A37276	----	An anatomy of atheisme a poem / by a person of quality. Dawes, William, Sir, 1671-1724. 1694 Approx. 39 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A37276 Wing D453 ESTC R16785 12256089 ocm 12256089 57502 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A37276) Transcribed from: (Early English Books Online ; image set 57502) Images scanned from microfilm: (Early English books, 1641-1700 ; 913:26) An anatomy of atheisme a poem / by a person of quality. Dawes, William, Sir, 1671-1724. [8], 32 p. Printed for Thomas Speed ..., London : 1694. Reproduction of original in Bodleian Library. Attributed to William Dawes. cf. BM. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Controversial literature. 2006-09 TCP Assigned for keying and markup 2006-09 Apex CoVantage Keyed and coded from ProQuest page images 2006-11 Celeste Ng Sampled and proofread 2006-11 Celeste Ng Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion AN Anatomy of Atheisme : A POEM . By a Person of Quality . Jmprimatur , Geo. Royse . August 24. 1693. LONDON , Printed for Thomas Speed , at the Three Crowns , near the Royal Exchange in Cornhil ; M DC XCIV . To the Honourable Sir GEORGE DARCY , Bar. Dear Sir , THE great desire I have to see you happy both here and hereafter engageth me to do all that is in my power for the promotion both of your Spiritual and Temporal Interest . It has pleased God to give you a fair Portion of Worldly Goods , and a very large share of Intellectual Endowments , whereby you are put into a Capacity of providing for your self both in this World and that which is to come . Your onely care therefore must be to employ these good Gifts of God to his Glory , and the Salvation of your own Immortal Soul. 'T is Religion onely , Dear Sir , which can carry you safe through this Valley of Tears , and can at last advance you into that place where all Tears shall be wip'd from your Eyes . 'T is this alone which will make you the love of Men and Angels , nay , and what is infinitely more valuable , of God himself . In fine , it is this alone which can make this present Lise easie and pleasant , and secure you from Eternal Misery in a Life after this . Let Religion therefore , Dear Sir , be your first and early care , that so you may be wise betimes , and avoid those Follies which too commonly attend the young Gentlemen of this Age. You are just now entring upon that vast Stage the World , you have Good and Evil set before you , and the Eyes of all Men are upon you to see what manner of Choice you will make . Your present and future Happiness is at stake , and therefore it highly concerns you to make such a Choice as you may never hereafter have cause to repent of . You have had the advantage of a Sober and Religious Education from your very Gradle , and the Examples of as good Parents as ever any Child was blest with . Your Deceas'd Father , whose Memory will live as long as Piety and Vertue are Sacred here on Earth , was an admirable Pattern of unblemish'd Goodness : And your Excellent Mother is still , God be thanked , a Living Pattern of all that is Vertuous and Praise-worthy . What then will you be able to say for your self if you degenerate from such Worthy Progenitors ? What Excuses will you be able to make even to this World if you deceive their expectations by becoming the Unworthy Son of Two such Incomparable Parents ? But alass ! There is still a Question which is infinitely more weighty , and that is , What will you be able to plead for your self at the great Day of Judgment , if you have behav'd your self so wickedly here , that even your Father and Mother must rise up and condemn you ? But I am perswaded better things of you , and cannot give my self leave to think you will ever be a Disgrace to your Worthy Family . You have hitherto given us great hopes of seeing your Father again alive in you . I beseech God of his Infinite Mercy to preserve you in all Vertue and Goodness , and to make you a Great and Glorious Instrument of doing good here on Earth . Having told you that Religion is the greatest wisedom , or , as the wise man speaks , the beginning of wisedom , I must now tell you that the beginning of all Religion is the acknowledgment of God , the owning of a Supreme Power who made us and every thing that has been made from the beginning of the World out of nothing . This great and fundamental Truth must be necessarily well establish'd in us before we can come to any such thing as Religion . For as the Apostle tells us , He that cometh to God must believe that he is . You cannot therefore better imploy your time than in reading such Treatises as serve to make out this weighty Truth . Such are the present Arch-Bishops Sermon concerning Atheisme , Dr. Barrows Sermons on the first Article of the Creed , and Grotius de Veritate Christianae Religionis ; any one of which Three will sufficiently satisfie any unprejudic'd Man who has not made his reason a Slave to his passions . After having named these great Men , I know not how to advise you to read the following Poem of my own . I can only recommend it to your Reading when you are more inclin'd to read Verse than Prose . And I begg of you , if you find any thing in it that you think well said , not to attribute it to me but to those great Men whom I nam'd but now , whose Works I have only transcrib'd to their Authors great disadvantage . If this small piece shall contribute any thing towards the confirming you in the belief of a Godhead , I shall think my time vvell spent in Writing it . If not , I shall hovvever have this to comfort me , that I vvrote it vvith a sincere design to do you good , and to performe the Office that I ovve to you of A most Faithful Friend and Obliged Humble Servant THE PREFACE . WHEN I wrote this Poem I design'd to have put all the Articles of our Christian Faith into Verse , that so I might entice those Men to look upon a Book of Poetry , who have not fixedness and solidity enough to consider the many Excellent Treatises on this Subject in Prose . And therefore I did intend to make use of common and obvious Arguments , thereby to make each Article as clear and plain as possibly I could . But considering with my self that this would be a work of time , and would require great Learning and Industry I began to despair of ever compassing it , and therefore resolved to let this Poem come out into the World by its self , and try its fortune . I think I need not make any Apology for printing a Discourse on this Subject . For if ever any thing of this Nature was necessary , it is certainly so now , When Men are arriv'd to that pitch of Impudence and Prophaneness , that they think it a piece of Wit to deny the Being of a God , and to laugh at that which they cannot argue against : Or at least , when Men live at such a Licentious rate , that we may easily see they are like the Psalmists Fool , and say in their hearts , There is no God. I am therefore well satisfy'd that I made choice of a very good Subject , I only wish the Poem may be found worthy of it , and strong enough to defend so Important a Truth . Many Reasons I have for the publishing of it , which I think it may not be improper here to mention . The first is this , that there are many Copies of it gone abroad which are in danger of being sent to the Press uncorrected . The second is , because I know nothing of this Nature extant in our English Tongue , I mean no particular Poem purposely wrote on this Subject . My last and main Reason is , because some judicious Men have thought it not altogether unfit to do some good in the World. If it be well accepted of , and has its design'd effect I may perhaps be encourag'd to publish something else of the same Nature . In the mean while , till I see what Fortune it has . Adieu . AN Anatomy of Atheisme . SInce some with bare-fac'd Impudence deny The Self-Existence of a Deity Who is and was from all Eternity ; Others more civilly a God dispute Till by disputing they themselves confute ; A Third sort own they do a God believe , But at such random Rates and Methods live , That by their Practice they a God defye And by their Actions give their Tongues the lye . Since these , I say , so numerous are grown And fill the Court , the Country , and the Town , My pious Muse inspir'd with Holy Rage These dreadful Monsters singly shall engage , And , as of old the little Son of Jesse A mighty Gyant did in fight suppress , Strengthen'd by God whose Armour then he wore , And whose just cause upon his Sword he bore , So , by the help of that Divinity Whom I assert , they foolishly deny , Their Errors I so fully shall refute That I shall leave them answerless and mute . And , first , for him that rashly does disown The being of the bless't Eternal one , Let him but tell me whence the World began , Who made that Lovely , Lordly Creature Man , Let him around him gently cast his Eyes , And guess who made the Earth , the Seas , and Skys . If he be one of that misguided Tribe Which to blind chance does all these works ascribe , Let him the beauty of a Plant survey , The just vicissitudes of Night and Day , The constant motions of the Moon and Sun Which in just order doe their Races run , Let him consider his own wondrous make And , for a time , himself to pieces take , Then see how ev'ry Fibre , Vein and Nerve Does to it's proper ends and uses serve , How all we eat , and drink , and take for food Dissolves to Chyle and mingles with the blood . If all this Lesson still shall prove in vain , And he his first dull Maxim will maintain , That Atoms moving in a heedless dance Leap't into this Harmonious form by chance , Then let him say a beauteous Edifice From Bricks and Stones will of it self arise , That Letters in abagg together shook Will make an Uniform , Ingenious Book , Or that bare Brass and Steel will jump into a Clock . The Works of Chance are of another kind , And like their cause irregular and blind , Without intention and without design , And far from being beautiful or fine . Since then the Workmanship we plainly see , We must infer there must a Workman be , Thus by the Art the Artist we descry , And by the Creature find the Deity . And since the World at first was made too fair , Too Curious , Excellent and Regular To be the Work of blind Contingency , To what new Covert must the Atheist fly ? The World's Eternity he next must take For his last Refuge and his surest Stake , And by denying that the World was made , Or that by Art it was in Order laid , He thinks to ward off the necessity Of introducing here a Deity , Whose boundless pow'r and all-contriving thought This lovely Fabrick to perfection brought . But here , instead of wiping off the Score , He 's plung'd in deeper than he was before ; For , far from owning its Eternity , Wee 'l show the World in its first infancy , And as through various turns and windings led We trace the River to the Fountain-head , So going backwards still from Man to Man , Wee 'l find a time when we at first began . Most People own it not Six Thousand year Since first this beauteous Fabrick did appear ; Aegyptian Priests held a much longer Date , And reckon'd at a very diff'rent Rate , But they alass ! were full of Forgeryes , And fam'd for nought but Impudence and Lyes ; Chaldaeans too made their unjust account Beyond the number of our Cent'ries mount , But told such gross Improbabilities , That wisest Men them and their Cheats despise . Moses alone the Sacred Truth did tell , And the World's age with faithfulness reveal , Believ'd by all but such as want of Sense , Or obstinate and hard'ned Impudence Has blinded with so thick a mist of Night , That they shall never more behold the light . On his account , however I rely , As an Exact , Impartial History , Because Tradition does it's Faith assure And with one common voice proclaims it pure . Here may each Man , as in a Mirrour , see His first Extraction , and his Pedigree , And find his wish'd for Genealogy . Thus then we come to our Original , And to the God and Father of us all . But , since the Atheist does this Book disown , He must have other proof , or he has none . And though our reason makes it clear and plain This Book does nothing but the Truth contain , Wrote by a Man , whose just Integrity Forbids us to suspect he 'd write a lye , Or tell those things , with Confidence , as true Which he perhaps might fancy , never knew , Yet against Moses he will still exclaim And call his Story a Phantastick Dream . If then there was a World , as some contend , Which never did begin , and ne're will end , Let them the Records of this World unfold , In which it's mighty actions are enroll'd , And show , before the time of our Creation , One Kingdom , Empire , Common-wealth or Nation , One Language , Science , Art or Mystery , Whose first Original we can't descry . But here the Atheist leaves us at a stand , And bids us seek for an unheard of Land , Without a Guide to tell the certain way , And keep false lights from leading us astray . Doubtless , faith he , there were in times of yor'e Of Histories and Records plenteous store , But these to Earthquakes , Floods , and Deluges More frequent Fires , and sad Contingencyes , Became a dire inevitable prey , And with their Author 's they were snatcht away . Was there then ever such a Fire or Flood , So swift and fierce as not to be withstood ? So gen'ral , and so full of Cruelty As to leave none to write its History , If so , the World was to begin again , And that 's the same as it had never been ; If not , 't is strange Tradition should not tell Those Wonders which our Ancestours befell . They who surviv'd these sad Catastrophe's Told them , no doubt , to their Posterities , And thus the History at first begun Must through the Line of long Succession run . Supposing then what Story did relate In careful Writing , subject was to fate , Oral Tradition sure could hardly fail Unless it had been stop't by Miracle , Some glimm'rings sure we of this World should see Thro' the dark Vale of long Antiquity , Some tidings of that World we needs must have Which fell almost at once into its Grave , At least some Rite or Custom would remain To prove that Men have before Adam been , Since all these things are wanting , let 's conclude That Adam is our Sire , and we his brood . And on his Person we with ease shall see The plain Impressions of a Deity . Besides , as wise Lucretius well observes , The Atheist to his own Conviction serves , For all his Earthquakes , Floods , and Deluges Prove onely that the World corruptive is , And since it is decay'd , and wasts so fast , This plainly shows it has not long to last . Immortal things Immortal Beauty hold , Unchang'd , and sure of never growing old , Whereas the World does almost ev'ry day Give us fresh Instances of it's decay , Unhappy Naples more than half o'rethrown This dismal Truth unwillingly must own . And Aetna's flames show by their constant rage The World is come into her latest Age. Nothing from ruine can her Fabrick save , But nodding now she bends tow'rds her Eternal Grave Thus does the World most evidently prove The Being of that God who sits above . For since from various reason's we infer The World's Nativity as plain and clear , By reason cast the Atheists quit the Field , And that the World is not Eternal yield . If not Eternal , then it once was made , If made , it certainly a Maker had . Now all Men this must for an axiom take That nothing can it self produce or make , For that this contradiction would implye At the same time to be and not to be . Some outward cause we therefore must explore , Either of Chance , or an Eternal Pow'r . The World 's too well proportion'd and design'd To be the Work of Chance , ill-shap'd , and blind . God for her Maker she alone will own And throws her self at his Allmighty Throne . Nor does the World and its harmonious frame The being of a God alone proclaim , But Moses by his wonder-working Rod Gives us another proof there is a God , And each effect surpassing Natures Laws Bids us look out for a superiour Cause ; In vain Philosophers their Wisdom try , And stretch poor Nature to Extremity , To make her solve each wond'rous Mystery ; To Nature's Master they must often go If of Effects they would the Causes know . How strangely must the Atheist look to see The fire renounce its burning quality ? And things which nat'rally increase it's rage Clam its fierce scorchings and it's heat asswage . Yet thus it 's Nature did the fire foregoe , For Shadrach , Meshach , and Abednego , In vain the Tyrant did their Ruine threat , And sev'n times o're his stubborn Furnace heat , Safe in the midst o' the flames the Brethren stood , And cool as Summer Breezes from the Wood. What pow'r of Nature can transform a flood Of Chrystal Waters into Scarlet Blood ? Or make the Sea without its Motion stand And in a moment turn to Solid Land ? Yet thus in Antient Days did Moses show The pow'r of God above by Miracles below . What strength of Art can quicken and restore A Man when dead to what he was before ? Infuse new Life into his Frozen Veins And a new Soul to his forsaken Brains ? Yet this did our all-pow'rful Master do , Who rais'd from Death himself and others too . Can Nature say , awake ye Dead , arise , Shake off your Sleep , lift up your drowsie Eyes ? I will again once more your Corps inspire , Kindle your Breath with my enliv'ning fire , And give your Soul back to it 's Antient Friend , Your Soul , which when I please I take or lend ; No , she with Modesty withdraws her head , And Challeng'es no pow'r to raise the dead ; But owns she has a Lord whose awful sway She must not , cannot , dares not disobey , When he commands she leaves her wonted way . He makes the Water , Earth , and Air , and Fire , When he sees fit , against themselves conspire . Makes Lyons , though by Nature fierce and wild , Fearful and gentle as a new-born-Child , He makes the tender Lambs securely sleep , Whilst hungry Tygers do the Sheep-folds keep . Let him but speak , and Nature stops her course , Abates her pace , and slackens all her force . At his command the Sun and Moon stand still , And give his Servants light their Foes to kill . A word from him makes the Clouds cease to rain , Another Word makes them distil again . Tho' Nature saith our Noons are always bright Yet let him speak , and there shall be no light , But Day it self shall be transform'd to Night . Thus does each Miracle in Letters plain And at a mighty distance to be seen , Show the great name of Nature's Sacred Lord By us with Love and Reverence ador'd . To him the Atheist must his Tribute give From whom alone he borrows leave to live . His being sure he can no more deny Of which so many Wonders testifie . The Miracles stand fix'd in History , Stamp'd by Traditional Authority , To which no Man of sense will give the lie . The Credit of the World is much too strong To be beat down by any single Tongue . The facts he therefore cannot well disown , Unless he has resolv'd to Credit none But what he sees , to believe nothing told , Or think no Truth but what his Eyes behold . If not the Facts , we take our strength from thence And thus we argue for our Consequence . If Works are done which Natures pow'r exceed We in some higher pow'r these wond'rous works must read The Gifts of Prophecy as plainly show There must be one to whom those Gifts we owe. Man's knowledge is too shallow to foresee What shall to Morrow or the next day be , Much more to tell a Thousand years events Which all depend on future accidents , And lay those things before us , bright and clear , And just as if they were already here , Which shall not come to pass , till the next Age Shifts Scenes , and brings a new one on the Stage . Yet thus of old did Abraham foretell That his poor Off-spring should in Aegypt dwell , And for the space of many a tedious year The toilsome Yoak of cruel Pharaoh bear . Exactly did the sad Event agree With what had been foretold in Prophecy . Thus was Josiah's Birth and Reign of old Some hundred years before they came foretold . And thus Isaiah told , as he foresaw , That Cyrus to the Persians should give Law , That by his Mighty Arm the Jews should rise , And , tho' then Slaves , subdue their Enemies . And , that the matter might be free from doubt By Name he mark'd this Glorious Monarch out . Thus all the Prophets did praesig nifie The Blessed Jesus his Nativity , And laid each Circumstance so nicely down , That by the Character the God was known . If all these Prophecies are not fulfill'd We are content with shame to quit the field , But if they are , as justly we believe , The Atheist must be damn'd beyond reprieve , For they who shut their Eyes , and will not see The pow'r of an all-knowing Deity Who looks with ease into futurity , No Mercy must expect , or Pity pray When the Great God shall keep his Judgment-Day . Man they confess is of too short a sight To fee things future , sown in depth of Night . Some nobler pow'r they then of course must grant Which does no measure of fore-knowledge want . This pow'r is God ; whom rashaly they deny , They know not upon what account , or why . But some perhaps will call for Instances Out of Prophance and Common Histories ; Tho' without reason they this favour ask , Yet I most willingly accept the Task . And here the Antient Oracles afford A Thousand Prophecy's which word for word Exactly were accomplish'd and reveal'd So clearly that they must not be conceal'd . Some were indeed told in a doubtful way But other's clear as Sun-shine at Mid-Day , Such was that Prophecy which did declare That Cyrus should the Lydians beat in War , Such that which told it should the fortune be Of Xerxes's Navy to be beat at Sea When all things promis'd the quite contrary . Before the Bar then let the Atheist kneel , And take Conviction from his own appeal . No more Evasions can he hope to find , But he must see , or must confess hee 's blind . For , as when Light won't enter through the Eyes We strait conclude the Organ's are amiss , So , if our Atheist still will persevere , And neither Truth nor solid Reason hear , We must conclude his Soul so full of sin That she can't let her proper object in . Once more I 'le try if like a sensless Rock Fixt , and unmov'd hee 'l stand another shock , I 'le ply him but with one more Argument , From Universal Judgment and Consent , And if this fails to work upon his Soul It is because his faculties are foul . Let us survey the Universe around , And search each Nook where Men are to be found . No Nation shall we meet in all our Tour That does not some Divinity adore . Of this Divinity , which all believe , Too few there are that do aright conceive . Yet with one voice they all agree in this God is , altho' they know not what he is . Some attribute a God-head to the Sun , Others with equal Honours crown the Moon , Some to a Monkey with Devotion bow , Others Religiously adore a Cow , And by their misplac'd Zeal show they agree I' th gen'ral Notion of a Deity . Great part o th' World believes more Gods than one But no part ever yet profess'd that there were none . See then our Atheists all the World oppose , And , like Drawcansir , make all Men his Foes , See with what Sawey Pride he does pretend His wiser Father's Notions to amend , Huffs Plutarch , Plato , Pliny , Seneca , And bids ev'n Cicero himself give way , Tells all the World they follow a false light And he alone of all Mankind is right . Thus , like a Madman who when all alone Thinks himself King , and ev'ry Chair a Throne , Drunk with Conceit and foolish Impudence He prides himself in his abounding Sense . But soon this Pride would to the Ground be brought If hee 'd allow himself a moments thought . For let him but consider well within From whence this gen'ral Notion did begin , Who was it's Authour , from what hint it came And our conceited Bully will grow tame . This Notion then was either first embrac't Because by Nature on our hearts impress't , Or else because a Nat'ral Tendency Perswades us to believe a Deity , So that whenever any Man we hear The Being of an all-wise God averr , This Truth with as much eagerness we own , As soon as first discover'd and made known , As do the Eyes , whose Organs are aright , Suck in the beams of the clear shining light . Or , Thirdly , we from Reason's Sacred Law This inference most evidently draw , And , with St. Paul , from things Created prove The Being of that God who sits above . Or , lastly , this was from Tradition brought And by our Fathers to their Children taught . If , in our search , we shall by Nature find This principle ingrafted on the mind , It 's truth of Consequence we must allow , For Natures Principles are always true , Her steady light can never go astray But leads us to one right and constant way . Or if the Soul is by its Nature bent , At the first sight , to give its free assent To this assertion , that a God must be And ha's been always from Eternity , The self-same evidence will still remain To make the matter beyond Question plain . Man's Soul is fram'd by Nat'ral Appetite , In Truth and Reason's Dictates to delight . If then our Souls unpraejudic'd and free Do of themselves to this great Truth agree , With reason argue and confess we must Their Judgments equal , and their Verdicts just . But if our Reason does this Truth evince , The Atheist never more must make pretence Ev'n to the lowest pitch of common sense . Men's Company he must of course forsake And sensless Brutes for his dear Comrades take . If from Tradition we this Truth receiv'd , Which all our wisest Ancestors believ'd , Into the same Dispute again we fall About its rise and first Original . How came it first to him who did begin To broach it to the World , and let it in . Nothing but an all-powr'ful , ruling hand Mens Hearts and Mouths can equally command . To Adam first God did himself unfold , He to his Children all his knowledge told Thus Faith by reason strength'ned does obtain And through the World without resistance Reign . See then a Cloud of Witnesses appear ! For the whole World bears Testimony here . See how all Nations in full Consort crowd And with one voice cry out A God aloud . Before these let the Atheist show his head , And hear his dismal Accusation read , His fatal Crime is of the deepest dye 'T is Treason ' gainst the highest Majesty . His Lord and Maker he denyes to own And rudely kicks against his Sovereigns Throne , Through all the bonds of right and nature breaks , Nay , his own reason and himself forsakes . Puff'd up with Pride and Sawcy Impudence He denyes things most evident to Sence . And , as old Zeno motion did dispute And by his walking did himself confute , So he , although he ev'ry where descryes Things made , a Maker foolishly denyes . The Accusation read , the Tryal's done His guilt 's as plain as is the Noon-day Sun. There 's not one Man in Court but 's heard to Cry The Treason 's clear , oh let the Traytor dye ! To Sentence then we justly may proceed , And make the obstinate Rebellious bleed . In lakes of brimstone must our Atheist dwell Plung'd to the bottom of the hottest Hell , Where no Day enters , where no Sun appears , And the sad place with its bright presence cheers , There he to all Eternity must lye In pangs of Death , but yet must never dye , Doom'd by that pow'r , whom he too late will know To never-ceasing pains and Everlasting woe . Nor will their guilt or punishment be less Who Scepticks in the case themselves profess , Who think the Case some scruples may admit And so suspend their Faith and Thoughts of it . We have no medium left for doubting fools , No Castles in the Air for faithless Souls . Wing'd with belief of a Divinity Our happy Souls shall to his Mansion fly But Disbelief , and Scepticism is so , Will Soul and Body into Ruine throw . Besides in doubtful cases we deride That Man who will not chuse the surest side , Prudence commands us with a cautious care Against the worst can happen to prepare And names those Men alone discreet and wise Who chuse their Road where certain safety lyes . For once then , let the case for doubtfull go Whether there be a Deity or no , Till after Death the point must needs remain Unsolv'd , and Death alone can make it plain . A wise Man therefore would believe it here That after Death he may no Danger fear . Our Faith is purchas'st at no mighty cost , And we shall sleep securely if 't is lost . But if the sad event shall prove a God Then will the Disbeliever feel his rod. Why then will Men their wisedom thus betray And by their folly cast themselves away ? In things of lesser moment and concern They can with ease the safest way discern , But when th' Immortal Soul is made the stake With what contentedness the Fools mistake ? If we on Roads of War and Danger go , And are not sure but we may meet our Foe , Wisely we arm against the worst event , Least made his Slaves we should too late repent , This differs from our case in Terms and Name , But in reality is just the same . Belief of God our Souls securely arms , And makes them proof against all future harms . But if unarm'd we venture to appear , And find a God , 't will cost us very dear . Darkness and Horrour , Pain and Misery Will be our doom to all Eternity . Belief like Weapons we about us bear To guard our selves from danger and from fear . Thus arm'd we hope to find a God at last , After a life in peace and quiet past , If we succeed , as there 's no doubt we shall , We save our Ruine and Eternal fall , If not the worst event that we can have Is to lye sensless in the silent Grave . For the third sort , who by their lives dethrone That God , whom they for fashions sake will own , These do more mischief in the World than those Who do with open force a God oppose . 'T is much the better , and the wiser way To disallow a God , than disobey , Better to own no Lord , than this our Lord betray . Some Men with fatal prejudices blind Seek for a Deity they cannot find ; And this is some , though but a bad excuse , And no way fit for Men of sense to use . But they , who in their sinful courses live And yet protest they do a God believe , Speak contradictions , and must either think That God will at their sin and lewdness wink , ( Which plainly shows their thoughts are much amiss And that they had as good not own God is ) Or else they only play the Hypocrite And only say they do believe aright , But in their hearts they sawcily defye The Pow'r and Justice of a Deity . Of all the three , then , our last spark is worst , And consequently will be most accur'st , For him the flames of Hell , if it can be , Shall still be rais'd to a more quick degree , As a reward for his Hypocrisie . Thus have the Atheists been distinctly try'd , The first for rashness , Impudence and Pride , For his abuse of Natures Sacred Laws , And holding off when Reason prov'd the Cause . The second for his want of Wit to chuse The safest way , the dangerous refuse . The Third , for his prophane Hypocrisie And boldly telling a Religious lye . The Tryal done , I have no more to say , Their next Appeal is on the Judgment-Day , When to their shame God will his pow'r exert , And in their ruine will himself assert . Glory be to God. Notes, typically marginal, from the original text Notes for div A37276-e580 Three sorts of Atheists The fu st sort confused . The frame of the world , proof of a God. The world not made by chance . The World not eternal . Vide Bishop Pearson on the Creed , page 58 , 59. Vide the same place . Vide l. 5. De rerum naturâ . Miracles another proof of a God. See Dan. chap. 3. See Exod. chap. 7. See Exod. ch . 14. See Dan. ch . 6. See Joshua ch . 10. See 1 Kings ch . 18. As in our Saviours Passion . Gifts of Prophecy another proof of a God. See Gen 15. 13. 1 Kings 13. 2. Isaiah 44. 45. Vide Herod l. 1. Vide Herod l. 7. Vniversal consent our last proof of a God. The Second sort of Atheists confuted The Third sort of Atheists confuted 
A33772	----	The darkness of atheisme expelled by the light of nature, or, The existence of a deity, and his creation and government of the world demonstrated from reason and the light of nature only : with an appendix touching the most proper method of preaching the Gospel among the heathens / Englished by H.C. Care, Henry, 1646-1688. 1683 Approx. 71 KB of XML-encoded text transcribed from 67 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A33772 Wing C509 ESTC R7365 13099381 ocm 13099381 97398 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A33772) Transcribed from: (Early English Books Online ; image set 97398) Images scanned from microfilm: (Early English books, 1641-1700 ; 410:5) The darkness of atheisme expelled by the light of nature, or, The existence of a deity, and his creation and government of the world demonstrated from reason and the light of nature only : with an appendix touching the most proper method of preaching the Gospel among the heathens / Englished by H.C. Care, Henry, 1646-1688. [35], 82 p. Printed for D. Brown ... and T. Benskin ..., London : 1683. Original title undetermined. Written by Henry Care. Cf. DNB. Reproduction of original in Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Early works to 1800. Atheism -- Controversial literature. 2006-06 TCP Assigned for keying and markup 2006-07 Apex CoVantage Keyed and coded from ProQuest page images 2006-08 Judith Siefring Sampled and proofread 2006-08 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion The Darkness of ATHEISME Expelled by the LIGHT of NATURE OR , The EXISTENCE of a DEITY : AND His Creation and Government OF THE WORLD . Demonstrated from Reason , and the Light of Nature only . With an Appendix touching the most proper Method of Preaching the Gospel among the Heathens . Englished by H. C. Animis , non Auribus . Nullus in Inferno est Atheos , ante fuit . London , Printed for D. Brown at the Black-Swan without Temple-barr , and T. Benskin in St. Brides-Church-yard , 1683. Quisquis profundâ mente vestigat verum ●upitque nullis ile devijs falli In se revolvat intimi Lucem visûs Longòsque in Orbem cogat inflectens motus Animùmque doceat quicquid extra molitur Suis Retrorsum possidere Thesauris Quod atra dudum texit erroris nubes Lucebit ipso perspicacius Phaebo Boet. de Consol . Philos . Lib. ● Metr . Who e're profoundly searches after truth , And would not be miss-led by stragling paths ; Let him turn on himself his inmost eye , And bend into a Ring his ranging thoughts , Making his Soul see what she seeks abroad In her own native Treasures stor'd up lies . Then what errors black Cloud did hide , will soon Shine clearer than the Sun it self at Noon . TO THE READER . THe publishing a Book to prove the Existence of a Deity amongst People that have all Inrolled themselves Christians at the Font , may possibly be thought unnecessary ; but it must be only such as are strangers to this unhappy Age of ours , where it is esteem'd by too many a piece of wit to be Prophane , and all things sacred have been made objects of Scoff & Drollery ; wherein Atheists have appeared broad-faced , and with a prodigious impudence defied Heaven in the sight of the Sun , undertaking to dispute Divinity out of the World by Reason , and levying Arguments against that Power which gave them Being ; how requisite then it is now to shew the abused World , that these Godless ones have all this while committed a Rape on their own Reason , who freely of her self ( would they but hear her speak ) leads them directly to the knowledge of a Deity . Nor is it only these open Ranters that we are to combate , there is a sort of secret demure Atheists , who verbally acknowledge a Deity , and perhaps make the most zealous pretensions of Religion too , but Hearts being not really possest with a firm belief and stable apprehension of a most Just and Holy Power , that being ever present takes an Account of , and will one day severely judge all their Actions , They thereupon give no other Check to their exorbitant Lusts , than what external or politick respects may Bridle them in with , whence proceeds that Innundation of wickedness that at this day overwhelms the World , and though these last may hypocritically Counterfeit a veneration of the holy Scriptures , there is only this difference between them and the other Crew ; that whereas the others disclaim all regard to those sacred Oracles ; these pretend to believe them , but really do not . To meet with them both , we recommend this brief Treatise to publick view , which not with flourishes of Rhetorick , or mustering up Authorities , Fathers , Philosophers , &c. But meerly by Natures Light , and in an undeniable Mathematical Method , evinces the existences of a Deity ; which once firmly and unfeignedly believed with the necessary consequences thereof would very much stop the Torrent of Impiety in Mens Lives , and prepare them for the reception of , and obedience to other Articles of the Christian Faith and Gospel Duties ; The main part of it is an Arrow borrowed from the great Morinus his quiver ; He that was lately Royal Professor of Mathematicks , when he first sent it abroad in its Roman Dress 't was welcomed with the applauses of the Sorbon and general approbation of the learned World for its perspicuous Brevity , Orthodoxness , and close Cogent Method of arguing . What entertainment it may meet with in this courser English Garb , I cannot Divine , yet dare venture to say , that whoever shall Seriously and Understandingly read it over , cannot but confess a Deity , or disown his Reason , and must acknowledge a God , unless he will deny himself to be Man. If it prove in the least useful to reduce any to their Allegiance to their Soveraign Creator , I shall esteem my pains most advantageously laid out in the Translation , and therefore conclude with imploring his Infinite Majesty , that he would by commanding a Blessing to attend it , render it Effectual to that desired end . ADVERTISEMENT . BY Dan. Brown next door to the Sign of the Queens Head without Temple-Bar , You may be furnish'd with most sorts of Plays , both New and Old , to be sold , or lent to read . Where you may be also furnished with all sorts of Stationary Wares ; As , Indentures , Recoveries , Blanck-Bonds , and Blanck-Writs of all sorts ; Paper-Books , &c. Writings fairly Ingrossed and Copied ; and the Best Ink for Recoveries or Records . THE PREFACE OR INTRODUCTION . HOW spreading and Epidemical the Contagion of Atheism is grown of late , there are few so happy as to be ignorant , That the same not only strikes at the Root of all Religion , but takes away all sense of Good and Evil , all Trust and Obligations amongst Men ; and consequently is most destructive to humane Society and Government , is no less evident : To put some stop to this fatal Torrent which thus threatens all things sacred and civil with a Deluge , not a few have attempted with endeavours no less laudable than laborious : Yet scarce attaining that success as was wished , by reason of their not proceeding in such a Method of Proof , as the Adversaries ( who must be allowed to choose their Weapons , or they will never acknowledge themselves vanquished ) have thought fit to expect for their Conviction ; The authority of sacred Scriptures , which pious Souls devoutly reverence , They Impudently deny ; The sense all Nations have of a Deity , they alledge is only a general cheat , and a melancholy Fancy blown into credulous heads by subtile Polititions . The Beauty and Harmony of the world they 'l tell you , is only caused by the curious motion of Dancing Atoms , or the apt , yet fortuitous concurrence of Actives with Passives : In brief , ( for who without horrour can relate their Blasphemies ? ) whatever you offer of that kind , they evade ; yet still pretend highly to Reason , and intimate they would be satisfyed , could they but meet with such Demonstrations might be necessarily conclusive to their Understandings , and enforce their Assent : And certainly , the goodness , and Infinite Mercy of God , ( ever legible in all his dealings with Mankind , ) doth most illustriously display it self in this , That even when they not only ( like desperate Traytors ) renounce all Allegiance to Him , but deny his very Essence , from whence they received their own : Yet still he affords them Natures Light , and deprives them not of those common Principles , which if seriously consulted , are able to reduce them from their horrid Phrensie , and evidently demonstrate the Existence of a Deity that Created the World , and continually Governs it by his Providence , and whom to acknowledge Love , and obey , is not only their Duty , but their glory , perfection , and chiefest Happiness . To make it appear that Nature of it self doth so far enlighten , and conduct us , is our present design , wherein the more to comply with their Humour , which pretends so high a value for Reason , we have chosen to proceed in a Synthetick Method , familiar in Geometry , whose Students glory in the infalibility of their Demonstrations , and may justly boast more certainty than the Votaries of any other Science , A happiness they principally owe to that excellent Mode of Arguing by Axioms and Theorems , which in the subsequent Leaves , we have endeavoured to imitate : Not doubting but the same may be practicable in all other Learning , as well as the Mathematicks , and that with greater success than can be expected , from the vulgar Logick , or wrangling Sophistry of the Schools : The Foundation is laid on Definitions , truly stating the Nature of the Things treated of , and certain Axioms or common Notions , self-evident and universally necessary , whence we are apt to conceive the succeeding Theorems by a due and continued connexion built hereon , must be confest undeniable , unless we shall abandon our Reason , resolve absolutely to Dispute against Common-Sence , and proclaim our selves rather Brutes than Men. And that we may proceed Orderly , we will First , give brief Definitions of the Terms which we are forced to make use of in the ensuing Discourse . Secondly , Lay down several Self-evident Axioms , And , Thirdly , Deduce thence Theorems necessarily arising pertinent to our present scope . DEFINITIONS . 1. Esse is a Term used to signifie a Principle of Being , or that whereby whatever Is , or can be Is. 2. Ens ( or a Being ) is that which hath an Esse , ( or such Principle of Being ) And is either Actual or Potential . 3. An actual Being is that which actually doth exist . 4. A Potential Being , is that which may come , or is able actually to exist hereafter . 5. Nothing , is that which hath no Esse , ( or principle of Being ) 6. A Finite Being , is that which is included & bounded within some limits of Being . 7. An Infinite Being , is that which transcends all , or is included in no bound of Being . 8. Eternity , is an infinite duration ; Or that which transcends all bounds of Continuance or Enduring . 9. Creation , is the production of a Being out of Nothing . 10. Providence , is the Method or Reason of Ordaining things for some end . 11. A pure Act , is the perfection of Being ; to exclude from it all Power to be another thing . 12. Nature , ( as here we take it ) is every Finite Being so far as endowed with its proper Virtue ; Or , a concourse of Finite Beings , to to effect something by their proper Virtues . AXIOMS . 1. Every thing either Is , or Is not . 2. It is impossible the same thing should at the same time both Be , and not Be. 3. Nothing is before it is . 4. That which is not , can do or effect nothing . 5. That which is , is not in power to be that which already it is . 6. Whatever is , is either by or from it self , or hath its Essence from another besides it self . 7. That which Is by it self , is Independant on any thing besides it self ; and so on the contrary . 8. Nothing can give that which it self hath not . 9. As a thing is in it self , so is it in its posse , or power . 10. The power of a Finite Being is Infinite , both its active power , and also its passive , so far as 't is reducible to Art. 11. The Effect of a Finite Virtue or power cannot be Infinite . 12. There is no finite thing , but something more great , or more perfect may be assigned or conceived . 13. Nothing can be , or be conceived greater , than that which is infinite . 14. To every finite thing , another thing equal may be conceived . 15. The whole is greater than its part . 16. Those things which are the same with any third thing , are the same between themselves in that Third thing . 17. That which is the Cause of the Cause , is also the Cause of the thing Caused . 18. That which is not Eternal , begins to be in Time , or hath some other first beginning of duration proper to its self . 19. Of that which is Eternal , there can no beginning of duration be assigned . 20. Everything that is compounded is dividable into those things of which it is compounded . 21. Nature makes nothing out of nothing , nor any thing out of every thing . 22. There is no progress to be made in Cause , or from Cause , to Cause infinitely . THEOREMS . 1. An Infinite Being , is all that which is , or can be . FOr otherwise , Infinite being it self would be included in some Limits of being , against our 7th definition ; and hence it follows , that Infinite being in its self is every finite being , but without , or above all limits , or ( as others express it ) Absolutely , Incontractedly , or Eminently . Nor let any over captious head , conceit that here at first step , we stumble on a Paralogism , and fall to Beg the Question , by taking that for granted , which is to be proved , viz. That there is such a thing as Infinite being ; For we here only treat of Infinite being abstractedly , as defined in our 7th definition , whence this Theorem is necessarily deduced ; Now a definition doth not necessarily infer , that there is ( exparte rei ) and indeed such a thing as is defined ; For Example , The squaring of a Circle is the finding of a right line , which may be equal to the circumference of a Circle : this is a true definition , yet there is really no such invention , nor yet is it known whether 't is possible to be done , since it hath not yet been found out by any the most laborious Geometricians ; But that there is really such a thing as Infinite being , we shall prove by and by . Theorem 23. THEOREM . II. Infinite being is a pure Act. For otherwise it should be in power to be some other thing ; Definition the 12th ; And so would not be . All that which is , or can be , against our First Theorem ; or would be included in some limits of being against our 7th Definition . THEOREM . III. Infinite Being is an Infinite Act , or every Act that is , or can be . For otherwise it would not be all that is , or can be against our first Theorem , nor a pure Act against our Second Theorem ; Therefore Infinite being must be an Infinite Act , and by consequence is good , true , potent , wise , and whatever else can be , or be conceived under the notion of an Act or perfection , and that in the highest degree . THEOREM . IV. Infinite Being is unchangable . For otherwise it should be in power to be that , into which it is changable ; and so would not be a pure Act against our second Theorem , nor an Infinite Act against our third Theorem . THEOREM . V. A finite being cannot be the adequate subject of an Infinite . For if it would , The Passive Power of a finite being must be Infinite against our 10th Axiom . THEOREM . VI. There cannot be two Infinite Beings . For suppose ( if it were possible ) A. and B. to be two Infinite beings in any moment of time , now because A. is an Infinite being , therefore it will be whatever is or can be at that moment of time ; but whatever is , or can be at the same moment of time , doth not admit of any Generical Specifick , Individual or other difference from it self , but is one and the same both in reason and things ; And therefore neither A. nor B. do admit of any difference at all between themselves , but will be wholly the same in entity according to our 16th Axiom , and so not two Infinite beings against the Hypothesis , whence it is evident , there cannot be two Infinite beings . It may possibly be objected , that this Theorem concludes aright of two infinites in essence or entity , since such an infinite is indeed all that is , or can be , according to the first Theorem , but not of two infinites , whereof at least one is finite by Essence , but infinite by Accident ; As Body which may be infinite in extension , or quality by intension . But we answer , That the finite essence of Body , cannot be the subject of an infinite accident , as as Infinite extension would be , see our 5th Theorem ; therefore there is no such infinite ; the same we say of Quality , and irrefragably conclude , there cannot be two infinite beings . THEOREM . VII . Infinite being is not dividable . For First , It cannot be divided into two infinite beings , because a part cannot be equal to the whole , Axiom the 15th , nor can here be two Infinites , Theorem the 16th . Nor Secondly , Can it be divided into two finites , for either of such finites may still be conceived greater , or more perfect Axiom the 12th , and to every finite thing , something else may be conceived equal , and addition may be made of them , Axiom the 11th : But by such means something would be conceived more great , large , or perfect , than that which is infinite , against our 13th Axiom . Nor Lastly , Is it divisible into a finite and an Infinite ; For when the finite is taken away , still the Infinite Being remains , which hence plainly appears cannot at all be divided . THEOREM . VIII . In an Infinite Being there is nothing before or after . For if there should , it would be dividable , viz. Into that which was before , and that which is after ; But that cannot be by our 7th Theorem . THEOREM . IX . Infinite Being is most simple and uncompounded . For were it any way Compounded , it would be dividable into those things whereof it is Compounded , Axiom the 20th , But infinite being cannot be divided , Theorem the 7th ; Therefore is not Compounded . THEOREM . X. Whatever is , or can be conceived in an Infinite Being is Infinite . For whatsoever is , or can be conceived in an infinite being , is such infinite being it self , which is individable by our 7th Theorem . THEOREM . XI . Nothing any way Compounded can be Infinite . For every compound is dividable , Axiom the 20th , But infinite being is undividable , Theorem the 7th , therefore no Compound is Infinite . THEOREM . XII . Infinite Being is neither a part , nor a whole . 1. Not a part ; For it must be a part either of a Finite or an Infinite ; if of a Finite , a part would be greater than its whole ; if of an infinite , a part would be equal to its whole ; both which are absurd , and contrary to our 7th Axiom . 2. Neither is it a whole , for a whole , as a whole consists of parts , into which therefore it is Dividable , but infinite being is not Dividable , Theorem the 7th , therefore is neither a part nor a whole , but above both these . THEOREM . XIII . The difference between a Finite Being and an Infinite , is Infinite . For since an infinite being exceeds a finite , which is wanting of the infinite , if such excess , want , or difference , were finite , the infinite might be compounded of two finites , or a finite and an infinite , and so would be dividable into them ; against our 7th Theorem . THEOREM . XIV . Infinite Being differs in ( or of ) its self , from finite . For otherwise , either the difference between them would not be infinite , against our 13th Theorem , or at least there would be two several infinites against our 6th Theorem . THEOREM . XV. Esse ( or the principal of Being ) is of it self . For it is that whereby whatever is is , Definition the first ; now because we see many things are , 't is necessary that there be an Esse ( or such principles ) For otherwise nothing could be ; But one Esse cannot be from another Esse , because that were to run round from Cause to Cause in Infinitum , against our 22d . Axiom ; therefore it follows it is of it self . THEOREM . XVI . That only Esse is of its self . For otherwise , if any thing besides were of its self , Esse could not be that whereby whatever is , Is , against our 1st . Definition . THEOREM . XVII . That Esse it self is Infinite . For it is included in no bounds of being , and because there are not two infinites , Theorem the 6th , therefore Esse and Infinite Being are the same ; and whatever is said of this , may be said of that . THEOREM . XVIII . Nothing can of it self pass from nothing to an actual Existence . For either it must do so whilst it is not , or whilst it is ; not the first , for that which is not , can do nothing ; Axiom the 4th , not the second ; for that which is , is not in power to be that which already it is ; Axiom the 5th , therefore , &c. THEOREM . XIX . No Finite thing is of its self , nei-neither as to Essence , nor as to Existence . 1. Not as to Essence ; for since every finite thing is included in bounds of being this thing , and not another ; if any finite being were of it self as to Essence , it would follow , that such beinu was bounded by it self , or did impose Limits on it self of being this and not another thing , which must be done either before it was , against our 4th Axiom ; or after it was , which will be against our 5th Axiom ; & therefore cannot be done at all . 2. Not as to Existence , for if it should , then such Finite being must be Esse it self , or the first principle of Being , which alone exists by , or of it self , Theorem the 16th ; And then it would be infinite ; Theorem 17th against the Hypothesis ; therefore no finite being is of it self . The same may more briefly be demonstrated another way . Thus. Only Esse is of it self , Theorem 16th , but Esse is infinite , therefore no Finite thing is of it self . THEOREM . XX. In the production of things there can be no Circulation For if A. should give being to B. and B , to C , and C , to the same A. it would follow , that A. in respect of the same C. were both an efficient Cause and an Effect , and so was before it was , which is absurd , and against our 3d. Axiom . THEOREM . XXI . Every Finite being hath its being from Infinite being . For it hath its being from Esse , which is that whereby whatever Is is , Desinition the the First ; But Esse is Infinite Being , theorems 9th and 17th , Therefore , &c. Again , whatever is , must either be of its self , or have its being from some other being , Axiom 6th ; for nothing , viz. That which hath no being cannot give being to any thing , Axiom the 4th , but no finite thing is of its self , Theorem 19th , and if it take being from another , such other must be either a Finite or an Infinite ; if you say the last , you grant our present Theorem ; If the first , it will be replyed , That this other Being must have its being either from Infinite , or some finite being , and so you must still either grant our Theorem , or else continue your progress from assigning one finite after another , which would be against our 22d . Axiom ; and though you should be permitted so to do to never so great a number , yet could not the same be Infinite , because Infinite , is undividable , Theorem the 7th , but such number ( though never so vast ) being composed of the unities of the finite beings produced , will be dividable into the same ; Axiom the 20th , and so will not be Infinite , but Finite , and by consequence there may be assigned the first of such finite beings whereby the rest were produced , and which it self was produced by none of them , ( for no Circulation can be , Theorem the 20th ) And when such first finite being is assigned , we shall still say it is not of its self , Theorem the 19th , but hath its being from some other being either finite or infinite , but it cannot be from any finite ; for then , this , not that should be the first of finite beings , which is against the Hypothesis ; and therefore it must befrom infinite being . Then , agreeing the first finite being to come from Infinite being , It will follow that the other finite things produced by that first , are likewise from infinite being ; for that which is the Cause of the Cause , is the Cause of the thing Caused ; Axiom 17. whence appears the truth of our Theorem , that every finite hath its being from that which is Infinite . That the number of finite things , produced by other finite beings , is not infinite , is thus also demonstrable ; Suppose the number of Men hitherto produced to be Infinite , the same will contain all the Men that have been , are , or can be , Axiom 13th ; and so no Man would be henceforwards producible ; but experience shews us every day and moment fresh Men are produced ( and that without Circulation ) therefore the number of Men produced , is not Infinite , but finite ; and consequently there is a First , &c. as before , now what is here instanced in Men , holdingt , true by parity of reason in all other finite things which have being one from another , it therefore undeniably follows , that every finite being hath its being from a being that is infinite . Here let us take breath a while , and consider , that if a being which is confined to some limits of being , be properly termed finite , then a being which . transcends all bounds of being must be called Infinite ; Of some of the proprieties of both these we have treated hitherto , comparing them , one with the other , yet not at all determining whether there were any such things , especially any Infinite being ; so the explication of the first Theorem , but only have made it evident , that if there be such things as Finite beings none of them can be of its self ; but every of them can only be from some being that is Infinite ; and now we proceed thus . THEOREM . XXII . The World is Finite . For the Terestical Globe is not the whole World , but a part thereof ; the same we may say of the Sun , Moon , and every Star , or even of Heaven it self ; whence it appears , that the World is a certain whole Composed of those parts , and is therefore dividable into them , Axiom the 20th , so not Infinite ; Theorem the 7th therefore Finite . THEOREM . XXIII . There is really an Infinite Being . For there is really a finite Being ; As , the Earth , the Sun , the Moon , Man , &c. Therefore there must be an Infinite Being from whom these have their Being , Theorem the 21st . For it cannot be said , that heretofore indeed there was an Infinite Being that gave being to these Finites , but the same is now no more ; for then such Infinite being must have been included in Limits of duration , and consequently not Infinite , Definition the 7th , which is contradictory and absurd . THEOREM . XXIV . Infinite Being is of it self . For otherwise it hath its being from other besides it self , Axiom the 6th , which must be either Finite or Infinite , but it could not from the first , because the Vertue of a finite Being , being finite : Axiom the 10th , Its effects cannot be Infinite ; Axiom the 11th , nor from the Second ; for there cannot be two Infinite beings ; Theorem the 6th : therefore the Axiom is undeniable . Again , Infinite being , is Esse it self , Theorem the 17th ; but Esse is of its self ; Theorem the 25th : therefore Infinite being must be of its self . THEOREM . XXV . Infinite Being is Independent . For it is of it self , Theorem the 24th , therefore Independent or any other ; Axiom the 7th . THEOREM . XXVI . Whatever is Independent , is Infinite . For , whatever is of its self is Esse it self , Theorem the 16th but whatever is Independent , is of its self , Axiom the 7th : therefore whatever is Independent , is Esse it self ; but such Esse 〈◊〉 infinite , Theorem the 17th ; Therefore so is whatsoever is independent . THEOREM . XXVII . Infinite Being is Eternal . For otherwise , either it hath its Being from some other , against our 24th Theorem , or past of it self from nothing to an actual existence , against our 18th Theorem , therefore Infinite being must needs be Eternal , or rather is its own Eternity , or Eternity it self . THEOREM . XXVIII . No real matter flows from Infinite Being out of its self , whereby it may produce a Finite Being . For if there should , Infinite Being would be dividable , against the 7th Theorem . THEOREM . XXIX . Infinite Being produces a Finite Being by the simple Act of its will. For since no real thing flows from it out of its self whereby it may produce a Finite Being , Theorem the 28th ; Therefore it must needs produce the same by some Immanent Act , which can be no other than the meer Act of its will ; for in the production of finite things we must necessarily at last come to some first things produced by Infinite being alone , as we have proved , Theorem 21st . But innumerable things there were producible , which of themselves were equally indifferent to be produced ; therefore when Infinite Being goes to produce something out of it self , either all things possible to be produced , should be produced together at once , or nothing ( both which it is plain are false and absurd ) or else Lastly , we must admit an election or Act of such Infinite Beings will whereby it produced one thing rather than another ; since it is in its producing , superlatively , free , powerful and wise , yea supream liberty and infinite wisdom and power it self , Theorem the 9th . Yet still the production of a finite being is peculiarly attributed to the simple Act of its wil , and so to Love , which is the wills proper Act , and not to power or wisdom , because although Infinite Being , be Infinite Wisdom and Power , as well as Infinite Love , yet it produces not at all that can be produced , nor all that it understands its self able to produce but only that which it wills or is pleased to produce at that moment wherein from eternity , it will'd it should be , because the will of Infinite Being , is the same with its Omnipotence , Theorem the 9th , and therefore is of its self infinitely efficacious and needs nothing else either efficiently or subjectively to assist it in producing ; for otherwise it would not be supreamly free and Omnipotent , against the premises , therefore our Theorem stands undeniable , viz. That Infinite Being produces a finite by the simple Act of its will. THEOREM . XXX . A Finite Being once produced by an Infinite , is continually produced or conserved by the same Infinite Being . For since a finite being is produced by an Act of the Infinite beings will , Theorem the 29th . Therefore it is only so far a finite being as infinite being wills it to be ; but how far that wills it to be , so far it doth produce it , because the Omnipotent will of infinite being is most efficacious , Theorem the 29th . Therefore a finite produced by the infinite , is thereby continually produced , which continual production we usually call its conservation , which ceasing , such finite being immediately drops into its original , nothing , and ceases to be . THEOREM . XXXI . Infinite Being concurrs efficiently and immediately to all the real effects of a Finite Being . For since infinite being by an Act of its will continually produces a finite being , by giving it both being and power of acting according to the last Theorem ; therefore at whatever moment such finite doth act , infinite being wills it so to do ; for otherwise either it should give it power of acting in vain , and so would not be infinite wisdom , against our 9th Theorem . oratleast a finite being should Act contrary to the will of infinite being , which so would not be infinitely potent against our 29th Theorem ; but so far as infinite being , wills a finite being to Act or produce a new real effect , so far it causes it to Act , and what it wills , it also produces its will , being most efficacious : Theorem the 29th . THEOREM . XXXII . Every Finite Being , immediately depends in its Being on Infinite Being . For 't is produced either by infinite being alone , or by some other finite being ; if the first , the truth of the Theorem appears ; if the last , then since infinite being doth so efficiently and immediately concur to all the real effects of a finite being , Theorem 31. Therefore also every finite being produced by another finite depends in its being immediately on infinite being . THEOREM . XXXIII No Finite Being is or can be from Eternity . For since every finite hath its being from infinite being , according to our 21st . Theorem ; therefore if we suppose any finite being to have actually been from eternity , since it was produced by the simple Act of infinite beings will , Theorem the 29th . and thereby continually produc'd , Theorem the 30th . Therefore if infinite being will , ( as it may ) that such finite being shall from hence forwards be everlasting , t' will follow that its duration being included in no bounds , must be infinite , and so individable ; Theorem the 7th . In which by consequence there will neither be before , nor after ; Theorem the 8th . but it will be all at once ; and therefore a true eternity according to our 6th Definition ; but infinite being is also eternal , or rather eternity it self ; now therefore the eternities of the finite and infinite are two , or munerically the same ; if the first , then there will be two eternities against our 6th Theorem ; if the second , than since the eternity of an infinite being is the very same with its entity , Theorem the 9th . Therefore if infinite being can give to a finite being its own eternity , it will also give it its own infinite entity , and so the finite must be Infinite against the Hypothesis . The same is otherwise demonstrated thus , no finite being can be actually existing , but the same was producible from eternity ; therefore no finite being was , or could be from eternity ; for if it should , it would at the same time be both in Act and Power , or ( which that implies ) it would at the same moment be actually , and not actually existing , the consequence is plain , the antecedent proved thus ; because every finite being is produced only by an Act of infinite beings will , which in producing is most free and unconfined , Theorem the 29th . And therefore indifferent in it self , to give ; or not give actual being to this thing , and therefore supposes such finite things to be only in power ; for otherwise its indifferency would be about giving , or not giving being to a thing which already is in Act , or to a thing impossible , which on either side is absurd , wherefore there is no finite being can actually be from Eternity , though it may from all Eternity be possible . THEOREM . XXXIV . This World had not its Being by any Physical , or Natural Generation , nor concourse ' of Attoms . For all Natural Generation tends to some one thing formally and by itself ; but this World is not any one thing formally and by itself , but only by aceident ; that is to say , Composed of several bodies , as Earth , Sun , Moon , &c. Of different Species and discontinuant , therefore could not owe its Being to any Natural Generation . Nor yet to the fortuitous concourse of wandring Attoms according to the Dream of Epicurus , whose ridiculous Hypothesis being of late reviv'd , hath undeservedly procured to many followers , and is in Sum no more but this . That in an Infinite Vltramundane space , there is an Infinite Troop of Attoms , or little Particles which have an eternal motion that makes them Encounter and justle each other ; and that such their casual concourse and shuffling together , made up this World and danced them by meer chance into all these beautious visible Beings , and in that exact order and harmony which we behold . A conceit so absurd and extravagant that it deserves scarce any other Refutation but a hiss ; yet that we may continue our Method , we thus seriously and in brief raze its foundations , and say , That these imaginary Attoms in this fancied vacuity were either eternally there , or not , if the last , than they were placed thereby somewhat before and above them , and that leads us to our principles of an Infinite being or Deity ; if the first , then they must of necessity have been without alteration there still ; for whatever is eternal is unchangable , that is , can never cease to be as it was , or produce any other thing by varying its own form ; nor can any thing be Infinite in change , since what infinitely is , is the highest perfection of being ; now Change is a perfect relative to imperfection , and to imagine a change in what is Infinite , is to imagine a change ●rom the highest perfection , which is unimaginable . THEOREM . XXXV . This World was Created in time by Infinite Being . For since 't is finite , Theorem 22. Therefore it is not eternal , Theorem 33. Besides those who with Aristotle conceit the World to have been from all Eternity , do suppose the motion thereof , or of Heaven to be Eternal , in that they confess the first mover of the World to be Eternal ; which being supposed , either the number of the revolutions of the primum mobile from Eternity hitherto , is finite or Infinite ; if the first , then its first revolution may be assigned , and consequently the beginning of the Worlds duration , and so the same cannot be Eternal , Axiom the 19th . If the second , then such number , will be no number against the Hypothesis ; for that every number is dividable , Axiom the 20th . Because compounded of a multitude of Unites ; Definition the 11th . But Infinite is undividable , Theorem the 7th . Whence it follows , that no number can be Infinite and consequently this World not Eternal . That the number of the revolutions , or turnings round of Heaven hitherto is not Infinite , may also otherwise be proved ; for were it Infinite , it must comprehend all its revolutions that have been , are , or can be , Axiom the 13th . And by consequence no more Circulation would be possible , but every week we know there are new whirlings round of the first Heaven . Therefore this World cannot be Eternal , but must begin to be in time by a duration proper to it self , but it neither received being from nothing , Axiom the 8th . Nor had it by any Physical Generation , Theorem 34. Nor Lastly could it of its self pass from nothing to actual existence , Theorem the 18th . And therefore must be brought out of nothing to such actual being , immediately by that whence every Finite Being takes its Esse , viz. Infinite Being Theorem 32. But that which is so produced , is properly said to be Created , Definition the 9th . Therefore this World was Created in time by Infinite Being , which is what we undertook to demonstrate , For Infinite Being having all things virtually existing in himself , made all matter out of no matter , but from his own active potentiality , who being without , and above all cause , must necessarily be acknowledged as the Author of all causes . THEOREM . XXXVI . This World , and the several Beings therein , are governed by the providence of Infinite Being . For since Infinite being is the immediate efficient cause of this World , and the several beings therein produced , Theorem 32. And that every efficient cause Acts for some end , especially infinite being , because it is infinite Wisdom , Theorem the 9th . Therefore either Infinite being must be said in vain to Act for some end , or it will order this World , and all the several beings by fit and agreeable means to some end intended and designed by its self in their production ; and this is properly called to rule by its providence , Definition the 10th . The same likewise appears otherwise thus , Since we manifestly see there is a providence in all Animals ; for Brutes provide for their young ; Parents for their Children ; A Prince for his Subjects , which finite providence must be from Infinite being , Theorem 32. And therefore Infinite being it self must be provident , as well by our 8. as 3. Axiom ; yea must be Infinite Providence ; that is , a Providence extended to every finite being ; for otherwise it would not be infinite therefore this World and all things therein are governed by the providence of Infinite being . Again , every finite being is continually produced by Infinite being , which is called the conservation of such finite being , Theorem the 30th . But it is produced by an Act of its will , which is the same with Infinite Wisdom , Theorem 29. And therefore neither rashly nor to no purpose , but for some end , and therefore it is continually directed to such end , by the same infinite being which indeed would not be infinite , if it were not provident , or rather if it were Infinite Providence , which leaves nothing any where wholly void of it self . Now this Providence of Infinite Being is found to discharge a threefold office . 1. In placing the several finite beings in their several ranks and orders . 2. In preserving them in such their places and order . 3. In moving and directing them to their respective proper ends according to every ones Nature ; and therefore it provides that necessary causes shall act necessarily , contingent , contingently , and free causes freely . And most consonant it was to Infinite Wisdom , to will , that some of its Creatures should be free Agents ; that is , endued with understanding and will , to the end , that infinite being might not remain unknown amongst all the finite beings produced by its self , and have none to celebrate its Glory , and return the tribute of worship and admiration to their Creator ; but that it might at least by such free Creatures ( which in this behalf , it hath enabled and made after its own Image above others ) be owned in their understandings to be of all things , the beginning , middle ( or preserver ) and last end , and by their wills might be above all Created things , Adored , Loved and desired ; that so such free Creatures by becoming like to the Infinite Being in Purity , Justice , Charity , Holyness , &c. Should always tend thereunto , and at length obtain , and everlastingly enjoy the same . And here we may behold the Basis of those two grand Pillars of the World , Reward and Punishment ; For these free Creatures being made capable of discerning Truth from Falshood , and what is just and righteous , from that which is unjust ; and thereby of knowing their own excellency , and consequently their greater obligations above all other finite beings ; therefore by decree of Infinite Providence , just things are by them either to be done , or suffered , so that if they follow not the one voluntarily , they fall into the other necessarily . THEOREM . XXXVII . There is some certain ultimate ( or last ) end of all Finite Beings . For every finite being is produced by infinite being , Theorem 32. And therefore is ordained for some end by such infinite being , Theorem 36. Now this end is either the ultimare end , and so our Theorem is granted , or only a mean to some ultimate end ; and if there be such an ultimate end , our Theorem is granted , if there be not , then such other end could not be a mean thereunto , against the Hypothesis ; therefore there must necessarily be some certain last end of all the several finite beings , in which every finite being attains the complement of its perfection , according to its Nature . THEOREM . XXXVIII . Infinite Being is the ultimate , or last end of all Finite Beings . For otherwise there would be a progress in ends Infinitely , whereby a finite being would never attain that end intended by Infinite Being in its production , and so it would be ordained thereunto by Infinite Wisdom to no purpose ; or else there must some finite being be assigned , which was made by Infinite Being for no other end , than that it might be the end of all other finite beings , Theorem the 37th . And so such other finite beings would likewise be the last end of that , and they would mutually be causes to one another in the same kind which all Philosophers confess cannot be . Besides , the ultimate end is always extreamly desired by those things which tend thereunto , because it satisfies them , and having obtained the same , they rest ; but if no finite being can so much as satisfy it self , but stands in need continually to be produced and conserved , least it should sink into nothing and cease to be ; Theorem the 30th . Much less can it satisfy any other finite being , especially Mans Appetite which can never be satiated with any thing finite ; so that we may safely conclude no finite being can be the last end either to its self , or another . Once more since a rational creatures is obliged which its whole understanding and entire will to tend to that last end for which it is ordained , therefore if the same shall be any thing besides Infinite being , it will be bound to turn it self from that infinite being , which as we said before , made such rational Creatures , meerly that by them through understanding and will he might be known and loved ; nothing therefore but Infinite Being can be imagined tg the last end of all finite beings , and which at last possest by every thing tending thereunto according to its proper Nature ; and that immediately through the understanding , and will , or knowledge , and love by rational Creatures , and through them by other things mediately . Now this infinite , only one , most simple , immutable , independent , eternal being ; the Creator , Preserver , most provident Governour , and ultimate end of the World , and all things therein , is by the unanimous consent of all Nations called God , who is infinite Goodness , infinite Wisdom , infinite Love , infinite Justice , infinite , and whatever else is becomingly attributed to him ; to whom every creature for its being , power of acting , and preservation received , whether immediately or by secondary causes , doth owe it self , and its being , it power of acting , and all its operations , since the Causer , original , and maker of a thing , must needs have a property in it ; nor can he be disseised of his right to a thing , that caused it first to be . But above all , every rational Creature ought wholly to devote and consecrate to this Omnipotent and Ineffable Being , the sole and intire use of its understanding , and its will ; since so to do , is both their duty , and their chief perfection and supream happiness ; which consists in knowing and loving him , To whose most sacred and infinite Majesty , be thanksgiving , Praise , Honour , Power , and all Glory , for ever and ever . Amen . THEOREM . XXXIX . God in Acting is not bound to the Laws of Nature , but by his Power , Infinitely excells Natures Power . The first part is proved thus , The Laws of Nature are , that it can make nothing out of nothing , nor any thing out of every thing , Axiom 21. But only something out of something , meet and idoneous for that purpose ; but God makes and does whatever he pleases , Theorem the 29th . And that out of nothing , Theorem 35. Therefore much more out of any thing ; since there is a greater power shewn in producing a thing out of nothing at all , than in making it out of some other thing . The second part is thus evinced , as a thing is in its being , so is it in its Power , Axiom the 9th . But God is infinite being , Theorem 38. And therefore his power is Infinite . But Nature is a finite being , Definition the 12th . And so its power finite also , Axiom the 10th . Therefore the strength or power of God doth infinitely excel that of Nature , Theorem the 13th . Now those wretched votaries of Hell , the positive and dogmatical Atheists , who with a brazen Impudence and imparrallell'd Ingratitude , disown their Creator , by denying that there is a God ; do yet generally admit of Nature , and confess it took its being from none , and therefore are forced to confess that it is of it self , Axiom the 6th . And so that it is Infinite , Theorem 19th . And by consequence omnipotent , Theorem 9. But this is absurd and against experience ; for we daily see that Nature is very strictly subject to rules and Laws , so that it is not able to beget any thing out of every thing , but only out of its proper seeds ; as Wheat from Wheat , a Wolf from a Wolf , &c. Since Nature therefore is subject to Laws , Who is the Law-giver ? If she be a Subject , Who is the Lord ? Certainly he who is truly Omnipotent , and did first impose these bounds , and circumscribe her power in these Lymits ; To wit , God the Infinite Creator of Finite Nature . THEOREM . XL. God can do whatever doth not imply a Contradiction . For God can do whatever is possible , otherwise he were not omnipotent , but whatever implies not a contradiction is in it self possible ; Therefore God can do whatever implies not a Contradiction . The Conclusion . Thus far humane understanding is able to dart its proper beams , what remains requires some more excellent opticks , and can only be discovered by the assistance of Faiths celestial Tube ; yet though our Reason , or that meer natural Light God hath planted in our Souls , be not able of it self to fathom those adorable Depths and sacred Mysteries of the Trinity , Hypostatical Union , Resurrection , and other verities of the Christian Creed , yet in some measure , it prepares for the entertainment of the same , and when they are revealed by God , and declared by his Ministers , It enforces our consent to them by its proper light , since thereby it knows , First , That God cannot Lye ; and Secondly , That God in acting as well within as without himself , is not bound by the Laws of Nature , Theorem 39. And therefore able to do whatever implies not a Contradiction , but in the premises and whole body of our Religion , no contradiction offers it self ; and therefore the Soul lead on by a divine Faith , and supported by right Reason , embraces these sacred truths when proposed , and yields an unfeigned and undoubting consent and obedience thereunto . In Brief , The belief of this proposition , that there is one supream , eternal , independent Being , infinite in Wisdom , Power , and Goodness , and Maker , Governour , Preserver , and ultimate End of the World and all Creatures therein , viz. GOD , is the first step to Religion , and so asserted by the Author of the Epistle to the Hebrews , He that comes to God must believe that he is ; where by coming to God , according to the mode of expression ordinary with the Hebrews is meant , worshiping him , to which none or can address themselves , without believing that he is ; So that a firm assent to the Existence of a Deity necessarily precedes all adoration of , and obedience to him . For the more ready disposing persons unto which ( especially such as have been seduced of Satan to entertain mean thoughts of those sacred oracles wherein God hath more fully and expresly declared himself and his will ) 't is hoped the premised Demonstrations may prove in some measure Conducive ; Since 't is certain that this proleptical principle of the Being of a God implanted in Mans Nature , with the deductions which do immediately flow , and may necessarily be inferr'd from thence , is the original of all natural Religion , and the foundation of all that Virtue and Veneration which we admire in the pagan World ; to this Idaea engraven in their Souls , were those gallant Hero ' s , Socrates , Plato , Tully , Seneca , Epictetus , and other Heathen Worthies , endebted for the seminal principles of all that solid honesty and piety , which sparkled with so much Lustre in their Lives and Discourses , that a serious reflection thereon , cannot but Summon up Blushes on the guilty Cheeks of most pretended Christians , to see themselves ( to whom the Sun of Righteousness vouchsafes to appear in a Gospel Meridian ) surpast in real goodness by those who had only Natures glimmering Light for their Conduct . AN APPENDIX Concerning the most Proper Method of Preaching to Pagans and Infidels . THe mention of Pagans in the close of the precedent Discourse , invites us on this Opportunity to offer a few things , touching the most Effectual Course of dealing with them , in order to their Conviction and Conversion to Christianity . That the Gospel , viz. The glad-tidings of Mans Reconciliation to to God through a crucified Jesus shall one day be proclaimed in every Land , even to the extremest corners of the habitable World , and amongst the most savage and barbarous of Adams Off-spring is part of our Belief , warranted by Authority no less then Infallible ; and certainly 't is very strange and very sad to consider , That too many , who appear so passionately zealous about what they apprehend , concerns the Honour of God in the skirts of Religion , and little Adiapherous Circumstances , should yet unconcernedly behold near three parts of the known World lie chain'd up by the Prince of Darkness in a stone-blind Paganisme , or what is equally wretched , a filthy obscure Mahumatisme , without contributing ought but a lazy Insignificant Vtinam to their Relief . Do we not much too much busie our selves about Mint and Cummin , and too little regard the weightier matters , when we so fiercely reincounter each other to the wounding of Charity , and banishing peace and Brotherly love out of our streets for a few darling opinions , in themselvs no less indifferent , than to us uncertain ; and yet in the mean time seem not at all affected with their deplorable condition , who scarce ever heard of a Redeemer . Have we not the highest obligations in the World upon us , to be thankfull to that mercifull hand of Providence , that hath ordered our lott so graciously , and fixt our Habitations in those Regions where Christianity is universally profest ? And can we any way more illustriously evidence our gratitude in this behalf , than by endeavouring with the pious Samaritan Lepers to make others sharers in the happiness we enjoy . 'T would certainly be more glorious , if these great and fervent Spirits would turn the bright flames of their Zeal to the burning down Ethnick Temples , rather than to the wasting and unsettling Christian Churches , and strive more to enlarge the Tents of them in the borders of Japhet , than to promote unseasonable divisions in Reuben , which must cost each truly pious Christian so many sad thoughts of heart . In the Primative days , The Promulgers of the Gospel went out supernaturally furnisht with the gift of Tongues , and enabled to seal the truth of their Doctrine as well with working of Miracles , as laying down their lives , and by performing such Actions as could not but be acknowledged the Effects of a divine assistance , did ( as it were ) enforce the Gentiles belief ; But now those extraordinary Gifts being generally ceased , there seems a greater need of improving natural parts to the best advantage , and pursuing the most rational method of Instruction , which seems to be First , To cast out the strong man armed , to shew the vanity of their present Apprehensions , taking them off from their worshipping Idols or Devils , by shew-them , that it is no lesse ridiculous then wicked and detestable . Secondly , To lead them by the most sutable perswasives and demonstrations to the knowledge of one true God , Creator and Governour of the whole World and all things therein ; and that he is most good , most wise , most blessed , Eternal , Immutable , &c. And that if he were not al this , he would want to be so , and so could not be God ; for who in his witts would admit an indigent God into his Creed , since all want is Imperfection and misery . Thirdly , After their minds are hereby settled in this great Principle , The Existence of a Deity , they are next to be informed concerning their own nature , in what condition man was Originally created , and how he fell by Satans temptation from that glorious state , which may easily be evinced ; for since all other Creatures keep in the same natural order ordained for them from the beginning ; how shall we imagine that mans nature ( the noblest part of the Creation , and for whose sake the rest seem chiefly made ) should so prodigiously be depraved , and become worse than brutish , raging in quarrels , rapines and cruelties against itself , and abnoxious to ignorance , inconstancy , sloth , diseases , death , and a thousand miseries which would accuse infinite wisdome of an errour , unlesse we believe that man first created upright , and endued with Free will , did by transgression forfeit all his happy priviledges , and so became liable to all these evills as just punishments for such his sin . Fourthly , hence it follows , that man having offended against an Infinite God , there was no appeasing Divine Justice without an Infinite satisfaction ; This only , the Son of God could make , whose love to miserable humanity causes him to quit his mansions of Glory , to take on him our nature , and by his death to open to us the gates of Life and Immortality : and here may be unfolded the whole mystery of our blessed Saviours Incarnation , the purity of his life , grievousness of his Crucifiction , certainty of his Resurrection , and glorious Ascention , &c. Fifthly , Adde to all this the Excellency of the Doctrine , shewing , that there is nothing required in the whole Christian profession , but what is highly reasonable in it self , and mainly conducive to the accomplishing and ennobling humane nature : not a few rigid persons are apt to draw our Religion ( the greatest beauty in the World ) in too sad a habit , with a frowning countenance and sower looks , more ready to frighten than invite raw Proselites to a more intimate converse . The persons that undertake this glorious work of propagating the Gospel ( which is attended with the Plaudites of Angels , and prayers of all good men ) ought to be fitted for the same in respect of mission and Abilites . 'T is no sleight nor trivial affair attempted out of wantonnesse , vanity , or vain-glory ; they are Gods Ambassadors , and should see they have his Commission and Warrant , without whom Paul plants , and Apollo waters , but all in vain . A lively vigorous faith is required to set forth the Word with power and authority , and carry them through all dangers , hazards and difficulties that may occur ; they ought also to be very expert in the language of those persons they design to instruct , that they may readily in clear intelligible terms distill their discourses into their souls . Thus our blessed Lord , though he chose his Apostles Fishermen , and ordinary Mechanicks ( lest vain men should suspect his holy Doctrine for the contrivement of some great worldly wits or plot of subtle self-interested Politicians ; ) yet before he sent them abroad into the Nations , he made them the best Linguists in the World ; above all , sweetnesses of nature , and holynesse of Life are necessary . This is a Continual Sermon , and convinces more than all the charms of the most accomplisht Orator . How odious did Coveteousnesse and cruelty render the very name of Christianity to the poor Americans , Shew us thy Faith by thy Works is every mans propsal . Can we imagine they design any other but to put a cheat on us , who tell us of Crowns , and Glory , and everlasting happiness in the other world which we can only a spire to by Purity and Mortification , Self-denial , &c. in this ; And yet themselves practice things quite contrary to all these they so eagerly recommend . These Stumbling-blocks which cause the name of the Lord to be lasphemed amongst the Gentiles ought to be removed ; And these Fishers of men must approve themselves Lights in Conversation as well as Doctrine ; That so God may be glorified , the souls of their hearers saved , and themselves enjoy that glorious promise made to such as turn many to Righteousnesse ; Of shining like Stars in the Firmament for ever and ever . FINIS . 
A45639	----	The atheist's objection that we can have no idea of God refuted a sermon preach'd at the cathedral-church of St. Paul, February the 7th 1697/8 : being the second of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 47 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45639 Wing H846 ESTC R15272 12337835 ocm 12337835 59824 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45639) Transcribed from: (Early English Books Online ; image set 59824) Images scanned from microfilm: (Early English books, 1641-1700 ; 534:1) The atheist's objection that we can have no idea of God refuted a sermon preach'd at the cathedral-church of St. Paul, February the 7th 1697/8 : being the second of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 27 p. Printed by J. L. for Richard Wilkin ..., London : 1698. This work is also found as the second part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion The ATHEIST's Objection , That we can have no Idea of GOD , REFUTED . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , February the 7 th . 1697 / 8. BEING The Second of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King 's - Head in St. Paul's Church-Yard , 1698. PSAL. X. 4. The Wicked , through the Pride of his Countenance , will not seek after God ; neither is God in all his Thoughts . IN these words , I have , in a former Discourse , taken notice of these Three Particulars : I. The General Character or Qualifications of the Person here mentioned , which is , That he is a Wicked Man. II. The Particular Kind of Wickedness , or Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed , and that is Pride ; The Wicked , through the Pride of his Countenance , &c. III. The great Charge which the Psalmist brings against the Person here spoken of in my Text , viz. Wilful Atheism and Infidelity ; He will not seek after God , neither is God in all his Thoughts . The Two first of these I have already dispatch'd , and therefore shall now proceed to discourse on my Third Head , viz. The great Charge here brought against this Wicked Person , That he will not seek after God ; neither is God in all his Thoughts : or , as it is in the Margin , with good grounds ( as I have before observed ) from the Hebrew , All his Thoughts are , There is no God. Which appears to me to imply a wilful and malicious slighting and contemning of God , and his Laws , and an endeavour to banish the very Thoughts of his Existence out of their Minds . And under this Head , I shall make it my business to enumerate all the pretended Arguments and Objections which I have met with , and are of any weight , against the Being of a God , in general ; and then endeavour to shew how Weak and Inconclusive they are , and how miserable a Support they will prove for Atheism and Infidelity . But first it will be necessary , briefly to clear up one Point , and to obviate one Objection that may be made against this very Attempt of mine , of Refuting and Answering the Atheists Arguments and Objections . It will , I doubt not , be said , That there is not now , nor ever perhaps was in the World , any such Person as a Speculative Atheist , or one that believes , there is no God. It is said , with great assurance , by some , That the Ancient Atheists were only such as declared against the Plurality of Gods , and the Idolatry and Superstition of the Heathen Worship . And we are told by one , very lately , a That he hath travelled many Countries , and could never meet with any Atheists , ( which are few , if any ; ) and all the Noise and Clamour , saith he , is against Castles in the Air. To which I Answer , That nothing can be more plain and clear , than that both Ancient and Modern Writers do give us an account of such Persons as were known and reputed Atheists , by those that were Contemporary with them , and did well understand their Principles and Tenets . I need not insist on Proofs from any of the Ancient Christian Writers ; for 't is sufficient , that Plato , Diogenes Laertius , Plutarch , Cicero , and many others , do acquaint us , that such kind of Men there have been in the World. Tho' I shall particularly produce the Testimony of two Authors , one ancient , and the other , 't is probable , now living , to prove this Point ; and these are , Sextus Empiricus , and he that wrote the Thoughts on the Comet that appeared in the Year 1680. Sextus is express , a That Diagoras Melius , Prodicus Chius , Euemerus , Critias Atheniensis , Theodorus , and many others , were absolute Atheists , and denied that there were any Gods at all . And the French Gentleman b saith the same of most of those mentioned by Sextus , and other Ancient Writers ; and to the number , adds some others of a Modern date : And Mr. Blount saith , c that the Epicureans constantly affirmed , there were no Gods. Now the Evidence of these Authors will , I hope , be allowed , because they seem Well-wishers to the Cause of Infidelity themselves . To these I might add , were it necessary , That Vaninus himself tells us frequently of Atheists that he met with , ( and no one will doubt but that he knew where to find one at any time , ) and he calls Machiavel , expressly , Atheorum facilè Princeps d But indeed , this Assertion of these Gentlemen , That there is no such thing as an Atheist in the World , is like most other things that they advance , Uncertain and Precarious , and often contradicted by what at other times they deliver : for though they are sometimes , and in some Companies , for Reasons that are very obvious , unwilling to take the Title of Atheist on themselves or their Party ; yet they are often ready enough to bestow it on others ; and when it is subservient to their purpose , will insinuate , a That the greatest Lights and Teachers of the Church believe as little of Religion as themselves . But I say also , 2. That 't is one thing to disbelieve the Existence of a God , and another to declare so to the World. And it doth not at all follow , that a Man is not an Atheist , because he doth not openly profess himself to be so , at all times , and in all Companies . There are no Writers so insincere as these kind of Gentlemen ; they are very cautious and tender how they expose themselves to the just Punishment of the Law. Vaninus himself , though he did at last suffer Death madly , for his Infidelity , ( as one b saith of him , that died as madly himself , ) yet is he very cautious and careful , in his Writings , how he renders himself obnoxious to the Censure of the Inquisition ; and he declares , c That he will submit all things to the Judgment of the Roman Church . So a Gentleman of our own Nation , though he endeavours , as effectually as 't is possible , under-hand , to ridicule and undermine Religion ; yet he would fain appear to the World to be a good Christian , and one that hath a mighty Veneration for God and his Laws : but , in the mean time , 't is very easie to discover his true Principles and Design ; for he declares , d That he thinks it much safer to believe as the Church believes , and to pin his Faith always on my Lord of Canterbury 's Sleeve , as he saith he will do , and subscribe to any ridiculous Legend , rather than incurr the Censure of the Popish Clergy ; as he basely calls the Ministers of this most Excellent Protestant Church : for the same laudable Reasons also , he forbears communicating , what he doth , or ought to think Truth , to Mankind , ( as he tells us in many places . ) Now if this be the case with these Men of Honour , that they dare not speak their Minds , nor discover their true Sentiments plainly to the World ; we must by no means conclude over-hastily of their Orthodoxy , by what they say in Discourse at some times , or publish in Print at others : but , in short , if they set up such a Notion of a God , as is essentially inconsistent with the Idea that all Mankind have of such a Being ; if they make him either a Necessary Agent , or a Blind , Idle and Unactive One ; if they divest him of his Providence , or cramp him in his Attributes , as those that call themselves Deists generally do : in a word , if they make him such an Impotent and Careless Being , as either cannot or will not govern the World , give Laws to his People , vindicate his own Honour , and punish and reward Men according to their Actions : 'T is plain , I say , that though in words they may profess to believe and honour a God , yet in reality they deny him , and have no manner of Notion of his true Nature and Perfections . But 't is not the Name only , nor the empty Sound of the word Deity , but the Thing , that is wanting in the World ; 't is the true Knowledge and Belief of this only , that can clear a Man from the imputation of Atheism : If he be not right in this Point , i. e. if he have not such a belief of God , as implies in it a knowledge of the Perfections of his Nature , he may call himself by as fine and fashionable Names as he pleases , and pretend to Deism and Natural Religion ; but in reality he is an Atheist , and so ought to be esteemed by all Mankind ; for as one saith , a that knew very well what an Atheist was , Such are Atheists , as deny God's Providence ; or who restrain it in some particulars , and exclude it in reference to others , as well as those who directly deny the Existence of a Deity : And Vaninus b calls Tully Atheist , on this very account ; and in another place , he saith , c That to deny a Providence , is the same thing as to deny a God. This therefore being returned in Answer to the Objection , That there is no such thing as an Atheist : Let us now go about to examine and consider the Arguments and Objections that are usually brought by Atheistical Men , against the Being of a God. And these , one would think , should be exceeding weighty ones , and no less than direct Demonstrations ; for if they are not such strenuous Proofs as are impossible to be refuted , I 'm sure the Atheist ought to pass for the most senseless and stupid of all Mankind . He slights and despises that inestimable Offer of being Happy for ever ; he runs the risque of being eternally Miserable ; he bids open defiance to the Laws of God and Man ; and he opposes his own Opinion and Judgment , to the sober and considerate Sentiments of the judicious part of Mankind , in all Ages of the World. Now surely , in such a case , he ought to be very sure that he cannot be mistaken ; and to be as demonstratively certain , as of the truth of any Theorem in Euclid , that there is no God , no Moral Good nor Evil , no Revealed Religion , nor any Future State of Rewards and Punishments . But can any Man have the face to pretend to this ? Will not the common sense of all Mankind pronounce this impossible ? and that a Demonstration of the Non-Existence of these things , is not to be obtained ? Can any one be directly assured , that there is not so much as a Possibility that these things should be true ? And if so , then 't is plain , that for any thing he can directly prove to the contrary , the Atheist may be in the wrong , and consequently be Eternally damned and miserable . Now would any one , that can think at all , run this Dreadful Hazard 〈◊〉 much less sure , one that pretends to be a Man of Penetration and Judgment , and to Philosophize above the Vulgar : And yet this every Atheist doth ; and that too on no other Grounds but the Strength of some trifling Objections against , and seeming Absurdities in , the Notion of a God , and Religion , which the Extravagant Wit of wicked Men hath invented and coined to stop the Mouths of those that reprove them , to stifle and bear down the Stings of Conscience , and to gain some pretence to Reason and Principles in their Impious Proceedings . But surely these Persons must know well enough , that 't is a very easie thing to start Objections against the most plain and obvious Truths ; They know also , that in other Cases , themselves think it very unreasonable to disbelieve the truth of a Thing , only because they can't readily answer all the Objections a witty Man may bring against it , and because they cannot solve all the Phoenomena of it . Now , why should not they proceed so in Matters of Religion ? They know that all the great Truths of it , have been demonsrated over and over , by those Learned and Excellent Persons which have written in the Defence of it ; Nay , they know too , that most of their Objections have been already refuted and answered , and that they adhere to a Cause that hath been frequently baffled . They know the weight and importance of the Subject , and that if Religion should at last prove to be true , they must be for ever Miserable : All this , I say , they very well know ; and therefore it looks strangely like an Infatuation upon them , that they will run this Dreadful Hazard only on the Strength of a few Objections , and a bare surmise only that there is no such thing as a God or Religion . These Objections are their only Hold and Pretence that they can stick to and abide by , and what and how Great they are , I shall now proceed to Examine . These I shall take in their Natural Order : And , 1. Consider such Objections as are brought against the Being of a God in General . 2. Such as are alledged against his Attributes and Perfections . 3. Such as are advanced against the Truth and Authority of revealed Religion . The Groundlessness and Inconclusiveness of all which I shall endeavour as clearly as I can to Demonstrate . And First , I shall consider and refute the Objections and Arguments that are brought against the Being of God in General ; and these are ( as far as I can find ) all reducible to these two Heads . It is said , 1. That we can have no Idea of God. 2. That the Notion of a Deity owes its Original , either to the foolish Fears of some Men , or the Crafty Designs of others . I shall at this Time handle the former of these , and Refute the Objections that are brought against the Existence of a Deity , from our not being able ( as they say ) to have any Idea or Notion of him . The Atheist alledges , That whatsoever is Unconceiveable is really nothing at all : that we can have no Idea , or possible Notion of any thing that is not some how or other an Object of our Senses ; for all Knowledge is Sense : and we can only judge of the Existence of things by its Evidence and Testimony . Now God is by Divines said to be Incomprehensible , Infinite , and Invisible ; i. e. Something that 't is impossible to know any thing about ; that is every where , and yet no where ; that sees every thing , and yet no body can see him ; nor can we perceive any thing of him by any other of our Senses : We cannot tell what to make of such an Account as this of a God ; we can have no Phantasm , Idea or Conception of any such Thing ; and therefore we justly conclude , There is no such Being in Nature . And as for that precarious Notion of a God , that is so much talk'd of in the World , 't is nothing but a meer Phantome or Mormo devised and set up by Politick and Designing Men to keep the Rabble in awe , and to scare such Fools as are afraid of their own Shadows . The several Points of this Objection , I shall singly consider ; and , As to the First Part of it , That what we cannot attain any Idea of ; or , That what is absolutely Vnconceiveable , is really nothing at all ; perhaps it may be true , taking it in the most strict and proper sence of the words ; for though I am not of Protagoras's Mind , that Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as I think , that That which is absolutely Unconceivable in its own Nature , is not possible to be Existent ; so what is absolutely so to us , we can know nothing at all of , nor reason , nor argue about it ; since there is no doing of this but from our Ideas . But I cannot see how this will be advantageous at all to the Cause of Infidelity : For there is neither any one that asserts ; nor is the Atheist able to prove , that That Being which we call God , is absolutely Unconceiveable . There is a vast difference between a thing 's being Vnconceivable , and Incomprehensible ; between our having no Idea at all of a thing , and our having an Imperfect one ; and between our knowing Nothing at all of a Being , and our comprehending all the Possible Perfections and Excellencies of such a Being . We readily grant that the Immense Nature of God is incomprehensible to our finite Understandings ; but we don't say 't is absolutely Unconceivable , and that we can know nothing at all about it . The common Notion c which all Mankind have of a God , is a sufficient Refutation of this Part of the Objection , as it is also a very good Proof of the real Existence of a Deity ; for if there were no such Being , 't is impossible to conceive how any Idea of him could ever have come into any one's Mind , as I shall hereafter more largely prove . 2. There is implied in this Objection , That we can have no possible Idea , nor Notion of the Existence of any thing that is not the Object of our Senses : And from hence these Sublime Thinkers argue against the Existence of a Deity , and conclude there is no God , because they cannot see him , and because he is not perceivable by any of our Bodily Senses . Thus one of our Modern Atheistical Writers asserts , That the only Evidence we can have of the Existence of any thing , is from Sense . And in another place , a Whatsoever we can conceive ( saith he ) hath been perceived first by Sense , either at once or in Parts , and a Man can have no Thought representing any thing not subject to Sense . And he defines Sense to be Original Knowledge . Which is but the Reverse of what Protagoras , long ago determin'd : for Plato , in his Theaetetus , tells us , That he defined all Knowledge to be Sense . Now , is not this admirable Philosophy ? and worthy of those that pretend to a sublimer pitch of Knowledge than the Vulgar ? There is no Knowledge , say they , but Sense . If so , then , as Protagoras saith , all Sense must be Knowledge ; and consequently , he that sees , hears , smells or feels any thing , must immediately know all that is to be known about it : By seeing the Letters of any Language , or hearing the Words pronounced , a Man or a Beast must needs understand all the Sense and Meaning of it ; and the Philosophick Nature of all Bodies will be perfectly comprehended , as soon as ever they once come within the reach of our Senses . This is , indeed , a good easie method of attaining Learning ; and perhaps very suitable to the Genius of these Gentlemen ! But I cannot account from this Notion , how they come to have so much more Penetration and Knowledge than their Neighbours . Are their Eyes and Ears , Noses and Feeling , so much more accurate than those of the Vulgar ? Yes , doubtless , these are truly Men of Sense ! their Lyncean Eyes can penetrate Mill-stones , and the least silent whisper of Nature moves the Intelligent Drum of their tender Ears ; nothing escapes their Knowledge , but what is undiscoverable by the nicest Sense , and can only be comprehended by Reason . Reason ! an Ignis Fatuus of the Mind , whose uncertain Direction they scorn to follow , while this Light of Nature , Sense , can be their Guide . Nor will it avail them to alledge here , that when they say , we have no Knowledge but what we have from our Senses ; they mean only , that all our Knowledge comes in that way , and not by Innate Idea's : for the Author I have mentioned above , is express , that we can have no thought of any thing not subject to Sense ; that the only Knowledge we have of the Existence of all things , is from Sense ; and that Sense is Original Knowledge , And if so , there can be no such thing as comparing or distinguishing of Idea's in our Mind ; but the simple Idea's of Sensible Objects being impressed upon our Brain , must needs convey to us , by that means , all the Knowledge that we can ever obtain about them , and that as soon too as ever the Objects are perceived . But than this , nothing can be more false and absurd : for 't is plain , that by our bare Sensations of Objects , we know nothing at all of their Natures . Our Mind , indeed , by these Sensations , is vigorously excited to enquire further about them : but this we could by no means do , if Sense were the highest Faculty and Power in our Natures , and we were quite devoid of a Reasoning and Thinking Mind . This , Democritus of old was very well aware of , ( however he comes now to be deserted by the Modern Atheistick Writers , ) for saith he , a There is in us two kinds of Knowledges ; one Dark and Obscure , which is by the Senses ; the other Genuine and Proper , which is by the Mind . And nothing can be more plain , than that we have certain Knowledge of the Existence of many things , which never were , nor perhaps can possibly be the Objects of our Bodily Senses . Protagoras himself saith , b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Take heed that none of the Uninitiated hear you , who are such as think nothing to Exist , but what they can lay hold of with their Hands ; and who will not allow any thing that is Invisible , to have a place among Beings . The Epicurean Atheist must needs grant the Existence of his Atoms , and his Empty Space ; when yet they must be both acknowledged to be no way sensible . Those that hold a Soul or Life in Matter , Plastically diffused through all Parts of the Universe , by which all things are actuated and regulated , cannot deny but this Power is Invisible , and no way the Object of Bodily Sense . Nay , those that assert a Corporeal Deity , and say , that nothing can possibly exist but Body ; must needs own , that something of this Deity , as his Wisdom , Power and Understanding , which is certainly the Chief and most Noble of all his Essence , can no ways fall under our Bodily Senses . Let him that asserts , That what is not the Object of Sense , is really nothing at all ; let him tell me , if he ever saw that Power , Faculty , Understanding or Mind , by which he is enabled to make such a Determination ? That there is such a Power or Mind in him , 't is impossible for him to doubt or deny : for that very doubting and denying , will refute him ; and must convince him , that there must be something in him of a Real Nature , that can thus Think and Consider , Doubt and Deny ; and at last conclude , That there is nothing Actually Existent , but what is Sensible ; For what is really and absolutely Nothing , can never Think , Consider , Doubt or Determine . Now let him call this Mind or Soul of his what he pleases , I do not here consider its Nature ; let it be a Substance distinct from Matter , be it a happy Combination of Animal Spirits ; or the brisk Agitation of any fine and subtile Parts of Matter , 't is all one to our present purpose , it certainly Exists , or is ; and yet is it by no means an Object of Sense . For Animal Spirits , Motion , and the finest and subtilest Parts of Matter are no more sensible to us now , than an Incorporeal Substance is . And as he is thus assured that there is something real in himself , which yet is the Object of none of his Senses ; so he cannot but conclude the same of other Men that are round about him , that they also have a Soul or Mind of the same Nature : for he must know and be satisfied , that they can think , reason , doubt , affirm , deny and determine , as well as himself . Now , if he must grant that there are on this Account many things existent in the World , which do no way fall under the cognisance of our Senses , it will be strangely senseless and ridiculous to argue against the Being of a God from His not being so ; and to deny that there is any such thing , because he cannot see Him with his Bodily Eyes , because he cannot feel Him with his Hands , and hear the Sound of his Voice actually speaking from Heaven . For the Existence of that Divine Being whom no Eye hath seen nor can see , is as plainly demonstrable from Reason and Nature , from his visible Works in the World , and from the inward Sentiments of our unprejudiced Minds , as the Being of our Own and Others Minds is from the power of thinking and reasoning that we find in our selves and them . 3. But Thirdly , 't is objected further , a That we cannot have any Idea of God , and consequently may conclude , There is no such Being ; because he is , by Divines , said to be Incomprehensible and Infinite : ( That is , say they ) something which we can know nothing at all about ; for we cannot have any Phantasm or Conception of any such thing . Thus saith that famous Atheistical Writer , Whatever we know , we learn from our Phantasms ; but there is no Phantasm of Infinite , and therefore no Knowledge or Conception of it . No Man , saith he , can have in his mind an Image of Infinite Power or Time : And there is no Conception or Idea of that which we call Infinite . In another place , he asserts , c That the Attributes of God signifie Nothing true nor false , nor any Opinion of our Brain ; and are not sufficient Premises to inferr Truth , or convince . Falshood . And the Name of God ( he saith ) is used , not to make us Conceive him , but that we may Honour him . And he elsewhere saith , d That those that venture to discourse Philosophically of the Nature of God , or to reason of his Nature from his Attributes , losing their Understanding in the very first attempt , fall from one Inconvenience to another , without end or number , and do only discover their Astonishment and Rusticity . This Bold Writer doth in another place tell us , e That God must not be said to be Finite ; and so being neither Finite nor Infinite , he must be nothing at all : Which is the very same Dilemma that the Sceptick , Sextus Empiricus , f makes use of against a Deity . Another Modern Author of the same stamp , tells us , That he that calls any thing Infinite , doth but , Rei quam non capit attribuere nomen quod non Intelligit ; Give an unintelligible Name to a thing which he doth not understand . All which agrees exactly with what Sextus also saith , in many places of his Book ; and whom these Gentlemen follow pretty closely in most things , without taking any notice at all of him . Now to this , I return ; That as 't is very foolish and precarious , to deny the Existence of a God , because He is not an Object of our Bodily Senses ; so , to conclude , that there is no such Being , from our not being able perfectly to comprehend Him , and to have a true and adequate Idea of him , is equally absurd and unaccountable . For at this rate , we may soon come to deny the Existence of most things in Nature , since there are very many of which we do not adequately comprehend the Nature of , and know all that is to be known about them . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Incomprehensible in the Nature of all things . Are there not a thousand Beings , which we are sure are truly and actually existent in Nature , the manner of whose Operation and Action we cannot comprehend , and whose Phaenomena we cannot Philosophically explain ? Let any of these Penetrating Gentlemen try their Skill at Gravity , Light , Sound , Magnetism and Electricity , and oblige the World with such an adequate Account of any one of them , as shall make all impartial and curious Men acquiesce in it as satisfactory . Let him clearly shew us how his own Sensations are made ; how the Circulation of the Blood first begins , and continues its Vital Tour round his Body ; how Pestilential and Contagious Diseases first invade and are propagated ; how several Medicines , that may be properly enough call'd Specifick's , operate ; and particularly , how the Cortex Peruvianus cures an Intermitting Fever : In a word , let him tell us how his own Body ( setting aside Accidents ) decays , grows old , and dies , when the same Digestions and Assimulations are made to Day , as were Yesterday , and there is no apparent defect in the Nutriment of any one part of it . He that can account for these , and many other such like things , which are obvious to every one's daily Observation , will certainly approve himself to be a Man of very curious and acute Thought , and of very deep Insight into Nature : and when he hath fully convinced me , that he throughly comprehends the Nature of but these few things , I will allow that he hath some ground to disbelieve the Existence of whatever appears to him Incomprehensible . But if a Person will candidly own , as he that hath any Knowledge and Modesty must do , That there are many things in the History of Nature , of which he cannot meet with a satisfactory Solution and Explication ; he hath certainly no manner of reason to disbelieve the Existence of a God , on the same account ; and to say , There is no such Thing , because his Nature is Incomprehensible to our finite and imperfect Capacities . We cannot , by searching , find out God , nor discover the Almighty unto perfection , Job xi . 7. But again ; There is a vast difference between Apprehending and Comprehending of a thing ; between knowing a thing really to be , and knowing all that is possible to be known about that thing . We cannot indeed perfectly comprehend the Nature of God , because we have shallow , limited , finite , and imperfect Capacities and Faculties ; and the Deity contains in himself all possible Perfection . Every one must grant , that 't is impossible the lesser should contain and comprehend the greater , especially too when the Extent and Fulness of one , Infinitely exceeds the Capacity of the other . From hence therefore to inferr that we can have no Idea nor Knowledge at all of God , is very absurd and incongruous . 'T is a strange Method of Arguing , that I can know nothing at all of a thing , because I can't know every particular that belongs to it ; and he would deservedly be esteemed a Madman , that should deny that there is any such thing as the Sun , because he cannot tell how many Miles he is in Diameter , how far he is from us , and which way he comes by a supply of Matter to continue his enlivening Fire and Heat . When some great and advantageous Revolution is brought about in any Nation ; when the Publick Good is secured , the Laws and Liberties preserved , and Confusion , Bloodshed , and Misery of all Kinds , prevented , by the wise and deep Council and Conduct of Him , or Those that are at the Helm of Affairs : Would it not be gross Stupidity , for a Man to assert , That all this came about by Chance , and that there was no Wisdom nor Conduct , that so opportunely managed all things ; only because he cannot penetrate into all the secret Steps and Methods of it , and see all the hidden Springs , by which it was moved regularly on to its intended Perfection ? There are many things whose Existence 't would be ridiculous to doubt of , whose Nature and Qualities we are very far from being able perfectly to Comprehend and Explain . And amongst the rest , there is nothing but our own Existence , that we can be more assured of , than that there is a God. For as to all Objects of Sense , we may , as Monsieur Des Cartes shews , have some reason to doubt of their actual Existence without us , till we are first satisfied that our Senses do not deceive us : Till we know this , for any thing we can demonstratively prove to the contrary , all sensible Objects may be meer Phantasms and Delusions , and nothing but the internal Configurations of our own Brains , and the result of Imagination and Fancy . But when once we are assured that there is a God , who is perfectly Knowing , Wise , and Good , we shall discover that He can be no Deceiver ; we shall find that 't is not suitable to the Idea we have of Him , that He should delude and cheat us with false Appearances ; and consequently we may well conclude , that he hath appointed our Senses to be proper Judges of their own Objects , and that those Things are actually existing without us , whose Idea's we so plainly perceive in our selves , and which we truly judge to be so . And if we will impartially consult our own Thoughts , and reason clearly from those Idea's that we have within us ; I think , we may most demonstratively be assured of the Existence of a God , and that He is such a most Perfect or Infinite Being , as the Sacred Scriptures and Divines describe Him to be . I will allow that the greatest Certainty that we can have of the Existence of any thing , is of our own Being ; of which , as I have already said , no one can possibly doubt : for whatsoever can Think reason , doubt , will , and determine , must needs be Something , and have a true and real Being . And because we find by this means , that there is certainly something actually existing ; it will plainly follow , that something or other must always have been so : for if ever there was a time when there was Nothing , there never could have been any thing at all : for absolute Nothing could never have done , or produced any thing . Something therefore ( 't is plain ) must have been always , or eternally existing , and which never could have had any beginning . For if it ever had any beginning , tho' never so many Thousands of Millions of Ages ago , it must have then began from meer Nothing , which 't is impossible for any Man to conceive . Now , if we consider our selves , or any things else that are round about us in the world ; we shall plainly find , that neither we nor they , can be this thing that always was existent , and which we have discovered must have been without beginning ; for we know well enough , that it was but a little while ago when we began to be , and that 't is but a short space before we shall die , and cease to be in this World any more . Besides , we find in our selves , and discover in things without us , such Defects , Limitations and Imperfections , as sufficiently must convince us , that neither we nor they can be Independent Beings , nor indeed the Cause of one another's Existence . We must therefore in our Thoughts have recourse to some first Cause or Origin , from whence all things do proceed : And that there must be some first Cause , or some Being , which produced both our selves and the things that are round about us in the World , we cannot but be assured of , for we know , nothing can cause , or make it self to be ; and we see that we cannot make or produce each other ; and we perceive that none of our Forms or Modes of Existence are Indestructible and Eternal ; but that all things are continually flitting and changing : some improving and increasing , while others are decreasing and dying . The common Matter , indeed , of all Bodies will remain , and we do not find it to be perishable , as their forms are ; But then , this we may easily know cannot be the first Cause of all other Things ; since we have no Idea of its being an Active , Intelligent , Wise , and Powerful Being , as that must be ; but the Notion we have of it is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purely Passive , and obsequiously Capable of all variety of Forms and Motions ; as I shall hereafter more largely shew . If we farther carefully consider of this Being , that we have thus found must have eternally been or existed ; we shall find also , that it must for ever continue to be for the time to come ; for we cannot imagine , how a Being that hath Eternally existed for the time past , should ever terminate or cease to be for the time to come ; since there is nothing in its self , or in any thing without it , that can possibly be the Cause of its Destruction . Such a Being therefore will be properly Eternal , and necessarily Self-existent , without Beginning or End , or any Possibility of Dying or Ceasing to be . Such a Being also , must on this Account , be the Creator , Author , and Cause of all things : because , nothing can be the Cause of it self ; and therefore they must either be Eternal and Necessarily Self existent , as we are assured they are not ; or else derived from , and produced by this Eternal and Infinite Being . And as the Beings themselves are derived from , and produced by this Eternal and Self existent Being , so must all their Perfections and Qualifications too : for they are indeed the most Noble Things in their Natures . Knowledge therefore , and Wisdom , Thought and Reasoning , and all the excellent Powers and Faculties that are found in any Creatures , must come from the same Power that produced those Beings and Natures in which they are inherent . And if these Excellencies and Perfections are derived from this Necessarily existent Being , they must certainly be in Him in the greatest Perfection : for if they were not in Him , they could not be derived from him ; since 't is unconceivable that any thing can give or communicate to another , either what it hath not it self , or a greater degree of any thing than it is Master of . This Eternal and Self-existent Being therefore must have in it , and that in the utmost Perfection , all the Excellencies that we admire and value in any other things . It must have the Power of doing all things that are possible to be done , and therefore be Almighty ; it must know all things that are possible to be known , and therefore be Omniscient : In a word , it must be All-Wise and Good , Just and True , Merciful and Gracious , and contain in it all possible Excellencies and Perfections . Now this may very well pass for a Description of the Deity ; and 't is such an One as is very Intelligible and Plain to the meanest Capacity that can but think at all . And it gives us such an Idea of God , as we see is easily attainable by an obvious and familiar Chain of Consequences , and which puts our Minds not at all on the wrack to conceive . As for the word Infinite , which is often applied to God , and which these Gentlemen quarrel so much at , and of which they affirm , that it is impossible to have any Conception or Idea ; I say , that it is groundlessly and precariously asserted : and that nothing but the wilful Darkness and Confusion which they have brought upon their own Minds can make it appear Unintelligible , For as the Excellent Dr. Cudworth hath proved the Idea that we have of Infinite , is the same with that which we have of Perfection . And therefore when we say , that God is Infinite in Power , Wisdom or Goodness , we mean by it , that He is most perfectly or compleatly so ; and that he wants nothing which is necessary to render Him most Perfect , and Excellent in that Respect of which we speak of Him. Now a Being that any way is Deficient or Imperfect , and that hath not all the possible Excellencies that are to be had , is Finite , and that in the same proportion as it is defective . Thus , for Instance , those Beings which endure but for a time , which had a Beginning , and will have an end , are finite or imperfect , as to their existence : But GOD , who is , was , and is to come , who is and will be from Everlasting to Everlasting , He is properly said to be Infinite a or Perfect , as to Existence or Duration . For there is no Restriction , Limitation or Imperfection in His Nature , in this respect , as there is in that of all Creatures whatever . A Being whose Power extends to but a few things , is very imperfect or finite in Power ; and if there be any Possible thing that it cannot do , 't is still so far imperfect in Power . But a Being that can do all things that are not contradictory to his Nature , or all possible things , is properly said to be Infinite or Perfect in Power , or Almighty ; so a Being that knows all things possible to be known , is Infinite or Perfect in Knowledge : and the like of any other Attributes or Perfections : In all , the Comparison or Proportion is the same . A Being that wants no degree of Excellency or Perfection is God ; Infinite in Power , Wisdom , Justice , Goodness and Truth . But if a Being want any one , or any degree or proportion of These Things , it is Finite and Imperfect , and that in the same degree or Proportion . Now , where is the Inconceivableness , Confusion , Absurdity , and Nonsence of all This ? is it not as easie to conceive or apprehend that a Being may have in his Nature all possible Perfection , as it is to have an Idea of one that is Imperfect and Deficient ? for how come the Idea of Imperfection into our Mind ? how come we to know that a Thing is Finite , Defective and Limited , unless we have also an Idea or Notion of Infinity or Perfection ? how can we know what is wanting in any Being , unless we have an Idea of it , that it is in some other Being ? Most certain therefore it is , that we may have as true and clear an Idea of the Existence of a God , as of any thing in Nature : b and in Fact it is most notoriously true , that a clear and distinct Notion that there is such a Being , hath and doth still appear in the Minds of all Mankind ; and it is impressed there , I doubt not , by the peculiar Care of that Divine and Merciful Being Himself . And therefore those that assert , that we have not , nor can have any Notion or Idea of a God , nor of his Attributes and Perfections , and that on that Account deny his Existence ; discover such wretched Ignorance as well as Obstinacy , that they are really a Disgrace to Human Nature . For pretending to be over-Wise , they become Fools , they are vain in their Imaginations , and their foolish heart is darkened ; Their vicious Inclinations have debauched their Reason and Understanding : And though God be not far from every one of us , since in Him we live , move , and have our being ; yet their Wickedness and Pride is such , That they will not seek after God , neither is God in all their Thoughts . From which wilful Blindness and Stupidity , may the God of Truth deliver them , by the gracious Illuminations of his Blessed Spirit ; To whom , with our Lord and Saviour Jesus Christ , be all Honour and Glory , &c. FINIS . Books printed for Rich. Wilkin at the King's Head in St. Paul's Church-yard . MR. Harris's Sermon , Preach'd at the Cathedral-Church of St. Paul , January the 3d. 1697 / 8. being the First of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esquire . — His Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . Dr. Woodward's Natural History of the Earth , in Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . A Serious Proposal to the Ladies , for the Advancement of their true and greatest Interest ; Part I. By a Lover of her Sex. The Third Edition . In Twelves . A Serious Proposal to the Ladies ; Part II. Wherein a Method is offer'd for the Improvement of their Minds . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies and Mr. John Norris . In Octavo . An Answer to W. P. his Key about the Quakers Light within , and Oaths ; with an Appendix of the Sacraments . In Octavo . A Letter to the Honourable Sir Robert Howard : Together with some Animadversions on a Book , entituled , Christianity not Mysterious . In Octavo . Notes, typically marginal, from the original text Notes for div A45639-e210 a Two Essays from Oxford , in the Apology . a Adv. Mathem . p 317 , 318 , &c. Genevae , 1621. b Pensees diverses à l' Occasion de la Comete , Tom. 2. §. clxxiv . p. 531. c Anim , Mand. p. 96. d Amphitheatr . D. Providentiae , p. 35. a Vid. Blount's Translation of the Life of Apollonius , p. 34. b Anima Mundi , in the Oracles of Reason , p. 54. c Amphitheatr . p. 151 , 334. Lugdum . 1615. d Blount's Translation of Philostratus's Life of Apollonius , in the Preface . a Blount 's Anima Mundi , in Oracles of Reason , Pref. b Amphitheatr . p. 124. c Pag. 152. Leviathan , p. 208. c Sextus Empericus allows , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , common Notion or Idea of a God , even when he dispu●es against him . Adv. Math. p. 333. a Hob 's Leviath . p. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vid. Sext. Empiric . adv . Mathem . p. 164. b Sext. Emp. a Hobb 's Leviathan , p. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Empir . adv . Math. p. 17. And a little after , he asserts , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Leviath . p. 11 , 190. d Leviath . Par. iv . c. 46. p. 374. e Pag. 150. f Adv. Mathem . p. 333. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Empir . adv . Math , pag. 150. b Vid. Mr. Lock 's Essay of Vnderstanding . P. IV. Ch. X , 
A45642	----	Immorality and pride, the great causes of atheism a sermon preach'd at the cathedral-church of St. Paul, January the 8th 1697/8 : the first of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 43 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45642 Wing H850 ESTC R15170 12337567 ocm 12337567 59819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45642) Transcribed from: (Early English Books Online ; image set 59819) Images scanned from microfilm: (Early English books, 1641-1700 ; 919:4) Immorality and pride, the great causes of atheism a sermon preach'd at the cathedral-church of St. Paul, January the 8th 1697/8 : the first of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. [4], 24 p. Printed by J. L. for Richard Wilkin ..., London : 1698. This work is also found as the first part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Jonathan Blaney Sampled and proofread 2005-05 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Mr. HARRIS's First Sermon AT Mr. BOYLE's Lecture . 1698. Immorality and Pride , The Great Causes of ATHEISM . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , January the 3 d. 1697 / 8. BEING The First of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King 's - Head in St. Paul's Church-Yard , 1698. TO THE Most Reverend Father in God THOMAS Lord Archbishop of Canterbury ; Sir HENRY ASHURST Baronet ; Sir JOHN ROTHERAM Serjeant at Law ; JOHN EVELYN Senior Esquire ; Trustees appointed by the Will of the Honorable ROBERT BOYLE Esquire . Most Reverend and Honoured , AS I had the Honour to Preach this Sermon by your Kind and Generous Appointment , so I now Publish it in Obedience to your Commands , and humbly offer it , as also my ensuing Discourses , to your Candid Patronage and Acceptance . I have ( in pursuance of Your Grace's direction ) studied to be as Plain and Intelligible as possibly I could , and shall , by the Divine Assistance , prosecute my whole Design after the same manner ; which Method of Treating this Subject , appears very Suitable to the Pious and Excellent Design of Our Noble and Honourable Founder . I humbly desire your Prayers to Almighty God , that He will vouchsafe to render my weak Endeavours effectual to shew the Ground●essness and Inconclusiveness of those Objections which Atheistical Men usually bring ●gainst the great and Important Truths of ●eligion ; which is the End they are sincerely ●irected to , by Most Reverend and Honoured , Your most obliged humble Servant , HARRIS . PSALM X. 4. The Wicked through the Pride of his Countenance , will not seek after God : Neither is God in all his Thoughts . IN this Psalm is Contained a very lively Description of the Insolence of Atheistical and Wicked Men , when once they grow Powerful and Numerous ; for then , as we read at the Third Verse , they will proceed so far , as openly to boast of and glory in their Impiety : They will boldly defie and contemn the great God of Heaven and Earth , v. 13. They will deny his Providence , v. 11. and despise his Vengeance : And , as we are told in these words of my Text , They will grow so Proud and high , as to scorn to pay him any Honour or Worship , to Pray to him or Call upon him ; but will endeavour to banish the very Thoughts of his Being out of their Minds . The Wicked through the Pride of his , &c. In which words , we have an Account more particularly , by what Methods and Steps Men advance to such an Exorbitant height of Wickedness , as to set up for Atheism , and to deny the Existence of a God ; for there are in them these Three Particulars , which I shall consider in their Order . I. Here is the general Character or Qualifications of the Person the Psalmist speaks of ; which is , That he is a Wicked Man. The Wicked through the Pride , &c. II. The particular kind of Wickedness , or the Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed ; And That is Pride . The Wicked through the Pride of his Countenance , &c. And , III. Here is the great Charge that is brought against this Wicked and Proud Man ; viz. Wilful Atheism and Infidelity : He will not seek after God : Neither is God in all his Thoughts : Or , as it is in the Margin of our Bibles , with good Warrant from the Hebr. All his Thoughts are there is no God. In discoursing on the two First of these Heads , I shall endeavour to shew , that Immorality and Pride are the great Causes of the Growth of Atheism amongst us : And on the Third , I shall consider the Objections that Atheistical Men usually bring against the being of a Deity , and shew how very weak and invalid they are . And first I think it very Necessary to say something of the Causes of Infidelity and Atheism , and to shew how it comes to pass that Men can possibly arrive to so great a height of Impiety . This my Text naturally leads me to , before I can come to the great Subject I design to Discourse upon ; and I hope it may be of very good use to discover the Grounds of this heinous Sin , and the Methods and Steps by which Men advance to it ; that so those who are not yet hardened in it , nor quite given up to a Reprobate Mind , may , by the Blessing of God , take heed , and avoid being engaged in such Courses as do naturally lead into it . I. Therefore let us consider the general Character or Qualifications of the Person here spoken of in my Text , And that is , that he is a Wicked Man. The wicked through the Pride , &c. And this is every where the Language of the Sacred Scripture , when it speaks of Atheistical Men. David tells us ( Psal. 14. 1. and 51. 1 ) that 't is the Fool ( i. e. the Wicked Man , for so the word Nabal often signifies , and is so here to be understood ) 'T is he that hath said in his heart there is no God. 'T is such an one as is a Fool by his own fault ; one stupified and dull'd by Vice and Lust , as he sufficiently explains it afterwards ; one that is corrupt and become filthy , and that hath done abominable works . So the Apostle St. Paul supposes , that those Men will have in them an evil heart of unbelief , who do depart from the living God , and live without him in the world . And indeed , it is very Natural to conclude , That those which are once debauched in their Practices , may easily grow so in their Principles : For when once 't is a Man's Interest that there should be no God , he will readily enough disbelieve his Existence : We always give our assent very precipitantly to what we wish for , and would have to be true . A Man oppressed with a Load of Guilt , and conscious to himself , that he is daily obnoxious to the Divine Vengeance , will be often very uneasie , restless , and dissatisfied with himself , and his Mind must be filled with Dismal and Ill-boding Thoughts . He is unwilling to leave his Sins , and to forego the present Advantage of Sensual Pleasure ; and yet he cannot but be fearful too , of the Punishments of a Future State , and vehemently disturbed now and then , about the account that he must one day give of his Actions . Now , 't is very Natural for a Man under such Circumstances , to catch at any thing that doth but seem to offer him a little Ease and Quiet , and that can help him to shake off his melancholy Apprehension of impending Punishment and Misery . Some therefore bear down all Thought and Consideration of their Condition , in an uninterrupted enjoyment of Sensual Delights , and quite stupifie and drown their Conscience and Reason in continual Excesses and Debauchery ; and thus very many commence Atheists , out of downright Sottishness and Stupidity , and come at last to believe nothing of the Truths of Religion , because they never think any thing about it , nor understand any thing of it . Others , who have been a little enured to thinking , and have gotten some small smattering in the superficial Parts of Learning , will endeavour to defend their wicked Practices by some pretence to Reason and Argument . These will one while justifie their Actions , by forced and wrested Citations and Explications of some particular Texts of Scripture ; at another time they will shroud themselves under the Examples of the Prevarications of some great Men in Sacred Scripture , as a Licence to them , to be guilty of the same or the like wicked Acts ; without considering at all , of their great Penitence afterwards . Sometimes they will dispute the Eternity of Hell Torments , deny that their Soul shall survive the Body , and please themselves with the glorious hopes of being utterly annihilated . Now they will argue against the Freedom of their own Wills ; and by and by , against that of the Divine Nature : and from both conclude , that there can be no harm nor evil in what they do , because they are absolutely necessitated to every thing they commit . But against all this precarious stuff , the Sacred Scriptures do yet appear and afford a sufficient Refutation . The next Step therefore must be to quarrel at , and expose them ; to pretend that there are Absurdities , Contradictions and Inconsistencies in them : To assert that the Religion they contain , is nothing but a meer Human and Political Institution , and the Invention of a Crafty and designing Order of Men , to promote their own Interest and Advantage ; but that they are of no manner of Divine Authority , nor Universal Obligation . And when once they get thus far , they begin to be at Liberty ; now they can pursue their vicious Inclinations without controul of their Consciences , or the Conviction of God's holy Word , and are got above the Childish Fears of Eternal Misery . By this time , the true and through Calenture of Mind begins ; they grow now deliriously enamoured with the feign'd Products of their own Fancies ; and these Notions appear to them now , adorned with such bright and radiant Colours , and so beautiful and glorious , that they will rush headlong into this Fools Paradise , though Eternal Destruction be at the bottom ; for now they stick at nothing ; They Retrench the Deity of all his Attributes , absolutely deny his Presidence over the Affairs of the World , and make him nothing but a kind of necessary and blind Cause of things , Nature , the Soul of the World , or some such word , which they have happened to meet with in the Ancient Heathen Writers . But they Profess that 't is impossible to have any Idaea of him at all ; and what they cannot conceive or have an Idaea of , they say is nothing , and by Consequence there can be no such thing as a God. This , or such like , I 'm perswaded is the usual Method , by which these kind of Men advance to absolute Infidelity and Atheism : And in this , they are every step confirmed and established by the seeming Wit , and real Boldness , with which Atheistical Men dress up their Arguments and Discourses ; and of which , if they were stripped and divested , their weakness and inconclusiveness must needs appear to every one . But the Mirth and Humour , and that Surprising and Extravagant Vein of talking which always abounds in the Company of such Men , so suits and agrees with his own vicious Inclinations , that he becomes easily prejudiced against the Truth of Religion , and any Obligation to its Precepts and Injunctions : And so he will soon resolve to seek no more after God , but will employ all his Thoughts to prove that there is no such Being in the World. But on the other hand , it appears wholly impossible for a Man to arrive at such a pitch as absolute Infidelity and Atheism , if he hath been virtuously Educated , and be enclined to live a Sober and a Moral Life . For there is certainly nothing that Religion enjoins , but what is exactly agreeable to the Rules of Morality and Virtue ; nothing but what is conformable to right Reason and Truth ; nothing but what is substantially good ▪ and pleasant , and nothing but what will approve it self to a thinking Mind , as certainly conducing to the good of Human Society , and to every one's Quiet , Ease , and Happiness here in this Life : And over and above this , it gives us an assurance of a glorious Immortality in the World to come . Now , Can it be imagined , that any sober and virtuous Man , and one that is not prejudiced by the Inducements of Sensual Pleasure , if he seriously considers things , will not be induced to take upon him the Profession of our holy Religion : and with all due Gratitude to our Gracious God , accept of so vast a Reward as this of Eternal Happiness ? Especially too when it is for doing that only out of a true Principle of Religion , which it is supposed he was inclined to perform without it , by the Principles of Reason and Honour . A Man that is enclined to live virtuously , justly , temperately , and peaceably in this present World , will soon be satisfied , if he read the Holy Scriptures , that it is this which lies at the Bottom of all Revealed Religion , and for whose Advancement and Propagation among Mankind , all that gracious Dispensation was contrived and delivered to us . What reason can therefore be possibly assigned , why such a Person should disbelieve the Truths of Religion ? Is not a desire of Happiness so Natural to us , that 't is the great Inducement of all our Actions ? and will not every Man aim to get as much of this as he can , according to the Notion he hath of it ? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward at the hand of God ? Is it not Natural to embrace any offer that proposes to us a great Advantage ? and are not we very ready to believe the Truth of any thing that is advanced of that Nature ? The Great Truths therefore of Religion , containing nothing impossible , absurd or improbable in them , and exhibiting to him Infinite Advantages on such easie Conditions , must needs be the delightful Objects of a Good and Virtuous Man's Faith. He , indeed , that hath just Grounds to fear that his Irregular Life will incapacitate him for the Favour of God ; and the Joys of another World , may be willing , and at last infatuated so far , as really to disbelieve what he knows he cannot obtain . But one that is of a Moral , Sober and Virtuous Disposition , can never be supposed to be so unaccountably absurd , as to commence Atheist contrary to his Interest , his Inclination , and his Reason . And as 't is hardly possible to conceive a Person can be an Atheist , without being first Wicked ; so it appears as difficult to imagine , that if he be an Atheist , he should not continue to be so . I know the Contrary is often pretended ; viz. That one that believes nothing of a God or Religion , may yet be , and often is guided by a Principle of Reason and Honour , and will do to others as he would be done unto himself : Such an one ( it is said ) will be satisfied of the Necessity of Humane Laws , and of the Advantages that do thence arise to Mankind : He will think himself obliged to submit to the Laws of his Country , and consequently will keep up to the Rules of common Justice and Honesty ; and this ( say they ) is enough , and all that Religion can pretend to enjoin . a There is a late French Author , that endeavours to maintain by Arguments and Examples , that the Principles of Atheism do not necessarily lead to Vice and Immorality . But in the Proof of this , he comes very short of his Design . He alledges , That some Professing Christianity have always , and do still , live as bad Lives and as wickedly as any Atheists whatsoever can do : And that some Atheists have lived very Regularly and Morally . But what then ? Allowing and granting all this ; it doth not in the least follow that Atheism doth not lead to Immorality and a Corruption of Manners . For it is neither asserted that Atheism is the only way of becoming Wicked ; nor that an Atheist must necessarily be guilty of all manner of Vice. No doubt very many Men betake themselves to a sinful Course , without having any Principles to justifie themselves by , as the Atheist pretends to : But are drawn into Wickedness purely by Incogitancy and want of Consideration . And such kind of Persons , though they make an outward Profession of Christianity , yet they may be , and doubtless often are , as Vicious and Immoral as any other Men , without ever arriving at the Point of Speculative Atheism , or perhaps without ever so much as doubting of the Being of a God , of the Truth of Religion , or of a Future State of Rewards and Punishments . No one saith also that an Atheist must necessarily be guilty of all manner of Vice and Immorality : But 't is plain enough , that his Principles lead him to prosecute any vicious Inclination that is suitable to him , and to do any thing that he can safely , to procure to himself that kind of Happiness or Satisfaction he proposes to enjoy . Many Sins are disagreeable to some particular Periods and Circumstances of a Man's Life , to his Constitution , Genius and Humour . Now 't is easie to suppose a Man may abstain from such , for his own Ease , Health and Quiet 's sake . Self-Love will preserve the Atheist from such open and notorious Acts of Wickedness , as will expose him to the Capital Punishment of Human Laws ; and which will endanger depriving him of his Being here , where he only proposes to be happy . This Principle also of Self-Love , will hinder him from exposing himself to Ignominy and Scandal ; and will make him endeavour to keep fair in the Opinions of those whose disesteem would give him a great degree of Unhappiness . But it doth not in the least follow from hence , that because he is not guilty of all manner , or of this or that particular Vice , that therefore he is a good Moral Man , and guilty of none at all : It cannot be concluded from hence , that such a Person will avoid committing any Fact , be it never so Wicked , when it is stript of all these Inconveniences , and can be done secretly , safely and securely : when 't is agreeable to his Constitution and Humour , fashionable and gentile , and contributes very much to that kind of Satisfaction he is inclin'd to ; for as one that had consider'd this Point well , observes , Self-Love , which like Fire covets to resolve all things into it self , makes Men they care not what Villany or what Impiety they Act , so it may but conduce to their own Advantage . ( Preface to Great is Diana of the Ephesians . ) And indeed , if he be not absolutely Stupid , and one that proposes to himself no manner of End at all , he will certainly do this very thing : He will pursue and practise Indifferently such kind of Designs and Actions , be they good or bad , as will give him as much Pleasure and Happiness as he can have here in this short Life , where , Miserable Wretch as he is , he only hath any hope . And nothing can nor will hinder such a Person from endeavouring to do or obtain any thing he hath a Mind to , but the fear of being exposed to Punishment and Misery here , from those among whom he lives . Now , this Consideration can have no place in secret Actions , and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villany that is consistent with his Safety , and subservient to his Desires ; that can be either concealed in Secresie , or supported by Power . For , as to the Principle of Honour , that such Men will pretend to be governed and guided by , and which they would set up to supply the Room of Conscience and Religion ; 't is plain , that 't is the veriest Cheat in Nature : 't is nothing but a meer abusive Name , to gull the World into a Belief that they have some kind of Principle to act and proceed by , and which keeps them from doing an Ill Thing : Whereas the Atheist can have no Principle at all , but that sordid one of Self Love ; which will still carry him to the perpetrating of any thing indifferently , according as it best conduces to his present Interest and Advantage . They deny that there are any Actions truly Good or Honourable , or Wicked and Base in themselves ; but that this is all owing to the peculiar Customs , Laws , and Constitutions of Places and Countries : And that as all Men are , so Actions also , are naturally equal and alike : And how far such Notions as these will carry Men , 't is very easie both to Imagine and to Observe . One would think nothing could be more Noble , Honourable and Comely , than for a Man to stick firm and constant to those Principles that he pretends to , and by no means whatever to be brought to abjure and deny them . Sincerity is so lovely and desirable a Vertue , that it doth approve it self , as it were naturally , to the reason of all Mankind : and 't is equally Useful , nay , indeed Necessary , to the due Government of the World. But this Noble Virtue , so peculiar to a Man of True honour and greatness of Mind , the Atheist will practise no longer than it is for his Interest and Advantage , and while it is consistent with his Safety . That Men may profess or deny any thing to save their Lives , is the avowed Principle of one of their great Writers . And the same is expresly asserted in other words , even in lesser Cases than that of Danger of Death , by the Translator of Philostratus's Life of Apollonius Tyanaeus , with a great Pretence to Wit and Humour . But if Men may Lye and Prevaricate from so base and abject a Principle as Fear , no doubt they may do so for Interest and Advantage , for that is certainly as good a ground , as Cowardliness and Baseness ; and then what becomes of this boasted Honour that is so much talk'd of ; this greatness of Mind , that will keep a Man from doing an ill thing . In reality , 't will at last amount to no more than this , that he will forbear doing an Ill Thing , when he thinks it will prove ill to him : he will be Just , Honest and Sincere when he don't dare be otherwise , for fear of the Law , Shame , and Ignominy : For all Men of Atheistical Principles would be Knaves and Villains if they durst , if they could do it safely and securely : such a Man ( 't is like ) shall return you a Bag of Money , or a rich Jewel you happen to depose in his Hands ; but why is it ? 't is because he dares not keep it and deny it ; 't is great odds but he is discovered and exposed by this means ; and besides , 't is Unfashionable and Ungenteel to be a Cheat in such Cases . But to impoverish a Family by Extravagance and Debauchery , to defraud Creditors of their just Debts , or Servants of their Wages , to Cheat at Play , to violate one's Neighbour's Bed to gratifie one's own Lust , are things , which though to the full as Wicked and Unreasonable in themselves , are yet swallowed down as allowable enough , because common and usual , and which are not , the more is the pity , attended with that Scandal and Infamy that other Vices are . Thus 't is very plain , that this pretended Principle of Honour in an Atheist or a Wicked Man , and this Obedience and Deference that he pretends to pay to the Laws of his Country , is a most Partial and Changeable thing , and vastly different from that true Honour and Bravery that is founded on the Eternal Basis of Conscience and Religion ; 't is an Airy Name that serves only to amuse unthinking and short-sighted Persons into a Belief , that he hath some kind of Principles that he will stick to ; that so he may be thought fit to be trusted , dealt and conversed withall in the World. And thus , I think , it is very clear and apparent that Wickedness naturally leads to Infidelity and Atheism , and Infidelity and Atheism to the Support and Maintenance of That : And that it is the Wicked that will not seek after God , and whose thoughts are that there is no God. Which was my First Particular . I come next to Consider , II. That Peculiar Kind of Wickedness which the Psalmist here takes notice of , as the chief Ground from whence Infidelity and Atheism proceed : And that is Pride . The Wicked , through the Pride of his Countenance will not seek after God , neither is God in all his Thoughts . And I question not but this Vice of Pride , is generally the Concomitant of Infidelity , and the chief Ground from whence the Spirit of Speculative Atheism proceeds . When Men of proud and haughty Spirits lead ill Lives , as they very often do , they always endeavour to justifie themselves in their Proceeding , be it never so Irregular and Absurd , and never so contrary to the considerate Sentiments of all the rest of the World. A Proud Man hates to acknowledge himself in an Errour , and to own that he hath committed a Fault : He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgment , which secures him from being deceived and mistaken like other Mortals . Whatever Actions therefore such a Person commits , he would fain have appear reasonable and justifiable . But he sees plainly that he cannot make Wickedness and Immorality do so , as long as Religion stands its Ground in the World. The Sacred Scriptures are so plain and express against such a course of Life , that there is no avoiding being convicted and condemned while their Authority remains good : 'T is impossible any way to reconcile a vicious Life to the Doctrine there delivered : And therefore he sees plainly , That one that Professes to believe the great Truths of Religion , and the Divine Authority of those Sacred Books , and yet by his Practices gives the Lye to his Profession , and while he acknowledges Jesus Christ in his Words , doth in his Works deny him ; he sees , I say , that such an one stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-condemned , and can never acquit himself either to his own Conscience , or to the Reason of Mankind . Now this is perfectly disagreeable to the Genious and Humour of a Proud Man ; he cannot bear to be thought in any respect Incoherent or Inconsistent with himself : And therefore having vainly tried to justifie himself in his Wickedness , by alledging the Examples of some good Men in Sacred Scripture , that have been guilty of great Sins , but whose Repentance he can by no means digest : And having also fruitlessly endeavoured to rely on the perverted Sense of some particular Texts of Scripture , which he knows are sufficiently refuted by the Analogy of the whole ; he finds at last that 't is the best way to deny the Divine Authority of the Bible , and the Truth of all Revelation , and so boldly shake off at once all Obligation to the Rules of Piety and Virtue ; and since Religion can't be wrested so as to give an allowance to his way of living , he will take it quite away , Banish that and God Almighty out of the World , and set up Iniquity by a Law. And nothing can be more pleasing and agreeable to the Arrogance of such Men than this way of Proceeding : It gratifies an insolent and haughty Spirit prodigiously , to do things out of the common Road ; to pretend to be Adept in a Philosophy that is as much above the rest of Mankind's Notions , as 't is Contradictory to it : to assume to himself a Power of seeing much farther into things than other Folk , and to penetrate into the deepest recesses of Nature . a He would pass for one of Nature's Cabinet Councellors , a Bosome Favourite that knows all the secret Springs of Action , and the first remote Causes of all Things . He pleases himself mightily to have discovered with what Ridiculous Bugbears the Generality of Mankind are awed and frighted ; he can now look down b with a Scornful Pity on the poor groveling Vulgar , the Unthinking Mobb below , that are poorly enslaved and terrified by the Fear of a God , and of Ills to come they know not when nor where : He despises such dull Biggots as will be imposed upon by Priests , and that will superstitiously abstain from the Enjoyment of present Pleasure , on account of such idle Tales as the Comminations of Religion . And as he despises those that are not Wicked , so he upbraids those that are so , with inconsistency with their Principles and Profession , and for doing the same things that he doth , when they have nothing to bear them out : And thus he doubly gratifies his Pride , by justifying himself , and condemning and triumphing over others . Nay , the very Mistakes and Errours of such a Man , we are told , appear laudable and great to him , and he can please himself at last , with saying , That he hath not Erred like a Fool , but Secundum Verbum . Vid. Oracles of Reason , p. 92. When Men have a while enured themselves to talk at this rate , and to blow themselves up with such lofty Conceits and Fancies , they grow ▪ by degrees more and more opinionated , and do dote more and more on their own dear Notions ; and finding by this means quiet and ease in the Practice of their Sins , they at last degenerate so far as firmly to believe the Truth of what they perhaps at first advanced and talk'd only from a Spirit of Contradiction ; and become so stupid and blind , as , like great Liars , to believe their own Figments and Inventions a . To such any Extravagant and Inconsistent Hypothesis , so it do but clash with Sacred Scripture , shall be no less than a real Demonstration ; a Bold and daring Falsity shall pass for undoubted Truth ; and a Prophane Jest , or a Scurrilous Reflection on the Character or Person of one in Holy Orders , shall be a sufficient Refutation of the plainest Demonstration he can bring against their Principles and Practices . For it is most certain , that though a Proud Man always think himself in the right , and arrogate to himself an Exemption from the common Frailties and Errours of Mankind ; yet there is no body so frequently deceived and mistaken , as he ; for he doth so over-estimate all his Faculties and Endowments , and is so much enamoured of , and Trusts so much to his own Quickness and Penetration , that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study : and therefore he will never give himself Time seriously to examine into things , he scorns and hates the Drudgery of deeply revolving and comparing the Idaeas of things in his Mind , but rashly proceeds to Judgment and Determination on a very Transient and Superficial View : And there will he stick , be the Resolution he is come to never so absurd and Unaccountable ; for he is as much above confessing an Errour in Judgment , as he is of Repenting of a Fault in Practice . And indeed , as the absurd and ridiculous Paradoxes which Atheistical Writers maintain , shew their shallow insight into things , and their Precipitancy in forming a Determination about them ; so the Pride and Haughtiness with which they deliver them , abundantly demonstrates the True Spirit of such Authors , and the Real Ground both of their Embracing and Maintaining their Opinions . Plato describes the Atheists of his Age , to be a Proud , Insolent , and Haughty sort of Men , the Ground of whose Opinion was , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reality , a very mischievous Ignorance ; though to the conceited Venders and Embracers of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It appeared to be the greatest Wisdom , and the Wisest of all Opinions . Lactantius tells us in his Discourse , De Ira Dei , p. 729. Oxon. that the true Reason why Diagoras Melius and Theodorus , two of the Ancient Atheists denied a Deity was , That they might gain the Glory of being the Authors of some new Opinion , contradictory to the common Notions of Mankind . And of the former of these , Diagoras , Sextus Empiricus acquaints us , That because a certain perjured Person , who had wrong'd him , lived unpunished by the Gods , he was so enraged at it , that he undertook to maintain there were no Gods at all . Lib. Adr. Mathem . Edit . Genev. 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity , in his time , in Bithynia . The former of these , who , 't is probable , was the famous Porphyry , called himself Antistes Philosophiae , the Chief or Prince of Philosophers ; and saith Lactantius , Nescio utrum Superbius an Importunius , pretended to correct the blind Errors of Mankind , and to guide Men into the True Way ; He could not bear , that Unskilful and Innocent Persons should be enslaved by the Cheats of , and become a Prey to , Crafty and Designing Men. Lib. de Justit . p. 420 , 421. Oxon. With the like Assurance do the Modern Writers of this kind express themselves : And though they have in reality very little or nothing New , but only the Arguments of the Ancients a little varied and embelished , ( as I shall have occasion to observe hereafter more at large , ) yet they all set up for new Lights , and mighty Discoverers of the Secrets of Nature and Philosophy ; and all of the assume the Glory of first leading Men into the way of Truth , and delivering them out of the dark mazes of Vulgar Errors . This was the pretence of Vanini , who was burnt for Atheism at Tholouse , A. D. 1619. whose Mind , he says , grew more and more strong , healthful and robust , as he exercised it in searching out the Secrets of that Supreme Philosophy , which is wholly unknown to the common and ordinary Rank of Philosophers : And this , he saith , will soon be discovered , by the perusal of his Physico-Magicum , which was now to see the Light. Vid. Vanini Amphitheatr . in Epist. Dedicat. After the same manner do Machiavel , Spinoza , Hobbs , Blount , and all the late Atheistical Writers , deliver themselves ; Instances of which , I think , I need not stay to give , since 't is conspicuous through the whole course of their Writings , and , no doubt , taken notice of by every Reader ; only of the first of these , viz. Machiavel , I cannot but take notice , that Vanini himself saith , that 't was his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture . Amphitheatr . p. 51. Edit . Lugduni , 1615. And as the Writings , so the Discourses of these Gentlemen do equally discover this Pride and Vanity : for they do usually deliver themselves with such a scornful and contemptuous Air , when they either endeavour to establish their own , or to overthrow their Adversaries Arguments , as sufficiently shews the Propriety and Truth of the Psalmist's Observation here , that 't is through the pride of his countenance , that the wicked will not seek after God. The LXXII . indeed render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the abundance of his wrath : and therein they are followed by the vulgar Latin. As if the Wicked were angry against God , and enraged at his Presidency over Humane Affairs : as if they fretted under , and quarrelled at the Severity of his Laws and Government , and scorned to apply themselves to him by Prayer , and to submit to him by Obedience . But though this may be a good sence of the words ; and though , I doubt not , a stubborn Frowardness and Perverseness of our Wills against the Will of God , may be a frequent cause and ground of Infidelity : yet our English Translation appears to me to be much better warranted from the Hebrew ; for there it is properly , through the Elevation of his Nose or Face . Which , truly , is very emphatical , and expresses such a proud and scornful gesture of Face , as is the natural Indication of the Internal Haughtiness of a Man's Mind ; or as the Targum , on this place , render it , of the arrogance of his Spirit . Such a Turn and Air of Countenance as argues a proud contempt of all the rest of Mankind , who trot on in the common road , believe and worship a God , and poorly submit to be governed by his Laws and Precepts . And thus having dispatched my Two first Particulars , and shewed , That Wickedness and Pride are two great Causes of Infidelity and Atheism ; I should now proceed to speak to the Third thing observable in my Text , viz. III. The great Charge which the Psalmist brings against the wicked Person here mentioned , That he will not seek after God ; neither is God in all his Thoughts . But this I must leave for my next Discourse , and shall now Conclude with a word or two by way of Application . Since the Case stands thus , That Wickedness in general , and Pride in particular , do so naturally lead to Infidelity and Atheism ; and that 't is hardly possible to imagine a Man can entertain such an Opinion without them : Let every one then , that hath any Inclination or Temptation that way , seriously examine his own Mind , whether he be not prejudiced towards it by some vitious Desires and Affections ; whether he doth not heartily wish that there were no God nor Religion ; whether he hath not , by his past Actions , really loaded himself with guilt , and therefore is disturbed in his Mind with the apprehension , that the Divine Punishment will overtake him , and light upon him , for his Sins : Let him search diligently whether he hath not recourse to Infidelity , as to an Opiate in this case , to allay the Pains of his Conscience , and to compose the Disorder of his guilty Mind , and to gain , as it were , an Insensibility in Sinning . For if the case be thus , 't is plain , he is not free , and at liberty , to make a just Judgment of the Truth of Things ; he is already a Party , and much more enclined to one side of the Question than to the other ; and consequently , he will pitch on that as Truth , which he would have to be so . But this is certainly a very partial way of proceeding , and such as no wise Man would use in a matter of so very great moment , to engage one's self rashly in a Determination , before a thorough and careful Examination of the Evidence on both sides : This is to look on things in a false Light , through coloured Glasses , through Diseased and Icterical Eyes ; and then to believe them to be in reality , what our depraved and prejudicate Apprehensions make them . The Enemies to Religion say , That the Preachers of it are not to be minded ; the Arguments they bring are all forced and strained , because 't is their Trade , and they get Money by it ; and their Craft obliges them to cry out , Great is Diana of the Ephesians ! I hope therefore this being so Precarious and Partial a way of Proceeding , to subscribe to Religion by Implicit Faith , and to take it up upon trust from those , whose Interest ( they say ) it is to propagate it in the World : I hope , I say , that Men will not act so on the other hand , and embrace Atheism and Infidelity on the same Precarious Grounds . I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices ; and are sure that they have no strong inclinations to such Actions as the World calls Vicious . For if they have , and do take real Pleasure in the Practice of Wickedness , 't is plain that they must be Prejudiced and Bigotted to their Lusts and Humours ; they cannot be Free-thinkers in the Case ; the Cloggs of ill Custom , and a loose Education bear them down , and they cannot shake them off . Their present Interest influences and governs their Belief , and enslaves and Tyrannizes over their Reason . Let them consider impartially the Arguments for Infidelity , and they will find them all forced and strained Paradoxes , Invented by Sceptical and Canting Philosophers , a Crafty and Designing sort of Men , who set up Atheism because they Get by it , and whose Interest it is that there should be no God and Religion . Let not therefore Men be so stupid and blind as to talk of Prejudices on the side of Religion , and never , perceive that , there are any at all on that of Infidelity . If they scorn to take up Religion on trust , without examining into its Grounds and Reasons ; for their Own sakes let , them be as Cautious and Inquisitive on the other hand , and not run Hood-winked into Eternal Destruction , by subscribing to Atheism in hast , and without that previous Consideration and Regard , which so great and important an Affair requires : For if they will but strip themselves of those Prejudices which arise from their Vices , and avoid being impetuously born down by their depraved Inclination ; they will soon perceive that the Grounds and Principles of Infidelity are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion : Without which , surely no Man of Sense , and that can think at all , will ever run the hazard of Damnation . FINIS . Notes, typically marginal, from the original text Notes for div A45642-e350 a Pensees diverses Ecrites à un Docteur de Sorbonne à l'Occasion de la Cométe qui parut au Mois de Decembre , 1680. Rotterdam . 8vo . a Vid. Jul. Caes. Vanini Amphitheatr . in Titulo & Epist. Dedicator . b Despicere unde queas alios , passimque videre Errare , atque viam palantes quaerere vitae . Lucr. lib. 2. a Vid. Great is Diana of the Ephesians . Animus tamen in supremae & vulgo . Philosophantibus incognitae Philosophiae Arcanis investigandis validior factus & robustior ; ut Physico-Magicum nostrum , quod mox ex umbrâ in lucem prodibit pellegens , aequa posteritas facilè est Judicatura . 
A45644	----	The notion of a God neither from fear nor policy a sermon preach'd at the cathedral-church of St. Paul, March the 7th 1697/8 : being the third of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 54 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A45644 Wing H852 ESTC R15402 12338009 ocm 12338009 59827 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45644) Transcribed from: (Early English Books Online ; image set 59827) Images scanned from microfilm: (Early English books, 1641-1700 ; 534:3) The notion of a God neither from fear nor policy a sermon preach'd at the cathedral-church of St. Paul, March the 7th 1697/8 : being the third of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 31 p. Printed by J. L. for Richard Wilkin ..., London : 1698. This work is also found as the third part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms X, 4 -- Sermons. Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-08 SPi Global Keyed and coded from ProQuest page images 2006-01 Emma (Leeson) Huber Sampled and proofread 2006-01 Emma (Leeson) Huber Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion Books printed for Rich. Wilkin at the King's-Head in St. Paul ' s Church-yard . MR. Harris's Sermon , Preach'd at the Cathedral-Church of St. Paul , January the 3d. 1697 / 8. being the First of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esquire . — His Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . Dr. Woodward's Natural History of the Earth , in Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . A Serious Proposal to the Ladies , for the Advancement of their true and greatest Interest ; Part I. By a Lover of her Sex. The Third Edition . In Twelves . A Serious Proposal to the Ladies ; Part II. Wherein a Method is offer'd for the Improvement of their Minds . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies and Mr. John Norris . In Octavo . An Answer to W. P. his Key about the Quakers Light within , and Oaths ; with an Appendix of the Sacraments . In Octavo . A Letter to the Honourable Sir Robert Howard : Together with some Animadversions on a Book , entituled , Christianity not Mysterious . In Octavo . The Notion of a GOD , Neither from FEAR nor POLICY . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , March the 7 th . 1697 / 8. BEING The Third of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King ' s-Head in St. Paul ' s Church-Yard , 1698. PSALM x. 4. The Wicked , through the Pride of his Countenance , will not seek after God : neither is God in all his Thoughts . IN my last Discourse on these words , I came to consider the Third Particular I had before observed in them ; which was , The great Charge the Psalmist brings against the Wicked and Proud Person here spoken of , viz. Wilful Atheism and Infidelity . He will not seek after God : and all his thoughts are , There is no God. Under which I proposed to Consider and Refute the Atheist's Objections , against the Being of a God in general . And these I found might be reduced to these Two Heads : I. That we can have no Idea of God. II. That the Notion of Him , which is about in the World , owes its Original to the foolish Fears and Ignorance of some Men , and to the crafty Designs of others . The former of these I have already refuted , and shewed that it is Groundless and Precarious in all its Parts . I shall now therefore consider the Second Objection against the Being of a God in general , viz. That the Notion of a Deity , which is so generally found among Mankind , owes its Original to the foolish Fears and Ignorance of some Men , and to the designing and crafty Figments of others . And here I shall first give you the Sense of these kind of Writers on this Point : And then endeavour to shew you , how very weak and trivial their Arguments are , and how very far short they come of Disproving the Existence of a Deity . And first I shall give you the full sense of this Objection , from the words of those that bring it ; beginning with the Modern Writers , who , as you will find by and by , have little or nothing new , but like Carriers Horses , follow one another in a Track , and because the first went wrong , all the rest will succeed him in the same Errour ; not considering , that he who comes behind , may take an advantage to avoid that Pit , which those that went before , are fallen into . ( as it is in the words of the Translator of (a) Philostratus . ) But here it must be premised , That since these kind of Men do frequently disguise their true meaning ; It is not the bare Words only , but the Scope of a Writer , that giveth the true Light by which any Writing is to be interpreted , ( as Mr. Hobbs (b) very well observes : ) yet this must be said for both him and the other Modern Atheistick Writers , That their Disguise is so very thin and superficial , that any one may easily see through it , and discover their true Meaning and Design . Nothing can be clearer , than that 't is the great scope of the Author of Great is Diana of the Ephesians , to persuade the World , That the first Original of all Religion , was from Craft and Imposture , and that it was cultivated and carried on by the Cunning and Avarice of the Priests . And in his Anima Mundi , pag. 13 , 14. he tells us , That Superstition ( by which these kind of Writers always mean Religion in general ) did certainly proceed from some Crafty and Designing Person , who observed what were the Inclinations of Mankind , and so adapted his Fictions accordingly : He pretended to have some extraordinary way revealed to him , from an Invisible Power , whereby he was able to instruct the People ; and to put them into a way of being happy in a Future State. And in another place , he saith , (a) That Mankind being ill-natured , and unapt to oblige others without Reward , as also judging of God Almighty by themselves , did at first conceive the Gods to be like their Eastern Princes , before whom no Man might come empty-handed ; and thus came the Original of Sacrifices : And this Institution , he saith , was improved by the crafty Sacerdotal Order , into all that costly and extravagant Superstition that did afterwards so abound in the World. Now in this passage , 't is plain , that he makes all the Jewish Religion to be nothing but Priest-craft and Imposture ; tho' on wretched poor grounds , as I shall hereafter sufficiently make appear . And his Opinion of the Christian Religion , may easily be guessed , by what he delivers , Anim. Mund. pag. 124. viz. That most Christian Churches , like the Musk-melon from the Dunghill , were raised from the filthy Corruption and Superstition of Paganism . And in another place , he saith , (b) That he will engage to make appear , That a Temporal Interest was the great Machine on which all Humane Actions ever moved ; ( he means , in the Establishing of the Jewish and Christian Religions ; ) and that the common Pretence of Piety and Religion , was but like Grace before a Meal : i. e. according to him , nothing but a meer customary piece of Folly that signifies nothing at all , and which he frequently ridicules and exposes (c) . Now all this , though not in plain and express words , yet in the most obvious sense and meaning , is equally applicable to the Notion of a God ; and no doubt was so intended by the Author . And , indeed , take away Religion and the Notion of a God must of course follow : For 't is impossible to think that if there be a God , he should not expect Veneration and Worship from those Creatures of his , that he hath rendred capable of doing it ; which therefore is their reasonable Service , Rom. 12.1 . After the same manner doth Spinoza declare himself as to the Origin of Religion ; which he also calls by the Name of Superstition . (a) He tells us , That the true Cause from whence Superstition took its rise , is preserved and maintained , is Fear . (b) That if all things would but succeed according to Mens Minds , they would never be enslaved by Superstition : But because they are often in great streights , and so put to it , that no Counsel or Help will be beneficial to them , they are tossed and bandied about between Hope and Fear , and at last have their Mind so debilitated , that they are prone to believe any thing . (c) But that in reality all those things which have been the Objects of Mens vain Religious Worship , are nothing but the dreadful Phantasms and mad Figments of a sorrowful and timorous Mind . (d) And the reason ( he saith ) why all Men are thus subject by Nature to Superstition , is only from Fear ; and not as some have fansied , from any confused Idea of a God , which they will have to be impressed on all Mankind . The Author of the Leviathan , speaks yet a little plainer as to this Point ; (e) Ignorant Men ( saith he ) feign to themselves several kinds of Invisible Powers , stand in awe of their own Imaginations , in time of Distress invoke them , in time of Success give them thanks , making the Creatures of their own fancy Gods. This is the Natural Seed of Religion , which Men taking notice of , have formed into Laws , &c. And he tells us in another place , (f) That Fear of Power invisible feigned by the Mind , or imagined from Tales publickly allowed is Religion , not allowed , is Superstition . So that according to Mr. Hobbs , Religion and Superstition differ only in this , that the latter is a Lye and a Cheat standing only on the Authority of Private Men , whereas the former is supported by the Power of the Government . In these Four Things , saith he , elsewhere , (a) consists the Natural Seed of Religion , viz. Ignorance of Second Causes , Opinion of Ghosts , Devotion toward what Men Fear , and taking things casual for Prognosticks . These are the Accounts which our Modern Atheistical Writers give of the Origin of Religion , and the Notion of a God among Men. And this they , with great assurance , put off as their own new Invention ; without being so just as to mention any of the Ancients , from whom they have borrowed every Article of it . That trite Passage every Body knows Primus in orbe Deos fecit timor ; and Lucretius mentions Fear and the Ignorance of Second Causes , as that which gave the first rise to the Notion of a God : For , saith he , (b) When Men with fearful Minds behold the things in the Earth and Heavens , they become abject and depressed under the fear of the Gods ; whose Empire Ignorance of Causes sets up in the World : for when Men cannot see any natural Reason for any Effect , they strait fansie 't is the Product of some Divine Power . The very same thing he saith also in another place , (c) where he attributes likewise the Notion of Ghosts , and consequently of the Gods interfering with the Affairs of the World , to Mens not being able to distinguish Dreams from Real Appearances . Tully tells us , That there were some in his time , and no doubt long before , who attributed the Opinion and Belief of the Gods to have been feigned by Wise Men for the good of the Commonwealth . (d) And Plato acquaints us , (e) That the ancient Atheists did affirm , that the Gods were not by Nature , but by Art and Laws only , and so were different in different places , according as the different humour of the Law givers chanced to determine the Matter . Sextus Empiricus saith , That there were at first some Intelligent and Prudent Men (f) who consider'd what would be beneficial to Humane Life ; and these first feigned the fabulous Notion of Gods , and caused that Suspicion that there is in Mens Minds about them . Afterwards he saith , That heretofore Men lived wild and savage , and preyed upon one another like wild Beasts ; till some Men being willing to prevent and repress Injuries and Rapine , invented Laws to punish those that did amiss : And then they feigned , that there were Gods also , who took cognizance of all Mens Actions , whether good or bad ; that so no one might dare to commit any secret Wickedness , when he was by this means persuaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Gods , tho' unseen by Men , did yet inspect into all Humane Actions , and take notice who did well , and who the contrary . Sextus also attributes the Rise of Mens Belief of a God , to their ignorance of Second Causes , ( as I shewed you before that Lucretius doth : ) for he makes Democritus speak thus , (a) When Men of old saw strange and frightful things in the Air or Heavens , such as Thunder , Lightning , Thunderbolts , Eclipses of the Sun and Moon , &c. not knowing the Natural Causes of them , but being terrified by them , they strait imagined the Gods to be the Authors of them . This therefore being proved to be the true sense of the Ancient Atheistical Writers , and from them copied by the Moderns , viz. That Fear , Ignorance and Cunning were the first Originals or Causes of the Notion and Belief of a God. Let us now fairly examine the Case , and see what ground there is for such an Assertion ; and whether this can account for that Universal Notion of a Divine and Omnipotent Being , which we find every where in the World. And , 1. I say , That the Notion of a GOD , could not come from Fear ; for if it did , either this Fear must be universally inherent in all Mankind , or else peculiar only to some Dastardly and Low-spirited Mortals . If the former be asserted , 't is a very convincing Argument , that there is a just ground for such a Fear ; and that it hath something that is Real for its Object , that can thus affect all Men , after the same manner . And if it be so , that all Men are naturally subject to this Fear of a Deity ; how could any one ever discover , that there was no real ground for this , in the nature of the thing ? how came he himself exempted from this poorness of Spirit ? And if he were not exempted from this terrible Passion , how came he to discover , that the Object of this Fear is all a Cheat , and nothing but a meer Mormo and Bug-bear ? 'T was very lucky for him , that the rambling Atoms of his Constitution jumpt by chance into such a couragious and noble Frame and Temper ! But pray who was this mighty Man ? when and where did he live ? what Ancient History gives us any Account of this happy Person , that laughed at that which all the World besides were afraid of ? Let the Atheists give us but any Relation of him , that is Authentick , and it shall be allowed as the greatest thing they have ever yet advanced . But I suppose they will not say that this Fear is Universal ; but that it only possesseth mean and abject Spirits , and never invades the Great and Brave Soul. Let us see whether this will do them any service . Now by Brave and Great Souls , who do they mean ? Do they intend by them , such as have Power , Command and Empire over others ? Nothing is more certain , than that Kings and Princes have been equally subject to these Fears of a God , and of Divine Punishment , with the meanest and most contemptible of their Subjects . And this (a) Lucretius himself owns , ( as also that this Fear of a Deity is Universal ) and we have Examples of it in the Histories of all Ages and Parts of the World. But they will say , 't is like , that by Brave and Great Souls , they don't mean Kings and Princes , but the Wise , Knowing , and Learned part of Mankind : These were they that first discovered this Cheat , and who , finding its Advantage to Mankind , have ever since continued it and carried it on for the Publick Good. These Cunning Men finding the Vulgar generally subject to dismal Apprehensions and Fears of they knew not what kind of Invisible Powers , took advantage from thence to tell them of a God , and to form the product of their Fears into the Notion of a Deity . Now to this I say , That if these cunning Politicians found that there was a Fear , Dread and Apprehension of some Divine and Almighty Being , Universally impressed upon the Minds of Men , as no doubt but there is ; this , I say , is a very convincing Argument that such a Belief hath a good Foundation in the Nature of the thing , and consequently hath Truth at the bottom . And therefore 't is plain , that these Men did not Invent , but find this Notion and Belief actually Existing , by a kind of Anticipation in the Hearts of all Mankind . And that they could not possibly invent it , had there been no Ground nor Reason for such a Belief , I shall plainly prove by and by . But again ; That the Notion of a God , did not arise only from Fear , is plain from hence ; That Mankind hath gotten an Idea of Him , that could never proceed only from that Passion . If Fear only were to make a God , it would compose him of nothing but black and terrible Idea's : it would represent Him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all envious and spiteful ; a grim , angry and vindicative Being ; one that delights in nothing but to exercise his Tyrannical Power and Cruelty upon Mankind : we should then believe him to be such a Power as the Indians do their Evil God , and we do the Devil ; a mischievous and bloody Deity , that is the Author of nothing but Evil and Misery in the World : for these must be the dreadful Attributes of a Being which Fear only would create and set up in our Hearts . But now , instead of this , we find a quite different Notion of God in the World. We justly believe Him to be a most Kind , Loving and Gracious Being , and whose mercies are over all his works . We are taught by the Scriptures , those Sacred Volumes of his Will , to believe that He at first Created the World , and all things that are therein , to display his Goodness and Kindness to his Creatures : That he wills not , nor delights in the death of a sinner , nor in the evil and misery of any thing ; but that He hath by most admirable methods of Divine Love , provided for our Happiness both here and hereafter . Now such an Account as this of the Deity , could never take its Rise from Fear only : And therefore since it cannot be denied but that we have such a Notion of God , it must have some more Noble and Generous an Original . We find , indeed , in our selves a just Fear and Dread of Offending so Good and Gracious a God ; and we believe it suitable to his Justice , to punish those that will pertinaciously continue in a state of Rebellion against Him , after having refused and slighted the repeated Overtures of his Mercy . But then we know very well , That the Notion we have of a Deity , is not occasioned by , and derived from this Fear ; but , on the contrary , this Fear from it . 'T is the Natural Consequence and Effect of the Belief and Knowledge of a God , but it cannot be the Cause and Original of it . For Fear alone can never dispose the Mind of Man to imagine a Being that is infinitely Kind , Merciful and Gracious . The Atheist therefore must here take in Hope too , as well as Fear , as a joint Cause of his pretended Origin of the Belief of a God ; and say , That Mankind came to imagine that there was some Powerful and Invisible Being , which they hoped would do them as much good , as they were afraid it would do them hurt (a) . But these two contrary Idea's , like Equal Quantities in an Equation with contrary Signs , will destroy one another , and consequently the Remainder will be nothing . And therefore the Mind of Man must lay aside such an Idea of God , as soon as he hath well considered it , for it will signifie just nothing at all . Another very good Argument , That the Notion of a God , did not take its first Original from Fear only , may be drawn from hence , That those that do believe and know most of God , are the least Subject to that servile Passion . If Fear only occasioned Mens Notion and Belief of a God , the consequence must be , . that where the Notion of a Deity is most strong and vivid , there Men must be most timorous and apprehensive of Danger ; there the greatest distrust , suspicion , and anxious sollicitousness about the Events of Futurity would be always found . But this is so far from being true in Fact , that no one is so free from those Melancholy and Dreadful Thoughts and Apprehensions , as he that truly believes in , and Fears God. For he can find always in Him Almighty Defence and Protection ; he can cast all his care on God who he knows careth for him : When all the treacherous Comforts of this World leave him , and when nothing but a gloomy Scene of Affliction , Distress and Misery presents its self here ; yea , even when Heart it self and Strength begin to fail , God will be ( he knows ) the Strength of his Heart and his Portion for ever ; and even in the vast Multitude of his Afflictions , God's Comforts will refresh his Soul. But 't is far otherwise with the miserable Wretch that hath no Belief of , nor any Knowledge of God ; if he fall into Affliction , Trouble , or Misery , he hath nothing to support him : He is the most abject and dispirited of all Mankind , his whole head is sick , and his heart is faint , and his Spirit cannot sustain his Infirmity ; for he hath not only no Power and Ability to bear the present load of Misery , but he expects yet much worse to come ; and notwithstanding all his former Incredulity and Bravery , he now , as the Devil himself doth , believes and trembles . And therefore , though as Plutarch observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it be the chief Design of Atheism to give Men an Exemption from Fear ; yet 't is a very foolish one , and falls very far short of answering its End : for it deserts and fails its Votaries in their greatest Extremities and Necessities , and by depriving them of all just Grounds for hope , must needs expose them to the most dismal Invasions of Fear . And thus , I think , it is very plain , That the Notion of a God could not take its first Original from Fear . As to the Ignorance of Second Causes , which is sometimes alledged as another Occasion of the Notion of a Deity ; the Modern Atheists do not much insist upon it , and therefore I need not do so in its Refutation . I have shewed already whence they had it ; and I think it sufficient to observe here , that there are no Men so Ignorant of Second Causes , nor any that give so poor and trifling Accounts of the Phaenomena of Nature as these Atheistical Philosophers do . And therefore Ignorance ought rather to be reckoned among the Causes of Atheism and Infidelity , than of the Idea of God and Religion ; for I am very well assured that a through insight into the Works of Nature , and a serious Contemplation of that admirable Wisdom , excellent Order , and that useful Aptitude and Relation that the several Parts of the World have to each other , must needs convince any one , that they are the Products of a Divine and Almighty Power . The Invisible things of God may be understood by the things that are made , and his Eternal Power and Godhead discovered by this means (a) ; as hath been excellently demonstrated by the learned Dr. Cudworth , Dr. Bentley , Mr. Ray , and many others . And these kind of Gentlemen have betrayed their shallow and superficial Knowledge of things , by nothing more , than by pretending to give an Account of the Original of the World , the Motion of the Heavenly Bodies , of Gravity , and several other Phaenomena of Nature , without having recourse to a Deity ; as I shall hereafter more particularly observe . But I now hasten to Refute that which they make their Great and most Common Objection against the Being of a God ; And to shew , 2. That the Notion of a God did not , nor could not , arise from Cunning and Contrivance ; and that it was not invented by any Crafty and Politick Person . Though that it did do so , is the constant Assertion of these Gentlemen ; and they do it with as much assurance , as if it were a Self-evident Proposition . In all Companies they will nauseously tire you with this Battology , over and over again , That All Religion is a Cheat , and the greatest Cheat of all is Religion . But this themselves have happily discovered ; and therefore they Scorn to be imposed upon by Priest-craft ; they will neither be ridden by Priests , nor lead by them ; they can go without Leading-strings ; and won't be put to the Temporal Charge of a Spiritual Guide : and they have quitted the Thoughts of going to Heaven by the same means as they go to the Play-house , ( i.e. ) by giving Money to the Door-keepers . As the Translator of Philostratus insolently expresses it . (a) Now after all this bold and repeated Exclamation against Priest-Craft and Holy Shams , &c. Would not one think that they had some demonstrative Ground , to prove that the Notion of God , and Religion is all a Cheat and Imposture ? Would not one suppose that they could name the very Person that first Invented this Fourbe ; tell us when , and where he lived , and plainly prove by what means he came to impose so grosly on Mankind , and how they came to be such Fools as to take it , and dully to submit to it ever since ? Nothing sure , that is less than a direct Demonstration , ought to protect a Man under so rude a Liberty as these Gentlemen take , of ridiculing all the Sacred Laws of God and Men. But have they any such Proof ready ? or have they ever yet produced it ? No , nor is it possible they ever should ; as appears plainly from the Ancient Histories of all Nations in the World. In no one of these do we ever find the least mention made of any one that Invented the Notion of a God. 'T was a Thing taken for Granted by all the Ancient Law-givers , that there was a God : This they never went about to prove ; nor had they any need so to do , or to feign it , for they found it universally and naturally stamp'd upon the Minds of Mankind . This Moses himself doth not so much as attempt to teach the Jews , as knowing very well that it was what they had a general Notion and Idea of before . And Homer speaks every where of the Gods , as of Beings universally known and believed , and never goes about to prove their Existence . The same thing appears in Hesiod , and in the Fragments that we have of all the Ancient Greek Poets . And though it be not true in Fact , yet 't is a good Argument ad Hominèm against the Atheists , that Lucretius pretends to tell you when Atheism began , and who was the first Bold Man that disputed and denied the Being of a God. This , he saith , was Epicurus . (a) But he cannot deny but that in so doing , Epicurus contradicted the common Sentiments of all Mankind , and broke through those Fears and Obligations that the generality of Men were under to a Divine Power . But to Refute a little more Methodically this trite Objection . I say , that the Notion of a God could not derive its Original from the cunning Invention of any Politick Person , for these Reasons : 1. Because the pretended Inventor himself could never possibly have come by such a Notion , had there been no such Being as a God. Sextus Empiricus observes very well , That though (b) 't is pretended that Law-givers and Politicians invented the Notion of a God ; yet the Asserters of it are not aware of an Absurdity that arises thence : for if it should be asked , how they themselves came by such a Notion ? they must be at a loss ; they will not say they had it from others , nor can they account how they came by it ; and therefore it must have been from the beginning ; and so all Men must have a Notion of God , though not all after the same way . And , indeed , 't is not possible to imagine that such a Notion could ever have come into any one's Head , had there been no such Being as a Deity . Were he an absolute Non-entity , and really Nothing at all , 't is unconceivable how any one could ever attain an Idea of God , or have coined any word that should so have expressed that Idea , as to render it intelligible to any one else . The Mind of Man cannot invent , or make any new simple Idea or Cogitation ; it cannot possibly make a Positive Conception of that which is really nothing at all . Which way soever we come by our Idea's , we cannot have one of what is absolutely a Non-entity ; for what is absolutely Nothing , can neither come into us by our Senses , nor be innate in our Minds . And therefore if there were no God , we could never have had any Idea of Him ; nor could any one ever possibly invent , or frame such a Notion in his Mind . I know the compounding , ampliating and feigning Power of the Mind will here be alledged ; and it will be said that we may by that means frame Notions of things which perhaps did never , nor ever will Exist : Thus we may gain the Notion of a Flying Horse , of a Creature , half a Man and half a Horse , a Man of a Thousand Foot high , &c. and therefore say they , (a) why might not the Mind of Man , by this compounding and ampliating Power , feign as well the Notion of a Deity ? To which I answer , That this Power in our Minds doth not , nor cannot extend so far . All that we can do by it , is to connect together two or more possible and consistent Idea's , or to Ampliate or Enlarge any one or more of them , in point of Time , Extent , &c. Thus , as was before said , by connecting the Idea's of Wings and a Horse , or of a Horse and a Man , we may feign a Pegasus or a Centaure ; and I can imagine either of these Creatures , or any other , to live Five Thousand times as long , or to be Fifty thousand times as big , as is usual . But all this is still short of what 't is brought for , and will give no account at all of the Invention of the Idea of a God. For suppose the Mind would endeavour to amplifie the Idea of a Man into that of God , which is the Way Sextus Empiricus says Men might and did come by the Notion of a Deity . (b) First , he saith , the Mind can give him Eternity of Duration : But how came it by that Idea of Eternity ? was that Idea previous to the Invention of a Deity ? and had Mankind a clear Conception of it ? if they had , the Notion of God could not be then invented , for one of his chiefest Attributes was known before . But I suppose they will say that the Notion of Eternity was gained by Ampliating the Idea of Duration or Time beyond the common and ordinary Term : And thus by imagining a Man to live a Thousand or Ten Thousand Years , I may come to frame the Notion of a Being that should always exist . But that is a gross Mistake ; for a Being that should endure Ten Thousand , or Ten Millions of Years , is not therefore exempt from dying at last , any more than one that endures but Ten Minutes . Had I not in my Mind before a clear Idea of Eternity , I could no more by this Ampliating Power gain a Notion of an Eternal Being , than I could believe my self to be Eternal ; for every thing about me would contradict that Notion ; and 't is very strange that I should come to believe any Being could have an Eternal Duration from considering of things that are all perishable and mortal . That which leads Men into this mistake , is , I suppose this : We have all of us a Notion of a Being , Perfect or Eternal , as to his Duration , because there is such a Being in Reality : And therefore , whenever we go about to consider of Time , or of the Period or Term of the Duration of a Being , we can ampliate it so , as to suppose it shall never cease to be , but have its Being still continued on without end : That is , we can connect the Idea that we have of Eternity with a Being , and so render it Eternal . But this could never be done , if there were no Idea of Eternity at all , if there were nothing Eternal , if there were no God. The case is the same as to all the other Perfections of the Divine Nature . We have clear Idea's and Notions of them in our Minds ; and therefore we can talk about them , and be understood : because there are real Idea's that answer to those words that we use ; and something really existing , that answers to those Idea's . But were there no such Being , nor any thing Real in Nature , to deduce our Idea's from , were there no God , 't is impossible there could be any such Idea's at all . But however , this Assertion , That the Mind of Man was able to Invent the Notion of a Deity , and communicate it to the World , is a most flat and palpable Contradiction to what the Atheist at other times urges , and that too , as founded on Principles that he is very fond of . In my last Discourse , I shewed you , That he objected against the Being of a God , from our not being able to have any Idea of Him ; and this he endeavours to support , by asserting also , That we have no Knowledge but Sense , and that all our Conceptions are Passive . Now both these are absolutely inconsistent with the Original that he is now attributing to the Notion of a God. For if it be true , as he saith it is , That we can have no Idea of God ; 't is very strange to suppose , that a Politick Man should Invent , and the World Receive the Idea or Notion of That which 'tis impossible for any one to invent , or receive . 'T is a little odd , that a Man should first cunningly devise he knew not what , and then the affrighted World believe they knew not what ; and that we should prove and assert , and the Atheist ridicule and deny the Existence of That which we do none of us all know any thing about ! But so it must be , according to the Atheist's Uniform Scheme of Things . Again , If , as he asserts , all our Conceptions be Passive , and all our Knowledge , Sense : which way could this Cunning Inventer of a God , come by his Notion or Idea of Him ? how could his Mind attain any such feigning and ampliating Power ? For according to the Atheist's Principles , the Mind could have no Active , much less Spontaneous Power at all ; but all our Idea's and Conceptions would be meer necessary Motions , mechanically occasioned by the Impressions of External Objects . So that as Protagoras tells us ( in Plato's Theoetet . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 'T is neither possible to conceive that which is not , nor indeed any thing else , but only just as our Mind suffers it by Impressions from without . And therefore no Man could ever possibly Invent any thing at all , nor have any Power within him of putting or joining together two or more simple idea's , or of ampliating or enlarging any Idea or Notion at all ; much less could he grow so very subtle as to Invent the Notion of a Deity . And as no Law-giver nor Politician could , we see , have Invented the Notion of a Deity , if he had had a mind so to do ; so it appears very weak and foolish in him to do it , if he could . For while there was no Belief among Men , of any Divine and Almighty Power , he would have been a mortal God himself , (a) as Hobbs calls the Commonwealth : His Will would have been his Law ; and Men's Obedience to Him , would have been founded in the Fear they were under of his great Power . And this , according to the Atheistical Principles , would have been a much better Stay and Support to his Authority , than the idle Obligations of Conscience and Religion . For the aforesaid Author tells us , (b) That if the Fear of Spirits ( i. e. of a God ) were taken away , Men would be much better fitted for Civil Obedience . And in another place he goes a little further yet , and saith , (c) That 't is impossible any Government can stand , where any other than the Sovereign hath a Power of giving greater Rewards than Life , and greater Punishments than Death . That is , where there is any Obligation on Mens Minds to a Divine and Almighty Power : which they will chuse to obey , rather than the Unlawful Commands of an Arbitrary Prince , that can only kill the Body . Now there is no doubt but that this is true of such a Power or Government , as that he calculated his Leviathan for ; i. e. One absolutely Arbitrary and Tyrannical . And all Power must be so , if there be no God , and no Antecedent Good and Evil , but what the Will of the Sovereign shall make so , as Mr. Hobbs positively asserts there is not . Therefore that Man must act very unwisely , who when he was possessed of Power enough to give Laws to , and govern others by his sole Will and Pleasure , would ever invent the Notion of a God and Religion . For this was the direct way to cramp himself in his Power , to tie up his own Hands , and to let the People see that he himself is accountable to God , as well as they ; 't is to teach them , that the Power he hath , is but a Trust committed to him by God , which he is to discharge for his Subjects Good and Advantage , and not only to gratifie his own Will and Humour . And this Notion might induce the Subjects of an Arbitrary and Tyrannical Prince , to ease him of the Trouble of a Government , that they perceived involved him in a great deal of Guilt , and would proportionably encrease the Account that he must one day give of his Stewardship . But , 2. As the Idea and Notion of a God , cannot possibly have been invented by any one ; so neither could it have been understood or believed by Mankind , if it had been so . Had there been only one Person that had coined the Idea of a God , and no manner of Notion at all of any of his Attributes or Perfections previous to this , in the Minds of Men ; what would it have signified , to tell them , that there was a God ? how could they understand the meaning of a meer Arbitrary word , that had no manner of foundation in Nature , nor any Idea or Notion answering to it ? Words are but Marks of Things , or Signs to know them or distinguish them by : and therefore a Word that is the Sign of what is absolutely Nothing , or a Non-Entity , must needs be nonsense and unintelligible . And consequently , he that should attempt to awe Mankind with an empty Sound , that had no Signification , would certainly be exposed to contempt ; and instead of affrighting others , would only be laughed at himself . The Author of Anima Mundi , saith , (a) That to tell a Prophane Rabble of an Invisible Deity , and of a Future State of Rewards and Punishments , will signifie nothing at all : and , That Men will not for such Metaphysicks , forbear any manner of Pleasure or Profit , how base soever . How then could the Figment of a Deity gain admittance into the Minds of Men , at first ? What would it signifie to tell Men of an Invisible Power , that presides over , and governs the World ; when ( according to the Atheist's Supposition ) they had no manner of Notion of any such Being before , and consequently could not know what was meant by such Words and Expressions . Should you tell them , indeed , of a potent Neighbour , that was coming strongly armed , to take away their Life or Goods , they would look about them , and endeavour , by flight or force , to secure themselves . But to tell them of a Power that they never saw nor heard any thing of before , and which they are told withal , is impossible to be seen or heard , or any way rendred an Object of their Senses , could make no impression at all on Mankind : or suppose that it could make some impression , and frighten some Men at its first proposal , how long would this last ? No longer , at farthest , than till they were by Experience convinced that it was false and precarious , and that there was no Ground nor Reason to believe any such thing . And this they must arrive at in a small time , if the Thing were false . 'T is impossible such a Cheat as this , which it would have concerned every one to have examined , could long have maintained its Ground . Time discovers , and certainly lays open all impostures ; and that the sooner , the more are concerned to enquire into it . And therefore had this Notion and Belief of a Deity had no other Original and Foundation than what the Atheists pretend , 't is impossible it could have continued so long in the World ; and much more so , that it should have gained ground as we know it hath continually done , and be established on better Principles , the more it hath been considered and understood . Opinionum commenta delet dies , naturae judicia confirmat , saith Cicero . Besides , It cannot well be imagined that any Man should have the vanity to believe , that a thing which he knew he had invented himself , and which had no manner of ground nor foundation to support it from the Nature of the thing , could ever impose upon and delude Mankind , or indeed find any admittance in their Belief . He must needs think that others would be as sagacious to discover the Cheat , as he could be to contrive it ; and that among so many Heads , some one would soon detect the Forgery of what must necessarily appear false and precarious to the common Sense and Reason of all Men. But , 3 dly , and lastly , The Universality of the Notion and Belief of a God , is also a most demonstrative Argument , that it could not arise from the Invention of any Cunning and Designing Person . That there is such an Universal Notion of a Deity , cannot , I think , be denied by any one ; and I doubt not but farther Discoveries will satisfie us , that there is a Notion of God even among those Barbarous and Savage People that are said to have no manner of Idea of Him , by a late Ingenious Author . But supposing that it were so , that the Knowledge of a God were quite lost , in three or four dark and uncultivated parts of the Earth , whose Inhabitants are so brutish , as scarce to think at all : this is no more an Argument against the Belief of God's being Universally diffused throughout the World , than Monsters and Fools are , that Men have not generally a Humane Shape and Reason . There are some Anomalies , Irregularities and Exceptions in all Things and Cases , which yet are not by any accounted of force enough to over-turn a general Rule . I shall not say much to this Point , it having been so largely and frequently handled already ; only I cannot omit the Testimony of some of the Ancient Writers , who are very express , that there is an Universal Notion of a God among Mankind , and which they looked upon to be Natural , or by way of Anticipation . There is , saith Cicero , (a) a Notion of a God impressed on the Minds of all Men. And in another place , saith he , (b) What kind of Nation or People is there any where to be found , who have not , without learning it from others , a Prolepsis or Deity . And in two other places , he tells us , (c) That there is no Nation so barbarous and wild , who do not acknowledge the Being of a God , and some how or other revere and worship him . Seneca , in his Epistles , (d) frequently saith the same thing . Sextus Empiricus owns also , (e) That all Men have a common Notion of God , by way of Prolepsis ; and believe Him to be a most Blessed and Happy Being , Incorruptible , Immortal , and uncapable of any kind of Evil. And he concludes , That 't is unreasonable to assert , that all Men should come to attribute the same Properties to God by Chance , and not rather be induced thereunto by the Dictates of Nature . Maximus Tyrius hath a very plain Passage , to prove this common Notion of a God , (f) Though , saith he , there be so much quarrelling , difference and jangling in the World , yet you may see this agreed in all over the Earth , that there is One God , the King and Father of all . This the Greek and the Barbarian both say , the Islander and the Inhabitant of the Continent , the Wise and the Unwise alike . Aristotle saith , (g) That all Men have a Pre-notion concerning the Gods , even both Greeks and Barbarians . And in another place , he hath a very remarkable passage to this sence , That there is a very Ancient Tradition ( which our Fore-fathers have handed down to Posterity , in a Mythological Dress ) That there are Gods ; and that the Divine Nature sustains or encompasseth all things . But this Tradition , he saith , had , in process of time , some Figments connected with it ; as , that the Gods had Humane Shapes , or those of other Creatures , &c. which if we separate from it , we may suppose it at first divinely spoken and delivered , That the Gods were the First Beings . (h) Many more Testimonies might be produced to prove this Point , that it was the concurrent Opinion , of all the Ancient Heathen Writers , that there was a common Notion or Belief of a Deity in the Minds of Men ; But these , I think , are sufficient . And now what can the Atheist say to such a Proof as this ? What greater Evidence can be desired of the Truth of any thing , than that it hath been believed by all Men in all Ages and Places of the World ? 'T is a very good way of Arguing from Authority , that Aristotle uses in his Topicks . That , saith he , which seems true to some Wise Men , ought to appear a little probable ; what most Wise Men believe , is yet further probable ; and what most Men , both Wise and Vnwise do agree in , is much more probable yet ; But what is received as Truth by the general consent of all Mankind in all Ages of the World , hath certainly the highest degree of Evidence , of this Kind , that is possible . And what hath such a Testimony , 't is intolerable Arrogance and Folly for any Men to deny ; and to set up their single Judgments and Opinion contrary to the common Suffrage of all Mankind . But they are so puff't up with Pride and Vanity , that they do not see the Weakness and Precariousness of what they advance , nor how inconsistent it is with their other Tenets . If it have but the appearance of contradicting the received Notion that we have of a God , and if it do but seem never so little to Undermine Religion , they will set it up at a venture as a Demonstration , and stick to it , let it be never so inconsistent with what at other times they deliver . Thus sometimes they will assert , that there is no Universal Idea or Notion of a God. At other times they will grant there is such an One , but that it was Coined and Invented by some Cunning Politician a long while ago , before any Books or Histories were written , and by him communicated by Tradition to Posterity . But here they do not consider that this will necessarily derive all Mankind from one common Parent : which is a thing they will , at another time , by no means admit of , lest it should seem to countenance the Story of Adam or Noah : which is said to be nothing but an old Jewish Tradition . And that 't is impossible to account for the Peopling of America and All Islands remote from the Continent , without supposing their Inhabitants to be Aborigines , and to spring out of the Earth like Mushrooms . And then , to account for the General Notion , that they cannot deny , these Aborigines have of a God ; as before they made One Wise Man Invent it , now they will suppose it to be done by a Hundred such Cunning Politicians : who , though in different Places and Ages of the World , yet did all light by chance on the very same Notion of a God , and Abuse and Cheat Mankind just after the same manner ; and though this be the most extravagant and ridiculous Assertion that ever can possibly come into the Mind of Man , as well as contradictory to the former , yet 't is all one for that ; this , or any thing else , shall be supposed rather than they will yield to the Conviction of Truth , and allow the Notion of a Deity to have a real Foundation . But 't is no wonder to find Men that wilfully shut their Eyes against the clearest Light , to go forward and backward , and often times run against each other in the dark Mazes of Error : those must needs be at a Loss who neglect His Guidance , who is the Way , the Truth and the Light , and that Spirit which would lead them into all Truth ; and those , no doubt , may easily miss of the true Knowledge of God , who are resolved they will not seek after Him , and all whose Thoughts are , that there is no God. FINIS . Books printed for Rich. Wilkin at the King's-Head in St. Paul ' s Church-yard . IMmorality and Pride the Great Causes of Atheism . A Sermon Preach'd at the Cathedral Church of St. Paul , January the 3 d. 1697 / 8. Being the First of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq In Quarto . The Atheist's Objection , That we can have no Idea of God Refuted . A Sermon Preach'd at the Cathedral-Church of St. Paul , February the 7 th . 1697 / 8. Being the Second of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq In Quarto . Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . All three by J. Harris , M. A. and Fellow of the Royal-Society . Dr. Woodward's Natural History of the Earth , in Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . Notes, typically marginal, from the original text Notes for div A45644-e520 (a) Blount's Life of Apollon . p. 19. (b) Leviath . p. 338. (a) Life of Apollon . p. 3. (b) Oracles of Reason , p. 158. (c) Blount's Life of Apollon . in the Preface , and p. 24. (a) Causa , à qua Superstitio oritur , conservatur & fovetur , metus est . Tract . Theol. Polit. in Praef. (b) Si Homines res omnes suas certo consilio regere possent , vel si fortuna ipsis prospera semper foret ; nulla superstitione tenerentur : sed quoniam cò sapè angusliarum rediguntur ut consilium nullum ad ferre queant , inter spem metumque misere fluctuant , ideo animum ut plurimum , ad quidvis credendum pronissi num habent . Ibid. (c) Ea omnia quae Homines unquam vanâ Religione coluerunt , nihil praeter Phantasmata , animique tristis & timidi suisse deliria . Ibid. (d) Ex hâc itaque Superstitionis Causâ ( sc. metu ) clarè sequitur omnes homines naturâ superstitioni esse obnoxios : quicquid dicant alii , qui putant hoc inde oriri , quod omnes mortales confusam quandam Numinis Idaeam habent . Ibid. (e) Leviath . p. 51. (f) Leviath , p. 26.51 . (a) Leviath , p. 54. (b) Caetera , quae fieri in Terris Coeloque tuentur Mortales , pavidis cùm pendent mentibu ' saepè Efficiunt Animos humiles formidine Divùm , Depressosque premunt ad Terram ; propterea quod Ignorantia Causarum conferre Deorum Cogit ad Imperium Res , & concedere Regnum : Et Quorum operum causas nullà ratione videre Possunt , haec fieri Divino numine rentur . Lib. 6. v. 49. (c) Lib. 5. v. 1160. Nunc. quae causa Deüm , &c. (d) ●i qui dixerunt toram de Diis immortalibus opinionem fictam esse ab hominibus sapientibus Reipublicae causâ . (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de Legib. lib. 10. (f) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Emp. adv . Math. p. 310. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Praeterea , cui non animus formidine Divium Contrahitur ? cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit , & magnum percurrunt murmura Coelum ? Non Populi Gentesque tremunt ? Regesque superbi Conripiunt Divùm per●ulsâ membra timore Ne quod ob admissum foedè , dictumque superbè Poenarum grave sit solvendi tempus adactum ? Lucret. l. 5. v. 1217. (a) Vid. Archbishop Tillotson's First Sermon , p. 47. (a) Rom , 1.20 . (a) Blount's Life of Apollon . in the Preface . (a) Primum Graius homo mortales tollere contra Est oculos ausus , primusque obsistere contra : Quem nec fama Deûm , nec fulmina nec minitanti Murmure compressit Coelum . — Lib. 1. v. 67. (b) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Math. p. 314. (a) Sext. Empiric . Adv. Mathem . p. 316 , 317. (b) Vbi supra . (a) Leviathan , p. 87. (b) Ib. p. 7. (c) Ib. p. 238. (a) Pag. 36. (a) In omnium Animis Deorum Notionem natura ipsa impressit . De Nat. Deorum , lib. 1. (b) Quae Gens est , aut quod Genu● Hominum , quòd non habeat sine Doctrinâ , anticipationem quandam Deorum , quam appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus . Ib. c. 32. (c) Tuscul. Quaest. l. 1. De Legib. l. 1. (d) Vid. Epist. 117 , 118. De Benefic . 4.4 . (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Mathem . p. 314. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dis. 1. p. 5. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Coelo , l. 1. c. 3. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aristot. Metaph. l. 14. c. 8. p. 483. Paris . 1654. 
A45645	----	A refutation of the atheistical notion of fate, or absolute necessity in a sermon preach'd at the cathedral-church of St. Paul, November the seventh, 1698 : being the eighth of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 49 KB of XML-encoded text transcribed from 15 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45645 Wing H853 ESTC R15217 12337704 ocm 12337704 59821 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45645) Transcribed from: (Early English Books Online ; image set 59821) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:14) A refutation of the atheistical notion of fate, or absolute necessity in a sermon preach'd at the cathedral-church of St. Paul, November the seventh, 1698 : being the eighth of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 28 p. Printed by J. L. for Richard Wilkin ..., London : 1698. This work is also found as the eighth part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Advertisement: p. 28. Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Jeremiah IX, 24 -- Sermons. Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-03 Apex CoVantage Keyed and coded from ProQuest page images 2005-04 Jonathan Blaney Sampled and proofread 2005-04 Jonathan Blaney Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A Refutation of the Atheistical Notion OF Fate , or Absolute Necessity . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , November the Seventh , 1698. BEING The Eighth of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King 's - Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24. Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do I delight , saith the Lord. I Did , in my last Discourse , begin to Speak to the Second Particular considerable in these Words , viz. An Account of some of those Attributes which God is here said to Exercise in the Earth , and in which he Delights . On which I did not think it necessary to Discourse particularly ; but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes , which Sceptical and Unbelieving Men had raised in the Way . Which were These : I. That there is in reality no such Thing as Moral Good or Evil : But that all Actions are in their own Nature indifferent . II. That all things are determined by absolute Fatality : And that God himself , and all Creatures whatsoever , are Necessary Agents , without having any Power of Choice , or any real Liberty in their Natures at all . The former of These I did then dispatch , plainly proving the Existence of Moral Good and Evil , and answering the Objections against it . I proceed now to speak to the latter ; which is an Objection that our Adversaries are very fond of , and do all of them , upon Occasion , have recourse to . And it is indeed a great Point gain'd if they could make it out , and will effectually destroy all manner of Religious Obligation , and all dread of Punishment for doing amiss . For as one observes on these Three things all Religion is founded : 1. That there is a God who made , presides over , and governeth all things . 2. That there are some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their own Natures good and just . 3. That there is also something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something in our own Power to do , whereby we are Accountable for our Actions , and become guilty when we do amiss . But there can certainly be neither Good nor Evil in any Man's Actions , and no Rewards or Punishments can be the Consequents of them , if nothing at all be in our own Power , if whatever we act or commit , it is absolutely impossible for us to avoid acting or committing . Which yet must be the case , if , as they assert , Things are determined by absolute Fatality ; and that God himself and all Creatures whatsoever are necessary Agents , without having any Power of Choice , or any real Liberty in their Natures at all . I shall therefore at this Time , 1. Shew you that this is plainly their Assertion , from their own words . 2. I shall endeavour to shew the Groundlesness of of those Reasons on which they build their Hypothesis . And 3. from some Arguments , Establish the contrary Position of the Freedom and Liberty of Human Nature . 1. And that this is the Assertion of the Two great Atheistical Writers , is very plain , Mr. Hobbs declares himself to be of the Opinion , a That no Man can be free from Necessitation . That Nothing taketh beginning from it self , but from the Action of some other Immediate Agent without it self . And that therefore , when first a Man hath an Appetite or Will to something , to which immediately before he had no Appetite nor Will , the Cause of his Will is not the Will it self , but something else not in his own disposing . So that whereas it is out of Controversie that of Voluntary Actions the Will is the Necessary Cause , and by this which is said , the Will is also caused by other things whereof it disposeth not , it followeth , that Voluntary Actions have all of them Necessary Causes , and therefore are necessitated . b This ( saith he also ) is a certain Truth ; that there are Certain and Necessary Causes which make every Man to will what he willeth , Ib. p. 306. And then as to the Deity , I have already more than once taken notice , That Hobbs denies Him any Understanding , Sense , or Knowledge ; c and asserts him to be without any Ends or Designs in his Actions and Operations . Which plainly makes Him an Agent absolutely and physically Necessary ; as , indeed , follows also from the Notion of his Being Corporeal , which the same Writer every where maintains d . Spinoza also is very Express in this Matter , as I have already shewn e in some Measure . In mente ( saith he ) nulla est absoluta five libera voluntas ; sed Mens ad Hoc vel illud Volendum determinatur à Causà , quae etiam ab aliâ , & haec iterùm ab aliâ & sic in Infinitum f . And in another place , Voluntas non potest vocari Causa libera , sed Tantum necessaria . g And yet on another Occasion , and in another Book , he hath these words , Clarè & distinctè Intelligimus , si ad Nostram naturam attendamus , nos in nostris actionibus esse liberos , & de multis deliberare propter id solum , quod volumus a . Which is as plain and palpable a Contradiction to what he , with the same air of Assurance , delivers in other places , as can possibly be . Mr. Hobbs also cannot be acquitted from expresly contradicting himself as to this Point of Liberty and Necessity ; for he tells us in his Reasons for his Opinion ) b That he that reflecteth on himself cannot but be satisfied . That a Free Agent is he that can do if he will , and forbear if he will. And such an Agent he allows Man to be , and saith he hath proved it too . But how he will reconcile this with his Assertion that no Man can be free from Necessitation , and that all our Actions have Necessary Causes , and therefore are necessitated , I cannot imagine . As to Spinoza's Account of the Deity , in Reference to this Point , I have given a hint or two of it already . He makes God to be the same with Nature , or the Universe , to be Corporeal and an absolutely necessary Agent ; one who cannot possibly help doing as he doth ; one who hath no Power of Creation , nor doth act according to free Will c . But is Limited and Restrained to one constant Method of Acting by the Absolute Necessity of his Nature , or by his Infinite Power . And lest any one should misunderstand him so far , as to imagine that he means by this , that God is by the Excellency and Perfection of his Nature , in all his Operations exactly conformable to the Rules of Justice , Goodness and Right Reason ; He plainly excludes that Notion in these words ; Qui dicunt Deum omnia sub Ratione Boni agere , Hi aliquid extra Deum videntur ponere , quod à Deo non dependet , ad quod Deus tanquam ad Exemplar in Operando attendit , vel ad quod , tanquam ad certum scopum collimat : Quod profectò nihil aliud est quam Deum Fato subjicere a . Now , I think nothing can more shew the wicked Perversness of this Writer's Mind , than this Passage ; For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good , they do not mean that Goodness is any thing Extrinsical to the Divine Nature , much less that it is something which hath no dependance upon it : but only that the Excellency and Perfection of his Nature is such , as that it is in every thing exactly conformable to Right Reason ; and therefore this was certainly a wilful Perversion of their Sense , set up on purpose to overthrow the Notion of Moral Goodness in the Deity . But how vain is it for him to tell us , that for the Deity to Act sub Ratione Boni , is for Him to be Subject to Fate , when at the same time he Himself Asserts , that God is in every respect a Necessary Agent , without any free Will , nay , without any Knowledge or Understanding in his Nature at all ? This is so plain a Demonstration , that it was his chief and Primary Design to banish out of Mens Minds the Notion of Moral Goodness , that nothing can be more : and therefore tho' he was resolved to Introduce absolute Necessity into all Actions both Divine and Human ; yet it should be such an one as should leave no Umbrage for any distinction between Good and Evil , or any Foundation for Rewards and Punishments . And in this Notion of Necessity , these Writers follow Democritus , Heraclitus , Leucippus , and that Atheistical Sect ; who maintain'd that there was Nothing in all Nature but Matter and Motion . And therefore when these Modern Writers assert that there is nothing in the Universe but Body , as they do , they run Fate farther than most of the Old Heathen Patrons of Necessity did . For there was none but the Democritick Sect , that supposed Fate to have a Power over the Will of Man ; and in this particular , even they were deserted by Epicurus ; as I observe below . The Pythagoreans , Platonists , and Stoicks agreed that the Mind of Man was free . And 't is well known that the Stoicks did in this Free Power of the Will of Man , found that arrogant Assertion of theirs , That a Wise Man was in one respect more excellent than the Gods ; for they were Good by the Necessity of their Nature and could not help it , whereas Man had a Power of being otherwise , and therefore was the more commendable for being so . There was , indeed , some of the Poets , and some few of the Philosophers too , who did subject the Gods themselves to Fate or Necessity . Thus Seneca in one place saith , Necessitas & Deos alligat ; Irrevocabilis Divina pariter ac Humana Cursus vehit . Ille ipse omnium Conditor ac Rector scripsit quidem Fata , sed sequitur , semper paret , semel jussit . Which Opinion is effectually refuted and exposed by Lucian , in that Dialogue of his called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As also by Lactantius in his First Book De falsâ Religione , Chap. 11. But this , as I doubt not but Seneca and some others understood in a softer sense than at first sight it appears to have , so was it the Doctrine of but a few ; for generally the Heathens did fully believe that Prayers and Sacrifices would alter a Man's Fortune and Circumstances for the better ; that they would appease the Anger , and gain the Favour and Blessing of the Gods , and that Their Nature was not so absolutely Fatal and Necessary , but that they could freely deal with their Creatures according as they deserved at their hands . For we find Balbus the Stoick mentioned by Cicero , telling us , That the Nature of God would not be most Powerful and Excellent , if it were Subject to the same Necessity or Nature , Quâ Coelum , maria , terraeque reguntur : Nihil Enim est praestantius Deo , Nulli igitur est Naturae Obediens & Subjectus . So that these Writers tread in the Steps of the worst , and most Atheistical of the Heathen Philosophers , and maintain a more rigid Fate , and a more irresistible Necessity than most of them did . But , 2. I come next to shew the Groundlesness of those Reasons and Arguments on which these Men build their Hypothesis of Absolute Necessity . And first as to the Reasons of Mr. Hobbs . The Chief that he brings against the freedom of Human Actions are these , saith Mr. Hobbs , In all Deliberations and alternate Successions of Contrary Appetites , 't is the last only which we call Will ; this is immediately before the doing of any Action , or next before the doing of it become Impossible . Also , Nothing , saith he , can take beginning from it self , but must do it from the Action of some other immediate Agent without it ; if therefore a Man hath a Will to something , which he had not before : the Cause of his Willing is not the Will it self , but something else not in his own disposing . So that whereas 't is out of Controversie , that of Voluntary Actions the Will is the Necessary Cause ; and by this which is now said , the Will is also Caused by Other things whereof it disposeth not , it follows that Voluntary Actions have all of them Necessary Causes , and therefore are necessitated . Agen also , Every sufficient Cause , saith he , is a Necessary one , for if it did not produce its Effect necessarily , 't was because something was wanting to its Production , and then it was not sufficient . Now from hence it follows that whatsoever is produced , is produced Necessarily , and consequently all Voluntary Actions are Necessitated . And to define a Free Agent to be that , which when all things are present which are necessary to produce the Effect , can nevertheless not produce it , is Contradiction and Nonsense ; for 't is all one as to say the Cause may be sufficient ( i. e. ) Necessary , and yet the Effect shall not follow . This is the Substance of all Mr. Hobbs his Proof against Free Will ; in which , there are almost as many Mistakes as there are Sentences ; and from hence it plainly will appear , that either he had no clear Idea's of what he wrote about ; or else did designedly endeavour to perplex , darken and confound the Cause : For in the first place , He confounds the Power or Faculty of Willing in Man with the last act of Willing , or Determination after Deliberating . And consequently doth not distinguish between what the Schools would call Hypothetical and Absolute Necessity : which yet ought to be carefully done in the Point between us ; for an Agent may be free , and no doubt every Man is free to deliberate on , and to compare the Objects offered to his Choice , and yet not be so after he hath chosen . Then , indeed , Necessity comes in ; 't is impossible for any one to choose and not to choose , or to determine and not to determine ; and after the Election is made , no one ever supposed that a Man is free not to make it . And therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing , which immediately precedes Acting , or which is next before the doing of a thing become impossible , as he expresseth himself ; he fights with his own shadow , and opposes that which no body ever denied : for no Man ever supposed Freedom and Determination to be the same thing ; but only that Man before he determined was free , whether he would determine so and so , or not . And accordingly he himself defines a voluntary Agent , to be him that hath not made an end of Deliberating a . Agen , 2. 'T is hard to know what he means here , by Nothing taking its beginning from it self : he is talking about Voluntary Actions , and about the freedom of Human Nature , and therefore should referr this to the Will of Man : but the Instances he afterwards produces , are of Contingent Things b , which are nothing at all to his purpose . But if this be spoken of the Will , what will it signifie ? I grant Nothing can take its beginning from itself ; the Will of Man took its beginning from God , and Voluntary Actions ( we say ) take their beginning from the Faculty or Power of Willing placed in our Souls : But what then ? doth it follow from thence , that those Actions we call Voluntary are Necessitated , because that they take their Original from that free Power of Election God hath placed in our Natures , and not from themselves ? I dare say , no one can see the consequence of this part of the Argument . And it will not in the least follow from hence , that the Cause of a Man's Willing , is not the Will it self ; but something else not in his own disposing : Which yet he boldly asserts . It is the Power of Willing , or that Faculty which we find in our selves , of being free ( in many Cases ) to Act or not Act , or to Act after such a particular manner , which is generally called the Will ; and this is commonly said to be free . Tho' I think ( as one hath observed ) a it is not so proper a way of Speaking , as to say , the Man is free . For besides that 't is not usual , nor indeed proper , to predicate one Faculty of another ; 't is hardly good sense to say the Will is free , in the manner now explain'd ; for that would be the same thing as to say , that a free Power is free ; whereas it is not the Power , but the Man that hath the Power , that is free . But however the Other way of Expression hath prevailed and doth do so , and I don't think any one is misled by it into Error ; for that which every body understands and means by saying the Will of Man is free , is , that Man hath in his Nature such a free Power , as is called his Will. Now from hence it will not follow that a Man is free whether he will Will , or not ; for he must Will someway , either to Act , or not to Act ; or to Act after such a particular manner . But it will follow , that when a Man hath made any particular Volition , or hath determined the Point whether he shall Act , or forbear to Act , he is then no longer at Liberty , as to this particular Case and Instant ; for the Determination is then actually made , and the Man no longer free not to make it . But this proves nothing at all against the Liberty or Freedom of the Mind of Man. Again , what doth Mr. Hobbs mean by the Will 's being the Necessary Cause of Voluntary Actions ? Doth he mean that the Will of Man must of Necessity act freely , and produce Actions voluntarily ; if he doth , we are agreed ; but if he means that the Will is previously necessitated in every Act of Volition to Will just as it doth , and could not possibly have willed otherwise ; this is to beg the Question , and to take for granted the great thing in Dispute ; 't is to call that out of Controversie , which is the only thing in Controversie ; which indeed , when a Man contradicts the Common Sense and Reason of Mankind , without Proof , is the best way of Proceeding . But that which looks most like an Argument for the Necessity of all Humane Actions , is this which he brings in the last place . That Cause ( saith he ) is a sufficient Cause which wanteth nothing requisite to produce its Effect , but such a Cause must also be a Necessary one ; for had it not necessarily produced its Effect , it must have been because something was wanting in it for that Purpose , and then it could not have been sufficient : So that whatever is produced , is produced necessarily ; for it could not have been at all without a sufficient ( or necessary ) Cause ; and therefore also , all Voluntary Actions are necessitated . Now all this proves to his Purpose ( I think ) just nothing at all : He proceeds on in his former Error of confounding the Act of Willing with the Power of Willing ; and of making Hypothetical the same with absolute Necessity ; for , not now to dispute what he saith of every sufficient Cause's being a Necessary one ; allowing that when ever any Volition or Determination is made , or when ever any Voluntary Action is done , that the Will of Man was a sufficient Cause to produce that Effect ; nay , that it did at last necessarily produce it ; he can inferr nothing from hence more than this ; That when the Will hath determined or willed , 't is no longer free to Will , or Nill that particular thing at that particular Instant ; which I don't believe any Body will ever , or ever did deny . But this will not prove at all that the Will was necessitated to make that Determination à Priori , and that it could have made no other ; which yet is what he means , and ought to have clearly made out . For the same Power or Faculty of Liberty , which enabled it to make that Determination , would have been a sufficient Cause for it to have made another contrary to it , or differing from it : and then when that had been made , it would have been as necessary as the former . And therefore that Definition of a Free Agent 's being that , which when all things are present which are needful to produce the Effect , can nevertheless not produce it , ( tho' I don't think it the best ) doth not , when rightly understood , imply any Contradiction , nor is it Nonsense at all . For the meaning of it is , That he is properly Free , who hath the Power of Determination in himself ; and when all Requisites are ready , so that nothing shall extrinsecally either hinder him from , or compel him to Act , can yet choose whether he will Act or not . Thus , if a Man hath Pen , Ink and Paper , and a place to write upon , his Hand well and at Liberty , and understands how to write ; he hath all things present that are needful to produce the Effect of Writing ; yet he can nevertheless not produce that Effect ; because he can choose after all , whether he will write or no. Mr. Hobbs defines a Free Agent to be him that can do if he will , and forbear if he will , and that Liberty is the absence of all external Impediments a ; which if he intended any thing by it , but to palliate a bad Cause , and to amuse the Person he wrote to , is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible . For how a Man can be said to Act necessarily , that hath no external Impediments to hinder him , or Causes to compel him , but is free to Act if he will or forbear if he will , is what I believe no Man can possibly conceive . Thus we see plainly , that this great Patron of Necessity hath very little to say for his Darling Notion , and that he plainly contradicts and is Inconsistent with himself . Had he indeed dared speak out , and thought it time to declare his Opinion freely , he would , no doubt , have proceeded on other Grounds in this Point , and made use of Arguments more agreeable to his Set of Principles : which being allowed him , would have demonstrated an absolute Necessity of all things whatsoever . For he was a thorough Corporealist , and maintained that there was nothing more in Nature , but Matter and Motion ; which if it were true , it is most certain , that all Things and Actions must be inevitably Fatal and Necessary ; for ( as Mr. Lock well observes ) nothing but Thought or Willing , in a Spirit , can begin Motion . The Necessity therefore in such an Hypothesis would be the true Ancient Democritick Fate , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as Epicurus calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a through Material necessity Mechanically producing all Things : or the Fate of the Naturalists , who held nothing besides Matter and Motion . But this Notion , for some Reasons best known to himself , he did not think fit to insist on , when he wrote this Tract against the Liberty of Human Nature . Tho' his Successor Spinoza , with a little Variation did ; whose Arguments we must next consider . Spinoza , as I have formerly shewed , was an Absolute Corporealist as well as Mr. Hobbs ; but finding that Cogitation could never be accounted for from Matter and Motion only , he supposes Cogitation Essential to Matter ; and as he makes but one only Substance in the World , which is the Matter of All Things , or God ; so he supposes Cogitation to be one of the Essential Attributes of this Deity , as Extension is the other . And from hence he concludes , That all things , according to the Infinite variety of their several Natures , must necessarily flow from God or the whole , and must be just what they are , and cannot be , nor could not possibly have been , any otherwise a . He doth indeed Stile the Deity Causa Libera , and say he is only so b . But the reason he assigns for it , is only because nothing can compel him to , or hinder him from doing any Thing ; but he expresly denies him to have either Understanding or Free Will c . And he declares oftentimes , That all things flow from the Deity by as Absolute a Necessity , as that the Three Angles of a Triangle are equal to Two right ones . And then as to the Mind of Man , he gives this Reason why it cannot have any free Will ; Quia mens ad hoc , vel illud Volendum determinatur à Causâ , quae etiam ab alia , & haec iterum ab aliâ & sic in Infinitum d . The same thing also he asserts in another Place e , and from thence undertakes to prove also , that God cannot have any Free Will ; and withal saith , That Understanding and Will , as they are called , belong to the Nature of God , just as Motion and Rest. and other Natural Things do , which are absolutely determined to Operate just as they do , and cannot do otherwise a . This is the Argument of Spinoza , to prove that there is no such thing as freedom in the Nature of Man , but that he is determined in every thing by Absolute and Inevitable Necessity . And this Necessity also 't is plain according to him , is purely Physical and Mechanical . As to the Refutation of which , I think , I have already effectually removed the foundation on which it is all built , by proving that there are such Beings as Immaterial Substances , and that God himself is such an One , or a Spirit b . For all the Necessity Spinoza contends for , depends purely on his Notion of the Deity ; as appears sufficiently from what I have produced of his words . If therefore it be true , that God be an Immaterial Substance , a Being Distinct from Nature , or the Universe ; and the Creator and Producer of all things , ( as I think I have very clearly proved ) 't is most certain that the whole Chain of Spinoza's Argument for Necessity is broken to pieces . For the Reason he assigns for the necessary Operations of the Deity , are not the Perfections of his Nature determining him to Good and Just , Lovely and Reasonable things ; but that the Deity being Universal Nature , All things and Operations are Parts of him , and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism , are his Understanding and Will : which Ignorant People , he saith , may perhaps take in a literal Sense , and think that God can properly Know or Will any thing ; but that in reality there is no such thing as Understanding or Free Will in God , since all things flow from Him by Inevitable Necessity . And if there be not any freedom in the Deity , that is in the whole , there can be none in Men , or in any other Beings , who are but Parts of him . If this indeed be true , that there is no other God but Nature ; then 't is easie to see that all things must be governed by absolute Fatality , and be in every respect Physically necessary ; there can then be no such thing as Contingency , or any Voluntary Actions ; and if we were sure of this , 't is indeed the greatest Ignorance and Folly in the World , to pretend to talk any thing about it . But on the other hand , if there be a Deity who is an Infinitely perfect Being , distinct from Nature : who Created all things by the Word of his Power , and for whose sole Pleasure they are and were Created , then none of those Consequences will follow ; but it will appear very reasonable to believe , that God hath still a Care and Providence over that World which he made at first : and that he delights to exercise loving Kindness , Judgment and Righteousness in the Earth ; as the Prophet here speaks : That he hath made some Creatures capable of Knowing and Understanding this , and who consequently have a free Power , as in other things , so of giving Praise and Glory to so Great and Wonderful a Being , nay , and of Glorying themselves in being capacitated to attain so Excellent a Knowledge . And that Man hath such a Power or Freedom of Will , in his Nature , is what I shall now proceed in the last place plainly to prove . 1. And the first Argument I shall make use of to demonstrate this , shall be the Experience of all Mankind . And this , one would think , should be of great Weight , and turn the Scale against all the Atheistical Metaphysicks in the World ; and so , no doubt it would , were it not wicked Mens Interest to advance the contrary Notion . Now that we have a free Power of deliberating , in many Cases , which way 't is best for us to proceed ; that we can act this way or that way , according as we like best ; and that we can often forbear whether we will Act at all , or not , is a Truth so clear and manifest , that we are ( I think ) almost as certain of it as we are of our own being and Existence ; and 't is an unimaginable thing how any Man can be perswaded that he hath no such Power a . Indeed , one may by Sophistical words , Metaphysical Terms , and abstruse Unintelligible Banter , be perhaps a little amused and confounded for the present . But that any one should by such a Jargon be persuaded out of his Senses , his Reason , and his Experience , and continue in that Opinion , is what I do believe never yet befel any Rational and Thinking Man. When Zeno brought his silly Sophistical Argument to prove there was no such thing as Motion ; his Antagonist thought it to no purpose to return an Answer to what plainly was contradictory to the common Sense of Mankind ; and therefore convinc'd him only , by getting up and Walking . And the very same Return will baffle and expose all the Pretended Arguments for Necessity . For 't is plain , He had a Power first whether he would have walked or not , he could have walked Five Turns , or Fifty ; he could have gone across the Room , or length-wise ; round it , or from Angle to Angle . And I dare say , no Sophistry or Metaphysicks whatever would have convinced him that none of these were in his Power , when he plainly found them all to be so ; any more than he was convinced a Body could not move out of its place , when he had seen and tried a Thousand times that it would . 'T is the same thing in reference to the Thoughts of our Minds , as it is in the Motions of our Bodies . We plainly find we have a Power in abundance of Cases , to preferr one thought before another , and to remove our Contemplation from one Notion or Idea to another : We can , in our Minds , compare and revolve over the several Objects of our Choice ; and we can oftentimes choose whether we will do this , or not ; and this Internal Freedom in Reference to our Thoughts and Idea's , we do as plainly perceive , and are as sure of , as we are that we can voluntarily move our Body or any part of it from place to place . And as I have plainly shewed you above , our Adversaries do grant and allow this when it is for their Turn . But they will say , tho' we seem to be free , and do think and perceive our selves to be so , yet in reality we are not ; and it is only our Ignorance of Things and Causes , which induces us to be of this mistaken Opinion a ; and the Idea of Liberty which Men have is this , that they know no Cause of their Actions ; for to say they depend on the Will , is to talk about what they do not understand , and to use words of which they have no Idea's at all . To which , I say , that I cannot but be of the Opinion that it is a good Rational way enough of Proceeding , to pronounce of things according as we do experience them to be , and to declare them to be that which we have all the Reason in the World to think and believe that they really are . And I think we may well enough own and be contented with the Charge of Ignorance here laid upon us . For the Case is thus : We think our selves free , because we plainly find and experiment our selves to be so in a Thousand Instances ; and this also these Penetrating Gentlemen sometimes , as I have shewed , do kindly allow ; and we are indeed wholly Ignorant of any Causes that do absolutely determine us to Action ; or which do necessitate us in what we do , previous to that free Power which we find in our selves ; so that plainly perceiving our selves to have this free Power , and being Ignorant of any true Reason why we should believe we are mistaken in what we perceive and know , we do , indeed , ( such is our Ignorance and Weakness ) embrace the Opinion that there is a Liberty of Action in Human Nature . And this free Power or Liberty which we find in us , we not being deep Metaphysicians , call the Will ; by which we understand , as I have shewed before , not any Particular Act of Volition , but the Power or Faculty of Willing . And since we plainly perceive that in many cases we are not determined to Action by any thing without us , but do choose or refuse , act or not act , according as we please ; and being withal grosly Ignorant of any Cause these Actions have , but what we find and perceive them to have , we call our free Will the Cause of these Actions , and say they depend on it : and yet after all , do we not find out , that we talk about what we do not understand , and use words that we have no Idea of . But our Adversaries , it seems , have a quite different rellish of things , they soar in a higher and more subtle Region , they will not condescend to speak common sense in this Matter ; Tho' they plainly understand , ( as they tell us ) that they are really free as to many Actions , and can deliberate whether they will do them or not , purely because they have a free Power so to do a ; tho' they are satisfied that they can act if they will , or forbear if they will b ; yet they say this is in reality a Mistake , and that there is no such thing as freedom after all , but that all Actions are absolutely necessitated . And as for the Power or Faculty which is vulgarly called the Will ; that sometimes is one thing sometimes another , according as they think fit to name it . Sometimes 't is an Act of Volition that follows the Ultimum dictamen Intellectûs , and sometimes 't is the Understanding itself c . Now 't is nothing but an Idea d , and by and by a meer Ens Rationis d , or an Imaginary Cause of Action , which Ignorant Men have fansied that they have in themselves e . So hard is it for Men that fly so high , to have a distinct view of any thing below . But I proceed , 2. To another Argument , for the freedom of Humane Nature ; and that is , the monstrous Absurdities and Consequences of the contrary Opinion . For the Assertion that all our Actions are necessitated , it perfectly destroys the Notions of Good and Evil , Rewards and Punishments , and of all manner of Obligation both to Divine and Human Laws : and consequently is the most Destructive Principle , that can be advanced , to the Good of Society . I have already proved that there is a Natural Distinction between Actions as to Good and Evil , that this is plainly discoverable by the Light of Reason , and that all Nations in all Ages of the World have been sensible of it ; and if this be proved , ( as I think it hath been ) we ought not to desert it , only because we can't readily solve all the Difficulties about the Freedom of the Will of Man , which a Sceptical Man may raise against it ; much less ought we to embrace an Opinion that perfectly Contradicts it ; as this of absolute Necessity certainly doth . For if all things and Actions whatever are absolutely Necessary , and cannot possibly be otherwise than they are ; there can be no such thing as Good or Evil , Right or Wrong , Honourable or Base , &c. And why should any Creatures trouble themselves about paying any Veneration to the Deity , if that he could not help making them just such as they are ? and if he hath absolutely necessitated them to do just as they do ? God hath , according to these Horrid Principles , no Natural Right to any Obedience from us , as a free Agent would , who had out of his own gracious Goodness bestowed so many Gifts and Mercies upon us . This Mr. Hobbs well knew , and therefore he tells us , That there is no Obedience due to God out of Gratitude to him for Creating or Preserving us , &c. a but what we pay him , is founded only in his Irresistible Power . And so likewise , as to Human Laws and the Good of the Government or Commonwealth where we are placed . No Man , according to these Abominable Tenets , hath any Obligation upon him to obey Rulers , to be just and honest in his Dealings , to be loving and merciful , helpful and beneficial to his Neighbours ; but he may Rebel , Murder , Rob , and Oppress , without being Subject to any guilt at all ; and if he can but escape Punishment from the Magistrate he is safe enough , and hath no reason to be disturbed in his own Mind ; for he can't help any of all this , he is under an absolute necessity of doing what he doth , and no one ought to blame him for it . Indeed , Spinoza says , That the Government may , if they think fit , put such a Man to Death ; but not because he is Guilty and deserves it , but because he is Mischievous and Dangerous to them , and therefore is to be feared . And when one wrote to him on this Point , alledging , that if the Will were not free , All Vice would be excusable ; he Answers , Quid inde a ? Nam homines mali non minus timendi sunt , nec minus perniciosi , quando necessariò mali sunt . By which he plainly allows that all Wickedness is excusable , tho' it be not always tolerable , as it is not when it becomes formidable . Fear is that which according to these Men doth every thing in the World , in this Case . A Subject pays Obedience to the Laws , not because he thinks himself bound in Conscience so to do , or because it is just and reasonable ; but because he is afraid of Punishment if he do not do it . And the Magistrates Punish an Offender , not because they think he hath committed any Fault , or is Guilty of any Crime properly speaking ; but because They are afraid of Him , and under an apprehension that he is likely to do them a Mischief . And thus a Man that is guilty of all manner of Immorality , an Assassinator of Princes , a Firer of Cities , a Betrayer of his Country , a Poisoner , Coiner , a Common Robber , or the most flagitious Villain that can be imagined , is as Innocent as a Saint from any guilt of Sin he hath upon him ; for he is necessitated to do what he doth , he can't help it , any more than another Man can , that acts virtuously , as 't is called : and therefore he may and ought to have as much Peace and Satisfaction in his own Mind , and as much Respect and Honour paid him from others too , provided they are not afraid of him , as ever any Man had . But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be ? Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit ? And consequently ought not all Governments to be afraid , as they themselves would express it , of Men that vent such Notions as these , so plainly contradictory to , and inconsistent with the Good of Human Society ? And as this is a most pernicious , so 't is the most Impudent and Daring Opinion that ever was advanced : for it charges all Mankind in all Ages of the World , with the most gross and palpable Folly that can be : For , besides that it gives the Lye to the Experience and certain Knowledge of every Body , as I shewed before ; it renders all Laws , and Rules of Action , and all the Sanctions of them , ridiculous : it makes all Advice and Exhortation useless , and to no purpose ; all Censure , Punishment and Reproof is Unjust and Unreasonable ; All Honours and Rewards it renders Unmerited ; And all Knowledge , Wisdom , Care and Circumspection , become by this means , the most foolish and unaccountable things in the World ; for if all things are governed by Absolute Fatality , any one may see that all these things signifie Nothing at all , but 't is plain , the Wisest Part of the World as they have been justly esteemed , are in reality the greatest Fools and most stupid Idiots that can be : for they encourage Men to act well , and discourage them from doing amiss , by Elaborate and Studied Methods , when after all , 't is impossible according to this Notion , that any one can possibly avoid doing just as he doth . Nor can I see how these wonderful Discoverers themselves , that have thus luckily found out that all Mankind are mistaken in thinking themselves Free , when they are not so ; I can't see , I say , how according to their own Notions they can be acquitted from being as Ignorant and Mistaken , and as arrant Fools as the rest of Mankind . For why do they write Books , and spin out such Elaborate Treatises as they fansie they do ? and why should they set themselves up above others , and expect Praise and Glory for their fine Thoughts and elevated Notions ? they can 't sure be so Ignorant as to expect to convince any Body , or to Proselyte any one over to their Opinion ? Can any Man help being of that Opinion he embraces ? if he can , he hath free Will , and is not necessitated to hold what he doth hold ; which destroys all they are so studiously advancing . But if he cannot alter his Opinion freely , but is absolutely necessitated to believe what he doth believe ; how ridiculous is it to pretend to Dispute or Argue in such a Case ? They will say , no doubt , that they are necessitated to write , and can't help it : But if the Government should Plead the same thing , for Punishing them for so doing ; they would , we know , make a large out-cry against Persecution , and the Infringement of that Native Liberty , that every Man hath to enjoy his own Opinion . For these Gentlemen make use of Liberty and Necessity , according as it best serves their purpose . When they commit Immoralities and Wicked Actions ; they then ought not to be punished either by God or Man , because they are necessitated to do it , and can't help it . But if a Government , judging such Notions destructive to the Good of Human Society , and contrary to the express Word of God , thinks fit to Prohibit the Propagation of them , and to Punish the Authors of them : How do these Men then Cry up the Liberty of Human Nature ? then every Man's Opinion ought to be free , no Compulsion must be used , every Man's Conscience is to be his Guide , and the like . But how ridiculously Vain is all this , according to these Principles ? Is not the Magistrate as much necessitated to Punish as they are to Offend ? and the Government to make Laws as they are to break them ? Oh by no means ! They would be free to Sin and to commit Wickedness , and then necessitated not to be Punished . They would have Men think them necessitated in all their Actions , so as to excuse them from blame , and they would have the Magistrate free to forbear Punishing them , tho' he think them never so guilty . That is , in short , they would do what they please , and no one should call them to an Account for it ; they would act like Fools , and yet be thought Wise Men ; they would proceed contrary to Reason , and yet have the Reputation of having Principles , and pursuing the Dictates of Reason and Truth : And they would build themselves a Reputation in the World by advancing Paradoxes contrary to the common Sense and Reason of Mankind : by pretending to a higher pitch of Knowledge than their Neighbours , and by calling all the rest of the World Fools and Ignorant . In a word they would say , with those in the Psalmist , We are they that ought to speak , who is Lord over us . This , I am fully perswaded , is what they aim at in all their Arguments and Objections against Religion , and particularly in the bustle that they make about this Point , of the Absolute Necessity of All Events and Actions . Which how weakly they Prove , and how contradictorily they Maintain , against the Common Sense and Experience of all Mankind , I think I have sufficiently shewn . FINIS . ADVERTISEMENT . REmarks upon some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . By John Harris , M. A. and Fellow of the Royal-Society . In Octavo . Notes, typically marginal, from the original text Notes for div A45645-e220 Dr. Cudworth in Preface to his Intellectual System . a Hobbs Tripos , p. 297. b Ibid. p. 312. c Vid. Sermon V. p. 51. Serm. VI. p. 9. d Vid. Serm. V. p. 49. e Serm. V. p. 51. f Spinoza Op. Posthum . p. 85. g p. 28. a Princep . Philos. Cartes . Demonstrat . p. 103. b Hobbs Tripos , p. 314. c p. 29. Op. Posthum . and p. 33. 18. a Op. Posth . p. 32. a Tripos , p. 311. b Ibid. 315. a Mr. Lock , in his Essay of Humane Understanding . a Tripos , p. 314. a Ex necessitate Divinae naturae , Infinita Infinitis modis sequi debent . Op. Posthum . p. 16. 18. b p. 17. c p. 18. Tract . Theol. Polit. c. 4. p. 63. d Op. Posthum . p. 85. e p. 28. a p. 29. b Vid. Serm. 4 , & 5. a Had it not been a thing Undeniable that the Will of Man is free , and had not Epicurus , and his Follower Lucretius , very well known that it was a thing which every one could not but experience in Himself , he had certainly , as a very Learned Person observes ( Dr. Lucas Enquiry after Happiness , Vol. I. p. 156 , 157. ) followed his Old Master Democritus , and asserted the Mind of Man to be as necessarily and fatally moved by the strokes of his Atoms , as Natural and Irrational Bodies are . But this Opinion he was forced to desert , and to assert the Liberty of the Soul of Man ; and 't was to make this out according to his Senseless Hypothesis , that he Invented that Unaccountable Oblique Motion of his Atoms ; which Lucretius calls Exiguum Clinamen Principiorum . Lib. 2. a Falluntur homines quod se liberos esse putant , quae opinio in hoc solo consistit , quod suarum Actionum sint conscii , & Ignari Causarum à quibus determinantur . Haec ergo est eorum libertatis Idea quod suarum Actionum nuilam cognoscunt Causam . Nam quod aiunt humanas Actiones à Voluntate pendere verba sunt quorum nullam habent Ideam . Bapr . Spinoz . Op Posthum . p. 73. Vid. etiam , p. 37. a Spinozae Princip . Philos. Cartes Demonst. p. 103. b Hobbs Tripos , p. 314. c Spin. Op. Posth . p. 87 , 88. d Ibid. p. 399. d Ibid. p. 399. e p. 73. a Zeviath . p. 187. a Spinoz . Op. Posthum . p. 586 
A38046	----	Some thoughts concerning the several causes and occasions of atheism, especially in the present age with some brief reflections on Socinianism, and on a late book entitled, The reasonableness of Christianity as delivered in the Scriptures / by John Edwards ... Edwards, John, 1637-1716. 1695 Approx. 132 KB of XML-encoded text transcribed from 76 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A38046 Wing E215 ESTC R18870 12283637 ocm 12283637 58808 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A38046) Transcribed from: (Early English Books Online ; image set 58808) Images scanned from microfilm: (Early English books, 1641-1700 ; 182:13) Some thoughts concerning the several causes and occasions of atheism, especially in the present age with some brief reflections on Socinianism, and on a late book entitled, The reasonableness of Christianity as delivered in the Scriptures / by John Edwards ... Edwards, John, 1637-1716. [9], 126 [i.e. 142] p. Printed for J. Robinson ... and J. Wyat ..., London : 1695. The reasonableness of Christianity (1695) is by John Locke. Errata: p. 126 [i.e. 142]. Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Locke, John, 1632-1704. -- Reasonableness of Christianity. Apologetics -- Early works to 1800. Apologetics -- History -- 17th century. Atheism -- Controversial literature. Socinianism -- Controversial literature. 2002-06 TCP Assigned for keying and markup 2002-07 Aptara Keyed and coded from ProQuest page images 2002-08 Jennifer Kietzman Sampled and proofread 2002-08 Jennifer Kietzman Text and markup reviewed and edited 2002-10 pfs Batch review (QC) and XML conversion SOME THOUGHTS Concerning the Several Causes and Occasions OF ATHEISM , Especially in the Present Age. With some Brief Reflections on SOCINIANISM : And on a Late BOOK Entituled The Reasonableness of Christianity as deliver'd in the Scriptures . BY IOHN EDWARDS , B. D. and sometime Fellow of S. Iohn's College in Cambridge . LONDON : Printed for I. Robinson at the Golden Lyon , and I. Wyat at the Role in S. Paul's Churchyard ▪ MDCXCV . TO THE Most Reverend Father in GOD , His GRACE THOMAS , By Divine Providence Lord Archbishop of Canterbury , Primate and Metropolitan of all England , &c. MY LORD , YOUR Grace being not only by Your Place and Station , but by Your own Choice and voluntary Act , the Grand Patron of our Religion , it cannot be improper to present You with these brief Papers , which , though in themselves very mean and inconsiderable , and unworthy of Your Grace's View , are a Vindication of that Holy Cause against the repeated Cavils and bold Insults of Atheistical Spirits , who ( as Your Grace with a very deep Resentment and Regret * observes ) are of late grown very numerous . How vigorously Your Lordship hath attacked this sort of Men , is well known to the World ; and that hitherto they have not been able to bring about their impious Designs , is in great part owing to Your Lordship's successful Attempts . I presume , from the Encouragement which so Illustrious an Example hath given me , to engage in the same Cause , that is , to lay open the Folly and Absurdity of their Pretences , and withall to discover some of those Heads and Springs whence the Atheistick Apprehensions of these present Times arise , and whereby they are fed and nourished . Which I hope will be of good use to those who desire to be caution'd against the Venom of this Raging Evil , and will in some measure operate even on those who are infected and corrupted with it already . I am sensible how Precious Your Grace's Minutes are in this time of extraordinary Business and Emergency ; and therefore I will not be injurious to the Publick by any farther Applications to Your Grace . Only I superadd my hearty Prayers for Your Health and long Life , wherein the Common Welfare and Happiness both of Church and State are so much involved : And so I subscribe my self , Your Grace's Most Dutiful Son , and Devoted Servant , Iohn Edwards . THE PREFACE . I Designing , by the Divine Help and Conduct , to defend the Existence and Providence of God by Arguments drawn both from the Greater and the Lesser World ; it is my Request to the Reader , that he would accept of this Brief Essay in the mean time , which I conceive will be a suitable Introduction and Preparative to that other Vndertaking . For as in that intended Discourse I shall carefully trace and discover the Footsteps of the Divinity every where ; so here I make it my Business to shew how frequent an obvious the Occasions of Disbelieving it are . By which means we shall effectually learn how to purge our Minds of those ill Qualities which naturally are subservient to Atheism ; we shall know how to remove those Stumbling-blocks , to answer those Objections , and to clear up those Mistakes which usually betray Men to this Infidelity . And thus there will be a Way made for what I design . Persons will be fitted to receive and retain the Impressions which those Topicks that I shall afterwards make choice of will enstamp upon their Minds : And I hope the Age , which hath lately been stigmatized with Marks of Atheism , will for the future be renowned for these truly illustrious and glorious Characters . I will only farther acquaint the Reader , that some part of what I here offer ( viz. such Particulars as I thought were convenient for an usual and mix'd Auditory ) was deliver'd lately in one of the City-Pulpits ; and the other Heads , with their Enlargement ( which are of somewhat a different strain , and are chiefly adapted to the Curious and Inquisitive ) are an Addition since . But as I have added several things , so I have omitted some , at the Desire of those who are concern'd in both . This is all that I had to advertise the Reader of ; and so I bid him Farewel . SOME THOUGHTS Concerning the Causes and Occasions OF ATHEISM . THAT the World was not void of Atheists in King David's time , may be gathered from his Words in Psalm xiv . 1. The Fool hath said in his heart , There is no God. But it is exceedingly to be lamented , that the number of them is much increased since , yea , that it is the Unhappiness of this Present Age , to be pester'd with not a few of them . Notwithstanding those cogent and incontestable Arguments for a Deity which are suggested from the Holy Scriptures , and the Natural Reasonings of sober Minds , there is still an Atheistical Spirit prevailing in the World. There is a sort of Men ( if I may call them so whole bold Infidelity is so Irrational and Brutish ) that reckon the Notion of a God to be a Melancholick Conceit , and the mere Effect of Credulity and Ignorance . Yea , there are some that pass for Wits , who strive for the honour of being accounted the most Able Atheists of the Age. Wherefore , instead of rehearsing or urging those Topicks which are wont to be produced for the Proof of the Divinity ; my Business at present shall be , to enquire into the Causes of Atheism , which now vaunts it self with an impudent Fore-head , and begins to boast that it hath got Footing in a great part of the World. I will search into the Occasions , either real or pretended ( for I will mention both ) of this Reigning Mischief . I will shew you on what Grounds the Impious do at this Day not only , with the Psalmist's Atheistical Fool , say in their Hearts , but openly and avowedly proclaim to the World , that there is no God , that is , no Supreme Over-ruling Being of Infinite Perfection , no eternally Wise , Intelligent , and Omniscient Substance that at first gave Existence to all things , and ever since upholds them , and takes care of them . I. I assign Ignorance to be one great Spring of this gross Unbelief . As knowing as the World is at this day , there are too many People of inferiour Rank whose Education hath been so unhappy , that they have not been instructed in the Common Principles of Religion ; and they are more unhappy in that they will not allow themselves time and leisure to look into their own Minds , and to rouze those inbred Notions which are implanted there by God , and which would ( if they would give way ) lead them to him . Wherefore it is the Concern of all Persons , to know how to converse with Themselves , and to rifle their own Breasts , that they may find a Deity written there : and besides , they should be careful to acquire such a stock of Knowledge from without , that they may understand their Religion , and not be seduc'd by Atheistical Notions that fly up and down every where . But this first Cause which I assign of Atheism , is not only to be found in some meaner sort of People who have not time ( as they order their Affairs ) to think of a God , but in others of a higher Rank and Quality : for by Ignorance I mean a wilful and sottish stifling of natural Notions and Impressions : And this sometimes prevails in Men of great Parts and Knowledge . Think it not strange that I reckon such Persons in the number of the Ignorant ; for ( to speak impartially ) they are so : and this was the Sense of the * wisest Pagans long since . For to have no Knowledge , and to stifle it , is the same thing ; which is the Case of these Men : they make it their business to choak the innate Principles of their Minds , and to disregard those Notices which their Natures suggest to them . Thus these Persons are stubbornly and obstinately Ignorant . Whatever their Pretences and Boastings be , their Atheism proceeds from want of Learning and Wit. For 't is not the part of a Learned and Ingenious Man to destroy the Notions of Mankind , and pull down what hath been built by the universal Suffrage of the World , and in its place to erect a Conceit of his own . Some may take such for Brainish and Scholar-like sort of Men , but then these are so without Thinking ; for it is the want of this that makes them what they are . Or , to say the best of this kind of Men , and Atheist is but a half-witted Person : He hath perhaps made some Attempts in Science , but to little purpose : He hath attain'd to some slight and trivial Notions ; but hath not penetrated into the heart of Things ; and thence it comes to pass , that he is full of Doubts and Cavils , which he is able to raise , but he hath not Skill and Ability enough to answer them . Wherefore it was excellently said of my Lord Bacon , * A little Philosophy inclines mens minds to Atheism ; but depth in Philosophy brings mens minds about to Religion and a Deity . Thus though this mis-shapen Monster would be thought to be the genuine issue of True Wisdom and Sound Knowledge , yet it is really the daughter of an Affected Ignorance . Wherefore to secure your selves against Atheism , be careful that you blind not your minds ; willingly receive the rays of light into your souls , cherish all sound notions and conceptions , and by all proper methods bring your selves to a right understanding , and steady embracing of all the Fundamental Principles of your Religion . II. There is great Disingenuity and unhandsome Dealing in the case , else we should not have so much Atheism . Here I will prove , that they do not act fairly , but that they are Ungenteel , which perhaps will affect these Persons more than any thing that I can say . What they are willing and forward to grant in other matters , and on other occasions , they refuse to grant here , yea they utterly deny it , though there be the same reason for one as the other . This plainly appears by their Objections . As first , they tell us they have no Sensible Notices of a God , and therefore they can't admit of it ; for all the knowledge ( say they ) which we have of things , is deriv'd to us from Sense . But here we see that these Men are Partial and Disingenuous , for they will not deny that there are many things which they judge not of by Sense ; they grant that the swiftness of Motion oftentimes out-runs the nimblest Sense , and the Observation of the quickest eye ; yet they do not deny the Motion it self : The Element of Air , in which the daily converse , is not seen , nor is it heard or felt ( unless when 't is extraordinarily moved and disturbed , which is but seldom : ) nor will they say they taste it ; and 't is as certain that they cannot smell it , ( for this is only the Vehicle of Smells , but is not it self the object of that sense ) and yet these nice Gentlemen do not deny the Existence of the Air. They can by none of their Senses discern the Motion of the Sun , Moon , and Stars ( or , as perhaps they think it most proper to say , the Earth ) , and yet there is not a man of them that denies that they move . It can't be determin'd by Sense , whether the Sun be bigger than it appears to be , and therefore Epicurus ( who was a great Man for Sense ) held it was of no greater dimension than it seems to the Eye to be ; yea , of no greater heat in it self than it seems to the Feeling to be here on Earth . And the Atheistical Poet , who borrow'd his Notions from him , was of the same mind , Nec nimio solis major rota , nec minor ardor Esse potest nostris quàm sensibus esse videtur . Lucret. lib. 5. This is certain , that the things that are least discernible act most . The Animal Spirits , which do all the great things in our bodies , are themselves Imperceptible . They are the Insensible and Invisible Parts , as Spirits , Wind , Subtile matter , Exhalations , which ( being agitated ) do the chiefest Exploits in Nature . There are Fine Particles and Atoms diffused through all bodies whatsoever ; and these are the cause of Sense and Motion in Animals : by help of these , Minerals , Plants , and all Vegetables , are brought to perfection . These Invisible Agents effect strange things , and act most wonderfully in the World. The Nutritious Iuyce in the Nerves , if we may credit the famous Glisson , is of mighty use and influence : yet ( as he confesses himself ) there are no Cavities to be seen to convey it , and none of this Succus is ever discern'd in the dissecting of Animals . Notwithstanding this , some Physicians of the most piercing Judgment , have granted ( whatever they do now ) the real being of it . And in other Instances it might be shewed , that Sense is not always made a Judge even in sensible Objects , but we gather the being and operation of them from Reason and Discourse . This the persons whom we are now dealing with do not deny , but even practise it themselves , and are willing to allow of it . Why therefore are they so void of Ingenuity and fair-dealing , as not to admit of the same in the case that is before us ? Why do they most irrationally deny a God because they do not apprehend him by Bodily sense , whenas they judge not of some other things by Sense , nay though they be proper objects of it ? This is a plain proof of these mens wilful Prejudice and Partiality , especially if I add , that God is infinitely farther removed from our most exalted Apprehensions , than the Sun ( of which we spoke before ) is from this Earth . This Glorious Sun * dwelleth in that light which no man can approach unto , whom no man hath see , or can see . Secondly , they tell us that there are Great Difficulties in conceiving a God , and they are loth to swallow these down : and more especially the notion of a Spirit ▪ i. e. a Being that is void of Matter and Body is too hard to be conceiv'd by them , and therefore seeing we hold God to be a Spirit , they can form no conception of him . I will reply to both the parts of this Objection distinctly : and first as to the General Cavil , That this notion is accompanied with Difficulties , I answer , there are great Difficulties in other matters , which yet they leap over with ease , and do not disbelieve the things themselves because of the Difficulties that attend them . It is very hard to explain how a little Wheel of two inches diameter , fixed on the same Axil with two greater Wheels of ten inches a-piece , moving together ( the greater ones on the ground , the lesser on a table ) should move over the very same space in equal time , with equal rotation with the greater ones : and yet the thing it self is not denied by any one . And many other puzzling Problems might be mentioned , where the Hardship doth not discourage them from embracing them . But I will instance in one of their own Hypotheses , viz. that of Atoms , which they chuse to solve the Original of the World by , that they may evade the insuperable Difficulties ( as they think them ) of the Acknowledgment of a God. If they say that these Atoms had their Existence from Themselves , then instead of denying one God , they assert many , for Self-existence is of the very nature and essence of a Deity ; wherefore if they were all from themselves , they are all Gods. If they say that other Matter or Atoms were the first Cause of these , then they run to Infinity , and no body is able to trace them . If they say they are of Nothing , then they had as good have begun with that , and have confessed in plain terms , that the World was made out of Nothing , and then they come to us , but they are resolved they will not do that . Thus they are confounded as to the Rise and Origine of their Atoms . Then , as to their Motion , whence had they that ? either of themselves or of an other ? They could not have it of Themselves , for we see it is not of the nature of Matter to move : it is in it self a dull and inert , a lumpish and unactive thing . If this Motion was impress'd on it by an Other , then that was either some other Matter , or Something else . If they hold the former , they run again in infinitum , and he is a distracted man that will run after them . If they maintain the latter , they betray their Cause , and acknowledge a Spirit , for there is no real and substantial thing besides Matter and Spirit . In brief , whether the former or the latter Assertion be held by them , they do in a manner own what they deny : for we will not disagree about the Name , if we can agree on the Thing it self . That Being or Agent which gave the first Motion to things , is God. If after all they say , that Matter had this Motion by Chance , and so was neither from it self or any other , they talk more absurdly and wildly than before ; for Chance is a Word made to signifie only the unexpected happening of a thing , but doth not import that there was no Cause or Author at all of it . But however , if they will stand to this ( as generally they do ) that Matter at first had a strong power by Chance to jump into an Orderly System of Heavens , Earth , Sea , &c. then I ask them , What is the reason that there hath been nothing of this nature since ? What reason can be given why all the Atoms and Effluviums in the several Ages and Successions of Time , ever since this visible World had its being , have not produced some excellent Frame either like this World , or of an other nature ? What! is this Lucky Chance quite ceas'd ? Is this Fortunate Lottery at an end ? Is there no probability of a brave fortuitous hit once again ? Is there no such fine piece of work as that of Sun , Moon , and Stars , to be expected once more ? No : there is an utter despair of it ; for from Eternity ( according to them ) to this moment , we have had no such good Luck , and therefore what reason have we to expect any such afterwards ? yea indeed , what ground have these Chance-Philosophers to think that there ever was any such thing ? What reason have they to declare it to be their firm perswasion that Matter was set into motion from Eternity , and that by the frisking of its Particles , it at last danced into a World ? yet this and all the rest they believe and vouch rather than they will hold that the beginning of things was from an Intelligent and Wise Being . It appears hence , that they will say any thing rather than acknowledge themselves to be in the wrong : they make nothing of talking idly and impertinently , of running into Banter and Nonsense , as we have heard . They can give credit to this extravagant Fancy , that an everlasting Juncto of Atoms did without Counsel and Knowledge club together to make the World. They can tamely submit to this unaccountable Maxim , that these infinite Bodies , after eternal Brushings , Agitations , Encounters , Knocking 's , Tiltings , Justlings , Jumblings , fell by mere Chance into this excellent Frame that we now behold . Thus the Atheist , to avoid some seeming Difficulties , runs into those which are really so , yea into the greatest Absurdities imaginable . If it be difficult to conceive the Self-existence and Eternity of one God , surely it is insuperably so , to conceive infinite Matter moving it self , and giving Being to it self from all Eternity . It is plain then , that these men deal not fairly and uprightly , but wilfully deceive themselves and others . They cry up Reason , and yet maintain things which are repugnant to ordinary Discourse and the Common Dictates of Reason ; and therefore are rather to be exploded than with much industry to be confuted . They cannot only swallow down , but digest Absurdities when they think fit , and at other times they can fancy them where there are none , nor any shadow of any . Then as to that particular Difficulty , viz. That the Notion of a Spirit is inconceivable , and therefore they have no conception of a God ; I return this brief Answer , That if this which they say be true , if it be impossible to apprehend the Idea of a Spirit , then there is no such thing : and if so , then Matter alone must do all things in the World , but particularly , it must have Understanding and Knowledge , is must think and reason , for ( whatever the precarious Hypothesis of Atoms suggests ) the Curious frame of this World could not be erected without Knowledge and Wisdom , and it cannot be kept up and managed without these . Now , I appeal to any considerate man , whether the flat denying of this , and the asserting that the Dimensions of a Body are Intellectual , that to be Long and to be Broad , and to be Deep , are Acts and Exertments of Reason or Will , and ( in short ) that Extension is Thinking , be not far greater Absurdities than any thing they imagine to be in the notion of a God. It is a sign therefore that these men make Difficulties where there are none , and do not take notice of them where they are . I could here prove that our Faculties may form as clear , explicit , and distinct an Idea of a Spirit ( which they so much boggle and startle at ) as they do of their own Existence , or any other Principle in Nature ; but this I have made my task in an other place . Thirdly , they tell us they cannot believe a Deity , because there are no Proper Demonstrations to prove it . For you must know , that there Persons whom we have to do with at present , are great men for Demonstrations . But I answer , The Existence of many things in the World cannot be made out by Demonstration , strictly so called , and yet no man questions the reality of them . The skilfullest Mathematician under Heaven can't demonstrate that the Sun Shines , and yet there is no doubt at all of it , and he would be counted a Mad-man that denies it . We are morally certain of many things which we cannot possibly demonstrate ; but this doth not hinder us from yielding a firm assent to them . And 't is certain , that an Assent is an firm on Moral grounds as on rigid Demonstrations , when the matter is capable of no other grounds ; for the Evidence is proportionable to the Matter to be proved , and that is as much as can be desired by any intelligent man. There can be no greater than a Moral Certainty of a Deity : for there are no grounds of it Mathematically Demonstrative . But by being Morally Certain we are certain enough , and as certain as the nature of the thing will bear . This should content any Rational man , and it is unreasonable to demand any more . Then , as for those Demonstrations which they talk so much of , they cannot but acknowledge , that as they are sometimes managed they yield but little Certainty . For , not to speak now of the old Academicks and Scepticks , who denied Geometrical Principles ; or of Demetrius , Sextus Empiricus , Epicurus , Zeno , and others of the Ancient Philosophers who reason'd against them , I will mention some of our Moderns ( and those of great Skill and Learning ) who have disagreed about Mathematical Proofs , and thereby proclaim to the World their Uncertainty . The greatest Astrologers hugely differ as to the distance of the Sun from the Earth . It is nearer to it ten thousand miles than it was , saith Copernicus . But I. Scaliger would have the Writings of those Authors who hold the Sun is nearer to the Earth than 't was in former days , * to be razed out with sponges , or the Writers themselves to be corrected with stripes . And other very good Astronomers are so far from consenting to this , that they maintain the Sun is farther off from the Earth than it was at first . And yet on both sides they proceed on Mathematical grounds . There is no Mathematical Demonstration for Comets being above or below the Moon , saith * Ricciolus , a very skilful Mathematician : but others of that Faculty have pretended much to the contrary . The Paralax is well known to be a Mathematical business , that by which the Planets are judged to be higher or lower : but the greatest Astronomers have quarrell'd with one another about this Doctrine . Tycho is for it ; but Claramontius is against it ; and Galilaeus even explodes the Proof brought from the Paralax . Dr. Wallis and Mr. Hobbes's Contrasts in Print , shew that Mathematicks are dubious : and this latter ( who was so stiff an Opposer of the Notion of a Spirit , and consequently of a Deity ) finds fault with all Geometricians , old and new , in his Book entituled The Principles and Ratiocination of Geometricians . Cartes's Dioptricks and Geometry are pretended to be baffled by other Learned Mathematicians , as Bourdin , Hobbes , Fermat . Franciscus du Laurens , and Dr. Wallis , scuffle about a Mathematical Problem . So that it seems it is not an Infallible Science . I am certain , saith * Dr. Henry More , that Mathematical Certitude it self is not absolute . There is an Essay of Dr. Pell to shew the Errors and Mistakes of the best and most celebrated Astronomers for want of better Knowledge in Geometry . Even † Monsieur Malebranch , a profound Admirer and Follower of Descarts , acknowledges that in his Geometry there are some footsteps of the weakness of the humane mind . And I will conclude with the Words of One that was known to be eminent in Mathematical Studies , * Even in Geometry and Arithmetick ( saith he ) how many things are forcibly concluded to be true which are inexplicable , unimaginable , incomprehensible ? Thus you see the Mathematical Certainty which some men talk of , is not so easily to be attain'd as they fancy . Disputes have place in Geometry ; Demonstrations sometimes prove to be Paralogisms . But as for a Mathematical Demonstration for the proof of a GOD , it is vainly and unreasonably required , because there can be no such thing , for the matter will not bear it . Wherefore though † Some Divines have been great Philosophers and Mathematicians , yet they never attempted any such thing . A man must not expect to have every thing proved the same way . If we have things evidenced by the Arguments which they are capable of , it is satisfactory , and every wise man rests in it . And these men themselves do so in other things : they acquiesce in that Evidence which the things admit of , and they seek no farther . Which shews , that in the present Case they are Disingenuous , and Cross-grain'd , and act merely out of Prejudice ; which was the thing I undertook to make good . Their Insincerity nourishes their Atheism . Therefore let us have a care that we give way to no such thing . III. Another Cause of this Pernicious Opinion , is , Ostentation of Wit. For you may take notice , that this Mischievous Plant springs from Contrary Seeds . As before this kind of men put on a very grave and solid Countenance , so now they shew themselves to be very Pleasant and Airy , and set up for the Art of Drolling . Before they appear'd like Philosophers , now they come upon the Stage like Buffoons . Then with a Magisterial Grimace they affected Demonstrations ; now nothing will please them but the Comical part . It is observable , that they are a sort of Jesting , Scoffing People , giving themselves to Railery and Burlesque . And it is this Jocular Humour that in part betrays them to Atheism , for they take liberty to jest with their Maker . These witty and facetious Folks must needs play with Heaven , and laugh God out of his being . They are defective in sound Learning and Judgment , and in the place of these have a fanciful way of Jeering , which they addict themselves immoderately to . Democritus was the great Asserter of Eternal Matter , and thought that the Casual Motion of it was the Cause of all things : the influence of which Principle in his Cogitations , made him at last laugh at every thing he saw , and mock at all Actions and Occurrences of humane life ; for 't is certain that if they are all by Chance , they are to be denied . The Followers of this Great Man have learnt from him to be Laughing Philosophers ; and there are abundance of this Sect now-a-days . This I look upon as one Cause of the great Atheism of this Age. They think their Tongues are their own , and they may say what they please ; and they perswade themselves , that what is wittily said is well said . Hence these Sparks venture to ridicule Religion , to scoff at Virtue and Piety , and to mock God himself . Then at last they really believe what they fancy'd , and jestingly utter'd ; and they assert in good earnest what at first perhaps was said only in Merriment . Wherefore , to guard your selves from Atheism , be always very Serious , and abhor the sportful vein , the flashy fancy of these men , who think they can't be men of Parts unless they make a mock of God and Religion . Whereas the Brightest and most Accomplish'd Heads ever exploded this : and in our own Nation we have abundant Instances of this , that even the * Wisest and the Wittiest Men ( tho no Church-men or Divines ) have express'd their deep sense of God and serving him , and defied the contrary Profane Atheistical humour . IV. Pride and Self-conceit may justly be reckon'd another Spring of Atheism . Men in this and former Ages have thought it below them to go tamely along with the generality of Mankind in asserting a Deity . They would be thought wiser than others : and consequently they affect to go against a commonly receiv'd Notion . But more particularly these High-Flyers account it base and sneaking to listen to an Old Story of Religion , and to submit their Belief to the Harangues of the Parsons , as they are pleas'd to word it . Especially Great Men are apt to be possessed with this Pride , and consequently to be Atheistical . They strongly incline to King Alphonsus's impious Bravado , That if he had been present at the Creation , he would have framed the World better than 't is now . There is in many an excessive Desire of a Name and Vogue : and they think to obtain them by scorning the Common way , and going out of the beaten road , by giving the Lye to all Mankind . And though one would think that they might shew the subtilty of their Wit by diving farther into things than the Vulgar , and not by casting off the agreed Sentiments of Mankind ; by refining and improving the Principles of Nature , and not by nulling and evacuating them ; yet they choose the latter , that they may ( as they think ) give the greater proof of their Wit and Parts , and that it may be seen that they are able to weather a Cause be it never so bad . To maintain this all sober Considerations are postpon'd : they superciliously renounce ( when they are in the Humour ) all Reason and Arguments ; they arrogantly resolve to hold the Conclusion , whatever becomes of the poor Premises . Atheism owes its Being much to this , as I apprehend ; as I think it it is sufficiently evident from what I have said before , when I shew'd that they chuse rather to maintain the greatest Absurdities , than to adhere to a Received Truth . Wherefore that we may effectually prevent this Folly in our selves , let us banish Presumption , Confidence , and Self Conceit ; let us extirpate all Pride and Arrogance ; let us not list our selves in the number of Capricious Opiniatours . V. Undue Apprehensions of a Deity joyn'd with Superstition are the high road to Atheism . Those that think amiss of God will easily be enclined to question his Existence . It is too true that men model the Divinity according to their own fancies : the Creature fashions his Creator . Or , like him that engraved his own Image in that of the Goddess , they shape themselves and figure out their own absurd notions and conceits , whilest they pretend to give the Pourtraiture of God. Therefore imposing of false Doctrines concerning the Attributes of God is very pernicious , for they are destructive of his very being and nature . It is no wonder that when these come to be scann'd and examined , men doubt of the very existence of God , because so irrational and absured things are attributed to him . They are loth to think there is such a One , or they wish there were not . So that they endeavour to destroy that which they can't endure . Thus mistakes and misprisions concerning God lead to Atheism . False Conceptions of a Deity expunge at last the belief of one . And so 't was of old in Paganism , Idolatry was the great mother of Atheism : gross Superstition undermined the Godhead . It hath been falsly and blasphemously said that * Fear was it which first introduced a God into the world : but yet it is certainly true that This with some persons hath expelled the notion of him out of the world : for they being Timerous and Melancholick create to themselves strange fancies concerning Him whom they are to worship , and represent him to their thoughts as Severe and Tyrannical . And the Gentile Priests and Rulers laid hold on this passion of Fear , and did what they could to promote and heighten it , that thereby they might keep the people in awe . To which purpose they invented Innumerable Rites and Ceremonies , many of which were harsh , troublesom and afflictive . So that Bigotry and Excess in Religion made way for none at all : and when they were wearied with the intolerable burden of it they cried out , with that Nonsensical Atheist , Tantum Religio potuit suadere malorum . Then Religion it self and the Author of it were discarded . This was caused by the Undue Representations which were made of God : the Priests would have the Superstitious Bigots believe that the Divine Numen could not be appeased without those wild Observances . This is that which Plutarch took notice of , telling us that * from such gross , absurd and extravagant Devotion men came to disregard a Diety , and to conclude there is None rather than to believe there can be Such a one , one that is delighted with so unaccountable Ceremonies and Usages . Therefore , to shut out Atheism , let us have right conceptions of the Supreme Being whom we worship and serve . It concerns us to assert rightly the notion of God , lest otherwise we slide into a disbelief of any . Who misrepresenteth the Divine Being is in a ready way to deny him . VI. Corrupt Affections and Lives ( for I will joyn both these together , because they are never asunder ) make men Atheists . Men of depraved minds and manners doubt of all Religions because they Like none , and at last they flatly deny what they Love not . An Atheist first desires and wishes no God , and his desires and wishes work on his Understanding . His Willingness to have it so enclines him to believe it . He easily credits what he longs for : his Affection corrupts his Judgment . Thus the indulging of Lust and Vice dispose a man to Atheism . To which purpose observe the Soil where this Poisonous Weed springs up , grows , and thrives most , viz. in the Courts of Debauch'd Princes , among such Nobility and Gentry , and in Great Cities where vicious and prophane living is most in fashion . They are lewd and dissolute in their manners , and give themselves up wholly to the satisfying of their Lusts : and this naturally prejudices them against the belief of a God and a life to come . Nothing doth so much extinguish all apprehensions of these as Carnal Pleasures . He that lives dissolutely and wickedly can't easily entertain the notion of a God , for 't is counter to his course of Living . Therefore he goes on in his Debauchery , and huffs and swaggers , and perhaps swears by the Divinity that there is none . It is plain that this sort of men decry a God , because they would not be obliged by his Laws . Sensuality makes them desirous to remove all stops of a wicked life , and therefore they whet their wits ( such as they are ) to annihilate Religion , and to extirpate a Deity . An abhorrence of the Practical part of Piety engages them against the Theory . Their Lives influence on their Belief . They are addicted to Atheism by their Lewd and Prophane Courses . For we must observe this , that these two mutually advance one an other . As Atheism is the highway of Wickedness ( which the Psalmist takes notice of when he saith , The fool hath said in his heart , There is no God : Corrupt are they , and have done abominable iniquity , Psal. 53. 1. ) so 't is as true that Wickedness is the original of Atheism and Infidelity . For 't was rightly said by a Great Man , * None deny there is a God but those for whom it maketh that there were no God. For they know that if there be one , he will certainly judg them for their evil doings . They cannot therefore be secure in their sins unless the notion and remembrance of a Deity be blotted out . It is their supposed Interest then , not their Reason , that makes them deny a God ; for it is their Concern to be perswaded , that there is none to punish them . Briefly , they are unwilling to believe any thing but what their Lust shall put into their Creed . Thus you see the true Reason of the Atheism of these times . It is fed and pamper'd by Luxury ; the constant Fumes and Steams of this affect the Brain , and discompose the Intellect . Practical Atheism leads to that which is Dogmatical , i. e. holding and believing that there is no God. Evil and perverse minds , profane and debauch'd lives , strangely byass and incline men to this . Wherefore if you would effectually shut out this Vile Perswasion , take care to suppress your Evil Affections and Practices , for these are wont to court mens understandings to turn Atheists . VII . Atheists take occasion from our Divisions , Broils , and Animosities , from the many Parties and Squadrons of Sects that are in the World , to bid defiance to all Religion ; and they resolve to profess none till they can see them all Agreed . Thus * Tully observed of old , that the Dissentions of Philosophers , the various Sentiments and Opinions that prevail'd among them were a cause of some mens denying a Deity , at least of their staggering about it . And truly this Observator himself , in his Books De Natura Deorum , is so given to the Academical vein of Disputing , that he seems sometimes to be irresolv'd whether there is any God or no. So it hath been among some of those who have taken upon them the external Denomination of Christians . The Differences in Opinion , the Errors and Heresies which they take notice of , cause them to suspect yea to renounce all Truth . A great deal of the Atheism of this present Age may be ascrib'd to this . Some behold the great Scufflings that are about Religion , not only the Single Combates , but the Pitch'd Batelts that are about it , and thereupon they discard all thoughts of any such thing , and become perfect Libertines . And herein they are promoted and push'd on by such persons as the Author of Fiat Lux and the Treatise of Humane Reason , who both design Scepticism , and so Atheism . But though it is thus , though the Different Perswasions about Religious Matters have this ill effect , yet this can be no true Reason why any man should renounce the Belief of a God. For he that is truly rational and considerate , will rather make this an Argument of the contrary : for it was foretold by * Christ and his † Apostles , that Errors and Delusions should be in the World , and therefore the Fulfilling of these Prophecies be as witness not only to the Truth of the Writings of the New Testament , and consequently of Christianity , but of the Divinity it self . For things of this nature , which depend wholly on free and arbitrary Causes , cannot be foretold without Divine and Supernatural help . None but an All-seeing eye could have a prospect of these future Occurrences . The Predicting of such things to come is an Evidence of an Omniscient Deity . And then as to the thing it self , why should any man think it Strange and Unaccountable that there are Dissentions in Christendom ? He may as well wonder that there are Men in the World ; for as long as these retain their nature , i. e. are subject to Prejudice , Love of Interest , Passion , Pride , and the like , there will be Errors and Heresies , for these proceed from some of those ill Principles : and unless God should change the frame of the World , and destroy the freedom of Man's will , i. e. make him another Creature , it cannot be otherwise . How unreasonably then do men question a God , and cry out against Religion it self because they see so many of this sort of Disorders in the world ? Whereas it is certain , that it is not the fault of Religion that things are thus , but they are thus because men have so little Religion . Again , the Cheats and Delusions that are in the world are useful for the Trial of Mankind , that ( as the Apostle saith ) they who are approved may be made manifest , 1 Cor. 11. 19. I do not say they were design'd for this ( for no Evil is design'd by God ) yet it is certain they are expedient for this purpose ; and there is no better way to have an experiment of the Upright Judgment , Sincerity , Faithfulness , and Constancy of Persons , than by their being expos'd to these Impostures . Lastly , God deservedly Punishes men with erroneous and false Doctrines . 2 Thess. 2. 10 , 11. Because they receive not the love of the truth ( yea because they hate it , and oppose themselves to it ) and have pleasure in unrighteousness , for this cause he sends them strong delusion , that they shall believe a Lye , and that they shall defend and maintain it . It is just with God to leave men to the Error and Blindness of their Minds , and judicially to give them over the Atheistical Perswasions when they have wilfully debauch'd and abused their Faculties . This is the dreadful , but just Judgment of God ; and I doubt not but the present Atheism of this Age is such . Thus it is evident that Errors and Dissentions about Religion are so far from being Arguments of the Non-Existence of a Deity , that they are undeniable Proofs of it . Let not then the diversity of Sects and the Disputes of wrangling Heads ( as particularly the late upstart Contrast between the Unitarians and Trinitarians ) prejudice us against our Christian Faith. But let us rather be stirr'd up hence to hold fast the Principles of our Belief , and to own a Deity when there are so many in this degenerate Age that deny it . And withal , let us endeavour to banish Atheism by doing so to our Divisions : let us lay aside our Religious Squabbles , and arrive at last to a happy Agreement in Doctrine , that we may hereby cut off occasion of Atheistick Unbelief on this Account . However , though in some Points we can't fully accord , let us not be hot and firy against one another , as if Charity were no Virtue with us . VIII . There is something more heinous than Divisions , which frequently occasions Atheism , and confirms men in it ; and that is , the Hypocrisie and Evil Practices of too many that make a very fair profession of Christianity . Whilst it is observ'd that they talk Religiously , and pretend to Holiness , but do nothing of what they talk of or pretend to ; whilst it is seen that they have a form of godliness , but deny the power thereof ; whilst it is evident that they cry the Temple of the Lord , the Temple of the Lord , and yet are unhallowed in their Lives ; whilst it is known that they lay claim to the Spirit , but are Carnal and Sensual in their Manners , and enterprize very vile things for their worldly Profit and Advantage ; in short , whilst it is observ'd that the Behaviour of sundry of the avowed Professors of Christianity is unanswerable to their Principles , there is a sort of men that for the sake of these , presently conclude all to be Hypocrites , and Christianity it self to be an Imposture . This then I grant , that the Unbecoming Lives of Christians are an unhappy occasion of Atheism sometimes , but they can never be alledged as a sufficient one . For what though there be mere Pretenders to Godliness ? doth it thence follow that there is none at all ? What though there are great numbers of Religious Impostors ? Must I therefore thence conclude that all Professors of Religion are an errant Cheat ? Then by the same Logick I may peremptorily infer , that there is no such Metal as Silver , because by too noted experience we find at this day that it is generally counterfeited ; and there is no such thing as True Coin , because so much is adulterated amongst us . No man of sense will make these Conclusions : and 't is as certain , that he can with as little reason make the others . Let us not then be abused by unsound and fallacious Inferences : let us not think there is no Religion because there are so many Unworthy Retainers to it . Yea , let us be fully convinced of this , that though Christianity hath been , and is to this day abused and sophisticated , and thereby dishonoured ; yet it is a Reality , and we may venture our Lives upon it . And seeing the Evil Deportment of some that profess Christianity is the greatest encouragement to Atheism and Vice , let us all make it our great business to adorn our Profession with a holy , strict , and exemplary Conversation . Let our light so shine before men , that others seeing our good works may be so far from denying , that they may glorifie God. And let us pray for the arrival of that Happy Day ( and I hope it is not very far off ) when Religion shall universally bear sway upon Earth , and when men shall be throughly convinced of the real Worth of Christianity from the Practices of those that profess it . IX . In the next place , more particularly , the Ill Examples of some who by their Office are Spiritual Guides and Instructors , are mention'd as another great occasion of Irreligion and Atheism . It is necessary to take notice of this , because it is alledged ( but very frequently without ground ) by the sworn Patrons of that Cause which I am now pleading against . They observe of some of this Order of men , that they urge Virtue and Holiness with great Warmth and pathetick Zeal , and yet are very cold , yea wholly neglectful in the Practice of them , and visibly favour those Vices and Enormities which they disswade others from : whence it is no wonder ( say they ) that these Persons are not believed to be in good earnest , yea that they are thought not to believe themselves , i. e. to be really perswaded that those things are true which they discourse of ; for it is seen , that their Lives wholly contradict their Doctrine . Whence this rash Conclusion is made , that Preaching is a meer Trade , that the Ministerial Function is a Cheat , and that Religion it self is so too , and that a Deity is no other . Thus where is there more of Atheism than in Italy , the Pope's own Soil , part of which is call'd Holy Land ? Which the Observing * Author of Europae Speculum ( who had convers'd in his Travels with the Italians , and knew them very well ) attributes to the gross Wickedness of the Roman Clergy , and particularly of the Popes and Cardinals , of whose scandalous Speeches and Actions the people of that Country have a greater knowledge than others . They are not ignorant that several Popes were inclined to be Atheists ; as Paul 3. when he was dying told the Standers by , that he should now know three things , viz. whether the Soul be immortal , whether there be a Hell , and whether there be a God. And Iohn 23. ( as is plain from that Council of Constance by whom he was deposed ) profess'd that he look'd upon Religion as a Fable , and God and the Soul's Immortality as such . And they dayly behold the lewd and dissolute Practices of some of the Cardinals and Prelates , Abbots , Monks , and of their Parish-Priests , which very thing ( as the foresaid Author observes ) makes them the most Irreligious People in the World , yea causes them to defie all Religion for their sakes . Especially they conclude , that there is nothing true and real in Christianity , because so many of the eminent Pretenders to it and Assertors of it , live continually in opposition to all Religious Principles and Practices , and are seen to be guilty of the most horrid Impieties , of the most execrable Villanies that are to be imagined . Their being so near to the Head of that Religion ( as he is stiled ) makes them averse to the whole kind . And this is in some measure the case of People in other Countreys , where even the Protestant Faith is professed , but is accompanied with the Scandalous Lives and Lewd Practices of some that are immediately concern'd in Holy things , and whose Employment it is to direct others in Religion . But to speak impartially to any considerate Person , this cannot yield an occasion of being Atheistical : for though the manners of some of the Sacred Function be offensive , yet 't is irrational and absurd to blast all Religion for their Misdemeanours . We do not read that our Saviour condemned the Iewish Church and Mosaick Law because of the Hypocrisie and Wickedness of the Chief Priests , Scribes , and Doctors of the Law. Nay , he tells the People , All that they bid you observe , that observe and do ; but do not ye after their works , Matth. 23. 3. As much as if he had said , The Moral Law , and all the Offices of Religion , are not in the least discredited by the vicious Manners of some of your Teachers . Be careful that you imitate them not in their Practices ; but be very observant of the Holy Doctrine which they deliver ; entertain no ill Thoughts of it , because of the corrupt Lives of your Guides . The like may be said now ; the Faults and Miscarriages of any Ecclesiastical Persons must not be charged on the Sacred Institution of Christ ; we ought not to think ill of Christianity for the disorderly Behaviour of any spiritual Officers in the Church . We see that there is no man refuses to follow a Learned Physician 's Prescriptions and Rules concerning Health , because he doth not observe them himself . Nor can the Spiritual Patient with any reason reject the Rules of Saving Health and Happiness , though they are not observ'd by the Prescriber himself . But to be yet more plain with the Persons I am now dealing with , they ( of all men ) cannot with any tolerable pretence make use of this Plea : they cannot complain of the Lives of the Clergy as administring to their disregard of Religion , for the more strict and religious any Church-man is , the more is he despised and hated by them . A Pious Clergy-man is reckon'd by them a weak shallow Creature , a fantastick Bigot , and is laugh'd at as such . So that it is evident , that what they alledge concerning the undue Behaviour of some that serve at the Altar , is a more groundless Cavil ; for they would have all men as Wicked and Debauch'd as themselves . It must indeed be acknowledged , that this is a great Scandal , and of very pernicious consequence , and such as is not to be permitted with impunity in the Church : but it is no excusable ground of Impiety and Atheism . However , since it is so heinous in it self , and is made by the perverse minds of many an Excuse for their Atheism , it is the concern of all Christian Guides of Souls to be Examples to the Flock , to conform their Lives with great Circumspection and Exactness to the Laws of Christ Jesus their Master , and to take care to perform themselves whatever they require others to do . X. Unbelief of a God is occasion'd sometimes by the Strange Revolutions and Changes , the Odd Events , and Unaccountable Administrations that are in the World. Especially men are inclined to question God's Existence as well as his Providence when they behold the prosperous state of the most vicious Persons , and on the contrary , observe how miserably sometimes the Best men are treated in this Life , and at Death are not at all differenc'd from the Worst , but perish alike . Then you shall hear one cry out , Quis putet esse Deos ? And another uses the like Language of the Poet , Dum rapiant mala fata bonos , — Sollicitor nullos esse putare Deos. But any understanding man , who will take time to consider and deliberate , will see that nothing of this nature can justly administer matter of Atheism . For is must be remembred , that we are finite shallow Creatures , and are not able to comprehend the Wise Designs and Purposes of Heaven in every Event that we see : and therefore when we meet with obscure and rugged Dispensations , and such as seem to be very disorder'd and irregular , we have no reason to find fault with them , and to think them unworthy of God , and of Divine Providence , because we are not able to make a judgment of them . Those Events which seem to be excentrick and at random , are guided by a steady unerring hand : but we have not depth of Apprehension to conceive it at present . But it may be afterwards , when our minds are more enlightned , we shall know how to solve these difficult Phoenomena . However , at the last Day all these Intrigues , these Knots , these Labyrinths , these Riddles , shall be fully resolved ; and it shall be part of our employment in the other world , to admire and adore the Infinite Wisdom of God in the disposal of the Affairs here on Earth . And particularly we shall then be satisfied , yea we may be now , concerning the foresaid Problem , viz. the Prosperity of the Wicked , and the contrary Circumstances of the Good ; for 't is evident , that these are according to exact Justice and Wisdom . God intended the former should have their portion in this life only ; and he designed the latter to be prepared for Heaven by those rougher dealings here below . Lastly , Learned Times , especially if accompanied with Peace or Prosperity , are reckon'd by a * Judicious Person as another Cause of Atheism . Nor is this inconsistent with what I said before , that Ignorance is the Mother of Atheism . For Learned or Peaceable times are only thus far conducible to this Great Evil , that men are then generally too Inquisitive and Curious , too Nice and Wanton , and over-busily pry into Secrets ; which when they cannot satisfie themselves about , they are inclined to be Atheistical , and to doubt even concerning the chief things of Religion . Wherefore I question not but the starting and keeping up at this day the Debates about the Doctrine of the Holy Trinity are a great advancement to this evil disposition of mind . There are those who push on both Parties to wrangle and quarrel about this Grand Point , and in the mean time laugh at the Combatants on both sides . Whilst they encourage some Writers to baffle the Trinity of Divine Persons , their Project is to destroy the Essence it self . Whilst they put them upon maintaining the Unity of the Godhead , they hope in the close of the Dispute to introduce a Nullity not only of the Deity , but of all Religion . For by these Bandyings backward and forward , they know that mens minds will be unsettled and that they will be apt to waver about the truth and certainty of the main Articles of our Religion . When Persons observe , that the very Divinity of our Blessed Lord and Saviour is toss'd and torn by rude Pens ; when they see so Catholick a Doctrine attack'd with such Violence ; what can they think of the other great Verities of Christianity ? And withall , the Anti-Trinitarians hereby provoke some of their Adversaries to an indecent sort of Language concerning these Holy Mysteries : so that some of these latter have hurt the Cause it may be almost as much by their Defending it , as the others have by their Opposing it . Thus it must needs be when Persons immoderately indulge Curiosity in these Abstruse and Sublime Matters , and will not be content with what the Bible and immediate Inferences drawn thence suggest to us . By this means they lose their hold , and give their Antagonists a clear Advantage against them , and manifestly promote the Design of those who make it their work to make void the Notion of a Deity . Nay , in the very Socinian Doctrine it self there seems to be an Atheistick Tang. Would not a man guess that there is in approach to Atheism in those Reflections which are made on a Sermon preach'd by the Right Reverend Bishop of Worcester , * where one of the most receiv'd Notions concerning the Nature of the Deity it self is cashier'd . The Self-Existence of God , which is the Primary , Fundamental , and Essential Property , and is the very Life and Soul of the explicatory part of the Doctrine of the Deity , is peremptorily pronounced by them to be a Contradiction . It is well known , Socinus , and Crellius , and others of this Party , deny God's Immensity , i. e. his being present every where as to his Essence and Nature . All of them agree , that he hath not a Knowledge and Foresight of every thing that happens in the World , for future Contingencies are hid from him . Particularly * Socinus largely argues against this Praescience , and tells us , that he is to be laugh'd at that asserts the contrary . Nay , it is farther observable , that this great Patriarch of the present Cause disowns the Immaterial or Spiritual Nature of God , as may be undeniably gather'd from his † Exposition of Iohn . 4. 24. and other Passages in his Writings . And he is followed by Crellius , as is manifest from that Account which this latter gives of a Spirit , when ‖ he speaks of the Nature of God. He doth not make it to be any thing above a refined body , a substance void of all gross matter , such as the Air or Aether is . So that when these men call God a Spirit , their meaning is , that he is a Fine and Tenuious sort of Matter , not that he is wholly Incorporeal , and altogether free from Matter . This is the same with Mr. Hobbs's Corporeal God. Thus four of the Chief Attributes of the Deity , viz. Self-Existence , Omnipresence , Omniscience , and Spirituality , are either in whole or in part rejected . Whereupon , I ask this Question , Whether these things do not discover a Tendency ( to say no more ) in the Anti-Trinitarians to that which I am charging them with ? For to assert a God ▪ and yet to deny some of his Choicest Properties ( whereby we know him to be God ) is in effect the same with denying a Deity . If they distinguish between the English and Foreign Socinians ( as I perceive they do ) and tell us that the former do not assert the things before mention'd , I answer , the very English Prints avouch the first of those Particulars : and as for the rest , they being the Doctrine of the Chief Patrons of the Socinian Cause , yea and of the Most of them , the English Unitarians are involved in them , because those Foreigners are the greatest and most substantial part of that Body of men call'd Socinians . Thus the Trinitarian Scheme of Religion , drawn up by some English Socinians of late is thought by them to touch all the Trinitarians ( else it could not be stiled the Trinitarian Scheme ) though every individual Trinitarian doth not hold all those things mentioned there . Let them apply this , and they will have nothing to object . And further , I would argue from their own avowed Principle , which is that they are to admit of nothing but what is exactly adjusted to Nature's and Reason's Light , nothing but what is entirely clear and evident : for though it is true some Socinian Writers of late have laid aside this Notion ( and truly we may observe that they are shifting every day their Arguments , and so we know not where to have them ) yet he that is acquainted with the Writings that make up the main Body of Socinianism knows full well that this is a Principle constantly asserted and maintain'd by the generality of them , and upon all occasions insisted upon . This hath been the Stanch Notion of the Great Dons of the Party , and of the famous Socinus himself . And Slicktingius , though he seems indeed sometimes to be otherwise perswaded , yet comes to this at last , that the Trinity is a Doctrine that can't be borne , because it can't be understood . And why do * * Crellius and others argue from Reason and Logical Arguments against the Trinity , if they do not refuse the Doctrine upon the account of Reason ? And it is certain they would not do this if they were not perswaded that these things in Religion must be adjusted to Natural Reason , and that they are displeased with the Doctrine of the Trinity and Incarnation , &c. because these are not exactly squared to their Natural Notions . You see then what is the sentiment of the Greatest Rabbies of this way , and therefore we must make our estimate of the Socinian or Antitrinitarian Doctrine from these , and not from one or two Modern Writers . This I think will be granted by all men of reason . But what if it doth appear that even the very English and Modern Socinians , though they seem to wave this Principle , do yet retain it , and govern themselves by it ? Else why do they complain that * they have no conception of the Trinity as the Trinitarians represent it to them , they cannot form an idea of it ; it is a notion that excites no idea's in their minds ; it is against Reason and Natural Light ? We are advised by the Modern Pen-men † to consult our Reason about the thing in question ; and if we do so , we shall find an absolute impossibility in the Trinitarian Doctrine : our Reason will assure us that an Almighty Father and an Almighty Son are most certainly two Gods , and that two Creators can be no other than two Gods : Therefore we may , and we must infer that the explication of the first Verses of St. John 's Gospel , which advance such a Doctrine , is certainly false . Again , the English Socinians tell us that ‖ the Doctrine of the Trinity clashing altogether with our natural idea's can be no matter of Revelation , and therefore ought not to be believ'd . And hear their Final and Resolute Determination , which fully speaks their absolute adherence to this Principle , † We abide by this Argument , here we fix our foot , never to be removed , that the inconsistence of the Trinity ( as well as the Incarnation ) with Reason and Natural Knowledge being undeniably evident , therefore this Doctrine can have no real foundation in Divine Revelation , that is to say , in Holy Scripture . And we find that our English Unitarians * argue from Reason in this Point , and they declare that they cannot believe it because Reason doth not teach it . Thus we find that the bottom of all is , the Trinity and such like Doctrines are above their Reason , and Natural Idea's , and therefore they are no matter of their Faith. This is it which the Reverend Person before named charges these men with in a great part of his * Sermon : and certainly he would not have done it if there were no such persons in being . It is too plain that there are such , and I think I have proved it from their own mouths . The sum of their Opinion and resolution if this , that there is nothing difficult and abstruse in Religion , and that they will not believe any thing in Christianity but what they can make out by Reason : otherwise it must be discarded presently . Now , to apply this Principle of the Antitrinitarians ; we are assured that we cannot by searching find out God , Job 11. 7. his Infinite Nature and Immense Essence are not commensurate to our Conceptions , are not adjusted to our Idea's , but are far above them : it is impossible that the Apprehensions of finite Creatures should reach these things : therefore according to the foresaid Principle , the Unitarians are not obliged to believe any such things ; they must not admit of the Infinite Nature of God , concerning which our Conceptions will always be obscure and unproportionate ; yea , they cannot but infer from their own Maxim , that God is an impossible Being , at least that His Immense Nature is such . They cannot comprehend and conceive the Manner of the Immense and Infinite Presence or Knowledge of God ; therefore they must disown the things themselves . Thus by vertue of their own profess'd Principle , the Godhead it self as well as the Trinity is shock'd by them : and consequently one would be apt to gather that a Socinian , so far as he is led by this Principle , is an Atheist , or ( lest that should seem harsh ) one that favours the Cause of Atheism . For he may as well quit the belief of a God because of these Difficulties and Abstrusities in the Nature of God , as renounce the Doctrine of the Trinity , because there are some inexplicable and unintelligible things that accompany it . But because all men do not follow the natural Conduct of their Principles ( the Divine Providence over-ruling in these cases ) I do not here pass an Universal Censure , I do not speak of every individual man , nay I hope charitably concerning most of them . However , it is to be fear'd , that some are unhappily under the force and sway of the foregoing Principle ; and these are the Persons I speak of , and no other . These things I freely and openly suggest . Which the Learned and Ingenious Gentlemen of the Racovian Perswasion cannot dislike , unless they disapprove of themselves , unless they disclaim their own Writings ; for they cry up in almost all of them ( and in * one very lately ) a Freedom of Discourse , a Liberty of speaking their Thoughts , which they applaud as a very Generous and Noble thing , and much value themselves upon it . They cannot deny that to me which they allow of and magnifie in themselves , especially when I most sacredly profess to them that I have sincerely delivered my Thoughts , and spoken what I conceive to be the words of Truth and Soberness . Wherefore I expect to be approved of by Persons of their Ingenuity and Free Temper , who ( as I find ) blame others ( even some of the Clergy ) for palliating and dissembling , and not speaking out . I think they will not charge me with this Fault , for I have acted according to their own Generous Principles : and I must tell them there is not a Friend of theirs in all their dear Eleutheropolis that is more disingaged and unbyass'd than I am . But though I have used a becoming Freedom , yet there are some things that I omit , because I would let the World see that I am not eager and lavish in blaming and censuring any Party of Men , especially since it is suggested to me by some that are Learned and Sober of that Perswasion , that it is hard that their Opinion should suffer for the Ill Consequences of it , or for the Insincerity of any that profess it , or by reason of the Rash indiscreet Passages which occurr in some of their late Writers . I do it likewise because I would give the World an Example of Moderation and Temper in this Disputing and Wrangling Age ; that it may be seen , that whilst I remonstrate against the Errors and Mistakes ( as I suppose them to be ) of any Side , I can forbear to publish the Aggravations of them , and that I had rather the Truth should prevail than the Contrary Opinion , or the Maintainers of it should be exposed . Finally , I consider that it is improper and unseasonable to contend among our selves at home whilst our Armies are engaging the Enemy abroad . The Proper Antidote belonging to this Head of my Discourse is this ; Let us make a Difference between Finite Beings and that which is Infinite : for seeing there is such a Vast Difference between them , we ought to observe it . We cannot form the same Conceptions of one and the other ; yea the latter is exalted above our reach and comprehension ; wherefore let us be satisfied , that the Properties of an Infinite Being ( such as God is ) are incomprehensible , and therefore that may be possible in the Infinite Nature of God ( as namely that it is communicable to Three Distinct Persons ) which is impossible in the Finite Nature of Man or other Creatures . Let us attend to that which may be known , and that clearly and distinctly , and not trouble our thoughts and wrack our brains about Unsearchable Mysteries . A Lover of Peace as well as Truth should not be so much sollicitous about the Manner of the Three Personalities or Subsistencies as about the Trinity it self . We are sure of the latter , as sure as the Scripture can make us ; therefore it doth not become us to wrangle about the former ; especially when we find that ill-minded men make use of this Quarrel to promote the Cause of Atheism ; and truly they make advances towards it every day . I proceed to Other Doctrines which administer to this Great Evil which I have been speaking of , and which may justly be reckoned among the Blemishes of these Inquisitive Times . Such is that of a * late Writer , that the Books of the Old Testament were not written by those Persons whose Names they bear , that the Historical parts of the Bible are lame and imperfect , and repugnant to themselves ; that the Writings were not carefully and faithfully transmitted to us , but abound with many faults and mistakes , that the Books of the Prophets are mere scraps and fragments , and taken without order and method from other Writings . All which put together , destroys the Authority of Divine Revelation , and consequently of all Reveal'd Religion , from whence we have the strongest and most pregnant Arguments for a Deity . Again , The same Design is advanced in these Learned Times by thrusting of Opinions and Theories on the world in defiance of the plain Letter and Historical Part of the Bible : as if the Sacred History , which was written by Inspired Men , were not as credible and authentick as that of Prophane Authors . The frame of the Primitive Earth is represented opposite to what Moses tells us it was : the account which he gives of Paradise ( as it is a Particular Place ) is contradicted , yea it is strongly averr'd , that there never was any such thing . What Moses relates concerning our First Parents is laugh'd at as a Romantick Story . The Universal Deluge in Noah's time is attributed to an accidental diruption of the Earth ; which when scann'd , is found to be fictitious and imaginary , and thence the Deluge it self is concluded by many to be so ; and Moses is reckon'd by them as an Impostor . Which is taken notice of , and thus animadverted upon by a Curious Observer , and One who ( as becometh so Learned an Head ) joyns Religion with his Philosophical Researches , * The Atheistical Party had hereby an occasion ( saith he ) boldly to give out that such a Deluge as that described by Moses was altogether incredible , and that there never was , nor could be any such thing . Nothing was talk'd of among them under Mathematical Demonstrations of the falshood of it , which they vented with all imaginable Triumph , and would needs have it that they had here sprung a fresh and unanswerable Argument against the Authentickness of the Mosaick Writings ; which is indeed what they drive at , and a Point they very fain would gain . For if the Pen-man of the first book in the Bible be found tripping , then the Credit of all the rest falls to the ground ; we may justly question their Fidelity , yea deny whatever they say . And so the Bible falls , and with it all our Religion , and with that necessarily a Deity , which is the thing ultimately aimed at , I do not say by the first Hand from whence these Notions came ( for I charitably hope better things of so Learned a Person , especially since he hath shew'd himself not unwilling to retract them ) but by those ill-minded men who make their Markets of these Opinions . All that I will add here is this , that if ( according to a Learned * Doctor of the Sorbon ) it be a very dangerous Paradox to presume to deny that the Pentateuch was composed by Moses , and accordingly Hobbes and Spinosa are condemn'd by him for using Arguments to that purpose , then surely it must be much more dangerous and pernicious to hold that any part of Moses's Writings is mere Forgery and Fiction , i. e. was designed only to comply with the Ignorant Iews at that time , and doth not contain matter of fact . I have said something of this nature in another place , and on another account , but I never had occasion before to represent it as an unhappy Handle which Atheistically disposed Persons may lay hold upon . Wherefore let those who are Philosophically disposed take warning hence , and forbear to prefer their own precarious Hypotheses before the plain Account which this Inspired Historian gives of those first things in the World. Let none presume to represent the Writings of this First Author as false , in order to make their own true , and thereby to gratifie the worst sort of men . I need not say more here , because I have already antidoted against the Infection of these two last Heads , viz. in those Discourses wherein I have treated of the Authority and Perfection of the Scriptures . In the next place , Learned Enquirers are apt to give Encouragement to Atheism by an obstinate endeavouring to solve all the Phoenomena in the world by mere Natural and Corporeal Causes , and by their averseness to admit of the aid and concurrence of a Supernatural or Immaterial Principle for the production of them . The Mechanick Philosophy hath done a great deal of mischief on this account : not but that ( so far as it ought to be made use of ) it is generally the most excellent ( because the most plain and sensible ) way of displaying the Operations of Natural Bodies : and it cannot be denied , that since This hath been revived and entertain'd , there hath been that Improvement in Natural Philosophy which never was thought of before , and which could never have been attain'd by the Aristotelian way : yet this is to be said with truth and reason , that the Great Reviver and Manager of it hath carried it on too far by undertaking to give an account of All Effects and Events in the production of Vegetables and Animals , and in the very Formation and Organization of the Body of Man himself by mere Mechanick Principles , thereby in a manner ascribing Divinity to Matter and Motion . This Great Philosophick Wit over-shot himself here : and though it is true he hath otherways ( viz. by asserting the Notion of Souls or Spirits , and by demonstrating the essential and real Difference from Bodies ) made some part of amends for this , yet there are many at this day who make very ill use of this Doctrine . Some take occasion thence to believe , that Men as well as Brutes are no other than Engines and Machines , mere Neurospasts and Senseless Puppets . Others build upon this Notion the Conceit of Thinking Matter , for if Pores and Particles do all things in the Bodies of Brutes , it is probable they serve instead of Souls to those of Humane Race : and so a Spiritual and Immaterial Principle is excluded . This Philosophy is Vain Deceit , and too many are spoil'd by it . But they should consider that the Noble French Philosopher himself did not believe all that he wrote . Malebranch , who was a great Admirer and Defender of him , tells us , that he never pretended that things were made in that manner that he describes them * . Yea , we have Des Cartes's own word for it , † I require not any one , saith he , to believe that Bodies which compose this visible World were ever produced in that way which I have represented them . It seems by his own Confession , that he was not in good earnest in all the parts of his Philosophy , and therefore we may gather that in some of the Particulars aforemention'd he only propounded his Conjectures . We might carry this Thought yet farther , and observe that the generality of the Modern Philosophers ( not only Cartesians , but others ) have contributed much to Atheism , by referring All things , not only in Organiz'd Bodies but in every part of the World , and all the Phoenomena that we take notice of in it to a Corporeal Principle , and to the Efficiency and Power of this alone . Whereas , it is certain that there are many things which happen in the World that cannot be solv'd any other way than by the Superintendence of a Spiritual Being . There are several wonderful Occurrences which no man can give an account of , but by supposing an Almighty Immaterial Agent , which is no other than God. Thus we must be constrained to repair to an Incorporeal Principle to solve the Cause of the Seas constant Ebbing and Flowing , and the Attraction of the Loadstone , and the Hanging of the Clouds , and many other Phoenomena in Nature : for the Accounts that are given are imperfect and inconsistent , and do no ways satisfie any Serious Enquirer . A man that is not willing to be put off with slight and insufficient Suggestions , cannot rest in them as true Causes of those things . Only Philosophical men will be assigning some Reasons of things , whether they can or no : and this is an Inclination which is incident to the best and wisest Naturalists in all Ages . But they may as reasonably undertake to shew whence it is that the Sun hath its continual Motion from East to West , or ( as they would rather express it ) why the Earth wheels about upon its Axis from West to East : which yet I do not see attempted by any Philosopher whatsoever ; and yet there is as much reason for the one as the other . So for Gravity , that known affection of Bodies whereby they are inclined towards the same Common Center , it seems not to be solved by any Principles of Mechanism that have hitherto been propounded , whether it be from a kind of Magnetism in some parts of the Earth ( as hath been imagin'd by some ) or from the reflected Particles of the Celestial Matter driving down into their places the earthy bodies they find above them , or ( as they at other times are pleased to speak ) from the pressure of the Atmosphere , which moves all Bodies continually downwards , because it doth it self press always towards the Earth : or whether it be ( as the Learned Isaac Vossius holds ) from the Diurnal Motion of the Earth , whereby all heavy Bodies ( which move with greater difficulty than light ones ) tend to the middle or Center , and light Bodies are expelled towards the Superficies or from the Center . But a man that would be very serious in Philosophizing , can hardly acquiesce in any of these Solutions . He is not hereby satisfied how Non-gravitation can be and not be in a thing at the same time , as in Water in the Sea or in a River : for it is heavy and presses down , and yet the parts do not gravitate ; for 't is known that those that dive , and are under so great a heap of Waters , yet feel it not upon them . Here must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there must be acknowledged an other Cause besides those before mention'd ( if they may be said to be Causes at all ) . And accordingly I find that some of the most Judicious Philosophers of our own Nation have averr'd that a God , a Divine Incorporeal Substance may be evinced from the Phoenomena of Gravity . This is made good by strong and nervous Arguments in an * Undertaking of the Learned Dr. More . † Another Ripe-witted Naturalist positively determines , that the common Phoenomenon of Gravity is impossible to be explain'd by any natural operation of Matter , or any other law of Motion but the positive Will of a Superiour Being , so ordering it . And there is lately risen in our Horizon another Bright Philosophick Luminary , from whom we may expect Great Discoveries : it is his frank Acknowledgment that this wonderful Property of Bodies , whereby the World is tied and link'd together , and all things in it are kept from running back into their First Chaos and Confusion , and which consequently is necessary for the welfare , yea the very subsistence of the Universe , is supernatural . * No power , saith he , of mere Nature can produce it : it surpasses all the Mechanism of Matter . And in several other Instances which might be offer'd , there may be seen a despair of resolving the nature of them by material Causes wholly . No meaner a Person than * Doctor Lower ( who was voted by all the Faculty to be one of the most Accomplish'd Anatomists of this Age ) imputes the wonderful Motion of the Heart , and the Circulation of the Blood , to a Divine and Supernatural Cause . He who was as well skill'd as any man in the Fabrick of the Parts and Vessels of the Body , and knew all the Springs of their Actions and Operations , was of opinion , that these could not be solv'd by any ordinary Principle . I mention this only to let the Reader see that some of the Bravest and Wisest Philosophers are forward to own a Divine Hand even in the Common Works of Nature . They do not think it below a Man of Philosophy to resolve some things into an Immaterial Principle . For a Pious and Christian Philosopher may plainly discern that there are some things above the Efforts of Matter and Motion . It cannot be denied ( whatever some are pleas'd to say to the contrary ) that we live in as Learned Times as ever have been extant . All Arts and Sciences are improved even to a Prodigy ; and particularly the Accessions which are made to Philosophy are very great and astonishing . But yet I must needs concur with that very Thoughtful and Ingenious Gentleman before cited , who hath most truly told the World , that * without the notion and allowance of Spirits our Philosophy will be lame and defective in one main part of it , when it leaves out the Contemplation of the most Excellent and Powerful part of the Creation , viz. those Immaterial Beings . And herein he follows all the Great and Renowned Philosophers of our Age , especially those of our own Country , as Dr. More , Sir Matthew Hale , Dr. Willis , Mr. Boyle , Mr. Ray , &c. who pretend not to solve all things in Philosophy by mere Natural Causes , who look not upon Man as a piece of Clockwork , but have frequent recourse to those Springs and Causes which are Spiritual and Incorporeal , and sometimes to the immediate hand of the Almighty Himself . To conclude then , let not the inestimable Blessing of Knowledge and Learning which is so peculiar to this Age , make us forgetful of the Grand Source and Spring of all operations and effects in Nature . Let us beware of those men who ascribe all the Phaenomena in the world to the power of the modified matter , and will leave nothing for God to do himself . Neither let us think that to Philosophize is to jar with the Sacred Writings , and to deny the very Natural History of it . The Scoffers at a Deity never had a more hopeful Harvest then since these Notions have prevail'd . By this means it comes to pass that Philosophy , which is the Study of Wisdom , affronts the Truest and Highest Wisdom ; and even Natural Philosophy , which is one of the Choicest Accomplishments of humane minds , leads men even to the denial of the Author of Nature . No wise man will disapprove of a Latitude either in Philosophy , or in the dubious and controverted Points of Theology : but then here he must be upon his guard , for there are those that under the pretence of throwing off some precarious things in the Old Philosophy , and discarding the empty Speculations of the Schools cast off those Principles which are useful and sound : under the notion of the Advancements of Arts and Sciences , and the Improvement of the belles lettres , and carrying Learning up to a greater heighth , they in the mean time help to pull these down . Especially in Religion , under the colour of searching further than others have done into Divine matters they abandon some of the choicest Principles : under the pretext of Reason and Good Sense they obtrude any New Conceit upon the world , and regard not the suffrage of the Holy Scriptures or of the Primitive Church . This they call a Rational Religion , and if you offer any thing against it , they cry it down as a Dream , a Romance , a Fable , a Phantom , an Hobgoblin , and ( which is a word which they think comprehends all the rest ) Priest-craft . And here I might observe that among the Opinions which lead to Atheism , the denial of Daemons and Witches , which * of late hath so much prevail'd , is none of the least . For besides that this is an open defiance to unquestionable History , Experience and matter of Fact , and so introduces the worst sort of Scepticism ( which is the high-way to Atheism ) it is evident that this supplants the belief of Spiritual Beings or Substances : for Witchcraft and all Diabolick Transactions are disbeliev'd on the account of the improbability , if not impossibility of Spirits . So that it is plain the rejecting of the being and commerce of Daemons or Infernal Spirits opens a door to the denial of the Deity , of which we can no otherwise conceive than that it is an Eternal Spirit . There are Other Doctrines which advance Atheism , and may be reckon'd among the Dangerous Luxuriances of these Inquisitive Times . Such is the vilifying of the Hebrew Text of the Old Testament , the proclaiming it to be faulty and erroneous , in order to establishing the Seventy's Version as only Authentick . Such is the building the Authority of the Books of the Old Testament on the pretended inspiration of certain Publick Scribes or Notaries among the Iews , in imitation of such among the Egyptians ; the avouching that the Leaves or Volumes on which those Books were wrote are misplaced and put out of order ; the professed declaring that the Canonical Books are not the same that they were at first , but that several words and passages are left out . All mere Fiction and Conceit , unworthy of so Excellent a Genius as F. S's . Such also is the maintaining that the greatest part of the Religious Rites and Constitutions which God himself settled among the Iews were a Transcript of those that were in use among the Idolatrous Pagan Nations , and that the All-Wise Lawgiver borrow'd those immediately from these . The two former of these Attempts null the Authority of the Sacred Writings , and the last of them disparages not only them but the Blessed Founder of the Jewish Oeconomy . I speak not this as if any of these Opinions can be thought to be True Reasons on which a man may ground his disesteem of the Scriptures , or of the Holy Doctrines contain'd in them , or of the Sacred Inditer of them ; for they are the Sentiments but of a very few , and of those whose Learning , though it was exceeding great , had not wholly conquer'd their Prejudice , or freed them from Misapprehensions in some things . I cannot charge them with any direct design of favouring the Cause of Atheism , but ill-disposed men have made use of their Notions to that purpose . Wherefore , as we value the Reputation of our Religion , and the Honour of the Divine Author of it , let us be careful that we split not upon any of these Rocks , nor endanger our selves on any of the Shallows before mention'd , and thereby make Shipwrack of our Faith and Holy Profession , or so endanger our selves that we can hardly be brought off again . I might in the last place take notice of a Plausible Conceit which hath been growing up to a considerable time , and now hath the fortune to come to some maturity . Not to speak of its reception , ( if not its birth ) among some Foreign Authors , chiefly Socinians , it seemed among our selves to be favour'd by that Learned , but Wavering , Prelate who writ the Liberty of Prophesying , and afterwards by another of his Order who compos'd * The Naked Truth . Lately it hath been revived by the Author of the Naked Gospel : and since more particularly fully and distinctly it hath been maintain'd by the late Publisher of the Reasonableness of Christianity , as deliver'd in the Scriptures . He gives it us over and over again in these formal words , viz. that nothing is required to be believed by any Christian man but this , that Iesus is the Messiah . He contends that there is no other Article of Faith necessary to Salvation ; this is a Full and Perfect Creed , and no person need concern himself in any other . This takes up about three quarters of his book , for he goes through the History of the Evangelists and the Acts of the Apostles , according to the order of Time ( as he thinks ) to give an account of this Proposition . But yet this Gentleman forgot , or rather wilfully omitted a plain and obvious passage in one of the Evangelists , Go teach all nations , baptizing them in the name of the Father , and of the Son , and of the Holy Ghost , Mat. 28. 19. From which it is plain , that all Proselites to Christianity , all that are adult Members of the Christian Church , must be taught , as well as baptized , into the Faith of the Holy Trinity , Father , Son , and Holy Ghost . And if they must be taught this Doctrine ( which is the peremptory Charge and Commission here given to the Apostles , Go teach , &c. ) then it is certain that they must believe it , for this Teaching is in order to Belief . This will be denied by none , I suppose , and consequently more is required to be believed by Christian men , and Members of Christ's Church , than that Iesus is the Messiah . You see it is part of the Evangelical Faith , and such as is necessary , absolutely necessary , to make one a Member of the Christian Church , to believe a Trinity in Unity in the Godhead ; or , in plainer terms , that though God is One as to his Essence and Nature , yet there are Three Persons in that Divine Essence , and that these Three Persons are really the One God : for we can't imagine that Men and Women should be required to be baptized into the Faith and Worship of any but the Only True God. This Epitomizer of the Evangelical Writings left out also that famous Testimony in Iohn 1. 1. In the beginning was the Word ( Christ Jesus ) and the Word was with God , and the Word was God. Whence we are obliged to yield assent to this Article , that Christ is the word of God. And there is added in Verse 14. another indispensable Point of Faith , viz. that the word was made Flesh , i. e. that God was Incarnate , the same with 1 Tim. 3. 16. God manifest in the Flesh. And it follows in the same Verse of this first Chapter of St. Iohn , that this VVord is the only begotten of the Father : whence we are bound to believe the Eternal , though ineffable , Generation of the Son of God. Our Author likewise takes no notice that we are commanded to believe the Father and the Son , Joh. 14. 10 , 11. and that the Son is in the Father , and the Father in the Son , which expresses their Unity . This is made an Article of Faith by our Saviour's particular and express Command . And other eminent parts of Christian Belief this Writer passes by , without having any regard to them , and yet pretends to present the World with a Compleat and Entire Account of all that is the matter of our Faith under the Gospel . This cannot but seem very strange and unaccountable to any man of deliberate Thoughts , and who expects Sincerity from a Writer who makes some shew of it ? But this is not all ; this Learned Gentleman , who with so much industry amasses together Quotations out of the Gospels and the Acts of the Apostles , yet is not pleas'd to proceed to the Epistles , and to give an Account of them as he did of the others ; though the Epistles are as considerable a part of the New Testament as the Gospels and the Acts , and the Pen-men of them were equally inspired by the Holy Ghost . Can there be any Reason given of this partial dealing ? Yes , it is most evident to any thinking and considerate person that he purposely omits the Epistolary VVritings of the Apostles because they are fraught with Other Fundamental Doctrines besides that One which he mentions . There we are instructed concerning these Grand Heads of Christian Divinity , viz. the Corruption and Degeneracy of Humane Nature , with the True Original of it ( the Defection of our First Parents ) the Propagation of Sin and Mortality , our Restoration and Reconciliation by Christ's Blood , the Eminency and Excellency of his Priesthood , the Efficacy of his Death , the full Satisfaction thereby made to the Divine Justice , and his being made an All-sufficient Sacrifice for Sin. Here are peculiar Discoveries concerning Christ's Righteousness , and our Justification by it , concerning Election , Adoption , Sanctification , or the New Birth , and particularly Saving Faith , which is so signal a part of it . Here the Nature of the Gospel , and the New Covenant , the Riches of God's Mercy in the way of Salvation by Jesus Christ , the Certainty of the Resurrection of Humane Bodies , and of the Future Glory , are fully displayed . These are the Matters of Faith contain'd in the Epistles , and they are essential and integral parts of the Gospel it self : and therefore it is no wonder that our Author , being sensible of this , would not vouchsafe to give us an Abstract of these Inspired Writings , but passes them by with some Contempt . And more especially ( if I may conjecture ) he doth this because he knew that there are so many and Frequent , and those so illustrious and eminent Attestations to the Doctrine of the ever to be Adored Trinity in these Epistles . Nor is this any uncharitable conjecture , as the Reader may easily satisfie himself if he takes notice that this Writer interprets the Son of God to be no more than the Messiah : he expounds Iohn 14. 9. &c. after the Antitrinitarian mode , whereas generally Divines understand some part of those words concerning the Divinity of our Saviour . He makes Christ and Adam to be the Sons of God in the same senses , viz. by their Birth , as the Racovians generally do , and so he interprets Luke 1. 35. Iohn 5. 26. according to their Standard . When he proceeds to mention the Advantages and Benefits of Christ's Coming into the world , and appearing in the flesh , he hath not one syllable of his Satisfying for us , or by his Death purchasing Life and Salvation , or any thing that sounds like it . This and several other things which might be offered to the Reader , shew that he is all over Socinianized ; and moreover that his design was to exclude the belief of the Blessed Trinity in this Undertaking of his , viz. to prove that the believing of Christ to be the Messiah is the only Point of Faith that is necessary and saying . All the other Articles and Doctrines must fall a sacrifice to the Darling Notion of the Antitrinitarians , namely that Christ is not the True God , and coessential with his Father . For the sake of this one Point they are all dispatch'd out of the world , and are made by him Martyrs to this Cause . One could scarcely imagine that a person of Ingenuity and Good Sense should go this way to work . Which enclines me to think that the Ingenious Gentleman who is suppos'd by some to be the Author of this Treatise is not really so . I am apt to believe that the world is impos'd upon in this matter , for in this present Attempt there are none of those Noble Strokes which are visible in that Person 's Writings , and which have justly gain'd him a fair repute . That Vivacity of thought , that Elevation of mind , that Vein of Sense and Reason , yea and of Elocution too which runs through his Works are all extinct here : only he begins as 't were to recover himself about the Close when he comes to speak of the Laws of Christian Morality . Some may attribute this Flatness to the Ill Cause he manages ; but for my part , I question whether we have the right Author , I can't perswade my self but that there is an Error of the Person : at least I will charitably presume so , because I have so good an opinion of the Gentleman who writ of Humane Understanding and Education . But what is the ground of the foresaid Assertion ? What makes him contend for One Single Article , with the Exclusion of all the rest ? He pretends it is this , that all men ought to understand their Religion . And I agree with him in this ; but I ask him , may not a man understand those Articles of Faith which I mention'd out of the Gospel and Epistles , if they be explain'd to him , as well as that One which he speaks of ? Why then must there be but One Article , and no more ? But he , notwithstanding this , goes on , and urges that there must be nothing in Christianity that is not plain , and exactly level to all mens Mother-wit and common apprehension . For * God considered the poor of the world , and the bulk of mankind : the Christian Religion is suited to vulgar capacities , and hath only * such Articles as the labouring and illiterate man may comprehend . The Writers and Wranglers in Religion fill it with Niceties , and dress it up with Notions , ( viz. the Trinity , Christ's Satisfaction , &c. ) which they make necessary and fundamental parts of it . But the bulk of mankind have not leisure for Learning and Logick : and therefore there must be no such doctrine as that concerning the Trinity , the Incarnation of the Son of God , and the like , which are above the capacity and comprehension of the Vulgar . And in the Entrance of his book he hath the same notion , for he tells us that the Scriptures are a collection of writings designed by God for the instraction of the illiterate bulk of mankind , ( for he is much taken with this phrase , you see , the bulk of mankind ) whereby he understands the Ignorant and Unlearned Multitude , the Mob , as he calls it in another place . Surely this Gentleman is afraid of Captain Tom , and is going to make a Religion for his Myrmidons : and to please them he gives them as little of this kind as he possibly can , he contracts all into One Article , and will trouble them with no more . Now then the sum of all that he aims at is this , that we must not have any Point of Doctrine whatsoever in our Religion that the Mob doth not at the very first naming of it perfectly understand and agree to . We are come to a fine pass indeed : the Venerable Mob must be ask'd what we must believe : and nothing must be receiv'd as an Article of Faith but what those Illiterate Clubmen vote to be such . The Rabble are no System-makers , no Creed-makers ; and therefore away with Systems and Creeds , and let us have but One Article , though it be with the defiance of all the rest , which are of equal necessity with that One. Towards the close of his Enterprise he hath a fling ( and that a Shrewd one ) at the Dissenters , telling them that * their Congregations and their Teachers understand not the Controversies at this time so warmly manag'd among them . Nay the Teachers themselves have been pleas'd to make him their Confessor , and to acknowledge to him that they understand not the difference in debate between them . Why ? because they ( as well as the Conformists ) have Obscure Notions and Speculations , such as Iustification , the Trinity , Satisfaction , &c. terms that all the bulk of mankind are unacquainted with : whereas Religion should have no Difficulties and Mysteries in it . The very Manner of every thing in Christianity must be clear and intelligible , every thing must be presently comprehended by the weakest noddle , or else it is no part of Religion , especially of Christianity , which yet is call'd the * Mystery of Godliness : but this being in the Epistles , it is no great matter ; we are not to mind what they say . Thus we see what is the Reason why he reduces all Belief to that one Article before rehearsed : as if the other Main Points which I produced were not as easily learnt and understood as This ; as if there were any thing more difficult in this Proposition [ The Father , Son and Holy Ghost are One God , or Divine Nature ] than in that other [ Jesus is the Messiah ] . Truly if there be any Difficulty , it is in this latter , for here is an Hebrew word first to be explain'd before the Mob ( as he stiles it ) can understand the Proposition . Why therefore doth this Author , who thinks it absurd * to talk Arabick to the Vulgar , talk Hebrew to them , unless he be of opinion ( which no body else is of ) that they understand this Language better than that ? Or , suppose he tells the Rabble that Messiah signifies Anointed , what then ? Unless he explains that word to them , it is still unintelligible . So that it appears hence that this Article which he hath spent so much time about , is no more level to the understanding of the Vulgar then that of the Holy Trinity , yea it is not so much . To conclude , this Gentleman and his fellows are resolved to be Unitarians ; they are for One Article of Faith , as well as One Person in the Godhead ; and there is as much reason for one as the other , that is , none at all . But it doth not become me perhaps to pronounce this so peremptorily , and therefore I appeal to the Judicious and Impartial Reader ; desiring him to judge of what I have suggested . But this I will say , if these Learned men were not highly prejudiced and prepossessed , they would discern the Evil and Mischief of their Assertion : they would perceive that when the Catholick Faith is thus brought down to One Single Article , it will soon be reduced to none : the Unit will dwindle into a Cypher . The Proper Remedy here is to consider that it is unlawful * to add unto , or diminish ought from the Written Word : yea , a Curse is threatned against those that † add to or take away from the Scriptures ; for if it be criminal , and deserves a Curse to deal thus with the book of Deuteronomy or of the Revelation , then by the same reason those that add to or detract from any other part of the Holy Scriptures are undeniably guilty , and are obnoxious to the Divine Plagues . I hope such as practise the latter will seriously think of it , and for the future believe themselves concern'd to embrace All the necessary and fundamental Articles of Faith , as well as One of them . Thus I have briefly discover'd the Springs and Sources of Atheism , and I have endeavour'd all along ( more or less ) to stop them up , and hinder the current of them . Now , for the close of all , let me add these Inferences from the whole , I. We ought to bewail the spreading Atheism of this Age wherein we live . Of old there were but few that openly profess'd it . There are reckon'd up four several sorts or forms of Atheism by a late * Learned Writer , viz. Anaximandrian , Democritick , Stoical , Stratonical , and yet there was scarcely one of these that was a downright denying of a God. Some have given Diagoras , Theodorus , Protagoras , the title of Atheists , and have thought them to be absolutely such : but others , upon a strict search , are of opinion , that they deserv'd not that infamous Name ; yea , they find that they were great Asserters of a Deity . The first of these was accused of Atheism , and banish'd for it by the Athenians ; not that he denied a God , but because he derided the Feigned Gods of his time , whom the Athenians had such a reverence for . The second passes for an Atheist ; but those who have narrowly enquired into things tell us , that he got that Name because he spoke against the Idolatrous Worship of the Grecians , and had a kindness ( it is probable ) for another Religion : for being a Cyrenian , and acquainted with King Ptolomee , he came to have some Intercourse with the Iews of Alexandria , and had some notice of the True God. The third was reputed and call'd by some an Atheist because he doubted of the Truth and Reality of the Gentile Gods. So Anaxagoras ( another Greek Philosopher ) was arraign'd for Atheism by the Athenians because he denied the Sun to be God , and freely discours'd against the other Pagan Deities . Thus the malicious Accusers of Socrates represented him as an Enemy to the Gods : part of the Crime charged on him , and for which he was condemn'd , was his speaking against the Traditions and Fables of the Poets concerning the Gods , and his declaring them to be lewd and wicked . To give this Great Man his due , he was so far from being an Atheist , that he died a Martyr for a Deity . Only to gratifie the Vulgar , and that he might not go off unlamented , after he had drank his Poison he requested his Friends to offer a Cock for him to Aesculapius . Some put Democritus into the Catalogue of the Ancient Atheists , but if we read his Life in Laertius , we shall find that they have little reason to do so . Lucretius is the most suspicious man of all , and Lucian may be join'd with him , the former a serious , the latter a jocular Atheist . But it is sad to consider that the number of this sort of men hath been exceedingly augmented since . * David Perron undertook in the presence of King Henry the Third of France , to prove that there is no God. Mersennus , in his Commentary on Genesis , tells us , that in the Year when he wrote it , viz. 1623. there was a vast multitude of them in France : there were at least fifty thousand Atheists in the City of Paris at that time , and in one house sometimes a dozen were to be found . A worthy * Author , whom I had occasion to mention before , acquaints us on his own Knowledge , that Atheism was very common and rampant in most parts of Italy . Not to mention Machiavel , Aretine , &c. it cannot be denied that Vanenus openly declared and profess'd himself an Atheist , and died so at the Stake . Indeed I am apt to suspect those who tell us there are scarcely any of this Perswasion in the World. Thus † one declares that he hath travelled many Countries , yet could never meet with any Atheists , which are few if any : all the noise and clamour is against Castles in the Air , i. e. such and no other he fancies them to be . But to come nearer , our Own Nation hath produced too many of this kind . Even in this Civilized Christian Protestant Country there are those that are infected with this Cursed Infidelity , and defie all Religion and a God. It is an unquestionable Truth , that there are in this great City of the Kingdom constant Cabals and Assemblies of Profess'd Atheists , where they debate the Great Point of the Existence of an Infinite Spirit that governs the World , and in the close determine in the Negative . I have sometime accidentally happen'd into the Company of , and held Discourse with some that acknowledge they belong to that Society ; and they have not been ashamed to own whatever is done in it . Mr. Hobbes is their Great Master and Lawgiver . I find that they pay a huge reverence to him . If they acknowledge any Divine Thing , it is He. If they own any Scriptures , they are his Writings . The Language that I lately met with from the mouth of one that was , I suppose , a Well-wisher ( according to his poor ability ) to Mr. Hobbes's Mathematicks , was this , His Leviathan is the best Book in the world next to the Bible : He himself was a Man of great Piety , and is spoken against by none but the Priests . And whom do they ( for this man speaks the sense of the rest ) mean by Priests but the Ministers of Religion ? So they would have a Bible and Piety without these ; which is as much as to say , they would have neither of them . But indeed this man had a way of being something more plausible than his Fellows , and would vouchsafe to mention the Bible and Piety , and thereby seem as it were to allow of such things ; whereas Others are wont to laugh at them as well as at the Persons they call Priests , for they go together . I may say truly , it is grown Fashionable to deride whatever is Sacred , and to talk like an Atheist . In some Companies it shall be question'd whether a Person be a Gentleman if he does not give Proofs of his being Prophane . To defend the wildest Principles , and to ridicule Religion , is counted one certain mark of a Wit. He that doth not shew his Raillery against Virtue and Goodness , and speaks not contemptibly of God and Religion , is not a Man of Parts . This is the Sentiment and Perswasion of a great part of this Nation . I would not libel the Land of our Nativity ; yea , I rather heartily wish that what I have said on this occasion might receive a Confutation . But it is too evident that I speak truth ; it is too manifest to be denied that there are every where confiderable numbers of men who openly renounce the Existence of God. David's Atheist was modest , and only said in his Heart , There is no God ; on which account some Atheistical Spirits now-a-days may think perhaps he deserved the Title of Fool which the Psalmist gives him . But these count themselves a Wiser rank of Atheists , because they say this with their mouths , and speak it aloud , audibly proclaiming their Opinion , and being very zealous to gain Proselytes to it . 2. Let us abhor the Converse and Society of those Persons whom we know to be of this Character . And truly they are very common every where . It is prodigious to see how they daily encrease . There is scarcely a Town where there are not some that may justly be reckon'd in this number . Do not mistake me . There are some deluded People who are apt to censure all as Atheists that are not of their way . The * Primitive Christians were thus stigmatized , and usually called by that name because they did not comply with the Pagan Worship and Usages . If a man discourses not according to some mens fond Notions and Bigotisms ; if he speaks against their superstitious Practices , he presently hath this Brand set upon him . There are those that call all Persons Atheists and Hypocrites that hold not the same Principles with themselves . Yea , if a man be a great Student in Philosophy , some weaker People may be apt to fix this Character on him . As heretofore all that had skill in Mathematicks were said and thought to deal in Art Magick ; so in the opinion of some at this day men of great Art and Learning are voted Atheists by them , and almost every Physician hath this Censure past on him by men of weak minds . But I hope none of those I now speak to are so unwise and weak , or at least not so uncharitable and censorious as to bestow this Ignominious Epither on those to whom it doth not belong . By an Atheist or a person very much disposed to be so , I mean one that hath an Enmity to the very notion of a Divine Infinite Being , a Supreme Immaterial Substance , that is the Soveraign Author of Nature , and the First Cause of all things , from whom all things were , and on whom they depend . I mean such a one as owns no Allegiance to this Divine Ruler and Soveraign , and in his Words and Actions discovers this to the World. And accordingly he is one that acknowledges not the Infinite Power , Wisdom , Goodness , and Justice of God in the Government of all things : he speaks irreverently of all that appertains to Religion and Godliness : he laughs at the profound Mysteries and sublime Doctrines of Christianity : he endeavours always to diminish the esteem of Sacred things : yea , he will be jesting and drolling on them if he hath any Talent that way . If he be open-hearted , and not upon the Reserve , he will tell them that Religion is a mere Invention of Politick Heads to awe the Multitude , and to keep the World in good order . He is one that blasts Religion with the ignominious Title of a Popular Cheat , and labours to perswade others to do the like . Where you find these Characters in any person , you may conclude without breach of Charity , that he is an Atheist . And it is the Company of such that I exhort you to beware of , and wholly to avoid . It is almost incredible that such great numbers should be every day led away with this Ignis Fatuus , and plung'd into Bogs and Mire , never to be pluck'd out thence . Therefore take heed what Society you mingle your selves with in this Dangerous Age. Sit not with the known Despisers of God and Religion , for they will insensibly instill their poison into you . By frequent associating with them you will learn to resemble them . Wherefore fly from them as from a Serpent , and be not prevail'd with by any Entreaties or Threats to hold Correspondence with them . Assure your selves of this , that the Title of Atheist is the most Reproachful and Detestable one imaginable , though some of late who glory in their shame entertain other thoughts . Nay , some of these Persons seem to be partly sensible of it , and change the name into that of Deist . At this day Atheism it self is slily call'd Deism by those that indeed are Atheists . Though they retain the things , yet they would disguise it by a false Name , and thereby hide the Heinousness of it . But let us not be deceived and blinded by pretended Shews , but throughly apprehend the Vileness of this Opinion which some endeavour to palliate . It is a very denying the Creed of Nature , it is a Renuntiation of that which the very Devils believe , and tremble at . It is briefly but fully represented in St. Cyprian's words , * This ( saith he ) is the sum of this most beinous Crime , that those who are guilty of it wilfully refuse to acknowledge Him whom they cannot be ignorant of . For their own Beings and Natures furnish them with Arguments for a God : and if they did not obstinately shut their eyes , they must needs behold a Deity . Therefore to be Atheists , or without God in the world ( as the * Apostle speaks ) cannot but be a Great Prodigy ; it is Unaccountable almost ( if the Degeneracy of Manking were not so great as it is ) that the World it self should not administer to mens Thoughts Convictive Arguments of a Divinity . Whence it hath been observ'd by a very Wise Man , that there never was any Miracle wrought by God to convert an Atheist , because the Light of Nature might have led him to confess a God. This shews how detestable and pernicious Atheism is ; and much more might be said to this purpose . Wherefore I hope I need not multiply words when I call upon you to keep out of the Company of those men who you know are infected with this hellish Poison . 3. Let us labour to work in our selves and others a profound Sense of that Great God with whom we have to do . Generally the Belief of a Deity is from Custom and Education , because it is the Perswasion of the Place and the Persons we converse with : but we should not content our selves with this , but arrive to the Knowledge of the true Grounds and Reasons of this Belief . Seeing this is the First thing in Religion , and no Man can be Religious and Vertuous unless he believes there is a God , let us fortifie our Minds against Atheism by those several Arguments and Considerations which are wont to be propounded by Learned and Religious * Writers : that we may as throughly be perswaded of this Great Truth as of our own Being , which a Great Philosopher makes one of his First and Indubitable Principles . But especially view the Works of the Creation , and perswade your selves of this , that a Material World without an Immaterial Cause of it , is mere Nonsnse . Look abroad , and behold the Heavens and the Earth , and all the Furniture of them ; there you may believe a Deity , because you do as 't were see it . The Creator is made visible by his Works . Every thing in the Sensible World is an † Image , a Picture , a Footstep of the Deity . From this Exquisite Fabrick we infallibly gather the Existence of its All-wise Architect and Moderator . Of which I shall give the Reader a particular Demonstration in a short time And that you may effectually extirpate Atheism out of your minds , frequently peruse the H. Scriptures . Read God in his own Book . There you will certainly inform your selves concerning the Superintendence of Spiritual or Immaterial Agents , viz. Angels , which makes way for the Belief of a God , who is a Spirit . There you will meet with those Wonderful Operations and Events which can no ways be solv'd without granting an Omnipotent and All-wise Disposer of things . And there you will find this Supreme Governour of the World communicating his Will and Pleasure to Mankind . I question not but one great Reason ( and I might have mention'd it among the rest ) why men are so disposed to be Atheists , is because they never , or very seldom , consult this Holy Volume : they refuse to hear God Himself speaking to them in these Writings . Wherefore I recommend to you the serious and frequent reading of the Bible as the most effectual means to confirm you in the Belief of a Deity . Assure your selves that this Book is the best Antidote against Atheism . 4. and lastly , Labour to be truly Religious and Holy ; beg the Divine Assistance to sanctifie you in your Hearts and Lives ; and thereby you will be let into the intimate knowledge of this Grand Verity which I have been discoursing of . You will then more sensibly understand and be convinced of it than by all the Arguments that can be offer'd : or rather , this one will make all the rest effectual . Whereas on the contrary , Men of Unsanctified Minds and Profane Lives despise and scoff at that of which they have no experience , and will not believe the Existence and Power of God which they never felt : Strive then by an Inward Experiment to confute Atheism : so that you may not have any Inclination to say in your hearts ( though you do not utter it with your tongues ) There is no God , but that you may be so strongly convinced of the contrary Truth that you may be able to assert it with a firm and unshaken Belief , and from an internal sense of it on your hearts , to attest the reality of it to the whole World. FINIS . ERRAT . Pag. 104. lin . 8. dele to . Notes, typically marginal, from the original text Notes for div A38046-e160 * Sermon of the Folly of Atheism . Sermon at the Queen's Funeral . Notes for div A38046-e530 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hierocl . * His Essays . * 1 Tim. 6. 16. * Exercitat . 99. * De Cometis . * Preface before his Philosoph . Writings . † Search after Truth , Book 3. Chap. 4. * Bishop Ward 's Serm. † Copernicus , Lansbergius , Clavius , Petavius , Tacquet , Scheiner , Gassendus , Fromondus , Kircher , Ricciolus , Oughtred , Ward , Wallis , More , Glanvil . * Sir Tho. More ▪ , Sir Phil. Sidney , Sir W. Raleigh , Sir Hen. Wotton , Lord Bacon , Mr. Selden , Mr. Cowley , &c. * Primus in orbe Deos fecit timor . — Pap. Stat. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lord Bacon's Essay of Atheism . * De Nat. Deorum , Lib. 1. * Mat. 7. 16 . Luke 17. 1. † 1 Tim. 4. 1. 2 Tim. 3. ● , 6. 2 Pet. 33. Jude 18. * Sir Edwyn Sandys . * Lord Bacon's Essays . * Considerations on the Explications of the Doctrine of the Trinity , Page 5 , 6 , 7. * Praelect . cap. 8 , 9 , 10 , 11. † Fragment . Disp. de Adorat . Christi . ‖ Deus est Spiritus aeternus : spiritum autem cum nominamus , substantiam intelligimus ab omni erassitie , qualem in corporibus oculorum arbitrio subjectis cernimus , alienam . Hoc sensu Angelos dicimus Spiritus , & Aerem , &c. De Deo & Attrib . cap. 15. * Comment . Vol. 1. page 118. * De Uno Deo P. lib. 2. sect . 1 , 2. * Letter of Resolution concerning the Doctrine of the Trinity . The Unreasonableness of the Doctrine of the Trinity . † An Accurate Examination of the Principal Texts , &c. chap. 5. ‖ Observations on the Answer to the brief History of the Unitarians , chap. 2. † Letter of Resolution concerning the Doctrine of the Trinity . * Observations on the Answer to the brief History of the Unitarians , chap. 1. * Of the Mysteries of the Christian Faith. * An Exhortation to a Free and Impartial Enquiry , &c. * Spinosa . Tract . Theol polit . cap. 8 , 9 , 10. * Dr. Woodward's Hist. of the Earth , Part 3. 161. * Du-Pin Hist. of Eccles. Writers . Prelim. Dissertat . * Search after Truth , Book 1. † Princip . Philos. Pars 4. * Enchirid. Metaphys . Cap. 11. † Mr. L●ck concerning Education . * Dr. Woodward's Nat. Hist. of the Earth . Part 1. * De Corde . * Concerning Education . * Mr. Hobbs Leviath . chap. 34. Mr. Websters Display of supposed Witchcraft . Dr. Becker's Enchanted World. * Chap. 1. Concerning the Articles of Faith. * P. 302. * P. 302. * Page . 303. * 1 Tim. 3. 16. * Page 302. * Deut. 4. 2. † Rev. 22. 18 , 19. * Dr. Cudworth's Intellectual System . * L'Histoire d' Henr. 3. * In his Europae Speculum . † An Essay in a Letter from Oxford . * Just. Mart. Apol. 2. * Haec est summa delicti nolle agnoscere quem ignorare non possis . De Vanit . Idol . * Ephes. 2. 12. * Fab. Faventini Disp. 4. adv . Atheos . Tho. Campanella Spizel Scrutin . Atheismi . Muller . Atheismus devictus . Ian. & Ioach. Ian. Disputat . contr . Atheos . Dr. More , Mr. Smith , Sir Charles . Woosley , Dr. Tenison , ( now Archbishop of Cant. ) Dr. Cudworth , Dr. Barrow . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . 
A45646	----	A refutation of the objections against moral good and evil in a sermon preach'd at the Cathedral-Church of St. Paul, October the third, 1698 : being the seventh of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris. Harris, John, 1667?-1719. 1698 Approx. 50 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45646 Wing H854 ESTC R23964 07933817 ocm 07933817 40529 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45646) Transcribed from: (Early English Books Online ; image set 40529) Images scanned from microfilm: (Early English books, 1641-1700 ; 1207:19) A refutation of the objections against moral good and evil in a sermon preach'd at the Cathedral-Church of St. Paul, October the third, 1698 : being the seventh of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris. Harris, John, 1667?-1719. 30 p. Printed by J.L. for Richard Wilkin, London : 1698. This work is also found as the seventh part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Jeremiah IX, 24 -- Sermons. Good and evil -- Sermons. Good and evil -- Early works to 1800. Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 Aptara Keyed and coded from ProQuest page images 2005-05 Judith Siefring Sampled and proofread 2005-05 Judith Siefring Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A REFUTATION of the Objections Against MORAL GOOD and EVIL . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , October the Third , 1698. BEING The Seventh of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King 's - Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24. Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do I delight , saith the Lord. IN these Words , as I have already shewed , there are these two Things considerable : I. A Supposition that God is capable of being known to us by his Attributes . II. An Account of some of those Attributes which he exerciseth in the Earth , and in which he delights . On the former of these , I did , in my last Discourse endeavour to remove the Objections against the Attributes of God in general , and to shew that they are plainly discoverable by Reason , and agreeable to Philosophical Truth . As to the Second , The Attributes of God mentioned here by the Prophet , and which he is said to delight to exercise in the Earth . I think it not necessary to discourse particularly of them , having in my last Sermon shewn how They , as well as all other Excellencies and Perfections which we can discover in the Creatures , must of necessity be in the Divine Nature in the greatest Perfection ; because they are all derived from Him. But that which I judge will be more proper to be done now , as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order , will be from hence to Remove two Great Barrs to the true Knowledge of God and of his Attributes , which Sceptical and Unbelieving Men have here placed in the Way . For indeed , till this be done , no true Notion of God or of his Perfections can be established in Mens Minds ; nor any Ground fixt whereon to build a Rational Belief of Natural or Revealed Religion , or any kind of Worship of the Supream and Almighty Being . And these Two great Objections of our Adversaries are , 1. That there is in reality no such thing as Moral Good and Evil ; but that all Actions are in their own Nature indifferent . 2. That all things are determined by Absolute Fatality : And that God himself , and all Creatures whatsoever , are Necessary Agents , without having any Power of Choice , or any real Liberty in their Nature at all . These are two of the strongest Holds of Atheism and Infidelity , which 't is therefore absolutely necessary to batter down and demolish : And these do in some sense communicate with and run into one another ; and indeed the former plainly follows from the l●tter . But however , they being very frequently made use of distinctly by the Opposers of Religion , and the former being maintained by some Persons whom I cannot find do hold the latter ; I shall endeavour to Refute them severally . Beginning with that which I have first proposed ; viz. That there is in reality no such things as Moral Good and Evil , but that all Actions are in their own Nature purely Indifferent . And this Position our Adversaries are very express in maintaining , as will sufficiently appear by their own Words . The Virtues that Men extoll so highly , saith Mr. Blount a , are not of equal weight and value in the Balance of Nature ; but that it may fare with them , as with Coin made of Copper or Leather : which tho' it may go at a high Rate in one Country by Proclamation ; yet will it not do so in another , for want of Intrinsick Value . 'T is plain enough what he means by this ; but how this Assertion will agree with his allowing some things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b , Good and Just in their own Nature , as he doth in his Account of the Deists Religion , let the Admirers of those Contradictory Oracles of Reason , consider . But , indeed , 't is no new or uncommon thing with these kind of Men to make Contradictory Propositions subservient to their Purposes : as they often do in this very Case . For when you upbraid them with a Disbelief of Revelation , they will say , that 't is enough for any Man to live up to the Principles of Natural Religion , and to adhere inviolably to all things , ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those are things that are Obligatory on all Mankind , and not like Revealed Truths , mere Political and Topical Institutions . Whereas at another time , if you tell them of some gross Immoralities that they are Guilty of , and which are plainly contrary to Reason , and to the clearest Light of Nature ; Then they will answer you , That Good and Evil are only Thetical things ; which receive their very Essence from Human Laws or Customs only , but that by Nature nothing is either Good or Bad ; and that all Actions are alike and Indifferent ; so hard is it , as an Excellent Person observes a , to contradict Truth and Nature , without contradicting ones self . But to go on , Spinoza takes care to deliver himself very plainly , as to this Matter . Bonum & Malum nihil Positivum in Rebus sc. in se consideratis indicant b . And in another Place , he tells us , Postquam homines sibi persuaserunt , omnia quae fiunt , propter ipsos fieri , id in unaquàque re proecipuum judicare debuerunt , quod ipsis , utilissimum ; & illa omnia praestantissima aestimare , à quibus optimè afficiebantur . Unde has formare debuerunt Notiones , quibus Rerum naturas explicarunt , sc. Bonum & Malum , Ordinem & Confusionem , &c. c . And the same thing also he asserts in many other places . Mr. Hobbs also expresly maintains , That there is nothing simply nor absolutely Good or Evil , nor any common Rule about them to be taken from the Objects themselves , but only from the Person ; who calleth that Good which he likes or desires , and that Evil which he hates , &c. d Nothing , saith he , is in its own Nature Just or Vnjust , because naturally there is no Property , but every one hath a Right to every thing e ; And therefore he defines Justice to be only keeping of a Covenant f . And in another place he tells us , That Good and Evil are only Names that signifie our Appetites and Aversions ; which in different Tempers , Customs and Doctrines of Men are different g . The same thing he asserteth also in many other places of his Writings h . And this Doctrine the Translator of Philostratus is so fond of , that , tho' he be sometimes very desirous of being thought an Original , yet he Transcribes this entirely from Mr. Hobbs a ; as indeed Mr. Hobbs , according to his usual way , had before , in a great measure done from Sextus Empiricus ; who in very many places declares that it was the Opinion of the Scepticks , that there was nothing Good or Evil in it self b . And he endeavours to prove this Point , by the very same Arguments which the Modern Assertors of this Opinion , do make use of c . And tho' Mr. Hobbs boast much of his Notions about these things to be new , and originally his own ; yet 't is plain , that it was the Old Atheistick Doctrine long before Plato's Time. For he tells us , Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained , That by Nature Men have a boundless Liberty to act as they please , and that in such a state , to do that to another which is now called an Injury , or a piece of Injustice , would be Good ; tho' to receive it from another would be Evil : And that Men did live a good while at this rate , but in Time finding the Inconveniencies of it , they did agree upon Laws , in order to live peaceably and quietly with one another . And then that which was enacted by these Laws , was called Just , and Lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Principle we see of those Atheistical Men : which tho' some of them do now and then take Care to conceal , or to express a little cautiously , yet they understand one another well enough : and so indeed may any one do them , that thinks it worth his while to consider seriously of , and to search into the Bottom of the Matter . And this is truly one of the Great Depths of Atheism and Infidelity : 'T is a Principle that when once thoroughly understood and imbibed , confirms a Man in the Disbelief of all manner of Religious Obligation . For he that hath once swallowed down this abominable Tenet , will , as some of the lately mentioned Writers discover themselves to do , believe nothing of the Deity , but that he is Almighty and Arbitrary Power , or a Blind fatal and Necessary Agent : Either a Being that makes his Will his Law , and who is not guided in his Actions or Dispensations , by the Dictates of Reason nor by any Rules of Justice and Goodness : or else one that properly speaking , hath no Ends nor Designs at all a ; but is without any Understanding b , Freedom of Will , Choice or Wisdom ; one who cannot possibly help doing as he doth , but is impelled in every thing by absolute Necessity . So that there being ( as according to these Principles there cannot be ) no Goodness in the Deity , there can be none any where : But all Actions , antecedent to Human Laws , will be Indifferent . And the Obligation that Men are under to Human Laws being only , as Hobbs saith , from Fear of Punishment ; no doubt a Man of this wicked Perswasion will stick at the Perpetration of no Villany nor Immorality , that will any way advantage himself , and which he can commit secretly and securely ; but will pursue his own Private Benefit and Interest ( the only Good he understands , and thinks himself obliged to mind ) by all possible Means and Endeavours . This therefore being the Case before us , it will very much concern us to Return a fair Answer to , and fully to Refute this Dangerous Objection against all Religion , and indeed against the Good and Welfare of all Governments , and all Civil Societies : and which I wish we had not so much reason to believe , is fixt in the Minds of too many amongst us . And in order to do this the more clearly and effectually , it will be necessary first truly to state the Point , and to dis-engage it from some Difficulties and Perplexities which our Adversaries have designedly clouded it withall . Say they whatever is the Object of any Man's Desires that he calls Good ; as also whatsoever is in any respect Beneficial and Advantageous to him . And on the other hand , that which is hurtful and prejudicial to him , and is the Object of his Hatred and Aversion , that he calls Evil , and so doubtless it is to him . Now , say they further , Since that which may be Good to one Man , or desired by him now , may be Evil to another , or may be the very same Person , be hated and shunned at another Time ; it plainly follows , that the Nature of Good and Evil , is perfectly precarious , and will be as various and changeable as the different Humours and Inclinations of Mankind can make it . And thus Mens Actions will be denominated accordingly . Every one accounting that a Good one which he likes , which promotes his Interest , and is conducible to his Advantage : And calling that an Evil one , which he disapproves of , and which is contrary to his Interest and Inclination . To all which , I say , that these Men run their Argument a great way too far , and conclude much more from it than the Nature of the thing will bear . For allowing as a first Principle that all Men desire Good , and that they cannot do otherwise ; Allowing also that Apparent or seeming Good hath the same Effect as real Good , while it is the Object of any particular Man's Desires : Nay , allowing also this Apparent Good to be a very precarious Thing , and to depend very much on the different Humours , Tempers and Inclinations of Mankind ; which is the whole Basis on which these Writers found their Argument . I say , Granting all this , it doth not come up to the Question between us , nor form any Real Objection against the natural difference between Good and Evil , and the Eternal Obligation of Morality ; for the Point in dispute is not whether such an Essential and Immutable Difference as this now spoken of , be discernible in all the Actions of Mankind ; for 't is readily allowed that there are a great many Indifferent , and which are neither good nor bad in their own Natures , but may be either , as Circumstances determine . This , I say , is not the Case ; but whether there be not some such Actions , as do plainly discover themselves to the Unprejudiced Judgment of any Rational Man , to be Good and Evil in their own Natures , antecedent to the Obligation of any Human Laws . Or in other Words , whether there be not some Actions which do carry along with them such a clear and unalterable Reasonableness and Excellency , as that they do approve themselves to be Good and Lovely to any Unprejudiced Mind , and consequently Mankind must be under an Universal and Eternal Obligation to perform them , and to avoid and shun their Contraries . As also , whether we have not all the reason in the World to believe that those Actions , which the Mind of Man can thus discover to be Morally and Essentially Good , are agreeable to the Will of God , and directed by it : And to conclude , that the Deity also acts and proceeds in all Respects according to the same Universal and Eternal Dictates of Reason , and is Just and Good , Equitable and Righteous in all his Dealings with his Creatures ; and that he exerciseth these things in the Earth . This I take to be the true state of the Case ; and this is what we Assert , and our Adversaries Deny ; and what I shall now endeavour to prove . In order to which , it must be allowed in the 1. Place , That Man is a thinking Being , and hath the Power of Reasoning and Inference . It must be allowed also , that we are capable of Knowing this , and do most evidently discover such a Power in our selves . And since all Intelligent Creatures do naturally desire to be happy , we must do so too , and consequently endeavour to obtain that Kind of Happiness which is agreeable to our Natures and Faculties ; i. e. a Happiness that shall relate to our whole Natures , and not to the Body only : Now the Happiness of any Being consisting in the free and vigorous Exercise of its Powers and Faculties , or in the Perfection of its Nature ; and the Nature of Man being Reason , the Happiness of Mankind must consist chiefly in the free and vigorous Exercise of his Reasoning Faculty ; or being in such a Condition as that we can do all things that are agreeable to , and avoid all such things as are disagreeable to it . Now all this supposed and granted , as I think none of it can be denied , it will plainly follow , that all such Actions as do Universally approve themselves to the Reason of Mankind , and such as when duly examined and considered , do constantly and uniformly tend towards , and promote the Happiness of Man , considered as to his whole Nature , and chiefly as to that part of him in which his Nature doth more properly consist , which is his Rational and Understanding Faculty : Such Actions , I say , must necessarily be said to be in their own Nature Good ; and their Contraries must be denominated Evil , after the same manner ; for whatsoever is universally Approved , is universally Good : to call a thing Good being nothing else but to declare its conducibility to that end it was designed for . Now according to our Adversary's Assertion , Men call that Good which promotes their own Advantage and Happiness , and so no doubt it ought to be esteemed ; all that they mistake in , being , that they don't understand wherein their true Happiness consists . And therefore if a Thing doth in its own Nature approve it self to the impartial Reason of Mankind , and can on due Examination manifestly appear to conduce to the Interest , Advantage and Happiness of Human Nature ; such a thing must be all Rational and thinking Men be pronounced naturally and morally Good ; and its Reverse , Evil in the same manner . And that this is the case is Reference to that which is commonly called Moral Good and Evil , will appear plain and evident when we shew , 2. That there are some Things and Actions which the Free and Unprejudiced Reason of all Mankind , cannot but acknowledge to be Comely , Lovely , and Good in their own Natures as soon as ever it considers them , and makes any Judgment about them . And this is what is apparent to the Observation of all Men to have been ipso facto done ; and the Truth of it cannot be denied : For have not all Nations in the World agreed in paying some kind of Worship and Veneration to the Deity ? Was there ever any Place where , or Time when , Obedience to Parents , Gratitude for Benefits received , Acts of Justice , Mercy , Kindness , and Good Nature , were not accounted reasonable , good and decent things ? I know some Persons have boldly told the World that 't is quite otherwise , and that there are some whole Nations so Savage and Barbarous as to have no Notion of any Deity , who have no manner of Religious Worship at all , and who have no Notion or Idea of Moral Good and Evil : But when we consider that these Accounts come originally only from a few Navigators , who probably did not stay long enough at those Places to acquaint themselves with the Language of the Natives , and who consequently could not have much Knowledge of their Notions , Opinions , and Customs ; it will be too hardy a Conclusion to inferr positively that Men pay no Worship to , nor have any Idea of a God , only because they did not see them at their Devotions . And moreover , when we have had later and more accurate Accounts of some of those Places , which do plainly disprove the former Assertions , we have good reason , I think , to suspend our assent to them . And then as to their Notions of Good and Evil , it will not follow that they account Stealth and Murder as good and comely things as Justice and Mercy , only because these Relators had some of those Acts committed on them . For commonly they themselves shew them the way , by wickedly Robbing , Imprisoning and Murdering them ; and therefore why the Poor Indians may not return some such Actions upon their Enemies and Invaders , without being supposed to be quite Ignorant of the Difference between Good and Evil , I confess , I do not see . And by what too often appears from their own Relations and Books of Travels , the Indians have not more reason to be thought Savage and Barbarous , than those that give us such an Account of them ; for by their Actions they discover as poor Notions of Morality , as 't is possible for any Men to have . But after all , suppose the Fact true , as I do really believe it is not , That there is any Nation of Men so Stupid as to be quite devoid of any Notion of a God , or of the Difference between Good and Evil : All that can be concluded from hence is , that some Men may for want of Commerce with other Parts of the World , and for want of Thinking , and cultivating and exercising their Rational Faculties , degenerate into meer brute Beasts ; and indeed , as such the Relators describe them ; according to whose Account of them , many Species of the Brute Creation discover more Understanding , and Act , if I may so speak , more rationally ; but it cannot be fairly argued from hence , that they never have had any Notion or Belief of these things ; or that their Reasons will not assent to the Truth of them hereafter , when their unhappy Prejudices may be removed , and they may become civilized by Commerce . Much less sure will this Prove , that there is no Notion of a Deity , nor of Moral Good and Evil in all the other Parts of the World , and amongst Men that can think , and do exercise their Reason and Understanding . Will not a General Rule stand its Ground tho' there be a few Exceptions against it ? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it , from the worst and most stupid Parts of Mankind ? Men may as well argue that all Mankind are devoid of Arms or Hands , or are Universally Defective in any other Part of the Body , because some few are daily born so , or rather have them cut off . We see there are often Natural Defects in Mens Minds as well as their Bodies , and that some are born Fools and Idiots , as well as others Blind and Lame ; and a great many we see make themselves so by their own Fault ; But sure no one will conclude from hence , that all Mankind are Fools and Idiots , unless he be a degree worse than one himself . And yet Men may even as justly make any of these absurd Inferences , as to say , there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil , only because there are some Stupid and Barbarous People , among whom no such thing can be discovered . For my part , I do most heartily believe , that 't is impossible for a Rational and Thinking Mind , acting as such , to be insensible of the Difference between Moral Good and Evil : I cannot Imagine that such a Person can think it a thing indifferent in its own Nature , whether he should Venerate , Love and Worship the God that made him , and from whom he derives all the Good he can possibly enjoy ; or whether he should Slight , Despise , Blaspheme or Affront him . It seems utterly impossible to me , that any thinking and considerate Man , should judge it an indifferent thing in its own Nature , whether he should honour and reverence his Father , or abuse him and cut his Throat : or that he can esteem it to be as good and decent a thing to be Ungrateful or Unjust , as it is to acknowledge and to return a Kindness , to render every one their Due , and to behave our selves towards others , as we would have them do towards us . I do not think that the Instances produced by a late Ingenious Writer , of some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather , nor of others who eat their own Children , are of force to prove that there is really and naturally no difference between Good and Evil , any more than I will believe that he cited those Passages with a design to make the World think so ; for I think , allowing the truth of all these Relations , no such Inference can be thence deduced . A Practical Principle , of the Truth and Power of which a Man may be demonstratively assured , may yet be over-born in some Respects by other Opinions which Ignorance and Superstition may have set up in a Man's Mind . This Gentleman saith , p. 25. Of Human Understanding , That a Doctrine having no better Original than the Superstition of a Nurse , or the Authority of an Old Woman , may be length of time grow up to the dignity of a Principle in Religion or Morality . Now should a precarious and wicked Opinion over-rule a Man in one or two particular Cases , and carry him against the Rules of Morality , will it follow from thence that a Man doth believe those Rules of no Natural Force , and that it is an Indifferent thing whether he observe them or not ? Ought I to conclude , that because I have read of a King that Sacrificed his Son to Moloch , that therefore he believed it as good and reasonable a thing to burn his Children alive , as to preserve , take care of them , and give them a good Education ? Certainly , 't would be a fairer and more reasonable Inference , to conclude that his Reason and Natural Affection was over-power'd by his Idolatrous and Superstitious Opinion ; and that the reason why he did such a Wicked and unnatural Action was because he expected some very great Benefit for it from the Idol , or that he would Inflict some very great Judgment upon him , if he did not do it . And so in the Cases above-mentioned , one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children ; did not nor could not believe it was as good and reasonable so to do , as it would be to preserve them ; but only that they were under the Power of some Wicked Superstition , or Abominable Custom that had unhappily crept in among them ; which they thought it a greater Evil to break ( if they thought at all ) than they did to Act against their Judgment , Natural Reason , and Affection . For this way ( as he observes ) 't is easie to imagine how Men , may come to worship the Idols of their own Minds , grow fond of Notions they have been long acquainted with there , and stamp the Characters of Divinity upon Absurdities and Errors , &c. p. 26. So that I cannot see any Consequence at all , in asserting the Non-existence of Moral Good and Evil , from a few Barbarous and Ignorant Wretches doing some Actions that bear hard on the Rules of Morality : For notwithstanding that they may be lost in a great measure in some places ; yet these things , and many others that might be instanced in , do certainly carry such Self-evidence along with them ; that a free and unprejudiced Mind must needs perceive which way to determine , as soon as ever they can be proposed to it , and considered of by it . For any one in the World that doth but understand the meaning of the Terms in any of the lately mentioned Moral Propositions , will be demonstratively assured of the Truth of them : And he will see as clearly that God is to be worshipped , that Parents are to be honoured , and in a word , that we ought to do to others as we would be done unto , as he assents to the Truth of such Axioms as these : That a Thing cannot be and not be , at the same Time ; That Nothing hath no Properties ; And that the whole is greater than any one , and equal to all its Parts taken together : For the Reason why all Mankind allow these as first Principles , is because their Truth is so very Apparent and Evident , that they approve themselves to our Reason at first sight . And so , I think , do all these Great Principles in Morality ; they certainly affect impartial and considerate Minds , with as full a Conviction as any of the former can possibly do . And would no more have been denied or disputed than the others are , had they not been Rules of Practice , and did they not require something to be done , as well as to be believed . For he that rightly understands what is meant by the words God , and Worship ; will see the Necessary connexion between those Terms , or the Truth of this Proposition , God is to be worshipped , as evidently as he that knows what a Whole and a Part is , will see that the Whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear , than these Moral ones are , to Men that are not wilfully Blind and wickedly Prejudiced against such Practical Truths . For as one hath well observed ( a ) , Morality may be reckoned among those Sciences that are capable of Demonstration . And that these Moral Truths have a stronger connexion one with another , and a more necessary Consequence from our Idea's , and come nearer to a perfect Demonstration than is commonly imagined ; insomuch , that as he saith in another place , They are capable of real Certainty as well as Mathematicks ( b ) . Now if the case be so , as most certainly it is ; it will plainly follow , that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind , must be good and lovely in their own Natures , or Morally so , antecedent to the Obligation of Human Laws , Customs or Fashions of particular Countries . And in this plain Distinction between Good and Evil , which our Reason , when duly used , Impowers us thus at first sight to make , is founded that which we call Conscience : which is a kind of an Internal Sensation of Moral Good and Evil. And this Candle of the Lord , set up by himself in mens Minds , and which 't is impossible for the Breath or Power of man wholly to extinguish ( a ) ; is as Natural to a Rational Mind , as the Sense of Pain and Pleasure is to the Body ; for as that is given us by the Author of our Natures to preserve us from bodily Evils , and to capacitate us to enjoy such a Kind of Happiness ; so Conscience is our Guard against the Invasions of Moral or Spiritual Evils ; and will , if rightly followed , give us always so much Peace , Joy , and Satisfaction of Soul , as cannot possibly be had any other way . But again ; 2. It is most plain also , That there are some things which do Universally and Naturally tend to promote the Happiness and Welfare of Mankind , and others that do equally contribute to its Misery : And consequently on this Account we must esteem the former to be really and naturally Good things , and the latter , Evil. Now one would think , that one need not spend Time to prove that the Practice of Moral Virtue , doth Uniformly and Naturally promote the Happiness of Mankind , and that Vice and Immorality do as naturally and necessarily tend to its Misery . For doth not any one plainly perceive , that there is no Virtue , or Part of Morality , but what hath some particular Good and Advantage to Human Nature , connected with it , as all Vice and Wickedness hath the contrary ? Doth not a sincere Veneration for that Supream and Almighty Being , from whom all our Powers and Faculties are derived , and a consciousness to our selves that we are obedient to his Will , and consequently under his Protection ; doth not this , I say , bring constant Peace , Comfort and Satisfaction along with it ? and prove our greatest Support under any Troubles and Afflictions ? And on the other hand , hath not generally speaking he that is guilty of Impiety , Profaneness and Irreligion , dismal Doubts and dire Suspicions in his Mind of impending Punishments , and Misery ? Is not such a Mans whole course of Action , a continual state of War in his own Breast , and a constant Contradiction of his Reason and his Conscience ? What hath such a Person to support him , or to give him any comfort on a Sick or a Death-Bed , when the hurry and amusements of sensual Pleasure are over : and when all the treacherous Enjoyments of this World begin to fail him , and discover themselves to be counterfeit and fictitious ? But again , is it not plain to every one , that Truth , Justice and Benevolence , do Naturally and Essentially conduce to the well being and Happiness of Mankind , to the mutual support of Society and Commerce , and to the Ease , Peace and Quiet of all Governments and Communities ? and doth it not as clearly appear on the contrary that breach of Trusts and Compacts , lying and falsifying of Mens Words , Injustice , Oppression , and Cruelty , do inevitably render that Place or Society miserable where they abound ? What an unexpressible wretchedness would Mankind be in , if Hobbs his State of Nature were in Being amongst us ? i. e. a State wherein no Man would have any Notion of Moral Virtue , but where every one should think himself to have a right to all things , and consequently be still endeavouring to obtain them ; and making it his daily business to vex , rob , ruin and destroy all who opposed his Will , and they also be doing continually the same things against Him , and against one another . A Man must be stupidly and wilfully blind before he can assert such a State as this , to be as happy and advantageous to Mankind , as where all Moral Virtues are observed and exercised : And therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society . But how these Laws should ever come into Peoples Heads , that are supposed to have no manner of Notion of any distinction between Good or Evil , Just or Unjust ; and when there is in reality no such thing , is what I cannot possibly conceive . On the contrary , I think that the Constant and Universal Support , that these Moral Virtues have always had from Human Laws , is a most demonstrative Argument that Men have always thought them Substantially and Morally Good and Excellent in themselves ; and that they do Naturally and Eternally conduce to the good of all Societies . Indeed , some things may be , and often are Enacted or Prohibited by Human Laws , that have no real nor Intrinsick Goodness , nor Natural Evil in them ; but are only Good and Evil , according to some particular Circumstances and Exigencies of Affairs . And thus God himself was pleased to appoint the Jews many Rites and Observances that had not any real or Intrinsick goodness in them , but only were necessary for the present Circumstances and Condition of that Nation . But then these are every where in Holy Writ , Post-poned to Moral Virtue a , declared by God himself to be of much lesser Value ; and whenever there was a Competition between them , these were to give place to those ; which were properly speaking good in their own Natures , and of Universal and Eternal Obligation ; whereas the others were only good pro hic & nunc . Therefore they are said by the Apostle , to be not Good , i. e. in themselves or in their own Natures ; but only by Institution . But this is not the Case as to such Actions as we have been mentioning , which are called Morally Good or Evil ; for these have been constantly and universally distinguished by Humane Laws , and have never been confounded or changed . For can any Man produce a Law that ever obtained universally against paying Adoration and Worship to the Deity ? against Mens honouring their Parents , or against their being Just , Good , Merciful , and Righteous in their Dealings with one another ? Against such things , as St. Paul tells us , there is no Law. Nor is it possible for our Adversaries to shew us , that the contrary Immoralities were ever universally thought good and lawful ; or allowed and established by any General Authority whatsoever ; and should the Reverses to Moral Virtue be enjoined as Laws , and every one commanded to be Unjust , Oppressive , and Cruel , as now he is enjoyned the contrary , any one may imagine what would be the dismal Consequences of it . 3. But again , Another Argument for the Natural distinction between Good and Evil , may be drawn from the Consideration of our Passions and Affections : For these are so framed and contrived by our Wise Creator , as to guide and direct us to Good , and to guard and preserve us from Evil by a kind of Natural Instinct , which we find in our selves frequently previous to all Reasoning and Consideration . Thus , we perceive a strange Horrour , and very ungrateful Sensations seize upon us immediately , on the sight of a Scene of Misery , or a Spectacle of Cruelty ; and as soon as ever our Ears are entertained with the doleful Relation of such Actions ; so also an Instance of great Injustice or very base Ingratitude , raises a just Indignation in us against the offending Person ; and we cannot avoid being uneasily moved and affected in such Cases . While on the contrary , a very pleasing Satisfaction of Soul arises in us , when we see , or hear of an Instance of great Kindness , Justice , Generosity , and Compassion . Now this Sympathizing of our Natural Affections with our Reason ; and their approving and disapproving the very same things that it doth , is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil , and that we have a plain Knowledge of such a distinction . For no doubt God implanted these Passions and Affections in our Natures , and gave them this Turn which we plainly perceive they have , in order to prepare the way for our Reasons more thoroughly assuring us of the Natural Goodness and Excellence of Moral Virtue , when it comes to be Ripe , and sufficient for that End ; and in the mean time , to keep Children and Young Persons , in whom we perceive these Natural Efforts to be very strong , by a kind of Anticipation or Natural Instinct from doing such things as their Reason , freely exercised , will afterwards condemn them for . And now upon the whole , there being thus plainly proved an Essential and Natural Difference between Moral Good and Evil ; and that the Reason of all Mankind freely and impartially exercised doth agree in this Point , that Morality conduces to the Happiness , and Immorality to the Misery of Human Nature : We may very justly conclude from hence , that all other Rational Agents must judge of Good and Evil after the same manner , and plainly distinguish one from the other . And they also must Know and Understand that their Perfection and Happiness ( though they may differ in some Circumstances from us ) doth consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue . For if the Case be not so , several Rational Natures all derived from the same Deity , may come to make contradictory Judgments , even when they Act according to the Great and Common Rule of their Nature . But the Principle of Right Reason , at this Rate , would be the most precarious thing imaginable , and Men could never possibly be assured that they were in the Right in any Point , or knew any thing at all . Assuredly therefore this Great Rule of Right Reason that God hath given his Creatures to govern and direct themselves by , is no such uncertain thing , is in no respect Contradictory to it self ; but must be Uniformly and Constantly the same in all Beings , that are endowed with it , when it is rightly and perfectly followed . And from hence also we cannot but conclude , that the same Eternal , Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings , must also be in Him in the greatest and most exquisite Perfection . And that , not only because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they are derived , as I have already proved ; But also , that if it were not so , God must be supposed to have given us a Rule of Action that is contrary to his own Nature , or at least vastly different from it . And that he hath contrived our Powers and Faculties so , as to deceive us in the most Material and Essential Points , and indeed hath lest us no possible way of knowing the Truth of any thing whatsoever . For , If when , as I have shewn above , God hath not only fixed in our Natures , a Desire of Happiness ; but also disposed them so , that every Power Faculty and Capacity of them convinces us that the Exercise of Moral Virtue is the Way , and indeed , the only Way to make us entirely happy . If I say after all this , there be no such things as Moral Virtue and Goodness , but that all Things and Actions , both in us and the Deity , are purely and in their own Natures Indifferent ; 't is plain , Reason is the most ridiculous thing in the World , a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Errour , and to expose us to Roam and Float about in the boundless Ocean of Scepticism , where we can never find our Way certainly to any Place , nor direct our Course to the Discovery of any Truth whatsoever . But this not being to be supposed of the Deity , who contains in himself all Possible Excellence and Perfection ; it must needs be that our Reason will direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth : and consequently that He will and doth always exercise loving Kindness , Judgment and Righteousness in the Earth ; as the Prophet here speaks . And indeed , the Hobbian Notion of a Deity guided only by Arbitrary Will Omnipotent , without any regard to Reason , Goodness , Justice , and Wisdom , is so far from attributing any Perfection to God , or as they pretend , being the Liberty and Sovereignty of the Deity ; that it really introduces the greatest Weakness and Folly , and the most Brutish Madness that can be ! for what else can be supposed to be the Result of Irresistible and Extravagant Will , pursuing the most fortuitous Caprichio's of Humour , without any Wisdom , Ends , or Designs to Regulate its Motions by ? And of this the Ancient Heathens were so sensible , that they always connected Goodness with the Idea that they had of an Omnipotent Mind's being Supream Lord over all things in the Universe ; for Mind not guided and directed by Goodness was , according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere Folly and Madness , and consequently no true Deity . There is a Remarkable Passage of Celsus's to this purpose , which though introduced upon another Design , yet very clearly shews the Idea that the Heathens had of the Goodness and Wisdom of the Deity . God , saith he , can't do evil things , nor will any thing contrary to Nature ( or Reason ) — for God is not the President or Governour of Irregular or Inordinate Desires ; nor of erroneous Disorder and Confusion , but of a Nature truly Just and Righteous . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orig. contr . Cels. lib. 5. p. 240. Cantabr . Excellently to the same Purpose , is that Saying of Plotinus , The Deity doth always act according to his Nature or Essence , and that Nature or Essence discovereth Goodness and Justice in all its Operations : for indeed , if these things should not be there ( i. e. in God ) where can they else be found ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 265. Ficin . And 't is plain that the Heathens had a true Notion , that the Deity must be a Good , Just and Righteous Being ; because several of the old Atheists , as Protagoras , &c. argued against the Existence of a Deity , from the Worlds being so ill Made and Ordered as it is , and from there being so much Evil and Misery among Mankind , as they pretended to find in the World ; but now there had been no manner of force in this Argument , and it had been ridiculous to bring it , if , both the Atheistical Proposers of it , and their Antagonists , had not had a clear Notion that Goodness , Justice and Righteousness are naturally included in the Idea of a God. Accordingly Vaninus tells us , That Protagoras used to say , Si Deus non est unde igitur Bona ? si autem est , unde Mala , Amph. Aetern . Provid . p. 90. And the same thing Tully tells us also ( Lib. De Nat. Deorum ) that Diagoras used to object against a Deity . All which sufficiently proves that they were all Agreed that there was some common Standard of Good and Evil ; and that the Notion of a Deity had always these Attributes of Goodness and Justice connected with it . And if this be so , as undoubtedly it is , we shall gain one more good Argument for this Natural and Eternal Distinction between Good and Evil , and a yet much Nobler Foundation for Morality . For we cannot but think , that a God who hath Perfect Goodness , Justice and Mercy , Essential to his Nature , and who hath Created several Orders of Being in the World , to make them Happy , and in order to display his own Glory , by his Just , Kind and Gracious Dealing with them : we cannot but think , I say , that God will give to those of his Creatures , whom he hath endowed with Reason , and a Power of Liberty and Choice , such a Method of knowing his Will , ( the Way that leads to their own Happiness ) as that they shall never be Mistaken about it , but by their own gross Fault and Neglect . And also that he will make the difference between Good and Evil , and between Virtue and Vice so plain and conspicuous , that no one can miss of the Knowledge of his Duty , but by a wilful Violation of those Powers and Faculties God hath graciously implanted in his Nature . And all this we see God hath Actually done : and indeed much more ; having over and above connected very great Rewards with the Practice of Virtue and Morality . And hath either naturally planted in the Minds of Men a Notion of some future State , or else hath given our Nature such a Power , as that we may attain to such a Notion : for we find a very plain Belief and Expectation of such a State , among many of the Ancient and Modern Heathens . And over and above all this , he hath also given us a clear Revelation of his Will in the Holy Scripture , that sure Word of Prophecy and Instruction , whereby we may , if we will , gain a yet plainer Knowledge of our Duty , be more perfectly Instructed in the Method of Eternal Salvation , and find also much higher Encouragements , and much greater Helps and Assistances than we had before in the State of Nature . And all this is vouchsafed us to enforce the more effectually the Practice of Moral Virtue , and to enable us more perfectly to perform those Things , which the Universal Reason of Mankind approves as Good , Lovely and Advantageous to Human Nature . FINIS . Books Printed for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard . REmarks upon some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . And , Immorality and Pride the great Causes of Atheism . The Atheist's Objection , that we can have no Idea of God , Refuted . The Notion of a God , neither from Fear nor Policy . The Atheist's Objections , against the Immaterial Nature of God , and Incorporeal Substances , Refuted . A Refutation of the Objections against the Attributes of God in General : In Six Sermons Preach'd at the Cathedral Church of St. Paul , 1698. being the first Six of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq By John Harris , M. A. and Fellow of the Royal Society . Dr. Payne's Discourses on several Practical Subjects . In Octavo . Dr. Abbadie's Vindication of the Christian Religion , in Two Parts . In Octavo . A Serious Proposal to the Ladies , in Two Parts . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies , and Mr. Norris . A Treatise of the Asthma , divided into Four Parts . In the First is given a History of the Fits , and the Symptoms preceeding them . In the Second , The Cacochymia , that disposes to the Fit , and the Rarefaction of the Spirits which produces it , are Described . In the Third , The Accidental Causes of the Fit , and the Symptomatic Asthmas are Observ'd . In the Fourth , The Cure of the Asthma Fit , and the Method of Preventing it , is Proposed . To which is annex'd a Digression about the several Species of Acids distinguish'd by their Tastes : And 't is observ'd how far they were thought Convenient or Injurious in general Practice , by the Old Writers ; and most particularly in relation to the Cure of the Asthma ; By Sir John Floyer . In Octavo . Notes, typically marginal, from the original text Notes for div A45646-e180 a Anima Mund. in Or. of Reason , p. 117. b Oracles of Reason , p. 89. a A. Bish. Tillots . Serm. Vol. 4. p. 315. b Op Posthum , p. 164. c Ibid p. 37. Vid. etiam , p. 171 , 185 , 360 , &c. d Leviath . p. 24. e Ibid. p. 63 , 64. f P. 73. g Ibid. p. 79. h Vid. Hum. Nature , p. 38. Element . de Cive c. 1. §. 2. a Blount's Life of Apollonius , p. 151. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Pyrrh . Hypot . p. 46. And again , p. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . c Vid. Sext. Emp. Adv. Math. p. 450 , 451 , &c. 462 , 463 , &c. a Spinoz . Op. Posthum . p. 36. b ●stendam — ad Dei naturam neque Intellectum neque Voluntatem pertinere . Ibid. p. 18. Vid. Etiam , p. 29. a Essay of Human Understand . p. 274 , 275 b Pag. 284. a Essay of Hum. Understand . p. 276. a Mich. 6. 8. Deut. 10. 12. 1 Sam. 15. 22. Psal. 50. 8. 
A45647	----	A refutation of the objections against the attributes of God in general in a sermon preach'd at the cathedral-church of St. Paul, September the fifth, 1698 : being the sixth of the lecture for that year founded by the Honourable Robert Boyle Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 39 KB of XML-encoded text transcribed from 12 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45647 Wing H855 ESTC R15171 12337613 ocm 12337613 59820 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45647) Transcribed from: (Early English Books Online ; image set 59820) Images scanned from microfilm: (Early English books, 1641-1700 ; 741:15) A refutation of the objections against the attributes of God in general in a sermon preach'd at the cathedral-church of St. Paul, September the fifth, 1698 : being the sixth of the lecture for that year founded by the Honourable Robert Boyle Esq. / by John Harris ... Harris, John, 1667?-1719. 23 p. Printed by J. L. for Richard Wilkin ..., London : 1698. This work is also found as the sixth part of the author's The atheistical objections against the being of a God and his attributes fairly considered and fully refuted : in eight sermons (Wing H845). Reproduction of original in the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-04 SPi Global Keyed and coded from ProQuest page images 2005-05 Mona Logarbo Sampled and proofread 2005-05 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion A REFUTATION of the Objections Against the ATTRIBUTES of GOD in general . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , September the Fifth , 1698. BEING The Sixth of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24. Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things I delight , saith the Lord. PRide and Vain-Glory , are Things which Human Nature is strangely subject to ; there being scarce any one so mean , but who judges that he hath something or other that he may justly be Proud of , and value himself for . But as Pride is Folly in the general , so it apparently discovers itself in this respect , That those Men are usually most Vain , who have the least Reason to be so , and that too in Things that are the least valuable in themselves . Thus , as the Prophet intimates in the Verse before the Text , Men frequently glory in Bodily Strength , in Beauty , and Agility , and in the Affluence of external Possessions : Things which are the meanest Appurtenances to our Natures , and which are neither in our Power to get nor keep . Wisdom indeed , and Judgment , Learning and Parts , Wit and Penetration , and all the Nobler Endowments of our Minds , are things of the greatest intrinsick Worth and Value , and we have much more reason to esteem our selves for them , than for all the Goods of Fortune , or any Bodily Excellencies . But yet , Let not the wise man Glory in his Wisdom and Knowledge neither ; tho' as the Targum on the place hints , it were as great as that of Solomon himself ; for we have in reality no just ground to value our selves for even this , when we consider that the best of us have it but in a very slender Proportion ; and that our highest Knowledge is very imperfect and defective . Hence it comes to pass , or at least ought to do so , that the Modesty and Humility of truly knowing Men encreases with their Learning and Experience : Their being raised something above the common level , instead of lessening and shortening in their Eyes the Statures of other Men , encreases their Prospect of a Boundless Field of Knowledge all around them ; the more of which they discover , the more they find yet undiscover'd . But he that knows but little , vainly thinks he knows every thing , and judges all is empty and void that is without the Bounds of his scanty Horizon . Another great Vanity there is also in Pride , which is , That Men are frequently conceited and Proud of those things , which they have the least share of , and are fond of such Actions as do plainly discover their Defects . For usually those Men are most forward to talk of Learning , who are least acquainted with Books ; and those make the greatest Noise about , and Pretensions to Philosophy , who have the least insight into Nature . Those who talk most of Certainty and Demonstration have usually the most confused Idea's , and the most Superficial Notions of things , and are the farthest of all Men from true Science . This is apparently seen in the Pretenders to Scepticism and Infidelity , and in all the Atheistical Writers . No Men express themselves with such an insupportable Insolence as these New Lights , these Reformers of our Philosophy and our Politicks ; who yet after all are Proud knowing nothing , as St. Paul speaks , Rom. 1.21 . But are vain in their imaginations ; their foolish heart is darkened , and professing themselves to be wise , they become fools . And therefore it is that the wisdom of God appears as foolishness to them , because the carnal mind savoureth not the things that are of God. Tho' would Men but studiously apply themselves to consider of , would they carefully and impartially examine into , and would they but seriously make use of those Means that God hath graciously given Mankind , in order to attain a sufficient Knowledge of his Nature and Perfections ; They would then find so much Beauty , Wisdom , Harmony , and Excellency in this inexhaustible Fund of Knowledge , as would sufficiently Reward their Pains and Endeavours . And this we may glory in ; this Knowledge will be the most noble and honourable that our Capacities can attain unto ; and in comparison of which , there is no other Qualification and Excellence in our Natures at all valuable . For here we have an Object the greatest and most perfect that can be , the more we know of which , the more we shall exalt and perfect our selves . Here are no empty Speculations ; no difficiles Nugae , no false Lights , nor Phantastical Appearances ; but 't is a real and substantial , an useful and practical Knowledge ; a Knowledge that doth not only delight us for the present , but which brings constant and lasting Satisfaction here , and eternal Happiness hereafter . Let him therefore that glorieth , glory in this , that he understandeth and knoweth God , that He is the Lord , who exerciseth loving kindness , judgment and righteousness in the earth , for in these things do I delight , saith the Lord. In which words , there are these two Things chiefly considerable : I. A Supposition that God is capable of being known to us by his Attributes . II. An Account of some of those Attributes which he exerciseth in the Earth , and in which he delights . Under which Two Heads , I shall , in pursuance of my general Design , endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature . I. Here is a Supposition that God is capable of being known to us by his Attributes . He that glorieth , let him glory in this , that he understandeth and knoweth God , that he is the Lord , who exerciseth loving kindness , judgment and righteousness in the earth . 'T is plainly supposed here , That this Knowledge which we are directed to acquire , is a possible Knowledge . God would not command us to understand him by his Attributes of Goodness , Mercy and Justice , which he continually exerciseth in the Earth , if it were impossible for us to attain to it : He would not delight to do such Works in the World , if nothing of them could be known , nor himself by them . But the Psalmist tells us , the Lord is known by his Works : And that the Heavens declare his Glory , and the Firmament sheweth his handy-work : And St. Paul is express , That the Invisible Things of Him are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead . And indeed , These Attributes of God are what is most and best known to us , and from the certain Knowledge that we have of these , we may be effectually assured of the Existence of some first Cause , some Supream Being in whom all these Attributes and Perfections must inhere . The Infinite Nature , indeed , of This Divine Being is Incomprehensible to our shallow and scanty Understandings , and we cannot by searching find it out , nor discover the Almighty unto Perfection . But notwithstanding we have as certain a Knowledge , and as clear Idea's of his Attributes as we have of any thing in the World. And Grotius's Gloss on this place is very just and proper : God doth not bid Men know him according to his Nature , which exceeds Humane Capacity to do , but according to those Attributes or Properties of his which relate to Mankind , which the Hebrews call Middôth , i.e. those Measures or Dimensions of Him which are proportionable to our Understandings and Capacities . And such his Attributes are , for we see them visibly exerted in the Works of the Creation , and we find them necessarily included in the Notion that we have of the Supream Being , or the First Cause of all things ; as I have already shewed in another Discourse . But this , some are pleased to deny ; and say , That nothing at all can be known of God , but only , that he is : for his Nature is perfectly Incomprehensible ; that we do but dishonour God , by pretending to Understand and to talk about his Attributes ; about which we can say nothing but only what serves to express our Astonishment , Ignorance , and Rusticity ; and therefore the Civil Magistrate ought to determine what Attributes shall be given to the Deity . This seems to be the Sense of Vaninus , and is plainly of Mr. Hobbs ; and was before them of Sextus Empiricus . Which take in their own words : Non Deum melius Intelligimus quam per ea quae negamus nos Intelligere , saith Vaninus (a) . Again , Deum nullis tam plenè indicatum intelligimus Vocibus , quàm iis quae Ignorantiam nostram praetendunt . We can have , saith Mr. Hobbs , no Conception of the Deity , and consequently all his Attributes signifie only our Inability and Defect of Power to conceive any thing concerning Him , except only this , that there is a God (b) . And in another place , saith he , God's Attributes cannot signifie what he is , but ought to signifie our desire to honour him ; but they that venture to reason of his Nature from these Attributes of honour , losing their Vnderstanding in the very first Attempt , fall from one Inconvenience to another without End and Number , and do only discover their Astonishment and Rusticity (c) . Again , When Men ( saith he ) out of Principles of Natural Reason dispute about the Attributes of God , they do but dishonour him ; for in the Attributes we give to God , we are not to consider Philosophical Truth (d) . And therefore he concludes , That those Attributes which the Soveraign Power shall ordain in the Worship of God , as signs of Honour , ought to be taken and used for such by Private Men in their Publick Worship (e) . In which he agrees as he useth to do , exactly with Sextus Empiricus ; who tells us that the Sceptick is in the right for asserting Gods according to the Laws and Custom of his Country ; and in paying them that veneration and worship which on the same account becomes due to them , will not venture to determine any thing Philosophically about them (a) . Now from these Passages , I think it appears plain enough , that tho' these Men did in words pretend to own and acknowledge a God , yet in Fact they were Atheists , and had no true Belief of any such Being . For a Deity without the Attributes of Understanding and Wisdom , without Ends or Design ; none of which Mr. Hobbs asserts expresly , can be in God (b) , is a Ridiculous stupid Being , an Idol that every rational Agent must needs despise , and which can never be the Object of any one's Adoration , Love , or Obedience . To assert therefore that the Attributes of God are not discoverable by Reason , nor agreeable to Philosophical Truth , but may be declared to be any thing which the Soveraign Power pleases to make them ; this is designedly to expose the Belief and Notion of a Deity , and to render it so Precarious , that it can be the Object of no Rational Man's Faith. And this last named Writer Treats the Deity after the same manner in most other Places of his Works ; He saith , we must not say of Him that he is Finite , that he hath figure Parts or Totality , that he is here or there , that he moveth or resteth , or that we can conceive or know any thing of him ; for all this is to dishonour him : And yet to say that he is an Immaterial Substance , that he is an Infinite and Eternal Spirit , is , he saith , Nonsense , and what destroys and contradicts it self . However he is willing to allow the word Immaterial or Spirit to be used towards God , as a Mark of Honour and Respect . That is , we may attribute to God what we know to be Nonsense and Contradiction , and this is the Way to Honour him ; and to speak of him any other way , is to Dishonour Him ! Who doth not perceive that it was plainly the Design of this Writer to treat of the Deity after such a manner , as should deprive Him of all Knowledge and Care of Humane Affairs , and consequently , effectually Banish out of Mens Minds a just Veneration for Him , and Adoration of Him ? Such Men are the most Dangerous and Mischievous of all others ; Profess'd Atheists can do no great Harm ; for all Persons are aware of them , and will justly abhor the Writings and Conversation of Men that say boldly there is no God. But there are but few such ; they have found a way to pass undiscovered under a fairer Dress and a softer Name : They pretend to be true Deists and sincere Cultivators of Natural Religion ; and to have a most Profound Respect for the Supream and Almighty Being : But when this Profound Respect comes to be throughly examined and duly understood , it will appear to be the most abominable Abuse that can be , and a most wicked and Blasphemous Idea of the Deity . For they make him either nothing but the Soul of the World , Universal Matter , or Natura Naturata , a God that is an absolutely necessary Agent , without any Rectitude in his Will ; without any Knowledge , Wisdom , Goodness , Justice , Mercy , or Providence over his Works . But let such Persons take what Names they please upon themselves , a little consideration will soon discover what they are in reality ; and , I hope , give Men a just abhorrence of such Notions , tho' never so speciously put forth . But let us now proceed to examine what Ground there is from the Nature of the Thing , for Men to advance such wicked Opinions , and to shew the weakness and precariousness of them . And here it must be premised and taken for granted , that there is a God. This is what the Persons I am now concerned with , pretend to own , and to acknowledge . Which being supposed : It appears very plain that we may have if we will , and some Persons , as I have shew'd (a) , have always had , a very clear Notion or Idea of the Attributes and Perfections of such a Being ; as also that they are fixed and immutable Properties in the Divine Nature . For by professing to believe a God , they must mean , if they mean any thing , The first Cause and Author of all Things , and the Governour and Disposer of them ; A Divine Being , containing in himself all possible Perfections ; without being subject to any manner of Defect . This I have already hinted at in another place (b) , and shall now more largely prove . So far is it from being true , that we cannot reason of the Nature of God from his Attributes , nor Discourse of those Attributes from our Reason ; That this seems to be the only proper Way of enquiring into the wonderful Depth of the Divine Perfections . I mean , the only Way we have without Revelation , for I am not now considering what God hath farther discovered of Himself to us by his Word . For tho' the Deity doth abound with Infinite Excellencies and Perfections ; yet by the Light of Nature we can discover those only , of which he hath given us some Impression on our own Natures ; and these are the Scales and Proportions by which our Reason must measure the Divine Attributes and Perfections . For in order to gain good and true Notions of these , we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures , and especially in our selves . There can be but two Ways of coming to the Knowledge of any thing ; by its Cause , and by its Effects . 'T is impossible for us to make use of the former of these , in Reference to the Deity : For He being himself without Cause , and the First Cause and Original of all Things cannot be known to us this Way . But by the second Way , he very properly may be the Object of our Knowledge , and we ought to apply our selves to this Method , in order to understand the Attributes of God. For whatever Excellency or Perfection we can any way discover in the Effects of God in the World , i. e. in the Works of the whole Creation ; the same we cannot but suppose must be in Him , in the highest and most noble Proportion and Degree ; since they are all owing to , and derived from Him. And if we take a serious and considerate View of the Excellencies and Perfections that are to be found in the Creatures , or the Works of God in the World ; we shall find that they may be reducible to these Four general Heads ; Being or Substance , Life , Sensibility , and Reason . All which we find to be in our selves , and therefore they are at hand , and ready to assist our Meditations ; and these will , if duly considered , lead us into a good Way of discovering the Attributes and Perfections of the Divine Nature . And I doubt not but a great Reason why Men have had and advanced wrong Notions of God , hath been because they have had such of themselves , and of those Perfections that are in our own Natures . Men that do not understand that the true Perfection of Humane Nature consists in Moral Goodness , or in an Universal agreeableness of our Will to the Eternal Laws of Right Reason , cannot conceive aright of the Attributes and Perfections of God : For they will be for making him like themselves , guided by vehement Self-love , and inordinate Will , or whatever predominant Passions possess them . 'T were easie to Trace this in the Epicurean Notion of a God dissolved in Ease and Sloth , and who neglects the Government of the World , to enjoy his own private Pleasures ; and in the Hobbian one of a Deity not guided by any Essential Rectitude of Will , but only by Arbitrary , Lawless , and irrisistible Power ; for both these Opinions are exactly agreeable to the Genius and humours of their Authors and Propagators . But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves . 1. If in the first place we consider Being , and the high Perfections that do belong to it ; we shall find that they must needs be in the Deity , who is the First and Supream Being , and the Cause and Author of all others in the World , in the utmost Perfection . Now the highest Perfections belonging unto Being , we find to be these two : 1. That it shall have an underivable and necessary Existence , always be , and never cease , die , terminate or be extinct ; and , 2. That it be Great and Ample as to its Extent , in opposition to Littleness or Scantyness , and to being Limited , Circumscribed , Bounded or Restrained by any Other Thing . And if we attribute these two Perfections to God , thence will plainly Arise his Eternity , and his Immensity or Omnipresence . For what cannot possibly cease to be , but hath necessary Existence included in its Nature , is Eternal . And what cannot be any way Limited , Circumscribed or Restrained , must needs be Boundless and Immense , and present every where . And I dare say , that these Notions of God's Eternity and Immensity , do find an easie admission into , and are firmly rooted in all considerate and unprejudiced Minds ; and who are not debauched by Sceptical and Atheistical Metaphysicks . For 't is impossible for any one that thinks at all , to have a Notion of a Deity that can die , or cease to be ; or that is so confined and imprisoned in any one part of Space , that he can extend himself no farther : No! it must be an Epicurean Stupefaction of Soul , indeed , that can induce a Man to fancy a Mortal or a Topical God ; one that may be slain , or die of old Age , or be shackled and confined to any one part of the Universe , exclusive of the rest . And tho' a Man cannot find perhaps that he hath an adequate Idea of Eternity ; yet that God must be without Beginning or End , he will readily allow , as soon as he considers the Thing ; for he will perceive that the First Cause of all Things could not be caused by any thing else , but must be Self-existent , and without Beginning : and if nothing could cause his Being , nothing can take it away neither , and consequently he must be Everlasting or Eternal . And of this Attribute the Heathens had a clear Idea and Belief , giving God the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Swearing usually by the Immortal Gods. Tully saith , Deum nisi Sempiternum Intelligere quî possumus ? How can we conceive the Deity any otherwise than to be an Eternal Being . And Aristotle in many places makes Eternity Essential to the Idea of God ; and particularly , Lib. 2. de Coelo . And so as to Immensity or Omnipresence , tho' he , indeed , cannot tell the manner how a Spirit or Immaterial Substance permeates Matter , or is present to every part of it ; yet he will conclude that the Deity must some how or other actually fill and be present with all things ; since 't is impossible he should be excluded any where , or be in any respect bounded or limited ; as 't is also that he should act or operate where he is not . Nor would , I believe , any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Space , in order to solve His Immensity or Omnipresence . For the former , he would see , necessarily makes the Deity materially divisible , into Parts actually separated from each other ; and to be part of him here , and part there ; which he could not but think monstrously absurd and impossible : and the latter renders God nothing at all , but Imaginary Room , Vacuity or Space , in which Bodies are capable of Moving up and down , or to and fro , without hindrance or impediment from any Medium . Which how it should , any more than the former account for the Energetical Power , Wisdom , Justice and Goodness of the Divine Nature , ( the noblest Perfections he can have any Idea of ) 't would be as impossible for him to conceive , as it is for the Assertors of it to prove . The ancient Heathens allowed this Attribute of Immensity to the Deity , by common consent . Tully tells us , That Pythagoras asserted , Deum esse animum per Naturam Rerum omnium intentum & comeantem , De Nat. Deorum . And he cites it as the Opinion of Thales Milesius ; Deorum omnia esse Plena , De Legib. lib. 2. which Virgil also affirms expresly , — Jovis omnia plena . And again , Deum namque ire per omnes Terras tractusque maris , coelumque profundum , Georg. lib. 4. And Seneca tells us , That God is ubique & omnibus proesto (a) . And in another place (b) , Quocunque te flexeris , ibi Deum videbis Occurrentem tibi , nihil ab illo vacat , Opus suum ipse Implet . 2. If we consider Life ; Another Perfection which we find in our selves , we must needs conclude that this is in the Deity too , who is the great Author and Fountain of Life , in the highest Degree and Proportion imaginable . Now the Perfection of Life seems to consist in Activity , or an Energetical Power to Act , or Operate ; in opposition to Impotence , Weakness , or Inability . And this Perfection , no one sure can possibly doubt to be in the Deity . For besides that 't is impossible for us to conceive that Life and Activity in our selves can proceed from a Dead and Unactive Principle ; our Reason must needs reject the Notion of an Inanimate , and Impotent Deity , or of one that is any way defective in Power , as soon as it can be proposed to it . Can we imagine that a Being from whom all Life , Power and Energy is derived , can be without it himself ? and that he who hath , as Simplicius calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a whole entire or perfect Power , that hath all the Power of Nature at His Command , can be unable to perform whatever is possible to be done ? that is , whatever is agreeable to , and consistent with , the other Attributes of the Divine Nature ? And if so , must not then such a Being be own'd to be Almighty or Omnipotent ? From whence we see another great Attribute doth plainly arise . And of this Attribute of the Deity , there was a plain and clear Notion all along among the Heathen Writers ; as appears from Homer in many places , who speaking of God , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same thing also we have in the Fragments of Linus , long before Him. And in Callimachus also , in express words . As also in Agatho , an Ancient Greek Poet cited by Aristotle in his Ethicks . So in Virgil and Ovid , you have frequently the Title of Pater Omnipotens given to the Deity . And this Attribute of Infinite Power in God , Epicurus set himself with all his might to confute ; denying there was any such thing as Infinite Power at all ; that thereby ( says Lucretius , lib. 1. ) he might take away Religion too . And from hence also his Eternity might be naturally deduced . For we cannot conceive this Life or Activity , this Almighty Power that is in God , can ever cease , decay or determine , any more than it can have had a beginning , and consequently such a Being must necessarily Exist , be Eternal , or Endure and Live for Ever . 3. If we proceed a little higher , and consider Sensibility which is another great Perfection that we find in our selves , and some other Creatures , we must needs Attribute This also , and that in the highest degree , to the Divine Nature . I take this now in the general , for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain . And such a Sensibility , or something Analogous to it , we cannot but think God must have in the most exquisite Perfection , since our Own , as well as that of all other Creatures , must be derived from Him. And tho' , indeed , we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain , ( since nothing can contradict his Will , run counter to his Desires , or frustrate his Expectations ) yet we have no reason to suppose the Deity insensible of Pleasure ; but may justly conclude from hence , that he is always most perfectly happy . For he contains in Himself all Possible Good and Infinite Excellencies and Perfection , and of this He is most exquisitely sensible , and consequently must eternally be Pleased and delighted with himself in the Enjoyment of his own Infinite Fulness : And this Notion many of the Heathens had of God , that he was a most Happy Being ; stiling Him frequently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. But the Highest Perfection which we can discover in our selves , and in any created Beings whatever , is Reason . And this , no doubt , we ought also to attribute to God in the highest Degree and Perfection . Now the Perfection of Reason seems to consist in these two Things : 1. In Knowledge and Wisdom in the Understanding Faculty . And , 2. In Rectitude or Righteousness in the Will. All which we cannot but suppose the Divine Nature to be perfectly endowed with . And first as to Knowledge and Wisdom ; The former of which , implies an Understanding of things as they are in themselves , according to their true Natures and Properties : And the latter , a considering of them as to their Relations to , and Dependances upon one another ; or in other words , according as they are fit or qualified to be Ends or Means . And these must certainly be in God , for the same reason that we have found in Him the other Perfections above-mentioned . To the Deity therefore , from this Consideration , we ought to Attribute Omniscience , and Infinite , or most perfect Wisdom ; for no doubt we ought to conclude , That the Deity both knows every thing according to its Nature , and also understands its Usefulness and Subservience to any End , Design or Purpose whatsoever . And therefore it was as stupidly or impiously said by Mr. Hobbs , That there can be no such thing as Knowledge in God , and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind , who doth really believe there can be an ignorant or a foolish God ; and who would not abhor such a Position as monstrously absurd and impossible . A Man must be a long while conversant with Atheistical and Sceptical Philosophy , before he can grow so dull as not to perceive the force and Power of the Psalmists Logick and reasoning in Psal. 94. v. 8 , 9 , &c. and he must be very Studiously brutish and Learnedly foolish , before he can think that he that planted the Ear , should not be able to hear himself ; and that he that formed the Eye should not see ; and that he that gave and taught all Knowledge to Men should have none himself . The mighty Reason that Mr. Hobbs is pleased to give , Why there can be no Understanding in God is , because that Faculty being in us nothing but a Tumult of Mind , raised by External Things that press the Organical Parts of our Bodies (a) , there can be no such thing in God. And in other places , he sagaciously determines , that 't is impossible to hear without Ears , to see without Eyes , and to Understand without Brains , none of which God hath ; and therefore must be Ignorant and Stupid . But , methinks , 't is very hardly done of Him , to determine the Deity to be Corporeal , and yet to assign Him none of these Material Organs in order to make him an Intelligent Being . Why should not the same Matter which is able to form the Mechanick Understanding of so great a Philosopher , be capable of being modified as Intelligently in the Divine Nature ? Must the Deity have the worst and most stupid Body of All others ? Into what abominable Absurdities will such Principles as these lead a Man ! or rather into what abominable Impieties and Blasphemies will Vice and Pride hurry him ! He doth not only think wickedly that the Deity is such an one as himself , but infinitely worse ; a Corporeal Being that hath less and fewer Perfections than a Corporeal Man ! But I must not dwell on shewing the Design of this Writer , having sufficiently done it already . I shall only now add , that I think I have already proved that Matter alone cannot think , know , nor understand ; and therefore it is not Mens Brains , but their Soul that hath this Intelligent Power ; and no doubt an Infinite and Immaterial Mind , needs not any Material Organs to convey Knowledge to him , in whom all the Treasures of Wisdom and Knowledge do Inhabit , and from whom they are all derived and do proceed . And there was , Anciently amongst the Heathens , a clear belief of the Infinite Knowledge and Wisdom of God. Tully tells us , that Thales used commonly to say , Deos omnia cernere , the Gods behold or know all things . And Seneca saith , Deo nihil Clausum est ; interest Animis nostris , & mediis cogitationibus intervenit . And as to the Wisdom of God , Tully deduces it after the same manner as we now have done , by attributing the Excellencies of the Creature to the Deity in the Highest Perfection . Sapiens est Homo , saith he , & propterea Deus ; Man hath Wisdom , and therefore God , from whom the Wisdom in Man is derived , must needs have it himself . But again , As we must attribute to God Infinite Knowledge and Wisdom ; so we must Rectitude of Will or Perfect Righteousness too . And since the Rectitude of the Will consists in an exact Conformity of it and all its Affections to the Impartial Rule of Right Reason ; we cannot but suppose also , that the Will of God is in a most exquisite Conformity to the Dictates of his Unerring Reason ; and that the Deity doth in every respect act exactly agreeable thereunto . And by this means we shall find that God must be Just and Righteous in all his Proceedings , and that he always executeth Justice and Righteousness in the Earth , and delights in these things . Our Adversaries , indeed , do assert , That there is no such thing as any distinction between Good and Evil , Just and Vnjust , that can be taken from any common Rule , or from the Objects themselves ; but only with Relation to the Person that useth them ; who calls that Good which he loves , and that Evil which he hates (a) . That God doth every thing by his Irresisistible Power ; and that in that is founded our Obedience to Him , and not in any Principle of Gratitude to him ( b ) for Benefits which we have received from him . (q) That Justice is founded in Power , and that whatever is Enacted by a Soveraign Power can't be Unjust . The Groundlessness of which Impious and Dangerous Notions , I shall fully shew in a subsequent Discourse ; and therefore shall only now observe , that this Way of depriving the Deity of these most excellent and lovely Attributes of Justice and Goodness , and making Him to Act only according to the Arbitrary Dictates of Irresistible Power , gives us the Notion of a Devil instead of a Deity , of an absolute Tyrant , instead of a righteous Governour of the World ; and is directly contrary to the Sober and Considerate Sentiments of all Mankind * , in whose Minds a plain Distinction between Good and Evil is founded , and who can never be brought without doing great violence to themselves , to assert that the Deity is not guided in all things by the Eternal Rules of Truth and Justice , and that the Judge of all the Earth should not do right . They see the comliness and loveliness that there is in good and just Actions among Men ; and therefore cannot suppose that an Infinite and Almighty Being can do any thing contrary to them ; they are sensible that Deviations from those Rules proceed only from the Defects and Imperfections that are in our Natures ; but that God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who possesseth and sustaineth all things , cannot make use of any indirect Means to procure himself Happiness , or to slave off Misery ; since the Perfection of his Nature gives him all the one , and secures him from all the other . And they which certainly never believe that God will do any Action , that they do not think suitable to be done by a good and just Man ; But will on just Grounds conclude , That whatever Excellence or Perfections they can any way discover to be in a Good Man , must needs be in the highest Proportion in God , and consequently that the Deity must be most Righteous , Just and Good , and most Kind , Merciful and Gracious in all his Dealings with his Creatures . And thus we see how by considering the Excellencies and Perfections which we find in our selves , and attributing them in the Highest Proportion to that Supream Being the Deity , from whence they must all be derived ; we may attain to a good and clear Knowledge of the Properties and Attributes of the Divine Nature : We may find them to be such as are agreeable to the plainest Reason and to Philosophical Truth : and consequently conclude , that they can have no such weak and precarious Foundation as the Order of the Civil Power , and the Will of the Supream Magistrate . And were it now my Business , 't were very easie from hence to shew also the True Foundation of Religious Worship ; that it doth depend on the Right Apprehensions and Notions that we have of the Attributes of God ; and that our Obedience to Him , is founded in our Gratitude to him for the Benefits which we receive from Him , and consequently is our Reasonable Service . But the Proof of this will be more proper in another Place . FINIS . Notes, typically marginal, from the original text Notes for div A45647-e170 (a) Amphitheatr . Provid . Aetern . p. 9. (b) Humane Nature , p. 69. (c) Leviath . p. 374. (d) Leviath . p. 191. (e) Leviath . p. 192. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Math. p. 317. (b) Leviath . p. 190. (a) Sermon 4 th . and 5 th . (b) In my Second Sermon (a) Ep. 95. (b) De Benef. lib. 4. (a) Leviath . p. 190. (a) Leviath . p. 24 , 63 , 64 , Spinozae Oper. Posth . p. 37. (q) Leviath . p. 187. * Plato calls the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very Idea or Essence of Good. And herein he seems to have followed the Pythagoreans and Timaeus Locrus in particular : Who asserts of Mind , according to him the first Principle of the Universe , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Nature of Good : And saith further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they call it God , and the Principle of the best things . Aristotle also reckons Moral Goodness among the Perfections of the Divine Nature : And Plutarch saith , 't is one of the chiefest Excellencies in the Deity ; and that on this account it is that Men love and honour Him. Hierocles in Carm. Pythagor . asserts the Deity to be Essentially Good , and not by Accidental or External Motives . 
A64373	----	A sermon concerning the folly of atheism preached before the Queen at White-Hall, February 22, 1690/91 / by Tho. Tenison ... Tenison, Thomas, 1636-1715. 1691 Approx. 31 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A64373 Wing T715 ESTC R9856 13769902 ocm 13769902 101737 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A64373) Transcribed from: (Early English Books Online ; image set 101737) Images scanned from microfilm: (Early English books, 1641-1700 ; 852:40) A sermon concerning the folly of atheism preached before the Queen at White-Hall, February 22, 1690/91 / by Tho. Tenison ... Tenison, Thomas, 1636-1715. [4], 35, [1] p. Printed for Ric. Chiswell ..., London : 1691. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Psalms XIV, 1 -- Sermons. Atheism -- Sermons. Atheism -- Early works to 1800. 2003-05 TCP Assigned for keying and markup 2003-05 Apex CoVantage Keyed and coded from ProQuest page images 2003-06 John Latta Sampled and proofread 2003-06 John Latta Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion PUBLISHED , By Her MAJESTIES Special Command . A SERMON Concerning the folly of Atheism ; Preached before the QUEEN , AT WHITE-HALL , FEBRUARY 22. 1690 / 1. By THO. TENISON , D. D. Chaplain in Ordinary to THEIR MAJESTIES . LONDON : Printed for Ric. Chiswell , at the Rose and Crown in St. Paul's Church-Yard . M DC XC I. A SERMON CONCERNING THE Folly of Atheism PSALM XIV . 1. The fool hath said in his heart , There is no God : They are corrupt , they have done abominable works , there is none that doth good . THOUGH the Being of a God is , in Religion , the first and most fundamental Article ; yet it may be prov'd by some foregoing Principles of Natural Reason . This may be done , but the attempt seems unnecessary in a Christian Congregation , where the Members profess , not only , That there is a God who made them ; but also , That there is a Messiah who redeem'd them . Taking it therefore , here , as a confessed Principle , That God is ; I shall make it my business to represent to you these Two Things : 1. The Folly of those who live without God in the world . 2. The Vileness   For these two Remarks are here offer'd by the Royal Psalmist in the Text ; The fool hath said in his heart , There is no God : they are corrupt , they have done abominable works ; there is none that doth good . Holy David does , here , In the 1st . place , Take notice of the Folly of those who live without God in the world . They can never be without his Essential Presence , nor always without an in ward sense of it ; there is no worldly Charm that can , perpetually , keep the Conscience from such reflections ; but whilst they remain insensible of a God , their way is their Folly. And 1st . They want Knowledge and Judgment . 2dly . They want Wisdom and Discretion . Ist. They want Knowledg and Judgment , and commit wonderful mistakes about Principles common to Mankind . For as a natural Fool may sometimes speak a shrewd and seasonable thing ; so an irreligious one , tho he has , in other respects , ability of mind ( as Judas and Demas themselves had , being wise in their generation ; ) yet with reference to the Existence of a Deity , he is guilty of gross and palpable Errors : None deserve those Epithetes more than these that sollow ; viz. That there is an Effect without a Cause . That an insufficient Cause can produce a perfect and sufficient Effect . That something ( without an Almighty Power ) can come out of nothing . They are to be derided rather than confuted ; who shall have the confidence to say , That a House had no Builder ; that all the Materials fell into that useful Order by Accident ; and that the Master of the House Sprung at last , out of the very Frame of it : The Atheist does not say this in terms , but he maintains that which is equally absurd : For , seeing the Heavens and the Earth are imperfect beings , and did not , could not make themselves ; he that denies that a God , or a First , and absolutely perfect Being , was the Maker of them , does by consequence , set before us imperfect Causes and Effects , existing without a Cause . And seeing all things are made in Number , Weight , and Measure , either he shews his stupidness in not discerning the Footsteps of Wisdom in the wonderful frame of Nature , which appears the more regular , the greater portion a man has of the knowledg of the Lines and Figures of Bodies , and the Rules of Motion ; or he ascribes all this to Chance ( which yet is a word he ought not to use , who makes all Causes necessary ) and maintains , that Confusion is the most wise Parent of Order . Seeing , also , he makes the Soul to be the Temper of the Body ; and the substance , and the modese and motions of it are as distinct from Understanding , as is the matter and movement of any other Engine , from a reasoning mind ; he makes Nothing to be the Spring of Something ; that is , the Constitution of the Body , which hath no thought , nor any thing from whence it can possihly come , to be the Cause of Thought , of Judgment , of Wisdom , of Conscience . But ( as one of that sort of men has written in one of his Intervals ) 'T is very hard to believe , that to produce all the several and curious Organs of Sense and Memory , could be the work of any thing that had not Understanding : And he might have added , Much more of the Understanding it self . And this Error is still the more gross , because the Godless person holds it to be an Error , whilst he denies the Creation of the World out of nothing ; and then sees not that it is one , when he speaks of the Original of the Soul out of that which hath nothing of Soul in it . Such Inconsistence is a plain indication of want of judgment ; and ungodly men are , in many more particulars , at variance with themselves . As for example ; In Health they are Atheists ; and in Sickness , Superstitious ; They say , all we do is necessary ; and yet blame some Actions , and commend others . They have no Faith about Divine Prophecies , even those which have been evidently fulfill'd in the Coming and Death of Christ , and the precise times of them ; yet they can put their trust in Astrology , which is not so much as good guessing . They scoff at Good men , and yet cannot but wish , that their latter end were like heirs . They mock at the Being of Ghosts , in the light , and dread them in the dark . In company they deny the Existence of Evil Spirits ; and fear to be all alone in the night , lest Evil Spirits should fetch them away . In fine , men that live without God , are so destitute of Knowledg , that they are a riddle to themselves . Nay , even whilst they think they have asserted their Liberty , and that they are perfect Masters of themselves , they are led captive by the Devil at his will ; for he rules in the hearts of the disobedient . This shews that part of their Folly , which consists in want of Knowledg and steddy Judgment . And there is , 2dly , A great deal that gives us demonstration of the other part of it , their want of Wisdom , even that of the Serpent , the doing of things for their own benefit , safety , and comfort . For , 1st . They use means contrary to their ends . 2dly . They run an infinite hazard , upon inconsiderable motives . 1st . Those who say in their hearts , There is no God , manifest their want of Wisdom and Discretion , by using means contrary to their End. For one great pretended End of Atheism and Unbelief , is a deliverance from fear , ⸪ the making of the mind easie in all a man's thoughts , and words , and actions , by freeing it from that terror which is struck into it by the apprehension of a God , as an Observer , a Judg , and an Avenger ; as one that will call them to a severe account for whatsoever they have done in the flesh , whether it be good or evil . But the Fear which hath Torment , cannot otherwise be wholly prevented , than either by Innocence , or Repentance , and Application to God ; and for the Expedient of the Epicureans , it brings into the bosom that Anxiety which it pretends to expel ; for men having had experience of their own impotence and imperfection , and of the weakness and deceitfulness of others , and observing the daily changes and chances of this world , can by no means be secur'd against them , but by the belief of an over-ruling Providence , and the performance of such things as may secure to them the Protection of it . He only who is not conscious to himself of guilt unrepented of , who is sincere in his duty to God and Man , is capable of remaining without despair , if he should perceive the frame of Nature ready to be dissolv'd . Our Saviour's question carries its answer along with it ; Why are yee fearful , O yee of little faith ? A weak Faith is scarce sufficent to keep out fear and trouble : What Peace then can there be , where there is no faith at all ? What Peace can there be to the Wicked , remaining such , who are without God , without Providence , without inward Comfort , without help in Nature ; without hope in this World , or the Other ? 2dly . The want of Wisdom , in irreligious men , is seen , by the infinite hazard they run , upon inconsiderable motives . The hazard they run , is the loss of Body and Soul for ever ; which loss , though the Atheists believe not , yet they cannot say 't is an Impossibility . And upon what Temptation is it , that they make this perillous Adventure ? Why ! for the sake of a few vile Lusts , and inordinate Passions , the fruit of which is present shame , and inconvenience : They lose their hopes of being like Angels for ever , that they may enjoy a few Brutal Pleasures for a few days on earth . A man would mortifie all those unruly Appetites , with respect even to the dignity of his own nature , and for the Interests of this life , upon the account of which this foolish sinner parts with a blessed Eternity . Wisdom would prescribe Temperance , Justice , Gratitude , Peaceableness , decent speaking , and the like , if there were no other World ; much more does it require obedience to the reasonable Commands of Religion , when they are means to the comforts both of this life , and that which is to come . Nothing was more remote from Wisdom than the choice of Esau ; what man of common understanding would have lost his birth-right , to satisfie an impatient appetite , which might in a little time have bin appeas'd , without the loss either of Birth-right , or Health ? Who then is the foolish Merchant ? He , doubtless , who whilst he deals in the World , parts with a present certainty upon the probable hopes of very great gain ; But will not part with so much as a Vice which is of no profit to him ( with so much as an Oath which offends others , and weakens his Credit among them , and brings him no imaginable Advantage ) upon the Hopes of Life eternal . Now the Folly of such Persons is the more notorious , because , whilst they are blind , they look upon themselves as those , who see furthest into the causes of things . Thus it happen'd to the ungodly among the Romans ; professing themselves to be wise , they became fools . Now to such Folly as consists both in the want of Judgment , and of Wisdom in the best things , may sitly be joyn'd , that which David ( in the second place ) takes notice of in the Text , The vileness of those who live without Religion : Which is two fold ; 1. The vileness of their Temper and Disposition ; They are corrupt . 2. The vileness of their Practice , They have done abominable works ; There is none that doth good . 1. Atheistical Persons are vile in their temper and inclination . They are corrupt , or they have corrupted , first themselves , and then their works . There is rottenness at the heart of them . Na-bhal is the Original word . From thence a Writer a on the Text , will have that of Nebulo derived . He fails in his Etymologie , but his meaning is good ; For he would suggest thus much to us , that it is the knavish man who hath said in , or to his heart , There is no God. He is of so villanous a disposition , as , whilst he believes there is a God , to wish there were none , because his Vices cannot approve themselves to Wisdom , and Justice , and Holiness . Immorality is the beginning of Atheism , and Atheism is the strengthning of Immorality ; for the Immoral first would be glad there were no God , and what they desire they readily believe ; and when once they so believe , then they are confirm do and encourag'd in their Vices , and sin with Assurance . For Atheism begins , not from the Arguments of a sound Mind * in a sober Temper , but in a sensual Disposition , which inclines Men to seek out sor colours , whereby they may deceive themselves into an opinion of the safety of living in a course that pleases them What they assert through sensuality , that they do , and when they have done it , they study to make a defence , both that the sting of Conscience may not give any pain to them , and that they may have something to say to those who reprove them . It was from the corrupt hearts of the Rulers , Elders , Scribes , Annas the High Priest , Caiphas , John , Alexander , and others ; It was ( I say ) from their love of popularity , and their fear of being look'd upon as openly confuted , that They endeavour'd to stifle a plain Miracle which God wrought by St. Peter and St. John , in healing a lame Man , instead of being convinced by it . When They saw * the boldness of Peter and John , and perceived that they were unlearn'd and ignorant Men , they marvelled , and they took knowledge of them that they had been with Jesus , And beholding the Man which was healed standing with them , they could say nothing against it . Put when they had commanded them to go aside out of the Council , they conferred among themselves , saying , What shall we do to these Men ? for that indeed a notable miracle hath been done by them , is manifest to all them that dwell in Jerusalem , and we cannot deny it . But that it spread no further among the People , let us straitly threaten them , that they speak henceforth to no Man in this Name . To the pure all things are pure , but to the defiled , nothing is pure , but the very Conscience is defiled , the sense they have of things is ( by their ill temper ) perfectly corrupted . If Men had in them a principle of Probity , and were inclin'd to seek necessary Truths , and the Rules of Goodness , with impartiality , they would certainly find them ; but having some Lusts or other earthly Interests to gratifie , the corrupt Heart , biasseth the judgment ; and they will not understand nor seek after God. When you speak of a just God , to an unjust Man ; of a holy God , to an unclean Man ; of a merciful God , to a cruel Man ; of a God that is good , and do's good , to a covetous Man ; of a God of condescension , to a proud Man ; of a long suffering God , to a rash and revengeful Man ; of a God that rules over all , to an untractable Man ; of a God that will call every Man to an account , to an unjust Steward ; you speak of Pearls to Swine : nay , each of these , has not only no value for such a God ; but there is in them , a wicked prejudice against the notion of such a Deity ; there is an interest ( tho' a wretched one ) made by their earthly Affections , in their Hearts against the Being of him . When you speak of a Heaven where they neither eat nor drink to an Epicure ; of the Idolatry of the worship of Diana to Demetrius and others who get their living by making Silver Models of her Temple ; you speak to those whom Pleasure and Interest have rendred deaf . If a Man could see into the Breast of a godless Person , what a Cave of horrour would he look into ? What ungovernableness of Spirit would he behold ; what an unwillingness to own any Lord over it ? What heighth of pride would he find there ? The wicked through the pride of his countenance will not seek after God ; God is not in all his thoughts . How is such a one puffed up with this vain conceit that He understands the deepest secrets of Nature , and is wiser than all the Men of all Ages , who have by the things that are seen , ascended to the acknowledgment of an invisible God ? What uncharitableness would he see in such a Person , rendring him distrustful of all the World as designing , and unfaithful ? for they that live without God , mete by the Measures of their own dishonest Hearts . What disgust would be given him by many filthy and monstruous Lusts , darkning , by their impure steams , the understandings of knowing Men , and driving them impetuously into such beastly Follies as are the shame and peril , as well as the degeneracy of humane nature ? From Hearts so corrupt cannot but proceed first , wishes of Atheism , and when they have deluded themselves into a conceit that they have their wish , there cannot but follow ( what I am next to Consider . ) 2. The vileness of their practice . They have done abominable works ; there is none that doth good . First , There is a natural tendency to such abominable practice , in the Heart of godless Men Secondly , It is true in fact , that their Practice is , the Omission of all good , and the Commission of presumptuous evils . 1. There is a tendency to such abominable practices in the Heart of Godless Men. Some Unbelievers have pretended to regulate their practice by Honour , by Decency , by Discretion , by cunning Craft ; they have pretended to sin by Method , and to act with worldly Safety . But where there is so ill a Heart , so brutishly inclin'd , so given up to a reprobate sense , so void of the Grace of God ; it will , upon temptation and opportunity , break forth into the most execrable abominations . Our Laws suppose all Murthers , Adulteries , ' Thefts , and other such violations of them , to be acted by Persons , who have not the fear of God before their Eyes . That is the Bridle which will restrain them , if they are not past restraint . And if those , who believe in general , that God is , but consider not what they believe , and forget him , and have him not in their Thoughts , commit very black Crimes : certainly they preserve not themselves innocent , who are by a corrupt Heart , inchanted into this worst of persuasions , that there is no God at all . All find it difficult to live a holy and blameless lise after having entertain'd good Principles ; after much consideration , and striving to master themselves , and Prayer to God for his Assistance . How improbable then is it , that those should be free from presumptuous evils , who neither fear God , nor regard Man ; who make Sense their Guide ; who rather give up the Reins to brutal nature , than endeavour to govern it . And , 2dly , It is true in fact that their practice is the omission of all good , and the commission of presumptuous evils . 1. For good , that , saith David , is generally omitted amongst them , There is none of them that doth good . It is true , that ungodly Men do sometimes that which is materially good , to others ; but it is not from the true motives of Goodness . The unjust Judge did justice , but 't was upon Importunity , and to avoid being wearied . Ill Men do good , not because it is an imitation of God , or pleasing to him ; because it is beneficial to the Community of which they are Members ; because it is a means to find mercy at that day : they will not give up a cup of mater to a Disciple of our blessed Master Jesus in the name of a Disciple . For they cannot act by principles which they have not : but , with the Publicans , they do one Courtesie to receive another ; and they have a hook in every gift : They sometimes do a good office for good Men who may honour them before the People , and serve them in another way : But the Creatures they most readily support , are Parasites , Flatterers , the Instruments of their Lust , Injustice and Revenge , and such who know their several Abominations , and for that reason are fear'd . Therefore the Good they do is not properly good . But 2dly , For their Evils , they are formally evil ; They are all manner of Immoralities in the Root of them : For if Atheists actually forbear any Evil , it is not from Conscience ( for that they have not ) but from fear of the Law , or of those they depend on , or publick Infamy , or expence , or disease , or from impotence , or want of opportunity . There are two sorts of their evil practices , which I shall take notice of , from the second Chapter of the Book of Wis-dom 1. The first is , abominable sensuality . 2. The second is , cruel and unmerciful oppression . 1. For the first , Their abominable sensuality , holy David observes in verse 3. that they are altogether become filthy . Their filthiness is thus describ'd in the 6 , 7 , 8 , and 9th Verses of the forementioned Book of Wisdom . Come on , — let us enjoy the good things that are present ; and let us speedily use the Creatures like as in youth : Let us fill our selves with costly Wine and Oyntments ; and let no Flower of the Spring pass by us . Let us crown our selves with Rose-buds before they be wither'd ; let none of us go without his part of our voluptuousness ; let us leave tokens of our joyfulness ( that name they give to their Lusts and Revellings ) in every street . This course , being very expensive , brings on , The second part of their abominable practice , which is cruel and unmerciful oppression . The Author of that Book doth therefore , in the tenth Verse , go on after this manner , Let us oppress the poor righteous man ; let us not spare the widow , nor reverence the ancient gray hairs of the aged . Let our strength be the law of Justice . So that whensoever any one shews his Neighbour a godless Man , his Neighbour can immediately shew him a Monster made up of the Goat , the Swine , the Wolf , the Lion ; if I may allow him any thing so generous as , they say , there is in that King of the Forest. After all this manifestation of the Folly , and vileness of such as are without God in the World ; It is time in the Third place to think what is fit , in this case , for those to do , who believe in God ; both first as to themselves , and Secondly , To those who believe not . And , first , for our selves , who believe in God , and in Jesus Christ whom he has sent ; It is necessary to keep our Faith from deadness , by the exercises of holy Living . The Devils do more than the Atheists , for they believe ; but because they promote infidelity in others , and obey not themselves , they are Devils still . If we own a God , it is our duty to glorifie him as God ; otherwise our Faith is vain , and the unfruitfulness of it will be the Aggravation of our sin ; and if we desire not to retain God in our knowledge , and to honour him with the Talent with which he has intrusted us ; he will deliver us up to those vile Affections over which a Victory is to be obtained by a living Faith. But if we adorn our Belief by an agreeable Life , that will be a means to save our selves , and to gain others ; at least , to put to silence the Ignorance of foolish Men. II. With relation to such , 1. All should learn to distrust , and to be watchful . For what Confidence can be put in a Man that thinks not of a God that will call him to an Account ? who measures all things by Power and personal Humour or Interest ? Who if he pursues his Principles , must never speak Truth , nor do Justice against his private Ends ? 2. All Persons should pray to God , not to work Miracles before Unbelievers , not to call up Men from the Dead , and send Ghosts to convince them ; but to give them Grace to attend to the sufficient Means which are offer'd to them in the Gospel . 3. All judicious good Men should endeavour to become part of the Means of their Conversion , by sound Discourse , by exemplary Lives , and by bearing , not with mean Cowardise , but with Courage and Patience , their insolent Scorn ; not answering Fools according to their Folly ; but shewing them that True Religion can govern those Passions , which make them , as raging Waves , to foam out their own shame . 4. It concerns all Masters of Families to defend their Threshold against the Footsteps of the Ungodly , who will tempt their Children , and their Servants to Lust and Prodigality , and to the Supports of them , Theft , and imbezlement of Goods . 5. All Churches should , as far as possible , discountenance Superstition , and loosness of Life . ( 1. ) They should banish far from them all Frauds abusively call'd Pious , all fabulous Legends , all feigned Miracles , all absurd and superstitious Doctrines and Practices , which beget and nourish Atheism ; for these , where they are discover'd , blemish Religion in those who are educated in such Societies ; for they have taken that in which they have been bred , for All Religion ; and rejecting that , with it they reject all . They distinguish not betwixt the Impostures of Men , and the Truths of God , the Light of whose Word is taken from them . ( 2. ) Where there are not such Frauds , or they are not discover'd ; Men who have liv'd loosly , and without any Principles , not being able to content the Conscience without some Religion , will at last run from the extream of Atheism to that of Superstition . After having liv'd Infidels , they will die Idolaters . There is no where so great a Harvest for Romish Missionaries , as where Men , under the true Light of the Gospel , have no Religion at all . And a Church that will keep out Popery , must , as far as it can be done by its Discipline , mortify Lewdness and Profaneness . 6. It behoveth all Civil Governours to animadvert upon Atheism , as that which supplants the Foundation of all Humane Society . This Psalm is supposed to have been penned upon occasion of the Conspiracy of Absolom , and the general Wickedness of that Generation which gave occasion to it , and to the spreading of Atheism . It was an Age so corrupt , that David seems to compare it to the State of the Old World before the Flood , at which time the Earth was filled with Violence , and all Flesh had corrupted its Ways . We read in Numb . 21. That those who spake Evil of God , spake Evil of Moses . They who will not fear God , will not inwardly reverence Man. They who scoff at Religion as Priest-Craft , will , under the Name of Prince-Craft , despise Civil Government . If such universally prevail'd , they would ruin all Kingdoms , by taking away all Faith and Trust , which is the Ground of Commerce . They would make all Publick Pacts and Covenants of none effect , by removing Conscience , which ties Men to the performance of their Words and Promises ; when Interest , join'd with Power , commands all Men that have no Religion to be no longer Slaves to them . Atheism supplants all Laws , by invalidating the belief of all Evidences and Oaths . What judicial proceeding can there be , for the preservation of Mens Persons and Properties without Witnesses ? And how can an Atheist , a false Man , be a faithful Witness ? What a Mockery is his deposing upon a Gospel , which he does not believe ? Or his taking up the Name of a Deity , of which he says , as St. Paul of an Idol , that it is Nothing ? By reason of Atheists the Land mourns ; they are the greatest Enemies of it . And if ( which God avert ) it should ever come to pass , that there should not be good . Men enough to ballance their Impiety , we should soon become a Desolation . Pray we therefore to the Lord of Heaven and Earth , and say , Arise , O God , maintain thine own Cause ; remember how the foolish Man blasphemeth thee daily . And , to this King Eternal , Immortal , Invisible , to the only Wise God , let us give from our Hearts , Glory and Honour , for ever and ever . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A64373-e160 Decam . Physiolog . p. 130 , 131 ⸪ Lucret. l. 1. Humana ante ocules faedè cum vita jaceret in terris oppressa gravi sub Rellig one , &c. a Bythn . * Tarq. fatuus , insanus . * Acts 4. 13 , 14 , 15 , 16 , 17. Psal. 10. 4. Luke 18. 5. Gen. 6. 11 , 12. 
B03288	----	The atheist ansvvered, and his errour confuted. By George Elliot, author of Gods warning-piece to London. Each spire of grass, and every silly flie, bias us take heed how we a God deny; this whole creation with a sweet conseat, proclaim a being that's omnipotent. Eliot, George, 17th cent. 1675 Approx. 9 KB of XML-encoded text transcribed from 1 1-bit group-IV TIFF page image. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). B03288 Wing E544 Interim Tract Supplement Guide C.20.f.4[9] 99884918 ocm99884918 182680 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. B03288) Transcribed from: (Early English Books Online ; image set 182680) Images scanned from microfilm: (Early English books; Tract supplement ; A4:2[9]) The atheist ansvvered, and his errour confuted. By George Elliot, author of Gods warning-piece to London. Each spire of grass, and every silly flie, bias us take heed how we a God deny; this whole creation with a sweet conseat, proclaim a being that's omnipotent. Eliot, George, 17th cent. 1 sheet ([1] p.). [Printed by [E.C. for Thomas Sare, London, : 1675?] Imperfect: cropped with partial loss of imprint; printer and date of publication suggested by Wing. Verse: "Deny a God!? blind Athiest cast thine Eye ..." With marginal notes. Reproduction of original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. 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In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Controversial literature -- Early works to 1800. 2008-05 TCP Assigned for keying and markup 2008-09 SPi Global Keyed and coded from ProQuest page images 2008-11 Mona Logarbo Sampled and proofread 2008-11 Mona Logarbo Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE ATHEIST ANSWERED , AND HIS ERROUR CONFUTED By George Elliot , Author of Gods Warning-Piece to London . Each Spire of Grass , and every silly Flie , Bias us take heed how we a God deny ; This whole Creation with a sweet conseat , Proclaim a Being that 's Omnipotent . DEny a God! ? blind Athiest cast thine Eye Up to the Sun , View well the Starry Sky , Those glittering Orbs , how they in Order stand , Each in his place , since Heavens mighty hand , First set them there ; See how the watry Cloud Flies swiftly o're thy Head , proclaiming loud , Its Makers praise : there 's not one drop doth fall Till God bids go , and then he numbers all That comes from thence , yea Heavens Eye doth look On every single Drop : in Gods great Book It is Recorded : and when they have done , How swift to other Regions they do run ? For to refresh the dry and parchy Ground , And thus they fly about this mighty Round , For not a Minute will they longer stay , In any place when God bids come away , What thing can make it self before it be ? That is impossible , 't is onely he Who nere beginning had that doth and can ( VVhose fist doth Fathom Heaven with a Span ) Create all things ; can that a being give ? Unto it self ? or make another Live ? That 's void of life it self ? O fools and blind ! VVhat frantick Folly doth possess your mind ? VVholly besotted ? void of common sence ? To let a Beast have the preheminence Above a Man : by what way doth the Light ? Divide it self ? how comes the day and Night ? Such order for to keep ? the Sun to Rise ? At his appointed time ? in one day flies About this mighty Globe , can any stay , His fiery Chariot ? who dare in his way , Vouchsafe to stand ? with what Majestique Ire ? ( This Lamp of Lights , the Element of fire ? ) Views all the Heathen World ? and on their face Doth set a Brand , and stamps a foul disgrace On every Athiest , who doth God deny ; To let us see how Heaven doth defy That sin Athiesticall . Observe the Snow , How soft it falls : and how the winds do blow At Gods command , and when he faith be still They cease their rage , most humbly to his Will They do submit : for all things him obey , He speaks the word , and who dare say him nay ? Can any stop the Tide ? how doth it keep Its constant custome when we are asleep ? So doth the Sun , Moon , Stars , and every thing Which from the Bowells of the Earth doth Spring , As Corn and Grass : without our care doth grow , The Heavens o're our heads , all things below Cries our there is a God ; this mighty round On which we live and die , the very Ground VVhereoe we tread , proclaimes a God , yea all That live and move on this vast massy Ball VVith joynt consent their Makers praise doth sing . ( It is absur'd to think that any thing , Can make it self : ) the Lilly and the Rose , One to the Eye the other to the Nose Gives sweet content : there 's not the smallest Clod We trample on : but proves there is a God. What fragrant Flowers doth the earth produce ? And all things necessary for our use ? Can it take care for us ? or know what need We have of things ? or how can fruit proceed From out its Bowells without Providence ? That man must needs be void of common Sence , As stupid as a Stone , to think it can By its own Power for the use of Man Produce all things , and wisely to provide For Man and Beast . And in each order guide Each Species in its kind : how can a Clod ? ( Without the Blessing of Almighty God Wh is Omnipotent ) have any power ? Unto a Spire of Grass , or smallest Flower To give a being ? no that cannot be , It is impossible , there 's none but he , VVho with a word did out of nothing call This mighty Round , Earths vast and Massy Ball The goodly Golden Canopy the Skies With every Fowl that under Heaven flies . Who in the twinkling of an Eye can turn Earth into nothing : in a moment burn The Heavens o're our Heads , who with a frown Can pull the Pillars of Earths Fabrick down Unhinge the Heavens , ( and the lowest Hell Wherein the Devils and the Damned dwell ) In far less space than th' twinkling of an Eye Can make those fierce , unruly Spirits lye As dead as any Stone . T is by his Power And his alone , that every fragrant Flower Hath its peculiar Scent , that bread doth give Such strength to Man , so that he cannot live VVithout it long ; that Cloaths do keep us warm , Lest that the Cold should do our Bodies harm ▪ VVhat care can Nature take ? can she provide ? For all things living ? or how can she Guide This Great Creation ? and in Order keep All this vast Bulk ? and when we be asleep Doth she watch o're us ? or can she defend In time of danger ? on a sudden send ? A speedy help ? that 's void of Life and Sence ? It is in vain to expect Providence From such a one : did she make Earth to hang 'I th open Air ? when all the Angels Sang Aloud for Joy , and clapt their Heavenly Wings , To see how God in order plac'd all things VVherein they keep : and in that order stand , E're since that day that Heavens mighty hand First plac'd them there : with what equality , Both Sexes in all things produced be , Men , Beasts , and Birds , and every kind of thing , VVhich do by Carnal Copulation bring Their Young ones forth : there is not any lack Of Male or Female , Nature unto wrrck Long before this VVorld run . ( It is not she , That can appoint what every thing shall be , VVhen in the VVomb it s put ) if she were left To Guide her self , she soon would be bereft Of all her Children : She 'd not long remain , But to a Chaos quickly turn again . How many thousands with their Lips confess The being of a God ? who neverless Are perfect Athiests ? for they him deny ( As well as those who openly defy Their Great Creator ) for to wish a Curse Upon our selves , how can the Devil worse Deprive us of all hopes ? for how can we ? At that Great Day expect to Saved be ? Pray to be Damn'd ? and in this time of Grace , Defy Salvation , and in Heavens Face In Scorn to Spit ? is such a horrid Sin , ( Though in this Age too many live therein ) The Devils dare not own : they would be glad That any gracious prossers might be had VVhereby they might be Sav'd , though all in vain . Nor can we Read the Devi's do blaspheme Gods Holy Name : or any where deny , Their Great Creator , but doth give the Lye To every Athiest : for they fear and quake Like Aspen Leaves : with horrid tremblings shake And do believe a God : when on a Flame , He sets this World : then his most Holy Name VVill be admir'd , every Athiest then Unto his praise will freely say Amen . FINIS . LONDON , Printed by E. 〈◊〉 for for Thomas 〈◊〉 Book Seller 〈…〉 Notes, typically marginal, from the original text Notes for div B03288-e10 Contrary to the Nature of the Element . Mark tris . Nothing can make it self . Observe this & believe . Gods infinite Power . This utterly convinceth the Athiest , for by Nature it is impossible . The practicall Atheist . That execrable Oath . Against Blasphemy . 
A60211	----	The origine of atheism in the popish and Protestant churches shew'n by Dorotheus Sicurus, 1648 ; made into English, and a preface added by E.B., Esquire. Origo atheismi in pontificia et evangelica ecclesia. English Crenius, Thomas, 1648-1728. 1684 Approx. 71 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A60211 Wing S3756 ESTC R6868 12088163 ocm 12088163 53796 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A60211) Transcribed from: (Early English Books Online ; image set 53796) Images scanned from microfilm: (Early English books, 1641-1700 ; 823:24) The origine of atheism in the popish and Protestant churches shew'n by Dorotheus Sicurus, 1648 ; made into English, and a preface added by E.B., Esquire. Origo atheismi in pontificia et evangelica ecclesia. English Crenius, Thomas, 1648-1728. E. B., Esquire. [14], 25 p. Printed for Walter Kettilby ..., London : 1684. Reproduction of original in Huntington Library. On caption title page: "Translated out of Latin." Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Early works to 1800. 2006-08 TCP Assigned for keying and markup 2006-09 Aptara Keyed and coded from ProQuest page images 2006-10 Jonathan Blaney Sampled and proofread 2006-10 Jonathan Blaney Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE ORIGINE OF ATHEISM IN THE Popish and Protestant CHURCHES , SHEW'N BY DOROTHEVS SICVRVS , 1684. Made English , and a Preface added By E. B. Esquire . LONDON , Printed for Walter Kettilby , at the Bishops-Head in St. Paul's Church-Yard , 1684. THE TRANSLATOR TO THE READER . THE Author of This small Piece is altogether unknown to me , and as to the Name I suppose it is a made one ; because neither the place where it is Printed is expressed , nor the Printers name . I conjecture the Author of it to be a Calvinist , by reason of his great kindness for that Religion , as appears in his Title page , and throughout the Book , calling it every where the Evangelical Religion . Besides , in the beginning of the Third Section he falls very sharply upon the Lutherans and Arminians , as if none had been guilty of the Crimes there charged but they . But be this as it will , I am much better assured the Book was Printed beyond the Seas and imported into England , both by the Paper , Print , and Person of whom I had it . I have taken the pains to turn it as well as I can into English , because I conceive it may be useful to some of my Countrey men who cannot read it in the Original ; and if I should happen to be mistaken , the wonder will not be great . And yet I cannot forbear taking a little more pains with it before I know what shall be the event of that which I have already undergone , because I conceive there may be many other Causes of the encrease of the abominable and comprehensive sin of Atheism besides those my Author hath mentioned . It has been observed by many Learned men who have reflected on the tempers of the several Ages of the World , that the more ignorant times have been strongly prone to Superstition ; whence , I suppose , was taken that common Proverb , that Ignorance is the mother of Devotion . There being no people so seemingly Devout as the Superstitious . It would make a man amazed to see what ridiculous things our Ancestors believed in the dark times of Popery here in England . No man can read the story of the Monk of Evesham which fills three whole leaves in Matth. Paris , wherein is a very exact account of all the Pains and Places of Purgatory . Or that in Gulielmus Newbrigensis concerning the two Green children that were found at Wolpet in Suffolk , and came out of St. Martins Land , where the Sun never shines , and where they never see any greater light than that of a twilight , &c. I say , no man can read these passages in men of that great capacity that they were of in comparison of others who lived in the same times , but he must admire the credulity and ignorance of those Ages : and if the great men and Scholars could swallow such things , we may from thence conjecture how large the Faith and Belief of the meaner people was . On the other side , the Age of Augustus ( in which times our Saviour took upon him our Nature ) were , as Learned , Polite and flourishing times as ever hapned since the Creation of the World ; but then they were the most corrupt too in point of Manners , and the most Atheistical in point of Belief . That they were Learned will appear to any man that shall read the Works of Cicero , Livy , Virgil , Horace , Josephus , &c. And we may be assured that all the more Antient Greek and Latin Books which are since lost , were all then extant , and how much the Romans in that Age envied the Grecians the reputation of Learning will thence appear too , tho' as Ammianus Marcellinus acquaints us about three Centuries after they became wholly careless of Books and Learned men , Bibliothecis in Sepulchrorum ritu in perpetuum clausis , Their Libraries being like Sepulchres shut up never to be opened more . And a little higher . Pro Philosopho Cantor ; & in locum Oratoris Doctor artium ludicrarum Accitur , They entertained instead of a Philosopher a Singing man , and instead of an Orator a Teacher of Ludicrous Arts ; but that it was not so in the times I mention , is apparent from the great number of excellent Books that were then written . But then the same Books will sufficiently acquaint us with the Vniversal corruption of manners that then raged throughout the whole world ; and God be praised , tho' our times seem to be equal in Learning , they are not yet so bad as those were , in point of Morality . Nor did Atheism and her Sister Hypocrisie rage less in that Age than debauchery . The Philosophy that was then in Vogue was the Epicurean , of which Sect most of the great men of Rome in those times were , as the Sect of the Sadduces prevailed upon the great men of the Jewish Nation at the same time which was not much better than the Epicurean Philosophy being but a sort of disguised Atheism . Nor was the covetous , ambitious , insolent and factious Hypocrisie of the Pharisees , less odious to God , and mischievous to all true Religion , than the contrary sin of Atheism ; as appears by our Saviours conjoyning them always in his severe reprehensions and threats : and I doubt not but much of the Impiety of that age sprung from mens observing the Vanity of these outside Pretenders to piety , and that in meer abhorrence of their Villanies many run into the other extream . Because it may seem a little strange to most men that these two effects should spring from such unlikely causes , I will presume to offer something as the Causes of them , tho' I shall perhaps please no body but my self by the attempt . As to the first , Ignorance alone never produced any Devotion in any man. But because in every Age God has exerted and manifested his Power and Providence ; those times that had least Natural Philosophy in them have attributed to him not only all those great things which he in reality did to demonstrate his Power and Care of men , but all those Works of Nature too which they could not understand , such as Eclipses and the like : by which means men became so Credulous that they easily believed any thing that was told them for want of ability to discern Truth from Falsehood , and others that were more Crafty did work upon this temper and drive on the Cheat for their own advantage , still more and more deluding the Superstitious and fearful , that they might increase their own Wealth and Power by their needless Superstition and foolish fear . But on the other side in those times in which Natural Philosophy hath flourished , men being by that enabled to search into the Natural and Second Causes of things , have many times from their discoveries concluded , that there was no God , but that all things succeeded in a Regular and Natural course ; and if there happened some things which they could give no account of , they either disbelieved them , or thought there was a Natural Cause tho' they could not for the present find it out . Again , the strange , and to men unsearchable order of the Divine Providence in the Government of the World , has to Learned Men and Ages , been very productive of Atheism ; it is observed by Lactantius that the prosperity of the Wicked , and the misery and affliction of the Good and Virtuous was the thing that gave Epicurus the first hint of setting up his Atheistick Philosophy . To which if we please to add the pride of men who would be thought to understand every thing , to have no dependance , no not upon God himself ; and to be under no restraint or aw : It will somewhat mitigate the wonder . St. Paul observeth that Knowledge puffeth up . And there is nothing so certain as that the most Learned and prosperous times which have ever gone together have been the most proud and insolent , and forgetful of God and all Goodness , despising all Religion and Vertue ; whereas on the contrary , times of great Afflictions , Wars , Famines , Plagues , and the like , teach men their imbecillity , make them humble , and shew them how miserable and helpless they are without a God to protect and provide for them ; and I do truely believe that more of the Atheism of this and all former Ages have sprung from the Pride and Security of men who thought they stood in need of no God , by reason of their wealth and greatness , than from any other cause whatsoever . Prosperity is not only the cause of Pride but of Sensuality and of all other sorts of debauchery ; men that have Wealth at their command , and leisure and liberty to imploy it as they please , do too often make a very bad use of it , and when they have multiplied their sins against heaven till they can scarce hope for Mercy from that infinite goodness that dwells there , and debauched and corrupted their Natures , that they have but little more of a man than the shape and speech left , they then begin to think it their interest that there should be no God to punish them : and so endeavour to perswade themselves and others that indeed there is none . And I am perswaded , God in his Justice gives up many of them to a mind void of Judgment , so that they become uncurable to all but God ; and that they are almost as miserable as the damned . To all this give me leave to add one Cause more that seems almost peculiar to our times , the Factions and Divisions in Religion , and the fierce disputes , and fearful wars and devastations that have happened thereupon in Christendom , within little more than a Century of years . Those men that are not very fond of Religion being in these disputes and quarrels a kind of Lookers on , have remarked both the great mistakes and foul play of these Contenders , and have sometimes been able to satisfie themselves that both sides were in the wrong , and have much oftner suspected they might be so , and have from thence drawn one general Conclusion , that perhaps all this bustle was about a thing that had no real being in the world . And of those that have been engaged in Parties in these horrible Broils , I doubt not but when they have seen things fall out quite contrary to their expectation , tho' some have thereby been weaned from the world , and from thence have inferred how vain it was to put their trust in man or any thing else on this side the grave : yet others have turn'd Atheists , and called in question both that God and Providence that governs the World , because things did not go just as they expected they should . The very difficulty of chusing the true Religion , amidst the various and contrary pretences , hath made others turn mere Atheists to save themselves the trouble of examining their several pretences . The very weariness and dissatisfaction that others have met with in frequent changing their Religion have reduced them at last to a perfect indifference for all , and some have taken sanctuary in down-right infidelity and Atheism . The abominable Hypocrisie of the late times when all the Villanies that men could be guilty of , were ushered in by Fasts and Sermon upon Sermon from morning till midnight with a prodigious Zeal , and no less apparent Knavery and interest at the bottom , have had a very ill effect upon others , and made them conclude against all Religion for the sakes of these wicked Pretenders to it . The horrid perjuries and abominable deceptions which have of later years been practised by our pretended godly men , have had their share too in this mischief . When there have at any time happened differences in Religion , they have not only excited men to use the utmost of their Reasons and Learning against each other , but Passion and Wit too have found their admission , and the bitter Sarcasms , biting Jeers , and sharp Scoffs that they have made use of each against other , have by degrees made all Religion cheap and contemptible , and exposed both the parties to the scorn of their common Enemy , and especially of Atheists . A man that shall reflect seriously on all this , will hardly wonder that there should be so much Atheism and Impiety as there is , but rather that there is any thing else to be found amongst us ; and certainly if the Notion and Sense of a God were not woven into the Nature of Mankind , and engraven so deep in his mind , that it is utterly impossible totally to deface it : And lastly , if God himself had not interested himself for the preservation of Religion , it would , it must have been long ere this time totally extirpated . Religion and Civil Government do mutually support each other , he that has no Religion , deserves no Faith nor Trust , he that does not fear God truely , will never honour his King heartily , nor serve him stoutly and faithfully . It has not been much regarded perhaps , but there is nothing so certain , as that a Ranting , Debauched , godless Gallant is the worst of Subjects ; if it were possible he could be faithful ( which when it shall become his interest to be otherwise , is not to be expected ) yet his Crimes are infectious , and he carries Gods curse where ever he goes . I grant he that will rebel against his Prince for Conscience-sake is a dangerous Subject , but then he that pretends to be Faithful and Loyal without it , is no better . Now this is another ill effect of our Divisions , that whilst some are seduced by Ill Principles into disobedience to our Laws , and hatred of the Government ; others have taken the liberty to vent another sort of Principles that are destructive of Humane Society , Virtue and all Government both Civil and Ecclesiastical ; so that betwixt them both we are fitted for Ruine . Now both these insufferable mischiefs have been spread and propagated by the Liberty of the Press , which hath Midwiv'd into the World a number of Atheistical debauched Books as well as Factious and disloyal pieces ; and the former of these are as destructive to Government as they are to Religion and good manners , without which no Government can subsist long . And now to apply all this to my purpose , I say , the worst thing that can betide a man on this side Hell , is to be given up by God to vile and base Affections , and that which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the hatred of God , which is the forerunner of Atheism , is the worst and basest , the most devilish affection that can take possession of a man , but yet is too frequently the effect of Debauchery , Schism , Inconstancy and neglect of the Service of God , and therefore it is the interest of all those that have any spark of Goodness or Virtue left , to desert the paths that lead to this Precipice , to abhor all that company that may lead them insensibly into this Gulf of eternal Ruine , and destroy all their Reputations and temporal happiness into the bargain . 2. That it is the interest of all that are exalted to any places of Power and Profit , that have any share in the Government to be as tender of Religion as of the Apple of their Eye ; to discountenance Debauchery and Immorality , and especially Atheism , Blasphemy , Perjury , common Swearing , &c. to the utmost of their powers , and however never to employ or trust men of infamous lives or wicked Principles . 3. That it is the interest of all men to endeavour to put an end to our Factions in Religion by all the Lawful means that can be thought of . 4. Seeing all these miseries I have expressed have sprung from the abuse of Liberty and want of the execution of good Laws , and that we see whither a licentious freedom will at last lead us , let us heartily submit to the necessary restraints of Discipline and Government and dread no slavery like that of being the bondmen of Lust , and the drudges of the Devil . And as to our Dissenters , I desire they would seriously consider the State of the Churches beyond the Seas , of which this Author hath given so exact an account , and then reflect upon the little good they have got or done by all their oppositions to that Religion which God by his Providence has established amongst us , how many horrid sins they have been guilty of under the mask of Religion , and perhaps more out of ignorant Zeal than intentional Wickedness : and lastly , how deeply they are concern'd in the Guilt of all the Debauchery and Atheism of the present Age , by weakening the force and abating the reverence that is due , and in all probability would otherwise have been paid to our Civil and Ecclesiastical Governours . And because the very root of all our Divisions is a quarrel about our Ceremonies , I desire , they would reflect seriously upon the last Section of this discourse , and if they cannot be satisfied with the proceedings of their Superiours , yet at least to abate somewhat of their hitherto inflexible stubbornness . And because the sence of Foreigners is like to be more prevalent with them , than that of English men who are suspected to be interested , I will give them for a Conclusion the sense of a Learned French Protestant in the same case . The person I mention is the Author of the History of Calvinism and Popery in Parallel , or , an Apology for the Reformers and Reformation written against M ur Maimbourg's History of Calvinism , part . 1. chap. 20. It is fit to be known in the first place that We , ( saith he ) would not enter into a Schism with a Church , nor make any great controversie for a small number of Ceremonies : which being of no great use , do yet do no great injury to Religion ; and for this Cause we cannot but be concerned to see a number of good and devout people beyond the Seas , out of an excessive Zeal for the simplicity of Worship , divorce themselves from the Religion Established by the Prince and State , because of a few Ceremonies of small importance , the use of which they will not endure . Schism is the greatest of all evils ; and if it were true that these Ceremonies did some harm ; yet they can never do so much mischief as the scandal of Separation and Division do . But yet after all this , I believe these Ceremonies are innocent , and that these men are very imprudently offended at them . This Gentleman is no friend to Ceremonies as appears by this , and in what follows is very importunate with our Governours to lay them aside in favour of the Dissenters ; and yet he cannot but call the Separation made on that account a Schism , and an imprudent and scandalous one too , and pronounce our Ceremonies innocent , which is enough to condemn our Dissenters , and make them liable to answer to God and Man for all the misery , sin and bloudshed that have already hapned in this quarrel or shall hereafter happen . And if the little Religion that is left in the World do with so much difficulty maintain it self against the Atheism that grows upon the age , now that the Established Religion is defended by Laws , made venerable by a few innocent Ceremonies , and the Countenance of our King and Government ; I leave it to all men to judge what would follow upon the breaking down our Fences , and exposing it naked and without Authority to all that please to put a helping hand to the pulling it down . THE ORIGINE OF ATHEISM Both in the Popish and Reformed CHURCHES , Shew'n by DOROTHEVS SICVRVS . Translated out of Latin. HE that shall compare the Present Times with those that are Past , shall hardly fall upon an Age of more solid Learning , excellent discourse , or ingenuous Arts , than the Present . But then alas we find by experience , that there was never any thing so great but it left room for its own Ruine : for by how much the more , Learning and Arts have spread themselves , into so much the narrower bounds is Piety contracted ; so that while the number of Learned men increaseth , that of the Pious is daily diminished . Not only the Jesuits , but the Members of the other Orders , though despised by the former in comparison of themselves , do abundantly shew that the Church of Rome is replenished with many Learned men . Hence many have admired how it should come to pass that this Religion which is composed with so strict , superstitious , and artificial a respect to the well-being and Polity of the Pope and Jesuits should not only abound with Atheists , but even seem to be the source of Atheism it self . Those famous men , the Elegant Theophilus Spizelius , the Religious Anthonius Reiserus , the once most Reverend Joannes Mullerus , the Zealous Gisbertus Voetius , the Learned Josua Arndius , though they have otherwise at large discoursed of Atheism , yet they do not touch this business . But to him that rightly considers it , the thing will not be obscure : for Italy where the Seat of the Popedom is , produceth sublime and active Wits , who when they grow up , accustom themselves to humane Learning , History , Criticks , Politicks , and those other studies which belong to Publick affairs and the secrets of State , who in the mean time despise the studies of Piety , Scripture and Divinity as mean and easie things which will contribute very little to their Reputations in the world . And altho' Petrus Bembus is long since dead , yet there is still some or other of the number of the holy Cardinals and Bishops who can suggest seasonably to a young Divine , intent upon the Bible , that those trifles do not become a grave man. So that these are only Divines in name , while they pursue the aforesaid sorts of Learning , or any other rather than Theology ; esteeming it fitter for men of small capacity , and their Curates , than for men of those Elevated parts they are of . The Jesuits whose supreme Law is their Interest , do here dexterously lead their followers ; for being weary of Divinity and in our times very ignorant and unexpert in it , they are very anxious and careful in the cultivating the Arts of Administring publick affairs to their own Ends ; raising and fomenting Wars , searching into the secrets of State , deceiving the minds of Princes , in finding out curious things , and such as may best serve to divert the Court Ladies , and in conveying Gun-powder with a Godly simplicity under Kings ; and in other such like mysteries proper to this most useful sort of men . They will not like their Predecessors be troublesome to Printers in the publishing Commentaries and discourses on the Bible , they have their Pererius , Bonfrerius , Cornelius Alapide , Jansenius , Lorinus , Estius , Justinianus , Masius , Sanctius , Pintus and Tirinus , and those that take pleasure in them , may make use of them , and they who having nothing else to do , may write more . The present life needs other studies , Jeremias Drexelius and Carolus Scrivanius have written enough for Devotion : Now let the Italians help the Italians , the books of Nicolas Machiavel , and the discourses of Trajanus Boccalini on Parnassus are to be now imployed . The present Pope sets a good example to the Universal Church ; who that he may seasonably and prudently curb the forces of the great Turk which hang as a cloud over Italy , the Seat of the Popedom , spares neither Councel , Labour , nor charge , that not only Vienna may be delivered , but also that the Wars may be continued against the Turks by the Emperour and his Confederates , and not be hindred by the French King. But then how the Great men , Kings and Princes should be induced and persuaded to the true knowledge of Jesus Christ , and the study of Piety and good Works , and diverted from Adulteries , the too great oppression of their Subjects , from coveting that which is not their own , from rash and unjust wars ; these belong to others , and not to the Pope , though he be reputed the supreme Bishop . The Popedom is now upheld by Arms , and all other things are trifles . I grant the Church of Rome hath not had a better or wiser Pope than the present is , in this last Age. But then all that love the Christian Religion and Christ , cannot digest this ; that he so carelesly connives ( that I may represent it smoothly ) at the manifest and apparent sins which strike the eyes of the whole world , of his most Christian , most Catholick Kings , and the Protectors of the Faith , and yet this good Pope , if compared with others , does not once frown , but clearly dissembles at all things , lest he should lose his Authority , his Revenews , and his very Kingdom ; which is not obscurely aimed at by some body . I know not whether it be the part of a wise man to retain the antiquated custom of sending Consecrated Clouts and Blankets , with the great peril of his Reputation , and in the mean time be too Prodigal and careless of the Episcopal Correption and Admonition to the performance of our duties , the amendment of our Neighbours , and lastly of all those things which tend to the good of some whole Kingdoms Some esteem the dela●●… of this Pope in the conferring the Cardinals hats , and other Ecclesiastical promotions as a principal part of his wisdom ; nor do I deny that there is in this a secret which I can easily conjecture the cause of : but to dispose of them at the Will and Recommendation of the Lord Protector of the Faith ( which new title is now on the Anvil at Rome , perhaps without the consent of the King of Poland ) the Duke of Lorrain , and the Count of Starenburg , may seem to the wiser part of mankind too too profane and remote from the Divine and Apostolical prudence . Alas whither does the Pope fall ! how barefaced does Atheism approach this man ! These great men have excellently plaid their parts against the common Enemy , and done that which becomes such persons , and therefore the Pope is bound to prefer their Clients , and those they recommend , in the most Holy Church redeemed with the very blood and Torments of Jesus Christ ? that so the Body and Spouse of Christ may pay that debt which the King of Italy owes to these Noble men for preventing the dangers which threatned his kingdom . But thus our Lords the Popes do always proceed where they dispose of Ecclesiastical preferments according to the pleasure of great men , whatever becomes of the Edification and Salvation of the Church and its Members . II. The Youth of that Religion in the mean time being seasoned with these studies and examples ( if they have any , and have not forgot and lost all in the Camp , ) is imployed as occasion serves in those offices which become void , and pursues the same course of life ; for the Church and Church affairs are either committed to some Curate , who is for the most part very ignorant , or are managed by these men so carelesly and negligently that they seem to mind nothing less . They are wholly taken up with the sublime Speculations of the Mathematicks , Criticks , the secrets of Polity , the Rights of Majesty , &c. but they have either never tasted at all , or lapt like the dogs in the Nile , the Institutions and Compendiums of Divinity , the methods of Doctrine , and the Expressions and Phrases of the Bible and approved Classick Authors ; in the interim they are unconcern'd for the truth of the Religion of their forefathers , and never attain the knowledge of the Roman Catechism , in the course of their whole lives ; being oppressed with a multitude of Beautiful books , which tend more to their Reputation and Advantage , and the burthen of other affairs . I have seen many Libraries where the Catechism was not to be found . And from thence it proceeds that it is so scarce amongst them that I could not without much difficulty get a Copy of it for my own use . And thus they live from time to time till some Calamity , Temptation or disease awake them , and separate them a little from those vain tho' sublime studies , and then in their distresses they seek solid comforts , correspondent to their great Wits . For as for the Mass , the Invocation of Saints and Angels , Purgatory , the infallibility of the Pope of Rome , and the rest of those Whimsies they keep them in View , but like Learned men despise and scorn them , as not built upon so much as a rational foundation : for without doubt he must be rather an Ass than a Learned man , that should from his heart believe these fooleries . They either have not the Works of the Reformed Divines , or the Pope and Inquisition will not suffer them to read them . For they so severely prohibit the reading of them especially in Italy and Spain , that they will not suffer their own Answers of our Books to be publickly sold , lest men should detect the weakness and falshood of their Superstition , from the opposite Arguments and their frivolous Replies ; tho' all our Arguments , according to the custom of these men , are represented with the utmost disadvantage , being mutilated , lamed , feigned and falsified ; which was observed long since by a Learned man Edwin Sands . These men , I say , being overtaken by Temptations , examining the whole frame of the Popish Religion , as such , with their acquired and experienced Judgment , find at last , that it is nothing but a pack of meer frauds , introduced of purpose to delude the silly Rabble , preserve the Majesty of the Pope , and uphold the Monasteries , and in them especially the Idle , Lazy Jesuites and Monks . Which things being thus dissected , and survey'd with great care , the summ is easily cast up , and is no more than this , All Religion is a meer cheat , all seek their own Advantage , some directly , others obliquely , What if at last in truth , there is no God ? for I am fully convinced , that no man of good Learning and sense , ever entered the Roman Church for the sake of Religion , and the quieting of his Conscience without any other bye-ends : for the chiefest parts of Popery are so contrary not only to the Scriptures , but to common sence almost , that they are forced to patch up a parcel of Fables and Traditions of all sorts to recommend them to the most rude and ignorant part of the People , which yet they will scarce allow to be true ; from whence it comes to pass , that they can neither understand nor teach any thing of more certainty than these false Principles , which yet is absolutely necessary here , when the Salvation of the Soul is under consideration , and the business is to be transacted with the most perfect Rhetorician , that is , with our own Conscience , where there is need of the most certain maxims to enable us to resist the Devil , when sin or our own Conscience of it tempts us . For in matters of Faith , we cannot effectually make use of any other testimonies than those of the Scripture , nor can any invented reasons be brought , which the Animal man shall not find to be such , except those of God. Therefore the Scripture , because it only is certain , doth most instruct and confirm the Conscience . If any thing besides this is feigned , because it is uncertain , it cannot secure and quiet the Conscience . And thus far for the present of the Popish Religion . III. I come now to the Protestant Churches , and here if they who call themselves the Reformed Lutherans and Arminians , did as much abhor and detest the thing , as they do the name and profession of Epicures and Sadduces , they would be no less careful of abstaining from Vice , and industrious in the exercise of Virtue and Piety ; than they are now obstinately engaged in the wickedness and debauchery , and an impious course of life . Nor would they be less careful of keeping of Commandments of the Best and greatest God ; than they are now fearless of the Deity . But to speak the truth , almost all of us do rather fear the Envy , and detest the Name , than bear any Aversion in our minds for the thing , which would otherwise be testified by our Lives , Actions , and Manners . For what shall I say ? as I live , and as I desire Christ should shew me mercy , I am ashamed and grieved to speak how we live . Can they believe the Immortality of the Soul , who live little better than beasts ? or can they be throughly perswaded that there is a reward laid up in Heaven for the Righteous , a punishment appointed in Hell for the Wicked , who scarce fear to break the Commandments of God in any thing ; as if they thought GOD were an empty and vain sound , and that their Souls should perish with their Bodies ? and altho' we should grant that there are some who fear God , and doubt not but he will assign Rewards and inflict Punishments according as every man has deserved , yet they are certainly very few , and scarce so many as the gates of Thebes , and the mouths of the rich Nile : and yet how much less is the number of those whom the dread of the divine Justice can reclaim from Wickedness and mischief , or perswade to amend their lives ? but what need is there of many words ? No man vigorously pursues heavenly things despising humane , no man is sensible of the Anger of God against sin , no man changes his Vices for Virtue , no man cures his offences committed by the least acts of Charity , no man is recalled from Baseness by Modesty , or from sin by the fear of God ; the lives of all are so polluted with great and abominable crimes , that I need say nothing of the less and almost daily faults ? IV. For altho' if we will judge rightly , Luxury is the fault of every Age , the over sumptuous expences in Diet , the excessive magnificence of Dinners and Suppers , Surfeits , Revellings , Whoredoms , Adulteries , Violence , Injustice , neglect of good manners , and the like ; are charged , as Seneca observes , by the men of all Ages upon their own times , nor was there ever yet any Generation of men without faults : and as the same Philosopher goes on , of this our Ancestors have complained , we do , and our children shall ; that the Manners of men are totally subverted , Villany reigns , and the affairs of Mankind go on impairing and descending to all manner of Crimes : yet to speak but the truth , in this Age of ours , the liberty of committing any Villany is encreased to a prodigious height : The neglect of all Order and Discipline , the Pest and Corruption of good manners , and whatever else of Vice , impiety and turpitude can be conceived , have all of them so prevailed , that Impiety and Atheism do almost seem to have invaded the lives of men , and to have erected their kingdom in Christendom ; and to conclude , there seems to be but little liberty allowed to Laws , and the utmost that is possible to Lust . I durst Averr , that in this corrupted and debauched Age , all sorts of wickedness have prevailed to that degree , that it is scarce possible to add any thing to it , nor does any improvement seem possible . For what sort of Wickedness and Villany is wanting , which if it were supposed to be thrown in , would make our times worse and wickeder in any part ? seeing we are come to this , that we cannot endure to be told of our Vices , nor patiently bear the reproof that we have justly deserved , or if there be some few that can endure it , yet even there , according to the Proverb , we do but sing and tell stories to the Deaf . Either I am deceived with the Tragedian , or this is not the way to Heaven . Alas , alas , what is become of Christian Piety ? V. But omitting unprofitable complaints by which we shall gain nothing , or very little , having thought very often with my self , from whence this foolishness , and vast and boundless Calamity could proceed , I resolved at last to inquire into the causes of it , and why we should go on so inconsiderately , negligently , and as it were , with our eyes shut , in a thing of that nature , that only our safety depends upon it ; but it may seem to be safety it self . For the causes of this mischief being once found out and published , it will not , ( as I conceive ) be difficult afterwards , to find out some remedies for this evil , which if they prevail not upon the obstinate , what hope is left I know not , and whether there is any or no , God only knows . VI. And in the first place , I conceive , the principal and chiefest cause of this , to proceed from the neglect of Youth and Schools : for in the first place , and before all other things , Magistrates ought to take care that parents should educate their children well , and tincture them betimes with Christian Piety , the knowledge of Jesus Christ , and holy manners . And certainly it is very much the interest of all Christian Societies , that both the Civil and Ecclesiastical Governours should take care that the Youth be rightly and devoutly educated , both by their Parents and School-masters and Tutors in the University , because in this does almost the total safety of any Community consist , and therefore they ought to be very diligent to see that these men do their duties in the Religious instructing of their children , and in the improving their Scholars and Pupils by an excellent discipline . If this had been done or might yet be taken care of ; certainly , Atheism and Vice had never grown to that height they now are at , and without this , no Laws will effectually prevail . For whereas Laws punish Villanies that are already committed , a good Education prevents the perpetration of those crimes that may deserve a chastisement ; and whereas Laws correct Vices , Education restrains them , from whence we may take our measures to observe how much greater efficacy is in good Education , than in the best Laws . That I may not add , that those who are ill brought up , do afterwards put off all fear and reverence of those Laws that are made to punish crimes . And therefore this was always one of the first cares of prudent Magistrates ; not what penalties they should inflict upon lewd and wicked men , but how they might prevent their Subjects from doing ill things . And because they thought the most likely way to effect this , was to accustom their Youth to live Well and Religiously from their Infancy , and to see that their Parents did Institute and Educate their children as they ought , they esteemed it no small part of their duty to take care of it . But how careless the Dutch parents are of performing this duty , and how indulgent and remiss they are towards their off-spring , is known to every body . Their children accustom themselves to delights and pleasures from their tenderest years , neither do they abstain from filthy and obscene discourse , or impious and blasphemous words against God. They wear Silk and rich cloaths of various colours , Military ornaments , Ingraven Breast-plates , foreign habits , and great sleeves : they do all things fiercely , confidently and impudently , and nothing with modesty and shamefacedness ; they revere not their Parents : for here , to the amazement of all men , the children have acquired an absolute dominion over their Parents , and are in possession of a liberty not to reverence the Ancient , nor bear patiently with their equals ; and to conclude , they do not so much desire as in fact shew , that they can do what they list : they are neither deterred from evil by the reverence of men , nor fear of God , of which last they scarce ever heard : they take no notice of Religion and Piety , and less of Virtue and Honesty . And to what purpose are many words ? Parents in our times do so corrupt their Children by their own lewd examples , that they cannot correct them with any Authority : for he that teacheth that in his own manners which he detesteth in his children , accuseth himself of his own crimes , whilst he chides them for theirs . With what face I beseech you , can a man blame his child which he hath corrupted by his ill example ? when yet notwithstanding a Parent ought to speak nothing before his children , which is not fit to be spoken , nor to do any thing that is indecent or dishonest to be done : but should rather live so honestly and religiously , that his children may propound his way of living as a pattern to be imitated , and by his example , as in a glass , learn from their Infancy what to pursue and what to avoid . Let Parents therefore remember that they are under a necessity of living well and honestly , and to take the utmost care that not the least footstep of disorder and turpitude may appear in their lives , that they may with the greater Authority correct the manners of their children , lest those vices they reprehend in them , should be found in themselves , and so their reproofs lose their weight , and by their own defaults the Authority of a Parent should become vile and light with their own children . VII . And now when children are grown up and fit to be disposed of to Masters , to be especially then accustomed to all right and honest Actions ; and be instructed in Piety , good manners , and learning : what then ? Why I am both ashamed and unwilling to speak , but yet I will do it , rather because I must , than because I would ; and in the first place , there is hardly any Schools to be found with us , but then how few good Schools in Curland , Lithuania , Livonia , Swedeland , Denmark , in the Dukedom and Marquisate of Cleave , and in other Countries professing the Evangelical Religion , God knows , I found in my travels ? yea , and how few of those which are to be found in Holland , can bear the scrutiny of Religious and Pious men , who seek the welfare of that Common-wealth , and of Religion , without any respect of Persons ; many besides my self can be my witnesses . Without doubt our Religion had made a greater progress , if we had taken care to found more Schools . For , we can never ascribe the great barbarity and ignorance of the Boors of Livonia and Curland , that I may not call it their Atheism , to any other cause than the want of Schools . And the Devil and his Instruments did not in any thing so much contradict the Eminent Lord John Fisher , Superintendent general of Livonia , as in his introducing Schools and Catechising . And the Lord Spencer , and Lord Horly , have since experienced and perhaps do still experience the like Diabolical stratagems , these excellent men being the greatest of all Enemies to their kingdom . The Jesuits have learned more wit at our charge , and our neglects have afforded them a very plentiful harvest . But that which is yet more wonderful in this business is this , that those in whose power it is to Erect Schools in the Villages , altho' they have children of their own , which for want of Orthodox Masters they are forced to commit to the Jesuits , and so run upon an apparent and visible mischief ; yet these , upon certain unknown private and domestick interests , hinder the effecting this most excellent and salutary counsel by all manner of ways , upon certain and frivolous pretences . I do very much fear that in the great day of Judgment the famous and excellent virtues of the Heathens will condemn our base Avarice and improbity ; especially the Charity of Cimon towards the Poor , and the honesty , justice and fidelity of the two Cato's . VIII . But even where there are Schools , many Masters ( for I speak not this of all ) do but prepare the way for Atheism . For they for the most part that they may win the love of the children , and not offend the Parents , treat their Scholars too remissly and softly , and do as it were overmuch loosen the reins of discipline , neither restraining them from Vice by chastisement , nor reducing them to Virtue by good advice . The inquiry is not now , what a Master should desire in his Scholar , but the Scholar would have in the Master : They on the other side do not ground their Scholars in Christian Piety , instruct them in the fear of God ; nor form them to Modesty and the other Virtues . They think they have mighty well and faithfully perform'd their parts ; if they have in some degree instructed them in Learning and Arts ; but as for the knowledge of Piety , the sence of the Catechism , the Articles of Faith , with their foundations in Scripture , as no body inquires after these things , so no body delivers them , nor in truth can they ; the Masters themselves being very ignorant of those holy things . I confess some begin and end with Prayers , but with what fervour and devotion of mind it is not convenient to speak ▪ Nor do they as they ought , shew themselves innocent and affable as Parents , but remiss and dissolute as companions . And hence it comes to pass that the Scholars despise their masters , and become fierce and insolent , loathing all that is good , and of an insufferable stubbornness . IX . I wish the Ecclesiastical and Civil Governours could well consider the greatness of this affair , and in chusing School-masters would yield nothing to their affections , affinity , relations , domesticks , servants or maids , nothing to the recommendations or intreaties of their acquaintances , or even to mercy ; and certainly every body is not to be made a School-master , upon any bodies recommendation , seeing the Common-wealth is so much concern'd and interested to have good and Learned masters set up , who may inure the minds of children to Piety towards God , Humanity towards men , and adorn them with ingenuous manners and disciplines . X. And yet it is impossible to represent how careless men now adays are in this great concern . I remember in my Travels , I visited a fine City belonging to one of the States of Holland , where I knew a man who by the favour of the Magistrates , was constituted chief practick Physician of the place , and when his Pension would not maintain him and his Family , the Magistrates as an Addition to it , gave him the Government of their School , though he was utterly incapable of it , and very ignorant of those things that might fit him for that imployment . I speak nothing of the Book de Religione Medici , this is enough for a wise man. On the other side , the best and most Learned School-masters , who are of approved Lives , of commendable manners , and of a known diligence in teaching , scarce find any acceptance any where , the unlearned having so insinuated themselves in the friendship and acquaintance of the great men , and prevailed so far upon them , that they think none are so fit to undertake the care of teaching children as these , when they are not better fitted for it , than an Ass is to be a Musician . Nor can they teach any thing that is worth one farthing : so great is their ignorance , and yet they have an excellent faculty of concealing it . Who knows not of what force kindred , the marriage of a Kinswoman , or maid servant if it so happen , is in the disposing of these preferments ? and when by reason of their ignorance and want of experience , they find themselves destitute of that Authority which for the most part attends Learning : to counterbalance the reputation of the other School-masters who are in some places numerous , they do not only loosen the reins of discipline , that they may by that means increase their Schools , but promise marriages to some of the great men ; by which means they arrive at that reputation for Learning and Orthodoxy , that whereas before they were truly thought the most silly , wrangling heterodox fellows that could be , in a moment they become most Learned , Religious and Conformable . So much is the man changed ! I will illustrate this by an example after the School-custom ; not long since two Students were call'd successively out of the University of Konigsberg to undertake the Government of the School of one of the principal Cities of Livonia . The first of these by the marriage of one of the great Church-mens daughters , was promoted in the Cathedral Church without any difficulty , and laid down his School-masters place with great reputation . The latter , who brought with him a wife which he had married at Konigsberg , tho' he left no stone unturned , and was perhaps equal to the former in solid Learning , could never to this day attain the honour of being a member of the Cathedral Church , and I fear never , &c. Of so much greater value are women than men , that the husband shines by a light he derives from the wife . XI . Now when the School-masters suffer the youth committed to their trust , to be debauched and run headlong into all kinds of Wickedness and Villany , whose business it was with all possible care , industry and severity to curb their boldness and impudence , and correct their fierceness , petulancy and youth , prone to Luxury by seasonable instruction , admonition and chastisement ; what hope is there when they become men , and come to a greater age , of reforming them ! for when both their Parents and School-masters suffer them in all sorts of Vices , and let them do what they list , and never take any care to restrain their exorbitances , what wonder is it if they become unable or hardly able to live without those Vices which they have been accustomed to from their very infancy ? so does custom become a second nature . Nor is it at all probable , that he that has lived loosely , and ill in his youth , should become honest and sober when he arrives at manhood ; nor that he that was wickedly brought up , should be reformed when he is a man. So much is there in the habits that first are taken up by children , and confirmed by a long use . From whence comes it that there are so many Adulterers , debauchers of Women , Knaves , Drunkards , desperate and prodigal Spend-thrifts and Gamesters , so many Citizens contaminated with all manner of Villany and Wickedness , but from this one fountain of the ill and perverse Education and Government of Children ? for they that attribute the debauchery of the Age to the Reformation , do without doubt need Physick . That loose and impious Education and ill discipline , which is now in use added to the negligence and dissoluteness of the Magistrates , who are more intent upon their own private and domestick advantages than the publick good ; that I may make no complaints against the Princes of the World , must certainly bear the blame of all this Wickedness . Thus you have the first and principal cause of the present Atheism in my opinion . XII . And now I come to the next , which is the contempt of the Clergy and Church-men . I will not at large inquire into the Causes of this , nor whether many of them have not brought this disesteem upon themselves by their own faults : tho' it is not possible that our Clergy should not be vile in the eyes of men , while they see how basely and poorly they seek Church Functions and Preferments : how careless they are of their people , and unconcern'd for the Glory of God. Now I say , when men see all this , is it possible that they should not despise those who seek their own , and not the things of Jesus Christ ? And the very Clergy too , observe at time the small esteem the people have of them , as appears by their frequent complaints in their Pulpits , tho' they either know not , or are pleased to dissemble their knowledge of the Cause , as if they abhorred the remedy more than the disease , I will only add this , that the contempt of the Person , for the most part brings with it a contempt of the Office. Now how deep this is rooted in the minds of the men of this Age , no man can be ignorant . I remember I heard a person of no mean consideration at Amsterdam use these words , That he valued his Cat as much as he did his Minister . Thus did an Evangelical hearer speak of an Evangelical Pastor . If any that were not of the Established Church had thought a little under valuingly of them it might have been born , provided it had not been attended with publick scandal , because they have nothing to do with them , as S. Paul bore with the Athenian Philosophers , who call'd him Babler , and a setter forth of strange Gods : but when the Auditors who are committed to his care despise his Admonitions and Doctrine , as if they were too good and learned in the Scriptures , to be instructed by such a man , as it does not seldom happen that those who have wealth and power in the world , will hardly submit themselves to the Church-discipline and instruction : there I say , the contempt is not to be indured , because attended with the contempt of the Ministery , and tending to the great damage of the hearers . And to this purpose is that of the Apostle , let no man despise thee . For I cannot allow the Exposition of Chrysostom and others , who think that Titus was admonished to behave himself so , both as to his Doctrine and Life , as not to deserve to be despised . For altho' it is most certain , that integrity of manners does add to the Authority of the Teacher , and render his Doctrine more acceptable ; and that a good life , as Primasius saith , makes the Doctrine of more Authority : yet the very sound and sense of the words shew , that the Apostle here does not prescribe what Titus should do , but what others should not do . Joh. Crocius upon this place take it , that the Apostle did not here speak to Titus , but to the whole Church of Crete , and ordains , that seeing Titus was commanded to encounter with their vices and errors , and to defend the Truth and Religion , no man should be so prodigal of his Salvation , as to despise either his Person or his Office , or prefer himself before him , as better or more worthy . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used as is observed by S. Hierom. Witteberg . and Fr. Baldwin . Comm. p. 1501. B. signifies thus much . When any one being confident of himself that he is better than another , despiseth him whom he thinks beneath him . And as being above him in wisdom , thinks the inferiour person worthy to be despised . Therefore this is to be imprinted in the first place , in the minds of all that belong to the Church , of what Order or Dignity soever they are of , that they ought to be subject to their Minister , because all are sinners who stand in need of Instruction , Exhortation , reproof and Consolation , all which are administred by the Ministers of the Church , by the word of God commended to them , & therefore they are to be heard of all , [ as the Ministers of Christ , and Stewards of the Mysteries of God. ] But if there be any that will not hear , as the greatest part of the men of this Age will not , that they are not to be connived at , but to be rebuked with all Authority . As the Apostle directs in the last cited place out of Titus , that they may understand ( saith the grave Balduinus ) the Authority of the Ministery excells all worthly Power . We have already the heavy sentence revealed against these despisers , Luk. X. 16. Matth. X. 40. Joh. XIII . 20. But if there be any Drones and unworthy of the Ministery , let them be driven out of the Hive . But as to those who teach the true Doctrine , and Religion , and Catechise in publick and in private , and serve Christ and their people faithfully , without any vain hopes of lucre out of love : these I say , ought to have obedience , liberality , and reverence shewn towards them ; lest if we act otherwise , by the just judgment of GOD we should be left so far to our selves , as to maintain Seducers , Hypocrites , mercenary men ; those that are covetous of great Revenues , carnal men who are totally unfit for that spiritual work , idle bellies indeed of the Ministers of Christ , and such as wallow in the very mire of Pleasures and Riches , which hath already hapned , not only to our forefathers , but to some of the most flourishing Churches of these times , as we see with sorrowful hearts . XIII . The ill , tho' frequent way of Preaching gives us the third cause of Atheism . The first duty of a Preacher , is to set forth the Power and Nature of Religion , and the second is to perswade men to Faith and good works , as all agree who know what it is . For it is in vain to exhort those men who are ignorant of the force and nature of true Positive Divinity and Religion . But a great sort of our Preachers having only lightly touched , or rather for the most part totally neglected their Text , fall presently to the exhortation , which whoever does prosecute without the knowledge of Faith and true Religion , does but play the Philosopher instead of preaching Christ , as Philip Melancthon has plainly pronounced in this affair . I would not have the latter omitted , but I had rather they would much oftner handle the former . For seeing the Gospel teacheth many things above our Reason , it is not possible to know which is the true Worship of God and Religion , unless we know what the Gospel teacheth . Therefore he will do most good to the Church , tho' he will not at first be so acceptable as an English Moralist , who can best set forth the matter of Faith , which many either totally neglect , contenting themselves with inculcating the precepts concerning manners , without delivering the summ of the Christian Religion , or do only lightly touching it , and yet after all we wonder whence it comes to pass , that those that have so many years frequented our Sermons , being asked concerning the heads of the Christian Religion can give no account of them , when yet they never in all their lives heard much , if any thing , of them . I lament the misery of these poor sheep , but I shall never more wonder at the multitude of Atheists , and of those that are ignorant of all Religion . But in short , if the truth may be spoken , the greatest part of the Preachers never learned the Compendium and form of true Theologie ; and what more can be expected from such men ? But I know not how it comes to pass , that no Mechanick shall be suffered to exercise a Trade , who hath not spent a great time in learning of it . But all are suffered to preach without distinction or choice , nor do I at all regard the Certificates which are usually given to young beginners in some places ; for how , and at what price they are purchased of the Professors is as clear as the light . But Paul's precept was , that the Bishop should be apt to teach . And he only will be such who has a right notion of Religion , and has by the assistance of the Holy Ghost had experience of the force and power of it in the various events of his life . For as a builder first forms the whole building in his mind . So the teachers of any Arts , ought to have the whole Scheme of the Arts they profess to teach in their minds that they may be able to shew the beginning and Series , or order of all the precepts . But all other Arts , because they may be comprehended by reason may be more easily apprehended , whereas the Gospel which contains many things above , and against the judgment of reason , is not apprehended without difficulty , and therefore the Preacher is obliged to take the more pains that he may render the most obscure things plain . And he will then be able to do this , when he has possessed his own mind with a comprehensive knowledge of all the Doctrine of Religion before he begins to teach others . Therefore it will never be laborious or difficult to such a Preacher to invent what he should speak ; but rather his prudence is to be imployed in the chusing out of the great variety and plenty , what may seem most profitable and useful , for the whole Christian Religion is of a Divine Original , and being delivered to us in writing by the Prophets and Apostles , those writings are to be followed . Now in this , the first thing is , to understand rightly those things which he has undertaken to handle : for no man can clearly teach another that thing which he doth not throughly understand himself . That Verse of Horace is very common : Verbaque praevisam rem non invita sequentur . For unforc'd words wait on a well known thing . Nor does any man attain the knowledge of the holy Scriptures by study only ; but it is necessary that by instruction of the Holy Ghost he should feel the force of them in his own mind , and so be able by his own Experience and Practice to interpret them . The next things required in a good Preacher is , that he have a good way and manner of interpreting or expressing himself ; which is delivered in those precepts by which youth is instructed in Eloquence or Rhetorick . For no man can ever know the way of teaching well if he be not well instructed in Eloquence in his youth : and be very much , and a great while conversant with those Arts , in which the precepts of Rhetorick are contained . And then an Interpreter ought to know the Genius of the language , for the holy Scriptures have a certain peculiar Idiom and Phrase , which those that are not acquainted with it from their youth cannot understand . Nor is it enough to have some degree of knowledge in the tongues , but to enable a man to judge well , Logick and Rhetorick are of great use . Lastly , if he be able to draw a summ , or Compendium of the whole doctrine out of the holy Scriptures , he will then endeavour that the people also may comprehend the whole Christian Doctrine . The Primitive Church seems to have aimed at this heretofore , when she took such care , that the ignorant might be throughly instructed before they were admitted to Baptism , whom she then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Catechumens . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Catechise , doth not signifie to teach simply , but to read to a person , and make him repeat after the Teacher . And I wish the custom were retained in the Church , of exacting of every man once an account of the Doctrine ; for we do more diligently consider , and deeply look into those things which we are bound to recite in other words without changing the sense . The last cause of Atheism , we fetch from the total abolition of all Ceremonies , for we see that Religion was never more despised than in those Churches where there is no Ceremonies . For there is an absolute necessity of some external shews which may recommend and render Religion more August and Venerable to the common people , who are not able without them , to see into the greatness and dignity of this thing , and we ought not to undervalue that improvement which children make while they Sing the Psalms , Read the Bible , and repeat the Catechism aloud in the Church . For if Ceremonies are not impious , ( as they are , which are instituted by the Papists for Justification , ) and if there be any use of them , such as the recommending Religion to the people , and children for whose sake they were chiefly instituted , and both which they retain and preserve in the word , and teach , I see no reason why they should be abolished . O how earnestly do I desire that those who govern our Church-affairs would more deeply consider this last cause which at first sight appears so light and contemptible ; and that they would understand what Ecclesiastical Prudence is . ( concerning which we conjecture Nicolaus Videlius will with the assistance of God publish something in his Elegant book of the Prudence of the ancient Church ) Tho' ours should at least be so unhappy as leave this thing very imperfect . It is a most impious thing , to think that all Ceremonies were instituted by wicked Popes . There ever were some wise and holy men , who throughly understood that the minds of the common people were so stupid and low , that they could never apprehend the Dignity and Majesty of Religion , unless their minds were fixed and detained with some outward and visible Rites , till they might by that means by degrees be more and more lifted up , and so learn to admire it . And yet I would not have too much haste made here , because Abraham Scultetus a prudent Divine , otherwise in this very Age left us a Tragical example of the ill effects that followed at Prague . And thus at length I have opened this putrid sore ; and now if the work might be acceptable , and it might promote the cure of it , O how great thanks should I give to our God ? but if the evil should happen to be only exasperated , and the attempt should incense the Patients ; I shall comfort my self with the Conscience of my undertaking , and the usual reward of a Physician . FINIS . Notes, typically marginal, from the original text Notes for div A60211-e100 Anno 1196. Lib. 1. c. 26. Quin & videmus tempora ipsa , in Atheismum procliviora ( qualia fuerunt Augusti Caesaris ) tranquilla fuisse . Bacon de superstitione L. 16. c. 6. p. 27 Cicero de fine bon . l. c. 7. Lact. de falsa relig . l. 3. c. 16. Joseph . Ant. L. XVIII . cap. 2. Apud imperitos prodigii loco accipiebatur ipsa aquarum penuria — quod in pace sors , seu natura ; nunc fatum & Ira Dei vocabatur . Tact. H. l. 4. c. 26. Quibus quaestui sunt capti Superstitione Animi . Liv. l. 4. Parum Philosophiae naturalis homines inclinat in Atheismum , at Altiorem Scientiam eos ad Religionem circumagere . Baconis Ser. fidelis , XVI . De falsa Sapientia , l 3. c. 17. Adversae deinde res admonuerunt Religionum ; confugimus in capitolium ad ●eos , ad sedem Jovis , O. M. Liv. l. 5. Nullum crimen abest facinusque libidinis , ex quo Paupertas Romana perît — & turpi fregerunt secula Luxu . Diviti●●molles , Juven . Sat. 6. Rom. 1. 30. Principis est ea maximè curare quae ad Deos pertinent , nam & metuunt minus ne quid injusti accipiunt à talibus — & minus insidiantur , ut Deos habenti Socios , Arist . Polit. l. 5. c. 11. Licentia urbium , aliquando disciplinà metúque , nunquam sponte considet . Sen. ep . 97. Notes for div A60211-e1090 Europae speculum , or a View or survey of the State of Religion in the Western parts of the World , p. 121. This , and several other passages make me think the Author was a Hollander . If our Laws 〈…〉 . Act. XVII . 18. Tit. II. 15. 1 Cor. IV. 1. 1 Tim. III. 2. I cannot assent to my Author in this , viz. that there is any thing in the Gospel against the judgment of Reason illuminated by Faith. If the Rite of Confirmation were duly put in execution with us ; no Church can take a better and more effectual care for this than ours has done . 
A69557	----	A confutation of atheism from the origin and frame of the world. Part II a sermon preached at St. Martin's in the Fields, November the 7th, 1692 : being the seventh of the lecture founded by the Honourable Robert Boyle ... / by Richard Bentley ... Bentley, Richard, 1662-1742. 1692 Approx. 55 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A69557 Wing B1917 ESTC R15263 12158577 ocm 12158577 55224 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69557) Transcribed from: (Early English Books Online ; image set 55224) Images scanned from microfilm: (Early English books, 1641-1700 ; 13:3g, 857:37) A confutation of atheism from the origin and frame of the world. Part II a sermon preached at St. Martin's in the Fields, November the 7th, 1692 : being the seventh of the lecture founded by the Honourable Robert Boyle ... / by Richard Bentley ... Bentley, Richard, 1662-1742. Boyle, Robert, 1627-1691. 40 p. Printed for H. Mortlock ..., London : 1693. Appears on reel 13:3 as the seventh title in the author's The folly and unreasonableness of atheism, 1693. Reproduction of originals in the British Library and the Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Religion and science -- Early works to 1800. Nature -- Religious aspects -- Early works to 1800. Christianity and atheism -- Early works to 1800. Atheism -- Controversial literature. Atheism -- Early works to 1800. Atheism -- Sermons. Sermons, English -- 17th century. 2006-05 TCP Assigned for keying and markup 2006-09 SPi Global Keyed and coded from ProQuest page images 2006-10 Jason Colman Sampled and proofread 2006-10 Jason Colman Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A Confutation of Atheism FROM THE Origin and Frame of the WORLD . PART II. A SERMON Preached at St. Martin's in the Fields , NOVEMBER the 7 th . 1692. Being the Seventh of the Lecture Founded by the Honourable ROBERT BOYLE , Esquire . By RICHARD BENTLEY , M. A. Chaplain to the Right Reverend Father in God , EDWARD , Lord Bishop of Worcester . LONDON , Printed for H. Mortlock at the Phoenix in St. Paul's Church-yard . 1693. Imprimatur . Ra. Barker , R mo in Christo Patriac D no D no Johanni Archiep. Cantuar . à Sacris Domest . LAMBHITH , Novemb. 10. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did Good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . WHen we first enter'd upon this Topic , the demonstration of God's Existence from the Origin and Frame of the World , we offer'd to prove four Propositions . 1. That this present System of Heaven and Earth cannot possibly have subsisted from all Eternity . 2. That Matter consider'd generally , and abstractly from any particular Form and Concretion , cannot possibly have been eternal : Or , if Matter could be so ; yet Motion cannot have coexisted with it eternally , as an inherent property and essential attribute of Matter . These two we have already established in the preceding Discourse ; we shall now shew in the third place , 3. That , though we should allow the Atheists , that Matter and Motion may have been from everlasting ; yet if ( as they now suppose ) there were once no Sun nor Starrs nor Earth nor Planets ; but the Particles , that now constitute them , were diffused in the mundane Space in manner of a Chaos without any concretion and coalition ; those dispersed Particles could never of themselves by any kind of Natural motion , whether call'd Fortuitous or Mechanical , have conven'd into this present or any other like Frame of Heaven and Earth . I. And first as to that ordinary Cant of illiterate and puny Atheists , the fortuitous or casual concourse of Atoms , that compendious and easy Dispatch of the most important and difficult affair , the Formation of a World ; ( besides that in our next undertaking it will be refuted all along ) I shall now briefly dispatch it , from what hath been formerly said concerning the true notions of Fortune and Chance . Whereby it is evident , that in the Atheistical Hypothesis of the World's production , Fortuitous and Mechanical must be the self-same thing . Because Fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; That such a thing said to fall out by Fortune , was really effected by material and necessary Causes ; but the Person , with regard to whom it is called Fortuitous , was ignorant of those Causes or their tendencies , and did not design nor foresee such an effect . This is the only allowable and genuine notion of the word Fortune . But thus to affirm , that the World was made fortuitously , is as much as to say , That before the World was made , there was some Intelligent Agent or Spectator ; who designing to do something else , or expecting that something else would be done with the Materials of the World , there were some occult and unknown motions and tendencies in Matter , which mechanically formed the World beside his design or expectation . Now the Atheists , we may presume , will be loth to assert a fortuitous Formation in this proper sense and meaning ; whereby they will make Understanding to be older than Heaven and Earth . Or if they should so assert it ; yet , unless they will affirm that the Intelligent Agent did dispose and direct the inanimate Matter , ( which is what we would bring them to ) they must still leave their Atoms to their mechanical Affections ; not able to make one step toward the production of a World beyond the necessary Laws of Motion . It is plain then , that Fortune , as to the matter before us , is but a synonymous word with Nature and Necessity . It remains that we examin the adequate meaning of Chance ; which properly signifies , That all events called Casual , among inanimate Bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those Bodies ; with this negation only , That those inanimate Bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . So that thus to say , that the World was made casually by the concourse of Atoms , is no more than to affirm , that the Atoms composed the World mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . For if Atoms formed the World according to the essential properties of Bulk , Figure and Motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . So that this negation of Consciousness being all that the notion of Chance can add to that of Mechanism ; We , that do not dispute this matter with the Atheists , nor believe that Atoms ever acted by Counsel and Thought , may have leave to consider the several names of Fortune and Chance and Nature and Mechanism , as one and the same Hypothesis . Wherefore once for all to overthrow all possible Explications which Atheists have or may assign for the formation of the World , we will undertake to evince this following Proposition : II. That the Atoms or Particles which now constitute Heaven and Earth , being once separate and diffused in the Mundane Space , like the supposed Chaos , could never without a God by their Mechanical affections have convened into this present Frame of Things or any other like it . Which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the Formation of the World , to give you a brief account of some of the most principal and systematical Phaenomena , that occurr in the World now that it is formed . ( 1. ) The most considerable Phaenomenon belonging to Terrestrial Bodies is the general action of Gravitation , whereby All known Bodies in the vicinity of the Earth do tend and press toward its Center ; not only such as are sensibly and evidently Heavy , but even those that are comparatively the Lighted , and even in their proper place , and natural Elements , ( as they usually speak ) as Air gravitates even in Air and Water in Water . This hath been demonstrated and experimentally proved beyond contradiction , by several ingenious Persons of the present Age , but by none so perspicuously and copiously and accurately , as by the Honourable Founder of this Lecture in his incomparable Treatises of the Air and Hydrostaticks . ( 2. ) Now this is the constant Property of Gravitation ; That the weight of all Bodies around the Earth is ever proportional to the Quantity of their Matter : As for instance , a Pound weight ( examin'd Hydrostatically ) of all kinds of Bodies , though of the most different forms and textures , doth always contain an equal quantity of solid Mass or corporeal Substance . This is the ancient Doctrine of the Epicurean Physiology , then and since very probably indeed , but yet precariously asserted : But it is lately demonstrated and put beyond controversy by that very excellent and divine Theorist Mr. Isaac Newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following Discourse . I will not entertain this Auditory with an account of the Demonstration ; but referring the Curious to the Book it self for full satisfaction , I shall now proceed and build upon it as a Truth solidly established , That all Bodies weigh according to their Matter ; provided only that the compared Bodies be at equal distances from the Center toward which they weigh . Because the further they are removed from the Center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the Increase of the Distance . ( 3. ) Now since Gravity is found proportional to the Quantity of Matter , there is a manifest Necessity of admitting a Vacuum , another principal Doctrine of the Atomical Philosophy . Because if there were every-where an absolute plenitude and density without any empty pores and interstices between the Particles of Bodies , then all Bodies of equal dimensions would contain an equal Quantity of Matter ; and consequently , as we have shewed before , would be equally ponderous : so that Gold , Copper , Stone , Wood , &c. would have all the same specifick weight ; which Experience assures us they have not : neither would any of them descend in the Air , as we all see they do ; because , if all Space was Full , even the Air would be as dense and specifically as heavy as they . If it be said , that , though the difference of specifick Gravity may proceed from variety of Texture , the lighter Bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile Matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost Cavities of the closest Bodies , and adapting it self to the figure of every Pore , may adequately fill them ; and so prevent all Vacuity , without increasing the weight : To this we answer ; That that subtile Matter it self must be of the same Substance and Nature with all other Matter , and therefore It also must weigh proportionally to its Bulk ; and as much of it as at any time is comprehended within the Pores of a particular Body must gravitate jointly with that Body : so that if the Presence of this aethereal Matter made an absolute Fullness , all Bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a Vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple Extension or Space hath a quite different nature and notion from real Body and impenetrable Substance . ( 4. ) This therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , How great is the whole Summ of the Void spaces in our system , and what proportion it bears to the corporeal substance . By many and accurate Trials it manifestly appears , that Refined Gold , the most ponderous of known Bodies , ( though even that must be allowed to be porous too , being dissoluble in Mercury and Aqua Regis and other Chymical Liquors ; and being naturally a thing impossible , that the Figures and Sizes of its constituent Particles should be so justly adapted , as to touch one another in every Point , ) I say , Gold is in specifick weight to common Water as 19 to 1 ; and Water to common Air as 850 to 1 : so that Gold is to Air as 16150 to 1. Whence it clearly appears , seeing Matter and Gravity are always commensurate , that ( though we should allow the texture of Gold to be intirely close without any vacuity ) the ordinary Air in which we live and respire is of so thin a composition , that 16149 parts of its dimensions are mere emptiness and Nothing ; and the remaining One only material and real substance . But if Gold it self be admitted , as it must be , for a porous Concrete , the proportion of Void to Body in the texture of common Air will be so much the greater . And thus it is in the lowest and densest region of the Air near the surface of the Earth , where the whole Mass of Air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . But , since the Air is now certainly known to consist of elastick or springy Particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the Compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior Air , the more and more it is rarefied . So that at the hight of a few miles from the surface of the Earth , it is computed to have some million parts of empty space in its texture for one of solid Matter . And at the hight of one Terrestrial Semid . ( not above 4000 miles ) the Aether is of that wonderfull tenuity , that by an exact calculation , if a small Sphere of common Air of one Inch Diameter ( already 16149 parts Nothing ) should be further expanded to the thinness of that Aether , it would more than take up the Vast Orb of Saturn , which is many million million times bigger than the whole Globe of the Earth . And yet the higher you ascend above that region , the Rarefaction still gradually increases without stop or limit : so that , in a word , the whole Concave of the Firmament , except the Sun and Planets and their Atmospheres , may be consider'd as a mere Void . Let us allow then , that all the Matter of the System of our Sun may be 50000 times as much as the whole Mass of the Earth ; and we appeal to Astronomy , if we are not liberal enough and even prodigal in this concession . And let us suppose further , that the whole Globe of the Earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of Gold it self . Now though we have made such ample allowances ; we shall find , notwithstanding , that the void Space of our System is immensly bigger than all its corporeal Mass . For , to proceed upon our supposition , that all the Matter within the Firmament is 50000 times bigger than the solid Globe of the Earth ; if we assume the Diameter of the Orbis Magnus ( wherein the Earth moves about the Sun ) to be only 7000 times as big as the Diameter of the Earth ( though the latest and most accurate Observations make it thrice 7000 ) and the Diameter of the Firmament to be only 100000 times as long as the Diameter of the Orbis Magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side and such great abatements on ours , That the Summ of Empty Spaces within the Concave of the Firmament is 6860 million million million times bigger than All the Matter contain'd in it . Now from hence we are enabled to form a right conception and imagination of the supposed Chaos ; and then we may proceed to determin the controversy with more certainty and satisfaction ; whether a World like the Present could possibly without a Divine Influence be formed in it or no ? ( 1. ) And first , because every Fixt Star is supposed by Astronomers to be of the same Nature with our Sun ; and each may very possibly have Planets about them , though by reason of their vast distance they be invisible to Us : we will assume this reasonable supposition , That the same proportion of Void Space to Matter , which is found in our Sun's Region within the Sphere of the Fixt Starrs , may competently well hold in the whole Mundane Space . I am aware , that in this computation we must not assign the whole Capacity of that Sphere for the Region of our Sun ; but allow half of its Diameter for the Radii of the several Regions of the next Fixt Starrs . So that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated Principles , That the empty Space of our Solar Region ( comprehending half of the Diameter of the Firmament ) is 8575 hundred thousand million million times more ample than all the corporeal substance in it . And we may fairly suppose , that the same proportion may hold through the whole Extent of the Universe . ( 2. ) And secondly as to the state or condition of Matter before the World was a-making , which is compendiously exprest by the word Chaos ; they must suppose , that either All the Matter of our System was evenly or well-nigh evenly diffused through the Region of the Sun , this would represent a particular Chaos : or All Matter universally so spread through the whole Mundane Space ; which would truly exhibit a General Chaos ; no part of the Universe being rarer or denser than another . Which is agreeable to the ancient Description of it , That * the Heavens and Earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the Mundane Matter were uniformly and evenly diffused . 'T is indifferent to our Dispute , whether they suppose it to have continued a long time or very little in the state of Diffusion . For if there was but one single Moment in all past Eternity , when Matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present Frame and Order of Things . ( 3. ) It is evident from what we have newly proved , that in the Supposition of such a Chaos or such an even diffusion either of the whole Mundane Matter or that of our System ( for it matters not which they assume ) every single Particle would have a Sphere of Void Space around it 8575 hundred thousand million million times bigger than the dimensions of that Particle . Nay further , though the proportion already appear so immense ; yet every single Particle would really be surrounded with a Void sphere Eight times as capacious as that newly mention'd ; its Diameter being compounded of the Diameter of the Proper sphere , and the Semi-diameters of the contiguous Spheres of the neighbouring Particles . From whence it appears , that every Particle ( supposing them globular or not very oblong ) would be above Nine Million times their own length from any other Particle . And moreover in the whole Surface of this Void sphere there can only Twelve Particles be evenly placed ( as the Hypothesis requires ) that is , at equal Distances from the Central one and each other . So that if the Matter of our System or of the Universe was equally dispersed , like the supposed Chaos ; the result and issue would be , not only that every Atom would be many Million times its own length distant from any other : but if any One should be moved Mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions Odds to an unit , that it would not strike upon any other Atom , but glide through an empty interval without any contact . ( 4. ) 'T is true , that while I calculate these Measures , I suppose all the Particles of Matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our Adversaries , who not admitting the former , but asserting the eternity of Motion , will consequently deny the latter also : because in the very moment that Motion is admitted in the Chaos , such an exact evenness cannot possibly be preserved . But this I do , not to draw any argument against them from the Universal Rest or accurately equal diffusion of Matter ; but only that I may better demonstrate the great Rarity and Tenuity of their imaginary Chaos , and reduce it to computation . Which computation will hold with exactness enough , though we allow the Particles of the Chaos to be variously moved , and to differ something in size and figure and situation . For if some Particles should approach nearer each other than in the former Proportion ; with respect to some other Particles they would be as much remoter . So that notwithstanding a small diversity of their Positions and Distances , the whole Aggregate of Matter , as long as it retain'd the name and nature of Chaos , would retain well-nigh an uniform tenuity of Texture , and may be consider'd as an homogeneous Fluid . As several Portions of the same sort of Water are reckon'd to be of the same specifick gravity ; though it be naturally impossible that every Particle and Pore of it , consider'd Geometrically , should have equal sizes and dimensions . We have now represented the true scheme and condition of the Chaos ; how all the Particles would be disunited ; and what vast intervals of empty Space would lye between each . To form a System therefore , 't is necessary that these squander'd Atoms should convene and unite into great and compact Masses , like the Bodies of the Earth and Planets . Without such a coalition the diffused Chaos must have continued and reign'd to all eternity . But how could Particles so widely dispersed combine into that closeness of Texture ? Our Adversaries can have only these two ways of accounting for it . Either by the Common Motion of Matter , proceeding from external Impulse and Conflict ( without attraction ) by which every Body moves uniformly in a direct line according to the determination of the impelling force . For , they may say , the Atoms of the Chaos being variously moved according to this catholic Law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge Masses might be formed , as afterwards became Suns and Planets : or there might arise some vertiginous Motions or Whirlpools in the Matter of the Chaos ; whereby the Atoms might be thrust and crowded to the middle of those Whirlpools , and there constipate one another into great solid Globes , such as now appear in the World. Or secondly by mutual Gravitation or Attraction . For they may assert , that Matter hath inherently and essentially such an intrinseck energy , whereby it incessantly tends to unite it self to all other Matter : so that several Particles placed in a Void space at any distance whatsoever would without any external impulse spontaneously convene and unite together . And thus the Atoms of the Chaos , though never so widely diffused , might by this innate property of Attraction soon assemble themselves into great sphaerical Masses , and constitute Systems like the present Heaven and Earth . This is all that can be proposed by Atheists , as an efficient cause of a World. For as to the Epicurean Theory , of Atoms descending down an infinite space by an inherent principle of Gravitation , which tends not toward other Matter , but toward a Vacuum or Nothing ; and verging from the Perpendicular * no body knows why nor when nor where ; 't is such miserable absurd stuff , so repugnant to it self , and so contrary to the known Phaenomena of Nature ( yet it contented supine unthinking Atheists for a thousand years together ) that we will not now honour it with a special refutation . But what it hath common with the other Explications , we will fully confute together with Them in these three Propositions . ( 1. ) That by Common Motion ( without attraction ) the dissever'd Particles of the Chaos could never make the World ; could never convene into such great compact Masses , as the Planets now are ; nor either acquire or continue such Motions , as the Planets now have . ( 2. ) That such a mutual Gravitation or spontaneous Attraction can neither be inherent and essential to Matter ; nor ever supervene to it , unless impress'd and infused into it by a Divine Power . ( 3. ) That though we should allow such Attraction to be natural and essential to all Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System : or if they could form it , it could neither acquire such Motions , nor continue permanent in this state , without the Power and Providence of a Divine Being . I. And first , that by Common Motion the Matter of Chaos could never convene into such Masses , as the Planets now are . Any man , that considers the spacious void Intervals of the Chaos , how immense they are in proportion to the bulk of the Atoms , will hardly induce himself to believe , that Particles so widely disseminated could ever throng and crowd one another into a close and compact texture . He will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other Atoms might be separated again , and so on in an eternal vicissitude of Fast and Loose , without ever consociating into the huge condense Bodies of Planets ; some of whose Particles upon this supposition must have travell'd many millions of Leagues through the gloomy regions of Chaos , to place themselves where they now are . But then how rarely would there be any clashing at all ? how very rarely in comparison to the number of Atoms ? The whole multitude of them , generally speaking , might freely move and rove for ever with very little occurring or interfering . Let us conceive two of the nearest Particles according to our former Calculation ; or rather let us try the same proportions in another Example , that will come easier to the Imagination . Let us suppose two Ships , fitted with durable Timber and Rigging , but without Pilot or Mariners , to be placed in the vast Atlantick or the Pacifique Ocean , as far asunder as may be . How many thousand years might expire , before those solitary Vessels should happen to strike one against the other ? But let us imagin the Space yet more ample , even the whole face of the Earth to be covered with Sea , and the two Ships to be placed in the opposite Poles : might not they now move long enough without any danger of clashing ? And yet I find , that the two nearest Atoms in our evenly diffused Chaos have ten thousand times less proportion to the two Void circular Planes around them , than our two Ships would have to the whole Surface of the Deluge . Let us assume then another Deluge ten thousand times larger than Noah's . Is it not now utterly incredible , that our two Vessels , placed there Antipodes to each other , should ever happen to concur ? And yet let me add , that the Ships would move in one and the same Surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the Atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the Ships , even in the last and unlikeliest instance . But they may say , Though the Odds indeed be unspeakable that the Atoms do not convene in any set number of Trials , yet in an infinite Succession of them may not such a Combination possibly happen ? But let them consider , that the improbability of Casual Hits is never diminished by repetition of Trials ; they are as unlikely to fall out at the Thousandth as at the First . So that in a matter of mere Chance , when there is so many Millions odds against any assignable Experiment ; 't is in vain to expect it should ever succeed , even in endless Duration . But though we should concede it to be simply possible , that the Matter of Chaos might convene into great Masses , like Planets : yet it 's absolutely impossible , that those Masses should acquire such revolutions about the Sun. Let us suppose any one of those Masses to be the Present Earth . Now the annual Revolution of the Earth must proceed ( in this Hypothesis ) either from the Summ and Result of the several motions of all the Particles that formed the Earth , or from a new Impulse from some external Matter , after it was formed . The former is apparently absurd , because the Particles that form'd the round Earth must needs convene from all points and quarters toward the middle , and would generally tend toward its Center ; which would make the whole Compound to rest in a Poise : or at least that overplus of Motion , which the Particles of one Hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a Body with that prodigious velocity . And secondly , 't is impossible , that any external Matter should impell that compound Mass , after it was formed . 'T is manifest , that nothing else could impell it , unless the Aethereal Matter be supposed to be carried about the Sun like a Vortex or Whirlpool , as a Vehicle to convey It and the rest of the Planets . But this is refuted from what we have shewn above , that those Spaces of the Aether may be reckon'd a mere Void , the whole Quantity of their Matter scarce amounting to the weight of a Grain . 'T is refuted also from Matter of Fact in the Motion of Comets ; which , as often as they are visible to Us , are in the Region of our Planets ; and there are observed to move , some in quite contrary courses to Theirs , and some in cross and oblique ones , in Planes inclined to the Plane of the Ecliptick in all kinds of Angles : which firmly evinces , that the Regions of the Aether are empty and free , and neither resist nor assist the Revolutions of Planets . But moreover there could not possibly arise in the Chaos any Vortices or Whirlpools at all ; either to form the Globes of the Planets , or to revolve them when formed . 'T is acknowledged by all , that inanimate unactive Matter moves always in a streight Line , nor ever reflects in an Angle , nor bends in a Circle ( which is a continual reflexion ) unless either by some external Impulse , that may divert it from the direct motion , or by an intrinsec Principle of Gravity or Attraction , that may make it describe a curve line about the attracting Body . But this latter Cause is not now supposed : and the former could never beget Whirlpools in a Chaos of so great a Laxity and Thinness . For 't is matter of certain experience and universally allowed , that all Bodies moved circularly have a perpetual endeavour to recede from the Center , and every moment would fly out in right Lines , if they were not violently restrain'd and kept in by contiguous Matter . But there is no such restraint in a Chaos , no want of empty room there ; no possibility of effecting one single Revolution in way of a Vortex , which necessarily requires either an absolute Fulness of Matter , or a pretty close Constipation and mutual Contact of its Particles . And for the same reason 't is evident , that the Planets could not continue their Revolutions about the Sun ; though they could possibly acquire them . For to drive and carry the Planets in such Orbs as they now describe , that Aethereal Matter must be compact and dense , as dense as the very Planets themselves : otherwise they would certainly fly out in Spiral Lines to the very circumference of the Vortex . But we have often inculcated , that the wide Tracts of the Aether may be reputed as a mere extended Void . So that there is nothing ( in this Hypothesis ) that can retain and bind the Planets in their Orbs for one single moment ; but they would immediately desert them and the neighbourhood of the Sun , and vanish away in Tangents to their several Circles into the Abyss of Mundane Space . II. Secondly we affirm , that mutual Gravitation or spontaneous Attraction cannot possibly be innate and essential to Matter . By Attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really Pulsion and Trusion ; and belongs to that Common Motion , which we have already shewn to be insufficient for the formation of a World. But we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of Matter would mutually attract or mutually tend and press to all others ; so that ( for instance ) two distant Atoms in vacuo would spontaneously convene together without the impulse of external Bodies . Now we say , if our Atheists suppose this power to be inherent and essential to Matter ; they overthrow their own Hypothesis : there could never be a Chaos at all upon these terms , but the present form of our System must have continued from all Eternity ; against their own Supposition , and what we have proved in our Last . For if they affirm , that there might be a Chaos notwithstanding innate Gravity ; then let them assign any Period though never so remote , when the diffused Matter might convene . They must confess , that before that assigned Period Matter had existed eternally , inseparably endued with this principle of Attraction ; and yet had never attracted nor convened before , during that infinite duration : which is so monstrous an absurdity , as even They will blush to be charged with . But some perhaps may imagin , that a former System might be dissolved and reduced to a Chaos , from which the present System might have its Original , as that Former had from another , and so on : new Systems having grown out of old ones in infinite Vicissitudes from all past eternity . But we say , that in the Supposition of innate Gravity no System at all could be dissolved . For how is it possible , that the Matter of solid Masses like Earth and Planets and Starrs should fly up from their Centers against its inherent principle of mutual Attraction , and diffuse it self in a Chaos ? This is absurder than the other : That only supposed innate Gravity not to be exerted ; This makes it to be defeated , and to act contrary to its own Nature . So that upon all accounts this essential power of Gravitation or Attraction is irreconcilable with the Atheist's own Doctrine of a Chaos . And secondly 't is repugnant to Common Sense and Reason . 'T is utterly unconceivable , that inanimate brute Matter ( without the mediation of some Immaterial Being ) should operate upon and affect other Matter without mutual Contact ; that distant Bodies should act upon each other through a Vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . We will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have any competent use of Thinking , and are initiated into , I do not say the Mysteries , but the plainest Principles of Philosophy . Now mutual Gravitation or Attraction ( in our present acception of the Words ) is the same thing with This ; 't is an operation or vertue or influence of distant Bodies upon each other through an empty Interval , without any Effluvia or Exhalations or other corporeal Medium to convey and transmit it . This Power therefore cannot be innate and essential to Matter . And if it be not essential ; it is consequently most manifest ( seeing it doth not depend upon Motion or Rest or Figure or Position of Parts , which are all the ways that Matter can diversify it self ) that it could never supervene to it , unless impress'd and infused into it by an immaterial and divine Power . We have proved , that a Power of mutual Gravitation , without contact or impulse , can in no-wise be attributed to mere Matter : or if it could ; we shall presently shew , that it would be wholly unable to form the World out of Chaos . But by the way ; what if it be made appear , that there is really such a Power of Gravity perpetually acting in the constitution of the present System ? This would be a new and invincible Argument for the Being of God : being a direct and positive proof , that an immaterial living Mind doth inform and actuate the dead Matter , and support the Frame of the World. I will lay before you some certain Phaenomena of Nature ; and leave it to your consideration from what Principle they can proceed . 'T is demonstrated , That the Sun , Moon and all the Planets do reciprocally gravitate one toward another : that the Gravitating power of each of These is exactly proportional to their Matter , and arises from the several Gravitations or Attractions of every individual Particle that compose the whole Mass : that all Matter near the Surface of the Earth , for example , doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable Points ; though the Tendency downwards be praedominant and alone discernible , because of the Greatness and Nearness of the attracting Body , the Earth : that every Particle of the whole System doth attract and is attracted by all the rest , All operating upon All : that this Vniversal Attraction or Gravitation is an incessant , regular and uniform Action by certain and established Laws according to Quantity of Matter and Longitude of Distance : that it cannot be destroyed nor impair'd nor augmented by any thing , neither by Motion nor Rest , nor Situation nor Posture , nor alteration of Form , nor diversity of Medium : that it is not a Magnetical Power , nor the effect of a Vortical Motion ; those common attempts toward the Explication of Gravity : These things , I say , are fully demonstrated , as matters of Fact , by that very ingenious Author , whom we cited before . Now how is it possible that these things should be effected by any Material and Mechanical Agent ? We have evinced , that mere Matter cannot operate upon Matter without mutual Contact . It remains then , that these Phaenomena are produced either by the intervention of Air or Aether or other such medium , that communicates the Impulse from one Body to another ; or by Effluvia and Spirits that are emitted from the one , and pervene to the other . We can conceive no other way of performing them Mechanically . But what impulse or agitation can be propagated through the Aether from one Particle entombed and wedged in the very Center of the Earth to another in the Center of Saturn ? Yet even those two Particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other Situation imaginable . And because the Impulse from this Particle is not directed to That only ; but to all the rest in the Universe , to all quatters and regions , at once invariably and incessantly : to do this mechanically ; the same physical Point of Matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . But if this Particle cannot propagate Motion ; much less can it send out Effluvia to all points without intermission or variation ; such multitudes of Effluvia as to lay hold on every Atom in the Universe without missing of one . Nay every single Particle of the very Effluvia ( seeing they also attract and gravitate ) must in this Supposition emit other secondary Effluvia all the World over ; and those others still emit more , and so in infinitum . Now if these things be repugnant to human reason ; we have great reason to affirm , That Universal Gravitation , a thing certainly existent in Nature , is above all Mechanism and material Causes , and proceeds from a higher principle , a Divine energy and impression . III. Thirdly we affirm ; That , though we should allow , that reciprocal Attraction is essential to Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System ; or if they could form it , yet it could neither acquire these Revolutions , nor subsist in the present condition , without the Conservation and Providence of a Divine Being . ( 1. ) For first , if the Matter of the Universe , and consequently the Space through which it 's diffused , be supposed to be Finite ( and I think it might be demonstrated to be so ; but that we have already exceeded the just measures of a Sermon ) then , since every single Particle hath an innate Gravitation toward all others , proportionated by Matter and Distance : it evidently appears , that the outward Atoms of the Chaos would necessarily tend inwards and descend from all quarters toward the Middle of the whole Space ( for in respect to every Atom there would lie through the Middle the greatest quantity of Matter and the most vigorous Attraction ) and would there form and constitute one huge sphaerical Mass ; which would be the only Body in the Universe . It is plain therefore , that upon this Supposition the Matter of the Chaos could never compose such divided and different Masses , as the Starrs and Planets of the present World. But allowing our Adversaries , that The Planets might be composed : yet however they could not possibly acquire such Revolutions in Circular Orbs , or ( which is all one to our present purpose ) in Ellipses very little Eccentric . For let them assign any place where the Planets were formed . Was it nearer to the Sun , than the present distances are ? But that is notoriously absurd : for then they must have ascended from the place of their Formation , against the essential property of mutual Attraction . Or were each formed in the same Orbs , in which they now move ? But then they must have moved from the Point of Rest , in an horizontal Line without any inclination or descent . Now there is no natural Cause , neither Innate Gravity nor Impulse of external Matter , that could beget such a Motion . For Gravity alone must have carried them downwards to the Vicinity of the Sun. And that the ambient Aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . Or were they made in some higher regions of the Heavens ; and from thence descended by their essential Gravity , till they all arrived at their respective Orbs ; each with its present degree of Velocity , acquired by the fall ? But then why did they not continue their descent , till they were contiguous to the Sun ; whither both Mutual Attraction and Impetus carried them ? What natural Agent could turn them aside , could impell them so strongly with a transverse Side-blow against that tremendous Weight and Rapidity , when whole Worlds are a falling ? But though we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the Sun , and to fall on one side of it : then indeed the force of their Fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of Motion and Velocity , with which they descended before . Such an eccentric Motion as this , much after the manner that Comets revolve about the Sun , they might possibly acquire by their innate principle of Gravity : but circular Revolutions in concentric Orbs about the Sun or other central Body could in no-wise be attain'd without the power of the Divine Arm. For the Case of the Planetary Motions is this . Let us conceive all the Planets to be formed or constituted with their Centers in their several Orbs ; and at once to be impress'd on them this Gravitating Energy toward all other Matter , and a transverse Impulse of a just quantity in each , projecting them directly in Tangents to those Orbs. The Compound Motion , which arises from this Gravitation and Projection together , describes the present Revolutions of the Primary Planets about the Sun , and of the Secondary about Those : the Gravity prohibiting , that they cannot recede from the Centers of their Motions ; and the transverse Impulse with-holding , that they cannot approach to them . Now although Gravity could be innate ( which we have proved that it cannot be ) yet certainly this projected , this transverse and violent Motion can only be ascribed to the Right hand of the most high God , Creator of Heaven and Earth . But finally , though we grant , that these Circular Revolutions could be naturally attained ; or , if they will , that this very individual World in its present posture and motion was actually formed out of Chaos by Mechanical Causes : yet it requires a Divine Power and Providence to have conserved it so long in the present state and condition . We have shewed , that there is a Transverse Impulse impress'd upon the Planets , which retains them in their several Orbs , that they be not drawn down by their gravitating Powers toward the Sun or other central Bodies . Gravity we understand to be a constant Energy or Faculty ( which God hath infused into Matter ) perpetually acting by certain Measures and ( naturally ) inviolable Laws ; I say , a Faculty and Power : for we cannot conceive that the Act of Gravitation of this present Moment can propagate it self or produce that of the next . But 't is otherwise as to the Transverse Motion ; which ( by reason of the Inactivity of Matter and its inability to change its present State either of Moving or Resting ) would from one single Impulse continue for ever equal and uniform , unless changed by the resistence of occurring Bodies or by a Gravitating Power ; so that the Planets , since they move Horizontally ( whereby Gravity doth not affect their swiftness ) and through the liquid and unresisting Spaces of the Heavens ( where either no Bodies at all or inconsiderable ones do occur ) may preserve the same Velocity which the first Impulse imprest upon them , not only for five or six thousand years , but many Millions of Millions . It appears then , that if there was but One Vast Sun in the Universe , and all the rest were Planets , revolving around him in Concentric Orbs , at convenient Distances : such a System as that would very long endure ; could it but naturally have a Principle of Mutual Attraction , and be once actually put into Circular Motions . But the Frame of the present World hath a quite different structure : here 's an innumerable multitude of Fixt Starrs or Suns ; all of which are demonstrated ( and supposed also by our Adversaries ) to have Mutual Attraction : or if they have not ; even Not to have it is an equal Proof of a Divine Being , that hath so arbitrarily indued Matter with a Power of Gravity not essential to it , and hath confined its action to the Matter of its own Solar System : I say , all the Fixt Starrs have a principle of mutual Gravitation ; and yet they are neither revolved about a common Center , nor have any Transverse Impulse nor any thing else to restrain them from approaching toward each other , as their Gravitating Powers incite them . Now what Natural Cause can overcome Nature it self ? What is it that holds and keeps them in fixed Stations and Intervals against an incessant and inherent Tendency to desert them ? Nothing could hinder , but that the Outward Starrs with their Systems of Planets must necessarily have descended toward the middlemost System of the Universe , whither all would be the most strongly attracted from all parts of a Finite Space . It is evident therefore that the present Frame of Sun and Fixt Starrs could not possibly subsist without the Providence of that almighty Deity , who spake the word and they were made , who commanded and they were created ; who hath made them Fast for ever and ever , and hath given them a Law , which shall not be broken . ( 2. ) And secondly in the Supposition of an infinite Chaos , 't is hard indeed to determin , what would follow in this imaginary Case from an innate Principle of Gravity . But to hasten to a conclusion , we will grant for the present , that the diffused Matter might convene into an infinite Number of great Masses at great distances from one another , like the Starrs and Planets of this visible part of the World. But then it is impossible , that the Planets should naturally attain these circular Revolutions , either by intrinsec Gravitation or the impulse of ambient Bodies . It is plain , here is no difference as to this ; whether the World be Infinite or Finite : so that the same Arguments that we have used before , may be equally urged in this Supposition . And though we should concede , that these Revolutions might be acquired , and that all were settled and constituted in the present State and Posture of Things ; yet , we say , the continuance of this Frame and Order for so long a duration as the known ages of the World must necessarily infer the Existence of God. For though the Universe was Infinite , the Fixt Starrs could not be fixed , but would naturally convene together , and confound System with System : for , all mutually attracting , every one would move whither it was most powerfully drawn . This , they may say , is indubitable in the case of a Finite World , where some Systems must needs be Outmost , and therefore be drawn toward the Middle : but when Infinite Systems succeed one another through an Infinite Space , and none is either inward or outward ; may not all the Systems be situated in an accurate Poise ; and , because equally attracted on all sides , remain fixed and unmoved ? But to this we reply ; That unless the very mathematical Center of Gravity of every System be placed and fixed in the very mathematical Center of the Attractive Power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . Now he that considers , what a mathematical Center is , and that Quantity is infinitly divisible ; will never be persuaded , that such an Universal Equilibrium arising from the coincidence of Infinite Centers can naturally be acquired or maintain'd . If they say ; that upon the Supposition of Infinite Matter , every System would be infinitly , and therefore equally attracted on all sides ; and consequently would rest in an exact Equilibrium , be the Center of its Gravity in what Position soever : This will overthrow their very Hypothesis ; at this rate in an infinite Chaos nothing at all could be formed ; no Particles could convene by mutual Attraction ; for every one there must have Infinite Matter around it , and therefore must rest for ever being evenly balanced between Infinite Attractions . Even the Planets upon this principle must gravitate no more toward the Sun , than any other way : so that they would not revolve in curve Lines , but fly away in direct Tangents , till they struck against other Planets or Starrs in some remote regions of the Infinite Space . An equal Attraction on all sides of all Matter is just equal to no Attraction at all : and by this means all the Motion in the Universe must proceed from external Impulse alone ; which we have proved before to be an incompetent Cause for the Formation of a World. And now , O thou almighty and eternal Creator , having consider'd the Heavens the work of thy fingers , the Moon and the Starrs which thou hast ordained , with all the company of Heaven we laud and magnify thy glorious Name , evermore praising thee and saying ; Holy , Holy , Holy , Lord God of Hosts , Heaven and Earth are full of thy Glory : Glory be to thee , O Lord most High. FINIS . Notes, typically marginal, from the original text Notes for div A69557-e300 Serm. V. p. 6 , 7. Serm. V. p. 12 , 13. Mr. Boyle's Physicom . Exp. of Air. Hydrostat . Paradoxes . Lucret. lib. 1. Newton Philos . Natur. Princ. Math. lib. 3. prop. 6. Mr. Boyle of Air and Porosity of Bodies . Mr. Boyle ibid. Newton Philos . Nat. Principia . Math. p. 503. * Diod. Sicul. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoll. Rhodius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lucret. Nec regione loci certa , nec tempore certo . Serm. V. p. 32. Newton ibidem p. 480. Vide Serm. VI. & Serm. VIII . Newton Philosophiae Naturalis Princ. Math. lib. III. Psal . 148. Psal . 8. 
A32308	----	Divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by Edward Calver. Calver, Edward, fl. 1649. This text is an enriched version of the TCP digital transcription A32308 of text R28545 in the English Short Title Catalog (Wing C313). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 238 KB of XML-encoded text transcribed from 69 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A32308 Wing C313 ESTC R28545 10629433 ocm 10629433 45447 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A32308) Transcribed from: (Early English Books Online ; image set 45447) Images scanned from microfilm: (Early English books, 1641-1700 ; 1400:3) Divine passions piously and pathetically expressed in three severall bookes / written and composed for private consolation ... by Edward Calver. Calver, Edward, fl. 1649. 136 p. Printed by T.H. for Richard Harper, London : 1643. In verse. "Being a dialogue between Dives and Lazarus with the authors epigrams upon that parable. II. A dialogue between the prodigall son and the pitifull father, with epigrams upon that parable also. III. Contains first an argument against atheisme; secondly, an admiration of Gods mercy towards mankinde; thirdly, the care and cure of a wounded conscience." Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Jesus Christ -- Parables. Atheism. A32308 R28545 (Wing C313). civilwar no Divine passions. Piously and pathetically expressed in three severall bookes. Viz. I. Being a dialogue between Dives and Lazarus, with the a Calver, Edward 1643 40055 49 0 0 0 0 0 12 C The rate of 12 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-06 TCP Assigned for keying and markup 2006-06 Aptara Keyed and coded from ProQuest page images 2007-06 Robyn Anspach Sampled and proofread 2007-06 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion DIVINE PASSIONS . Piously and Pathetically expressed in three severall BOOKES . Viz. I. Being a Dialogue between Dives and Lazarus , with the Authors Epigrams upon that Parable . II. A Dialogue between the Prodigall Son , and the Pitifull Father , with Epigrams on that Parable also . III. Contains first an Argument against Atheisme . Secondly ▪ an admiration of Gods mercy towards mankinde . Thirdly , the care and cure of a wounded Conscience . VVritten and Composed for private Consolation , and now thought not unfit to be published to all , and presented to certaine worthy Persons of this Kingdome . By Edward Calver , Gent. LONDON , Printed by T. H. for Richard Harper , and are to be sold at his shop in Smithfield , 1643. In landem Authoris , On his DIVINE PASSIONS . CHrists Parables , were alwaies full of worth , Which here in part thy pen hath wel set forth . Dives and Lazarus well doe tipifie We should not scorne our brothers poverty ; Confuting Atheists , thou Gods mercy praysest , The wounded conscience thou both cur'st & raisest . Thou shew'st a fathers passion , for a son , That needs would from him prodigally run . And in thy pleasant Epigrams we read We all to God are prodigalls indeed : Thy Booke hath so much Passion , that who heart Thy Stories , must turne Prodigall of teares . S. W. To the right Worshipfull Sir Dennor Strut , Knight and Baronet , to the right Worshipfull William Heveningham a worthy Member of the Honourable House of Commons , to the Worshipfull Nicholas Bacon , and Henry North , Justices of the peace , to the Worthy Thomas Baker , Nathaniel Thurston , and John Bayles , Esquires , and to Mr. John Mayhew , &c. Noble Knight , and Worshipfull , and generous Gentlemen : I being bound to some of you in the bonds of affinity , to all in affection but above all in duty ; I cannot but hold it my duty to proffer you the best of my endeavours , and for want of any thing worthy , I doe here persent you my good will . I presume not upon your Patronage , but only beg your acceptance ; considering that if these my endeavours be worth the accepting , they shall need the lesse assistance . But if any thing here brought forth be deformed , it is sure most fit that he which begot it should father it . The world , peradventure , may wonder that I draw so large a circle , and then turn it to a cypher ▪ that I presume to stamp so many worthy Names in the front of this my unworthy worke , and then speake nothing of the worth of your worthy persons in particular : But let the world know that it is not for want of worth in your selves that I forbear the same for I doe ingenuously acknowledge I may justly draw your vertues into as large a Volume , as any other who have beene most copious in that kinde . But I , for my part , do hold it a labour little usefull to paint over that to make it passe for currant , which doth shine most perfect in its owne colour . Besides , I am resolved your modest eares would be rather offended , then fed , with the sound of your own prayses though unfained . But the chiefest aime of my desires herein is to doe you some service ; not flatter for assistance . Therefore , if upon perusall hereof ( if your more serious imployments will admit the same ) you shall reap any benefit , or at least content , I shall , in this kind be sufficiently satisfied . Only I desire that upon your judicious view hereof , you would vouchsafe a favourable censure ; of which I am the more confident , because I know you cannot expect any thing polished from a hand so uninstructed . But not to be too full in a Preface , to too empty a Sequell , I implore your pardon , and desire to be imploy'd , your Servant in all humility . Edward Calver . To the Curteous and Capable READER . REad Curteous Reader , this is for thy sake , Through want of knowledge thou canst not mistake : And as thou canst not , so my trust is built Through want of charity thou never wilt . Dives . VVHen I in nine moneths had through Virgo run , That fruitfull signe , and then appear'd a Sun , Such fates might from my birth have been collected As if by noble Jupiter aspected . So soon as born , I had indowments faire , Not only born , but born my Fathers heire : And eke with joy my fainting Mother smild , Whose paines were turn'd so pleasure in her child . Great preparation , with the greatest mirth , Was duly made to celebrate my birth , Where I received honour , with my name , Grac'd by the greatest witnessing the same . My parents joy , with comfort joynd was such , No cost was spar'd , nor care was thought too much , But all conduced readily to prove My earthly blisse , decypherd from above . Lazarus . VVOe , child of woe ! of all the world a scorn , Nothing but woe appear'd when I was born : Disast'rous Saturn , did with Mars comply To make me wretched by nativitie . Born , onely born , that Natures care allowd me , But being born had scarce a rag to shrowd me : My silly Parents sighing for reliefe , One cryd for help , the other wept for griefe . Distressted Parents , who all comfort wanted , Must , for my sake , have now no biding granted : Prodigious babe ! how could the world fore-see I should a burden to her greatnesse be ? A wretched Infant in my mothers womb , But far more wretched in the world become : So base , yea so unworthy of a name The meanest blush to witnesse me the same . The Authors Epigram . MOst fatall starres , if starres may fates decree ; Or partfull fate if fates may granted be ; One swims , one sinckes , one hath enough and more , Another nothing , begs from doore to doore . The destinies on little Dives smile : Poore Lazarus by them destin'd to exile : Rich Matrons run when Dives comes to birth ; But cannot stir when Lazarus should come forth . Dives attended in his cradle lying : Poore infant Lazarus lies neglected crying : Dives , his Parents dear and only joy : Lazarus , his Parents object of annoy . Dives hath dainties , is in purple drest : Lazarus with cold , and hunger is opprest : Alas poore Lazarus child of woe , indeed : Kind people take some pitty here is need . Dives . FOrth from my Nurse , as weary of her charmes , I view'd the world , the world unclasp'd her armes , And , as another Mother , or as kind , Imbrac'd me , sought to satisfie my mind . She set before me all her various joyes , As well jewels , as her wanton toyes , Set open all her Cabinets of price , And shew'd me all the pleasures might intice . She plaid me musick , made me understand : And gave me lovely Venus in my hand , And when my tender spirits did decline , She taught me to revive the same with wine . Here I had heav'n , or pleasures did excell , These suted with my youthfull nature well , The world allur'd , my senses prov'd betray'd , The world besieg'd my senses soon obey'd . Lazarus . VNtimely born , and brought up as untaught , With neither wit , nor education fraught , My friends full poore could little kindnesse shew me , My kindred none , or none at least would know me . But griping hunger forc'd me to intreat The world some leave to labour for my meat , For pity sake unto me to assigne Some meanest office , though to feed the swine . But all in vaine , her greatnesse did abhor me , Had neither place , nor yet imployment for me , But sternly told me of my sad subjection To wofull stocking , whipping , and correction . Whereat amaz'd I soone was strucken mute , Betwixt despair , and growing resolute , Unto the last bad counsell did intice , Bad nature too : but grace restrained vice . The Authors Epigram . DEceitfull world , deciphering thy state Who can but erre ? thou art unto the great A flattering Syren , but unto the small A very savage cruell Caniball . Thou dandl'st youthfull Dives on thy knee Till with thy pleasures he inchanted be , But having got the thing which thou wouldst have , Thou mak'st him then thy most contented slave . But if poor Lazarus seekes to be imploy'd , Or sues for aide , he is by thee deny'd , Thou only cry'st he doth thy honour blemish , Correct the rascall , let the vermine famish . Alas poore Lazarus of the world excluded : Alas rich Dives by the world deluded ; Poore Lazarus starves his penurie is such : Again rich Dives surfets with too much . Dives . VVHen as the world had given my will content , Or I had given unto the world consent , Her various beauties did me so inflame . My very heart was ravisht with the same . I freely drunk her pleasures with delight , Whereof the more I drunk the more I might : Her profits were unto my hot desire But as more fuell to increase that fire . Her greatnesse , with respect unto her honour , Did , for preferment , make me wait upon her . Her glories were so radiantly set forth , I thought upon no other heav'n , but earth . On earth I only did set up my stay , I gave my sences and affections sway , And having treasure which might long endure . I in that harbour thought my selfe secure . Lazarus . MOst wretched creature , destitute of ayd , Of all men loathed , and in limmes decay'd , I could not worke , and therefore might not eat ; But griping hunger and inforce for meat ▪ Beg then I must , and so I did indeed , I made the world acquainted with my need , I made my greefe apparant , but alas I I must be punish'd , for I had no passe . Yet still I beg'd ▪ as to that thraldome ty'd , Though oft upon my tender kneen deny'd , I cry'd for succour , and did shew my sores Where people passed , and at rich mens dores . Thus ▪ whiles I beg'd , I got reliefe of some , But without wofull begging not a crumme ; High wayes and hedges , were any shrouds by day , By night full glad to shroud my selfe in hay . The Authors Epigram . RIch Dives laughs , and doth in pleasures swim , As if they only were ordain'd for him . Poore Lazarus weeps , and makes this pitious mone , I drinke the sorrowes of the world alone . Rich Dives doth no earthly comfort misse , By birth much wealth , if not the world is his : But silly Lazarus , as it doth appeare , Is borne to beg , or borne to nothing heere . Rich Dives heere is master and commands Much force , if not too much , is in his hands : Poore Lazarus heere is but the scumme of all , Must stoope to meane men , downe to rich men fall . Dives hath friends , is spoken to most faire , Dives the worlds owne darling , yea her heire : Lazarus is only left , no love , no friend , Lazarus is only loath'd , but marke the end . Lazarus . COnsum'd with hunger , misery and care , Decrep't with cold for want of rags to weare , My pined corps , and panting heart for ayd Began to languish , and my health decay'd . With many sighes , in this my sad estate , I got , at length , unto the rich mans gate , Where , in my anguish , in my paine and griefe , I hop'd for succour , and I beg'd reliefe . I cal'd , I cry'd , and , as I durst , I knock'd , But all in vaine , the rich mans gate was look'd : No gate , no doores , no eares could open'd be : His Curres did far more kindnes shew then he . Whereat my heart within my wretched breast Was strucke as dead , yea with meere death possest ▪ Thus left of man , all mercy me denying , God , everliving , shew'd me mercy dying . Dives . VVHat , am I struck with melancholy's dart ? Come earthly comforts , come revive my heart , What have you lost your vertue , or your skill Which wont to cure me ? Oh! I yet am ill . What desperate change is now in my disease ? That now offendeth which was wont to please , My earthly pleasures , and my endlesse gaines Doe now disquiet me , nor asswage mu paines . Come , make my will then of my wealth with speed , For now I finde it failes me at my need ▪ And run to some Physitian with my state , Some learned Doctor , for my paines are great . Come Doctor , come , my sicke estate behold , Come shew your learning , give some ease for gold , Some present helpe unto my heart apply , A world for life , helpe , helpe , alas , I dye . The Authors Epigram . IF Dives surfets and grown sicke , is sad , No earthly aid is wanting can be had , His friends abound ; Physitians dare be bold To strive sometimes beyond their rules for gold . But wofull Lazarus of the world neglected Lies sicke forsaken , harbourlesse , rejected , No friends to chear , no physicke for his good , He surfets not , but rather sterves for food . Rich Dives now he feels unto his pain That all his wealth , yea all the world is vain , When sicknesse comes their sweetnesse is but small , When death their hony then converts to gall . Poore Lazarus , all his life time in distresse , Whose very face deciphers wretchednesse , When sicknesse comes it makes him death require , When death it gives him what he doth desire . Dives . O Death most cruell I thou hast struck my heart : O wretched body I thou and I must part : Thou to a rotting resting place a while , I to the ruefull dungeon of exile . Thou now a carkaise , I a cursed soule , Beset with fiends , which will have no controule ▪ Out of thy prison , now I see full cleare Most ugly Divels as they are , appeare . They seaze upon me with infernall spite , They tell me I belong to them by right ; I have beene by them many yeeres imploy'd Although they by me have not beene discry'd . And therefore now I must with them away , They long have wayted , but have now their prey , They must unto proud Lucifer return With me , that monster doth in fury burne . Lazarus . LOng wish'd for day , most welcome death to me , Which sets me thus from all my sufferings free : My wither'd corps now rest , in hope to rise , My weary'd soul is now on wing , and flies . Most happy change I how is my chance amended ? On earth cast out , with Angels now attended , Who all my life did succour me distrest , And now at death will carry me to rest . In soule I meane , which from my body freed , Now viewes those Angels as they are indeed , Which sight excels all earthly joyes as far As doth the Sun , the most inferiour Star . Which glorious spirits , with delight inspir'd , To see my soule thus out of thrall retir'd , Doe in their fiery chariots now of love Thus , in my spirit , early me above . The Authors Epigram . HEere I must change additions given before , Rich Lazarus now , Rich Dives now no more ▪ Rich Lazarus now hath more then earth can grant , Poore Dives now in miserable want . Rich Lazarus now with Angels is delighted , Poore Dives now with Divels is affrighted . Lazarus in peace of conscience doth excell , Dives in conscience hath a very hell , Rich Lazarus mounts with Angels him attending , Poore Dives now with Divels is d●scending . Heaven hath for Lazarus long prepared ●in Hell gapes for Dives , and he enters in . Lazarus receiv'd with love , delight , and joy , Dives with deadly horrour ▪ and annoy : Lazarus to have his saved soule contented : Dives to have his damned soule tormented . Dives . OH ! cursed , cursed , most accursed soule , Where am I now ? what fiends are these that howl ? They seize upon me , they torment me sore , I shrike with anguish , they in fury rore . In earths deep centers darke and dreadfull cell , Where only angry damned spirits dwell In grossest darknes , yet my sight so clear ▪ Most hidious visions to the same appear . In hell , indeed , where I endure that curse Which shall not cease , but be heerafter worse , In fire infernall , out of measure hot , Which ever burns , and yet consumeth not . I rave , I curse , and I accuse my fate , As if such torments were unjust , too great : But conscience nips me with , not so : I trie , To kill that worme , but oh I it will not die . Lazarus . OH ! blessed , blessed , oh , my soule most blest ▪ In Abrahams bosome , yea in Angels rest : A Heavenly mansion , made by God , most good , Made mine by Jesus , purchas'd by his blood . In heav'n , indeed , where I behold no sight But only heav'nly objects of delight : Nor heare I ought that doth offend ; but heere All prayses sing , and Alleluj as heare . No darknes heer , I still have perfect day , No sorrowes heere , all tears are wip'd away : No meannesse heere , I match with Kings above ; No hatred here , but I have perfect love . Heere I have rest which never shall decrease , Heere I have pleasures which shall never cease : Heere I have riches which shall never rust , Heere I injoy the portion of the just . The Authors Epigram . POore Dives now within that fiery lake In hell doth yell , most piteous dolour make , He sees the fire , although it gives no light , The divels too ; though in perpetuall night . Rich Lazarus now hath rest which shall indure , In heav'n , where only harbour is secure : Views Man in Christ , and Christ in God , which sight Is the most heav'nly object of delight . Poore Dives now is desperate indeed , His roaring conscience makes his soule to bleed , The fiends , againe , do rage the faster , why ? To make him silent : no , the lowder cry . Rich Lazarus now it blest above measure , Hath heav'n for glory , happinesse for treasure , Yea double happy , he in heaven abides , And in his conscience hath a heav'n besides . Dives . MOst cursed soule , with Divels now in chaynes , I feele not only hells infernall paines , But also have a hell within my spirit For losse of heav'n , which Saints above inherit . Damn'd soule , I curse , but cannot God accuse , He proffer'd grace , but I did grace refuse ; He often touch'd my conscience with a nip Which still I smother'd , or in vaine let slip . He sent his servants , yea his only Sonne , Who still did wooe , but I would not be woon , He gave me riches to relieve the poore , Whom I neglected , or disdain'd the more . But now I am for evermore rejected , No meanes of mercy now to be expected , But fiery fiends must pay me now my due Without remorse , who would no mercy shew . Lazarus . MOst happy soule now from corruption free'd , Which in my body was corrupt indeed , I then ( yea I , for now I doe subsist Within my soule ) was then with sin distrest . My earthly body as a house of mire , Or dirty clay , polluted my desire , Depraved Nature , with corrupted sense Seduc'd my will , abus'd intelligence . Yea infinite allurements unto sin , The world without , the wicked one within , All join'd in one , a very host , indeed , To race my Towrs , which were , alas , but Reed . But God , who still defendeth from above , Did looke upon my weake estate , in love , And in his Sonne , accepting what I wanted , Where power I had not , there he pardon granted . The Authors Epigram . IF Adams Seed be still the same by birth , Or Dives yet hath brethren upon earth ; Here let them heare him in his soule complaine For losse of what they yet have time to gaine . If men distrest remaine in sorrows striving , Or saved Lazarus yet hath seed surviving , Here let them in their sorrows overflown , Behold his joy , and in his joy their owne . Dives as in an Ocean , did abound In earthly joyes , wherein he swimming , drown'd : Lazarus , as in a channell with his oare , Was crost , and tost , and yet got safe to shoare . Dives had warnings of a future night , But present joyes put future cares to flight : Lazarus , with present miseries opprest , Was soon incited to insuing rest . Dives . COnfounded soule , when I was found in earth I lost my selfe , but most of all my worth , Nay I could very hardly then discry That man had any such a thing as I. The curious cob-web of my body twin'd , Wherein I , out of sight , was out of minde , Was then the object that I counted dear , Because , in deed , that only did appear ▪ That , that I pamper'd with the choisest cates , And deck'd with jewels of the highest rates ; And that so fully my affections sway'd , That I , who therein should have rul'd obey'd . But now poore soule , I see thee as thou art , A power immortall , once the better part , I see the worth wherein thou were infus'd ▪ And to what end , but all , alas , abus'd . Lazarus . MOst happy soule , thus out of thraldome risen , Thou in the body wert indeed , in prison , That house of clay wherein thou wert inclos'd , Confin'd thy power , and made thee ill dispos'd , Thou , in some motion to the better things , Wouldst then have hover'd , but that held thy wings : Thou then didst see , but then thy sight , alas , Prov'd much deceitfull , looking through that glasse . But now , my soule , thy nimble sight is clear , Thou as thou art , dost to thy selfe appear , A jewell most inestimable , such As doth in worth exceed the world by much . Pure in thy selfe , and pure in thy desire , With Angels equall , and shall yet be higher , In present joy , and art inspir'd with some Sweet speculations of more joyes to come . The Authors Epigram . DIves in hell , confounded at his state , Now sees his folly's , when it is too late , Confesseth too with most outragious cries What , whiles he liv'd the world might not surmise . Alas poore Dives heaven hath now deni'd thee , The world which was thy joy , doth now deride thee , Vnhappy Dives , how art thou undone ? Thy soule is lost , and yet no world is won . Thrice happy Lazarus , who in sorrows tost , Hast gain'd what Dives in his pleasures lost , Hast heav'n , where thou art ravished with mirth ; Dives hath neither joy in heav'n , nor earth . If sorrows here foretell such future gain , Or present pleasures such ensuing pain , Why strive we here in pleasures to excell , Or count distresse and sorrows here a hell ? Dives . THrice wretched , yea most wretched soule am I , Wretched ? yea wretched , drown'd in misery , Drown'd ? yea and bound in that infernall pit Which hath no bottome , yea more wretched yet , Not only bound , but bound in chaines , a yoke Perpetuall too , which never shall be broke , Never ? what never , without end , or date ? Oh! this word never makes me desperate . Desperate , indeed , no hope for me remaines , I am in hell in everlasting chaines , This purgatory I am in , indeed , Am in , 't is true , but out cannot be freed . Hence to redeeme me men may be at cost , But all in vaine and to no purpose lost , Here intercessions dirges are too late , Mans love is vaine , where God above doth hate . Lazarus . THrice happy soule am I , what happy thrice ? Yea infinitely , in a Paradise Eternall in the heavens ; oh best of all , And yet more happy , where I cannot fall . No Serpent here to tempt me to rebell , I have a place from whence that Serpent fell : No aple here whereby I can be try'd , No choice offends where nothing is deny'd . Nor can I now in my affections stray , Corruption thence is purged clean away , And with the Angels which have ever stood , I , freed from ill , am now confirm'd in good . I now , indeed , am from all danger free , I cannot sin , then cannot punish'd be ; I now am happy beyond end , or weight , And therefore happy beyond all conceit . The Authors Epigram . DIves in hell now suffers for that sin Which we on earth doe take our pleasure in ▪ Dives in soule is with his sin tormented , We in the body are with sin contented . Dives in soule contemplates his hard fate , We in the body ponder not our state ; Dives in hell , as desperate , must indure ; We upon earth are desperately secure . Lazarus in heaven contemnes all earthly toyes : We upon earth regard not heavenly joyes : Lazarus in soule , now freed from earth hath rest We in the body thinke that thraldome best . Lazarus in soule hath now in fault to mind : We in the body nothing but offend : Lazarus in heaven hath now no cure in ●ake : We upon earth have our accounts to make , Dives . DIstressed soule , my miseries indeed Are out of measure , yet must more exceed ▪ Distressed soule , what punished by art ? Thus fully tortur'd , and yet but in part ? I in my soule am hellishly distrest , While my corrupted carkasse is at rest , But that and I ere long must meet againe , Not to asswage , but to increase my paine . Unhappy soule , was I , indeed , the first That did offend , that I am punish'd worst ? I am in hell , the body yet seems free , Did I pollute the body , or that me ? But this is sure , both were created good , And in that state ( wherein we might have stood ) The Apple was unto the eye presented , But I unto the eating in consented . Lazarus . I Happy I , who once was wretched heal'd Am now in soule in that Elysian field Mear heaven , celestiall Paradise ; where I , In boundlesse pleasures , greater to discry . I , happy I , have many years injoy'd What pleasures may be , from the body void ; Which freedome might have justly been reputed A comfort when the body was polluted . But when the body shall new formed be , And made immortall from corruption free , Shall to me , by the hand of the Creator , Be joyn'd againe , my joy shall then be greater . My present joyes are infinite , yet some Of them in hope , which hopes shall then become ; All hop'd for pleasures then shall be suppli'd , The new form'd Bridegroome have his reform'd bride . The Authors Epigram . MOst happy Lazarus , how art thou renown'd : How are thy sad and patient sufferings crown'd With ample , yea within 〈◊〉 victories ? And shalt have , yet is greater weight of glories . Thou in thy body were 〈◊〉 distrest : Thou in thy soule art now in heaven at rest : Thou in thy soule and body joyn'd againe , With Saints made perfect , shall triumphant reigne , Vnhappy Dives , thou hast done thy mirth , Thou in the body hadst thy heaven on earth , But now thy spirit , from the body freed , Doth finde its selfe in very hell indeed . Thou in the body only but devis'd To make the body were imp●rudis'd : But on thy soule , and time to come unheedfull , The state in both is therefore now most ●readfull . Dives . MOst wretched I , besides the woes I have , Methinks I heare my bones within my graye , ( As troubl'd with some fatall Trumpets sound ) Begin to shake and shiver in the ground . Disquieted bones why rest you not as rotten ? Why are you not eternally forgotten ? What awfull power , or dreadfull earthquake rather Is this which wakes , and shakes you thus together ? But can the bones consumed into dust Restored be ? Yes wofull yes , they must , Both bones , and flesh are but in earth refin'd , They must together once againe be joyn'd . Oh! how have I offended ? is not death Of body for the body condign wrath ? And hell sufficient for the soules reward ? No , no , there is a sentence yet more hard . Lazarus . MOst blessed I , what joyes have I in store ? How out of measure can they yet be more ? Yes , joyfull yes , I yet more joyes shall finde When once my body to my soule be joyn'd . When that , long look'd for , act is to be done , How shall my flesh and bones together run , And , by the rising of that Lambe was slaine , Have power infused to stand up again . Then from the sad sepulchre of anoy , How shall I but lift up my head with joy ? And in the body deeply ravish'd be Thus from that prison set for ever free ? Besides , my body which now rests in peace , Shall then from all corruption have release , And like a Bridegroom ready trim'd , to me The bride for ever shall new marri'd be . The Authors Epigram . OH , Dives , Dives , thou on earth hadst store , Hadst all things in abundance , no man more : But , when thy sleep be slept , dost understand Thou shalt awake with nothing in thy hand . Oh! whither would thy soule then take her flight To keep out of the body if it might ? How would it rather forth the body dwell , Then in the body feel another hell . But Lazarus thou shalt then come forth with joy , Thou in the world hadst nothing but annoy , But when that day of restitution comes , Thou shalt have plenty , Dives not the crums . Thy body which in rags was bound up here , Shall then in most celestiall robes appear , Thy soule therewith much ravish'd and delighted , Shall in much pleasure , be thereto united . Dives . T Is true indeed , yea too to true , alas , ( As Scripture speaks , which alwaies comes to passe ) It is decre'd for all men once to dye , But were that all , more happy then were I. But oh ! this sentence is not here confin'd , The soule and body must againe be joyn'd , The soul from hell , the body from its tombe , And after death , must unto judgement come , Confounded wretch , how shall I then subsist ? Which if I might not , I the more were blest , But yet I must , alas , I must appear , But with what face , alas I tremble here . I in the body made of sin a sport , I in the body then must answer for 't : The Judge of all will justly then define Whether his wayes were equalest , or mine . Lazarus . OH ! blessed body , though a while in prison , How will the soule take pleasure in thee risen ? And how againe , will thy delights increase When as the soule returns to thee in peace ? How like the Turtle sent out of the Arke After the stood returning to that Barke With signes of joy , shalt thou my soule my Dove , Be in that day , return'd with signes of love ? How shall my late dry scattered bones up stand , When thou thus bringst a pardon in thy hand ? Yea with what comfort shall I be inspir'd When thus my corps is from the grave retir'd ? Nay with what courage shall I then appear , What joy , when my redemption draweth near ? What tongue on earth is able to expresse What joy in conscience I shall then possesse ? The Authors Epigram . MOst fond , yea most infatuated we Have ears and heare not , eyes and will not see : Or else how could we , whiles we here remaine , So blinded be in things which are so plain ? How could we else , like men whom charms benum , Be so unfeeling of the chance to come To not observe , like men most sure to die , What Dives lost , what Lazarus gain'd thereby . Here who but Dives had the cap and knee ? Here who came forth with greater pompe then he ? But lo ! hereafter , dead , and cold again , Alas he comes forth trembling in a chain . But blessed Lazarus , who was here a scorn , As out of time , or most untimely born Shall , when the dead are summon'd from the grave , Come forth with comfort , then most honour have . Dives . OH ! dreadfull , dreadfull , in what dreadfull terrours Am I in hell tormented with my errours ? By only meditating on that horrour My soule shall be in when the Judge sends for her . But with what feare shall I be then possest , The feare of which doth thus my soule molest , When I at last shall feel the thing I feare , Shall rise you dead , and come to judgement here ? How like a prisoner in a chaine at last Shall I stand forth to heare my sentence past ? How like a most condemned wretch ? alas , I am condemned ere the sentence passe . My conscience , which once counterfeited sleep , Now in my soule a restlesse court doth keep , And then shall make a Register come forth Worse then a thousand witnesses on earth . Lazarus . VVHat joyes are these which now so neer approch ? Divinest thoughts , may you thereon incroach ? Incroach ? Oh! seise thereon , be not deter'd , They were for me before the world prepar'd . For me ? what me , who beg'd from door to door ? And in my selfe , am to my selfe as poore , Have neither birth , nor worth in me whereby So mean a wretch should chalenge joyes so high . Yet see , and wonderd to these joyes divine I have such right , that they by right are mine : God did prepare , Christ purchas'd , I by faith Receive them due ; thus imputation saith . But oh ! my sins are great , but that 's no let , In purchasing my joy ; Christ paid my debt : But I must give account that 's yet to make ; But He that paid my debt , my count must take . The Authors Epigram . OH ! happy Lazarus , how maist thou stand sure ? How swimst thou in a sea of joyes secure ? Thy debt is paid , which was so out of measure , And paying that hath purchas'd thee a treasure , What needst thou shake then at a judgement day ? Or of accounts , who hast no debts to pay ? Or why shouldst feare the Judges face to see When as the Judge shall thy redeemer be ? But wretched Dives , wretched sure indeed , Thou hast a boundlesse fearfull bill to read , Wherein thy debt is manifest and clear , No crossing there , no cancelling appear . There was a time , but now that time is lost , Wherein thou might'st have got thy reckoning crost : How wilt thou answer to the Judge of heaven ? Thou canst not pay , nor canst thou be forgiven . Dives . MOst wofull I , who now in wofull ruine , In hell still muse of greater woes eusuing ; One woe doth another woe foreshew , Woe , endlesse woe , my foresight is too true . My woes againe are yet as to begin , Wretch , I have yet to answer for my sin , Where my indictment must be found indeed , Before a Judge too , who will not be feed . A Judge whose mercy I would not imbrace : Where mercy moves not , justice must take place : A Judge who once cry'd gently come away ; But thou shalt to me , goe you cursed say . How will those Angells and those Saints abhor me Which I abus'd , once seeking to doe for me ? How will those divells which I once obey'd , Then cry my wages shall be duly paid ? Lazarus . YEe Cherubins and Seraphins , divine , Come aid me with your tongues , or teach you mine , That , in some measure , I may so expresse My present joy in future happinesse . My joy conceiv'd of my Redemption day When I shall meet my Saviour in the way , Where I shall blesse the houre that I was borne , When all the kind'reds of the earth shall mourn . When earth , and all the burden on the same Shall burne unto that nothing whence they came : The skies shall melt , the stars , the sunne , the moone Shall join to make perpetuall night , at noone . When , out of heav'n , the Judge of all , most true , Shall come downe riding on the clouds , in view , To bind the Divels , and the damned down : How sweetly shall He smile on me ? not frown . The Authors Epigram . MOst lambe like Lazarus , thou shalt be set by , Thy blood is not requir'd , thou shalt not die , When sacrifice for ever shall remaine In hell for sin , the goats shall then be slaine . Thou heer wert famish'd , when the goats did feed , Their hearts were cherish'd , when thy heart did bleed , But , when they shall be sever'd from the sheep , Thou shalt rejoice , but they shall howle and weep . But goat like Dives , thou shalt pay full deer , For eating up the sheep's allowance heer , When they shall scape , thy blood shall then be shed , Thou wert but for a day of slaughter fed . Fond thou , who heer wouldst have the upper hand , Must on the left at heav'ns tribunall stand , And heare the Judge this sentence on thee passe , Goe , cursed goat , my sheep must have the grasse . Dives . OH ! wretched I , what shall of me become When wretched , Goe ye cursed , be my doome ? How shall my soule and body both affrighted , Then curse the howr they were again united ? Then in what glory shall those Saints appeare At whom , proud asse , I once did slout and jeere ? How shall their blessing then increase my curse ? My conscience for abusing of them , worse . How shall the Divels then with fury driven Seaze me for hell , thus sentenc'd out of heav'n ? And on me with much insultation rage ; As if my torments might their owne asswage . Then , with the hideous howling herd of hell , I shall be thrown down to that dreadfull cell , Where we in flames , which never faile , shall burne ; From whence we never , never , shall returne . Lazarus . HOw shall I prize those words to me exprest Oh! Come thou blessed , enter thou my rest ? Sweet meditations , heav'nly joyes in heart . These thoughts , indeed , are very heav'n in part . How shall I then , who once was most debas'd , Be , with much glory , on the right hand plac'd ? And sit with Angels , and with Saints , to see The bad condemned , and the good set free . How shall I thence ascend up far above When my Redeemer shall his Court remove ? When Saints shall sing , and Angels shall rejoyce , How shall we mount up with a merry noyse ? How justly then shall Jesus wear the crown , He having put all adversaries down ? How lowd in heav'n shall I his prayses sing , There grac'd to wait upon so great a King ? The Authors Epigram . ONce silly Lazarus , now a Saint at rest , Ere long a judge , at last a son most blest : Who could have seen when thou wert upon earth That thou hadst in thee any signe of worth ? When Kings and great men shall be in despaire At the great Sessions holden in the ayre , There thou shalt in Commission sit : and thence Ascend far higher with the highest Prince . But once rich Dives , now poore Dives nam'd , Ere long arraign'd , at last for ever damn'd : Who would have thought when thou wert in thy pride , That robes of purple could such ruines hide ? When Saints , which here thou mad'st to mourne , shall sing At heavens Assises , thou thy hands shalt wring , And to the mountaines and the hils complaine To fall , and hide thee ; but alas , in vaine . Dives . TOrmented wretch , might I remaine in hell Only in soule tormented it were well , Well , though in woes which cannot be exprest , Yet , to the woes which are to come a rest . But oh ! my body , which in earth now lying Is as but in a furnace purifying Till it be such ( when it is fully try'd ) As may for ever burning flames abide . That must againe my wofull soule ingage , Which burning prison shall my soule inrage , The one unto the other adding fuell The angry divells evermore most cruell . Oh! Adam , Adam , why fogot'st thou this When thou for ever might'st have liv'd in blisse ? When thou on earth in Paradise didst dwell , Thou thought'st not then on a perpetuall hell . Lazarus . NOw happy ? yea now heavenly I : and sure 'T is only that makes happinesse secure ; When once my body from the grave be freed , How shall I then be comforted indeed ? When my blest soule and body both united Shall reigne in heaven , how shall I be delighted ? How shall I here be fully satisfi'd , Where pleasant streames of endlesse pleasure glide ? One joy doth here another joy begin ; Increase of joyes makes joy increase therein . Here from one fountaine rivers do distill , Where Saints and Angels ever drinke their fill . Here are those riches which all wants supply , Because they alwayes fully satisfie : Here are those joyes which are for ever crown'd : Here nothing else but joy is to be found . The Authors Epigram . LAzarus , Thy soule shall downe ere long retire To give thy body motion to mount higher , Most swiftly soaring on thy Eagle wings , From earth to heaven unto the King of Kings . How highly there shall heavenly Angels place thee ? How sweetly there shall fellow Saints imbrace thee ? How welcome there shall Christ thy Saviour make thee ? How pleasing there shall God the Father take thee ? But with thee Dives thus it shall not be , The clean contrary shall be true in thee , When thou in soule and body shalt be cast Into that gaping cave of hell at last . How eager shall the divels then be on thee ? How gastly shall the damned gaze upon thee ? What outward tortours shalt thou feel within ? What endlesse torments shalt thou then begin ? Dives . OH ! savage senses , brutish appetites , In sensuall pleasure was your choice delights : Your rage was only ruler in my heart , You did command my understanding part . Yea in my little Microcosmus , vaine , Did like so many heathen Princes reigne : The world , and all things in the world at will Were yours , and yet you unsufficed still . Thus all that world could not suffice my lust , The divells therefore in another must ; My appetites , which there did so excell , Shall here be gorg'd with infinites in hell . Each several sense which could not there be cloy'd , Shall here be fed till it would food avoid : Only the difference that shall then appear , There fed with pleasures , but with torments here . Lazarus . THe outward senses , which to some are those Where at they drink in rivers of repose : Were unto me but Cunduit pipes of care To let in floods of misery and feare . My senses , and my appetites I grant , Did often gape and hunger in my want , But , for the most part , hunger'd in despaire , Or fed on troubles , and infected ayre . But when my body here above shall reigne My senses shall not covet here in vaine , Each severall sense , and secret appetite Shall here be fed with fuln●sse of delight . Here is that banquet , which delight ▪ each taste : Here is that oyle , which drawne on doth not waste : Here are those cases , once figur'd in a sheet : Here is that manna which is ever sweet . The Authors Epigram . THus purblinde we on earth may partly see What plagues in hell prepared be , That seeing those we so may have a care To kill sin heer , if be not punish'd there . Thus , sinfull we , whose sinnes , or soules must die , Our sinnes heer , or our soules eternally , May labour heer to put our sinnes to death , Our tender soules may scape eternall wrath . And thus , again , when we have got , like men , Some manly conquest over beastly sin , We may with comfort view those joyes on high , Where men shall live , that make their sinnes to die . Thus we of all may rightly make good use , Fore-sight of danger oft prevents abuse : And where the prize is glorious to behold , It makes the dullest enterpriser bold . Dives . MY sense of taste was upon earth that Cooke Within whose Kitchin I most pleasure tooke , And when its sacrifice was on the fire , I offer'd up my earnestest desire . This sug'red sense , or rather savage beast , Which oft devour'd , when I could not digest , Which still cri'd kill , let sacrifice be slaine ; And drunk down liquor as the earth doth raine . This idoll sense , shall one day have its fill , When soule and body 's sacrific'd in hell , Where fiery fiends are cooks for ever killing , And Divels tapsters , diligent in filling . Which cookes with scorching shall my throat inflame Those tapsters powre down sulphur in the same ; My soule with torments tortur'd for my sin , Shall curse , blaspheme , and roar , and rave within . Lazarus . MY sense of taste , or taste of sense , indeed , Because I was most sensible of need : Requir'd on earth no cooke at all , because Still griping hunger gave my meat a sawce . Yea , I full oft was glad if I had meat , Yea glad of that which others scorn'd to eat , Yea glad of crums , yea often driven to fast , And glad to smell the meat I might not taste . But when I in my body shall be grac'd To sit in heaven where none but Saints are plac'd , And , at most sacred invitations given Shall taste the Supper of the Lambe in heaven . My taste shall then in relishing be skil'd , And , with each sweet distinguished , be fill'd : Yea taste the sweetnesse of those streames of bloud , Those heavenly Fountaines , which on earth were shed . The Authors Epigram . DIves on earth with delicates was fil'd : We taste all dainties that the earth can yeeld : Dives did in excesse of liquor sin : We tun down barrels , drown our selves therein . Dives , thus drinking , thought not on the poore : We are so drunken we forget them more : Dives in hell must therefore suffer need , Yea hellish woes : then how shall we be freed ? But once poore Lazarus , who on earth distrest , Was both with hunger , and with thirst opprest . Yet in his conscience then injoy'd that feast In which we famish , or much fast at least . He now in heaven already hath that store We never tasted , and shall yet have more : For which he sought : to which we make no haste : For which he long'd : in which we feel no taste . Dives . MY sense of smelling which was once so nice , Each stincke offended it , but stincking vice ; I stopt my nostrils , and I shut my doores , To shut out Lazarus with his fest'red sores . Which ayrie sense refresh'd my other powers By sweet perfumes , and odoriferous flowers , Extracting thence such savours of delight As fed that most attractive appetite . This sense in the infecting fogs of hell Shall suck most deadly savours by the smell , And , stead of flowers , and sweet perfuming , shall Be fed with fumes of sulphur boild in gall . Besides , the loathsome savours in this den Of plagued , poyson'd , and tormented men , The stincke of fiends , and divells unto me Is now most grosse , and shall more grievous be . Lazarus . MY smelling did on earth some comfort give , When I was forc'd Camelian like to live : But sweet perfumes and powders vainly spent Made me not proud , to make the world a sent . Barns , styes , and stables , and full glad of those , Were my persumed lodgings of repose : My empty stomack of this sense annoy'd : My stincking sores my empty stomack cloy'd . But when my body shall exalted be To reigne in heaven , from all corruption free , Where all things are most sweet and purely try'd ; This sense shall then be sweetly satisfi'd . This sense shall then have the preheminence , Made , of the five , the most reviving sense ; If senses then such instruments shall prove , By sucking in some living ayre above . The Authors Epigram . IF Dives now could but those dainties smell He tasted here he would give thanks in Hell : We taste like dainties double , if not thrice , And yet ungratefull in a Paradise . But Dives , who here thought not at his board Of God , hath now what Divels will afford : We oft forget both God , and eke our selves , Then what hereafter can we looke for else ? If Lazarus were on earth againe , no doubt , He would but of our sweetest odoures flout : We , with our seeming sug'red sweets in love , Are but in jest with sweetest joyes above . Lazarus did wisely send up , ere he went , His suits as incense , which now yeeld him sent : We , if we will not of the like despair , Must send up first a savour sweet by prayer . Dives . MY sense of feeling , which on earth was that I nurs'd most gently , as a tender brat . No care was lacking to preserve that sense From the sustaining of the least offence . This sense forsooth , might not endure the winde , I little felt the smart in any kinde , Of want , of woe , of sicknesse , or of sin , Within my selfe , much lesse in other men . But when my soule ascending on a chaine , Shall fetch my body hither from the slaine , I here in hell ●hall in that tender part Be most tormented , feel the greatest smart , My body here fast bound in fetters lying . Shall tortur'd be in flames of sulphur frying : My soule most fully then shall feel the sting Of sin , that serpent in my conscience wring . Lazarus . FRe I was borne , within my mothers wombe My sense of feeling suffer'd in that tombe , And only , sadly , comming forth that cage , I in that part did first salute earths stage . And in that part I panted out my breath , Till I was taken off that stage by death : A wretched life insu'd a painfull birth , Most wretched , painfull Tragedy on earth . But , as my soule , which was on earth distrest , Is now in heaven , return'd unto its rest . So shall my body breaking ope its grave , Ascend up hither from that silent cave . Where it shall feel no hunger , cold nor smart , But heavenly fulnesse , and content of heart ; My feeling sense to make its fulnesse measure , Shall here be only sensible of pleasure . The Authors Epigram . LAzarus was here most patient in distresse : We murmure , yea seem often mad in lesse : Lazarus was not here with his sin diquieted : We feel not that , or are with that delighted . But Lazarus now doth feel his soule at rest : Our soules , alas , not yet with sin distrest : But would we finde what Lazarus now doth feel , Our hearts must first be gentle here , not steel . Dives here might not feel the least annoy , But Dives he had there for here his joy . If here we feel not penitentiall griefe We shall feel desp'rate with the damned theefe . But Dives in his feeling sense in hell Is now most plagu'd , which plagues shall yet excell . If we here make that tender sense our god , It will in hell be our most torturing rod . Dives . MY sense of hearing which was once most nimble To heare each Syrens sugred tongue dissemble , Each sound of pleasure , musick sweet , and worse , Hells language , people swear , blaspeme and curse . But when the cry of Lazarus full of care , Did pierce the heavens , it could not make me heare : Nor could those voyces sent from heaven , by preaching Repent , repent , awake me with their teaching . This sense in hell , instead of musicke sweet , When all the damned shall together meet , Shall be compell'd to heare me helpe to make A cry in hell would make the earth to shake . We desp'rate creatures roaring in hells flame : The damned divells raging in the same : Gods voice of justice like most hideous thunder , Above us with his vengeance boyling under . Lazarus . MY hearing sense I once did exercise With the sad ecchoes of my childrens cries , My beating heart was in my bosome stung To heare those infants cry for food so young . Besides the sad heart-breakings at the doore Of rich men , rating of my children poore ; With churlish checks , and threats of further griefe , Instead of yeelding comfort or reliefe . This sense in heaven shall no such language heare , But come you blessed , kindest welcomes there : No churlish motions ever shall repell My suits there granted ; Dives is in hell . This sense in heaven to musick shall attend Which earthly senses can not apprehend , For ever ravish'd with those glorious Three , To heare how sweetly they in one agree . The Authors Epigram . DIves deny'd what Lazarus beg'd in want : Dives now beg's , what Lazarus must not grant , Impartiall Justice , dost thy hand so guide One drop of water may not fall beside ? Then why are we so in our hearing gul'd With the fond false enchantments of the world ? To stop our eares when poore men aske ? and know We must not beg , if we will not bestow . Dives , in hell , is now with horrour fill'd : Lazarus hath musicke what the heav'ns can yield : Dives hence forth shall never hear of joy : Lazarus shall never hear the least annoy . Let Dives then our daily warning be , He once had musicke , mirth as sweet as we : And , wisely working on examples given , Let Lazarus now allure our eares to heaven . Dives . MY eyes which once as windowes did appear , Through which the worlds polluted face seem'd cleer ; By which false view my most fond heart became To fall in love most deeply with the same . The world , indeed , did so my wits surprise , Its moale-hills seem'd huge mountaines in mine eies : But to this casement sense of mine , alas , Heav'n seem'd a mote : oh ! most deceitfull glasse . But these same eyes shall so wide open'd be In hell , that I shall heer be forc'd to see How they were once deluded ; and confesse Heav'n is the mountain , earth a moale , or lesse . Besides , my sight shall be tormented most In hell , beholding hells infernall host : Where I for ever , one of them , shall view How ugly fiends shall use that hidious crew . Lazarus . MY sense of sight which in me , as the Sun Doth to the world , did shew me what was done : This sense , most cleer , when I on earth indur'd , Was clouded most by stormes of tears obscur'd . And how could I forbeare such showers , to see The world in robes , and none but rags for me ? The world in pleasure , I in paine and griefe ? The world in plenty , I without reliefe ? But this my sense , or those my very eyes , Restor'd my body when it shall arise , Above all clouds , shall from ecclipse be free'd , All tears shall then be wip'd away indeed . Then I shall in my body both behold My body more resplendent made then gold : And ever view that heav'nly vision sweet Wherein conjoin'd all heav'nly joyes doe meet . The Authors Epigram . LAzarus on earth , by earthly sorrowes driven To loath the earth , did lift his eyes to heav'n : We upon earth , by earthly joyes inchanted , Conceive no other , heav'nly are not wanted . Lazarus in heav'n doth now injoy that mirth , Which unto heav'n he look'd for , upon earth : Our eyes asleep , with earthly beauties lul'd , Lose the Creator , by the creature gul'd . Dives on earth , with earthly Saints in love , Look'd not for objects fairer far above : If we here living , looke not having sight , For heaven , we dying shall not then have light . But Dives now his cursed soule acquaints In hell with such as here he made his Saints : If we hereafter better mates require We must looke here to get acquaintanc● higher . The Authors Petition to the Throne of Grace . DIvinest powers , thus by your aid inspir'd , My restlesse muse with quenchlesse sparkles fir'd , Dosts through the world , each fragrant garden views , And plucks those flowers , she thinks most fit to use . Thus safely mounted on her hovering wings , I taste some sweetnesse of those higher springs Which from the pipes of sacred fountaines flow , By oddes more pleasant then the streams below . Thus whiles the doter upon earthy toyes , Delights in trifles , or more earthly joyes : My thoughts are towring , not downe stooping here , I take my pleasure in a higher sphere . Thus , whiles the worldling night and day is tost To gain that wealth which must againe be lost : I reap such gaine as theeves cannot betray , Nor time , nor fate , nor tyrants take away . Thus I of wealth in poverty may vant Of mentall wealth , though otherwise in want : But oh ! you Authors of divinest thrift , Doe you inrich me with some further gift . Thus leave me not , but give me power to strive To reach a strain beyond contemplative ; Oh , teach my heart , doe that in temper bring To strike more fully on the practique string . Thus give me power that I my selfe may tread Those active measures I my selfe have made , That what I proffer to the publicke view , May in my selfe be secretly found true . Not thus with sweets fill others hands with posies , And in my bosome cankers stead of Roses ; Not by my lines thus limit out a way For others steps , and run my selfe astray . But make my action such , as in some part , May give some life to my unpolish'd art , That these my labours so may fruitfull be , If not to others , yet at least to me , And others , by that concord sweet invited , Shall with the musicke be at least delighted . THE PRODIGALL SONNE , AND THE PITTIFVLL FATHER . The second Booke . The prodigall Son . MY restles thoughts what move you thus to rome ? Why rest you not ? what would you doe from home ? What doth incite you ? have you found some prey Worth your adventure , that you needs would stray ? Yes , yes , rich treasures are abroad no doubt , My stragling thoughts have found some jewels out . But I am tender , travels rough ; and yet My skill but small , for travells much unfit . But wherefore should I thus restraine my will ? I have my portion , that shall purchase skill ; Discreetest Fathers do not much deny We yonger Brothers should our fortunes try . Besides my sailes thus fil'd with motion strong , Most sweet companions do intice along , With earnest proffers of an equall share In treasures , pleasures , and contentments rare . The Pitifull Father . MY Son , my Son , who art to me so neer , And whom I tender as a child most dear , What worme is crept into thy troubled head ? Or by what serpent art become misled ? Whither my child , oh whither would'st thou go ? What is the reason thou would'st leave me so ? Dost thou suppose it is no griefe to me Thus of a Son to disregarded be ? Alas my Son , thou art too yong indeed To make a venture will such danger breed , What favour canst thou looke to find in lands Most strange to thee , and at meere strangers hands ? Strange lands , and people , and from me as far As Egypt is , or Sodoms people were , Where thou shalt find thy hopes but mock'd vaine trust , For freedome bondage , and for fruit but dust . The Authors Epigram . MOst sinfull sons rebellious we below ; If that a son such disobedience shew , A son too by the woman that is free , How desperate must the feed of Hagar be ? Too venturous children , from our Father stray To make our selves unto our fees a prey , Our sin a monster , but our grace a brat , And yet we will be prodigall of that : Our tender Father , who best knows our frame , Our weaknesse , sees , and warns us of the same , We are so wilfull , though most weak , indeed , That we will trust unto our strength , that reed . Our Father sees what snares abroad are laying , And therefore seeks to keep t is in from straying ; We , by the worlds alluring wiles mistooke , Suck down the bait , suspecting not the hook . The prodigall Son . VVHat shall I doe ? my Fathers head doth shake Against the course I goe about to take , But doth he see occasion of such care . Is there such danger , and I see no snare ? Fathers I know are fearfull , and indeed , Are oft more fearfull in this case then need , But that is out of tendernesse and love , Which sons must therefore suffer , not reprove , But I have found my tender Father kinde , And unto pity ever much inclinde , And though I some forbidden pleasure take He will not punish for compassions sake . Besides my youthfull blooming years are such As doe by nature chalenge freedome much , Fly then my thoughts , and seise upon such prey As shall admit you pleasure in your way . The pitifull Father . MY tender son , I see thy tempted heart , I see therein how thou distemper'd art , What forces fight , and enemies perswade Against thy little weake resistance made . I moan thy case , and in a fathers care I curb thy foes , and with thy weaknesse beare , Yea though they sometimes in thee doe remove All filiall feare , yet I have fathers love . But oh , my son doe not my love abuse , That was the fault of the forsaken Jewes : Be thou not like the spider in his looms , Suck thou not poyson from these hony combs . Because thou seest my tendernesse is great More apt to grant , then thou art to intreat , Let that not breed presumption in thy minde , Not fault thee more because that I am kinde . The Authors Epigram . MOst tender Father gentle God , indeed , Whose matchlesse love doth mothers love exceed , How sweetly sing'st thou with most nursing charmes To keep thy children quieted in thy armes ? How loath art thou to let us off thy hand , Because thou seest our backwardnesse to stand , And , when we weake and heedlesse babes are downe , Thou tak'st us up , bemoan'st our sals , not frowne . Shall we be won then with meer toyes , or worse , Out of the armes of such a tender nurse ? Toyes proffer'd too by strangers , and our foes , Allure us from this bosome of repose ? Or yet more fond , shall we our selves defile Because our nurse will wash away the soile ? Or , worst of all , for sake our loving guide Our God , because we finde him slow to chide ? The prodigall Son . NO doubt but fathers in affection burn , Heat of affection into flames will turne , From whence full oft , though often more then needs , The quenchlesse sparkes of jealousie proceeds . This tender care I ought not to forget , Nor will , I hope , in any thing is fit , But sometimes pearles in fathers eyes appear But dim , which are to yonger eyes most clear . Those youthfull beauties , objects to the eye , Which aged fathers cannot well discry : Could they but view them as they are , no doubt They would not curbe us busi'd there about . Sweet beauties , faces fairer then the Sun , Where stars , like chrystall , too and fro doe run , Whence sparkes , like Fayries , father such a dart As flies , and hits , inflames and burns my heart . The pitifull Father . DEluded infant wilt thou be thus cheated ? My tender son wilt thou not be intreated ? Wilt thou , oh wilt thou stop thy ears unto Thy tender Father , listen to thy foe ? Can fading beauty , like a bait , intice Thee from thy Father , and all good advice ? Can a meer colour , and of all most fading , Be in thy bosome most of all perswading ? My wanton son t is thou art weak of sight , Thy infant eyes cannot discerne aright , Thou dot'st on shells , but dost the curnell lose , Thou leav'st the substance , dost the shadow chuse . But stubborne childe , although thou stop'st thy ears At my perswasions , yet regard my tears , Let not a fainting carefull Father weep Over a sullen carelesse son a sleep . The Authors Epigram . OH gracious Father , can thy care be such ? Oh gracelesse children can we erre so much ? Canst thou lament , when we in mirth are mad ? Can we be merry when thou art so sad ? Wilt thou pursue us when we from thee run ? Wilt thou thus wooe when we will not be won ? Shall we forsake thee , who in love pursues ? Shall we with scorne thy tender care abuse ? Oh ignorant children , and most apt to fall , How earnest is our carefull Fathers call ? And yet we stray , as if we were so young We did not know our tender Fathers tongue . But thou our Shepheard who dost still behold Thy silly sheep thus straying from thy fold , Forsake us not thus , in our way mistook , But bring us back , though it be by thy hooke . The prodigall Son . YOu my companions , my associates sweet , Who with most courtly kinde imbraces greet , With whom I count my selfe at home and best , By whom my fancies are become possest . What shall I doe ? oh doe your answer frame , My carefull Father doth my courses blame , He would perswade me you doe but delude , And that such pleasures will with griefe conclude . But sweet contentments , is it so indeed ? Doe you betray me , will you fail at need ? Oh tell me truly , doe you but beguile ? Thus make me frown'd on , only for a smile ? Sweet voice ! me thinks I heare you answer no , You have no purpose to delude me so , You will be constant , and I yet shall finde Increase of pleasure , greater joyes behinde . The pitifull Father . DIstressed Father , just as Scriptures tell , I brought up children , and they now rebell ; I gave them being nurs'd them up , and loe , They turne their backs as soon as they can goe . The savage suckling , when his feet he feels , Against his breeder can but turne his heels . But none so savage nature , never frames Such Monsters as do quite reject their dames . But thou my child , with whom I grieve to chide , For whom I have all means of pity try'd , To whom hath given a portion may suffice , On whom hath labour'd that thou might'st be Wise . Wilt thou revolt , art thou so simple grown To seek for wisdome , having lost thine owne , At strangers counsell ? and besides , of those Which are me or cheaters , and thy chiefest foes ? The Authors Epigram . MOst sad relation ! from the savage 〈◊〉 True births appear : but monsterous sons of men ? Of men ? oh most depraved natures rod : But what is this then , monsterous sons of God ? Most holy Father from whose streams we know The least corruption can not ever flow : How canst thou looke downe as a Father milde ▪ Vpon such sons thus by our selves defil'd ? Defil'd , indeed , we must be so reputed , How can we chuse who joyne with the polluted ? The sin●st piece doth soonest take a staine , The fairest colour shewes a scar most plaine . But why doe we so low polluted ly ▪ And can derive a pedigret so high ? Meer beasts doe not beneath their nature fall . Can we be most degenerate of all ? The prodigall Son . VVEll , I must travell , I must crosse the Seas ; My awfull father is too hard to please , His age so much civility requires That he forgets what tender youth desires . Perhaps if I were further off imploy'd My Father would be nearer pacifi'd , Or at the least wise then his frequent checks Should not my youthfull disposition vex . Come then companions let us get on boord Whiles tyde doth opportunity affoord ; And safely sally on the Ocean flood , With sailes all spreading , whiles the winds are good . That we , thus surg'd on Neptunes billows , soon May passe through those dominions of the Moon , Arriving at those Indian banks of treasure , The shoares of sweet security and pleasure . The pitifull Father . VNhappy childe , now what means all this speed ? What , art for Tarsus ? wilt thou flee indeed , Wilt thou be so deluded ? art so blinde , Canst thou forsake thy Father in this kinde ? Oh , how have I offended thee my son ? What wrong , or what unkindnesse have I done ? Or rather what most fatherly endeavour Have I left undone to protect thee ever ? Only with gentle admonitions due , Drawne from the center of affection true , I labour'd to reduce thee in thy way Who art thus subject to be led astray . Remember Jonach in the raging deep When once he was awaked out of sleep , How was his soule tormented with the woe His wilfull straying then had brought him to ? The Authors Epigram . MOst loving Father , dost thou thus perswade Poore dust and ashes which thy hands have made ? Dost thou thus draw us with thy cords of love , Who might'st most justly with a rod reprove ? Thou with one touch canst crumble downe this frame , Our wals of clay to rubbish , Whence they came , And in an instant utterly subvert The most rebellious castle of the heart . Shall we poore children then , who cannot stand Resist thy just and fatherly command , Thy gracious will most willingly resist Who at thy will can scourge us as thou list ? Nay yet more heavy , when thou seemst to hide Thy grievous rod , nay griev'st that thou must chide : Shall we then for that plaster make a sore , Because thou favour'st we offend the more ? The prodigall Son . MOst pleasant course ! oh with what winged motion On this indented pavement of the Ocean , Glide we along ? Or rather swiftly run , As mounted in the chariots of the Sun . Successive sure , no expectation fails , Most prosp'rous windes doe fill our lofty sails : The ayre is gentle , and our vessell strong , All promising a happy shoare ere long . A happy shoare indeed ; oh see , behold , Are yonder not the hils where men dig gold ? Sure yes the same ; let downe your plumets , sound , The banks appeare where pleasures do abound . Come then some skilfull Pilot with your oares And tole us in unto your happy shoares , Your flowry banks sufficiently declare What sweet contentments in your confines are . The pitifull Father . FOrsaken Father ! is my son on float ? Now whither will he in his cockle boat ? What fatall winde doth now thus constant wait To transport such a transpossessed fraight ? Unhappy voyage , it must needs be so Where head-strong will doth heedlesse master go : The ship , the shell of reasons fraile fore-cast : Fond sense the sailes , and most proud flesh the mast . The seas , the streams of sensuall pleasures flowing : The winds untam'd affections strongly blowing : False Syrens charm'd security , the calme : Blind judgement Pilot : Satan steers the helme . The haven where to this vessell makes this speed Is hells owne channell , though not hell indeed : The seeming pleasures which are thence accruing Conclude in sorrow , if not utter ruine . The Authors Epigram . Most prudent Father , who dost thus disclose The sublile malice of our secret foes , Our inbred traitors , joyn'd with Satans force To hale us on in a rebellious course . How justly might'st thou in our straying leave us ? Or over-boord with stray Jonah heave us ? And make us , who will here not hear thy call , Cry out unto thee in the boyling Whale ? Oh foolish children , yea inchanted we Who , in this danger , will no danger see , But rather doe endeavour , yea devise To cherish these our chiefest enemies . Our wils are stubborne ; and we will resist : Our reason blinded , and we love the mist : Our hearts unjust , and we delight deceit : Our eyes are wanton , and we lay a bait . The prodigall Son . MOst pleasant borders ! where am I on shore ? Your sands are silver , banks are golden oare : The gates within your marble wals are those Which open to the gardens of repose . No other sure then Paradice below , See heere what various fruits of pleasure grow , How full with clusters doth the tender vine About the trees of golden Apples twine ? Under whose shadowes , as most pleasant bowers , Doth safely sit the choice of beauties flowers , Whose sweet perfumes , and colours of delight To highest raptures of content invite . Are Edens pleasures greater , or so much ? Most pretious fruits , may I presume to touch ? Your lovely beauties do with smiles expresse Your gentle natures will afford no lesse . The pitifull Father . DEluded child , of judement thus depriv'd , And duty voyd , where art thou now arriv'd ? Just on the banks of flowing Nilus cast , Where thou shalt woefull bondage find at last . Those grapes thou dot'st on yield but dreggs of wine , Whereon thou drinking mak'st thy selfe a swine : Those golden Apples but the Serpents baite , Which proffer pleasure , but performe deceit . Those blazing beauties , which thou think'st such stars , Are but meere flames to brand thy soule with scars : Those flowers of pleasure , which do so perswade , Intice to ruine , and most quickly fade . Those freedomes which thou dost presume on there Are under Pharaoh , or the King of Sear , Whose fairest speech , and sweetest smiles , are all But nets to draw thee to perpetuall thrall . The Authors Epigram . FOreseeing Father , who dost thus discerne Thy childrens follies , and dost thus fore-warn , How justly art thou in thy justice freed If mercy will not move us to take heed ? Can , can a Father seeing in this kinde Have children which are altogether blinde ? No , no , we from thee do derive such light As can by no means be extinguish'd quite . What then , oh what then so obscures those raies , We grope in darknesse thus at high-noon dayes ? Surely , oh surely it comes thus to passe Our eyes , those casements , are inchanted glasse . Through which we are deluded in our sight , Or else our understanding is not right : Both sure abus'd , our judgement is defeated By sense , our sense by false appearance cheated . The prodigall Son . FAint heart , what fail'st ? canst thou dejected be ? Revive thy spirits , pleasures here are free ; Seest thou not how they flourish in this I le , As if they would intice thee with a smile ? When sweet contentment no desire restraines Shalt thou be bashfull ? give desire the raines : Thou sit'st as Queen within my tender breast , What fate shall then thy awfull force resist ? Call home thy thoughts then which are gone astray , Rouze thy affections , here is richest prey . And let it in this Paradise be seen By thy attendance that thou art a Queen . A Queen ? then thou may'st questionlesse command , No subject may a Sovereigne pow'r withstand , Then like a Princesse keep thy foes in awe , And take thy pleasure , make thy will thy law . The pitifull Father . SAd Father ! thus inforced to bewray A sons rebellion , running thus astray : Can you suppose I without griefe can see , Or tell these sorrows ? no it cannot be . He now may thinke he being now remote , He now unseen may set his shell on float , Let loose affection , and unlimit will ; But I with sorrow do behold him still . I see the bondage of his better part , By giving power unto his wanton heart : I see the thraldomes of his heart beside By making of his stubborne will its guide . I see how vain the worthlesse pleasures be For which he gives away his heart from me , I see how those his pleasures doe deprave him In those indowments I his Father gave him . The Authors Epigram . MOst gentle Father , tender hearted God , What mother like thee could forbear the rod ? Thou dost in bowels of compassion yern , When we run from thee , and will not returne . Shall we then , desperate we , without remorse , Run headlong still in a rebellious course ? Can any childe those pearly drops despise Who sees the tears stand in his fathers eyes ? Oh senslesse creatures , silly children right Who , having goe out of our fathers sight , Doe thinke our selves then most secure , when we , Poore infants , then in greatest danger be . In greatest danger , it must needs be so , When we lye open to the greatest foe . The heavy sequels are full sad , bewraying The wofull dangers of a wilfull straying . The prodigall Son . YOu flowing pleasures , which like streames distill From purest fountaines , let me drinke my fill : I tast your sweetnes and it gives delight , Oh let me fully take my appetite . Your taste reviveth more then Phaebus beames ; How happy is he bathes him in these streames ? These streames , which so refresheth with a tast : Here let me swim , or let me wade at least . Sweet currents ! viewing of whose flowing tide . Sits glorious Flora in her blooming pride , About whose beds of roses fresh and greene . Sits beauties Nimphs attiring with their Queen . Is here not heaven ? or Paradice below , The garden where the fruits of pleasure grow ? And these the Angels , or the Saints most dear Which I should honour , if not worship here ? The pitifull Father . PRodigious sure ! had ever father child Became so vain , unnaturall , defil'd ? My Son hath now no thought at all of me , He quite forgets how tender Parents be ? But can a childes forgetfullnesse be such ? And Parents never-resting care so much ? My heart is heavy , and my hands I wring . His heart is merry , he doth laugh and sing . Nay yet more desperat , he doth now indeavour To leave me quite , to cast me off for ever ; And will have new affinity , new Father , New gods , indeed , or cursed Idols rather . Oh most perverse I shall I with favour yet Remember him who doth me thus forget ? Can sparks from such a quenched coale revive ? Abused patience thus for ever strive ? The Authors Epigram . MOst constant Father , who art still most stable , Though we thy children be most variable : Wert thou , like us , to restles change inclind . There were no hope that we should pardon find . But howsoever we , unto our shame , Are still transported , thou art still the same : But can we careles children be declind Thus from a Father thus for ever kind ? Thus kind indeed , when we offend he grieves , When we do want , he presently releeves , Nay when we urge him to revoke his will , He then takes pity and is patient still . Most gratious Father , but most graceles we , Shall such a Father without honour be ? Shall we for ever thus bis patience urge ? Most tender Fathers may be forc'd to scourge , The Prodigall Son . MY ravish'd thoughts here take your fill in pleasure For here is fulnesse , here is ample measure , Here nothing wants , here nothing is restrain'd , No coynes found , nor kindnes shown disdain'd . Here beauty burnish'd in virmilion glowes , Whose beams dart lightning from most youthful browes : Oh let me take the comfort of this fire , These flames consume not , but do feed desire . Most pretious jewels , what rare prize is here ? Such pearles as these cannot be bought too deer ; Shall I be sparing of a little drosse To purchase jewells oh it were too grosse . Cheer then my thoughts , and usher in content , What gives more courage then a free consent ? The prey is certain , be but you on wing , Such pleasant pastime fits our cheerfull spring . The pitifull Father . DEluded child whose heart is gon a stray , Needs must his sences then be led away : For this must by necessity appear The fountaine foule , the streame cannot be cleer . Are all my gentle admonitions vaine ? My teares too fruitlesse , will no meanes restraine , But yet unmoved , but rebellious still ? Rebellion is like witchcraft , or more ill . What shall I do , who have thus kindly don , Shall I be forced to reject a Son , And with more sorrow quite forsake infine , A Son so neer and naturally mine ? Oh what a burden doth a Father beare ? To what a straite am I inforc'd with care ? To lose a member is a griefe , but sure To lose a Son what Father can indure ? The Authors Epigram . MOst tender Father , pitifullest nurse : Most stubborne we whom pity make the worse : Thou sooth'st and singst us , proffer'st us the brest : We turne , we spurne , and frowardly resist . Thou seek'st with patience to reclaime us still : We seeke the more to have our froward will : Thou shak'st thy rod , but shak'st to give a stroke : We shake not but thy shaking hand provoke . Thy heart is moved at our desperat course : Our hearts unmoved , are without remorse : Thou sighing saist must I reject a Son ? We laugh , and sing , and further from thee run . Kind Father canst thou thus keepe natures lawes ? And can no law no bridle hold our jawes ? Wert thou not certaine in thy love begun , Vncertaine we were certainly undone . The prodigall Son . OH Sweet ! what rare felicity is here ? Where nought offends , where all things fit appear ? Where natures shop , full furnisht with supply , Stands alwaies open to the passers by . My thoughts what thinke you of these streames so cleere ? My senses can you not suck hony here ? Affections can you here not feed desire , And with contentment to the heart retire ? Here are the beds where sweetest roses grow : Here are the bancks where purest streames do flow : Here are the only instruments of mirth : Here are the only jewels upon earth . My stragling thoughts then here set up your stay , My striving senses seek no richer prey : Affections here your fancies may be quieted : My tender heart then rest thou here delighted . The pitifull Father . DIsquieted , yea discourag'd Father ; what All duty , yea humanity forgot ? Are all those neere relations now exil'd , Betweene the tender parent and the child ? Transformed children may become thus strange , But Parents love is not so apt to change ; Although my Son can with his Father part , Yet this word Son comes neer my tender heart . Oh careles child , a very child indeed , But children will be childish without heed : But Parents are by laws of justice tide , If fair meanes faile to use the rod , and chide . Then let me leave no meanes unsought to gain , A child thus lost , though faire meanes be in vain , And chiding fruitlesse , yet his stubborn heart Will yeeld , it may be , when he feeles it smart . The Authors Epigram . HArd hearts of ours , where nothing will indent , At least no faire meanes , but are like the flint Whose fire wil by no gentle blowing burn , But struck with force will into sparkles turn . Is there such marble in our bosomes heel'd As must be hamer'd , or it will not yeeld ? Or in the same such Adamant indeed , As cannot be dissolved till we bleed ? Oh thou most skilfull Alchymist of all . Who canst extract pure hony out of gall : Oh make thy knowledge here be understood , Dissolve this stone , thou hast the only blood . But were the hardnes of our hearts so great They would not soften ; yet thou canst creat ; Then either do thy art of working shew In melting these , or making of them new . The prodigall Son . FAir Phaebus , rights darke shut in shop adorning By setting ope the windowes of the morning , What glorious objects drest against I rise Prepar'st thou to salute my waking eies ? Resplendent beauties which do shine so bright . Got from beneath the Canopie of night : Vouchsafe a blessing from your lips , which may Fore-tell successe for the succeeding day . You almost Angels , may I not adore you ? Let no displeasure draw a vaile before you : Your piercing beauties , like Cupids pow'rfull dart , Shot through mine eies , not wound , but warm my heart . But what begin you to withdraw your rayes . As though black fate envy'd my happy dayes ? Accurst be the occasion that shall shrow'd Such Suns by day , such beauties in a cloud . The pitifull Father . OH what an endles travell is our care When children borne , are yet againe to bear ? When we welform'd have brought them forth , they then Transforme to monsters , when they should be men ? From which prodigious nature to reduce , Or change those formes made naturall by use , We finde more hard and tedious then the smart Of first producing , and more neer the heart . So soone as forth the potters hand , they fall , Oh feeble clay which cannot stand at all : And being down have no desire to rise . But sleep , like swine , in most polluted sties . But can a child of mine thus blinded keep ? Or shall I let him thus for ever sleep ? No , let me rather with the rod reprove Correction , sometimes , doth make way for love . The Authors Epigram . OH foolish children , why are we thus idle ? Why give we thus our vain desires the bridle ? Our fancies fond with shadows thus fulfill . To lose the substance of our Fathers will . Can we account a Fathers kindnes slight Who doth thus tender-fatherly invite ? Or shall we prize his patrimony poore Who to bestow hath infinit in store ? No , no we cannot but confesse t is known Our Fathers love doth far exceed our own : His portions laid up for each child a part , Ten thousand times exceed each childs desert . What then can move us to neglect so much A Father tender , having riches such ? Who labours thus unto us to convay A state which never , never shall decay ? The prodigall Son . OH what a cloud is this which doth appeare ? Which darkens thus my day which was so cleer ? Can such a sun-shine be obscur'd so soone , Shall night incroch upon my day at noone ? Late smiling fate beginst thou now to frown , As if thou didst intend to throw me down ? Dost thou , who seem'd so sure , begin to reele , Wilt thou in thy displeasure , turne thy wheele ? Oh you my pleasures and contentments sweet , Which did with such most kind imbraces greet , Will you now fold , your late unfolded armes , Becoming churlish , who bewitch'd with charmes ? But you faire faces , natures choycesti art , Whose tender beauties shew a gentle heart , Can you prove cruell ? do you too seeme nice ? Will you reject now , who did late intice ? The pitifull Father . HArke , harke , methinks I heare my straved Son Begins to lose the pleasure he had won , Those painted outsides of delight begin To let him see they are deceit within . Deceit indeed which is but made to shine . With the meer drosse and refuse of good coy●● . Which worthlesse gilding being worne away , It shewes how painted shadowes do betray . My blinded child doth now begin to view Those pleasures false , he once accounted true ; And , to his shame and sorrow , may conclude They did but at the best of all delude . But let them , mock , and more deride him yet , Him thus befooling , they may teach more wit : He on them hath so deeply set his love , It will not without violence remove . The Authors Epigram . OH blinded reason , and corrupted stain Of once pure nature , now exceeding , vain : Can we rest captive in this base subjection ? Thus live in thraldome to untam'd affection ? We read of strangers and meer bondmen too Who conquer'd passion could that wonder do : And shall we children , and by birth made free , In bondage thus to brutish passion be ? But shall we then take pleasure in this thrall ? And count it sweetest liberty off all ? And will not without violence be freed ? Oh this is sordid slavery indeed . And yet these are the heavy cha●●●s we beare , We , gon astray , are taken in this snare ; Within which mill , we , by deceit made blind , Do , like most grosse contented Assesgrind . The prodigall Son . BUt you the objects of my youthfull joy ; Who thus would try me by your being coy , You have my heart ; then do not thus persist , But smile agine , you need not be in jeast . The fountaine of my love doth overflow Which jeasted at will quickly jealous grow ; Then be not coy , but smile , and coole that smart Before it workes combustion in my heart . But what still frowne you ? and yet answer no ? Can you thus leave me , will you gull me so ? Have I prefer'd you above heav'n , oh vaine , And will you now require me with disdaine ? You that have pluck'd the blossomes of my youth , Will you with falshood now requite my truth ? You that have suck'd my fountaine of supply , Can you now scorne me , having suck'd it dry ? The pitifull Father . So , so , my Son doth now begin to prove Those courses vaine I told him of in love : He thought my counsell then might slighted be , But now he findes , what I did then fore-see . Rash headed youth , presuming on their skill , Will take their course , against their parents will ; As if they thought their wisedomes were the best ; Who , silly soules , with folly are possest . My Son upon my Fatherly advice Did turn his back , as too severe , or nice : But now he doth , to his confusion , find That Fathers see , when foolish Sons are blind . But as he left me , and would have his will , So let me let him strugle with it still ; No meanes doth more reclaime a child resisting Then to be whip'd with cords of his own twisting . The Authors Epigram . OH thou our God , and Father too , most just , Who gav'st us all our being out of dust , And having fram'd us by thy matchles skill , Dost like a Father nurse , and feed us still . How full of wonder finde we all thy deeds ? And yet thy kindnesse most of all exceeds , How could'st thou else so full of pitty be To children so undutifull as we ? Thou canst give quailes if we stand need of meat , And thereby too canst teach us how to eate , And , when we have the baits of pleasure took Canst thereby curb us , when we feele the hook , Oh thou who canst bring day thus out of night , And make our shadowes vanish , with the light : Make thou , who thus discover'st all deceit , The hooke appeare , before we take the bait . The prodigall Son . OH most unhappy miserable wretch , Whom most false joyes most deeply did bewitch , False joyes , indeed , I may most truly say , Which did but smile upon me to betray . Those my companions who , when I had store , I made most , now mock me being poore : My late full cheekes , which were delighted in , Proud beauty scornes , by sicknes now made thin . Most desperat wretch , to whom shall I betake me ? When those I thought my dearest friends forsake me ? And cursed pleasures I may call them so , Which thus , infine , take pleasure in my woe . I now want food , who food abus'd of late , Which want , with sicknesse , doth my strength abate : Distressed creature , thus inforc'd infine To want the husks which are bestow'd on swine ; The pitifull Father . THere , there my rod , begins my child to bleed ? It is not matter , make it smart indeed . And yet , I trust , thy stroaks may be the lesse Because he is already in distresse Nor can I thus return him his desert , And rest my selfe unfeeling of the smart , For ( howsover I might be in mood ) I would not give one stroak but for his good . But he hath been unruly , make him ●ame , And make him , likewise , to confesse the same : Yet be not rough , though he hath badly done , He is , though a rebellious , yet a Son . But oh , he hath forgot his Father quite ; But oh , that was but childish oversight : Yet touch him till he thinke on me again , That yerk , I know will not be given in vain . The Authors Epigram . MEere Prodigalls ! we must that title grant , Who in our plenty never thinke of want , But winde up from the Cistern of our store Till , silly Asses we can wind no more . But when we find by making of this speed , Our buckets doe come empty up at need , We then can see , but not till then , alas , What too rash drawing brings too soone to passe . Then , then , when it is almost then too late , We can accuse our courses , curse our fate , And curse those pleasures , causes of our care , Which once we thought the only joyes that were . But oh , how watchfull is our Fathers eye To make a vertue of necessitie ? Who , when we fooles have thus our selves undon , Doth , like a Father , there by call a Son . The prodigall Son . ALL wanton youth take warning by my woes , And see in me the summe of vaine repose , Which , like a bud frost bitten ere it bloomes , Appeares , but unto no perfection comes . All earthly pleasures are but like a bubble , Straight turn to nothing , which were rais'd with trouble : The fairest faces soonest change their dye ; The sweetest charmers are most apt to lye . Thus , mov'd with sorrowes , I may tell the same , And make the world take notice of my shame : But , till I had experience of this woe , No meanes could make me think it would be so . But now I think upon my Father here , Whose fore-sight now I find exceeding cleere , He often told me , and with many a teare , What would befall , but then I would not heare . The pitifull Father . HArk , hark again , what voyce is this I heare , Is this which makes such musick in my eare ? Which thus tunes Father , hath my Son that strain , Is he restor'd unto that life again ? He which , indeed , was dead and bury'd deep In grave-like grosse security asleep : Hath that lost child the name of Father found ? Can he that heav'n awaking trumpet sound ? And can I stop my eare then to his voice , Where at the heav'ns inhabitants rejoyce ? Reject an infant calling upon me That am his Father , no it cannot be ? Nor can he be more ready to declare His wants in calling then I am to heare : Though I , indeed , might justly make him steep His eyes in teares , who would not see me weep . The Authors Epigram . MOst carefull Father , but most careles we Who are most blind in what thou dost fore-see : Thou knowst our folly : we will trust our skill : Thou wouldst direct us : we will have our will : Thou see'st our danger : we are therein blind : Thou dost bemoane us : we are not so kind : Thou still giv'st warning : still we give no care : Thou dost allure us : but we will not heare . Thou shew'st the rod : we at such shadowes scoffe : Thou shak'st the same : we shake the danger off : Thus urg'd thou strik'st : we strive to have our will : Thou strik'st again : we strugle with thee still . At length , thou wound'st : we then begin to fall : Thou wound'st more deep : we then dear Father call : Thou hear'st our cry : we yeeld to thy command : Thou burn'st the rod : we feel thy stroaking hand . The prodigall Son . POore silly Pilgrim , by deceit betray'd , Thus from my Country , and my Father stray'd , Where I in plenty might have been secure , I here undone must slavery indure . Oh heavy yoak intolerable weight ; Are these the chaines so gilded by deceit ? Which seem'd to proffer liberties so sweet , But now become such fetters to my feet ? Poore captive thus in miserable need , Whiles poorest servants of my Fathers feed : Oh now how happy should I think my state Were I but servant , where a Son of late ? But I for ever justly am exil'd : But justice ties no Father from his child , But I have plaid the rebell , prov'd no Son : But rebells yeelding have some favour won . The pitifull Father . MY Son , my Son , repentant sighs are loud , I heare thy voice , though from beneath a cloud ; No distance , place , nor darknesse can deny My speedy hearing when my children ery . T is true my Son , t is true I do confesse , I might insult now thou art in distresse ; But thus to heare thee thus far homward brought Doth banish all displeasure from my thought . Returne , returne then , linger not the time , Thy recantation shall acquit thy crime : I do receive such losses as my gaine , I take no pleasure to prolong thy paine . Thou only beg'st to have a bondmans place ; I do not do my children that disgrace : Then feare not , Fathers joy in such returnes ; Distrust disheartens where affection burnes . The Authors Epigram . MOst gentle Father , pitifull indeed , Thy heart is wounded when our hearts do bleed : And yet most wounded then when thou dost see Our hearts so hard they will not wounded be . We from thee run , thou callst us back againe , We are undone , yet thou dost not disdaine ; Thou giv'st that motion to return , we lack , And yet with praise dost crown our coming back . Oh thou that dost thus Fatherly respect , And workest both the will , and the effect : Make us more able to return , at least , Make us more willing when thou dost assist . Thou art the potter , we are but the clay ; Thou art the Shepheard , we the sheep astray : Though we be vain , yet lose not thou thy cost , Though we be stray'd , yet do not see us lost . The prodigall Son . FAther , dear Father I would utter fain , But feare doth that word Father dear restrain . Father , I faine would have my grievance shown , But oh I am asham'd to make it known . But it is fit I should confesse the same : But thou canst take no pleasure in my shame : Thy greatnesse doth in robes of glory shine , Then canst thou looke upon such raggs as mine ? But why should I these troubled Seas propound , I sayling in whose surges must be drownd ? Why feare I thus the fetters which inthrall me , When thus my Father doth from prison call me ? Thy call deare Father , cannot but suffice To shake off all my shackls , bolts and tyes : Then at thy call , which thus doth call for speed , I come to meet thee , trusting to be freed . The pitifull Father . VVElcome my Son , thrice welcome , i' st not meet Thou shouldst bee welcom'd with imbraces sweet ? Thou , who wert lost , and now art found remain , Thou , who wert dead , and art alive againe ? Long have I long'd for this thy safe return , Whereat my bowells of compassion yern , Why shak'st thou then , why blushest being poore ? Thy feare is past , thou shalt have raggs no more ? Revive my Son , be cheerfull then my child , And cease thy sorrowes , I am reconcil'd , Oh let those teares be taken from thine eyes , They stir the Fountaine where compassion lyes . Come tast my dainties , I have choicest fare , And sweetest musick to delight thy eare ; This is my pleasure , I will have it done , In spite of envy , for thou art my Son . The Authors Epigram . THou Father of all fatherly respects , Whose pittie this , all parents thus directs : What duty then , for this thy kindnesse shown , Is due to thee from children of thine own ? Most happy children , happy we , indeed , Whose Fathers kindnes doth thus far exceed ; Who , when our follies , in our faces flying , Returns us weeping , scekes to still our crying . Oh then how silly , sensles I may say , Are we ; if we from such a Father stray ? Can all the worth , can in the world appear , Make us set light a Fathers love so dear ? But then shall trifles , shall meer painted toyes , Shadowes , of pleasures , and but dreames of joyes . Or ought detaine us , that shall labour for it , From such a Father ? let us Sons abhor it . Let us not , seeking , lose our selves to gain Such husks abroad , and may at home have graine . An Epitome . FAther , I have offended , but alas , Shame stops my voice here , will not let it passe . Son , cease thy sorrow , let my joyes appease thee , T is not thy teares , but thy return that please me . Father , but canst thou thus be pleas'd with me , Who have thus sin'd both against heav'n , and thee ? Son , this thy sin is vanish'd , as lamented ; I take delight to pardon sin repented . Father , but such offenders are too base To raign as Sons , grant me a servants place . Son , know my Servants are as sons to me . So highly honour'd all my Saints shall be . Father then let me be for ever bound To serve , where service is such freedom found . Son , welcome Son , no bondman thou shalt be , But shalt inherit with my Sons made tree , Free then , indeed , when the testator lives To make that freedome certain which he gives . BREATHINGS After DIVINE AYRE . The third Booke . The foolish man hath said in his heart tush there is no God . Psal. 14. 1. Desires of ayde . MOst gracious God , and yet a God most meeke ; Above the heav'ns , yet stoup'st to earth below ; Beyond our reatch , yet giv'st us leave to seek ; past our conceit , yet wouldst have us to know , To seeke and know thee as thou dost appeare , But further knowledge is not granted here . As then we ought not to presume to pry Into those secrets must be yet conceal'd So thou hast given us licence , yea a tye , To seeke and know thee as thou art reveal'd ; Oh let me read thee in thy copies then But stay my thoughts where thou hast stay'd thy pen . Thy largest booke is in thy works indented : Thy lesser copy in our soules ingraven : Thy sacred volumes are the Scriptures printed : Thy secret lines are sent by grace from heaven : Which secret lines Lord center in my breast , Those are the keyes to open all the rest . I do confesse that I am much unfit To pry into thy Mysteries Divine ; Besides the starres will not of sparks admit To zoare into those circles where they shine ; Though thou the Sun from whence those starres have light Disdain'st not sparks , but mak'st them burn more bright . Oh then thou Sun , yea light it selfe , indeed , Who dost not quench , muchles disdainst the same , The smoking flax , nor break'st the brused reed , Turn thou my spark into so pure a flame As may both warme my chilled soule within , And burst out to the light of other men . Thou dost confound things mightie by the weake , Out of the mouths of babes ordainest praise , Mak'st the unlearned , yea the dumb to speake , Rejectest none but who rejects thy waies , That hate to be reform'd ; Lord helpe me here , And in my weaknesse let thy strength appeare . Breathings after Divine Ayre . EArth stand amazed , stand amaz'd and move , And be you heav'ns astonished above ; A man , and yet no maker ? hells abisse , Yea tremble earth and heav'n , and hell at this . Superiour powers who fram'd this matchlesse frame This man , and form'd your Image in the same , What fretting time , or what infernall powers Have rac'd , or thus defac'd that worke of yours ? You made him holy , he defiles his race , You gave him honour , he hath lost that grace , You lent him knowledge , he abus'd that light , Yours by creation , he denies you quite . Unhappie chance , unhappie change , alas , What brought this most unhappie change to passe ? Who turn'd this perfect good to perfect evill , But he that turn'd from Angell to a divell ? That hatefull , hurtfull enemy indeed , Who whiles man slept , cast tares amongst the seed , Or rather only in that peece of clay , Cast tares , and stole the pretious seed away . Presumptuous theefe and enemy to man , Whose hidious theft in heav'n above began , He there aspir'd to steale from the most high , And there most justly rob'd himselfe thereby . For this his fact thrown down from heav'n to hell , He lost himselfe , and maker as he fell . And ever since , his restlesse selfe hath tost To steale from man what he by stealing lost . But silly man shall such a hatefull foe Rob thee of God , prevaile upon thee so ? Shall hells black vapours so thy soule benight To put out of thee all celestiall light ? But sensles man , or rather savage beast , Canst thou thus at the God-head make a jeast ? The fiends in hell more fealtie declare , For they confesse there is a God , and feare . Oh horid , hellish blasphemy , or worse , The damn'd in hell deny not God , though curse . And such as here against him dare dispute Shall find hereafter hell will them confute . But silly man , or monster of that name , In mind a monster , though a man in frame , Resolve this question , if thy wisdome can , Is there no God ? how came there then a man ? But here I know thou wilt to nature fly , All things , thou saist , by nature live and die , And natures force doth all conclusions draw , Nature shall therefore be thy only law . I grant in all things that created be We may a power which is call'd nature see ; Which to such creatures is a law indeed , Whose skill no other Dialect can read . But thou who hast an understanding part , And hast besides much benefit by art , Sparks rak'd up in thy ashes of such light As death , nor divell can extinguish quite , Canst thou be grosser then the beast that dies , Blind as the beast is , yet hast better eyes ? Admit no maker but ingendring power , As earth brings forth the herb , the herb the flower ? But canst thou into natures secrets pry , And canst not view a Deitie there by ? Earth may bring forth , but not create , fond head , Can that give life which in it selfe is dead ? But here thou wilt , out of thy wisdome say , There is , indeed , both dead and living clay , The dead brings forth the creature dull and base , The living doth produce a living race . The sensles earth we may with safety grant Brings forth the sensles grasse , the hearb , the plant , That living morter which is man by name By generation doth produce the same : Produce , I say , as instruments whereby Creating power continues a supply ; God first , indeed , mans God-head to convince , Made man of dust , but man so manking since . Man then was made , made not himselfe to live , How can he then have any life to give ? Or if he hath we must subject it still Unto the force of the Creators will . But be it so , what can be granted thence ? That sensles earth , or earth indu'd with sense Can out of their created substance frame An other substance , or indeed the same . This is but only to preserve , t is plain , That which before was made , not make again : Nor can the creature bring forth , as is said , Without the help of a creating ai'd . Thou mad'st not then thy selfe , nor yet thy Son , Who did that work then which thou see'st is done ? Thou canst no just apologie invent , Confesse there is a God then , and repent . Thy soule , besides , though now inclos'd in earth , Yet pure in substance , and of noble birth , Cannot but at some time or other dart Some heavenly rayes into thy earthly heart , Which doth convince thy knowledge of thy errour , And strikes into thy conscience such a terrour As makes thee feele the power of the most high , Which in thy heart thou dar'st thus to deny . Were this too little at it is perchance , To work upon thy wilfull ignorance : Yet God hath further witnesses no doubt , Thousands , he hath not left himselfe without : His word , and works uncessantly declare him In such a voice that all the world may heare him , His word reveales his truth , his works his glory . All creatures being do confirme the story . But here againe thy wretched heart replies , Those works of wonder which no mortall eyes Can see into their center , something pose Thy desp'rate thoughts , thou stand'st amaz'd at those . But for Gods word , though writ with his own pen , Or from his mouth by heav'ns inspired men , That suites not with thee , sincks not in thy brain , Tush words , saist thou , they are but wind or vaine . Thou can'st those rules , which we call Scripture , read With no such trust to think them true indeed ; But mans invention so to keep in awe Men which by nature stand in need of Law . But dust and ashes dar'st thou make a tush Which makes both Angels , and the heav'ns to blush ? Racing besides those truths which are ingraven Upon thy soule by truth it selfe from heaven . Prints of eternity upon thy soule Are stamp'd by heav'n : canst thou then slight that roule Which to thee reades eternity in print ? Is heav'nly ●ire so hidden in thy flint ? Thy flint , indeed ; but when this powerfull word , Which is more sharpe then a two edged sword , Strikes home upon thy flintie soule no doubt , It doth force sparks of heavenly fire there out . But lest these sparks should burst out into flame , Thou seek'st by all meanes to put out the same , Though making thus these heavenly sparks retire , Thou keepst thy selfe unto eternall fire . Againe this word , besides the ghostly power That rests within that never raced tower : The potent truth which hath so well been try'd , With sweet consent and harmony supply'd , That harbours in this heav'nly word is such As may convince thy marble heart asmuch . The truth indeed , that we may truly call , One jot whereof did never faile , nor shall ▪ And did thy sight not dazell at this Sun Thou there mightst cleerly read the same and run . But oh ! thou wretched Atheist that dost find The seeing Organ of thy soule too blind To view the truths in sacred Scripture pend , Or wilfull that thou wilt not apprehend : O rest not under that Egyptian cloud , Cast not away the meanes of light alow'd , But read the Scripture , to avoid that curse , Disuse of reading makes thee read the worse . Hadst thou a heart could truly understand , Or eyes set ope by faith to read that hand , Thou shouldst discerne such wonders in that glasse As nothing but a God can bring to passe . The truth of this most perfectly appeares By the consent of past foure thousand yeares : Each Promise , tipe , and Prophesie fulfil'd Do here of certain testimonies yeeld . The seed to break the Serpents head was sown Three thousand yeares before the blade was grown , All humane hopes might then have been casshierd And yet at length a glorious crop appear'd . God once drown'd all the mountaines here below , But then above , in mercy , set his bow To be a sign , which hath been still made good That heav'ns no more should poure down such a flood . Thus heav'ns , by Scripture , often times fore-shew What by experience men in time find true , That men in Scripture so may learn to read Their Makers glory by his pen , and dread . Again ( besides the truth that Scriptures carry That in themselves they from themselves not varry , Whereby they are with that perfection crown'd Which in no humane Author can be found ) The loftie stile that sacred Scriptures bare Their height of birth and majestie declare So powerfull , so impartiall and sincere As partiall man could never yet come neere . Men deeply learned , and of highest wit , Unlesse instructed by this holy writ , Write at the fairest but with natures quill Dip'd in some fountaine on Pernassus hill . Their wisdomes to no higher pitch can hover Then principalls of nature do discover , Imploys that agent which we Reason call About no objects but meere naturall . But sacred writ that hath a further reatch , That is transcending flies a higher pitch , That came from heav'n , is spirituall , and here Made by the spirit to us men appeare : That conquers reason subdues natures Lawes As far unable to dispute the cause , That is eternall , therefore sent to try That part in man which hath no power to die . The Scripture only on the soule reflects All earthly objects it , as base , rejects , The soule a spirit , therefore only fit To read those copies by the spirit writ . This Writ from heaven then summons up thy soul To heaven that Court which issu'd forth this scroule ; Glew not thy soule then too neare earthly things , Hang no such plumets on its sublime wings . Againe the Scriptures only have the art To search into the secrets of the heart , They only can discover sin , and prove Upon the conscience they came from above . They only a beginning doe relate ; No humane Treatise of so ancient date ; They only have preserved been , and shall , Though ever , doubtlesse , envy'd most of all . And in them , in the sacred Writ I meane , As in a glasse is only to be seen That perfect image of supernall might Which can be viewed by no other light . There is I grant it , in each humane frame An eye by nature fixed in the same , Which doth by nature beyond nature see A pow'r there supernaturall must bee . Which power no doubt hath deified been From the beginning by the race of men , Though most for want of power to understand , Ascrib'd that power unto some other hand : As some to creatures like themselves but clay ; Some to the Sun , as former of the day ; Some to the Moon , some to the Stars , yea know Some to the prince of hell below . Yet all to something ; thus the infidell Beleeves there is a power that doth excell , But ignorant of what it is , doth faine Or forge a God out of his idle braine . Thus natures pen , by reasons power , no doubt , Doth point at God , but cannot point him out , Doth shew a God ; but what he is , or where , That Scriptures only fully can declare . Shall then a heathen a meere Infidell , Who never heard of either heaven or hell , Or dreames of soule , alone by natures view Discern there is a God and homage due ; ( Which is apparant all the world abroad , All nations worship something as a God ) And shalt thou Atheist , dar'st thou all alone Be worst of all men and acknowledge none ? Thou hast , besides the wisest heathens sight , Much greater aide , far cleerer beames of light , Gods holy and eternall word by name , Eternall in the nature of the same , Where thou maist its eternall author find , It only gives that sight unto the blind , And this thou hast not , so to make thee pos'd , As pretious oyntment in a box inclos'd , Not only in the hidden letter teaching , But open'd by the pow'rfull hand of preaching . Canst thou not row then in this calmed ocean ? Sit'st thou in darknesse in this heav'nly Goshen ? Dar'st thou deny that Deitie which here Doth in such perfect characters appeare ? Oh do not thou degenerate so far To be more sordid then the divels are , The divels do much forced duty shew To holy Scriptures and do know them true . Shall divels then unto the Scriptures bow , Confesse and feare them , and yet wilt not thou ? Deluded Atheist be reform'd herein , Seeke no such shadowes so to hide thy sin , Because the Scriptures render thee unjust Thou dost condemne them so to save thy lust . Let not thy senses thus thy soule inthrall , For lose the Scriptures and thou dost lose all , Both soule , and body , heav'n , and God , yea soe Dost likewise purchase everlasting woe . T is then no marvell that thou art so blind , Or rather desp'rate in thy carnall mind That in thy fancy thou cast apprehend No soule , no heav'n , nor pow'r that doth transcend . How canst thou view these when thou dost in spleen Reject the glasse where these are to be seen ? The Scriptures are Gods tapers set up here , Extinguish those , no God will then appeare . God , in times past , aid oft appeare , I know , In visions , and in shadowes here below , But when the substance , his eternall Son Once shin'd here , all those lesser lights had done . Bright Sun , indeed , well might the stars give way And hid themselves in such a heav'nly day , A heav'nly day when heaven it selfe we find Burst through the clouds , came down to earth and shin'd And yet we find this day at last did fade , This glorious Sun at length began to wade , And , from these nether Regions to retire , Ascended to the circles that are higher . Well might the world then here beneath lament , And put on sackcloath weeds of discontent Bewailing deeply that earth darking day Which from the earth tooke such a light away . This heavenly Sun now in the heavens again Whose glory heavens cannot alone containe : Did leave some rayes below , and now and then Doth dart down more amongst the sonnes of men , But all that light now of that heavenly taper Is set up in a lanthorne here of paper , In holy Scripture all that light doth shine , That is the lanthorne which gives light divine . Then thou that first in such a sable night That of this nature thou canst see no light ; 'T is doubtlesse cause thou dost not duly look Into that lanthorn , use that heavenly book . Wouldst thou have wisdome , have thy sight made cleer ? Thy heart made gentle , and thy soule appear , See hell beneath , and heav'n that is most high , Discern thy maker , and eternity ? Then use the Scripture , thy dim feeble sight Is apprehensive of no greater light ; God knowes such secrets do mans sight surpasse , And therefore wisely shewes them through a glasse . A glasse indeed , the Scripture is most faire , And more transparent then the purest aire , Through which the perfect Images are view'd Of objects in the highest altitude . Presumptuous earth , because thou canst not see By carnall reason how these things can be , Thou dost conclude they cannot be in fine , As if there were no greater power then thine . Thou art a peece but of the Potters clay , What can the peece unto the Potter say ? Canst thou suppose the brickle vessell made As skilfull as its maker in his trade ? But were this granted , which were too too grosse , Yet thou art vainer , at a greater losse , All other creatures but the divells bee The same they were created , but not we ; Thou art far weaker , worser , and hast lost Much of thy Makers workmanship and cost , Thy reason is corrupt , thy senses soyl'd , Thy nature taynted , and thy soule defil'd . Indeed in the perfection of estate Wherein perfection did thee first create , Thy sight was such thou stood'st not then in need Of glasses , or of spectacles to read : Thy apprehension was not then so weake But thou hadst power to heare thy Maker speake . In his owne language , and couldst understand Without the helpe of any second hand . But long in Adam thou hast lost that art ; Like Lucifer in acting of his part ; He would have been , although in heav'n , yet higher : Thou wouldst , although in Paradise , aspire : He saw Gods face , yet that would not suffice : Thou knew'st his voice , yet thou wouldst be more wise : He clyming , lost the hight he had before : And thou thy knowledge by desiring more . Canst thou suppose then that impaired light Yet in thy understanding part so bright As to discern those objects as they are Which did exceed thy better sight so far ? Vaine man , as thou thy heav'nly relish hast So vainly lost by a forbidden tast ; Even so thy sight ; when by a finit eye Thou fondly wouldst things infinite discry . To stand and gaze upon the Sun , although The Sun gives light , yet dims our light we know : And yet the beames which from the Sun do fly They dim not , but give sight unto the eye . So if thou look'st , God as he is to see , The more thou look'st the blinder thou shalt be , His countenance doth such a lustre give No mortall eye may see the same , and live . Yet from his face , as from a Sun doth shine Such radient beames and rayes of light divine As gives us light , and so much as our vaine And silly Lamps can of a Sun contain . Then let those rayes which in the Scripures shine Suffice thy soule that cleerest sight of thine Thou by his beames mayst view the Sun secure , Thy sight can not the Sun it selfe indure . Thinkst thou by power then of imperfect nature To take a perfect view of thy Creator ? Meere foole , indeed , thou mightst by reason find This cannot be , were not thy reason blind . But couldst thou reason never so refine , Did brighter beams not with thy reason shine : Thou couldst not see what once thou mightst have done ; Much lesse what was before the world begun . Yet such like thoughts in this thy silly vaine And purblinde state doe now molest thy braine , Thou but a drop which from the fountaines fell , Wouldst to a fountaine in thy bubble swell : Thou clim'st beyond the clouds , and think'st it fit To be like God , out of thy mother wit , Yea beyond God , and hast this thought accurst If God made all , then who made God at first ? This being hyperbolicall to sense , Thou trampl'st on inferiour consequence , As Christ , and heaven , the soule and resurrection , Because beyond thy sensible collection . But thou whom night doth thus belet at noon What say'st thou to the Sun , the Stars , the Moon , And Heavens above ? who made that glorious frame ? There is no procreation in the same . They have , as very heathen do declare Five thousand yeares remain'd the same they are , Their like they in no likenesse have begot , Like other creatures they ingender not . Whence thou by sense maist evidently read They from themselves did never first proceed ; Yet made they be , 't is manifest and cleer , Those objects to thy very sense appear . Then see the weaknesse of thy sense hereby ; And yet thy sense thy weaknesse doth discry ; Thou seest by sense the body of the Sunne , But whence proceeding , there thy sense hath done : Thou seest by sense such bodies formed be , But by themselves doth not with sense agree , This to thy sense some others skill doth preach , Thou find'st by sense that skill above thy reach ▪ Canst thou by sense and carnall reason then Thus prove a power beyond the power of men ? And cannot that same power of thee be thought A God ? observing what that power hath wrought ? Oh Sathans captive , labour to resist That this worlds God , who thus hath cast a mist , Breake through those clouds , and view a God above , Thou dost by sense a deity approve . View him thou maist in manifold respects , Partly be sense , in part by his effects , And then observe what holy Scripture saith , And view him further by the eye of faith . For these are they , and only these , whereby That sun doth please to shine down from on high , These are the casements set ope to our sight Of heavens most glorious treasury of light : We men below have no such licence given , Or pow'r to take a perfect view of heaven , Our light so feeble , and our hearts so brasing We can but only pry in through the glasing . But here perhaps , thou wilt this scruple move Admit saist thou , there be a heaven above , And in the same such glories as are said , Though never yet to mortall eye displaid . What though there be ? what canst thou gain thereby Since they are such as thou canst not discry , Nor yet hast hope thou ever shalt do here , Thou must goe further from them , not more near , Death must of all men living make an end , And men by dying rise not , but descend : The grave at last shall be thy resting plot , Where all things are concluded and forgot . Why shouldst thou then disquiet thy selfe to gain Such knowledge as will but disquiet thy braine ? But carnall scholar who dost thus confute Thy very sense by sensuall dispute , And as it were in malice go'st about To bring the very truth thou know'st in doubt . Canst thou grosse Sadduce thus seduced be ▪ Be yet thus blinded , yet hast eyes to see ? Art thou in honour and becom'st a beast , O like the beast that perisheth at least ? Consider better , labour to dispell Those fearfull ●●●●●s , they are the fogs of hell : And thither thou must sinke no means can save , Beleev'st not thou the rising from the grave . But thou shalt rise , thou canst not that defend , Though but to judgement , and againe descend : This thou might'st prove by Scripture most apparant , Could'st thou give credence to that heav'nly warrant . But howsoever thou dost under prise , The powerfull truth in sacred Scripture lies , Yet God , disputing with the divell , took His arguments out of that sacred Book . He did by Scripture Sadduces confute : He did by Scripture strike the divell mute : He did by Scripture first reveale his will , And doth by Scripture manifest it still . And if thou only Scripture dost disdain Doubtlesse there doth no hope for thee remain . God could have us'd some other weapon then To overthrow the divell , and those men , But yet he pleas'd to use no other sword , Only to make us trust unto his word . Shall God himself thus dignifie and grace it ; And shalt thou dust and ashes then deface it ? Oh trust it further , and esteem it better , The power of God is printed in that letter . Againe besides the testimonies read In Scripture for the rising of the dead . God doth convince thy error in this kinde By sundry means , yea in thy very minde , God hath imprinted in thy very breast Within thy soule , which ever shall subsist , An everlasting principall of right Which can by no meanes be extinguish'd quite : This principall is naturally strong In aiding justice , and suppressing wrong , From whence it comes thou canst not act a sin Of doing wrong without a check within . Hast thou done wrong then ( as who hath not here ) Get'st thou not pardon for the same , 't is clear This principall , when thou shalt come to dye , Will leave thy corps , and on thy conscience flye ; Where it for ever restlesse will abide Till justice shall be fully satisfi'd : From whence there must some other place appeare To right such wrongs as are not righted here . Besides thou couldst not sure account it vaine To be resolv'd the dead shall rise again ; Hadst thou but so much happinesse to see How reason here with nature doth agree . Search then by reason into natures book ; Run to thy mothers long made grave and look If 't be not earth thou cam'st from , whence t is plaine That earth which once did live may live again . What think'st thou of thy rising from thy bed , Fore-tells not that thy rising from the dead ? In bed thou dost , in earth thou shalt but sleep , In both in darknesse , though in earth most deep . Besides when slumber doth possession take Of senses , yet the soule is then a wake , The soule as it can never dye at all So never sleeps , though kept by sleep in thrall . God could have made us , when we were in making , Have stood in need of neither sleep , nor waking , Had he not purpos'd by them to explain Our sleep in death , and life from death again . The deepest darkensse of the longest night At length doth vanish by the morning light : Which shewes at last the resurrection day Shall chase the night of fatall death away : The entercourse of autumn , and the spring , The winter , and the summer teach this thing , When plants , by a vicessitude , we know Both live and dye , and dye , and live in shew . And as the seed which in the earth is sowne , Like man it to its deeper furrowes thrown , As dying , there produceth an increase : So man doth but refine there , not surcease . Much like the Phaenix , from whose ashes breed , As men much learned give us leave to read : Another Phaenix to supply that roome , By sun-beams dooting on her lofty tombe . But yet , if yet thy heart be such a flint That all this shewne takes no impression in 't , But still in heart thou say'st there is no God , Though with thy tongue thou dar'st not for his rod , Let me yet put one question to thee more , Yet to illustrate what is said before : What say'st to this then ? sith thou art so evill To doubt of God , what think'st thou of a divell ? Is there , think'st thou , no divell , and no hell ? Thou maist deny them out of doubt as well , For this is certain this from sense doth flow , No God above , no divell then below . But this the grossest heathen doe admit They by experience and meer natures wit Discerne a power beyond the power of men , Which power hath by them still admired been . But in thy conscience were not such a spark Why shouldst thou be so fearfull in the darke ? Were there no evill spirits to be seen What do such fears then in thy fancie mean ? In times of danger eminent t is known There 's no mans heart more shaken then thine own : Strange apparitions , gastly forms , and such Strike trembling in thee nothing else so much . From whence proceeds those hidious shapes , and sights , Those hollow voices , and those walking lights , Which do so oft in darknesse us affright , But from the Prince of darknesse in the night ? If this suffice not , but art still in doubt I know no further meanes to help thee out ; Unlesse that it were lawfull in this kind , To run to Endor to suffice thy mind To such as have some spirits at command , Such could most clearly let thee understand , Resolve thy doubt , and make it to thee cleare There are such fiends , yea make the same appear . If all this be too little to suffice , Then sure there is some divell in thine eies Who keepes thee blinded that thou canst not see Those certain truths which thus decypherd be . But oh vain Atheist rest not in this state , Nay rest thou canst not t is so desperate , Then strive against it , exercise thy strength , By use it may grow operative at length . There yet is eye salve to bewray this mist , If that thou dost not wilfully resist , There is a sacred fountaine set apart , One drop whereof would molifie thy heart . Despise not then those soveraign streames below Which down do from that sacred fountain flow , Those healing drops which on the crosse were shed , Distil'd in Scriptures from the fountaines head . Then bring thy heart , that cistern into frame , And let those conduits run into the same , That still thou mayst , by turning of the cock , Such fearefull doubts , those brasing doores unlock . Thy heart no dout , in doubts the harder growes Because the milk which form the Scripture flowes , Which is most pretious to dissolve such flint , Is not apply'd unto that Adamant . At Scriptures breasts disdaine not sucking then , There 's milke for babes , and meat for strongest men : There 's meat for Saempson , sweet meat too , not gall : And hony for the fainting Son of Saul . There doth that tree of heav'nly knowledge grow Which God hath pleas'd to plant with men below : Another tree of knowledge shall be given , More glorious too , but that shall be in heaven . But further knowledge then is here reveal'd The more thou seekst , the more t is here conceal'd . And that no doubt , hath been a reason why Thou dost those truths which are reveal'd deny . There 's nothing hid that shall not be made known ; But here 's the height of thy ambition shown Thou here wouldst to that height of knowledge clime Which is reserv'd untill another time . Thou here in all things much imperfect art , And therefore here thou canst but know in part : But when thy cloud of flesh be done away Things secret shall be manifest as day . But wouldst thou wisely harbour a desire To view those secrets Angels do admire , Then first beleeve , for God hath made it plain We must beleeve before we do obtain . Heaven is a dowery God hath to bestow , Faith 's our assurance of the same below : Strive then for faith ; thou hast a curious eye : Nothing but faith can give thee full supply , Faith in this vain and emptie vale I mean , By faith possessing things are yet unseen : That so in fine , when fruitful faith shall cease , Thou mayst in glory reap thy faiths increase , In heaven injoy that height of joy , which here Doth only to the eye of faith appear . Yea foolish man couldst thou become so wise As to beleeve a heaven above the skies , And such a God , a gentle God therein As for his Sons sake will remit thy sin ; Thou thither likewise should'st be rais'd in fine , For there the faithfull shall in glory shine : And those same hidden secrets which have bin Thy tortures here , should most delight thee then . The world to come , which here thou canst not view , Thou there should'st finde unto by comfort , true : The God above , which here thou dost deny , Thou there should'st see , and His eternity : How God should be without beginning , here Confounds thee quite , but there it doth appeare : How spirits do subsist , and what they are Thou know'st not here , but 't is discover'd there : And how Gods word should make a world : alas , Such hidden things do humane sense surpasse : But when that heav'n shall humane sense refine , Or rather humane sense shall prove divine , God with such secrets then will thee acquaint , If here , by faith , thou wilt be first his Saint . But yet , if yet thou beest a sleep so fast That all this will not rouse thee up at last , But still thou wilt be still a heathen swine , Yet know God will be knowne of thee infine : If here thou wilt not know him by his works ( A sin abominated by the Turks ) If here thou wilt to know him by that spark Now rak'd up in thy conscience , yet his marke ; Nor yet wilt know him by the eye of faith , Beleeving what the holy Scripture saith , But dost this cloud of witnesses repell ; Yet God will make thee know him , though in hell ▪ Yea more then know , for thou shalt feel him there , And in that den his Deity declare , When divells shall torment thee , as their owne , Because thou here wouldst have no God-head known . Thus I have walk'd in an unwonted strain , Which some , it may be , will account as vaine , As if I heare by some what went about To bring a truth most manifest in doubt , Who is so grosse may some perhaps , reply To make a question of the Deity ? If there be none , why should I now begin To make a doubt where none before hath bin ? Indeed with us , where so much light doth shine As if directly underneath the line : With us where God so perfectly appears , And as it were , hath dwelt so many years ; If there should harbour any here so blinde , So dead in sense , and stupifi'd in minde As once to harbour Atheisme in thought Therein most hideous treachery were wrought . Yet sith we finde that Scripture doth impart , Which only can anatomize the heart . That such a thought in some hath harbour'd been , Yea all men are by nature so unclean , ( Each heart by nature is deceitfull still , And every thought continually ill ) We doubtlesse may , though to our shame conclude That Atheisme is in a multitude ; Especially if duly we propound How meerly naturall multitudes are found . Againe , besides our nature , which hath stood , Since Adams fall an enemy to good ; We have another enemy as great , Who hinders good with a more deadly hate , The divell that arch enemy , indeed To God himselfe , to Adam , and his seed ; He seeks by his inscrutible an art To steal no lesse then God out of the heart , And to that purpose night and day doth spend , Suggesting doubts and questions to that end . By which with man he doth too much prevaile , Else why did David in that nature faile , Who was a man most dear to God we finde , And yet the divell trap'd him in that kinde , When he did almost in his thoughts complain As if that he had wish'd his hands in vain ; From whence it must by consequence arise God , for the time , was taken from his eyes . Then if such lofty cedars may be shaken , How may the shrubs be in that nature taken ? Poore creatures who have neither care nor skill To frustrate Sathans working of his will . Such fiery darts the divell dayly throwes , And at our hearts he doth direct his blowes : And I , for my part , cannot testifie That any living , scape them as they fly . Only as aged Jesses youngest son For safety did to sanctuary run , Where he beheld the wound was hid before , And eke got balme to heale his bleeding sore . So when we doe the tempters dart discry We may like David , to the Temple fly ; To reading , hearing , meditate , and pray , Such fumes as those will drive the fiend away . Or as old Jacobs children in distresse When bit with serpents in the wildernesse , By only looking on a serpents wing Expel'd the poyson of that bite or sting . Even so when Sathan , that old serpent stings We may have healing underneath those wings Which Jacobs children in figure view'd , To us a Christ , in their similitude . Thus , as the divell daily doth belay To steal our goods , to steal our God away . God , that we should by no means let him go , Hath left us means to circumvent that foe . And hence proceeds that combate in our breasts , The flesh consenting , but the soule resists : But when the soule submits to carnall sense , The divell then gets the preheminence . And thou within whose bosome no such strife , Or combate hath incumbered thy life , The divell sure hath favour'd thee therein , Or thou too much infatuated bin . But thou that feelst no want at all of aid , Thou gavst him here a Paradise indeed , But thou wilt give him heaven which doth exceed : Yet doe not count this altogether vaine , Ther 's no such drosse but may afford some graine : The troubl'd soule counts no occasion slight That may assist when it is thus in fight ; What thou think'st bane , may be anothers meat , Then what thou like'st not , let another eat . Though these be hearbs , nay weeds out of the wood , Yet hearbs , nay weeds for many things are good , I trust no Colloquintida is here , No danger if thy stomack then be clear . Lord what is man that thou art so mindfull of him ? Psal. 8. vers. 4. Desires of Aid . MOst Gracious God , as then hast lent thy hand To move my heart , and to direct my pen , In some weake measure thus to understand , And make thee understood of other men ▪ God only , wise , almighty , pure , eternall : Without whose mercy man must be infernall . So let thy hand Lord , be outstretched still To stir my heart , that most polluted spring , That in that fountaine I may dip my quill , And from that depth such secret matter bring As to my selfe may make my selfe appeare , That I may seek to make that fountaine clear . And as we all doe , to our comfort , finde That thou of man hast ever mindfull been ; So let my lines be moving in some kinde That we , again , may not forget thee then , But may for ever , as it is our parts , Inthrone thee in the centre of our hearts . LOrd what is man may well be ask'd of thee , None but thine eye can that exactly see ? Thou gav'st him life , when thou hadst given him fashion , Thou only therefore canst resolve that question . Man peradventure , like a butcher may Unmake those walls which thou hast made of clay , Rip up mans body , open every part , Take out his entrails , looke into his heart , Note every artrie , conduit pipe , and veine , And p●y into the Chamber of the brain , Tell all his sinewes , crushes , bones , and finde How every member is to other joyn'd : Let this be granted , as perhaps it may In some imperfect superfices way : Yet what can man in this description read Of what man in perfection was indeed ? Alas , in this man doth indeed no more Then as it were unlock the little doore Of some rich cabinet , which being done , Doth finde it empty , all its jewels gone : Where being frustate of his Chiefe desire , Finds nothing left but only to admire The curious art about that little frame , With lively forms , yet pictures on the same . Even so mans body , that same heav'ns device , Wherein are lock'd up all our gemmes of price , When cruell death once turnes his key about , Unlocks the doore , and lets those jewels out ; Mans body straight becomes a trunke bereft Of all its matchlesse treasure , empty left : And nothing to the searchers eye remains To satisfie his curious eye or pains But only to admire the Makers skill So wonderfull in working of that shell . A shell indeed , we may the corps affirme Which hath no soule , the soule a kernell tearm ; The shell a chest of curious art compos'd , The kirnell is the treasure therein clos'd . Then of what knowledge is he like to speed , Of what man is , by taking up that leed ? Which priz'd ope once , by deaths steel pointed dart , Mans soule flies out , which is his better part . Physitians then by ripping up the dead To view the body , when the soule is f●ed , Can thereby doubtlesse , not directly see At all times how the elements agree In humane bodies , nor exactly tell How humors flow , and hurtfull vapours swell , When as the soule commanding in the same , Sets every wheel a working in that frame . But say by this , and other helpfull means , Whereon some learned wise Physitian leans ; He could at all times perfectly relate The ever changing temper and estate Of humane bodies , which no mortall can , I am resolv'd 't is past the reach of man : But grant he could , yet what were all his art ? Alas , but to discover man in part , The least part , and inferior too as far As is a sparkle from a perfect star . The soule , indeed , that is the only gem , In search whereof the clearest sight is dim : Grave Pliny , Galen , Aristotle , all That men for skill did most renowned call In former times , were failing in this kinde , Yea in this eye of knowledge almost blinde , The rayes of this so dazled them , though wise , The more they look'd , the more they lost their eyes : Excepting Cato , and some other few , Who were inspir'd with a more piercing view . Nay what man living failes not in this kinde ? Who knowes the motions of anothers minde . Or pryes so far into anothers breast To finde how his affections are at rest ? What endlesse windings occupie his thought , And deep devices in his braine are wrought , Which sinking to their centre , do convert To secret resolutions in the heart . Nay silly men , we are our selves so far From self discerning what we truly are , Within our selves , that we can hardly tell What is amisse in us , or what is well . Our hearts in us are so deceitfull grown We cannot search those bottomes of our own . Oh silly creatures , silly sure at least , Who beare we know not what within our breast , Nay in our bosomes shrowd a serpent , which To seem a Saint doth mightily bewitch . 'T is then no marvell though we may complain That our affections are exceeding vain , Our thoughts , our wits , and all with folly haunted , When all comes from a fountain so inchanted . Deluded be we , out of question , must , Who have a power within us so unjust ; A power indeed , most potent too , a heart , Which nature makes the over-ruling part : Which force doth sure sufficient battell give , And more then we can conquer whiles we live , Yet whiles we live we must be ever trying , Though cannot fully conquer without dying . Lord , what is man then ? still we must inquire , We are to seek still , raise our judgements higher , How comes our hearts so evill and accurst , Sith thou created'st all things good at first ? Or how come we unto our selves so blinde That in our selves , our selves we cannot finde ? Lost we so much , inheriting of sin , That by that gaine we lost our selves therein ? Prodigious action racing such a tower , Prevailing so on thy creating power , What thou hadst form'd , deform'd , and form'd again A most deformed form , which doth remain . God Al-creating , it was in thy power To have restrayn'd that enemy of our , Who wrought upon thy workmanship so far As to unmake , and make us what we are . But this was for our exercise no doubt , That thou maist crowne us when the field is fought : Besides to make thy love appear the more Remaking us more glorious then before . Thou mad'st man sinlesse , subject though to slide , But thou wilt make him sinlesse to abide : Thou gav'st him here a Paradise indeed , But thou wilt give him heaven which doth exceed : Lord what is man then , man that dares to sin , Of whom thou hast so ever mindfull been ? A world before this present world was wrought Admired man was pretious in thy thought . Pretious , indeed , in such a boundlesse measure As if that man should be thy only treasure , And thereupon determin'd in thy breast To seat him highest , and to love him best : Such wonders in that Moses face foreseeing As pleas'd thee well before , he had his being ; Wherein , indeed , was manifestly shown Thou wouldst unite mans nature to thine own . When , in thy wisdome , thou didst think it meet To set that fore-known creature on his feet , To give man form that little world to frame , What preparation mad'st thou for the same ? What heart of man can truly on it ponder And not be rap'd up in any holy wonder ? Before thou wouldst this wonder undertake , Thou sell'st to working wonders for his sake , Six dayes , almost , expired in preparing Of wondrous things against this wonders roaring . Thy powerfull hand , thy Spirit was imploy'd By moving on a mighty Chaos , void Of form or beauty : thence to draw by art The dry and solid from the liquid part . Both which thou having as it were given birth , One part was waters , and the other earth ; Both which continue hanging in a sort , Unto our judgement , without all support . Indeed the waters do the earth surround , Againe the earth is to the seas a bound , But how this should uphold that globe from fall That doth exceed mans purest sense of all . But ere these orbes were fixed not to move , And sever'd from the orbes that are above ; Thou didst ordaine that ornament of light Creating day from a prodigious night . In which thy wonder working hand was clear , By making so thy wonders to appear , For without light thy wonders wrought below Had been but like the secret winds that blow . But it did please thee to set ope a door To let in light where darknesse dwelt before , And here beneath injoyn'd a pleasant way Of entercourse between the night and day . And further yet to furnish thy desire , Thou yet mad'st greater lights , and set them higher , And plac'd the lesse in absence of the Sun , That night might not to former darknesse run : Besides for signes and tokens in our clymes , As perfect rules distinguishing of times ; Nay further , by their fervor from above To make the earth a fruitfull mother prove , For till the Sun unto our regions come And warms the earth , it seems a barren womb . When thou hadst made the firmament thus faire , Whose rayes come darting to us through the aire : Extending severall curtaines , as the shrouds Between the higher and the nether clouds , That by a secret interposing way , One element support another may . When thou had'st drawne the waters here below Into one fountaine , there to ebbe and flow : And when thou had'st the face of earth made plaine , And made its bars the bottome of the main , Upon which sure and deep foundation lay'd , The pillars rear'd whereon this frame is staid . Thou then began'st to looke into thy store , That thou mights furnish what was void before , Yea to make fruitfull and adorne that frame Both to inrich , and beautifie the same . Thou sayd'st unto the waters multiply , Be fruitfull and bring forth abundantly : Who hearing in their language , what was said , Without delay most cheerfully obey'd . Thou sayd'st unto the earth , then barren , beare , The earth did , as it were , thy language hear , And brought forth thousands multitudes and more , Of creatures which were never seen before . And to the ayre thy word did but proceed , Let there be foules , and it was so indeed . Lord what a large and wondrous preparation Was this which was the spacious worlds creation ? To entertaine whose greatnesse was it than ? Alas , but for that little creature Man . Nay , as if this had been too little still , To manifest to mankinde thy good will , Thou didst prepare a garden ready deck'd With all the objects in it of delight That might seem pleasing , fruit delicious growing On trees most fruitfull , streams most pleasant flowing , Whose flowry banck , with flowers and roses set Appear'd more glorious then the pearles in jet . All this prepared in this heavenly sort , Thou caldst this councell in thy heavnly court , Come let us make man in our Image drest , For whom we have created all the rest . Thou took'st a peece then of thy late form'd clay And form'd a man in a most perfect way ; And by a way can not be understood That form converted into flesh and blood . Thou only breathedst on his breathlesse face , Which gave him life , and with that life thy grace , Which was infus'd into that power divine His soule , in which thy sacred selfe did shine . His body was in such perfection made That , till the Serpent did his soule invade , It could not suffer any kind of wrath , But had a power against the power of death . But for his soule that was divine indeed , In it thou couldst thy sacred Image read In Characters which none could understand So well as thee , because it was thy hand . Within that center thou couldst cleerly see , In one , the picture of thy persons three : Three faculties within it representing Three Persons in thy Deitie consenting . As Father , Son , and holy Ghost agree To make but one eternall God in thee : So understanding , memory , and will Make but one soule , and undevided still . The understanding of it selfe , as prime , The memory by knowledge got in time , The will , and the affections lastly breeding From knowledge , and from memory proceeding . All these at first in Adams soule were pure , And sparks which had a nature to indure , Adam was in his understanding part So holy , and so innocent in heart That nakednesse , unto his conscience cleere , Did neither shame nor nakednesse appeare : His memory was unpolluted still , Because his knowledge had begot no ill : His thoughts , his fancies , meditations sweet , And did not with the least disturbance meet ; His will , and his affections all were free'd From all corruption , as they might , indeed ; Those cisterns must with water pure be fill'd Whose fountaines have no other streames to yeeld . Lord , what a heav'nly harmony was here When all these strings were thus in tune , and cleere ? Heav'nly , indeed , for thou hadst set the keyes ; Rare musick for an earthly paradise . Again , besides this concord in his brest , Which cannot be sufficiently exprest ; All things without him were at peace and stay'd , The Lion , and the Lamb together play'd , Each creature did with other feed , and sleep ; And all to Adam innocent as sheep . All these thou gav'st him freely to command , Yea all the world as it did blooming stand : And bad'st him take , and eate , restraining none Of all the dainties in the world , but one . And that was no restraint to him no doubt , His mind was so well satisfi'd without , He had not then that motion in him hidden To covet that most which is most forbidden . And in this state that Adam might have stood , He had a power to have restrain'd that good : Only thou mad'st his libertie so free That he might stand , or he might fall from thee . But Adam , loe , he stood not long thus great , Grac'd with a help too meet for his estate : But that the divell all his force imployd To worke upon the freedome man injoy'd . The Serpent , Sathan , Lucifer that star Which heavens had cast out in a holy war , Thrown forth for ever to extend his pride At most no higher then the clouds do ride . Who being downe into that chaos hurld , Where out , at length , thou did'st create the world : And having fram'd that building by thy power ▪ Plac'd man as chiefe upon its highest tower . This author both of envy and deceit , Admiring Adam in his matchlesse height ; His rancor did with boyling envy swell , He rais'd his powers and stratagems of hell , And joyn'd them all for a most deadly fight Against poore Adam , innocent and quiet . But recollecting , as it were , his course , Of seising upon Adam so by force ; Perceiving Adams happinesse did lye Most in his soule , which death could not destroy , This deep imposter , and most subtill fiend Dissembled malice , and would seem a friend , And sought by fair means so to take away Those pearls in Adam , force could not betray . He sought to Eve first , but to Adam by her , And tempted Adam whiles he seem'd to try her ; His baite he unto Eves acceptance laid , But Eve consenting , Adam was betray'd . For Sathans fore-cast aym'd at this event That Adam would give smiling Eve content : And by that means to bring them both in thrall , Made one a means to make the other fall : Oh! fatall means , and fearfull too , alas , For by that means he brought his will to passe . The bait he proffer'd to obtaine his suit It was no lesse then the forbidden fruit , Faire to the eye , and pleasing to the tast , But strong and deadly poyson to digest . The arguments he used to perswade Were that they thereby should like Gods be made , Knowing both good , and evill ; which was true , In part , for they till then no evill knew . But Adam tasting , by the divels art , That only fruit which thou hadst set apart , And told him if he tasted he should dye , Though Sathan did that certaine truth deny : Adam did thereby instantly become A slave to Sathan , subject to thy doome , And conscious of his sin , and therefore said He saw his nakednesse , and was afraid . Afraid , indeed , afraid he well might be , Made thus a bondslave , who before was free , And not alone to Sathan , but to sin , To his affections now defil'd within , His senses , yea his soule became defil'd , And all the streames that issu'd thence were soyld . His understanding , which before was pure , Became corrupted , earthly and obscure , His memory , a nursery of store , In which he treasur'd up contents before ; Became a tedious Register , wherin His conscience did torment him for his sin . His will , and his affections , which were just , Became rebellious , and disorder'd lust : His heart , where innocencie sat as Queen , Became a cage of spirits most uncleane . Yea every sence of his , which were before Unto the Palace of his soule a doore To keep in vertue , and to shut out sin , Were then set ope to let that traytor in . Which traytor , enter'd , struck with sin , as dead , The whole man from the feet unto the head ; Who to thy foe thus being brought in thrall , Lost both thy image , and himselfe withall : Nay yet lost more , for by this cursed deed Losing himselfe , he lost his wretched seed , He lost thy image , lost thy love , thy grace , He lost himselfe , his happinesse , and race . Oh fearfull losse , and eke oh fearfull gain : Thou wert depos'd , thy enemy did raigne ; Thy image lost , the divell put on his ; Heaven was exchang'd for hels most deep abysse . Lord what a heavy , hidious change was here ? Lord how did man then in thy sight appear ? Lord with what patience couldst thou then abide To see the divell so in triumph ride ? Or Lord what pity in thy bowels boyl'd To see poore Adam so for ever foyl'd ? To see poore Adam thus undone by theft , Thus of his jewells , of thy grace bereft , Cast out by thee , of Paradise below , And left unto the malice of his foe ? Nay foes , indeed , and a most potent troup , The creatures all ; who were ordain'd to stoup At Adams beck , now in rebellion rose , The elements they all became his foes , Which were his friends , and all at peace before , The winds to rage , the sea began to roare , The fire to burn , and which of all is worst , The earth for his offence became accurst . Oh! Adam , Adam , though we may refuse , As we are sons , our father to accuse , Yet being wounded by thy deadly blow , We cannot but lament thy overthrow . Hadst thou in tryall nor been over come , Though we thy seed , who should succeed thy room , Had fallen , our fall it had been small to thine , Thy fall as head , hath tainted all thy line . Thou art our Head , and we thy members be , Thou art condemned , how can we be free ? Had but a member only fault bin A member only should have dy'd therein . But through the one , death raigned over all , Death , by thy death , brought all to death in thrall , Death temporall , that no mortall shall divert , Death too eternall is our due desert . Lord most immense in mercy , yet so pure Thy sight can no polluted thing indure : How could thy mercy and thy justice meet In viewing Adam thus from off his feet ? But how can we thy mysteries discusse Whose wayes are so past finding out by us ? Thou , in thy wisdome , it is so divine , Couldst make thy mercy through thy justice shine . When thou , whose wayes cannot be understood , Saw'st Adam thus polluted in his blood , As , Lord , thy justice did his sentence give Of death , thy mercy said unto him , live . Sure 't was the time of love when thou pass'd by , For Adam only had deserv'd to dye , That justice did injoyne ; but live again , Thy mercy only did that musicke strain . Oh! heavenly musick , harmony most blest ; Thus peace , and justice , truth , and mercy kist , Justice by death thus satisfi'd in striving , Mercy againe thus answer'd by reviving . But Adams soule did first to sin consent , His body guilty as an instrument , Could then the death of Adams body serve , When Adams soule did greatest death deserve ? No , no , alas , that cannot serve the turne , Although the body should for ever burne In flames of hell it could not satisfie , Thou hast pronounc'd the soule that sins shall dye . Most gracious God , and great beyond conceit , How could poore Adam beare this heavy weight , Poore , feeble , fearfull , faint , and bending reed Support a burden infinite indeed ? Here was , indeed , the depth of miseries , Adam must dye , but death would not suffice , His fact so foule , and infinite had bin Death temp'rall could not expiate his sin . Justice must yet be satisfi'd by dying , Death temp'rall it could not be satisfying ; Adam must therefore suffer death eternall , Or rather live a death which is infernall . Lord thus we finde , and make confession must Thy wayes are right , our condemnation just ; We thus behold thy streams of justice flowing Most justly to our utter overthrowing . But though thy justice seem'd to goe before , Yet thou hadst mercy treasur'd up in store To free those slaves that Adam brought in thrall , That so thou might'st have mercy upon all . Well may we say love in thy bosome burn'd , And bowells in thee of compassion yern'd , How like a deare and most indulgent father , Or like a melting hearted mother rather , Who when her infant hath receiv'd some harmes Then most bemoanes it in her tender armes . Even so thy goodnes did thy love bewray In that thy mercy could not brook delay , But in the instant , whiles the wound did bleed , Prescrib'd a plaister for the wounded seed . And mov'd with fury against Adams foe , Who like a serpent had betray'd him so , Not only for the present curs'd him for 't But thence for ever made his chaine more short , And told that Serpent that the womans seed Which he had so much shaken in that reed That it should unto such a Cedar grow As should infine his Kingdome overthrow . Oh! pretious promise drop'd from thine own pen , Peace upon earth , and good will unto men , Both oyle and wine to heale the wounded man Drawn from that wounded good Samaritan . Oh pretious promise , by which Adams wife , Late of his death , becomes his means of life : Oh pretious promise , and for ever sweet , By which divided heaven , and earth did meet : But Lord what seed , what heavenly seed was this , Whose promise only could afford such blisse ? Seed heavenly ? yea seed wonderfull indeed , On which our fathers many years did feed To life , yea unto life eternall , while This seed , it seem'd was buried in the soyle . But when this promise should become fulfil'd Lord what a harvest must this seed then yeeld ? But when this seed converteth into bread It must give life sure to the very dead : This did exceed the Manna which was given : This was the bread that did come down from heaven , The bread of God , yea very God indeed ; Thy selfe , oh Lord , was promis'd in this seed ; A bread ordain'd before the world began To save the world , to give new life to man . And when the fulnesse of the time expir'd Thou did'st fulfill what man had long desir'd , Mad'st that appear in substance to be true Which was before but shadow'd to the view . But oh thou wonder-working God above , Whose justice thus but amplifies thy love , Who but thy selfe could have by searching pry'd How mercy could have justice satisfi'd ? But who but thee could ever have been brought To work a wonder as this worke was wrought , That thou , whose justice did mans sentence give , Shouldst , in thy mercy , die , that man might live ? And yet we do unto our comfort find Thou , in thy mercy , wert to man thus kind , Rather then mankind should for ever lie In chaines of death , the God of life would die . But , gratious God , how can this granted be , Thou art a spirit , form corruption free , The fountain too of life it selfe ; how then Canst thou be said to dye for sinfull men ? Besides great God , if thou , as God , couldst dye , Which thing we must for evermore deny : Yet man from death could thereby not be free , For man hath sin'd , and man must punish'd be . Oh I soule polluting deadly sinck of sin , That mankind should be so defil'd therein , That God himselfe , and only God remain , Might not forgive , nor wash away the stain , No way but suffering would make full supplies , Offended justice claim'd a sacrifice , Man had no offering that would serve the turn : Thou mightst not , but thy melting heart did yern . Yern , Lord indeed , to see hells raging fire , But sawst no Sacrifice to thy desire : And yet , that man for ever might not burn , Thou didst prepare a body for the turn . Because that man no sacrifice could find , Nor could thy Godhead suffer in that kind : Thou didst unite , by everlasting ties , Thy selfe to man to be a sacrifice : Thy second person and thy only Son , Begotten long before the world begun : Who , scorning shame , through all the danger ran , Tooke flesh upon him , and was found a man ; A perfect man , and perfect God likewise , And so became a perfect sacrifice . As man , for man he dy'd , and lay as slain , As God , he conquerd death , and rose again : A perfect man , without defect by sin ; A perfect God he had for ever bin : Hid God-head , and his manhood both intire , Yet joynd in one , one person we admire : By thy decree , he put out nature on , Our nature thus , exceping sin alone ; And , living guiltlesse for himselfe therein , He dying , free'd the guilt of other men . But being guiltlesse , death was not his due ; Indeed respecting of himselfe t is true : But he be came man onely to that end As free , to free men that by sin offend . But could the death of one suffice for all Yes , such a one as we may truly call Both God , and man , yea God , whose sacrifice All men , nay Angells cannot equallize : If Adam , but a creature , could so fall To bring all creatures of the world in thrall , Sure the creating God , made man might free , All mankind fallen in a more full degree . A second Adam thus is truly found To save the world the first in sin had drownd , That as by one man , all men guilty stood , Even so by one man all might be made good . First Adam falling , dy'd be cause he fell : The second standing , dy'd of his good will : A free will offering thus he freely gave , Which by his free will had a power to save . A free will offering , Lord , we truly say , For of thy selfe thou hadst no debt to pay , Untill it pleas'd thee to assigne thy Son To pay mans debt , whom sin had quite undon . Dear God that thou shouldst bring thy selfe in debt , The greatnesse of it too should be no let , Should'st binde thy selfe by promising a seed , When thou before wert absolutely freed , Could not the greatnesse of the debt to pay Those flames of love within thy breast alay ; When thou consider'st in thy deep fore-cast That it would cost thy dearest blould at last ? Lord , what is man we still may aske of thee , That for his sake thou could'st thous moved be , That he which in thy bosome did remaine , Should be a Lambe from the beginning slaine ? These secrets sure were hid from Adams eyes , Had he knowne these he would have been more wise : But we , poore wretched we that with him fell , Dp know , and yet we doe again rebell . We know , and doe acknowledge as we read , All this fulfill'd , which was before decree'd , That this eternall Seed , thy Son is come , By thee begotten in the Virgins wombe , And by a way beyond our reach , became Both God , and Man , a Lion , and a Lambe . We know againe thy Scriptures testifie How like a Lambe he did both live and dye , How sinlesse , blamelesse , harmlesse , and demure He did the malice of the world indure : Number'd with sinners , and yet free from spot , Smitten of sinners , yet he threatned not , Led as a sheep , did to the slaughter come , Yet opened not his mouth , but was as dumbe . Where , like a Lambe , most innocent and free , To cleare the guilty , must condemned be , And to regaine our freedome by his losse , He by our sins was nayl'd unto the crosse : Where wounded with those soul deep wounding spears Instead of a distilling floods of tears : Heaven was set open , and its fountaines ran With streams of bloud to wash polluted man . Where like a lamb , once offer'd up for all , He drank not only vinegar and gall , But dranke that bitter cup , which doth therein , The vialls of thy vengeance due for sin . By drinking which he did asslwage thine ire ; He quench'd the flames of everlasting fire : And purchas'd heaven , to ●●●●●ate gaping hell : And all for mankind , out of meere good will . Oh! worke of wonder , can our hearts not shake At this whereat the very earth did quake , The stones did rend , graves let out men that slept , The heavens above put out thelt lights , and wept ? We read again , when he thus like a lamb Had finish'd that for which he hither came : How like a Lion he began to wake , Or how like Sampson , he the cords did breake . And did assume his sacred corps again , As one returnd with conquest from the slain : Who like a Lion joy full of his prey , He having took the sting of death away , And made the grave a bed of sweet repose , He rould away the mightie stone and rose : And came and preach'd , by his new preaching birth , Deliverance unto captive men on earth , Yea in the earth ; his rising from the grave Of all mens rising testimony gave . This Lion now of Iudas Tribe , as man , Having fulfild his Priest here ; began To take his Royall Scepter in his hand , As King to rule , as God to Kings command . But , Lord , his body now was glorifi'd , He might no longer now on earth abide , His Kingdome was not of this wotld not here , His seat so raigne was in a higher spheare ; He must to heav'n , into the throne of grace , The earth is but his foot-stoole , and too base . And having fully all thy Law fulfil'd , Made death , the divell , hell , and sin to yeeld , He did ride up triumphant in renown , After his conquest to receive his Crowne : Where thou hast crownd him with a crown more worth Then all the richest Diadems on earth ; With heaven it selfe , and earth besides , with all Those higher circles , and this nether ball . And with this scepter in his hand , as fit , Hast at thy right hand him in glory set , Where he remains exalted , and as God , Doth rule the wicked with an iron rod . But as he yet is God , and man , we read As man , he yet for man doth intercede To thee his Father , shewing of the scars Which he received in his hloody warres . And thus he hath a Priest-hood yet on high , Though not to suffer , yet to sanctifie All our oblations ; and his saving Name The Alter where thou wilt accept the same , Together with his Person , where is kept The forme of man into thy bosome crept . Whose sacred body heavens must sure containe Till in his Body he shall come againe To judge the Nations , at the judgement day , Which judgement hastens , though we men delay ; Where he will unbeleevers overthrow ; But on the faithfull he will heaven bestow , Where they thence forward shall for ever stand With palmes of pleasure blooming in their hand . Thus , Lord , in part thou giv'st us leave to read Not only what man is , but what , indeed , Thou dost , and wilt doe for thy creature Man , Nay what thou didst before the world began . In reading which , although , unto our shame , Our hearts remaine unmelted by this flame ; Yet this thy love makes Angells to admire : And sets besides , the divells most on fire . But gracious God , to most ungracious we Thus good in a most infinite degree , Do'st thou not dinde us to thy beck herein ? Look'st thou for nothing from the sons of men ? Shall we remaine as senslesse logs unmov'd , Returning nothing who are so belov'd ? Yes , doubtlesse yes , we are most strongly bound , The stronger too , The more thy love is found ; To yeeld thce something for these gracious tyes ; Yea to doe something for our selves like wise . As thou for us hast offer'd up thy Son , For us so acting all that might be done : So we are lincked by the selfe same chaine To offer up a sacrifice againe , Our selves , our soules and bodies whiles we live To thee , who didst both soule and body give , To serve , to praise , to worship , feare , and love thee , As none made equall , much lesse plac'd above thee . Thy love to us should make our love divine ; Thy power should make us fear no power but thine : Thou art our God , and therefore unto thee All divine worship must directed by : We are exalted , it were then a shame Should we not magnifie thee for the same : Thou hast made all things for the use of men , Men for thy selfe , shall we not serve thee then ? That were too grosse , all creatures in their kinde Unto thy beck are readily inclin'd : No creature like us are unto thee bound , And shall we worst of all the rest be found ? Lord let thy grace prevent this foule defect , The creatures else , will witnesse our neglect . But yet we owe thee one thing more then they , Although in all things faile with them to pay : And that is faith , which is a pearle more worth Then all the pearles and jewels else on earth : A jewell which surpasseth humane art , A gem in which the Angells have no part . We for our selves , and for that boundlesse store Thou giv'st us here , do owe our selves and more , But for thy Son , and for the joyes above We owe besides a faith which works by love . Oh pretious faith , a fountaine long time seal'd , A hidden manna , treasure unreveal'd Unto the world for many hundred years , At least wise as it unto us appears , Who do injoy the object of our faith Made manifest , as holy Scripture saith . Indeed our fathers saw this day , 't is ture , And what they saw , they did rejoyce to view ; Yet only through thy promises , whereby They did but , as it were , far off discry , Or yet more darkly as behinde a vaile , In types , and shadowes , which were things to fail . Yet being faith , though weak , it did suffice , Thou bearing with the weaknesse of their eyes ; Thou didst accept of that which made them glad Because the light was yet but dim they had . For till thy Son came , it I may so speak , Faith was an infant , and his sight but weak : And heaven but as a shop shut up to men , It's windowes were not halfe set open then ; Nay thou hadst very little knowledge given For many ages of the name of Heaven ; The resurrection , and the world to come ▪ These secrets were but shadowed out to some . These thou kept'st close as under lock and key , Reserved mysteries , clouded in on high , Untill thy Son , that day Star did draw nigh , From whom some day did by degrees appear ; By sending of thy Prophets to bewray , Like cocks by crowing , a succeeding day . Especially that Prophet who begun To crow immediatly before thy Son , John Baptist , who at breake of day was sent To give the world a warning to repent , And in the mercy , let men understand The Kingdome , yea of heaven was then at hand . Yea heaven it selfe was then set open wide , And all those types and figures verifi'd Which were as vailes before thy highest frame , Which shadowes vanish'd when that substance came , That Angel of thy covenant of light , Whose presence is a banishment of night . Who comming in thy purest brightnesse down , Our clouded orbes , with heavenly rayes to crown , He brought thy secret lanthorn in his hand , The Gospel , through which light we understand The very secrets in thy court above , Yea in thy bosome , in that seat of love . And by this lanthorne which is so divine That in the same thy very face doth shine , He plainly shew'd us all that boundlesse treasure , That Well of life , and streams of endlesse pleasure , Which heaven hath stor'd up , and to us made clear That he had bought them at a rate full dear , And doth reserve them only to bestow , Upon conditions , upon us below . But what conditions doth he then require For saving mankinde from eternall fire ? But what conditions doth he then enjoyne For purchasing a Kingdome so divine ? Sure had he ty'd us to remaine in hell A thousand yeares for this , it had been well If we had then been crown'd with such a pay : But see his love , who doth but only say You sonnes of men beleeve in me and live . Oh sonnes of men what lesser can we give The Law impos'd a heavy yoake on men , And then said do the same and live therein : But loe I thy selfe , Lord , who the Law didst give , Sayst by thy Son , now but beleeve and live . Lord , what is man now better then before , That thou hast heap'd such mercies up in store ? For us poore creatures , or to speak more true , Dost mercies to us every age renue . At first thou gav'st us all this world , t is truth , And when this world did flourish in its youth : Thou now hast given us with the same , thy Son , Thy selfe , and all that thou in heaven hast done : All which by faith we claym our owne , whiles here , But what we shall be doth not yet appears . Great God , thy mercyes are thy selfe no doubt , Most infinitly past all finding out , To us poore silly wretched sinfull men , Who are as bad as ever we have been . But what is faith , Lord , which thou dost thus palce Between us , and thy Covenant of grace , As the condition whereupon doth rest All our assurance , Lord , of what thou hast ? Can our beleife most glorifie thy name ? Or wilt thou be best pleased in the same ? Sure that is it , t is of thy meere good will Which thou extend'st unto us wretches still . Thou by our faith canst not advantag'd be , We by beleeving are inrich'd , not thee : Thou hast no need that Sacrifice be slaine , But that the blood should wash away our stain . Indeed by faith we set to , as is due , Our seales to witnesse that thy word is true , But all the praise , or profit else redound From our beleeving , on our heads rebound : We do beleeve because it is thy will , But by beleeving our desires fulfill : What thou commandest ought to be fulfild , But we obeying conquer whiles we yeeld . Most gratious God , what Lord is like to thee , Whose Laws give life , and whose commands make free ? Well my we to thy statutes have regard In keeping which there is such great reward : And yet in all thy just commands injoynd , This one of all , we do most easie find , Which is our faith , yet this , of all the rest , Most richly crownes us , and doth please thee best . Dear faith , how deep are thy foundations laid ? Most glorious things may well of thee be said , Could we but in thy nature perfect prove The highest mountaines at our beck Would move : Through thee we see our sines are wash'd away , To thee the very powers of sin obey , By thee we are made heires of things above , Yea have an intrest in the God of love , And mounted on the sublime wings , we fly With boldnesse to the Throne of grace on high . The fire , and faith agree in these respects , The fire hath heat , and faith hath its effects ; Only the heat doth from the fire proceed , Even so from faith do other graces breed . Faith then is mother of each other grace , Those not borne of her are but brats of base , For till that faith doth sanctifie our hearts Our highest vertues are but morall parts . Faith , Lord , is then thy stampe upon the coyn To make it currant , and acknowledg'd thine , Upon our graces , wherein thou dost read The very Image of thy selfe indeed . Lord melt our hearts then , which are else but flint , That this thy stamp may therein leave thy print , And make the working luster of it bright , For we can know it by no other light . For as some pretious roots within the ground Can not , or can be very hardly found But only when the springtime doth declare Their secret lodgings by the fruit thy beare . So faith , that plant , implanted in our soules , Growes so concealed from our sight , like moules , That we want knowledge to discern that root But by the branches , and the fruits that sproot . Faith then we must have or we must lose all , A living faith too , or else die we shall , Faiths life appeareth by the fruit it beares , It fruit appeareth , being grain not tares . O pretious fruit , may that in us be found , We have no cause then to suspect the ground : Only it doth belong to us to weed And cast out all that may offend the seed . Conscience wounded with sin . Psalme 38. MIne iniquities are gone over mine head , as an heavy Burthen , too heavy for me , verse . 4. My wounds stinck and are corrupt , because of my foolishnesse . verse 5. I am troubled , I am bowed downe greatly , I goe mourning all the day long . verse . 6. For my loynes are full with a loathsome disease , and there is no sound part in my flesh . verse 7. I am feeble and sore broken , I have roared because of the disquietnesse of my heart . verse 7. Oyle , and wine powred in . Psalme , 42. VVHy art thou so cast down , oh my soule , and why art thou so disquieted within me ? hope thou in God . Psalme , 103. THe Lord is mercifull and gratious , slow to anger , and plentious in goodnesse . verse 8. He will not alwaies chide , neither will he keepe his anger for ever . verse 9. Like as a Father pittieth his children , so the Lord pittieth them that feare him . verse 13. For hee knoweth our frame , he remembreth we are but dust . verse 14. Desires of Aid . THou good Samaritan , thou God of art , Good by thy readynesse , God by thy skill , In powring Oyle , and wine into the heart That sin hath wounded ; oh direct my quill That in that best experience , sence of feeling , I may discover both to wound , and healing . We are the wounded Travellers indeed , But thou art wounded with compassion more ; Our wounds do make thy wounded heart to bleed ; Thy blood applyd doth he ale our bleeding sore : Oh pretious balme ! oh let it be applyd , And let my hand be , by thy help , a guide . The Conscience wounded with sin . OH , my mine iniquities my sin , my sin , Too heavy for me , oh I sinck therein , It doth go over as it were my head : Intolerable burden , no such lead : My wounds are putrifi'd , corrupt and stinck , My foolishnesse is such ; my teares I drink : Troubl'd and pressed with the weight I beare , All the day mourning , never free from care ; My loynes are fil'd with loathsomnesse , besides There is no soundnesse in my flesh abides : My conscience roares within me , and the smart Torments me with the anguish of my heart . Oyle , and wine powred in . BUt why art thou thus cast down , oh my soule ? Why dost thou not those fearfull doubts controull ? Why art thou thus disquieted in my brest ? Oh , trust in God , returne unto thy rest The Lord , the Lord , is mercifull and kind , Most slow to wrath , and to forgive inclin'd ; Although offended , doth not alwaies chide , His anger doth but for a space abide . Like a most tender Father to his childe , So is he pitifull , and much more milde ; For he considers where our frailty lyes , And therefore bears with our infirmities . The Authors Epigram . COnscience , oh conscience how comes this to passe ? Canst thou be wounded , and yet arm'd in brasse ? Yea in a habit far more hard then steel , A conscience seared hath no sense to feel . But can sin wound thus , hath it such a dart , Yea wound thus deeply , pricking at the heart ? Oh cruell weapon , can it thus indent Through brasse , through steel , yea through this adamant ? And yet sin works not thus upon the soule That it would conscience in the act controll , But rather rocks the conscience most asleep When , like an aspe , it makes the wound most deep . Then , there is nothing can do conscience good Till it be sprinkled with dissolving blood ; But then each motion that doth sin apply Doth wound the conscience and doth terrifie . The conscience wounded with sin . ALas , alas , the soule that sinsmust die , So Scriptures tell me , can the Scriptures lie ? No , no , the Scriptures never can be broken No word shall fail that is in Scripture spoken . Oh , then what comfort can remaine for me , How scapes my soule , my sinfull soule then free ? For I have sin'd , and sin to death betraies , Death is the wages that hard master payes . Inviolable word of God herein , Most miserable wretch that I did sin : Most wretched slave that such a Master hath : Most cruell wages , oh eternall death . Oyle , and wine powred in . VVHy will you dye ? thus doth our Father call , When I delight not in your death at all ? Why will you dye then ? Oh returne and live , I pardon sin , and freely doe forgive , My mercies please me , I delight remorse ; But justice comes forth by constraint and force . Beleeve and live , this God the Son hath brought us : And by his death , from death eternall bought us : He paid our ransome , and doth to us cry He that beleeves in me shall never dye : He trode the winepresse of that bitter grape , And drank the dregs off , that we might escape . The Authors Epigram . THe soule that sins shall dye , so Scripture saith , And Scripture is our evidence of faith ; Againe the Scripture evidence doth give That such a soule as doth beleeve shall live . Is then beleeving in our Saviour dying ? Or is his death made our death by applying ? How can the Scriptures here be reconcil'd , Can we both save the parent , and the childs ? Surely Gods justice must be fully pay'd , But see Gods mercy how the debt is laid , Man is ingaged , man is quite undone , God , to redeem man , layes to pawne his Son . But man hath sin'd , can God then satisfie ? Yes , God for man doth become man and dye , Whose guiltlesse death to guilty man apply'd Is more then if that all the world had dy'd . The conscience wounded with sin . BUt yet I am not satisfy'd , alas My soule hath sin'd , how can it come to passe Anothers soule should set my soule then free , What can anothers death be unto me ? When Scripture doth directly testifie The soule that sins , that very soule shall die ? Besides , my sins they are exceeding great , Nay more , I feare my sins are desp'rate , I have been such an enemy to heaven That I suspect I cannot be forgiven , I faine would beare up , but this beats me downe , This milstone sincks me , oh it makes me drown . Oyle , and wine powred in . BY the first Adam all are bound to dye ; What there was lost , the Second doth supply : In the first Adam soule and body slain : But in the Second both made live again : For in our whole man Christ hath fully paid What can be unto soule or body laid . Can then the greatnesse of mans sinning let When God himselfe hath undertooke the debt ? No , be the bill ingaging us most large , Yet , having faith , we need not fear discharge : For as in Adam all condemned be Even so in Christ are all by faith made free . The Authors Epigram . OLd Adam falling all men fell therein ▪ Because that all men were in Adam then : Christ our new Adam , to renue old man , Within our natures a new birth began . By which new birth we are new borne indeed , We in this nature , are new Adams seed , Begotten in him as the Scripture saith In him we live , we move , and dwell by faith . By faith , indeed , for without faith we dye , Within this field doth all our treasure lye . Through Adams sin we by descent are slaine : But through new birth we live in Christ again : Besides , in Christ we were condemn'd and dy'd , He in our whole man all our wants supply'd . Nor yet is justice in this nature crost If one man saves , as much as one man lost . The conscience wounded with sin . BUt oh , my conscience is not yet at rest , Sin yet doth wound me , it doth yet molest : What though it were so that all mankinde be By Christ from sin originall set free , And so our second Adam doth rest ore What our first Adam set upon our score ? Alas , this cannot conscience free from care : I have a load of actuall sin to beare ; What though I once were drest in cleane attire ? I have return'd to wallowing in the mire : My actuall sin is more then Adams curse , Condemnes more strongly , and torments me worse . Oyle , and wine powred in . MIsguided conscience be informed better , Our father Adam was a greater debter ; As he was guilty of our root of sin , So of the branches that take life therein , That , were his score not by another paid , All sin might justly to his charge be laid . Even so our second Adam hath made good All whatsoever can be understood Was lost in Adam , and hath charged bin Both with the root and branches of our sin : And given for all sin a discharge , although All sinners have not their discharge to show . The Authors Epigram . OH subtill serpent , how could he invent One should be charg'd with all mens punishment , And yet not one man thereby have redresse , Alas , not one mans punishment the lesse . But loving Father who hast sent thy Son To undoe all this hatefull foe hath done , Thy wisdome doth his subtilty exceed , Making him only guilty , mankinde freed . Freed by the freedome that thy Son hath wrought ; The Price whereby he hath our freedom bought Is sure sufficient fully to acquit All sin in mankinde , mankinde can commit . The reason then that any man is lost Is not the want of a redeeming cost , But only the redeemed are too blame Not getting their assurance of the same . The conscience wounded with sin . DOth Christ discharge this debt that man did owe , Oh blessed Christ , but on condition though , Though Christ be in this obligation ty'd Yet t is but on conditions on our side , It we performe not the condition then The bond is void , and we are undone men . What is it then to me though Christ be bound If the condition be not in me found ? Oh what is this condition ? I am fraile , I feare I shall in this condition fail ; My conscience tells me I am still ingag'd , How shall my conscience be herein aflwag'd ? Oyle , and wine powred in . BLest Christ indeed , we may most truly say , Thus bound for us so great a debt to pay , Yet on our part so little doth require , And yet that little likewise doth inspire , Sure sweet condition , easie to fulfill Where meanes doth furnish to discharge the bill . Easie , indeed , what can more easie be Then to beleeve that Christ hath set us free ? And yet as easie as it is we find This our condition doth no harder bind ; Nay he that binds us in this golden chain Doth give the thing too he requires again . The Authors Epigram . OH blessed Saviour what couldst thou do more , Who to inrich us mad'st thy selfe as poore ? And to requite thee , whence the Milions came That did redeeme us , ●ost accept a dram . And yet that dram too which thou dost demand Drop'd from thy fountain , falls into our hand , Thou hast not only easie payment set , But fillst our purses to discharge the debt . Oh froward mankind , shall we fooles then gr●●●● To pay so little , to receive so much ? Shall we make forset , all we have betray Because we will not a poore homage pay ? Faith is but as our fealtie here done To hold our right by in our Fathers Son , In Christ who is our purchaser from thrall , Our right , our Portion , Righteousnesse and all . The Conscience wounded with sin . OH blessed faith , art thou with God so great , Doth he esteeme thee at so dear a rate ? But wretched I then , and of all too blame Who have been so respectlesse of the same That I , poore earthworm , never understood This heavenly jemme , or how it should do good . Alas I thought it but a fruitlesse grace Which idle Christians only did imbrace , I could no beauty in this Rachel see . But blear-eyd Lea seem'd as fair to me : And therefore it is justly me injoynd If I , for faith now , do meer fancie find . Oyle , and wine powred in . THe slighting faith we must a fault confesse , But if it be through ignorance the lesse , God winks at times of darknesse , though indeed , We are not thereby absolutely free'd : But when the glorious Sun-shine doth apear What can excuse us if we see not cleer ? No just excuse can here excusing be , And yet the Sun we often clouded see . So though our Sun hath chas'd our night away . Yet we have cloudes still to obscure our day , Our cloud of folly makes our faith retire ; Yet find we smoke though it do argue fire . The Authors Epigram . THree clouds on mankind do like mists benight , And keep some blinded in the very light , First ignorance , then carelesnesse , the third Is obstinatly to reject the word , The first is most excusable of all : The second binding to a harder thrall : The third exceeds all , and is sinfull most , If not the sin against the holy Ghost . Where meanes is wanting saving faith to find We must not judge there though they yet be blind ▪ For God elects , and then doth faith foresee , Else how could fooles and infants saved be ? Againe , some loyter while they have the day , And yet ere night do labour , and have pay : But such as in the vineyard , being pray'd , Will never labour , shall be never paid . The conscience wounded with sin . BUt wretched I , what can I doe herein ? How can I labour , I am dead in sin , Can dead men work ? I hear indeed the call , But can but hear it , cannot work at all , No worke but dead works , God doth such despise , He doth delight a living sacrifice . I doe confesse I faine would work indeed , Fain would believe , I fain would learn that creed ; But oh my sins , my sins are in the way My sins doe still my confidence betray ; I faine would faith unto my selfe assume , But sin prevents me , tells me I presume . Oyle , and wine powred in . FAith is , t is true , the gift of God we read , God doth both worke the will , and eke the deed : Faith in this nature is an easie taske , We can doe nothing for the same but aske ; The only labour now impos'd on man Is to discerne , and cherish faith began . Is faith Gods gift ? then let us beat up still , He can bestow that dowry when he will , Nay faith already may infused be Though scarce discerned in a small degree : Then , though we build not Castles in the ayre , Yet we , of all things , are not to despair . The Authors Epigram . AS faith doth point at things yet unreveal'd , So faith it selfe lyes in it selfe conceal'd . And may be long time in the heart , no doubt , Before we truly finde that sewell out . Besides our sins doe much obscure that light , And cast a mist before our feeble sight , Yea every sin , when faith would else aspire , Doth helpe to keep down , if not quench that fire . Sin is , indeed , faiths enemy profest , And the more sin , the more is faith supprest ; But when that faith doth once by force command , Sin then doth yeeld , faith gets the upper hand , Faith for a time , may as it were obey , But in the end faith alwaies gets the day ; And as faith prospers , by degrees gets strength ▪ So sin growes feeble , pines , and dyes at length . Conscience wounded with sin . BUt must sin dye , and by degrees surcease Where faith doth live , as faith doth force increase ? Oh wretched creature I how shall I do then ? I feel , alas , no death , but life of sin , Sin strives as much as ever heretofore , Or rather strugles in my bosome more . I doe confesse I feel my soule distrest , And faine would feel fin in my soule supprest : But when I labour to restrain the same It growes inraged , is the worse to tame , Oh sad condition , oh my soule sincks here . Are there no other signs of faith appear ? Oyle , and wine powred in . NO signes but such , and yet soule sinck not though , Sin must be kill'd but dyes not at one blow : Sin in our natures will us battell give , Though dying , whiles we doe in nature live ; But sin is , mostly , sure most wounded when It flies on conscience , most tormenteth men . Are then our conscience , through our sins unquiet ? Sin then , and faith sure are in us at sight ; If sin within us no resistance found , Sin in our conscience would delight , not wound . And thus by signes we secret faith may see Which without signes cannot discerned be . The Authors Epigram . FAith is , indeed , our tree of life below , Which tree we only by the fruit can know : Would we know then if we have faith , or no , The root lies hid , we to the fruit must goe . The fruits are feeling first sins wounding dart , Next a compunction in the wounded heart ; From whence proceeds a diligence with speed To get a balsome for these wounds that bleed . The other fruits that fruitfull faith doth beare Are ever after to be arm'd with care , With zeale , and wisdome to resist that foe Who , at advantage , had deluded so . From whence proceeds a hatred unto sin , Desire of vertue , and delight therein , All mens endeavouring that my aid supply To make faith lively , and make sin to dye . The Conscience wounded with sin . OH blessed faith ! art thou the root indeed ? Oh would I could with blessed Job then read Thee grounded in me : springs doe testifie , Though through high mountains , that they have supply ; The fountaine will be falling : and the root It will be rising , forth will branches shoot . I feele , indeed , some drops of vertue flow , And beare some leaves too , which doe make a show : But oh my conscience cannot so be quiet , Such signes are frequent in the hypocrite : But sin dissembled under grace is worst , The tree which beares but only leaves is curst . Oyle , and wine powred in . FAith is the fountaine whence all graces flow , Faith is the root whereon those branches grow , And faith gives life , though it may lye as hid , To all our actions , or they else are dead : For Christ , in whom all fulnesse doth excell , If we have faith , by faith doth in us dwell . Whether our actions though be leaves , or fruit None but our conscience truly can dispute , Whether the action from the heart proceeds None but the conscience that rare language reads : But when the conscience hath true knowledge gain'd , That then is fruit which conscience finds unfain'd . The Authors Epigram . MIsguided mankinde , whither have we gone To set up merit in our makers Throne ? Faith is in Christ , and Christ in faith , why then Disdaine we faith , adore the works of men ? Sin is the old man , wretched and for lorne , Begot in Adam , in our natures borne . Christ is the new Man , by a second birth , Through faith conceived , and by grace brought forth . Grace flowes from faith , and faith in Christ began Both those united make but one new man , And then most blest , and not till then we are , When in our soules we feele this infant stir . Would we then prove this new man to be ours , We sure must prove it by renewing powers , We must be new men , must have new desires , New strength , new life , new flames of sacred fires . The Conscience wounded with sin . BUt is it certain as this tenet saith , Hath each man in him , that hath saving faith . Such a new creature as is Christ indeed ? Then which way shall we those same Scriptures read Christ is ascended into heaven : again The heavens must hold him , yet must him contain ? But if it be so that this new man must Abide in all men that by faith are just , Oh then I feare me I am barren still , Or faith is in me yet but in the shell : I find some motions now and then , indeed , But prove but motions , nothing doth proceed . Oyle , and wine powred in . VVHere faith is Christ is , it must needs be so , The spring doth alwayes from the Fountain goe Christ is the Fountain , faith the spring distild , We with the Fountain , by the spring are fild : Besides the Scriptures in this case are rife . Is Christ not in us , we have then no life . But life , we know , admits degrees therein , So life of faith , as sound , or sick of sin : Diseases do the strength of nature breake ; If sin distempers , faith is sick or weake : But sure so long as motion doth remain There yet is life , and may be health again . The Authors Epigram . BVt in what nature , if you aske of me Can Christ , that new man , in us dwelling be ? Sure chiefly as he is a God to guide ; As he is man he doth in heaven abide . Yet in our natures what he did below Doth from his fountaine , to our cisterns flow : As he is God , his presence we possesse , As he is Man , we doe by faith no lesse . As Man , he did the debt of mankinde pay . As God , he purchas'd man a heavenly stay : But both made ours by imputation , when Faith , the condition , he perform'd in man . Our debt is paid then , and our purchase bought , Our Father for us nothing left unwrought : Only on our part the condition runs , Believe in Christ , and be imputed Sons . Blest imputation , and condition sweet : Blest creature where these Relatives do meet . The conscience wounded with sin . ALL saving faith , yet without saving power But as it clayms Christ for a Saviour . But here I sigh , alas , my sight is blinde , Faith is a secret lyes full deep to finde , Nothing but signes and its effects appear , My sight may quickly be deceived here . Leaves may delude , though they he fresh and green , Fruit hath been wanting where such leaves were seen . Indeed my heart doth proffer me this bait That my endeavours are without deceit ; But here I tremble , I am fore afraid My conscience should be by my heart betray'd . Oyle , and wine powred in . THe heart of man , unsanctifi'd , t is sure Is above all decei●full and impure : But such a heart as doth in sin delight Awakes not conscience , but would keep it quiet ; If then the conscience be afraid to sin Faith , out of question , did that fear begin . The hypocrite doth all he does for shew : The man sincere doth no such trumpet blow : Doth sin in secret then the soule afright ? Doth prayer in secret give the soule delight ? Are all good duties in the doing sweet ? Then doubtlesse faith gives motion to those feet . The Authors Epigram . ALL holy duties then we must frequent , Faith , to our knowledge hath no other vent , Those are the fruits of fruitfull faith : then where Those fruits appear not , how can faith be there ? Necessity is there upon us laid To us good duties , faith is else betray'd : We must be zealous both to heare and pray : How dare some then cast blocks in such away ? Zealous , indeed , what ever else is done Is but like empty shadowes of the sun , Empty indeed , and when we come to try them They prove like smoake , we finde no comfort by them . Then in good duties we must labour still , To draw some matter from them that may fill , Some sweetnesse , and some comfort in them finde , Or else we vainly do but beat the Winde , And yet we must good duties do , although We yet finde nothing in the same but show . Because God hath appointed them a way Through which , like conduits , he doth grace convay . FINIS . 
A32802	----	The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ... Cheynell, Francis, 1608-1665. This text is an enriched version of the TCP digital transcription A32802 of text R16168 in the English Short Title Catalog (Wing C3815). 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A32802) Transcribed from: (Early English Books Online ; image set 48402) Images scanned from microfilm: (Early English books, 1641-1700 ; 21:7 or 245:E103, no 14) The rise, growth, and danger of Socinianisme together with a plaine discovery of a desperate designe of corrupting the Protestant religion, whereby it appeares that the religion which hath been so violently contended for (by the Archbishop of Canterbury and his adherents) is not the true pure Protestant religion, but an hotchpotch of Arminianisme, Socinianisme and popery : it is likewise made evident, that the atheists, Anabaptists, and sectaries so much complained of, have been raised or encouraged by the doctrines and practises of the Arminian, Socinian and popish party / by Fr. Cheynell ... Cheynell, Francis, 1608-1665. [8], 75 [i.e.79] p. Printed for Samuel Gellibrand ..., London : 1643. Pages 74-75, 78-79 numbered 70-71, 74-75 respectively. Errata: p. [79]. Reproduction of original in Thomason Collection, British Library. eng Socinianism. Arminianism. Atheism. Anabaptists. A32802 R16168 (Wing C3815). civilwar no The rise, growth, and danger of Socinianisme· Together with a plaine discovery of a desperate designe of corrupting the Protestant religion, Cheynell, Francis 1643 42809 280 235 0 0 0 0 120 F The rate of 120 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Judith Siefring Sampled and proofread 2004-06 Judith Siefring Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Rise , Growth , and Danger OF SOCINIANISME . Together with A plaine discovery of a desperate designe of corrupting the Protestant Religion , whereby it appeares that the Religion which hath been so violently contended for ( by the Archbishop of Canterbury and his adherents ) is not the true pure Protestant Religion , but an Hotchpotch of Arminianisme , Socinianisme and Popery . It is likewise made evident , That the Atheists , Anabaptists , and Sectaries so much complained of , have been raised or encouraged by the doctrines and practises of the Arminian , Socinian and Popish Party . By FR. CHEYNELL late Fellow of Merton College . Vt Judai olim volebant audire Populus Domini cùm essent non populus , Osc. 1. 9. jactabant patrem Abraham cùm essent ex Diabolo , Job . 8. 44. Sic Sociniani quoque titulum Christianorum sibi arrogant , & Fratres nostri Spirituales haberi petunt , cùm unum nobiscum Patrem Deum Trin-unum minimè agnoscant . Vide D. Stegman . Photinianism . Disp. 1. p. 4. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , inquit Philosophus ; parum itaque Rationales sunt Sociniani qui deteriora sequuntur . LONDON , Printed for SAMUEL GELLIBRAND , at the Brazen Serpent in Pauls Church-yard . 1643. TO THE RIGHT HONOVRABLE the Lord Viscount Say and Seale , &c. Peace . NOBLE SIR , LEarned Casaubon assures me that when the Greek Fathers wrote to a wicked man they were wont to salute him with that Apostolicall benediction , Grace be unto you : but when they wrote to a religious man they used the ordinary Hebraisme , Peace be unto you , because Peace doth suppose Grace , and doth comprehend all outward blessings . I am sure your very enemies gave you this testimony at Oxford , that you were a man of Peace , but as it followes in the Psalme , when you spake for peace they were for warre . Psalme 120. 7. All that your Honour desired was , that ( as it became gowned men ) they would take up their bookes , and lay down their armes ; that they would not protect Delinquents any longer , but yeeld them up to a legall tryall . You desired that nothing might be tumultuously attempted , but all things orderly reformed . You engaged your Honour to them that what Plate you found in places fit for Plate , the Treasury or the Buttery should remaine untouched , and most Societies engaged themselves by a solemne promise , that they would never give their consent that their Plate should be put to any other use then what was sutable and according to their oath , and the intention of the Donours , their successors having in all these respects as great an interest in the Plate as themselves ; Nay they generally confessed that they had no more power to aliene their Plate then their Lands . In confidence of their promise you told them you did leave their Plate in their owne custody , which otherwise you would have secured , and in confidence of your Honours promise they brought forth their Plate , and made publique use of it , even whilest the souldiers were in towne ▪ Your Lordship found the University ( as the Reverend Doctours had left it ) groaning under a kinde of Anarchy ; for it was thought fit by the Round-house , that the University should be dissolved , and every man left to doe what seemed good in his owne eyes . It was suggested by a Doctor well read in Politiques , that if they did not dissolve the University , the Parliament would dissolve it ▪ But your Honour made it appear how much you did abhorre an Anarchy , and honour the Vniversity ; you assembled those few Governours of private Colledges which were at home , and the Substitutes of all that were absent , you consulted them how the Vniversity might be put into its right posture : You assured them that it was not the intent of the Parliament to change the Government or infringe the Liberties of the Vniversity , & that though the new Statutes were justly complained of , yet you conceived it fit that the Vniversity should for the present be governed by Lawes that were none of the best , rather then left quite without Rule , or government ; they all confessed that you behaved your selfe more like a Chauncellour then a souldier , for the Vniversity was not over-awed by a garrison , or over-ruled by a Councell of warre . You did not impose any Taxes upon the University , you did not go about to perswade them that Guns were Mathematicall Instruments , and therefore they might buy guns with that very money which was bequeathed and set apart for Mathematicall Instruments ; you did not importune any Scholars to list themselves in your Regiment , nor did you desire that Doctours would turne Commanders , or that any Commanders should be created Doctours , or boyes created Masters , lest there might be an Anarchy even in Convocation by such a Premeditated Confusion ; and yet such counsells and practises have been suggested by some , that are none of the meanest Ranke . When I was commanded by speciall warrant to attend your Honour , ( deputed by both houses of Parliament for the service of King and Parliament to settle Peace and truth in the Vniversity of Oxford , and to reduce the said Vniversity to its ancient order , right Discipline , and to restore it to its former priviledges and liberties ) there was notice given of a pestilent book very prejudiciall both to truth and peace , and upon search made , the book was found in the chamber of Mr. Webberly , who had translated this Socinian Master-Peece into English for his own private use , as he pretended ; to which vain excuse I replyed that I made no question but he understood the book in Latine , and therefore had he intended it only for his own private use , he might have saved the paines of translating it . Besides the Frontispice of the book under Mr. Webberlies own hand did testify to his face that it was translated into English for the benesit of this Nation . Moreover there was an Epistle to the Reader prefixed before the booke ; ( I never heard of any man yet that wrote an Epistle to himselfe ) and therefore sure he intended to print it . Finally , he submits all to the consideration of these times of Reformation , and the Reformers have thought fit that it should be answered and published . I desired at the first Intimation to decline the service , because it were better to confute Socinianisme in Latine ; but I have since considered that 1. The opinions of Abailardus , Servetus , Socinus , are already published in English in a book entitled Mr. Wo●●ns defence against Mr. Walker , and therefore if this Treatise had been suppressed , their opinions would not be unknown , for they are already divulged . 2. The opinions being published in English without a confutation , it is very requisite that there should be some Refutation of the errours published also , for it is not fit that a Bedlam should go● abroad without a Keeper . 3. If there be but just suspition of a Designe to introduce damnable heresies , it is requisite that the grounds of suspition should be manifested , especially if it be such a pestilent heresy a●Socinianisme is ( which corrupts the very vitalls of Church and State ) it is fit the heresy should be early discovered left both Church and State be ruined by it . 4. The Parliament is much blamed for imprisoning the Translatour without cause : and it is much wondered at that his Chamber should be searched by officers : now the cause of both will appear . The Translatour and his work were so famous that there was notice given of his good service intended to this Nation , upon notice given there was a search made , now upon search made the book being found , and the Translatour apprehended , the Parliament is rather guilty of his release then of his Imprisonment . 5. The Translatour cannot complain of the publishing of it , because ( as hath been shewn ) he himself intended to publish it , he submits all to these times of Reformation , and so doe I , let the Reformers judge . This book belongs to your Honour , because it is but a Prodromus or Fore-runner to make way for a full answer to Master Webberlies Translation , and therefore I present it to you , not only because Master Webberlies book was seised on by your Lordships warrant ; but because I know your Honour hath ever patronized the true Protestant Religion , for Protestants doe not place Religion in shadowes and ceremonies ; and because you justly abhorre all superstitious rites , whether old or new , all judicious men will esteem you the stricter Protestant . That you may testify your dislike of Schisme as well as Heresy , you have discovered and refuted the uncharitable and bitter errour of the Brownists . You have studied Nazianzens law of Martyrdome , neither to seek nor fear danger ; the first would be rashnesse , and the second cowardlinesse . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . You are not of the sect of the Elcesaites whereas Eusebius and Augustine testify ) taught men to deny the faith in time of Persecution , and yet to keep it still in their heart , forgetting that of the Apostle , that with the heart man beleeves unto righteousnesse , but with the mouth confession is made unto salvation . Rom. 10. 10. You have learnt to be a good Christian , and therefore a good Subject ; Conscience will bind you to obedience , and no other Bond will hold men close to their duty ( to that Allegiance which is due by the Law of God and the Land both ) in these treacherous times . It was the wisedome of that famous Emperour to banish all Renegado's from his Court , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as Traytours against God himselfe , for he considered that they who betrayed God for feare , would not stick to betray their Prince for gain . I dare say that you are the Kings sworne servant , and all men say that in your place you doe advance the Kings Income to the highest , nay some have been bold to say that you have lesse care of the subjects profit , then of the Kings . Your devotions speak you a Royalist , none prayes more heartily for the King ; It is your Iudgement that the Kingdome cannot be preserved without an union between the three Estates by which the kingdome is governed , and if you might have been heard you would have petitioned , and sollicited for an happy union between King and Parliament , only you conceive that an union between a Court of Justice and capitall Delinquents , is intolerable , and an happy union between Protestants and Papists altogether impossible : We cannot forget how many leagues the Papists broke in 6. yeares space ; I reckon from 1572. to 1588. Wise Homer and witty Aristophanes were both in good earnest when they said that no man that had either wealth or Innocence could delight in Civill Warre , and Aristophanes shewed himselfe as good a Statesman as a Poet in his sweet lines of Peace , where he advises all men to beware how they enter into a league of Peace with men that are unpeaceable ; and sure Delinquents and Papists are none of the trustiest or meekest men ; What ( saith he ) shall Gulls confide in Foxes ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Papists will certainly count us Protestants Gulls indeed ( well we may be as innocent as doves , but we are as simple as Gulls ) if we confide in Jesuited Foxes ; let the woolfe and the sheep be first married , and see how they agree : let us try whether we can make a crabbe goe streight forward , or make a Hedge-hog smooth . — {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. If we say to the Pope as the men of Jabesh said to Nahash , Make a covenant with us and we will serve thee , the Pope will answer like Nahash the Ammonite , On this condition will I make a covenant with you , that I may thrust out all your right eyes , and lay it as a reproach upon all England , all Israel , all the Reformed Churches , 1 Sam. 11. 1 , 2. If wee have lost our eyes already , let us be avenged on the Philistines ; the Lord strengthen us , as Sampson said , that we may overthrow the pillars upon which Rome stands , so shall we be avenged of the Romane Philistines for both our eyes . Judges 16. 28. But there are other Philistines namely Arminian and Socinian Philistines , by which Church and State are much endangered , and it is the businesse now in hand to lay open their mystery of iniquity to the publique view . Wee may say to these pestilent Heretiques as well as to malignant Statesmen , Ita nati estis ut mala vestra ad Rempub. pertineant ; for there are no greater Statesmen in the world then the English Arminians , and Popish Socinians ; for such Monsters hath England nourished as are not to be found in all Africa . Herod and Pilate , the Romane and the Racovian Antichrist , are made friends in England , all the Grand-Malignants , Arminians , Papists , and Socinians are of one confederacy , all united under one head the Arch-Bishop of Canterbury , the Patriarch or Pope of this British world , alterius orbis Papa as his Brother-Pope hath given him leave to phrase it , because he saw the Arch-Bishop too proud to acknowledge his Supremacy , but forward enough to maintain any other point of Popery , & ready to joyn with him to suppresse all Pure Protestants . If this Design take effect , there may wel be a reconciliation professed & established between Rome and Canterbury , the two Popes may divide the spoile of the Church betweene them if they can but agree at parting . Whether some have not endeavoured to make such a Reconciliation ; whether all points of Popery almost have not been greedily embraced in England , and that of the Popes Supremacy only rejected , more out of pride then conscience , let the prudent judge , they have light and evidence enough , and new evidence is dayly produced . The Lord unite the King and Parliament , that Truth and Iustice , Piety and Peace may be established in our dayes : so prayes Aprill , 18. 1643. Your Lordships humble servant , Fr. Cheynelz . It is ordered this eighteenth day of Aprill , 1643. by the Committee of the House of Commons in Parliament concerning printing , that this book intit●led The Rise , Growth , and Danger of Socinianisme , &c. be printed . Iohn White . Chap. I. Of the Rise of Socinianisme . THe Socinians have raked many sinkes , and dunghils for those ragges and that filth , wherewith they have patched up and defiled that leprous body which they account a compleat body of pure Religion . Ever since the world was possessed with the spirit of Antichrist some Malignant Heretikes have been ever and anon desperately striking at the Person , the Natures , the offices , the grace and Spirit of Christ . Cerinthius and Ebion began to blaspheme Christ , even in the Apostles time . I need say nothing of Theodot us Byzont in us , Paulus Samosatenus , Arius and the a rest ; yet it will not be amisse to shew wherein the Socinians have refined or enlarged the ancient heresies , which have been long since condemned to hell . Ostorodus would not have the name of Ebionites imposed upon the Socinians , quia vox Ebion Hebraicé egenum significat , Praef. Iust. pag. 10. 11. it seemes they would not be counted mean conditioned men : and there are some indeed and those no beggers ( unlesse it beat Court ) who are too much addicted to Socinian fancies ; and yet if that be true , which Ostorodus cites out of Eusebius , that the Ebionites were so called because they had a mean and beggerly opinion of Christ , sure the Socinians might well be called Ebionites , for none have baser and cheaper thoughts of Christ , then they . If Ostorodus had thought it worth while to have consulted Eusebius his Ecclesiasticall history , lib. 3. cap. 24. or Epiphanius Haeres . 33. he might have seen another reason why those heretikes were called Ebionites . The Socinians take it no lesse unkindly that they are called Arians . Ex consensu tantùm in principalibus cum Ario de Jesu Christo , Arianismi jure quis argui potest ? saith Smalcius . It is well he confesses that they may be called Arians who agree with Arius in the maine , I deny that the Arians had higher thoughts of Jesus Christ , then the Socinians . The Arians were termed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , because they maintained that Christ was created {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Some Arians did acknowledge that Christ was equall to the Father in essence and nature , though they denyed him to be of the same essence with the Father ; and others of them did only say , that the Son was unlike the Father , and were therefore called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; yet these also were cōdemned because neither of these sects would acknowledge the Son to be consubstantiall with the Father ; for if they would have confessed that the Father and the Son were of the same essence , they would never have said that their essence was equall , but rather that their persons were equall , and their essence the same ; for equality is ever between two at the least : therefore by saying that their nature was equall , they implyed that they had two different natures . And they who talked of a dissimilitude of nature , must necessarily suppose , that the Father and the Son had different natures , for a nature cannot be said to be unlike it selfe : and if this latter sect by dissimilitude meant an inequality , then they were blasphemously absurd , in fancying that there was majus and minus in the same most indivisible , and single essence . Reverend Beza hath set this forth to the life , in his preface to the description of the Heresy and Perjury of that Arch-heretike , Valentinus Gentilis , Ariomanitae — in duas minimùm factiones divisi sunt , nempe in {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He disputes the the point , whether {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} did not imply as much as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — nisi voxilla {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( sicut de Dionysio Corinthio , Basilius ad fratrem scribit ) commodâ quadam interpretatione ( sed plane ut mihi videtur violentâ ) leniatur , Nam certè in unâ eademque prorsus essentiâ nullus est neque aequalitatineque inaequalitati locus , utpote quae minimùm in duobus cernantur ; ac proinde in hypostasibus , non in essentiâ spectare aequalitatē necesse est . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} — qui Filium Patri faciebant dissimilem , se vel Arianos prodebant vel stolidos , quum in simplicissimâ & singularissimâ naturâ , nempe Deitate , majus & minus quiddam imaginarentur , pag. 4. & 5. By this and much more which might be added , it doth plainly appeare that if the Arians were not more Rationall , yet they were more devout then the Socinians , they had a a more honourable and reverent opinion of Christ . For the Socinians will not acknowledge that God and Christ are equall , or like in nature . The Socinians make Christ , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Arians thought him the most excellent of all creatures , and therefore said , that he was created before any other creature , and used by God as an Instrument to create the rest , as Doctor Stegman observes , Disput. 1. pag. 3. Finally the Arians and Socinians agree in this , that both deny Christ to be consubstantiall with the Father , and therefore though they differ in telling their tale , in explaining their errour , yet both agree in the maine , and that 's ground enough to call them Arians , if Smalcius may be Judge . Doctour Stegman usually cals the Socinians , Photinians , and therefore entitles his own book Photinianismus ; and the Socinians doe acknowledge that they agree with Photinus in the maine , yet they say it is not sufficient ground to call any man Photinian because he agrees with Photinus in Fundamental points ; but Smalcius tells us that Socinus was the servant of Christ , they own his doctrine , and own the man as their fellow-servant : Quid Photinus ? quid alii ? nisi servi Christi ? they give him and others that are as bad as he is , the right hand of fellowship ; and it is commonly conceived that Mahumetisme took his rise from Photinianisme . I have no book about me , that fhewes so clearly what the Photinians held , as Iacobus ad Portum Professor of Divinity in Academia Lausannenfi , in its Epistle Dedicatory , Doc●erunt Christum Iesum naturâ esse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , gratiâ divinâ tamen insigniter ornatum , eumque tum demum esse coepisse , cùm in utero virginis Mariae conciperetur ; ac proinde verbum Dei , vel Deum non aliter in ipso quàm in aliis Prophet is habitasse , nec ipsi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} aut {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} unitum fuisse , sed tantum gratiâ & efficaciâ ipsi assedisse : ipsum denique esse {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sed {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , non autens {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ut loquuntur , ex quâ infoelici haeresi postmodum Mahumetismus ortus esse perhibetur . Others call the Socinians Samosatenians , and therefore Thalyaeus calles his booke in which he answers the arguments of Socinus , Eniedinus , Ostorodius , and Smalcius , Anatome Samosatenianismi , in which he shews that the Socinian glosses are of the same colour with Turkish and Iewish blasphemies ; the four Professors of the Theologicall Faculty at Leiden , have given a large commendation of Thalyaeus in their approbation , printed before the book , and signed with the hands of all the Professors , in which they with one voice vote Socinianisme to be Recoct Samosatenianisme ; Impiam Pauli Samosateni sententiam melior & sanctior Ecclesia sub Cruce adhuc militans , ut enata fuit exhorruit , eaque mox publico Episcoporum judicio execrata est . Scriptum illud conscriptum contra renatum & ab infausto illo Socino ejusque asseclis recoctum Samosatenianismum censemus pie docte & solide &c. The Samosatenians did borrow their name from Paulus Samosatenus Bishop of the Church of Antioch , and therefore his practises were the more abominable , because he poysoned that Church , in which Disciples were first called Christians , with Hereticall blasphemies against the Lord Christ , as reverend Beza observes . I find in Augustine that Artimonius did first broach this heresy , and Paulus Samosatenus did revive it ; but I need say no more of the Samosatenians , having said enough already of the Photinians , for Photinus did confirm that heresie which Samosatenus did revive , and therefore the followers of Paulus Samosatenus . were more commonly called Photinians then Paulians , or Samosatenians . And though Philaster reckon Samosatenus his heresy by it self , & Photinus his heresie by it self , yet to shew that they were not different heresies , he saith Photinus did in all things follow Paulus Samosatenus . I do not reckon up all the disorderly Heretikes in order , take them as it happens . Nestorius denyed that the self same person was God and man , he would not acknowledge that the Word was made flesh , only the Word was with that flesh , ( by an effectuall Presence ) which was taken of the substance of the Virgin , Affirmabat enim {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} illi carni ex Mariâ prognatae nonnisi {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adfuisse , as learned Beza declares it in brief . If any man desire to be further acquainted with the opinion , and the desputes about it , let him reade S. Cyril , and peruse the famous and Orthodoxe ( not the spurious and surreptitious ) Ephesine Councell , and he may receive full satisfaction . The Socinians are farre worse then Nestorius , for they do not onely deny , that the selfe same person who was borne of the Virgin , is the second person in the Trinity , but they utterly deny that there is any second Person , or third Person which is Consubstantiall with the Father . Having mentioned Nestorius , I must not skippe over Eutyches , who in opposition to Nestorius his dividing of the Person of Christ , did vainely imagine , that the natures of Christ were mingled , and so he confounded both natures , and their Essentiall properties : Yet the Eutychians did grant that there were two natures in Christ , which the Socinians deny . The time would faile me , or at least the Readers patience , should I shew how the Socinians agree with the Noetians , who maintained , that there was but one person in the Godhead : with Macedonius , who denied the Holy Ghost to be a Person : with the Pelagians , concerning their deniall of the Image of God in Adam before his Fall , and their maintaining of Free-will , and denyall of originall sinne since the Fall . In a word , how they agree with the Valentinians , Marcionites , Cerdonians , Manichees , Apollinarists , Sabellius , the Donatists , Sadducees , Papists , Anabaptists , Schwenckefeldians , Antinomians , and I know not how many more of the like stampe , hath beene shewen by others already , and the manifestation of their errors in the ensuing Treatise will sufficiently declare . I will passe over many things very observable , because I would willingly discourse at large of some later passages , and subtile inventions by which Socinianisme was introduced into forraine parts , and in some parts established by the suffrage and subscription of too many eminent wits , and great Scholars . But I must not in my haste forget Abeilardus , or as Platina cals him , Baliardus , as Bernard , Abailardus , his name in our English tongue may be Balard ; he flourished about the yeare 1140. he had a very ready discoursing wit , and is by some voiced to be the first founder of Schoole-divinity ; whether he maintained all those heresies which Bernard layes to his charge , I shall not now stand to dispute , there is some cause of doubt ; Abeilard lived to make his Apology , and if it was but an honest Recantation , he hath made some amends . Learned Mr. Gataker in his Post-script to Mr. Wottons Defence , pag. 40. & 41. will direct you to Authors , from whom you may receive better satisfaction then I can for the present give , unlesse I were furnished with a better Library . I shall not doe Postellus so much honour as to take notice of him ; as for Servetus , I will not staine my paper with his blasphemies : Mr. Gataker hath shewen his chiefe assertions in the booke forecited from the 42. to the 47. page ; it is much questioned whether the Senate of Geneva did not deale too severely with him . Samosatenus , Arius and Eutyches did all revive in that Cerberus , he was both admonished and refuted by three learned Divines of that age , Oecolampadius , Melanchthon & Calvin ; he had time enough given him to recant , hee did stubbornely maintaine his cursed blasphemies for thirty yeares together , as Beza shewes ; Ob triginta annorum blasphemias execrabiles & indomitam pervicaciam ex Senatus Genevensis sententiâ justissimo supplici● affectum , quis non tandem nisi planè furiosus & excors abominetur ? The Senate of Geneva were in good hope by this exemplary punishment upon Servetus to crush this Cockatrices egge , and kill the Viper ; but for all this some under hand , and others more boldly and impudently did seduce the people . Bernardine Ochin seemed to be an Academik , a meere Sceptik in Religion , he questioned all things , and determined nothing ; Lalius Socinus carried the matter with such a cleanly conveyance , that he was scarse taken notice of , though he received some checks and admonitions , yet most men thought charitably of him during his life ; his black designes were not fully discovered till after his death ; this is the Grandfather of the Socinians ; but I will say no more of him yet , till I have shewen what pra●kes were played by those bold fellowes , who acted those tragedies openly upon the Stage , which Lelius composed behinde the Curtaine , Valentinus Gentilis practised at Geneva , George Blandrate a Physitian in Poland , and Transylvania . Give mee leave to make but two or three observations by the way , and I shall open the practises of these impudent Hereticks more fully to you . First , the Devill hath done more mischiefe in the Church by counterfeit Protestants , false brethren , then by professed Papists , open enemies . Secondly , observe that vaine curiosity did betray the Churches , and make them a meere prey to these subtile Hereticks ; most men have an itching desire to be acquainted with novelties , and at that time the Churches were very inquisitive after a more Rationall way of Divinity , they began to examine the Articles of faith , especially the Article of the Trinity , by some received Axiomes of Philosophy , and by that curiosity puzled their reason , and lost their faith . Thirdly , though Poland and Transylvania were grievously infected , yet the mischiefe came from Italy , as reverend Beza observes , and therefore cryes out , Sa●è fatalis esse videtur P●lonis Italia . Besides the flame brake out first in the Italian Church at Geneva , though the coales were dispersed and blowne too in other places . The Italian Church had some warning given by the execution of Michael Servetus in the yeare 1553. but that Church was too indulgent for foure or five yeares , yet at last the Elders of the Italian Church , perceiving that some of their flock began to oppose the doctrine of the Trinity , they thought fit to set forth some forme of Confession , unto which they required all to subscribe , upon the eighteenth day of May , 1558. They all protested by that Faith whereby they were oblieged to God , that they would never purposely and malitiously directly or obliquely oppose that Confession , or favour any Forme , or Sect which did make the least appearance of dissenting from it ; and whosoever did violate this Protestation , should be held a perjured and perfidious man . Valentinus Gentilis made no great haste to subscribe , but being called upon , he testified his consent with his owne hand . Yet not long after , he said he was pricked in conscience for subscribing to this Forme , and therefore contemned his Protestation , and endeavoured to seduce the simple people ; whereupon he was convented before the Senate of Geneva , the points in Controversie being rationally discussed , and Valentinus nonplust , he had nothing to say , but that he was not well versed in the art of disputing , which was notoriously false , for he was an acute subtile man , as appeares by his Confessions , Epistles , Replies ; his sublime notions about the Essence , and Subsistences of the Trinity and Quaternity ; that one question did sufficiently discover his subtilty , An Essentia divina ex Semetipsa absque ullâ consideratione Personarum sit verus Deus ; and that Thesis of his , Deus Pater solus verus Deus est Essentiator , hoc est Informator individuorum , nempe Filii Spiritusque . The God of Israel ( saith Valentine ) is the onely true God the Father of Jesus Christ ; and so by opposing the Father to the Son , and affirming that the Father only was the true God , he did clearly deny the Son to be the true God . Clare apparet ( saith the Senate ) quum Patrem opponis Filio & uni duntaxat veram Deitatem tribuis , te excludere alterum , quem cum illo confers — Facessat antithesis inter Patrem & Filium ubi fit Deitatis mentio — In comparatione fingis duo Antitheta , Patrem opponis Filio ac si in solo Patre esset Dei Essentia — Filium essentiatū à Patre dicis , à Seipso esse neg as — Jamsi Essentia divina sit in solo Patre , vel eripies eam filio , vel partibilem finges , utcunque n●nc centies concedas Filium esse verum Deum , spoliatus tamen suâ essentiâ titularis solùm erit Deus . — Individua tibi somnias quorum singula partem Essentiae obtineant — Deus Indefinite est ingenitus , & Pater etiam Personae respectu ingenitus , filius autem respectu Personae à Patre est genitus — Non abstrahimus personas ab Essentia , sed quamvis in ea resideant , distinctionem interponimus . Hoc sensu Individuos Tertullianus vocat Patrem & Filium , non autem ( ut tu stul●e imaginaris ) Individua , quae sub Specie comprehendantur . To this effect the Senate answered Valentines subtilties ; I have put it close together , that I might not be tedious , and yet manifest upon what grounds this great wit was condemned by that grave judicious Senate . He had one question more , which he tooke much pride in , namely , Utrum Essentia concurrat in Trinitatem ? to which the Senate answered , Essentia non concurrit ad distinguendas personas , nec tamen personae sine essentiâ sunt — Veteres ad Personas tantum nomen Trinitatis retulerunt — Quarum rerum dices esse Trinitatem ? Respondes , tria concurrere , Essentiam , Filium , & Spiritum . Hinc verò plane perspicitur te essentiam Filii & Spiritus exinanire . This conceit of Valentinus , that the Essence , Sonne , and Spirit , make the Trinity , did at once deny the Person of the Father , and the divine Essence of the Sonne and Spirit ; for , observe how he puts in the Essence to make up the Trinity , and so left out the Person of the Father , and by opposing the other two Persons to the Divine Essence , he did imply , that they had an Essence different from the Divine Essence . Valentine having received this full answer from the Senate , was much enraged , but upon second thoughts , he fell to his devotions , made some shew of repentance , and seemed to be satisfied ; nay , hee proceeded so far as to write to the Senate , and acknowledge that he was fully convinced by the cleare and solid reasons laid downe by the Consistory , in their answer to his objections : Nay , farther yet , he descended to particulars , and confessed that they had manifestly proved , that those three grounds upon which all his fancies were built , were all most false and absurd . First , saith he , I have offended in that whilest I affirmed , The onely God of Israel to be the Father of Iesus Christ , I considered not that by opposing the onely God to Christ , I denied Christ to be God . Secondly , I was too rash in considering the Divine Essence out of the three Persons , and concluding from thence , that the Essence and the Trinity of Persons made a Quaternity : for now I perceive that the Divine Essence cannot be considered anywhere , but in the three Persons . Thirdly , I have offended , in that I said the Person of the Father was Sophisticall . Upon these rotten ruines ( saith Valentine ) did I build many false consequences , which now I doe abhor and detest , and professe that I beleeve the doctrine of the Trinity in the sense of your Consistory ; O my conscience hath beene wounded for my inconsiderate answers to that excellent Divine and servant of God John Calvin ! but I have acknowledged my fault with hearty sorrow , and I make no question but the searcher of hearts hath forgiven me ; I beseech you likewise to forgive me , for I beleeve that the trouble of my minde will bring forth such fruits of repentance in my future conversation , as will wipe off this offensive blot wherewith now I am bespotted and stained , I hope the clemency of the holy Ministers is such , that they will receive such a miserable stray beast as I am into their fold againe , and triumph at my conversion . Hee proceeded farther yet , made a solemne and orthodoxe confession of his faith , and a Recantation of his errors on the 29. of August 1558. At last having abjured his errors under his hand , the Senate in hope that his repentance was cordiall and sincere , they commanded him to walke bare-headed , bare-legged and bare-foote thorow every street in the City , with a Trumpet blown before him , and a light in his hand , then to kneele downe , aske pardon of the Senate , and burne all his heretical Doctrines with his owne hand , all which he did upon the second of September following . Behold the mercy of Geneva to one that was but hopefull , though he had beene an Heretick , a Schismatick , a Seducer , they forgave him , and gave him leave to come forth of prison , without taking any Sureties , because he pleaded that he was a stranger , and poore , onely they tooke an oath of him , that he should not depart the City without their licence : but he soone brake his oath , and fled not far off to Gribaldus and Alciatus , two of his owne stampe , and faction ; but he met there with a Governour of a resolute spirit , who began to enquire into his dangerous opinions , and being fully informed of their desperate malignancy , he committed him to prison for a while , but not long after released him , and gave him a faire warning , but no sooner he enjoyed his liberty , but he presently published his opinions in print , and abused the Governour with a dedication , as if the book had been published by the Governors consent and Authority . Not long after he travails to Lyons where he was imprisoned for the space of 50. days , but he pretended that he did only oppose Calvin in the carriage of some controversies , and by that meanes the Antichristian spirit , which reignes in the bosome of Papists , did incline them to forgive and release him ; it seems the Papists cares not what Article of faith be denyed , nor how much Jesus Christ be dishonoured , so Calvin be opposed , for by this silly shift he got o●t twice from the Papists . Confessionem it a potuit attemper are ut à Papist is admitteretur , solùm Evangelicas Ecclesias , & nominatim Calvinum perstringens , &c. and by that means he made his first escape ; his second escape was obtained by the selfe same shift . Libellum Antidotorum & confessionem sic potuit attemperare ut judicaretur solum Calvinum impugnare , non ipsam Trinit atem ideoque solutus carceribus dimissus est ; as Aretius relates in his History of Valentine . But hee was not satisfied yet , unlesse he could beguile Protestants as well as Papists , he went therefore over into Poland , and joyned with Alciat , and Blandrate , in seducing the Polonian Churches , he confirmed his Doctrines by Sophistry , some fragments out of the Fathers , and some pieces of the Alcor●● , to shew that he intended to please the Turks , as well as the Papists , and to quarrell only with the Protestants ; his friend Alciat turned direct Mahometist being led to it by his principles ; but Valentine expressed himself in a more reserved and cunning way then Alciat or Blandrate , whereupon there fell out some difference between them , and so by Gods providence they did the lesse hurt in Poland , but there they continued above two years , but at last the King of Poland took notice of them , and intended to have published an edict against their hereticall blasphemies , but then the Antichristian spirit stirred up Cardinal Hosius , to suggest another course to his Majesty : but God moved the King to banish all strangers , Innovatours in Doctrine , and Perturbers of the Peace , out of his kingdome , upon the 5. of March , in the yeare 1566. Being banished out of Poland , and knowing that Calvin was dead , he thought fit to return into the old quarters , never dreaming that he should have faln into the hands of the old Governour , whom he had formerly a bused in so high a nature ; but by divine providence the same person though it was not his turne , was governour of that province , ( vide supra , p. 10. ) as Aretius declares , Gaium ipsum accedens , cui idē adhuc praefectus ( prorogat â forte ipsi extra ordinem ejus provinciae administratione ) praeerat . Valentine thought it his best course , to put a good face upon the matter , and challenge any man to dispute with him , but the Governour well knowing , that he had been often disputed with , and fairly admonished , cryed , Fiat quod justum est , and clapt him up close prisoner , upon the 11. day of June , 1566. The province being under the jurisdictiō of the Senate of Bern , Valentine appealed from the Governor of Gaium to the Senate of Bern , & he was brought thither upon the 19. day of July . When he was examined , the Senate charged him with heresy , Perjury , blasphemy , Schism ; and over and above that , he had joyned with Alciat and Blandrate , in seducing the simple people . To which he answered , that he had nothing to do with either of thē , for Alciat , saith he , is a Mahumetan , and Blandrate is a Sabellian and Samosatenian ; he complained that those Churches which were called Evangelicall , or Reformed Churches , were still too much enslaved to the Pope ; and yet when he was among the Papists he saw his own confession , of that which he called his Faith , passed currant enough . Nostras ecclesias damnari quasi adhuc Papatui servientes , quum interim ipse inter Papistas constitutus posset confessionibus editis elabi . He was questioned for a book which he dedicated to the King of Poland , in which he repeated the confession of his faith , which was confuted at Geneva , and subjoyned his book of Antidotes , in which he indeavours to refute certain Theses collected out of Augustines 15. bookes , de Trinitate , and the 13. chapter of Calvins first book of Institutions , which treats likewise of the Trinity . Finally , he made some sharp Annotations upon Athanasius , and confirmed his own opinion out of the Alcoran . The Senate picked out all his Calumnies , Impostures , blasphemies , heresies old and new . Wherein Valentine agreed with Arius , is shewen by Aretius , in the 8. chapter of his History ; if any man desire to peruse the determinations of Justin Martyr , Ignatius , Tertullian , Augustine in this great article of the Trinity , he may read them at large in the same History , from the 13. to the 17. chapter . I must hasten to bring Valentine to his deserved punishment ; the Senate had treated with him , from the 5. of August to the 9. of September , and he remained still stubborn , and pertinacious in his blasphemies , and therefore the Senate pronounced sentence of death upon him , which was accordingly executed ; for he could not by prayers , teares , arguments , entreaties , be wrought upon to change his mind : he had a faire warning given him before , by the Senate of Geneva , if he had had the grace to have taken it , their Charge ranne high , and their Admonition was Propheticall . Filium Dei quem praedicamus , in Diabolum transfiguras . Deum quem colimus , vocas Deum Turcarum , multaque ejus generis , sed vide miser ne te praecipitaverit tuus furor ut voces emitteres quae per jugulum redeant . It is now time to draw the curtain and look for Socinus who most of this while , played least in sight , till he went quite out of sight , in the yeare 1562. Laelius Socinus was the tutor and unckle , Faustus Socinus was the Nephew and disciple ; Laelius did contribute materials , Faustus added Form and method to that monstrous body of errours and blasphemies which we call Socinianisme . Laelius Socinus was borne in the yeare , 1525. his parents were of good rank and quality , his Father was styled , IC . torum Princeps . The life of Socinus is written by a Polonian Knight , who was tender of his honour , who hath also set forth a dissertation , which he desires may be prefixed before the works of Faustus , or rather the notions of Laelius digested into order by Faustus ; and out of those two treatises we may pick something to give light to the originall of Socinianisme ; but we are most beholding to D. Calovius , who hath handled this argument more distinctly , then any man that I have met with , and he saith that about four yeares after Servetus his death in the year 1557. Laelius Socinus did underhand encourage them who had raked in Servetus ashes , and blowed some coales that were yet alive , and from thence raised a blacker flame . Laelius then , no doubt , favoured Valentine , for about the year 1558. Valentine began to shew himself , and in that year , the Italian Church put forth their orthodox confession about the Trinity at Geneva , as hath been already shewed . Moreover the Polonian Knight saith , that Laelius did take speciall care of his country-men , quodque praecipue suos erudierit Italos : and though Laelius did keep his most usuall residence amongst the Helvetians , yet his letters travelled up and down the world , and he now and then visited his countrymen in person , who were banished into Poland , and Germany ; he went twice on pilgrimage , to gaine some Proselytes in Poland , first in the year , 1551. and afterwards in the yeare , 1557. and there he infected many of the Nobles with his pestilent heresies , which have found such good entertainment ever since , that Poland doth to this very day ( the Lord of heaven be mercifull to them ) labour under that deadly disease . But it was Laelius his chief desire to instruct his three brethren , Celsus , Cornelius , and Camillus , in that which he called his religion ; and though they lived farre asunder , ( Celsus enim Bononiae , reliqui Senis agebant ) yet they held such intimate correspondence , that the seeds of this heresy were mutually cherished by their frequent letters . But his nephew Faustus was his best Scholar , and therefore by divers hints and intimations best acquainted with the secrets of his art . Ingenio Nepotis confisum plura divinanti innuisse , quàm discenti tradidisse ; ( saith the Polonian Knight ) non dissimulato inter amicos praesagio pleniùs haec atque foelicius à Fausto orbi prodenda ; and Faustus Socinus doth acknowledge that he did owe all his mysterious knowledge to his Unckle only , ( for he was never taught of God ) Praeter unum Laelium patruummeum — vel potius praeter paucula quaedam ab ipso conscripta & multa annotata , nullum prorsus magistrum me habere contigit . Epist. ad Maro . Sq. You may read particulars in D Calovius ( pag. 2. & sequ. ) I need not therefore descend to particulars since the confession is so generall ; only be pleased to observe that the heresy doth directly strike at the Nature , Person , Offices , Satisfaction , Sacraments of Christ . And as the Arminians are much offended with the ninth chapter to the Romanes , so the Socinians are as much offended with the first chap. of the Gospel according to Saint Iohn ; it was therefore Laelius one of his master-pieces to pervert that Scripture by a devilish gloss . I dare not give a more gentle Epithet : Faustus doth confesse that his Unckle Laelius did contribute all the stuffe out of which he framed his exposition upon the first part of the first Chapter of Saint John ; Illam verborum Johannis expositionem , & quae ad eandem adserendam produxit , sese magnâ ex parte è Laelii sermonibus , dum adhuc viveret , & post ejus mortem ex aliquibus ipsius scriptis sumpsisse & deprompsisse . V. Frag. duor . script . Socin. & Epist. 1. ad Dudith . pag. 13. But though Laelius Soci●us carried matters thus closely , and did all by sleight of wit and hand , yet about 3. yeares before his death he was shrewdly suspected for a Seducer , his brother Cornelius was apprehended , the rest fled for fear , Faustus his Nephew and disciple , fled quite out of Italy , to Lyons in France , Laelius in the mean time died in the yeare 1562. and the 37. yeare of his age , as Calovius assures me : Cum Faustus aliquandiu Lugduni in Gallia viveret , Laelius interi●s Tiguri extinctus est anno 1562. Aetatis ejus septimo supra trigesimum . All Laelius his notes were I beleeve committed to Faustus , qui patruo suo Laelio emortualis extitit , as the same Author , de origine Theol. Soc. § . 25. and therefore certainly most of his opinions would have died with him , had not this unlucky Faustus poysoned the world with them . For Faustus himself acknowledges that Laelius was very sparing in opening himself , except it were in some lighter controversies . Nolebat ille sententiam suamnisi in levioribus quibusdam controversiis omnibus aperire , ne turbarentur Ecclesiae , & infirmi quorum maximam semper habuit rationem offenderentur , & à vero Dei cultu ad Idola fortasse iterum adducerentur . Frag. F. Socini Disp. de Christi naturâ p. 5. Observe by the way that the Socinians doe not much differ from the Papists in any point in controversie between the Papists and Reformed Churches , unlesse it be in the point of Idolatry . But indeed there was one reason more why Laelius was so wary , he knew how it fared with Michael Serv●tus in the year 1553. & that severe example might well keep him in awe for 8. or 9. years after , about which time he died : and indeed Faustus seems to glance at some such reason , for he saith Laelius had observed that there was a custome which grew in request in some Churches , ut Execrabiles haberentur quicunque adversus receptas sententias vel mutire quidē ausi essent , in the place forecited . Nay I can easily guesse at a third reason yet , because Laelius had in former time before he was poysoned with Servetus his doctrines taught the same truths which are generally received in the Reformed Churches , and if he should have retracted so many opinions , the people would not have beleeved him in any thing he had taught , but would have quite faln off to Popery againe , as he conceived : for the people had a great opinion of his doctrine , though he was neither Doctour nor Pastor in the Church . Neve tandem divina veritas ab eo praedicata ( quineque Pastoris neque Doctoris officio in Ecclesia fungeretur ) ob auctoris non parvam ( I beleeve it should be , though 't is printed magnā ) auctoritatē magna Christiani orbis detrimento passim rejiceretur . Faustus Disp ▪ de Christi natura , pag. 6. It was therefore Laelius his master-plot to propound doubts & questions to such famous men as Calvin , & others in the Reformed Churches , as if he intended to gain some farther light ( when indeed he sought for further advantage ) by their determinations . Quod tamen ut omnem offensionem vitaret addiscendi tantum studio a se fieri dicebat : qua tamen ratione ab initio idem vere ab eo factum fuisse verisimile est , quare etiam Discipulum semper se , nunquam autem Doctorem profitebatur . Faustus ubi supra . Master Calvin did easily perceive his subtilty , and therefore gave him a faire but sharp admonition about the Calends of January , 1552. as the Polonian Knight doth confesse : Si tibi per aereas illas speculationes ( saith Calvin ) volitare libet , sine me quae so humilem Christi Discipulum ea meditari quae ad fidei meae aedificationem faciunt — Quod pridem testatus sum , serio iterum moneo , nisi hunc quaerendi Pruritum mature corrigas , metuendum esse ne tibi gravia tormenta accersas . Faustus saith that his Uncle was snatched away by an untimely death , non sine Dei consilio , that so those great mysteries which God had revealed to none but Laelius , might be made known unto the world . Cùm statim fere post mortem ejus , eorum quae ipse palam docere non audebat pars aliqua & literis consignari , & passim divulgari est coepta ; id quod eo vivente nunquam fortasse contigisset , amicis ex iis quae ipse scripserat non adhuc plene edoctis , & adversus praeceptoris voluntatem aliquid eorum quae ab ipso didicerant in vulgus prodere minime audentibus . Hac scilicet ratione Deus quae illi uni patefecerat omnibus manifesta esse voluit . Faustus ubi supra , pag. 6. & 7. I am at this great paines of transcribing , because Socinian bookes are so deare , every man will not pay a groat a sheete , the price that I am forced to , onely that I may declare the truth ; so much for Laelius . Faustus Socinus the Nephew of Laelius was borne in the yeare 1539 , two houres and three quarters before Sun-rising on the fift of December ; so scrupulous are some in calculating the nativity of this monster ; and he himselfe tooke notice of it in his Epistle Ad excellentissimum quendam virum ; He was of no meane parentage , his father was by name Alexander Socinus , and for his Policie , Subtilitatum princeps , as he was deservedly stiled ; his mother was nobly descended , the Polonian Knight hath shewen her descent , Matrem habuit Agnetem Burgesii Petruccii Senenfis quondam Reipub. Principis ac Victoriae Piccolomineae filiam . He studied the Lawes till he was about three and twenty yeares of age , and then hee betooke himselfe to the great Duke of Hetruria his Court , where he spent twelve yeares , onely he had so much leisure at Court , as to write a booke about the authority of the Scripture , in which he doth slily pervert the Scriptures , and lay a ground for all his hereticall blasphemies . This is all the account that can be given of him for 35. yeares . I doe not heare of any great brags ( though the Socinians doe make loud brags of him ) of his Logique , Philosophy , Schoole-divinity , the learned tongues , onely he spent some two or three yeares in digesting his Uncles Notes , and then thought he had learning enough to contradict all the Fathers and Councels , and undertooke to censure all the Reformed Churches , and to dispute with the greatest Scholars in the world : the presumption of his wit , besides the badnesse of his cause , did betray him to his adversaries , especially in the first prizes he played , and he was so subtile as to seeme ingenuous in acknowledging such oversights as he could not possibly conceale : Quod vero ais ( saith Faustus to Puccius ) supellectilem meam Hebraeam & Graeeam — teipsum latere non potest ejusmodi meam supellectilem non valde curtam modò , sed propemodum nullum esse ; Graecos enim fontes , ut egomet omnibus dico , leviter admodum degus●avi , Hebraeos vix dum attigi , &c. Socin. Resp. ad Def. Puccii , pag. 49. And he confesses that he made a great flourish in the world before he had any Logick , hee had vapoured against Puccius , Palaeologus , Volanus , and divers others , he had composed a Commentary on the first part of the first Chapter of S. Iohn , and on the seventh to the Romans , his Animadversions in Theses Posn . de Trino & uno Deo , & alia quaedam Imperfecta , as he saith , cum nondum Dialecticae ullam operam dedissem , ut post hac non mireris si in meis scriptis multa deprehenderis minus rectè tradita ac conclusa . Epist. ad excellentissimum quendam virum . It was no wonder indeed if a man that understood neither Greek nor Hebrew , nor Logick , should give many interpretations , and draw many Conclusions which will not hold . Now whether after the delicacies of the Court , and 35. yeares of his age mis-spent , he was so apt to mould his stiffe braines , and new-cast them into a Logicall forme , let the world judge . Socinus then was not the greatest Scholar in the world , though hee thought himselfe able to teach all the Church , and all the world . The Polonian Knight acknowledges that he was of an hasty cholerique disposition , praecipitem ad Bilem natura formaverat ; but it seemes his heat did evaporate at Court , In vita a●licâ deferbuisse juvenilem illum Socini astum , qui plerumque magna in magnos lapsus pr●cipitat ingenia ; and yet Marcellus Squarcialupus Socinus his good friend doth often complaine of him for his rashnesse , &c. as Calovius shewes at large : you may reade plentifull testimonies cited at length , Consid. Th. Socin. pag. 13. & 15. to him therefore I referre you . Faustus then had more subtilty then learning ; when he was not able to prove his opinions , he told his Auditours , Haec si vera non sint , verisimilia saltem & probabilia deprehendetis . He was of a ma●ignant wit , hee knew how to disgrace truth by scoffes and slanders , he thought to affright weake spirited men from the Protestant Religion , by telling them that they held opinions ( in particular that Christ is God ) which made Christian Religion ridiculous to Iewes and Turkes , Et exteris denique omnibus , but names none else . Haecque & hujusmodi alia quaedam , quorum ansam illis dedit graeca vox * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ingeniose quidem ( ut illis videtur ) & foeliciter comminiscuntur quae omnia — cùm ridicula magna ex parte appareant efficitur ( proh dolor ! ) ut Jesu Christi religio — & Judaeis & Turcis & exteris denique omnibus maximè sit ludibrio . Explicat . cap. prim . Ioh. pag. 9. Our superstitious men of late pressed us to comply with them , in hope of converting Papists from their superstition , by conforming our selves to the selfe same superstition , and now the Socinians would have us to deny Christ to be God , that we may convert Turkes and Iewes to the Christian faith : as if the best way to convert men to the Christian faith , were to deny a prime Article of our Christian faith ; or as if Jews and Turks would have a better opinion of Christ , if the Christians should deny him to be God , and so harden them in their beloved blasphemies ; and yet Faustus Socinus saith his friends did encourage him to write against that inveterate figment of the divine nature of Christ , Hac enim ratione — & Iudaeos & Turcas ad Christianam religionem allici posse , qui portentosis istis opinionibus quae Christianae fidei Axiomata esse creduntur ab eâ amplectenda semper sunt deterriti . Faustus , ubi supra , pag. 2. I should tyre out my Reader , if I should but reckon up the tricks and devices of this Faustus ; for he pretended just as our Translator here , to be a Reformer of the Reformers , nay of the Reformation it selfe ; he makes many glorious pretences in his booke called Solutio Scrupulorum . God ( saith he ) in this last Age intends to make many new discoveries , and to Reforme his Church more thorowly then ever . Luther he confesses hath discovered truths enough to carry us to Heaven ; Zuinglius and Oecolampadius reformed the Church in matters of great weight and moment ; they are justly to be extolled , because they have purged the Church from superstition and Idolatry , and caused all false worships to be abhorred ; but he doth very slily intimate , that it was now left to him to confute all errors which Luther , Zuinglius and Oecolampadius had not observed in the Church ; for saith he , though the Idols Temple is laid levell with the ground , no man hath as yet set up the Temple of Christ : nay he goes farther , Nec caementa & lapides ad illud extruendum parari ; and we may truly say , Socinus lapides loquitur , as the Comedian said ; and he knows full well how to daube with untempered morter . He hath written two other pestilent Books , in which he hath most cunningly vented his poyson , one is a booke which I never saw , De ss. Scripturae authoritate , which Calovius tels is one of his most subtile pieces , and seemes to be one of his first Essayes : Dominicus Lopez a Jesuit was so taken ( or mistaken ) with it , as to print it in the yeare , 1588. The other Pamphlet is a briefe discourse , De causâ ob quam creditur aut non creditur Evangelio Iesu Christi . In this second he speakes plainer then in the former , as they say who have read both , and they conceive that it was purposely put forth as a Commentary upon the other ; for Socinus did speake more freely still every yeare then other , accordingly as hee saw his Discourses entertained and applauded by potent Abettours ; he did not put his name to his Commentary upon Iohn , till he saw how it would take ; Libuit antequam nomen nostrum prodamus aliorum exigui hujus laboris nostri judicius cognoscere . Explic. Ioh. p. 4. And Calovius saith , he did not put his name to it till whole Churches ( Congregations I suppose he meanes ) had subscribed to Socinus his Tenets , Calovius de Origine Theol. Soc. p. 19. He gained very much by his feigned modesty , he saith it was his hearty desire to bring all men to his opinion , yet such was his charity and modesty , that he would account them brethren , who counted him an Hereticke , and held his opinions to be pernicious , upon condition they did their best , to live in obedience to Christs precepts , and sought in a faire way to convince him by Scripture , Explic. cap. prim . Ioh. pag. 4. But though he pretended to be ruled by Scripture , it is most evident that all his Art was to withdraw men from hearkning to the plainest Texts of Scripture which doe contradict blinde carnall reason . He taught the world a new way of disputing in Divinity ; we were wont to argue thus , Whatsoever God saith is true : but God saith thus and thus ; ergo : but he taught us to prove , That such and such a proposition is true by the causes and proper effects first , or else saith he , it is absurd to thinke that God said any thing but truth , and therefore unlesse it can appeare by some demonstrative argument , that such a proposition is true , we must not pitch upon that proposition , as the minde of the holy Ghost in any Text of Scripture ; what ever the words of the Text seeme to hold forth unto us , wee must goe looke out for some other sense which is agreeable to right Reason . Rationis lumen quo Deus nos donavit aperte ostendit non debere nec posse corporalem poenam quam unus debeat ab alio persolvi , idque etiam omnium gentium ac seculorum legibus ac consuetudinibus perpetuo & maximo consensu comprobatum sit , as Socinus in his Tract Deservatore ; Behold how the light of Reason , the Laws , nay the Customes ( and perchance some of them unreasonable ) of Nations must over-rule God , so that God himselfe shall not be believed , if he doe not speake consonantly to my corrurpt reason , and our vaine Customes . It is cleare and evident , that whatsoever Socinus produces against Christs satisfaction , or our Justification , is a meere figment of his owne braine , for he onely urges some colourable arguments , which have but a shew or shadow of reason . But I shall not instance in more particulars now , because I desire to passe on and discover Socinus his subtilty , in scattering his errors abroad in Sarmatia , Transylvania , &c. and therefore this shall suffice for the Rise of Socinianisme . CHAP. II. The Growth of Socinianisme . ILL weeds thrive apace ; Laelius had sowne his errors , as hath beene already shewen , in some five or sixe yeares , within ten yeares space there were whole Congregations submitted themselves to the Socinian yoake in Sarmatia as Doctor Calovius assures mee , Intra decennium integra Ecclesiae accesserunt haeresi ejusdem in Sarmatia , Consid , Th. Soc. Prooemial . pag. 65. And this Heresie did spread so fast in Transylvania , that within twenty yeares after there were some hundreds of Congregations infected , Ut vix triginta elapsis annis aliquot Centuriae Coetuum talium ibidem numeratae fuerint . Ibid. What they maintained upon their first Apostasie , may bee seene in a Booke , De falsa & vera unius Dei , Patris , Filii , & S. Sti. cognitione . It pleased God that Franciscus Davidis the Superintendent of those new perverted Proselytes in Transylvania , did lay some rubs in the way of Faustus Socinus ; for this Franciscus desired to know why Christ should bee worshipped or prayed unto any longer , if hee were not God ? Blandrate and Faustus did lay their heads together to answer this Quere ; but this same Franciscus Davidis maintained stoutly that Invocation and Adoration were parts of divine honour due to God alone ; This hapned about the yeare , 1578. some twenty yeares after the stirres which were in the Italian Church at Geneva , ut supra . But Faustus and Blandrate could not compose the tumults ( or answer the objections ) which Franciscus had raised in Transylvania , and so Faustus Socinus was forced to returne with shame enough into Poland : But when Faustus could not doe what he would , he seemed to be content to joyne with the Davidians , as they were called from Franciscus Davidis , as farre as they would goe hand in hand with him in opposing the Reformed Churches , and he did prevaile very much in a Synod about the yeare , 1588. in other points also which hee did cunningly winde in , and they greedily swallow ; and he prevailed very farre the next yeare in another Synod , and within a matter of foure yeares , as Calovius saith , he brought over all ( them whom he had wrought upon , to deny the Godhead of Christ ) to subscribe to the whole body of Socinianisme : and no marvaile , for though there are many parts of Socinianisme which have no rationall dependance upon the deniall of the Godhead of Christ ; yet when once men come to be sofar blinded as to deny that glorious truth which shines so clearly in the Gospell , it is no wonder if they see nothing at all . Besides he was so wise as to strike in with the Nobles , and the Courtiers , with the most youthfull and sharp witted Pastors , and not only with subtile disputants , but smooth Popular Oratours , men more able to corrupt the people , witnesse Petrus Steinius ; or Statorius , by whose unhappy eloquence the sublimest subtilties of Socinus which transcended vulgar capacities , were so explained and smoothed in a popular , but plausible way , that the most refined notions were made familiar to the common people ; Infoelici Steinii suadâ subtiles & à rudiorum captu remotiores Socini sensus populari ratione tradere & flexanimae orationis genio cunctis probare poterat , &c. This blasphemous wretch did travaile , ab extremâ Silesiae or a in intimam Lithuaniam , that he might spread his errors , though he did thereby often endanger his life : he lived a long time , he was about 66. years of age when he died ; though it was long ere he began to seduce as hath been shewn , yet he had 30. years time to infect a people that were too willing to be infected ; he died , as Calovius informs me , in the yeare 1604. Tandem anno etatis quinto ultra sexagesimum blasphemam exhalat animam , Aerae Christianae 1604. Vitaque cum gemitu fugit indignata sub umbras . CHAP. III. The Danger of Socinianisme . LEarned Grotius may remember that there was a time when he himselfe thought Socini●nisme to be very dangerous , Cum haeresis sit venenum ecclesiae , & quidem praesentissimum , sed tamen haereseos aliqui sint gradus , ut sit hac illâ nocentior priorem aliam non reperiri haresi Socini , ad cujus etiam mentionem pii omnes exhorreant , in his speech to the States called H. G. Pietas . Certain all pious men may well tremble at the very mention of Socinianisme , at the very repeating of their basphemies . For my part I dare not call them Christians , because they deny the Godhead and satisfaction of Christ , they will not be baptized in the name of the Trinity , they labour to pluck up Christianity by the roots , and to overthrow the very foundation of Religion . I cannot but blot out Smalcius his name out of the white roll of Christians , if it were but for that one blasphemy , Christianus esse potest qui divinam Christi essentiam negat . Smal , contr. nova monstra . An errour that takes away all Prayer to Christ , and worship of him , doth utterly destroy Christian religion : but the denyall of the Godhead of Christ doth take away all prayer to Christ and worship of him , ergo . This argument was urged by Franciscus Davidis and Simon Budnaeus , but Fanstus Socinus ( ut supra ) was not able to give any satisfying answer to this triumphing Reason . The Socinians are mad with reason , if they conceive it reasonable to give Divine honour to any save God alone . None pretend to be greater enemies to Idolatry , then the Socinians , and yet they doe clearly maintain this Idolatrous principle , namely that divine Honour may be given to one whom they conceive to be a meer man , Christ blessed for ever . The Socinian Errour is Fundamentall , they deny Christs satisfaction , and so overthrow the foundation of our faith , the foundation of our Justification ; they deny the Holy Trinity , and so take away the very Object of our Faith ; they deny the Resurrection of these Bodies , and so take away the foundation of our hope ; they deny originall sinne , and so take away the ground of our Humiliation , and indeed the necessity of regeneration ; they advance the power of Nature , and destroy the efficacy of Grace . It is an Antichristian errour , because it takes away the very Essence and Person of Iesus Christ , for they deny him to be God , and so take away his Essence ; they deny him to be the second Person in the Trinity , and so destroy his very person also . They doe in effect rob him of all his offices , for if Christ be not God , he is not that great Prophet foretold by Moses , who is Prince and Author of life , Act. 3. 15. 22. ad finem , Act. 7. 37 , 38. Nor can he be a Priest able to save by the offering of himself , because the merit of his sacrifice depends upon the dignity of his person : the offering of a meer man cannot satisfy for so many thousands of men : and therefore the Socinians having denyed the Godhead of Christ , deny that he hath given God full satisfaction . Nor can Christ be a King , who hath an heavenly and eternall kingdome by nature , if he be not God . It is an Anti-spirituall errour , for they deny the Nature and Person of the holy Ghost , the speciall grace and saving efficacy of the holy Ghost ; they say , we can understand the deepest mysteries of faith , and beleeve in Christ without the speciall assistance of the holy Ghost . They overthrow the very nature of Faith , for they confound faith and workes ; Obedience to Gods commands is faith it selfe , or the very substance and Forme of faith . Fides ( quâ justificamur ) obedientiam pr●ceptorum Dei non quidem ut effectum , sed ut suam substantiam & formam continet . Socin. Miscl . p. 162. They destroy the Morall Law which was delivered by Moses , by saying that is imperfect . Christ came to fulfill ( that is , say they ) to make the Law perfect ; and they overthrow the Gospel , by saying that we are justifyed by the workes of the Law , and by their confounding of the Law of Faith , and the Law of workes ; they say as the Jewes say , that the great work of the Messiah is to proclaime and confirme the Law , only they adde that it w●● his in●ent , legem Mosaicam ceu minus perfectam perficere & locupletare , and therefore they say , Christ and his Apostles did so often presse obedience to the Law , to shew that we are to be justifyed by the works of the Law : and hence it is that they call our blessed Saviour , Mosen Mosissimum , as if Christ had not preached the Gospel , the Law of Faith , as the Apostle calls it , Rom. 3. 27. And by this meanes the Law of Justification by faith alone without the works of the Law , which is the scope of the Gospel , is quite overthrown . They set open a wide gap to Atheisme , by denying that the soule of man can possibly so subsist by it selfe after this life , as to be capable of joy or torment , of reward or punishment ; they may when they please speak plain English , and say , that there is neither Heaven nor Hell . Animadvertendum est ( say they ) Christum & Apostolos coactos fuisse quodammodo hominum opinionibus , quae tunc plerunque vigebant , se accommodare , quemadmodum satis aperte docet parabola Divitis & Lazari . Nam aliquem in inferno fuisse & ibi torqueri , in sinu Abrahae decumbere , sunt plane fictitia , & similia illis , quae Poetae de Ixione , Sisypho , Tantalo scribunt : hâc etiam prudentiâ hodie apud vulgus Christianorum in hac materiâ utendum , &c. I have transcribed this out of Doctor Josuah Stegman the Reverend Superintendent of Scawenburg , and when ever I cite Stegman briefly in the margin , I intend that learned Author , and not Ioachimus Stegman the grand Socinian . The Socinians desire to take us off from giving any heed to the received interpretations of a Fathers or Councells , that so they may obtrude their own fancies and conceits upon us as solid , and Rationall , most accurate , but very moderate Interpretations , vide Brev. Disq. p. 7. They of all men doe most affect the conduct of their own private spirit , which they call Right Reason ; and though they pretend that we are more busie in enquiring after the unanimous consent of Fathers and Councels , then the true sense of the Scriptures , yet they doe not endeavour by this out-cry to extoll and enthrone the Scriptures , but to set their own private spirit or b judgement in the chaire , which is indeed to make every man a Pope . This conceit of theirs cannot but take well with the multitude , for every man ( as Luther saith ) is born with a Pope in his belly ; and with a Pope in his braine too , for every one would faine have his reason , his fancy to sit Judge in all controversies , every man is apt to think himself infallible , and that his Private Iudgement ought to be the Publike Standard . Finally , every one desires to give a Toleration or a Dispensation to himselfe , that he may be allowed to maintain such opinions and goe on in such courses as are generally condemned by the judgement of Learned and Pious men . There is another quarrell that they pick with the Reformed Churches , and that is for extolling their Doctours too highly , such as Luther , Brentius , Melancthon , Bucer , Chemnitius , Calvin , Beza , Zuinglius and the rest , but they would pardon this errour , if they did not oblige other men to stand to the Judgement of these and such like Reverend Authours ; if they might have but their liberty of prophecying according to their own private spirit or judgement they would be content , but that the Churches passe their censures upon such as dissent from the most received interpretations of Fathers , Councels and the Reformed Divines , though such interpretations seem unreasonable to the Private Judgement of our acute Socinians . But there is a third fault greater then any of the former , & that is , that the Reformed Divines make the Holy Spirit speaking in the Scriptures ( and shining into the hearts and minds of men by a glorious light to enable them to understand the Scriptures ) the Judge of controversies , for by this means say they , the judgement of sound Reason is made uselesse and of none effect or Authority before the illumination of the Holy Ghost : this is an high fault indeed ; we are it seemes in great danger of being seduced from the dictates of blind carnal reason to follow the light and voice of the Scriptures , & the Holy Spirit . Besides , there is another greater danger , if we follow the Spirit so much , we shal not be able to answer that Seraphique Doctour , Valerianus Magnus , his book , de Acatholicorum credendi Regulâ Iudicio , set forth at Prague , 1628. but it may be the book needs no answer , or they that follow the Spirit and the Scriptures are not at leisure , they have better imployment . But let the Socinians speak their minde clearely , then what is it they would have ? why , they would throw the Pope out of his chaire , and they would sit there themselves by turnes , that so they may be Popes round ; for every man say they hath reason enough before he is inlightned by the Holy Ghost to judge of the authority of Scriptures by Histories , and other principles , and to collect out of the Scriptures compared , and the foresaid principles , not onely all things necessary to salvation , but many profitable truths besides , though not so necessary . I should be very glad to learne what those other Principles are besides the Scripture out of which we may collect truths necessary to salvation ; for this you must look into the seventh Chapter of this Brevis disquisitio , Caterùm ad sacrarum literarum anctoritatem & genuinam mentem dignoscendam principia etiam illa quae Philosophica appellant advocanda esse . But if a man be no Scholar , why , then those principles which are knowne to him by nature , and his owne observation , are the Rules whereby hee must examine ; first , whether the Scriptures be the word of God , and then , what is the true sense and meaning of them ; if such a man have but a good wit , a little experience ( saith hee ) will serve the turne . Nay , he affirmes that it will serve the turne , if by the helpe of those good principles , his owne good wit , and conference with others , he do but heare the summe of those few things which the Socinians conceive necessary to salvation , though he never heare or know , that there is any such booke as the booke of God . Mr. Chillingworth comes very neere this Disquisition-monger in his accurate Treatise , for he saith , The Scripture is not to be believed finally for it selfe , but for the matter contained in it , so that if men did believe the doctrin contained in the Scripture , it should no way hinder their salvation not to know whether there were any Scripture or no , chap. 2. pag. 65 , 66. I thought it had beene necessary to have received those materiall objects or Articles of our Faith , upon the authority of God speaking in the Scriptures ; I thought it had beene Anabaptisticall to have expected any Revelation but in the Word of God ; for a Revelation , nay a supernaturall revelation is necessary to help naturall reason , as the same Mr. Chillingworth acknowledges . Knot had very unhappily branded Mr. Chillingworth for a Socinian , because he maintaineth , That nothing ought or can bee certainly believed , farther then it may be proved by evidence of naturall reason , ( where I conceive , saith Mr. Chillingworth , naturall reason is opposed to supernaturall revelation ) and whosoever holds so let him be Anathema . Sect. 28. in his Answer to Knots Direction to N. N. Now let Mr. Chillingworth say that either there is a Revelation to be expected out of the Word , as the Enthyfiasts do , or else let him acknowledge , that God hath ordained the Scriptures as the meanes and instruments to reveale saving truths , and let him teach men to depend upon the Ordinances of God , and not make men stand at a gaze to expect a Revelation in an extraordinary way . Or else let him speake plaine , and say there is truth enough written in the hearts of every man by nature to save him , or that it may be learnt from Philosophers writings ; let him say as Socinus doth , that the substance of the promises is eternall life , that the maine thing God lookes after is practise , that Heathens and Christians have the same practicall rules written in their heart , and so if a man doe but hope for eternall life by observing these practicall rules ( as many Heathens did , witnesse that verse of Phocylides , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , and the Discourses of Socrates , Plato , Hermes , &c. ) hee may be eternally saved ; and then we shall know how free he is from Socinidnisme . Or else let him confesse , that naturall Reason being helped by a supernaturall Revelation in the Word , is not able to discerne saving truths , so as to beleeve them after a saving manner , without the speciall assistance of the holy Ghost , such assistance as is vouchsafed to none but the Elect of God , and then I will acknowledge that he is no Socinian . But otherwise , if either he thinke as he seemes to thinke , that all the materiall objects which are necessary to salvation , may be knowne out of some other booke then Scripture , or by some other meanes ; and that if a man beleeve them meerely as truths probable by reason , and doe not receive those truths as the Oracles of God , but dictates of Reason , then sure he may be a Socinian still ; nay , if he hold a supernaturall Revelation by the Word to be necessary , it being the meanes which God hath ordained , and so is made necessary to us by Gods ordinance ; yet if hee thinke this outward revelation to be sufficient , without the inward and speciall revelation of the Spirit , he may be a Socinian still . But this by the way , I shall say the lesse of Mr. Chillingworth , when I come to touch upon his Booke ; sure I am , such dangerous principles as these , will beate greene heads from the study of the Scriptures , if they be not censured upon every occasion . I know Master Chillingworth protests that he is willing to stand to the judgement of the Catholique Church , of this and former ages , to the consent of Protestants , the Church of England ; but if he put in the Papists into the Catholicke Church , as I beleeve he will ; then he will say the Papists doe not agree , and therefore the Catholick Church of this age is not against the Socinians ; nay the Fathers doe not all agree , and so there is not a Catholick consent of the Ancients , as Mr. Chillingworth I beeleeve did purposely shew at large in the eighteenth Section of his Answer to N. N. that so he might winde himselfe out the better in this 28. Section : Nay , peradventure he will put the Socinians in for to give a vote , if you aske for the consent of the Catholique Church of this Age , for hee cals them a company of Christians in the 29. Section ; and though he saith , They are erroneous in explicating ( he doth not say in denying ) the mysteries of Religion , & allowing greater liberty in speculative matters , ( so the Socinians call the Articles of the Christian faith ) then any other company of Christians doth , or they should doe , yet for their honour he saith , they explicate the Lawes of Christ with more rigour and lesse indulgence to the flesh then the Papists doe , and that is true , but not much for their commendation , because they thereby disgrace the Morall Law of God , and say it was imperfect , till Christ gave new Lawes ; but Mr. Chillingworth was willing to take any occasion to commend them . Moreover if Mr. Chillingworth by the Church of England , meane the Arch-Bishop of Canterbury and his faction , then indeed there will not be a generall consent of the Church of England against the Socinians . Once more , if he take in all the Arminians , and some Iesuited Papists , that ( as Vertumnus Romanus prescribes ) come to Church and heare our Common prayers , and receive the Sacrament in some Congregations in this Kingdome , though they bee of Mr. Fisher , or Mr. Flued his minde , and ranke all these amongst Protestants ( for we have had strange kinde of Protestants for these twelve yeares last past , ) then I beleeve there will not be a generall consent of such Protestants against the Socinians ; and so Mr. Chillingworth may oppose Socinianisme , when all these agree together to oppose it . But indeed hee hath one Argument which makes me beleeve that he and more of that faction who countenance many Socinian errors , doe not agree with the Socinians in all points , because Socinianisme if it be taken in all its demensions , is such a Doctrine by which no man in his right minde can hope for any honour or preferment either in this Church or State , or in any other . Many men do indeed adventure as farre as they dare this way , onely they are afraid of thwarting the great Designe , as I shall hereafter shew . I dare not excuse Mr. Chillingworths dangerous principles , though I account him a very rationall man , yet I beleeve him to be the more dangerous , I dare not therefore give him that liberty which he gives others , and cry , Quisque abundet in sensusuo , because they are not the words of S. Paul , though Mr. Chillingworth father them upon him , chap. 2. pag. 92. the words of the Apostle are , Let every man be fully perswaded , or assured in his own minde , Rom. 14. 5. I goe on to shew the danger of Socinianisme . It is an Hotch-potch of Gentilisme , Turcisme , Judaisme , and I know not what , they have put in some scruples of Christianity to make up the messe . The Centuriatours say , that Mahomet did compose his Alcoran by the helpe of the Iewes , and Iohannes Antiochenus an Arian : and truly Turcisme doth much savour of Iudaisme and Arianisme . Now Socinianisme is compounded of the selfe same ingredients , Socinus borrowed very much from Servetus , and Servetus from the Alcoran , as Wajekus proves , and Socinus doth acknowledge , vide Antiwajek . Soc. pag. 33. They say we hinder the conversion of the Turks , by departing so far from them ; whereas they agree with Turks in denying the Godhead , eternall generation , meritorious satisfaction of Christ , in blaspheming the Trinity : Paul Alciat , and Adam Neuser , two Socinians turned Turks ; nay the Turks discourse more solidly about the Prescience of God , then the Socinians , or Arminians doe . The Resurrection of these very bodies was believed by none but Iewes and Turkes at first , ( as the Socinians would make us believe ) and the Protestants have received it from them . They open a gap to an Atheisticall Libertinisme , by promising salvation to all Hereticks , ignorant persons , if they live but chast , sober , just lives , and expect eternall life , for that is the summe of the promises , and they need not know or beleeve more : all the mysteries of faith are by them counted but meere notions , speculations at best , and it is no great matter if men have diverse and contrary opinions about them they may all fare well enough ; truly I thinke one as well as another , if there be neither heaven nor hell . Socinians are not to be permitted in any Church , for they deny that there is as yet any Triumphant Church above , nor is it necessary that there should be any Militant Church here below . The Arminians jumpe with them in the same conceit , they say , Christ may bee a King without a kingdome , an Head without a body : Neque verò necesse esse credimus ad hoc ut Christus rex & caput maneat in terris Ecclesiam veram semper esse . Their reasons are , because Christs kingdome doth rather consist in his owne Soveraigne Authority , then in the obedience and subjection of any people . Besides , if there were a necessity of it that there must be a Church on earth , then Christs people would not be a free willing people , and so there would be no spirituall Church , if they are not left at liberty , to accept or refuse Christ ; sure that is a rebellious Liberty , for a liberty to reject Christ , is a liberty to rebell . No man they say need inquire after the true Church , much lesse is it necessary that he should be a member of the true Church , Ubinam quaeso est scriptum Christum praecepisse ut unusquisque inquirat , & norit quaenam sit vera Ecclesia ? Socinus de Eccles. Thes. They would not have any marks given of a true Church , I suppose for fear theirs should be discovered to be a false ; but especially they deny , that the pure preaching of the word is a note of the true Church , for with jeasting Pilate they aske , What is Truth ? How shall it appeare , say they , that any Church preaches the saving Truth ? Nay Arminians and Socinians both tell us , that there is no need of preaching : saving Truths are sufficiently manifested they say , and yet it seemes it is not sufficiently manifested to them , for they cannot tell what it is . They doe not see any great use of the Sacraments , they cannot believe that the sprinkling of water upon the body , should have any spirituall effects upon the soule ; they cannot believe that our faith can bee strengthened , our pardon sealed , Christ and his benefits imparted to us by eating of Bread , and drinking Wine . Now sure a Church that is without Ministers , Sacraments , markes or signes of a true Church , would be but an empty Titular Church , and to such a Church onely should Socinians be admitted . Socinians are not to be suffered in any State , for they will not shew any obedience or respect to Magistrates ; they say , they have no power to punish hainous offenders in time of peace , nor have they power to defend themselves or the people by the Sword , in time of Warre . But especially , they charge the Magistrates to beware how they meddle with good honest Hereticks , for all Hereticks in the opinion of Arminians and Socinians ( who speake favourably in their owne cause ) are good pious men . What they say of the Law of Nations , or of a particular State , I had rather you should reade in their Writings then in mine . I beleeve your patience is already tyred with this briefe narration , if any desire to be farther satisfied in particulars let them reade this book . CHAP. IV. Whether England hath been , or still is in danger to be farther infected with Socinianisme . FArther infected I say , for it is too evident that it hath been in some measure already infected with this pestilent heresie . I know the Archbishop of Canterbury did pretend to crush this cockatrice of Socinianisme , but all things being considered , it is to be feared that his Canon was ordained for concealing , rather then suppressing of Socinianisme ; for he desired that none but his own party should be admitted to the reading of Socinian books , it was made almost impossible for any that were not of his party , to take the degree of Batchelour of Divinity ( I can say more in that point then another ) or at least improbable they should have means to pay a groat a sheet for Socinian books . It is well known that the Arch-Bishop did highly favour , and frequently employ men shrewdly suspected for Socinianisme . Master Chillingworth , to speak modestly , hath been too patient , being so deeply charged by Knot for his inclining towards some Socinian Tenets : no man in Saint Ieromes opinion ought to be patient in such a a case , and sure no innocent man would be patient . Mr. Chillingworth hath not yet answered — Christianity maintained . The Protestants doe not own many of those principles which are scattered in Master Chillingworths book , and Knot could observe that he proceeded in a destructive way , just as the Socinians doe . The Reformed Churches abroad wonder that we could finde no better a Champion amongst all our Worthies ; they who travailed hither out of forrain parts blessed themselves when they saw so much froath and grounds ; so much Arminianisme and vanity in Master Chillingworths admired peece : What doth it advantage the Protestant cause , if the Pope be deposed from his infallible chair , and Reason enthroned that Socinianisme may be advanced ? But I am afraid Doctor Potter may take it unkindly that I have named Master Chillingworth before him ; for his Grace employed Doctour Potter first , and he was cryed up as a Patr●ne of the Protestant Profession , but he sowred his Calvinisme with so much Arminian leaven , and sweetned Popery with some such gentle Scruples of Moderate Divinity as they call it , that the Jesuites laughed in their sleeves , and Knot was so pleasant that he could scarce refrain from laughing openly . That these two great Champions doe vent Arminian principles is manifest to any man that hath but peeped into their books . Now that Arminianisme is a fair step to Socinianisme hath been sufficiently proved by Bodecherus , ( though he hath been derided , he hath not been answered ) Peltius , Vedelius and others , so that I need say no more in that point . What Art and care hath been used to propagate the Arminian errours in England , would require a large volume , and I had laid open all their sleights and projects ( had not my bookes and notes been seised on ) to the full : God may give me opportunity to say something to that point yet before I finish my course . The Church of Scotland complains of his Grace , for he first protected Wederburn , when he fled from Scotland for fear of the Church-censures , because this Wederburn had poysoned the young students in Divinity with Arminianisme in the new Colledge at Saint Andrews ; his Grace made the same Wederburn Bishop of Dumblane , that so he might be Dean of the Kings Chappell , and vent all his Arminian errours in the Royall Chappell , in despight of all the Presbyteries . Then his Grace chose out 24. Royall Chaplaines , such as were most likely to preach the Deanes Arminian Tenets to the State when they saw that all preferment did run that way . I will not say any thing of Master Sydserf , Doctor Forbes , &c. You may read the complaint at large in a book entitled Ladens . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or the Canterburian self-conviction . But that which did most mischiefe , was a large Declaration procured by his Grace , but sent in the Kings name into Scotland , in which their general Assembly was much condemned for passing any censure upon Arminians . Besides , his Grace had two Scouts in Ireland , the Bishop of Derry , and Doctour Chappell : Behold three Kingdomes infected at once with this deadly disease , by the pestilent subtilty of one Arch-Bishop . But I shall make it appear that we have gone nearer to Socinianisme yet . Acontius was ( as learned Peltius calls him ) clandestinus Socinianorum assecla ; now I have wondred often what was the reason that Acontius was new printed in Oxford by Doctour Potters book-binder . Creature I might say , if I did affect the language of the times . They might as well have Printed Bonfinius , for I finde him joyned with Acontius , they were both sneaking Socinians , they followed Socinus just as Nicodemus followed Christ , by stealth & in the dark . Iacobus Acontius & Bonfinius Socini clandestini asseclae . Judicious and learned Pareus not long before his death writ a letter on the first of March , 1613. ad N. N. in which he expresseth himselfe after this manner . Arminium vestrum Sociniani in Polonia expresse ut Suum nuper nominarunt , unà cum quodam Bonfinio & Acontio clandestinis asseclis , quorum authoritate postularunt àfratribus Orthodoxis fraternitatem , isti verò fortiter recusarunt . Acta ad me misit Synodus Lublinensis , cui nuper postridie Natalis Domini respondi , &c. Pareus was a man of a very peaceable disposition , willing to compose all differences which might fairely and honestly be compounded , as appeares by his Irenicum , and therfore his judgement is to be the more valued , but you see he doth not vent his own private opinion , but declares the judgement of the Synod ; I beleeve that every impartiall Reader will think this passage very considerable . The Socinians have one Principle which draws a great party after them of all heretikes , & sectaries . Nothing ( say they ) is Fundamentally necessary to salvation but only Faith or obedience to the commands of Christ , for they make faith & obedience all one , ut supra . Now Acontius was a great stickler in this point , and therefore learned Peltius saith , this opinion did open a wide gap to let in all heresies into the Church , and yet Acontius and the Socinians thought nothing else Fundamentall but obedience to Christs precepts ; men might deny the Godhead of Jesus Christ , and almost any Article of the Christian Faith , and yet be Christians good enough in their conceit . Nihilque tandem fore Fundamentale praeter istud ( scil. Obedientiam mandatorum ) ex mente Acontii & Socinianorum positum . See Peltius his Epistle Dedicatory , prefixed before his Harmony . Well might Acontius his book be intitled Stratagemata Satanae : but sorry I am that Doctour Potter should be thought to have such an hand in publishing of it , that it was known in Oxford by the name of Doctour Potters Stratagems . I know Acontius doth in that book mince the matter , but the book is so much the more dangerous , and cannot but poyson young students more insensibly and irrecoverably . Besides Acontius his pretence of moderation and charity will work much upon men that understand not his Stratagems , they will conceive that he grew every day more moderate and more a Accurate also , and that he complyed so far with the Socinians meerly out of a desire of peace . But though the book be close and dedicated to Queen Elizabeth , yet ever and anon he lets fall some hopes of being saved without the acknowledgement of those mysteries which the Church hath long held for necessary Articles of faith . What did the man that was cured of the palsy beleeve ? why , ( saith he ) he did beleeve as it was fit , that that man who is called Iesus was from God , ( mark he doth not say that he was God ) and in favour with God , and hoped that he should be healed by him , and yet his sins were forgiven . Credebat enim ut par est hominem eum qui Iesus diceretur à Deo esse & apud eum gratiosum , itaque sperabat per eum sanitatem se posse adipisci . Illa verò eum cognita etiam habuisse omnia quae diu pro articulis fidei Necessariis habuit Ecclesia quàm sit verisimile , cuique judicandum relinquo . Sunt & alia multa loca quae eódem prorsus tendunt . Nay he conceives Abraham the Father of the faithfull to have been ignorant of those Heads of Divinity which we count Articles of Faith , Fundamentall Articles . Abraham , saith he , beleeved that he should have off-spring , that in his seed all the nations of the earth should be blessed , that Canaan should be his , Caeterum de Religionis apicibus istis ignorare opinantur ( scil. Reformati ) fas non esse mirum est silentium quin , ipsum etiam Salutis mysterium per ejus semen Tecte admodum obscureque promittitur . I put in ( scil , Reformati , ) for doubtlesse it is a jerk at the Reformed Churches , and so that passage fore-cited , Ecclesia diu habuit , is certainly a jerk for the Nicene Fathers , Athanasius and those ancients which required such a distinct confession of faith . You see he seems to leave it doubtfull whether Abraham did beleeve in Christ or no ; these oblique passages and many such in his third book especially , doe shew what a good mind he had to favour them , who at that time about the yeare 1565. did call the Articles of the Christian faith into question . No marvaile if he wrote so warily when Servetus had been made such an example , in the yeare 1553. Besides Laelius Socinus was now dead , and Faustus not grown up to his maturity . Sabellius he saith was an Heretike for saying that the Father did not differ from the Son , but he is not so forward to call them heretikes who deny that the Son hath the same nature with the Father ; he tells us that * we must beleeve Christ to be the Sonne of God , and to be made man , but he doth not presse us to beleeve that Christ is God . We need not wonder at his moderation , when he is very tender even about Transubstantiation , and unwilling to appear on either side . Magna jamdudum fuit & vere tragica controversia de Interpretatione verborum corum , Accipite , hoc est corpus meum ; non necesse est autem me hoc loco utrarum sim partium aperire , tantum catenus quidem utrarumque esse me profiteor , quod utrosque adveram Dei ecclesiam pertinere nihil prorsus dubitem , lib. 3. — . and a little after , De verborum sententiâ lis est , non de veritate : this is an excellent device indeed to help off the grossest Heretikes , and say that they only differ from us about the meaning of some places of Scripture . Christ saith he bids all come unto him that are heavy laden , and what saith he , will you of your own head say to any man that is comming to Christ , Heus tu ! frustra accedis qui hoc & illud non credas ? But if you reply that Acontius hath not reckoned some points of religion which are of high concernment , and therefore you may safely tell a man unlesse he beleeve them he cannot be saved ; he hath endeavoured to prevent your reply by this excuse ; Si miraris inter ea quae recensuimus cognitu necessaria non numerari quosdam summo quamvis loco habitos Religionis apices , evolve diligenter , Examine saith he whether those high points could be known under the old Testament to the people of Israel , &c. This is just the Socinian Device , I will not trouble you any longer with the unsavory discourse of that rotten Author , whose main Stratageme was a pretended Moderation and feigned Charity . Let us now passe on to some later Authours ; Doctor Francis White was a man countenanced by the Arch-Bishop to write against the Sabbath , and in his Epistle Dedicatory to the Arch-Bishop , well knowing what would please his Graces tooth , he saith that we are beholding to the Testimony of the Bishops , for the weightiest matters in religion , and amongst the rest he saith for the eternall Deity of the blessed Saviour ; It seemes if the Christian world had not given credit to the testimony of Bishops , the eternall Deity of Christ had not been acknowledged by Christians ; what if Bishops had lost their Votes , and credit some ages since , must Christ have lost his Deity , or at least the honour of it ? Is there nothing written in Scripture concerning the eternall Deity of Christ ? this is just indeed as Tertullian saith , Nisi Deus homini placuerit , Deus non erit . This book was printed in the year 1635. I need say nothing of that little Pamphlet about Schisme , printed not long since , because other men have said so much of it , I am credibly informed that when the Author of it was asked by a great person in this Kingdome , what he thought of the Socinians , he answered , If you could secure my life I would tell you what I think ; and truly he hath told us what he thinkes in this little tract , viz. that Arianisme was but a Rent in the Church upon matter of opinion ; p. 9. that those passages in our publique formes which offend the Arians , are but private fancies , and therefore he desires there may be such a Leiturgy as the Arians may not dislike . p. 10. and then the Socinians and Protestants might joyn in one congregation . But must we not say that Christ is very God of very God that he is the great God , the true God , God blessed for ever , for fear we offend the Arians , Socinians , &c. must we not worship the Trinity of persons , in the unity of the Godhead ? His Grace will peradventure thinke it long till he heare what I have to say to his own learned book . I must confesse there is good learning in that book of his , which was printed 1624. I should doe him wrong if I should deny it ; and though there are some passages which sound ill , yet I have charity enough to put a good construction upon most of them ; but if a prudent Reader will but compare that book and the enlargement of it together , which was printed in the yeare 1639. he will find a great deale of alteration in that second Edition , or rather second book , for it is indeed another book . I shall give you a taste of some passages in the latter book which are not in the former , that you may see how much his Grace had altered his Religion in those 15. yeares . In the 76. Page he saith , the Mysteries of Faith doe not contradict Reason , for Reason by her own light can discover how firmly the principles of Religion are true . He doth not say reason by the light of Scripture , or by the light of the Spirit , but reason by her own light can discover how firmly the Principles of Religion are true . The Socinians lay this principle as their foundation , and keep so close to it that they reject the weightiest Articles of the Christian faith ; because Reason cannot discover them to be true by her own light , that is reason ( ante Spiritus sancti illustrationem ) before the illumination of the Holy Ghost , as they explain themselves in their Brevis Disquisitio , cap. 3. de Spiritu Sancto . And upon the same ground they doe reject the Received interpretations of Scripture , because Reason cannot discover how firmly they are true . Can the Arch-Bishop make it appeare by the light of Reason , that there shall be a Resurrection of these selfe same bodies ; that there are three persons and one God : that the Word was made flesh ; that God was made man ; that Christ was born of a Virgin ; that God justifies many thousands of the ungodly by the obedience and satisfaction of one man ; must we not beleeve these Articles till Reason by her own light , without the illumination of the Holy Ghost , doth discover them to be true , and how firmly they are to be beleeved because true ? for that I suppose the Arch-Bishop means , when he saith , Reason can discover how firmly these principles of Religion are true : Why doe the Socinians so often challenge us to be tryed by reason , by common sense , by the Judgement of all men , but because they conceive , Reason by her own light can discover how firmly the principles of religion are true ? I know the Socinians doe talk much of the offices of Christ , but they receive nothing from the Scripture , concerning Christs offices , but what is as they say agreeable to Reason . They say likewise that it is necessary to salvation to know the promises of God , but they affirme that it will suffice , if a man be but acquainted with the substance of them , if he doth but hope for a better life after this , which even some Heathens did without the knowledge of Christ or his Gospell . Reason by its own light did discover unto them that the good and great God had prepared eternall happinesse for our immortall soules : if this then be enough ( as the Socinians say it is ) to receive all things as Principles of Religion which Reason by her own light can discover to be true , ( and how neer the Arch-Bishop comes to them , let the Reader judge ) then the Philosophers , especially the Platonists , were in an happy condition , & it will be lawfull for a man to cry out aloud , Sit anima mea cum Philosophis , and he shall never be thought an Atheist , nay shall passe for a good Christian . There was a Sermon preached to Sir Iohn Byron when he was in Oxford , which favoured strong of this Heathenish Divinity , and Sir John gave the Preacher solemne thanks for his paines . Let us then Canonize the Heathens for Saints , and put Hermes , Phocylides , Pythagoras , Socrates , Plato , Plotinus , Cicero , Zoroaster , Iamblichus , Epictetus , Simplicius , into our Rubrike , and let not Aristotle , Alexander or Averroes be left out . The Heathens did endeavour to keep Gods commands in hope of a better life . What doe the Socinians , or indeed Arminians require more ? Now Reason by her own light can discover that I ought to love God , better then the world or my selfe , because he is the chiefest good ; Reason tells me that I must doe as I would be done to ; the Law of nature is written in the hearts of Heathens , the writings of Philosophers doe abound with principles of morality and good life , and Socinus saith , it is sufficient for a mans salvation to know what God hath commanded and forbidden ; and if he erre in other points , he shall not be shut out of Heaven , for such errours as reason cannot by her own light discover to be errors . In like manner the Arch-Bishop , if he will be true to this Principle he hath laid down , must affirm that no man shal be dāned for rejecting any Articles of the Christian Faith , which reason by her own light cannot discover to be true , and so manifestly true that they ought to be firmly beleeved . If this be not Socinianisme in the highest , let the impartiall Reader judge . That the Arch-Bishop hath added this passage to his old book ( perchance upon Master Chillingworths weighty inducements ) will appear if the Reader be pleased to compare the 76. page of his new Book with the 21 page of his old Book . There is another suspicious passage in the 25. section of the Arch-Bishops Relation , he descants upon a place of Epiphanius , pag. 185. and 186. Epiphanius said , that in Peter were found even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , The very Niceties , and exactnesse of the Christian faith , saith the Arch-Bishop , and presently gives this reason . For he professed the Godhead of the Sonne and of the Holy Ghost , pag. 186. How will the Socinians triumph when they heare the Primate of all England discoursing of the Godhead of Christ and the Holy Ghost as Niceties ? I grant the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , is most commonly used in an ill sense , but certainly Epiphanius used it here in a good sense , which the Arch-Bishop could not but see , and therefore used the word exactnesse , but to gratify the Socinians he puts in niceties , as if he had said , If you will be exact , you may say that Christ is God , but that 's but a nicety , somewhat more then needs , a man may be saved without it ; for the Arminians say Athanasius was too bold to prefixe that Proud Preface before his Creed , Whosoever will be saved , &c. and I make no doubt but his Grace was led much by them , he had such high thoughts of the Arminian conceits . The Arch-Bishop doth acknowledge that in the old Latine Edition at Paris , pag. 497. it is thus translated , In hoc omnes Quaestiones ●c Subtilitates Fidei inveniuntur ; therefore hee might have said that all the mysteries of Faith were maintained by Peter , though by the malice of Anti-spirituall men even the Godhead of the Holy Ghost , and such like Mysteries were made Questions , or at best counted subtilties , and Niceties . Moreover when the Arch-Bishop comes to speak of the proceeding of the Holy Ghost from the Sonne , he perswades the Church of Rome to moderation , and then le ts fall a sweet bit for the Socinians to feed upon , pag. 25. And Rome , saith he , in this particular should be more moderate , if it be but because this Article Filiog was added to the Creed by her self ; and it is hard to adde and Anathematize too . The Socinians are apt enough to say that many of the Articles of our faith were framed at Rome , and it seemes his Grace would confirme them in that opinion . This was added also to his new book , as will appeare , if you compare the 25. page of the new book and the 6. of the old . It is the common practice of men addicted to the Socinian way to speak very favourably in this point . These I call very suspitious passages , you must not expect Demonstrations in this point , for I know the Arch-Bishop was too wise to speak plain , though some of these passages are plain enough . And I must professe that I doe not beleeve the Arch-Bishop ever intended to bring in all points of Arminianisme , Socinianisme , or Popery , but to pick out such points as might stand with the great Desig●e ; he was to humour all these three factions , that all three might joyn with him to suppresse Calvinisme , and then admire him as the Astolike Patriarch , Pope of this other world of Britaine , for he would not have us ignorant that Pope Urbane the second even in a Councel accounted his Graces worthy Predecessour Saint Anselme as his own Compeere , ( or fellow-Pope ) and said he was as the Apostolike and Patriarch of the other world ; so he then termed this Iland . pag. 171. of the new book . But I beleeve his Oecumenicall Grace had such a thirst to be a Governour of this little world , and yet such a liking to the Universall Grace of the Arminians , and the Right Reason of the Socinians , that no man that hath one dram of right reason can possibly free his Grace from contradicting himselfe , and thwarting his own Designe , by crying up some opinions which could not stand with his own Principles in his old book , and his Plot which now & then peeps out in his new , and yet he hath jumbled all together for no other reason that can be imagined , unlesse it were his Master-plot to countenance other mens opinions that they might promote his Designe , and for a copy of his countenance adore him as the Primate and Patriarch of the Britaines , whose Judgement is Finall , and therefore there lies no appeale from him to Rome or Cracovia , no not to Right Reason assisted by Universal Grace ; it seemssuch slaves he had who to satisfy his ambition and their own , would deny both their Principles and his , that the Master-plot might thrive and prosper . For it is observable , that our English Arminians , and Socinians are nothing so true to their own principles , as the Ringleaders of these factions are beyond the Seas . His Grace both in his old book and in his new , saith that Reason and ordinary grace superadded by the help of Tradition , doe sufficiently enlighten the soul to discern that the Scriptures are the oracles of God ; here is the Socinians sound , or right reason before the illumination of the Spirit , but to please the Arminians ; Ordinary or Universall grace comes in also , and the name of Tradition to please the Popish party ; and what all these are like to doe without the speciall Grace of the holy Spirit , I leave it to any Protestant to judge . There is another Rule which his Grace holds fast in both his bookes , namely , That the Churches Declaration can bind us to peace and externall obedience , where there is not expresse letter of scripture and sense agreed on . What , Sir , must there be no deduction , no consequences allowed ? must there be expresse letter of Scripture ? there 's one Socinian rule . Secondly , when the letter of the text is expresse , must not the point contained in the Text , and expressed in the letter , be accounted Fundamentall , because the sense is not agreed upon , but the point called into question by some learned Socinian , or bold Arminian ? is the sense of that place of Scripture which hath been received by so many Fathers , Councels , Reformed Churches , Martyrs , not true , or the point not necessary , because it is now called into question by some wanton wits that can hardly agree upon any point ? Must we then subscribe to that Arminian and Socinian principle , Nullum dogma controversum est fundamentale ? When a point begins to be controverted shall it cease to be Fundamentall ? By this meanes we may bring in an Atheisticall Libertinisme into the Church ; we shall have no more Articles of our Faith , then the Arminians , or Socinians please to leave us . I beleeve we shall have a very short Creed one of these dayes , if this rule be followed : for as fast as they please to question our Articles we must part with them , especially if our great Patriarch interpose his Authority , his Declaration must passe for the Churches Declaration ; if he say such a point is controverted and I command you silence , it is not Fundamentall now , because controverted , then we must be silent and let the truth fall to the ground . This was the old muzle which was put upon the Ministers mouthes to make them lie still , like dumbe dogs , whiles the theeves stole away what they pleased , this and that Commandement , this and the other Article of the Christian faith : we must it seemes for Peace sake , part with our religion , and disobey God that we may obey the Church : sure he that hath the head of a Scholar , and the heart of a Christian , will scarce have any inward Peace if he perform externall obedience in such a case . This may suffice for a taste of the Arch-Bishops Divinity : nor the young Students could not but take notice of such passages , and therefore whet their wits to maintain those opinions which his Grace countenanced . There was a great Scholar who asked one of the Canterburian faction , what he thought of the Primate of Irelands treatise concerning Christs Incarnation , in which he demonstrates that the Word was made flesh , and that therefore Christ is God and man ; the Canterburian answered , that indeed there was as much produced upon that argument as could be said upon it , but under correction ( saith he ) I conceive the Primate hath not cleared the point which he undertook to prove . The men of this strain when they were at their height , began to vary their expressions , they called Christ their great Master , or our Lord and Master , at the highest , so that you could scarce tell by their prayers whether they did respect Christ or their Patrone most , for the Chaplaines styled their Patrone their very good Lord and Master . Dr. Taylour in his epistle Dedicatory to the Arch-Bishop , before the sermon on the Gun powder treason , seems to affect that expression of calling Christ our great Master ; the Socinians will beare them company in such generall expressions , and some have thought of composing such a Liturgy as might give no offence to Arminians or Socinians ; that would be an inoffensive Liturgy indeed , and they may doe well to enlarge their Charity , and make their Liturgy inoffensive to the Turkes and Jewes as well as the Socinians ; for any Liturgy which will please one that is a thorow Socinian , will please Turkes , and Jewes also , if it be but warily composed , and they will keep themselves in such generall expressions as some doe too much affect . But of all that I have met with , none comes neer Mr Webberly , a Batchelour of Divinity , and fellow of Lincolne Colledge , who hath translated a Socinian book into English , for the benefit of this Nation , and prepared it for the presse . Now they think they may own the businesse , they dare appeare in their proper colours , and blaspheme Christ in plaine English . But because some parts of Socinianisme strike directly at the superstition of Rome so highly extolled in our dayes , and at the pompe of the Clergy , which must be maintained by the sword ( for what care they though England swimme in bloud , so they swimme in wealth and pleasure ? ) therefore Mr. Webberly tells us very honestly , that Socinianisme was to be corrected and chastised with respect to the nature of our climate ; What need I adde more ? take all in a word . There are some mysterious parts of Socinianisme that se●m Rationall , these I think in good earnest , the men of this age have too much doted on . Secondly , some parts of Socinianisme they qualify and chastise a little , because there is a little too much quick-silver in them . Thirdly , some parts they doe totally reject , because they thwart the maine Designe . Fourthly , some parts of Socinianisme are instilled into the people , that they might be made a meer prey to their Courts in times of Peace , and to their army in times of warre . Mr. Webberly , for instance , may be so farre irrationall as to be of the Councell of warre , which no strict Socinian would allow ; but then Mr. Webberly would teach the people that they must not defend their possessions against invading enemies , by force of Armes , because God hath not given his people any earthly possessions by Covenant under the Gospell , as he did under the Law . Surely they have heard of Iulian who boxed the Christians on one eare , and bid them turn the other eare that they might be boxed on both sides in obedience to their Masters command . CHAP. V. Shewes that the famous Atheists ( Anabaptists and Sectaries ) so much complained of , have been raised , or encouraged by the doctrines and practises of the Arminian , Socinian , and Popish party . THere hath been a great complaint of late that men are turned Atheists , and surely not without cause , but let us sadly inquire into the reason . The Socinians doe deny Christ to be God to the glory of God the Father , as they use to say , and I beleeve God the Father hath taken it so unkindly at their hands , that he hath given them over to that cursed Atheisme which reignes in the heart of every man by nature , and is much strengthened by the profane wits of this latter age . I remember a story of reverend Amphilochius who had been an importunate suter to Theodosius the Emperour , that the Arians might not vent their blasphemies so freely against the Son of God , because he was as God , equall to his Father ; but he could not obtaine his request ; at last the good old man pitched upon this course , he comes to the palace of Theodosius the great , and salutes the Emperour with all due acknowledgements and accustomed reverence , but as for Arcadius the son of Theodosius , who was created Co-emperour with his Father , Amphilochius passed him by without any respect or reverence at all , & at last very familiarly stroakes the young Emperour upon the head , as if it had been some ordinary boy , and cryed , God save thee good child ; At which the Emperour was extreamly enraged , and commanded them to turne Amphilochius out of doores : but this reverend man replyed , I beseech your Majesty to consider that if you are so much incensed against them who doe not honour your Son as they honour your self , what wil God the Father think of them who deny equall honour to Iesus Christ his Son , who is equall to his Father in nature and power ? The Emperour who was wavering before , was much confirmed in his faith , by this seasonable Admonition , and presently forbad the Arians to dispute any more against the Godhead of Christ . You may read the story at large in Sozomen's Ecclesiasticall History . Now can we imagine that God the Father should take it lesse unkindly at the hands of the Socinians and all who admire their acute blasphemies , that they deny Jesus Christ to be God ? and what punishment is fitter for such blasphemers , then that , Rom. 1. Professing themselves wise , they should become fooles , and denying the Godhead of Christ , and the holy Ghost , they should be given over , not only to deny the power of godlinesse , but to deny that there is any God at all , because they did not like to retaine the knowledge of God ? 1. The Scriptures doe clearly shew that God the Father is no more God then Jesus Christ ; But ( say the Socinians ) Jesus Christ is not God . Who sees not what conclusion will follow ? ergo , if they said true , there would be no God at all . 2. The Socinians doe not worship the same God with the Protestants ; for we worship the Trinity in unity , that is , all the three Persons as one God , they say it is repugnant to common sense , to hold that the three Persons are one and the same God , and therefore they may when they please leave it to common sense to determine whether there be any God at all . 3. The Socinians proceed in a destructive way ; now destroy all Religion , and Atheisme will be embraced in stead of Religion . Mr. Chillingworth hath cleared that point sufficiently , that Popery leads men to flat Atheisme : and it is plaine and evident that if Papists must beleeve neither more or lesse then the Pope thinkes fit , the Pope may lead them all into Atheisme when he pleases . And how pleasing Atheisme hath been to some Popes , I need not stand to declare , the Papists themselves have spoke plaine enough . The Papists have extolled the Pope above all that is called God , and therefore the dullest Papist that can but see that the Pope is not God , will be ready to question whether there be any God at all . If the Pope have more Authority then God , then the conclusion will be easie : but according to the Romanists the Pope hath more Authority then God , for the Church is above the Scripture , the Pope above the Church , he is the head of it : Let Papists though our enemies , frame the conclusion , They who maintaine the Popes infallibility , and yet cannot but see how he takes upon him to correct Gods own Institutions , will conclude that it is possible for God to be deceived , and then I am sure he is no God : and whether the Pope be God , let the Papists judge . What practises there have been by the Popish party for the promoting of the Socinian heresies , I could shew at large if it were not too manifest to be proved . Faustus Socinus writ a most pestilent book de ss. Scriptura Authoritate , and this book he did privatly send about in writing to his friends ; Dominicus Lopez a Jesuite it seemes was a great friend of his , and the book comming to his hand he thought fit to publish it for the common good . I need say nothing of Petavius his notes in Epiphan. Haeres . 69. Cardinall Perron his reply to King James , lib. 3. his book of the Eucharist . lib. 2. cap. 7. Mr. Fisher , or Mr. Floyd . How easily the Racovian and Romane Antichrists would be reconciled , at least so far as to joyn against the Calvinists , is evident to any understanding man . And Mr. Webberly in the Appendix or sixth Book of his Translation , shews that the two great Articles which offend the Romanists and Racovians are , 1. The totall exclusion of all kinde of good workes from justifying a man before God : and 2. The totall negation of mans Freewill in doing good . They are enemies to the grace of God , in justifying sinners freely by faith alone in Christ , and to the powerfull and efctuall grace of God in converting and sanctifying our souls . This is the grand quarrell , the Socinians deny Christ to be God , that so they may deny that the bloud of Christ did fully satisfy for our sins : these errours strike directly at the Covenant of Grace , which is the foundation of all our comfort , and if once we undermine the foundation , and reject the principles of Christianity , it is then an easie matter to be an Atheist : for if the Protestant religion be deserted , there is nothing in any other religion to keep a man back from being an Atheist ; for Popery , to speak strictly , is Antichristianisme , and I have said enough of Socinianisme ; Iudaisme , and Turcisme , are too neer of kin to Socinianisme : let any man that doubts of this truth , read Doctour Calovius his Decas Dissertationum , Vedelius de Deo Synagogae , and he may receive satisfaction without reading others . And for the Arminian Atheisme , I referre you to Vedelius his book , de Arcanis Arminian . Anabaptists are justly complained of , but from whence did they suck their poyson ( I mean the Anabaptists of the last edition , ( the men so much complained of ) but from the Arminians , Socinians and Papists ? from the Arminians they received their doctrine about the Fall and Free-will of man ; are they not pure Armininians in that great point of Predestination ? they oppose the Reformed Churches in their doctrine about originall sin , the Socinians have taught them to deny that Infants are conceived and born in sin , and this is the true reason why they deny Baptisme to infants , though I know they urge many other reasons to colour the businesse : no man need to wonder that Baptisme of Infants is neglected by all those who deny originall sinne , Pelagius of old , about the yeare 420. said that it was a vaine thing to imagine , that the sinnes of infants were washed away by Baptisme , because they have no sin at all , and therefore Heaven was set open to them . The Anabaptists in the conference at Franckendale , maintained that Infants were born without originall sinne , nay without the least spot of sinne , and therefore there was no need of their being washed in the Laver of Regeneration . The Socinians tell us that Originall sinne is a meere fable , a fancy . They that can goe no farther then English , may read a book of Free-will , Predestination , the first transgression ; subscribed in the Epistle or Preface after this manner , Your brethren the Anabaptists falsly so called . But I beleeve the reason why the Anabaptists are complained of at this time , is because they are disobedient to Magistrates ; for it is commonly said that they have lately taken up Armes in rebellion against the King . I must confesse I have wondred often when I have heard of this dayly complaint , because I know that an Anabaptist doth not think it lawfull to be a Cutler , he thinks no sword ought to be made , because he conceives it unlawfull to use a sword . It is well known that the Anabaptists goe to Sea without any Ordnance in their ships , that they travaile without any sword by their side : But if there be any fighting Anabaptist in these days , I suppose the English Socinians have taught the English Anabaptists to deny those principles in practise , which they maintain in dispute . Who are so active in all Counsells of warre at Oxford , as men that are shrewdly suspected for Socinianisme ? If they deny this truth , their letters which are dayly intercepted will testify to their faces that they are not true to their own principles . Yet I commend the Chaplaines for their Designe , they would fain seise upon mens goods without force or violence , and therefore they tell the people that they ought not now under the Gospell to fight for the defence of their goods ; and if they could perswade the people to be Anabaptists in this point , then these Reverend Troopers and meek men of warre , might seise upon all the peoples goods , without force of Armes , and so be as true to their Racovian principles , as the Racovians themselves , they might robbe without weapons , a whole parish might be plundered by one Sermon as well as by two troopes , if the people were but throughly instructed in ( or as we say , beaten to ) this Conscientious slavery . All the spoile of a whole towne would lye no heavier upon the conscience of one of these Chaplaines , then a reare egge upon his stomack , for they are not ashamed to affirme that God hath not given his people any earthly goods or possessions under the Gospell , and therefore plundering is not robbing , they doe but take that from men which God never gave them Mr. Webberly in the third chapter of his Treatise , tells us that God hath not given his people any earthly possessions now under the new Testament , they must not regard earth but look after heaven ; this is they say the Court-Divinity ; but sure the Rationall Lords that have such vast possessions should not be much taken with these raptures ; if they be , it were good for the Lords to turne Chaplaines or step into a Cloyster , and let their own Chaplaines be Lords in their roome . How the Court-Chaplaines will maintain this Doctrine , and not be as Anti-Monarchicall as the very Anabaptists , I professe I know not , they might have done well to have excepted the Crown-lands ; They were wont to preach at the Court , that the Subjects have nothing of their own , but by this doctrine they will leave the King nothing of his owne ; sure they mean to have all to themselves . They must say that our King lives under the new Testament , they will grant him to be a Christian , and therefore he must not regard earthly possessions , &c. The King may perceive by this , what good friends he hath at Court . Nor doe they stick to question the Authority as well as the possessions or Revenues of Kings . The Anabaptists as disobedient to a Parliament as to a King ; any person or Court which hath power to fine or imprison , is by them denyed to be a godly person or a Christian court . It was one of the Seditious lawes enacted by that lawlesse faction at Munster , Magistratibus ac Principibus nullus subjiciatur . The Socinians and Arminians think themselves as lawlesse . The * Arminians say that they can willingly beare with one that conceives it unlawfull for a Magistrate to punish any Delinquent with capitall punishment , though he doe not embrace this opinion out of tendernesse of conscience , but only because he hath been trained up in it from his youth . You see the Arminians give faire quarter to the Papists and Socinians ; if any man hath been nursed up in this opinion they will beare with him though his conscience be not tender . They excuse Socinus in the same Chapter , and say that many honest men were of this opinion before Socinus was born . The Arminians and Socinians make a King of clouts , and put a wooden or painted sword into his hand to affright children , for they say that he must not draw bloud , no not in a legall way , for capitall offences . The * Arminians foresaw this consequence , and are content to let it passe , they will not alter the confession of their faith to avoid this inconvenience . In the confession of our faith say they we use none but this generall expression , the power of the sword , and forbeare to mention any capitall punishment , because say they we doe not require all that embrace our confession to maintain that Magistrates have power to inflict capitall punishments : whereby it appears that they doe plainly equivocate even in the confession of their faith , or rather the declaration of their opinion . Non fidei nostrae confessionem , sed sententiae declarationem exhibemus , they use generall and slippery termes and teach all their Sectaries ( the Socinians and Anabaptists need no teaching ) how to slip their necks out of so wide and loose a collar . Reverend Iunius shewes that the Arminians teach their Sectaries to blot the name of any Prince or Magistrate out of the number of Christians and make him an Infidell , if he punish the greatest offenders with death in a legall way . Doe any Reformed Divines maintain this seditious tenent which will certainly ruine any State where it is generally received ? Did Melanchthon , Bucer , Calvin , Beza , Bullinger , ever preach such doctrine ? nay did they not constantly oppose the Anabaptists in this very point ? Nay was not the faction of Anabaptists raised by the Devil and fomented by Rome , on purpose to hinder the Reformation begun by those worthy Reformers ? read that great Counsellour Conradus Heresbachius his Epistle to Erasmus , and there you will see the Devill raised them up in opposition to the Reformers . I know one of late preached valiantly against blessed Luther , and said that Luthers book de libertate Christiana gave the first occasion to the giddy Anabaptists to be so extra vagant ; Lambertus Hortensius indeed hath a touch upon it , but he addes withall , that though Thomas Muntzer was well read in that book of Luther , yet being an illiterate man he did not well understand , or else did wrest that book to his purpose ; now if the book was not well understood , and worse interpreted , sure the Interpreter was in fault , for if he had no learning he might have had some ingenuity , or at least humility , and left the book to more learned Readers , or candid expositours . Thomas Muntzerus Saxo erat homo ut accepi illiteratus , sed ut apparebat , in hoc libello egregie exercita●us , & scripti interpres parum Candidus , We must distinguish betweene the first tumults of Anabaptisticall men , and Deliberate Anabaptisme . The first tumults were raised above an hundred yeares since , by illiterate dreamers , such as Nicholas Storke , Thomas Muncer , Phifer Ringus and the rest ; yet Muncer at that time laid a faire foundation for Servetus , Socinus and the rest to build upon ; for he denyed the satisfaction of Christ ; and what Doctrine is Fundamentall if the satisfaction of Christ be not ? the Socinians make it their grand designe to perswade men that Jesus Christ hath not truly and properly satisfied for our sinnes . The Heresy of the Anabaptists was not backed with any strength of Argument , nor methodically digested till Servetus and Socinus set to work , I must then look upon Servetus and * Socinus as the maine pillars of Deliberate and Refined Anabaptisme . Luther must be excused , for he was not guilty at all , it was an occasion snatched and not given , snatched by Muncer , not given by Luther , when the Anabaptists urged Luthers authority ; for Luther did utterly disavow any such sense , as they put upon his book , nay he abhorred their Designe and opposed their faction even at their very first rise . When Muncer was stepped aside to Melhusium , Luther wrote against him to the Senate and desired them to beware of the woolf in a Sheeps . skin ; this was very early , in the yeare 1524. and upon the Lords day as Bullinger assures me . In the yeare 1525. and the sixth of Novemb. the Anabaptists were so confident of their own strength , that they challenged any Reformed Minister to dispute with them ; but when they were ready to dispute , one of the Anabaptists cryed out , Sion Sion , rejoyce O Hierusalem , they were presently in such a tumult that they were forced to remove to another place ; yet the Senate , Zuinglius and other learned men were so patient as to argue with them three dayes together , and when the Anabaptists saw themselves confuted by the evident demonstrations which Zuinglius produced out of the word of God , one of them had a designe beyond all the rest , he said Zuinglius was a learned man and could prove any thing , but saith he , O Zuinglius I adjure thee by the living God to speak thy conscience , and tell the truth . I will quoth Zuinglius , thou art a seditious clowne , since milder answers will not serve the turn , I speak plain and home . Upon the 15. day of November , 1525. the Senate made a decree against the Anabaptists , and declared that Zuinglius had convinced them , clearely confuted the Anabaptists , and therefore they would proceed severely against all Anabaptists . Now about this time Servetus the great Grand-father of Faustus Socinus , as hath been shewen , began to perk up , for Servetus was put to death in the yeare 1553. because he had been a blasphemer for thirty yeares together ; so it seemes he began to vent his blasphemies as soone as Thomas Muncer himselfe , about the yeare 1523. Theodorus Strackius ( being to set forth the History of the Anabaptists ) slides on a sudden into a long story of Servetus that monster of Men , and enemy of God , nay ( as he saith ) of the whole true Godhead in the sacred Trinity ; this Servetus that he might shew his good inclination towards the fanaticall sects of these times ( saith Strackius ) hath endeavoured to make the Baptisme of Infants not neglected only , but abominated ; I dare not mention his other blasphemies , at which I think the very Devills tremble . There are so many severall sects , both of Socinians and Anabaptists , who have runne away with their mouths full of Anabaptisticall and Socinian blasphemies , that we must let them all passe for Sectaries of Servetus and Socinus , though some of them are farre more dangerous then others . The Anabaptists maintaine some opinions which are as welcome to the Papists and Iesuited party in England , as other parts are to the Socinians ; the Anabaptists did dreame at first of an unwritten Word , and a very subtile one too , such as the Pope and Jesuites dreame of , and such visions and Revelations as the Priests boast of . The Designe of the Anabaptists pleased the Papists well , because they endeavoured to root out Protestant Princes and Ministers , the Papists knew full well that no Church or State could stand without Magistrates and Ministers . There is one Iohannes Angelius who commends Servetus and saith he spake nothing but what David George and such like Saints have delivered ; this Jesuited Politician you see hath praises to spare for Servetus , one of the most abominable horrible Anabaptists of all others , as reverend Bullinger observes lib. 2. contra Anabaptistas . cap. 12. because there are 12. or 13. sects of Anabaptists in his account , and Servetus was one of the worst sort ; but he saith David George went farre beyond even Servetus himselfe . The truth is , these two were guilty of sublimed Anabaptisme , deadly Socinianisme , though David George differed from Soci●us in a point or two . Now what good friends the Iesuites are to the Socinians hath been already shewen , what Patrons the Arminians are of Anabaptisme the Professours of Leyden declare . This being premitted , let us sadly enquire whether our late writers doe encline to the Anabaptists and Socinians in the great point about the Authority of Princes and Magistrates ; For I know it is commonly said that though the first Reformers did oppose the Anabaptists in this point , yet the men that seeme to be most zealous for a Reformation in these unhappy dayes , are arrant Anabaptists in this point . We live in an angry time , and men will speake passionately when they are provoked , and vexed , I will not therefore take upon me to justify the angry expressions of the most judicious writer , much lesse can I ever mention those bastard-Pamphlets without indignation , which spring from a Licentious and prostituted Presse . Let us single out some that have lately studied this weighty controversy , and it may be it will appear that they who are said to write against the King have setled & established his lawfull Authority upon surer grounds and better principles then those very men who pretend to write for the King . Every man is now accounted an Anabaptist if he doe not maintain Monarchy to be Iure Divino ; heare then what Dr. Ferne saith . We confesse that neither Monarchy , nor Aristocracy , or any other forme is Iure Divino . Nay he saith that that Power or sufficiency of Authority to govern which is the ordinance of God , is to be found not only in Monarchy , but in Aristocracy , Sect. 3. Moreover if we consider the qualification of this governing power , and the manner ofexecuting it even according to Monarchicall government . Dr. Ferne grants that it is the Invention of man , and hath not so much as Gods Permissive approbation till that qualification or Forme is orderly agreed upon by Men ; in the selfe same Sec. Be pleased now to hear Mr. Burroughes : However Princes may be exasperated against Puritanicall Preachers ( sai M. Burroughes ) yet they are as much beholding to them as to any people in their kingdomes for bringing people out of conscience to obey Authority ; You see here the people are pressed to obey the lawfull Authority of the King out of Conscience by such as are counted Puritanicall Preachers . In the answer to the observations printed at Oxford by his Majesties command , I find that Monarchy is not much younger then man himselfe — that Regall Power sprang first from Paternall , a Regall power belonged to the Pater-familias , pag. 3. as if he meant onely to conclude the subjection of the Kings children and family : the Patriarchs were Patres Patriae without a Metaphor , they begat their own Subjects . But how came divers families to be subjected to one King or common Father ? why , reason ( saith he ) did direct the people to choose one common Father . p. 6. Monarchy then is grounded upon the peoples Reason , and yet quite thorowout his book he talkes as if the people had no Reason , for he tells them that there may be reasonable motives why a people should consent to slavery , as the Turkes and French peasants have done : he teaches them how to perish with a great deale of discretion , or else how to be safe by the benefit of slavery . p. 10 , 11. The Observatour saith that Regall dignity was erected to preserve the Commonalty ; It was so , saith the Answerer , p. 8. and when Routs became Societies they placed an head over them to whom they paid the Tribute of Reverence for the benefit of Protection : What if the people be not , protected must they pay no tribute ? God send his Majesty better Protectours then this Champion . Dr. Fern discourses just as wisely when he propounds Davids rewarding of false Ziba as a pattern to our King , he would perswade the King to trust Papists as false as Ziba to seise upon the estates of his good Subjects ; and bestow their estates upon arrant Ziba's , men that abuse his Majesty and seek their own ends , & when the innocency of the Subject and treachery of these Ziba's , Papists or Pickthankes is discovered , yet the King must not reverse his sentence pronounced in favour of the Papists though to the ruine of good Subjects and their posterity , all this Divinity is closely involved by this conscientious Doctour , in the 7. Section . How farre the Divines of this time differ from the doctrine of Papists is clearly shewen by Mr. Burroughes , Mr. Bridge , and therefore it is strange the Papists should be counted the better Subjects . Mr. Burroughes doth acknowledge the Kings Supremacy , The King ( saith he ) is Supreme but not Absolute , because his Authority is limited both by the Law of God and of the Land . For we may and ought ( saith Doctour Ferne ) to deny obedience to such commands of the Prince as are unlawfull by the Law of God , yea by the established lawes of the Land ; for in these we have his will and consent given upon goood advice , and to obey him against the lawes , were to obey him against himselfe , his suddain will against his deliberate will , Sect. 1. For instance , it is the Kings deliberate wil that this Parliament shall not be dissolved , or any forces levyed without consent of both houses of Parliament , as appeares by two severall Acts made this Parliament . If then any take up armes either without consent of Parliament , or on purpose to dissolve this present Parliament , they doe certainly take up armes against the King himselfe , ( as Dr. Ferne says ) because against the deliberate will of the King . If any Commissions then should be issued out in the Kings name to any persons to encourage them to take up Armes without the consent of the Parliament , or against the Parliament , such Commissions must be interpreted to proceed from the Kings suddaine will , which is not to be obeyed , saith Dr. Ferne , against the Kings Deliberate Will . They are not the Kings friends who advise him to send forth any Illegallcommands . There is another answer to Dr. Ferne intitled a fuller answer , in which there is much Law and Logick ( viz that in a Mixt Monarchy there is a Co-ordinate Supremacy , and Coordinata invicem supplent ) and a great many things which the common people understand not . This Respondent saith ( as Dr. Fern doth ) that Monarchy is not Gods ordinance , but then he tells the people their duty in plaine English , namely , that it is Gods ordinance that men should submit without Resistance , to that kind of government which they have by consent established , and therefore they must submit to this Coordinate Supremacy , though it be the Ordinance of man for the Lords sake , as Saint Peter saith . pag. 17. Here is Submission out of Conscience for the Lords sake , to all Legall Supremacy ; what can be desired more , unlesse they would make the King an Absolute Monarch ? ( and so give him an absolute Supremacy ) which the King himselfe doth utterly disclaime in his answer to the 19. Propositions . The zealous Divines of this very time doe abhorre the seditious practises and opinions of all Anabaptists , who because the Church had not Christian Kings at first , cry out with open mouth a that the Church cannot be safe if there be any King or Magistrate in the Church ; nay they adde that if a King turn Christian he must cease to be a King , because Christianity it selfe is repugnant to Magistracy , and no b Magistrate ought to look after any thing that concernes Religion . They maintain that Christians ought not to have any Judiciall tryalls before Magistrates , that no Christians ought to punish offendors with death or imprisonment , but with Excommunication only . They would not have Heretikes punished by the Magistrate , c but every man should be left to his liberty to beleeve what he thinks fit , just as the Arminians and Socinians dreame . I would Kings and Princes did seriously consider that the d Arminians have taught Heretikes to rebell against any Prince or Magistrate who goes about to inflict punishment upon them in a legall way ; for , say they , if the Magistrate goes about to punish an Heretike because he thinks the Heretike in an errour , the Heretikes may all joyne together and rise up in armes against the Magistrate because they conceive the Magistrate to be in an errour ; for the Heretikes have as much power to kill the Magistrate , as the Magistrate hath to execute such seditious Heretikes , Par omnium in omnes jus est , is not that pure Anabaptisme in the highest ? Nay they adde farther , that though the Heretikes be seditious , Reipub. Turbones , if they be Apostates , if they turne Iewes and blaspheme Christ , yet they would not have them punished by the Magistrates : these Arminian , Socinian , Anabaptisticall errours are justly abhorred by the Divines of this very time . There is at this very day a great talke of Tubbe-Preachers ; if there be any such , the Arminians and Socinians must defend them as long as they keep in private , but if they preach false doctrine publikely , then indeed the Arminians would have them grievously punished , the Magistrate may if it be needfull ( say they ) make a whippe of Cords and drive them out of the Temple , as our Saviour did the Hucksters : Thus they abuse our Saviour and the Magistrate both in a breath , they will not allow the Magistrate to doe any more . They doe not think it necessary that Ministers should expect a Mission in the first constituting of a Church , for then there can be no order , for order is not yet begun , nor must Ministers expect a Mission when a Church is to be reformed , for then they say all order is quite fallen to the ground , and therefore the Word may be lawfully preached by them that are not sent , so the Arminians ( Exam. Cens. cap. 21. pag. 228. ) state the point . You see if there be any Tubbe-preachers , now our Church is but Reforming , they doe punctually observe the Arminians grave instructions . The Arminians allow a liberty of Prophecying , if any man shall perswade himselfe that he hath received some spirituall interpretations of the Word by the inspiration , suggestion , assistance of the holy Ghost , and any Magistrate shall imprison this man , because the interpretation is contrary to the Spirit of the Reformed Divines , the Magistrate doth imprison the spirit and quench the spirit , and the Church of Rome may as well emprison any Protestant because he brings an interpretation contrary to the Spirit of their Church , which is as the Papists conceive infallibly guided by the Spirit . Here'snothing but Qui sibi persuadet , a strong perswasion required to beare out this Enthysiast , though he seemes to the Reformed Divines to preach nothing but his own brain-sick fancies , nay phrensies , Sed hoc ipsum est Spiritum extinguere , authoritatem sibi arrogare , Spiritum qui cum Spiritu nostro ( by our Spirit they meane the Spirit which enlightens the Reformed Divines ) non convenit , pro insanâ & corrupta mente , libidine contendendi , adeoque mali spiritus suggestione , censendi , eoque nomine vi armata eum opprimendi — Colloca teipsum coram tribunali Pontificio , Reformationem dogmatum , & Articulorum variorum urgentem & orantem ne spiritum tuum quem divinum esse credis extinguat ; quid respondebis si tibi reponat verba tua , an spiritus est quod cuique insana & corrupta mens , contendendi libido , adeoque malus spiritus suggerit ? Exam. Cens. cap. 24. pag. 276. Unlesse we have that infallible Spirit which the Apostles had to discern spirits , the Arminians tell us we must allow men liberty to prophesy contrary to the Spirit of the Reformed Doctours , or else our censure of these Enthysiasts will bee doubtfull , uncertain . Finally ( for I am weary of this subject ) they will admit Anabaptists to be true and lawfull Pastours of Christ . cap. 23. Exam. Cens. de Baptismo . pag. 248. in fine . Sure this is liberty enough , the Socinians need not desire more , the Arminians and Socinians then must patronize these Tubbe-preachers . In the next place there is a complaint of Brownists , to which complaint I shall answer briefly , and yet fully . First , they are to be blamed who gave the first occasion of this Rent : I know between 40. and 50. yeares agoe , there were some followers of Browne , but in the latter end of King James his reigne , the number of Brownists properly so called was much decreased , and it was a rare thing to meet with a Brownist ; but when Bishop Land began to sit at stern , ( and so he did a while even in Arch-Bishop Abbot his time ) then the number of Brownists began to encrease ; the reason was , because ceremonies began to be urged upon the conscience with so much earnestnesse as if they had been necessary to salvation : and about 6. or 7. yeares since when the Arch-Bishop was in his ruffe , and his Priests began to surrogate it , preaching for doctrines the commandements of men , and consequently worshipping God in vaine , Math. 15. 9. men of tender consciences ( and those no weake ones neither ) began to feare , that they should transgresse the Commandements of God , by observing Traditions , Math. 15. 3. and conceived it vain , to joyne with them in worship , who worshipped God in vain . Many were prevailed with by this reason , but there were some of a moderate temper , who if they might have the liberty of their conscience , and not be forced to the use of any Ceremonies , would , and did , communicate even in Parish-Churches : But the Archbishop of Canterbury began to lay on greater burdens ; Crucifixes must be set up at the East-end , that was too plain ; next , the Communion-Table , to colour the Design , or , at least , to add varnish to it , must be advanced into an Altar , & men must by a Tacit consent , ( as we were informed at the Visitation of Merton College ) expressesome outward reverence , by bowing towards the East , the Altar , the Crucifixe , choose which you please , all if you will ; but in no case must we be commanded to bow , & yet we must be censured as disobedient , if we refuse to bow . This was interpreted by Rationall men an asking of our consent to bring in Popery : It was now high time to make Protestations that we would neither bow to East , nor Hoast , nor Altar , for if we held our peace we knew not what might come by Tacite consent . We were sure that our actions would speak aloud , and how tacite soever our consent was , it would be known to God & our conscience . I will not take this faire Hint to tunne into a long story of what censures were passed upon my self or others , for our Protestation against this superstitious Innovation , but sure I am that by degrees there were so many Innovations both in point of Doctrine , and externall worship , that the Papists themselves thought those of greatest worth , learning and Authority in England , knew not well what Religion to be of , or where to fasten . The Jesuite who wrote the directions to N. N. which Mr. Chillingworth endeavours to answer , began to triumph in our complyances with Rome . Heark what he saith . Protestantisme waxeth weary of it selfe , the Professours of it , they especially of greatest worth , learning and Authority , love temper and Moderation , and are at this time more unresolved where to fasten , then at the infancy of their Church . Their Churches begin to look with a new face , their walls to speak a new language , their Doctrines to be altered in many things , &c. Mr. Chillingworth is so vaine as to call this painting of Churches the Beauty of Holinesse , Sect. 22. But to proceed , If the guides of the Church would not endure so much as a Nominall Inconformity with Rome , if they and their Adherents looked so like , and preached so like them , that the Papists themselves took them for Romane Catholiques ; no marvaile if the poore people cryed out that England was turned Babylon , and began to separate ; for that is very observable which Judicious Hooker delivers in his Ecclesiasticall Politie . The people ( saith he ) are not accustomed to trouble their wits with nice and subtile differences in the exercises of Religion — and ( saith he ) in actions of this kinde , ( hee speakes of adoration of the Crosse , it may well be applyed to adoration towards the East , hoast , altar , Crucifixe ) we are more to respect what the greatest part of men is commonly prone to conceive , then what some few mens wits may devise in construction of their owne particular meanings . They then are to be blamed who invented a few cogging distinctions to juggle with God and their conscience , and thought to salve up all with some curious subtilties which the people understood not . If they that should be lights of the Church gave no better light then an Ignis fatuns , which doth seduce them into bogges and ditches , if they puzzeld the people and gave them good cause to doubt whether it was safe to communicate or no , must the people communicate when they are perplexed with such doubts that they cannot communicate in faith ? He that doubts is damned if he eat , Rom. 14. 23. The poore people could not be resolved , and durst not be damned ; sure the Archbishop was rather Schismaticall , in imposing such burthens upon tender Communicants , then the people in separating from externall Communion . Let Mr. Chillingworth be Judge , sure he is no Brownist ; Neither is it alwayes of necessity Schismaticall to separate from the externall Communion of a Church , though wanting nothing necessary . For if this Church supposed to want nothing necessary , require me to professe against my conscience , that I beleeve some error , though never so small and innocent , which I doe not beleeve , and will not allow me her Communion , but upon this condition ; In this case the Church for requiring this Condition is Schismaticall , and not I for s●parating from the Church . Secondly , all Separatists are not Brownists ; it is evident from this very place of Mr. Chillingworth ; for a man may have just cause to separate from the externall a Communion of a Church , though he think that there are all things necessary to salvation in that Church . But no Brownist doth conceive that there are all things necessary to salvation in any of our Parish Churches . They deny that there is any true Church or Ministers of God to bee found in any Parish of England ; or that all the Parishes taken collectively can make one Church of God ; they say our Congregations and Ministers are limbs of b Antichrist , Babylonians , Idolaters ; this Doctrine I have ever preached against , ( I preached against it even at Westminster , where they say there are so many Brownists ) and resolve to preach against it still . 3. There are some reverend and learned Ministers in this Kingdome , who are commonly called the Independent Ministers , and these are all put downe for Brownists , if not Anabaptists , in the Oxford Catalogue , though the Arminians have no reason to censure any that goe from a Congregation that is lesse pure , to one that is more pure . I will therefore briefely shew that these Ministers are neither Anabaptists nor Brownists . They will not say the Magistrate is an Head of the Church , but they say that Every Christian Magistrate is an Head in the Church , which no Anabaptist will say . They say that the Prelates doe not hold from the Head , as all Officers of the Church should doe , Ephes. 4. 15 , 16. and yet they acknowledge that it is possible for a Prelate , and the Diocese under him to hold the Head , as the phrase is , Colos. 2. 19. and this no Anabaptist or Brownist will acknowledge . They will communicate even in a Parish-assembly , where the Minister and people generally desire and labour by all lawfull meanes to procure a Reformation . They protest against Brownisme , as a * bitter error , and full of cruelty ; what can be desired more , to cleare them from being Brownists or Anabaptists ? I heard the same man preach since with much fervency and earnestnesse of spirit against the Brownists for this their error , and among other inconveniencies which arise therefrom , hee mentioned this , that upon the same ground and reason for which they chiefely make the Churches in England no true Churches , nor the Ministers thereof , true Ministers , they must make all those in Scotland , France , and other Reformed Churches , ( whom yet they seeme to acknowledge ) to be no true Churches ; and so no true Churches to have beene in Europe since the Reformation but themselves , which were a horrid opinion to enter into a mans heart . 4. Brownists doe not , that ever I could learne , differ from Protestants , concerning Civill government , and therfore I doe not know why men should cry out , that Brownists are greater enemies to the State then Papists themselves : We have not yet forgot the Powder-treason , and we doe still groane under the Irish Rebellion . 5. If the Brownists be as bad as the Donatists of old , if they conceive that there is no true Church but in parte Brownistarum , as they conceived there was none but in parte Donati : if they should deny the Catholique Church ( which they do not ) and refuse to Communicate with any of the Reformed Churches , or with any Independent Congregation , because they will not communicate with any who are ready to embrace communion with any Parish Church , let their errour , schisme , pride , uncharitablenesse , cruelty , and bitternesse be aggravated to the highest , yet the Papists have no reason to complaine of them ; for Papists deny the Catholike Church as directly as the Brownists can be thought to doe , they confine it to their owne party ; the Socinians and Arminians may hold their peace for shame , for they both tell us , that it is possible that Christ may have no Church at all , neither in this part nor that , hee may bee an Head without a Body , an Husband without a Spouse , a King without Subjects , as hath beene shewen above , pag. 49. The Socinians say that there is not as yet any triumphant Church above , nor is it necessary there should bee any militant Church here below . It was no errour in the Donatists that they held it possible that the Church might bee contracted from a larger extent to a lesser , ( as Mr. Chillingworth observes ) but their error was that they held it done de Facto , when they had no just ground or reason to doe so ; chap. 3. p. 162. But the Author of the Tract concerning Schisme doth quite outleape Mr. Chillingworth . It is ( saith he ) a thing indifferent , the Church may be in any number more or lesse , it may be in any place , Countrey or Nation , it may be in all , and for ought I know it may be in none , pag. 7. Sure the Brownist is more moderate , he saith there must be a Church . 6. But the great quarrell with the Brownist is , that hee would have the Common-prayer Booke taken away ; To which I answer in a word , that they are not all Brownists who desire to have that Law abrogated , by which the Common-prayer Booke is established ; Mr. Chillingworth desires that there might be this triall made betweene us and the Papists , That there might be some Forme of Worshipping God propounded which is wholly taken out of the Scripture ; and herein saith he to the Papists , if we refuse to joyne with you , then , and not till then , may you justly say we have utterly and absolutely abandoned your Communion . Answer to the Preface . Sect. 23. May not some that are not Brownists say the same to us , we keepe our distance from you , meerely because your Forme of worshipping God is not taken wholly out of Scripture , though for the present then wee joyne not with you , yet doe not say ( till that be done ) that wee doe utterly and absolutely abandon your Communion . The Author of the Tract of Schisme would have such a Forme of service , as Donatists , Arians , Papists , all that call themselves Christians , might joyne in ; p 9 , 10. You see he dislikes the Common-prayer Booke , and sure dislikes the best part of it , the Creeds , he is farre worse then a Brownist . Be pleased to observe that Liturgies were first composed to expell Socinianisme , and now this Author would have a Liturgie composed to let in Arianisme , or at least to humour the Arians , and sooth them up in their Heresie , as if the Articles of our Creed were but private fancies , and it concerned us more to please Hereticks , then preserve our Creed . But there is a learned man of a more moderate opinion , and sounder judgement then either of the former , though they bee both very learned men , it is Dr. Featley , be pleased to heare him speake . There is nothing ( saith he ) in the Protestant Liturgie or Service which the Romanists do , or by their owne Rules can except at ; The Confession , forme of Absolution , Prayers , Hymnes , Collects , &c. are either such as the Papists themselves use , or at least such as they dislike not ; in his Annotations on Vertumnus Romanus , p. 16 , 17. Now this is the very reason the Papists bragge so much , and why some that are not Brownists take offence at our Liturgy . And this learned Doctor tels us , that all who love the truth in sincerity , should with bended knees humbly desire that his Majesty , and the high Court of Parliament , would make some more certaine distinctive signe betweene Papists and Protestants , then monthly comming to Church , and taking the oathes of Allegiance and Supremacy . Now how this present Liturgy which the Papists like so well , can make any such distinction , let the prudent judge . I intend not to run out into the large question , about the necessity or Antiquity of Liturgies ; but let men that are so violent in this point consider ; 1. How corrupt those Liturgies are which are voted for ancient . 2. How much Bishop Hall is forced to grant , when this question was agitated betweene him and the Smectymn●ans . 3. To passe by what is said about the lawfulnesse of a Set-forme , let them consider what Arguments are produced against the Imposition of a Set-forme . 4. If it were granted that a Set-forme may be imposed , yet those many cart-loads of Arguments which are produced against this Set-forme are considerable . 5. It is confessed , that a Minister should be able to pray as well as preach , and should give and even devote himselfe to prayer , he should meditate and study how to pray . 6. It is granted on all sides that wee ought to pray according to the occasion , and how we should foresee all the wants and straits of a Church , and compose a Set-forme for them before-hand , it concernes them to declare . When K. Iames was to advise Prince Henry how to pray , hee did not thinke it sufficient to leave him to the Church-Liturgy , or to any prayers composed by man ; the onely Rule of Prayer , saith he , is the Lords Prayer : he advised him to study the Psalmes of David , because they being composed by a King , hee might collect prayers out of them most sutable to his wants , and so he should be enabled to pray according to the occasion ; he disswaded him from following the common ignorant sort , that prayes nothing but out of bookes , for that would breed an uncouth coldnesse in him towards God : hee bids him take heed that hee be not over-homely in his expressions , for that would breed a contempt of God : nay he counsels him farther , to pray as his heart moves him , pro re natâ , Reade his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , pag 151. 152. Let these things be well weighed and considered , and then our fierce men will not terme every man a Brownist , who desires to have that Law abrogated by which this Common Prayer booke is established and enjoyned . I need not adde what the Arminians and Socinians think of Liturgies , onely observe , that though the Arminians beyond Sea were prevailed with to write something for the Archbishops , Bishops , Archdeacons , &c. in England yet they write but faintly , Exam. Censurae . cap. 21. and they could not be prevailed with to write a word in defence of our Liturgy , they will not admit , no not of the most received Creeds ; there is ( they say ) too much majesty in them , they call the Preface to Athanasius his Creed , Whosoever will be saved must hold , &c. a proud Preface , for this is ( say they ) to give divine Authority to humane Formes , and into the assembly of such bold men let not our soule ever enter : you see what they think of humane Formes . Exam. Censurae Praef. pag. 6. 7. and lastly , the Brownists had beene in the right if the Archbishop of Canterbury could have compassed his Designe , for his project was to root out all that would not comply , which if he had effected , he had made good the Brownists opinion for them , for then there would have beene no true Church of God in England indeed ; not a true governing Church , for his government would have beene tyranicall , not a true practising Church , the practises of his Grace and his adherents are sufficiently knowne : nor a true teaching Church , as shall evidently be demonstrated in the next Chapter . CHAP. VI . The Religion so violently contended for by the Archbishop of Canterbury and his adherents , is not the true pure Protestant Religion . I Intend not to transcribe overmuch out of Bishop Mountague , Shelford , Pocklington , Dr. Potter , Mr. Chillingworth , Dr. Dowe , Dr. Heylin , &c. Their Books are commonly sold , and I have given a taste already in the third and fourth Chapters of some of these Authors ; ex ungue leonem , as they say ; there are a great many passages collected and published already by severall men , so that I am forestalled , and by some happily prevented ; there is a Booke entituled Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} closely penned , and never answered , in which their Heresies are filled up by dozens , There will come forth a Booke very shortly , in which the Designe of Reconciling , or rather uniting Rome and Canterbury , ( for there was no great quarrell betweene them ) will be more fully discovered ; for these reasons I may well shorten my journey . Let any man that desires satisfaction , but peruse those Bookes which were Printed in England betweene 1630. and 1639. and compare them with the Harmony of Confessions of the Reformed Churches , and then hee may easily judge . Mr. Chillingworth proves undeniably that the Church of Rome is not Infallible , but to what end and purpose ? why , that Rome and Canterbury may shake hands , the Pope may abate something in point of Supremacy , his Primacy being grounded upon his Infallibility ; but if the Pope , Cardinals , &c. the Archbishop of Canterbury and his adherents were united , the people would be unwilling to part with their Masse : why for that if they will but yeild thus farre , as to turne their Masse into English , the good men are agreed ; for Mr. Chillingworth tels the Papists , that no Godly Lay man ( that is , an ignorant Papist that is well conceited of the Masse ) who is verily perswaded that there is neither impiety nor superstition in the use of their Latine Service shall be damned as he hopes for being present at it ; Excellent Divinity ! A strong perswasion will turne superstition and impiety into godlinesse . Yet he saith there is some danger as long as the Service is in Latine , because the want of that devotion which the frequent hearing the offices understood might happily beget in them , the want of that instruction and edification which it might afford them , may very probably hinder the salvation of many , which otherwise might have beene saved ; that is , might have beene saved if the Service had beene in English ; this is plaine dealing , the men are likely to agree , the Masse in English may beget such devotion , afford such instruction and edification , as is sufficient for salvation . Can the Papists desire fairer quarter , or a foller acknowledgement ? Is not this doctrine sufficient to effect an Accommodation betweene Rome and Canterbury . I dare say all the Papists in England will fight for such a Protestant Religion . Mr. Chillingworth in his Epistle Dedicatory gives his Majesty to understand , That the Papists allow Protestants as much charity as Protestants allow them ; and therefore such Protestants and true Papists will easily be reconciled , or indeed are already reconciled . I cannot stand to reckon up Mr. Chillingworths principles , consider these that follow . 1. God is not offended with us for not doing what hee knowes we cannot doe . Whiles we are unregenerate God knowes we cannot repent and beleeve ; is not God offended with us even then , for our impenitence and unbeleefe ? besides , he conceives that unaffected ignorance joyned with Implicite faith and generall repentance is not damnable . 2. Mr. Chillingworth is verily perswaded that God will not impute errours to them as sinnes , who use such a measure of industry in finding truth , as humane prudence and ordinary discretion ( their abilities , and opportunities , their distractions and hinderances , and all other things considered ) shall advise them unto , in a matter of such consequence . Sure God will judge men with more then ordinary discretion , and therefore though we may justifie our selves when our opinions and practises are scanned by humane prudence , yet God may justly condemne us for not attending upon him without distraction ; Such loose principles as these will nurse men up in security and ignorance , or else betray them to indifferency in religions , to that * Arminian Libertinisme , which hath been so much admired of late dayes , and cryed up as the only way to maintain peace . For if a man poysoned with this principle be seduced by a Papist , Arminian , Socinian , he need use but ordinary discretion , and therefore take but ordinary care to resist the seducer : Alas his abilities are not great , his distractions not few , and his hinderances many ; besides if he have time to consider the Arguments propounded , yet hee wants opportunity , and therefore all things considered he had as good yeeld as stand out , for it is in the eye of humane prudence , a matter of no great consequence : for Mr. Chillingworth saith a Papist may be saved , especially if he have the Masse in English , and Socinians are a company of Christians , which though they are erroneous in explicating mysteries and take too great a liberty in Speculative matters , yet they explicate and maintaine the Lawes of Christ with lesse indulgence to the flesh then the Papists . 3. Mr. Chillingworth thinkes it sufficient to beleeve all those bookes of Scripture ( to be Gods Word ) of whose Authority there was never any doubt made in the Church : hee cannot in reason beleeve the * other bookes so undoubtedly as those books which were never questioned , and he hath the example of Saints in heaven to justify or excuse his doubting , nay his denyall . Sect. 38. There is no necessity of conforming our selves to the judgement of any Church concerning the rest that were never questioned , for that also he urges the Authority of some Saints in Heaven ; ancient Fathers , whole Churches by their difference about this point , shewed that they knew no necessity of conforming themselves herein to the judgement of any Church . Sect. 34. and yet of this controversy whether such or such bookes be Canonicall , the Church is to judge . Sect. 35. And the Churches testimony is , though no demonstrative Enforcement , yet an highly probable inducement , and so a sufficient ground of faith . What kind of faith this is like to prove , I know not , which is grounded upon a probable testimony , to which no man need to subseribe or conform . 4. It is enough to beleeve by a kind of Implicite faith , that the Scripture is true in Gods own sense and meaning , though you know not what God meant , if you use such industry as ordinary discretion shall advise for the knowing of Gods meaning , of which I have said enough already ; this may suffice for a taste . Dr. Potter is very charitable to the Papists , because they receive the Apostles Creed , but whether they receive it in the Apostles sense , is the question . Whether Mr. Rouse or Dr. Potter hath answered that subtile booke most like a Protestant , let the learned judge . I have said enough of Dr. Potter already , I referre the Reader to Ladens . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . I am even ashamed to repeat what Dr. Pocklington hath printed in his Sermon , Sunday no Sabbath , See the first edition p. 48. 50. We must have an Altar with a Crosse upon it , if we will beleeve Dr. Pocklington , Altare Christianum . cap. 21. pag. 143. We may comply with the Jewes in phrase , and other respects . cap. 22. pag. 147. I hope he doth not mean in Caspar Barlaeus his sense , or as the Socinians mean ; he hath a vain conceit that the Christian Church of the Iewes had Altars . I hope they did not bow all , to , or towards the Altar when they met . Act. 15. We must if we will beleeve this Dr. agree with the Iewes in externall Rites & Ceremonies , p. 147. Give me leave to throw away this book ; and Dr. Kellet his Tricenium . When the Arch Bishop of Canterbury was to assigne what errours in Doctrine might give just cause of separation , he would not adventure to set them down in particular , lest in these times of discord , he might be thought to open a doore for Schisme ; he knew full well that some who were countenanced by him had brought in errours enough , which gáve just cause of separation . Knot the Jesuite spoke plaine English to Mr. Chillingworth , when he told him that the Doctrine of the Church of England began to be altered in many things , for which our Progenitours forsooke the Romane Church . For example , it is said that the Pope is not Antichrist , Prayer for the dead is allowed , Limbus Patrum , Pictures ; it is maintained that the Church hath Authority in determining controversies of faith , and to interpret Scripture , about Free-will , Predestination , universall grace ; that all our workes are not sinnes , Merit of good workes Inherent Justice , Faith alone doth not justify , Traditions , Commandements possible to be kept . Your thirty nine Articles are patient , nay ambitious of some sense in which they may seeme Catholique . Calvinisme is accounted Heresy , and little lesse then treason . Men in talke use willingly the once fearfull names of Priests and Altars . What saith Mr. Chillingworth to this bold charge ? Why , some things he excuses , and grants the rest . As for the Popes not being Antichrist , the lawfulnesse of some kinde of prayers for the dead , the Estate of the Fathers soules before Christs Ascension , Free-will , Predestination , universall grace , the possibility of keeping Gods Commandements , and the use of pictures in the Church ; these are not things fit to be stood upon , we must not break charity for such matters , these points have been anciently disputed amongst Protestants , if you will beleeve an Arch-Priest Brearley ; and so he leaves that point ; here is a faire compasse , a long rope for a Papist , Arminian , &c. to dance in . But Mr. Chillingworth saith the Protestants have constantly maintained , and doe still maintain , that good workes are not properly meritorious , and that faith alone justifies ; but either this is false , or else men that are counted Protestants have changed their Religion . Franciscus de Sancta Clara wil inform him of the extravagancies of some in these points , who passed for such Protestants as England hath been guilty of entertaining of late yeares . I have heard it publikely maintained in Oxford by Mr. Wethereld of Queenes Colledge , that Bona opera sunt Causae Physicae Vitae Aeternae , he had said before that they were Morall Causes , by that he meant Meritorious , but that expression would not content him . It is well known what Dr. Duncan maintained at Cambridge ; what Shelford printed there , what Dr. Dow and Dr. Heylin have since maintained , and to their power justifyed ; you may read their words at large in Ladensium {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the fifth Chapter . The Arch-Bishop of Canterbury hath given us the reason why the Jesuites refused to come to our Churches , ( it seems he had invited them ) since they themselves acknowledge that there is no positive errour in our Liturgy , and it is briefly this . Because though our Liturgy had in it nothing ill , yet it wanted a great deale of that which was good , and was in their Service . I can now give at least a probable conjecture why his Grace altered the Service-book which he sent into Scotland : why , surely to please the Jesuites , for he put in something which the Jesuites counted good , and so in his apprehension made up the defect . Mr. Newcomen in his learned Sermon hath shewen at large how punctuall his Grace was in observing the Jesuites instructions for the alteration of our Religion . How truth hath been sold at a low rate , by the highest Priests , is clearely discovered by Mr. Hill in his accurate Sermon . Revend Dr. Hakewill hath set forth Dr. Heylin to the life , and therefore I will not presume to adde any thing to his happy observations . The Ministers Remonstrance will give sufficient light to this point , I hope it will be published ere long . There is a Book which passeth from hand to hand as a pretious manuscript called Romano-Catholicus Pacificus , in which there are many faire offers made for a Reconciliation between Rome and Canterbury , the Arch-Bishop of Canterbury shall enjoy the Cyprian priviledge and be subject to no Patriarch , of which you may read at large in the supplement of the Canterburian selfe-conviction , a passage well worthy the serious consideration of all Statesmen . I might make my book swell if I should but reckon up the tithe of Bishop Mountague his Popish expressions , and therefore I leave men to peruse his writings , there are few points of Popery which you may not find in his bookes or in his Articles at visitation ; It seemes our guides were gone so farre that the Papists thought they might accept of all Propositions of Accommodation which were tendered to them by our gentle Reconcilers . Dr. Featley hath excellently discovered what a good opinion the Romanists conceive of some who professe themselves members of the Church of England ; Protestants are now counted Heretiques no longer , if you will speak properly and strictly , saith that Popish Priest , and therefore sure Protestantisme is waxed weary of it selfe , as Knot speaks ; you may well know what Protestants this Vertumnus meanes , such as have been cited in this sixth Chapter : Concerning the book called Jesuitica Negotiatio , the Ministers have said enough already . I admire at the impudence of divers men who have thus freely expressed themselves for the encouragement of the Arminian , Socinian and Popish party , and yet are not ashamed to say that they stand for the Protestant religion . I have seen a letter under Mr. Chillingworths own hand in which he doth excite Dr. Sheldon of All-soules , and Dean Potter , &c. to stand in defiance of the Parliament , and advises them to stir up the youth ( the young laddes of the University as he calls them ) to oppose the Parliament ; Now can I or any man beleeve that Mr. Chillingworth doth intend to maintaine Calvinisme , I mean pure Protestant Religion ? I appeale to the conscience of* Dr. Sheldon whether he hath not reserved more charity for an Infidel then a Calvinist ? he hath expressed himselfe very slily in his Sermons , and yet plainly enough to intelligent Auditours , but I will take the counsell of his Text , and judge nothing before the time . I remember his observations upon that Text , Good Master what shall I doe that I may inherit eternall life ? it is not , saith he , what shall I beleeve , as the Calvinists would have it , ( or to that effect ) but what shall I doe ? Sure the good Dr. forgot the Jaylours question , What shall I doe to be saved ? and the Apostles answer , Beleeve , &c. Is this the Calvinisme he jerkes at ? Knot I beleeve had some ground to say that the infection was so generall that it had overspread All Soules . I would there had been no need of such discoveries , but since things are grown to this passe , it is folly to complement , we are compelled to speak Plain English in Sober Sadnesse . If our faith will be lost except it be kept by a controversy , it is an act both of faith and love for Orthodoxe men to undertake the controversy . Dr. Potter doth acknowledge the Church of Rome to be a member of the Church universall , and saith the Church of England hath a true and reall union still with that Church in Faith and Charity : nay pag. 76. We doe not forsake the Communion of the Church of Rome any more then we forsake the Body of Christ , whereof we acknowledge the Church of Rome a member though * corrupted . But it seems in 8. or 9. yeares Dr. Potter had altered his opinion , for in his Sermon preached at the Consecration of the Bishop of Carlslie , in the yeare 1628. I find these words ; [ I am confident were the Fathers now alive they would all side with us in our necessary separation from the abominations , idolatry and tyranny of the papacy , with which no good Christian can hold any union in faith , any communion in Charity . ] p. 64 , 65. The learned and reverend Bishop Davenant did maintain that the Church of Rome was Apostaticall in his sad determinations ; if it be Apostatized from faith as Bishop Davenant saith , and hath no more charity then Dean Potter saith it hath , how can we ( especially since our separation from Rome ) be said to have a true and reall union with it still in Faith and Charity ? It is in vaine for him now to distinguish between the Church of Rome , and the Court of Rome , though there was once ground for that distinction , for Rome is all Court now ; if he will have me use Charrons similitude , the Church is the apple , and the C●ur the worme , the worme hath eaten up the apple , the Court hath devoured the Church ; we distinguish between Fundamentalls and superstructions , and some talke as if the Papists were sound in Fundamentalls , but the case is cleare that they have overthrown the old foundation , and all their superstructions are upon a new foundation , or upon no foundation at all . For if their Churches authority be the foundation of all their faith , and their Churches Authority be built lastly and wholly upon Prudentiall motives ; as Mr. Chillingworth shewes , cap. 2. pag. 64. Sect. 35. then sure here is a new Foundation , or else their Church is a Castle in the ayre , a Church without foundations . I dare appeale to Master Chillingworth whether the Papists doe not erre grossely ( and therefore Fundamentally ) in those things which belong to the covenant between God and man in Christ ? See whether my inference be not grounded on his Assertion . pag. 17. the answer to the Preface , Sect. 26. Dr. Potter tells us * that their errours and practises for which they have been forsaken of Protestants are not damnable in themselves to men who beleeve as they professe ; but the Arch-Bishop of Canterbury is more Orthodoxe , or else the man that gave him this note was more Orthodoxe , ( for doubtlesse the materialls of that faire fabrick were brought in by men of different religions , the principles are so crosse ) he saith that errour in points not Fundamentall may be damnable to some men , though they hold it not against their conscience . Sect. 37. Numb. 6. pag. 320. Dr. Potter and some others have a fancy of resting in the profession of such truths as all Christians in the whole world agree upon . Master Chillingworth will put in the Socinians for a company of Christians ; I hope Dr. Potter will not joyn with him ; but the Arch-Bishop dislikes this plot , as it comes from A. C. or at least shewes the danger of it , and would be better advised in this point . He saith he doth not think it safest in a controverted point of faith to beleeve that only which the dissenting parties agree upon , or which the adverse party confesses ; the Arch-Bishop instances in the Doctrine between the Orthodoxe and the Arian ; if that rule be true which was mentioned before , then saith he 't is safest for a Christian to beleeve that Christ is of like nature with God the Father , and be free from beleefe , that he is Consubstantiall with him , &c. His second instance is about the Resurrection . His third about the unity of the Godhead ; if we will rest in the acknowledgement of one God ( he meanes , and not confesse the Trinity of Persons in the unity of the Godhead , for his Grace hath not framed his argument right ) then Iewes , Turkes and Socinians will be as good Christians as we are . The fourth instance is about the verity of Christs Godhead . The Arch-bishops Relat. p. 309 , 310 , &c. You see whither this charitable principle would lead us , we must take in the Socinian first , as a Christian , and then we may turn Turkes with credit . I will conclude all with a part of Dr. Potters prayer ; The Lord take out of his Church all dissention and discord , all Heresies , and Schismes , all Abuses and false doctrines , all Idolatry , Superstition and tyranny , and unite all Christians in one holy band of truth and Peace , that so with one minde and one mouth we may all joyne in his service , and for ever glorify the holy name of the most holy and glorious Trinity . Amen . Amen . Amen . The Printer to the Reader . The Author being called from London to a businesse of higher conc●rnment could not oversee the Presse , but some few sheets being sent to him , he returned some brief Corrections which he hath desired me to communicate that the Reader might blot out those things which are redundant , and rectify such mistakes as alter the sense of the Author . Be pleased to take speciall notice of these that follow . S. G. Errata . In Pag. 2. lin. 6. r. he will not confesse that they pag. 3. l. 19. dele ( if Smalcius be Judge ) in pag. 3. l. 6. marg. dele [ Sociniani ] in pag. 6. l. 18. r. [ with him ] but consider that Samosatenus p. 10. l. 20. dele [ they ] p. 27. l. 7. r. but the cause of the quarrell is that the Churches p. 28. l. penult . r. without the word . p. 33. l. ult. r. let them read my answer to Mr. webberley . p. 37. l. 7. dele therefore . p. 38. l. 10. r. istis quos ignorare . Notes, typically marginal, from the original text Notes for div A32802e-190 Vide Annotat. Casaub. in G. Nys. Epist. ad Amb. & Bas. Pacem ecclesia , pacem Christi amissā quaerere , & turbatā componere , & repertam tenere curavimus Sed hujus ipsius fieri nos vel participes vel autores , nec tēporis nostri peccata me ruerunt — nec Antichristi ministri sunt passi , qui Pace sua , id est , Impietatis sua unitato se jactant , agentes se non ut Christi Episcopos , sed Antichristi Sacerdotes . Hilarius contra Auxentium . Volumus & nos pacem , sed pacem Christi — pacē in qua non fit bellum involutū ; pacē , qua non ut adversartes subjictat , sed ut a mices jungat , Hieronym . Ep. ad Th. contra errores Ioh. Hi●ros . See Mr. Gatak●rs defence of Mr. Wotte● . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. Gr. Na. zimz Orat. 20. Elcesaita fidem in persecutione negādam docebant & in corde servandam . Aug. de Hare sibus ad Quod. vult . Deū . Euseb. de vita Const. l. 1. c. 11. Vide Dinothuw● d● bell● Ga●ico ; cundē de be●o Belgico . Dimetr . Meteran . Hist. Belg. P●pellinier● . Memoires de la ligue . Insidi● sub pacis nomine latebant 1572. Barth. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , &c. At saptens quondam rite ho● pradixit Homerus . Exors ille , domus , pauperque extorris & exlex , Quem bellum civile juvat , crudele , nefandum . Aristop . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Vulpt●bus atque leves voltis confidere Mergi ? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Mergus , fulica , Ardea , mihi Gavia videtur esse ; a Gull , or Sea . goose , vide observ. Flor. Chr. in locum . Nullâ id ratione queamus Ante lup●s quàm connubio sibi junxerit agnam . At nunquā rectà efficias incedere Cancrum , Non facias unquam ut lavis sict asper Echinus . Petra Romana est Mola Asinaria , demergatur sola in profundum maris , in collo nostro non suspendatur . Barret . d● Iur● Regu . Tacit. A● . l. 4. Vibane the 2d . did account my worthy Predecessour S. Anselm his own Compeer , and said he was the Patriarch and Apostolique of the other world . The Archbishop his Relat. p. 171. The like priviledge offered to this Archbishop by the English Fryar Bar●●si●s ; see the large supplement of Canterburies selfe-conviction pag. 20. What offers were made by Signior Co● , I leave to one more skillfull to demonstrate . Notes for div A32802e-2100 Scribant ● laute & accurate qui ad hoc munus ingenii fiductâ vel officii ratione ducuntur ; me verò sublevanda recordationu , vel potius oblivionu mea gratiâ , Commoniterium mihimet parasse suffecerit . Vinc. Li●in . adv. Har. a Vide Calovium consid. Theol. Socin. pag. 105. 106. & sequ. Vide Stegman Photin . Disp. 1 pag. 1. & 3. Hebionei Christun● tantummodo hominem dicunt . Vti Augustinus de Haresibus . Euseb. Pamph . Hist. lib. 3. cap. Gr. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Lat. 24. Epihanius Hares . 30. Ariani Patrem & Filium & Spiritū Sanctum nolunt esse uniui ejusdemque naturae at que substantiae , aut ut expressius dicatur , essentia . August . de Haeresibus . Ariani omnes dicti antiquitus era●t , licet sententiis inter se discordes , qui in pr●c●puum errotem cum Ario conspirabant ; nempe Filium Dei Patri consubstantialem esse negantes ●ti Smiglecius Probat . D Bez● , Prasatio prafixa Explicat . Val Gentilis Perfidi● & Perjurii . Sociniani cum Aetionis Filiū nō modo {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , sed etia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} di●unt . Stegman . Phot. Disp. 1. pag. 7 , 8. Sociniani insuper Filium De● post munds occasum prorsus non regnaturum cum Ario s●mniant Sociniani . vide Calov . de di . stinct . Theol. S●cin . a priscis haresibus . pag. 116. Noc est ut Photinianum nomen su●terfugiant cum in principalibus se c● Photino convenir● fateantur . D Stegman Photin . Disp. 1. pag 3. Iacobus ad Portum Orthod Fid Defen. advers●● Ostorradium . Martin . Thalyaus Anatom . Samosat . Glossema Samosateniorum est ejusdē●oloris cū Turcismo ac Iudaismo — cum Turcis quidem plus habent affini tatu quàm cum Iudae● — Turcismus en●m ut ex alijs errorum cento nibus , sic ex Samosatenia nismo a Mahume te est conftatus . Pauliani a Paulo Samosateno Christū non semper suisse dicunt sed ej us initiū ex quo de Ma. ria natus est asse verant , nec eum ali quid amplius quā hominem putant . Ista haeresis aliquāao cujusdā Artemonii fuit sed cum defecisset ●staurata est a Paulo , & postea sic a Photino confirmata &c. Aug de Hares . Execrandus ille Samosatenus ejus Ecolesiae conspurcator in quâ primi sunt Christiani nominati . D. Beza ubi supra . August de Hares . Haresis Samosaten ; postea sic a Photino confirmata ut Photiniani quàm P●ultani celebriús nuncupentur — Philaster continuatim ponit ambos ( Samosatenū scil. & Photinum ) sub singulis & propriis numeris quasi haereses duas , cum dicat Photinum in omnibus Pauli secutum fuisse doctrinam . Vide Iacobum ad Portū Orthodox . fid. Defens . Stegman . Disput 1. pag. 4. 7. 8. Calovium Considerat . Theol. Socin. Preoemial . Gloriantur Sociniani selectes quasdam Cōfessions sua vel directe vel oblique de Deo & Christo favisse , Samosatenum Photinum , Baliardum , Basilidianos , Carpocrat , Gnosticos , Marcionites , Montanistas , Noctianos , Arianos , Berillum , Eutych , Donatum , Helvidiū Eunomiū , Miletium , Sabinum , Praxeam , Manichaum , Sabellium , Photinum , & ejusce furfuris perditissimos hareticos , vide Caloviunt de D●uct , Theol. Socin. à priscis haresibus pag. 106. Vide D. Stegman Disp. 1. pag. 4. Learned Mr. Gataker his Postscript to Mr. Wotto●s Defence , pag. 40. 41. Calov . Considerat . Theol. Socinian . Prooemial . p. 120. Beza Prafat. pra . fix . explicat . H●res . Valent . Gen● . Calovins Consid. Theol. Soc. Prooe●ial . pag. 6. Michael , Servetus p●nas luens , Anno 1553. Nonnulli Geneva iterum è favillis Serveti flammas quasdam hareseos ipsius excitare , tum illis quoque inter alios favit Lalius Socinus . Calov . Decas Dis. pag. 7. Impictas Val. Gent. b●evi script● detecta per D. 1. Calvinum vide Valentint Gent. Pro. theses . Confession● . Libellum Antid●torum . Responsum D. Calvini ad Question . Georg Elandratae . Eiusdem Brev. Admonit ad fratres Polonas , nee non confirmat . istius Admonit . Simleri Epistolam Ministris in Polonia & Russia . Theses 1. Hyperii in Acad Marpurg Assert . Doct. Cath. de Trinitate per Alexand. Ale●●um Theses D. Beza in Pra●ect de Trinitate . B. A●etis Histor. Val. Gent. Vide Beza Pr●●●● . Confessi● fidei edita in Italica Ecclesia Genevae habetur in Explicat . perfidia Val. Gentilis pag. 1. Ibid. pag 3. Vide Explicat . Prafidia Valent . Gentilis , p. 14 , 15 , 16. Ubisupra pag. 17. Epistola Valentini Gentilis ad Senatū Genevensem habetur in Explicat . Perfidia Val. Gent. p. 27. Abjuratio Val. Gentilis ipsius manu sponte scripta , et ad Senatum Genevensem missa . vide explicat . perfidia Val. Gentilis p. 28. Er●t in confinio pagus Fargiarum ubi habitabat Gribaldus — aderant ibidem Alciatus — in praefecturâ Gaiensi ditionis mag. Dom. Bernēsium Aretius Histor. Val. Gent. Gratianopoli . Lugduni . Quid interea bonus ille Hosius Cardinalis cum suis Catholieis ? nempe ridere suaviter nostros undique ad extinguēdum hoc incendtum accurrētes probrosis libellu lacessere , Regiam denique Majestatē de coercendis istis blasphemiis cogitantem arectis consiliis provirtbus avoeare ; as merito quidem : Quorsu enim Satanadversus seipsum depugnaret ? Beza Prafat. ubi supra . Neglecta juramŭti religione ad errores abjuratos postlimini● redibat . Aretii Hist. Val. Gent. cap. 2. p 11. August . 1566 : Rescript . Senat. Genev. habetur in Explicat persidiae Val , Gent. p. 20. Ortgo Socinianisma a Lalto fuit ratione Inventiones , a Fausto ratione Dispositionis . Eques Polonus in vitâ F Socini . Dissortatio quam eques Polonus F. Socini ope●bus pramitti voluit . Abraham Calov . Decas Dissertat . I icet Tiguri apud Helvetios sedem fixisses , ad alias tamen Europa regto●es non semelex ●urrebat . Veruntamen ut unicuique sua constet laus — Me & sententiam illam in Iohannis Evangel. Verbis explicandis , & quae ad eam asserendam vel jam dixi vel posthac dicturus sū magna ▪ ex parte ex Laelii Socini Senensis sermonibus dum adhuc viveret , & post ejus mortē ex aliquibus ipsius scriptis quae in manus meas non absque mirabili Dei opera atque consilio pervonerun● & hausisse & desumpsisse non minus libenter quam ingenue fate● or . Frag. 4. duorum S●ript . F. Socini pag. 4. & 5. Vide Calovium de origine Theol. Soci . pag. 6 sect. 16. * Haer●tici Alogi sive Alogiani dict● quia {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} à Iohanne descriptum & proindeipsum etiam Evangeliū , secundum Iohanuē rejiciebant . Vide Aug. de Hares . 30. Vide Petrum Carolinum in Explicat . doctr. de uno vere Deo. p. 16. Nec non Eniedinū Explic. loc. V. & N. T. pag. 136. Viderem Romani quidem Antichristi regnū ab omnibus dirui atque vastari , Idolorumque templ● everti , interim tamen Christi regnum non resurgere , e●usque templum nedum à quoquam extrui , sed ne Caementa quidem & lapides ad illud extruendū ab aliquo parari . Socin. Explicat . Pri●n . ca. Ioh. p. 2. Notes for div A32802e-7810 Vide libellum ministr. . Sarmat . & Transyl . Alba Iulia edit , de falsa et vera , &c. D. Wigandi Servetianismum . In Brestensi Synodo in sinibus Lithuania . An. 1589. in Synodo Lublinensi . Non exigua indiet facta est accesis● , pracipue inobilib●● & in aula educatis — ut & ● lunierum Pastorum ordine , quippe qui propensiores in nova dogmata , n●c adeo in veritate confirmati fuerant , Calov . de Orig Soc. pag. 70. D. calovde dist. Theol. Soc à Theol. SS●i . pag. 73. Notes for div A32802e-8320 H. Grotit Pietas , ad ord. . Hollande . Error Christi Essentiam & personam negaus fidem destruit , & Christianismum tollit . D. Stegm . Photin p 6. Vide Smalci● contra nova monstra . Deum invocamus tanquam omnium bonorum solam ac primariam causam , Christum ver● tanquam secundariam Causam a primaria illâ plane pendentem — à Deo quacunque bona petimus à Christe ea solum qua ad Ecclesiam Christi spectant : Deus enim Christo ea largiendi potestatē concessit , non alia , inquit Socinus , Disp. de Adorat . Christi cum Chr , Frank . Vide D. Stegman . Photin . Disp. 1. pag. 6. Socinianismū Barlaus Pestem & ●verr●culū esse Christiana fidei dudum cred●d●t , vianoque sternere ad {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ejus religionis quam precioso suo sāguine aspersit ater●us aterni Dei silius . Vindis . C. Barlai pag. 8. Ea quae negantur a Socintanu ad duo capita revocari possunt , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu articulum de ss. Trinitate , & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} seu Articulum de humani geueru Salute . vide Cal●v . Dist. Th. Socin , a priscis hares . p. 111. Vide Stegman . Disput. 56. p. 656. a Neque Patres propterea recipiūt , quia cum Scripturâ consentiunt ; sed scripturam ●o mode in intelligendā censen● quia Patres ita ex plicarunt . Ideoque pri●s de unanimi Patrū Conciliorūque consensu , quàm de vero Scriptura sensu sunt solliciti . Brev. Disq p. 7. b Malle se Patribus istis , Conciliisque adh●rere , quàm Privatum , ubi v●cant , Suum de scriptur● sequi iudicium . I● pag. 7. Hoe aut●m ann●● est Ecclesi● ejusque Doctoribus contr●versias cum aliorū obligatione judicādi Potestatem adscribere ? Brev. Disq. cap. 2. pag. 8 , 9. Nimirum iudicem ipsi Spiritū Sanctū statnunt : Saltem fine eo nullum cutquam de sacr● judicium concedere volunt . Quo ipso Rationis Sanae judicium ante Spiritus sancti illustrationem plane tollitur . Disq br . cap. 30. pag. 9. Brev. Disq cap. 4. Vera de judice sententia . Itaque neg andum est nullum c●rto assequi verum . Quare qui istis sive naturali ingenii b●nitate , sive experientiâ vel mediocriter instructus est , is & ●psas Scripturas sacras esse cognoscet &c. Brev. Disq. p. 35. Quid quod princip●orum ●storum ope etiam is qui s●cras literas vel legere non potest , vel nunquam vidit , vel exstare ●●scit , &c. lb. cap. 7. p. 35. Reason is in some sort Gods word saith Mr. Chillingworth . Answer to the Preface , p. 20. Arch-Bishop of Cant. his Relation . pag. — 150. The Church of Rome did promulgate an Orthodoxe truth , which was not then Catholickely admitted in the Church , namely the Procession of the Holy Ghost from the Son : if she erred in this fact , confesse her error . The generall Councell held at Ariminum , did deny the Sonnes equality with the Father ; the Councell at Ephesus did confound the two natures in Christ . Vide Calovium de Consensu Patrum ante Concilium Nicenum . Sociniani Trinitatem Cerberum , Christum Spurium , Incarnationē Christi monstrum absurditatis , Satisfactionem commentum appellitant . D. Stegman . pag. 22. En Christianos Chillingworthianos . Criminantur Resurrectionem ejusdem carnis esse prorsus Mahometanam & Iudaicam , Calov . Dist. Theol. Soc. à pris . hares . p. 104. Regem ' sine regn● , Caput sine memoris , vitem sine ranis , Christum sine Ecclesiâ somniant : ●idei articulum de Catholicâ Ecclesia ●sque ad finem ●nundi evertunt . Notes for div A32802e-11090 Spreta haud exolesce● ejusmodi calumnia . sed agnita videbitur apud nimis malos , aut nimis credulos , aut minùs ami●os . Vind. C. Barlas p. 7. Naturall Reason ( saith Mr. Chilling . ) then built on principles common to all men is the last resolution unto which the Churches Authority is but the first Inducement ; in the margin . pag. 65. Mr. Chill . counts himselfe no Socinian because he holds Supernaturall Revelation requisite to help naturall Reason . Preface sect. 28. Yet he saith Scripture is not beleeved Finally for it self . pag. 65. that a man may be saved who knowes not whether there be any Scripture or no . pag. 66. It may be humane prudence and ordinary discretion did advise Mr. Chillingworth to use no more industry in finding out the truth ; or he hath not been at leisure because of some hindrances and● distraction ; and then he hopes that none of his errours will be imputed to him . p. 19. Answer to the Preface . I would willingly know whether D. Potter doth not take in the Socinians into his christian world . p. 255. Why he makes the Church of England to take part with the Jesuites against Piscator and Calvin , & implies that Calvinisme is , as the black-mouthed Sorbonist called it , Bestiarum Religio . p. 256 , 257 , 258. Edit. 2. Mangones haresium sub praetextu moderatioris Theologia ● n●stris ecclesiis verè Reformat●s exierunt . Ioh. Peltius . Remonstrantes aiunt sese cum omnibus aliis sectis , imoue Socinianis exceptis fraternitatem posse colere , excepta Reformata Ecclesiâ . Apolog. ad Censur. Prof. Leid . Arminian●s & Socinianes in viginti & ultra articulis per vari●s paragraphos distinctis convenire probatumdedit 1. Peltius . Non n●gamus ( inquiunt Remonstrātes ) esse nonnulla ad salutem creditu necessaria pracise , sed ea pauca esse arbitramur . Et hic etiā ( inquiunt Profess . Leyd ) gentum & spiritū Socinianum animadvertimus — Paucissima ad sal●tem prorsus necessarta sunt ( inquit Socinus ) nempe ut Deus & Iesus Christus divino honore colatur , praesertim verò Chartt as erga proximum exerceatur . Quam fidē & charitatem putant in eo subsistere qui neget Christum esse eund●m cum Patre Deum & Spiritum Sanctum esse personam , &c. vide Pr●fess . Leyd. Censurā Praefationu Re monstr . prefix . Confess . sect. 22. a Caspar Barlaeus Iud●os Deum Abraham● colcre ( quāv● constet eos Iesum Christū blasphemare ) pios esse posse , Deoque acceptos , itemque Dei amicos secundum Accuratioré Theologiam dici posse statuit , uti Vedellus de Deo Synagogae . Dr Po●ter recites some such passages p. 117. of his own book , but will not take any notice of Acontius . Dr. Potter might have corrected these passages out of his own principles , because for want of clear Revelation he frees the Church before Christ , and the disciples of Christ from damnable errour though they beleeved not those things which he who should now deny were no Christian , read from p. 245. to 250. of Dr. Potters book of Charity , &c. See Dr. Page his answer to that Treatise ; and a little box of Antidotes against some infectious passages in a Tract concerning Schisme . Sum●● Religion is Socinian● h●c es● , sub spe alterius vit● observare Mandata Dei , uti Calovi●s consid. Th So●in Prooem p. 86. Sufficit ut s●iamus quae reverae praecipiantur vel vetentur à Deo , adeo ut si in reliquu error occurrat nemo ob eun dē calo excludatur . Socin , Epist. 2. ad Dudithium . Arch-Bishops relatiion see pag. 309 , 310 , 311. The Arch B●shops Relation . pag. 171. The Arch-Bishop calls Socinianisme an hor●id monster of al He●ies , pag. 310. Talis non paucis Declarantium esset Theologia Sociniana in pluribus Articuli● , quam tamen hacten●● publiee el●gere non ausi funt propter scandalum , ide● ab ●is qua minus i●vtdtosa putarunt insidiose in incipientes , viam illā t●tissimam tentarunt . Prefess . Leyd. Censur. Praefat. Rem . Sect. 23. The old Book . p. ●4 . new . 121. The old book . p. 9. The new . p. 31. Ab iis quae minus invidiosa putarunt insidiose incip●entes viam illam suam tutissimā tentarūt , ultertus Progressu●● si pro vot● succesiss●t — non dubiū est quin remonstr. . Soc. & in unam & eandem sectam coaluerint , etsi non in omnibus alits plane conveniant — publice docent unūquemque in sua fide salvari posse , &c. Profess . Leyd. Cens. Prafat. Sect. 23. Notes for div A32802e-15560 The Preface to the Author , &c. Sect. 7 , 8. 11. This is the mother , give her the childe , &c. c. 2. p. 50. The doctrine of Indulgences takes away the fear of Purgatory , the doctrine of Putgatory , the fear of Hell ; the love of God will not be kindled in the hearts of ignorāt mē by Latine service , nor by the masse if it were in English : because some sins are made veniall , the people may well doubt whether there be any mortall ; because the Pope hath struck out the second Commandement , the people may think he hath Authority to strike out the first . The foundation of all the Papists faith , the Churches Authority , is built lastly and wholly upon Prudentiall motives ; Ac de Atheis quidem non it a fisissem crediturus unquam nisi me tenellum adhue ipsorum agmina , summo discrimine salutu mea s●l●citavissent ante triginta annos , quum li●●ris humanioribus operam in Gallia darem ● Iunii sac . parallela praefat. Libellum de ss. Scriptura Authoritate Dominicus Lopez Societ . Iesu anno 1588. Hispali edidit D●Calovius de orig. Theol. Soc. pag. 22. Mr. Chilling . Answer to Knots-directio●s to N. N. sect. 18. Ideo di●unt Re●ōstrantes se nolle hareses aut Athelsmū introducere quia nō habent pro hare si id quod revera heresis & Atheismus est , & abomns ecclesia qua Deum in tribus personis adorat pro heresi & Atheismo habetur . Uedel . de Arean . Arminianismi lib. 1. cap 1 lib. 2 c. 10. pag. 86 , 87. Vide Brochmand . de Peccato . c 6. 9. 1. Pelagio auxiliares m●nus prabe●t Anabaptistae &c. Colloqu . Frank●a●t . 4 p. 230 , 231. Peccatum morte Christi it a expiatū & ablatum esse ut infantes naseantur omnis lab●● expertes , ac eapr●pter lavacro Regeneration●● nonindigeant . Smalcius disp. 2. contr. Francium peccatum originis commentum est & fabula . Uide Conrad . Heresb . de factione Monast. Theod. Strack . Hist. Anabapt . pag 56. * Si qui adeo tenera , aut sic à teneru imbutae conscientiae sinc ut credant Christian● nulli ne quidem Magistratum gerenti licere sanguinem fundere , aut capital●bus suppliciis in sontes animadvertere , Remonstiantes eos libenter tolerare paratisunt . Exam. Cens. cap. 12 pag. 141. * Defensio contra injustam vim qu● sine potestate effundendi s●ngu●nem est , non est defensio , sed defensionis larva terrend●s pueris . Rem . ubi supra . Nam vox Gladii quemlibet defensionis modum , etiam quae sine sanguine fi● , significare potest . Ibid. Accedit quod fie●● non possit ut Infirmi isti in quorum gratiā confessi●lus●t Homonymtis magistratus , & justos magistratus tolerēt , cū expungant magistratū v●●d●eantē justū ( ex officio nomine D●●●capitali supplicto impiorum ex numer● Christia norum , & annumerent Infidelibus & Homic●dis . Isac . Iun. Exam. Apol. R●monstrant . cap. 12. p. 311. Satan ejusmodi pestes illum in finem exctavit , ne scil. R●formatio orbis Christiani in doctrin● & moribus jam a multo tempore a piis majoribus nostris desiderata , & à Deo ter Opt. Max. tandem per Lutherum , Zuing. Melan Bucer . aliosque Dei viros suscepta perficeretur . Arg. Epist. Heresbach Conr●dus Heresbachtus principum Iulia Cliviae montium &c. Institutor & Consiliarius qu● notatu digna inter obsidendum occurrebant probe consignavit , utroque insuper principe ju bente retulit , teste Theod Strackeo . Docebat Muncerus falsum esse Christū satisfecisse pro no bis , quicquid tandē molles isti Scribae dicant . H Bullinger adversus Anabaptistas . lib. 1 p. 2. * Socini Defens Tract de ecclesia sub nomine Nicolaidu : Omnes qui Anabaptista vocantur qui in Polonia degunt , — Belgio , Italia & c — ideoque fraternitatem ●●m omnibus illis ( se . Anabaptistis ) inire satagun● ( nempe Socini asseclae ) & quo minus res succedat hactenus per eos nullo medo stat sed per illos penes quos ecclesiarum Evangelicarum regimen est & gubernatio pag. 62. vide Profess . Leydens . Censuram in confession●m Remonstrantium . Censur. Praesationis . sect. 24. Lutherus datis ad Senatum Melhusanum literis monebat lupum hunc perniciosissimum diligentissime cavendum esse . Bullinger adversus Anabaptist . lib. 1 ca. 1. Anno 1525. in Curia Tigurina . Cyprian and the Bishops of ●arthage Councell , are cited by Anabaptists , but they were not pertinacious in their errour , as the Anabaptists now , the Arians and Donatists of old . There is no command for Rebaptization in Scripture , nay not so much as example for it , as the A●●baptists did themselves confesse , when they saw that the place , Act. 19. 5. made nothing for them , See the conference at Frankendale , Act. 36. art . 12. Vide Edictum Amplissimi Senatus urbis Tigurina . Bullinger adv. Anabap. lib. 1. cap. 5. Singuli Anabaptista sufficienter nemine impediente & absquejurgiis sententiam suam exposuerunt denuo tamen firmissimis testimoniis sacrarum literarum declaratum est Zuinglium cum suis sectatoribus Anabaptistas vicisse . Serv●tus vetus ille sacrae Triadis , id est omnis vere Deitatis hostis , adeoque mōs●rū — ne à fanaticis nostroum tē porum Sectis abhorrere videretur , Baptismum Infantium quoque horrendis mod●s flagellavit & abominabilem reddere conatus fuit . Strack Epist. Nuncupat . Reliquos Articulos Muncer● urgebant de Verbo Dei Subtili non Script● , de Vi●ionibus & Reve ●ationibus , &c. Bullinger . adversus Anabap. lib. 1. cap. 4. The Papists allow a Divorce & the change of an Hereticall wife as well as the Anabaptists . Iohan. Angelius Werd in Synopsil Bodini de Repub. nihil a Davide Georg●o & tal●bus optim●s Sanctorum alienum loquutus . Abominandes omnes Anabaptistas superat blasphemus ille David Georgius . Bulling adversus Ana●ap . lib. 2. c. 14. Vide Consuram Professorum Leydensium in Confess . Remo●strantium , & Censur. Prafat. remonstr. . In Arca A●minianorum ut in Arca N●a omnium sp●●ierum animalia , quamus is diverse utentia pabulo , conservantur — politic● stratagemate Libertinis omnibus , Anataptist● etiam professis , aditum prabent , ut utano sibt parent ad eos opprimendos , quos vident suis conatibus obstare . Cens. Pr●fat . Sect. 23 In Synodo sua non obstante Confessione sus Pad●baptismum non esse creditu necessartum statuunt , nec ministros ( Anabapt. ) e● nomine dimovenaos . Cens pag. 305 De coena Domini error et Pontif & Luth. rejictunt , non Anabaptistarum & Soci●ianorum . Censur. in cap 23. Confess . pag 310. Personall defence is lawfull against the suddaine and illegall assaults of Messengers sent from the Prince , nay if the King himselfe strike at any one he may ward the Kings blowes , hold his hands or the like . Dr. Ferne sect. 2. He doth not condemne the people for hindring the execution of a particular , passionate unlawfull command of the King by a loving violence and Importunity . Sect. 2. See the Book entitled Scripture Reason , &c. The Text Rom. 13. doth secure a just ruling Prince from all resistance . pag● . Magistrates must be submitted to by vertue of Gods Soveraignty . Damnation belongs to obstinate resisters of humane laws which are not opposite to Gods law . p. 5. 7. Mr. Burroughes his Sermon of the 1. of Hoasts . pag. 45. Scripture and Reason the book set forth by divers Ministers . The conscience is bound to obey the lawfull commands of Magistrates , Gods wrath is upon the conscience of them that disobey . p. 8. Magistr●tes are to be maintained upon the publike stock . p. 8. read pag. 12 , 13. and judge whether these Divines doe not plead the Kings cause better then Dr. Ferne ; they say that the very houses of Parliament may not resist the Authority of the King commanding according to law . pag. 23. Read the Ministers Epistle to the Reader , and their answer to the 7. Section of Dr. Ferne . The Papists say that although Kings doe governe by the lawes of their kingdome , yet because they are against the Catholique Religion , Subjects may rise up against their King and kill him , this doctrine of theirs we abhorre . Mr. Burroughes Sermon of the ● . of Hoasts . p. 41. See Mr. Bridge his Answer to Dr. Fern . The Papists doe not only hold it lawfull to depose , & thus to depose their Prince , but to kill him also , yea that a private man invested with the Popes Authority may do thus , all which we abhorre . Sect. 5. p. 32. Papists owe subjection to a forraine State , crosse centered to this of his Majesties , in its interest of State , and meritoriously malitious by its very Articles of faith . The fuller Answer to Dr Ferne . p. 23. The name King doth signifie a person invested with different power according to the variety of Lawes in seveverall nations . See an answer to the Observations printed at Oxford by his Majesties command . p. 6. What the Lawes of the Kingdome and Priviledges of Parliament are , the Lawyers books dayly published declare . Nemo potest mutare Consilium suum in altertus injuriam . There would be no end if the King should undoe what he hath done — there can be no appeale from himselfe to himselfe — he is not to passe sentence in a private but in a publique and judiciall way . Answer to the observations , pag. 22. Set forth by his Majesties command . Potestas {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} By Law the King cannot , will not refuse to hearken to his great Councell — Answer to the Observation pag. 28. and pag. 37. he saith that by the happy temper of our government , Monarchy is so wisely ballanced , that as we are not exposed to the dangers which attend the Rule of the many , so we may avoid the inconveniences which might probably flow from the Atbitrary power of one . The same Authour doth readily grant that Parliaments are good Helpes in Government . p. 13. ergo they are somewhat more then Counsellours . a Quemadmodum Anabaptistae opinantur quod nullus Magistratus in Ecclesia esse possit . Bulling adv. Anabapt. lib. 5. p. 157. See Scripture and Reason set forth by divers learned Ministers . b Vide Bulling lib. 5. cap. 2. cap. 2. Magistratum non posse neque debere curare res religionis . c Vide eundem cap. 4 , 5. ejusdem libri . Contendunt A●abaptista in Ecclesiâ unicuique libe rum esse debero ut agat & credat quod ipsi visum fuerit , ubi supra . cap. 7. d Nulla Carnalis coercitio nulla poena err●ntibus constituta à Deo est — omnes in seipsum armat qui in alios quos errare credit armatur . Par omnium in omnes Ius est . Qui sibi jus tribuit coercendi alio● , idem aliis in seipsum Idem justus concedat necesse est . Exam. Cens. cap. 24. pag. 259. Lex ista de Apost●tis à Christianisnio non agi● nedum de Apostatis ad Iudaismum , & c — Religionem Suam liberam Christus esse voluit ; qui ab ea deficiant , suo periculo & damno deficiunt . Ex Censur● cap. 24. p. 264. Tub-preachers . Nihil tamen ali●d colligetur quam ejectionem Hareticorum ex publicis templis ad magistratum pertinētibus licite à magistratu fieri posse , & quidem si necesse sit flagelloè funiculis ei fini facto , ulterius aut plus concludere nemo jure potest . At hoc jus Magistratui plenâ manu tribuunt Remonstrantes ; Hac ergo in parte imitetur Magistratus Christum . Exam. Cens. cap. 24. pag. 269. At in p●imá Ecclesia institutions cū ordo non est , au● in ejus restitutione cum ordo collapsus est , Missionem necessariam esse negant ( Remonst . ) proinde cam de essentia muneris Ecclesiastici , quod in verbi legitimâ praedicatione consistit , non esse habendam . Ex. Cen. c. 21. p. 228 Aut libertas hac communis esse debet & eo usque extendi quo eam quisque sibi Concedi amat , aut vis inferenda aliorum conscientiis Exam. Cens. c. 24. p 277. Remonstrantes causam nullam esse vident cur sententia eorum qu● Padobaptismum necessario in ecclesia Christi necessitate seu Pracepti seu Medii retinendum aut usurpandū esse non arbitrantur , ut entolerabilis in Ecclesia censenda sit , a● proinde cur pastores isti qui eum p●r conscientiam usurpare non audent — proveris a● degitimis p●storibus Christi habendi non sint ? Brownists . Where the eause of Schisme is necessary , there not he that separates but he that is the cause of separation is the Schismatique . Tract concerning Schisme . pag. 4. See Mr. Chilling . preface , Sect. 20. Hookers Ecclesiast . Polit l. 5 sect. 65. Mr Chill . Answer to the Preface . p. 16. Sect. 22. There cannot be any Schisme in leaving Communion with any Church , unlesse we are obliged to continue in it ; man cannot be obliged by man , but to what either formally or vertually he is obliged by God . Was it not lawfull for Judah to reforme her selfe whē Israel would not joyn ? Sure it was or else the Prophet deceives me ; that sayes expresly , Though Israel transgresse , yet let not Judah sinne . The Archb. of Cant. his Relation . pag. 149. See Mr. Chillingworths Preface , Sect. 44. answer to the 2. Motive . There may bee just cause to depart from a particular Church in some doct. in s and , practises , though that Church want nothing necessary to salva●ion . Dr. Petter . 2. Edit. Sect. 3. p. 75. There may be a necessary separation , which yet incurres not the blame of Schism : The Archb. of Canterbury his Relation . p. 133. in margine . a Nor can you say that Israel from the t●me of Separation was not a Church . See the Archb. of Cant. Relat. pag. 149. b See the Defēce of the Churches and Ministery of England by Mr. Iacob ag●inst Mr. Iohnson ; the Publishers Epistle to the Reader prefixed before the Booke . Non enim si ab hisce coetibus ad alios forte discedat , protinus eos quos deserit contemnit aut à spe salutu exclusos judicat , sed tantummodo ab impurioribus ad puriores se confert , ut veritatem omnem saluti nostrae aliquatenus servientem sibi cura & cordi esse ostendat , & Deo ac Iesu Christo suo conscientiam suam probet , Say the Arminians in their Preface to their Confession . * See Mr. Thomas Goodwin his Fast Sermon preached at Westminster . See Mr. Burroughs his S●rmon of the L. of Hoasts . p. 46. The Iesuits have ●eene the Authors and Instruments of all tu●●ults , seditions , &c. as Dr. Potter shewes , Want of Charity , &c. Sect. 1. pag. 9. The present Church of Rome perswades men they were as good for any hope of salvation they have not to be Christians , as not to bee Roman Catholiques — be absolutely out of the Churches Communion , as be out of her Communion — whether shee bee not guilty of the same crime with the Donatists , and those Zelots of the Mosaicall Law , let reasonable men judge . Mr. Chillingworth . c. 3. Sect. 64. See Dr. Potter Sect. 4. St. Augustine and Optatus did acknowledge the Donatists to bee their brethren , & their Baptisme to be true Baptisme , vide Aug in Psal. 32. Con 2. Epist. 166. Et contra Donat ●post Coll. cap. ult. Optat. l. 1. Aug. contra Crese . lib. 4. cap. 4. de contra Donat. lib. 1. c. 10 , 11. Dr. Potter doth confesse this truth . Sect. 4. p. 107 , 108 , 109. the first edition . Mr. Chillingw . desires that nothing else should be required of any man to make him capable of the Churches communion , then that he beleeve the Scripture , and that only ; and endeavour to beleeve it in the true sense . His Preface to the Author , &c. answer to the last Motive . Ecclesiam nostram in omnibus audiendam esse cōsequttur duo ● us modu , tum quâ mutaverunt pleraque in Divinis Officiis , tum quâ multa retinuerunt : nam in altero se ad Antichristum pertinere declara●unt ; in altero nos esse populum Dei , & se esse simias nostras confessi sunt . Brist . Mot Tom. 2. Mot. 23. p 242. & seq. See BP. Mortons Appeale . Troubles of Frankford . See Dr Featleys Advertisement to the Reader , prefixed before Ver●●m●us Romanus . Quare nil dubitamus profiteri Athanasium limitem jur● huj us pratergressum esse , quando Symbolo suo super●am istam pr●sationē prascripsit . Notes for div A32802e-22730 The Canterburians Selfe-Conviction shewes ; 1. Their avowed Armini●nisme . 2. Their affection to the Pope , and Popery in the grosse , cap. 3. 3. The Canterburians joyn with Rome in her grossest 1. dolatries , cap. 4. 4. Their embracing of Popish heresies and grossest errors , cap. 5. 5. Their Superstitions , cap. 6. 6. The Canterburians embrace the Masse it self , cap. 7. 7. Their Maxims of tyranny , cap. 8. See the third Edition of this Canterb. Self-Conviction , with the large Supplement which containes sundry very materiall passages . Mr. Chillingworths Answer to the Preface of Charity Maintained , which is as it were a second Preface , for it followes the Preface joyned with an Answer to the Direction to N. N. p. 9. Sect. 7. The answer to the Preface p. 19. In the same Freface . The second Preface . p. 19. * Vide Vedelium de Arc●nu Arminianismi : the foure Professours of Leyden in their approbation of that book declare them to be willfully blind who do not see that it was the scope of the Arminians to introduce Libertinisme . Vtnemo deinceps , quinon sponte cacutire velit , de corum ad Libertinismi Introductionem Scopo dubitare possit Approbatio Facultatu Theologica Leydensis . Mr. Chilling first Preface Sect. 29. Cap. 2 pag 64. * The book of Esther , Job , Ecclesiastes , the Epistle of James and Jude , the second of Peter , the third of John , the Epistle to the Hebrews , the book of the Revelation . We live in a questioning age : & no man knows how soon all the rest may be questioned . You may read more of Mr. Chillingworths principles , in a book entitled Christianity maintained : the passage about Henry the 8 , &c. is too famous to be mentioned . Nos in diem vivi● mus ; quodcunque nostros animos probabilitate percussit , illud dicimus . It aque soli sumusliberi hoc est Sceptici , vide Ciceron. Tusc. quast . lib. 5. Answer to the Preface . Sect. 26. The Arch-Bishop himselfe is more sound . A Church may hold the fundamentall point Literally — yet erre damnably in the exposition of it : and this is the Church of Romes case — it hath in the Exposition both of Creeds & Councels quite changed and lost the sense & meaning of some of them . The Arch Bishops Relat. pag. 320. Vide Vedelium de Deo Synagoga . Dr. Kellet his Tricenium . The Laick must trust in his Priest , the Clergyman in his Church . p. 630. The ●u●harist to be adored . p. 637. and received with our hands framed like a Crosse . 655. Altars adored . p. — 644. The Arch Bishop of Ca●t . his Relat. pag. 147. This is the Protestant Religion which the Papists fight for , in thes fighting dayes . Behold the Protestant Religion which the Armiminians maintain . Mr. Chillingworth might have questioned the salvation of the Iesuites as well as of the Dominicans , Ans. to the Preface . pag. 20. First Preface with an Answer to the Directions to N. N. Sect. 26. Mr. Wethereld his Sermon at Saint Maries . The Arch-Bishop of Canterbury his Relat. Sect. 35. punct. . 5. p. 307. A probable conjecture of his Graces Reason why he altered the Service-book . The difference between the Scotch Li●u●gy and the English is exactly set down in the Canterburians selfe conviction p. 97. to 113. See M. Newcomen his Sermon preached on the fifth of Novemb. The large supplement of the Canterburian selfe-conviction pag. 19 , 20. Bishop Mountagu● saith that the ●igne of the crosse is the Instrument of divine power and sufficient to drive away Devills , it is to be made in the breast or forehead , &c. Orig. Eccles. Tom. prioris parte poster ' pag. 80. Scripture and Reason , &c. Set forth by divers ; Ministers . The book called Iesuitica Negotiatio gave Iesuited persons leave to professe the Protestant religion , to keep any office , to passe sentence of death upon any person according to his office , so he was as favourable as possible , and gave timely intelligence of any severe sentence . pag. 74. Just like the Iesuise Dr Potter speaks of , who hoped well of honest Pagans , & rashly dāned the best part of Christians . sect. 2. p. 45. I say nothing of Dr. Sheldon his Latine Sermon in which he did highly advance the Power of the Priest . Dr Potter 2 edit. sect. 3. pag. 68. * Impuritas non in dogmatibus fidei reperitur , sed vel in conclusionibus minus certis , vel in ritibus ; alioqui si impuritas ipsum cor & medullam occupet , actum esse de tali ecclesiâ omnes Orthodo ●i censent . Profess . Leyd. Censur. Praefat. Remonst Praefix confess . sect. 23. That proud and curst Dame of Rome , &c. saith Dr. Potter p. 11. She doth poyson her own children , gives them serpents instead of fishes . p. 14. their charity is contrary to the true nature of Charity . p 16 they have more Charity for a Iew and a Turk then a Calvinist . p. 17. we are persecuted with fire & sword and cursed into eternall fire by the Romane Charity , as Dr. Potter saith . p. 13 * Read the cēsure of Reverend Dr. Twisse upon this passage of Dr. Potter in his treatise of the morality of the fourth Commandement . pag. 34. Damnable i● themselves is in both editio●s , only corrected in the Errata of the second edition , damnable in their issue . D. Twisse gives the reason . See Dr Potter 2d . edition p. 254 , 255. We shall find that in those Propositions which without al controversy are universally received in the whole Christian World , so much truth is contained as being joyned with holy obedience may be sufficient to bring a manunto everlasting salvation . p. 255. The Arminians say no man is an Herelike who denies a point which is , or may be controverted , and so they may deny the whole creed . De harcticu quaritur , non qut ea qu● in scrip turis aperte decis● sunt convellere audent , sed qui e● qu● controversa sunt , aut controverti pessunt in dubium vo● cant Exam. Cens. cap. 24. p. 276. The Arch-Bishop of Cant. his Relat. pag. 309 , 310. Dr. Potter his Prayer . 
A39251	----	The folly of atheism demonstrated to the capacity of the most unlearned reader by Clement Elis ... Ellis, Clement, 1630-1700. 1692 Approx. 239 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-09 (EEBO-TCP Phase 1). A39251 Wing E555 ESTC R17534 12656396 ocm 12656396 65384 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A39251) Transcribed from: (Early English Books Online ; image set 65384) Images scanned from microfilm: (Early English books, 1641-1700 ; 352:12) The folly of atheism demonstrated to the capacity of the most unlearned reader by Clement Elis ... Ellis, Clement, 1630-1700. [2], xi, 159 p. Printed and are to be sold by William Rogers ... and Thomas Elis ..., London : 1692. Reproduction of original in Union Theological Seminary Library, New York. Imperfect: filmed copy dark and partially illegible. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Early works to 1800. 2003-06 TCP Assigned for keying and markup 2003-06 Apex CoVantage Keyed and coded from ProQuest page images 2003-07 Emma (Leeson) Huber Sampled and proofread 2003-07 Emma (Leeson) Huber Text and markup reviewed and edited 2003-08 pfs Batch review (QC) and XML conversion Imprimatur , August 14. 1691. Geo. Royse , R. R. in Christo Patri , ac Domino Domino Iohanni Archiepisc. Cant. à Sac. Dom. THE FOLLY OF ATHEISM , DEMONSTRATED , TO THE CAPACITY OF THE Most Unlearned Reader . By CLEMENT ELIS , Rector of Kirkby , A M. and Author of the Gentile Sinner . Psal. XIV . 1. LIII . 1. The Fool hath said in his heart , There is no God. Quocunque te flexeris , ibi Deum videbis occurrentem tibi . Sen. de Benef. LONDON : Printed , and are to be Sold by William Rogers at the Sun over-against St. Dunstan's Church in Fleetstreet , and Thomas Elis in Mansfield . 1692. THE PREFACE . WHAT the design of this plain Discourse is , I need not tell any one that reads and understands the Title of it ; for by that he may see , that my business therein , is to make it plain to every one that can understand Reason , That it is a very foolish thing for one to persuade himself , that there is no GOD. Whether I have done this or no , is a question which I am not concerned to answer any otherwise , than by desiring him that asks it , seriously to read and consider the whole Discourse ; and when he hath done so , laying aside all Prejudice and Partiality , to answer it to himself . If he will not be at this pains , I cannot help it ; but as I heartily Bless Almighty GOD , who hath enabled me to do it to my own full satisfaction , so I most humbly beseech his Divine Majesty , that all who are not satisfied with what is here done , may not fail to find all that satisfaction elsewhere , which they do not meet with here . If any one shall slight this Discourse , as a thing wholly needless ; although he grant it to be convincing , and to prove the thing which I have undertaken to prove : I say in the First place , That I could heartily wish , that it were indeed as needless , as he thinks it to be . Nothing should make me more glad , than to be well assured , that I have lost my Labour , upon no other account but this , That no man is in danger of losing his GOD through Unbelief . But in the Next place , I must say also , That I fear he is mistaken . For if this Discourse be Needless , supposing withal that it be Convincing , it must be for one of these Two Reasons : Either First , because all men do already Believe that there is a GOD ; and therefore all Discourses on this Subject are needless . Or , Secondly , Because there is enough already written by others to persuade men into this Belief , and therefore this Discourse is needless . He that for the former of these Two Reasons , thinks not only this , but all Discourses tending to persuade men to believe there is a GOD , to be needless ; seems to me too little to consider how most men Live in the World. It is a very sad and uncomfortable thing to be thought on ; but alas ! a thing every where too visible , That very many persons both high and low , behave themselves in all their ways so irreligiously and regardlesly of GOD , and of his Holy Laws , that one can hardly imagine how they could , did they on purpose ●●t themselves to do it , give the World any clearer proof that they have not any sense of GOD , than now they do . The abounding of all sorts of Wickedness and Prophaneness ; and the great indulgence people give every where to themselves in all manner of vice and vanity ; their deriding of serious Piety , mocking at a conscienciousstrictness and regularity of life , and even glorying in their own sins , which they know to be against the plainest laws of GOD , and threatned by him , with no less than Eternal Damnation ; seem to me a most evident sign , That men do not really believe that there is a GOD. The transgression of the wicked ( saith the Psalmist , ( Psal. 36. 1. ) saith within my heart , that there is no fear of GOD before his eyes . And whence should it proceed that men fear not GOD , but hence ; That either they are not throughly convinced , that there is a GOD to be feared : Or they understand so little of GOD , or what GOD is , that they know not for what he is to be feared ; and therefore ( as 't is said , Psal. 10. 13. ) they contemn GOD ? 'T is true indeed , that there are not many among us who do openly deny that there is a GOD ; or who will not say , that they believe there is one . But 't is as true also , that of many of these who make this Profession , we may use the words of St. Paul , Tit. 1. 16. They profess that they know GOD , but in works they deny him ; being abominable and disobedient , and unto every good work reprobate . In rehearsing the Articles of the Christian Faith , every one of us saith for himself — I believe in GOD. But how many of us unsay it again in our unchristian and ungodly Conversation ? Our Works do much trulier speak the sense of our hearts , than our Words are wont to do . Shew me thy Faith without thy Works , and I will shew thee my Faith by my Works . So St. James challengeth him , that would needs be thought to have a Christian Faith , whilst he observed not the Laws of GOD. We may well say the same to every one that professeth to believe there is a GOD , and yet leads an ungodly Life . If our hearts and tongues do well agree , when we say we believe there is a GOD , it seems one of the hardest things in the World to conceive , how our Lives should so much disagree with them both . If we did really believe what we say we believe , one would think , we should be more afraid , than we are , of living so unanswerably to our Belief ; and more ashamed , than we are of living so unagreeably to our Profession . If a man would demonstrate to the world , That he doth but Dissemble and Lye , when he saith he believes , That there is a GOD ; by what other way could he do this , than by living a Wicked Life ? And why then should we not be convinced of it , that this Profession of his is indeed a Lye , when he proves it to us , as well as such a thing can be proved ? He lives and acts in all things , as pleaseth his own Humour and Lust ; he behaves himself as one that owns no Superior Power to restrain him from doing wickedly ; be breaks all the Laws of GOD and Man as far as he hath a Mind and Strength enough to do it ; he seems impatient of living any longer than he may be his own Master , or have the liberty to serve the Flesh ; He takes all liberty that he can get , and doth as wickedly as he dare , for fear of men ; he regards nothing ( besides his temporal safety ) but his own Will and Pleasure : And after all this , what clearer Demonstration can he give us , That he doth not believe there is a GOD , whom he is bound to serve ? And now if this be true , I am sure there is much need of Discourses against Atheism . Wickedness of all sorts did never more abound nor Triumph in the World , than now it doth : And therefore there never was more need of a Reformation of mens Lives and Manners , than now there is : But in vain are all Endeavours to that purpose , so long as men do not believe that there is a GOD over them , to whom they owe a Duty , and are accountable for their whole behaviour . Till men be convinced of this , tho they may possibly by force be kept from doing some sorts of Evil , they can never be Reformed , or persuaded to be good . But if they may once be throughly convinced of this , it may also be hoped , That they may be persuaded to account it both their Duty and their Interest to live a godly life ; and ( as St. Paul speaks , Col. I. 10. ) To walk worthy of GOD unto all pleasing , being fruitful in every good work . But supposing such Discourses needful , yee ( will some say ) what need was there of this , sceing there are already so many both larger and learneder on the same subject ? In answer to this , I have no more to say , but these things . First , I do very readily , and with all due thankfulness , both to GOD , and the learned Authors , acknowledg , That there be many both larger and learneder Discourses on this subiect than this is . But Secondly , even for this very Reason , that they are so large and learned , they are the less serviceable to that sort of People , for whose use this is principally design'd . As men of strong Reason and good Learning , can make good use of long and learned Discourses ; and receive much benefit by them ; So men of weak Understandings , and of little or no Learning , stand in need of short and plain Discourses , such as they can from their necessary Business get time to read ; and such , as reading , they are able to Understand : For their sake it is , that I publish this ; and therefore have I used as great plainness of Expression in it as possibly I could ; and yet I am very sure of it , no more than is needful to make them understand it . No man can deny but such people ought to live Religiously , as well as others ; and therefore ought to be well grounded in the first Principles of Religion . And they must be taught in such a way as they are able to learn , is we design to teach them any thing ; and therefore in teaching them , we must use both such Arguments , and such Language , as are not too hard for them ; or we lose our labour , and they all the benefit they should reap by it . If this be not enough to excuse me , at least , for Publishing this Discourse , and for Writing it too , with so much plainness , as , if I be not deceiv'd , I have done : I will only add this , That I had rather be blamed for being impertinent by them , who either need it not themselves , or see not the need that others have of it ; than bear the rebuke of my own Conscience , for not doing , what I am verily persuaded to be very needful , in the best manner I could do it ; tho not half so well as another might have done it . THE FOLLY OF ATHEISM . WE find Wicked men , or such as have no Religion , by the Holy Ghost himself , in Scripture , frequently called Fools : And how hard soever it may be to make such a fool understand or acknowledg his own Name , we are very sure he deserves it ; because the Spirit of Truth ( as the Holy Ghost is called , Ioh. 16. 13. ) hath given it him . The Man of a wicked Life , if he have any thoughts at all of GOD , must think either That there is a GOD , or That there is none . If he thinks That there is a GOD , he must needs be a fool for living wickedly , and wilfully provoking GOD's Wrath and indignation against himself , which he knows himself unable either to withstand or indure . If he thinks That thire is no GOD ; the Holy Ghost , by the mouth of David , hath told us twice over for our better assurance , That he is a fool for that . The fool ( saith he ) hath said in his heart , There is no GOD , Psal. 14. 1. 53. 1 And indeed , the truth of what He hath told us , is as clear to every one who hath Reason , and will use it to any good purpose , as the Light it self can be to him , who hath and will make use of his sight . To make this plain to the meanest capacity , is my present business ; and to this end , in the first place , I desire that these three things may be consider'd in the words of the Holy Ghost , which , I say , contain so clear a Truth : 1. What is said ; There is no GOD. 2. How 't is said ; In his heart . 3. Who hath said it ; The fool hath said . 1. That which is said is this ; There is no GOD. Doth he who saith this , understand what he saith ? If he do not , he is a fool for saying he knows not what . Doth he know what the word [ GOD ] signifies ? If he do not , he saith he knows not what . GOD , is He that made the World and all things therein ; the LORD of Heaven and Earth ; who giveth to all life , and breath , and all things ; in whom we live , and move , and have our being , Acts 17. 24 , 25 , 28. This is that which all the World hath ever meant by this word [ GOD ] : The First of all Beings , who is of himself from all Eternity , without beginning ; which gave being to all things that ever were , and in which , as in the first Fountain , is all Being , and Life , and Power , and Wisdom , and Goodness : Of whom , and through whom , and to whom are all things , to whom be glory for ever , Amen . Rom. 11. 36. This then is it which is said : Tho there be a World , yet it had no Maker . As much as to say , Tho' there be a stately , a useful , a richly furnished , and wisely contrived House , yet it had no Builder . Tho' there be many things , yet was there no first Cause of their Being ; Tho' all things are disposed in a very wonderful wise order , yet was there no wise Orderer of them . We Men , who were not always , came into this World , no body knows how ; We are provided for here , no body knows by whom ; We are dayly going hence , no body knows whither ; We have no Maker to whom we owe our being ; no Owner whose we are ; no Preserver whom we are to thank for any thing ; no LORD , or Governour , whom we are to obey ; to whom we must be accountable ; whose favour or displeasure we need to regard : We may do what we will with our selves , and all we can to any other , whether it be good or hurt . We may get whatever we can , by any means , for our selves , and from others ; we may do what we will with it , when we have got it . All Religion is a vain thing ; and Civil Government is but a crafty contrivance of Men. We are under no Laws , but such as we please to make to our selves . Who is Lord over us ? Psal. 12. 4. This is it that is said , in saying , There is no GOD. And surely there does not appear any wisdom in all this . 2. He that saith this , saith it in his heart . He is not so ignorant of GOD , as one who never heard of any such thing . If any one be so ignorant , 't is certain he 's a fool , and greatly to be pitied for his folly : But in what part of the World he should be found , I know not . He that saith in his heart , there is no GOD , talks of him within himself , and therfore hath heard of him . Yet some who have heard of GOD , are wholly careless and regardless of him , and very indifferent whether he be or no ; their hearts are at rest within them , and seem unconcern'd about this matter : This is great folly , and 't is well if there be not many such Fools , of whom it may be said , GOD is not in all their thoughts , Psal. 10. 4. Some there may be also , who wish with all their hearts , and could heartily desire that there were no GOD , that so , without all fear of him , they might live as they list . All these are Fools ; but he that saith in his heart there is no GOD , seems to outgo all these : He is come to a conclusion about it , and makes himself confident of it . 'T is true , indeed , he seems not yet so fool-hardy , as openly to say it with his Tongue : Tho' some Men are grown so impudent , as to boast of their folly , and to call it Wit to talk prophanely ; and some parts of the World are so over-run with bruitishness as to suffer this : Yet most men , if they be not more modest , are however , more cunning than to speak out all that they think . Tho' therefore they think there is no GOD , yet are they sensible how much it concerns them , that others should not be taught to think so too , or so much as know that they think so . If they should bring others to think as they do , they might soon be made to pay dearly for teaching them this lesson ; for then would all those others take to themselves the same liberty of doing what they list , as they desire to have , and the World would become a very unsafe place for them to live in . He therefore that saith there is no GOD , is content to say it in his heart only ; and can be very well content too , that all but himself should think otherwise for his own safety ; yea , lest all they who think there is a GOD , should begin to stand upon their guard against him , as an Enemy to Mankind ( as they have good reason to account him ) : Tho' he be so foolish , as to say in his heart , there is no GOD ; yet is he so cunning , as to say with his mouth among others , I believe in GOD. 3. He that saith in his heart there is no God , is the fool : No wise Man ever said it . The fear of the LORD , that is wisdom , Job 28. 28. The knowledg of the HOLY is understanding , Prov. 9. 10. The fear of the LORD , is the beginning of knowledg , Prov. 1. 7. and of wisdom ; And a good understanding have they that keep his commandments , Ps. 111. 10. But fools despise wisdom and instruction , Prov. 1. 7. And the heart of fools proclaimeth foolishness , Prov. 1● . 23. But what fool is he that saith this ? In the language of the Holy Ghost , the fool is he that goes on in a course of sinning . Of him and his Fellows , David gives us this account in those two Psalms , the 14th , and 51st , They are corrupt , they have done abominable works , there is none that doth good . The LORD looked down from Heaven upon the children of men , to see if there were any that did understand and seek GOD : They are all gone aside , they are altogether become filthy , there is none that doth good , no not one . The fool then , is the habitual sinner , who being deeply in love with his sin , cannot indure to think of parting with it . If there be a GOD , he knows he must very dearly pay for sinning against him ; and therefore so long as he believes there is a GOD , he cannot enjoy his sins in quietness . He has therefore no way left him but one to sin without a continual disturbance of mind from the checks of his own Conscience , and that is , As much as he can , to banish the belief , and even all thoughts of GOD far from him . This then for the love of his sins he is resolved upon ; and tho' it be very hard for him who hath his eye-sight , to open his eyes , and not see the Light ; yet he makes a shift so long to wink against the light , till at last he quite loseth his sight : So long he strives aagainst the belief of a GOD , that at length no Arguments can persuade him to believe . Resisting the Truth , GOD justly punisheth him with his own desire , and hides the Truth from him for ever : Because they received not the love of the truth , &c. GOD ( saith St. Paul ) shall send them strong delusion , that they should believe a lye : That they might be damn'd who believed not the truth , but had pleasure in unrighteousness , 2 Thess. 2. 10 , 11 , 12. As they did not like to retain GOD in their knowledg , GOD gives them over to a reprobate mind , Rom. 1. 28. And 't is most just with GOD thus to deal with such obstinate Fools ; I mean , to hide himself for ever from them , who have a long time done all that ever they could , not to see him . Hence the Sinner grows more and more a Fool , and at last arrives at the Fool 's confidence , to believe whatever he has a mind to ; He saith in his heart there is no GOD : And he that trusteth in his own heart , is a fool , Prov. 28. 26. Now , having seen these Three things , What is said , How 't is said , and Who hath said it ; We are to consider how well he deserves the name of Fool for saying it : That is , for persuading himself to believe , or for making himself confident , That there is no GOD. And this his Folly will undeniably appear very great , to every one that takes notice but of Three things , which are all very visible : 1. He is Confident , where he cannot have any , even the least ground of Assurance . 2. He is Confident , where his Confidence can do no good , but will do much hurt . 3. He is Confident , where all the reason in the world is against his Confidence . If then there be such a thing in the world as a fool , he that saith in his heart , or is confident that there is no GOD , must needs be a Fool. For , 1. He that is confident there is no GOD , is confident where he cannot have any the least ground of assurance ; that is , he is confident of that which he cannot pretend to know . And is not he a fool that pleaseth himself with such a groundless confidence as this , and ventures his soul on that whereof he cannot say , that he is in any measure sure ? No man was ever yet so vain as to undertake to prove that there is no GOD. Some have been either so dull that they could not , or so stubborn that they would not see or confess they saw reason enough to convince them that there is a GOD. And some have been so daring as to do their utmost endeavour to prove , that it is not altogether necessary that there must be one , or that 't is possible there may be none . But either that 't is impossible that there should be a GOD , or that of a certainty there is no such thing , none hath ever attempted to prove , with what confidence so ever he talks of this matter . Sum up all that all the Atheists in the world have at any time been able to say against the being of a GOD , it amounts to no more but this , It may be there is a GOD , and it may be there is not . Which is all one as to say , They know not whether there be a GOD or no. So that even whilst the Atheist most confidently denies that there is a GOD , he is forced to confess , that for any thing he knows to the contrary , there is one . Only he imagines there may be no GOD ; and as he imagines it to be , so he would fain have it to be , and therefore he is confident it is just as he imagins it may be , and would gladly have it be . And would not any of us laugh at that man , who talks with all confidence imaginable of a thing , as if he were sure of it ; and yet when he is askt , how he came to know it , can give no wiser an answer than this , I fain would have it so , and I conceive it may possibly be so , and I am not yet satisfied it is not as I think it may be , and therefore I am very confident 't is just as I say ? Would we not , I say , laugh at this as the answer of a Fool ? II. It is folly enough for one to be Confident without a reason or ground of Assurance ; yet is it a much greater folly on no good ground to be confident , where it is exceedingly dangerous to be confident , and where the confidence doth certainly much hurt , and can do no good . And yet such is his confidence , who is confident there is no GOD. Where there are two Opinions , whereof one knows not which is truest ; and there is danger in following the one , and none in following the other ; it must needs be acknowledg'd to be a great folly , to chuse to follow that opinion wherein there is danger , rather than that wherein there is none . If then there be no danger at all in believing there is a GOD , and a great deal of danger in thinking there is none : He must needs be a fool that thinks there is no GOD. Now these two things will quickly appear to be true . 1. To believe there is a GOD , ( even tho there were none ) doth much good , and no hurt . 2. To think there is no GOD ( tho it were true ) doth much hurt and no good . 1. To believe there is a GOD , ( even tho there were none ) doth much good and no hurt . It will easily be granted by the Atheist himself , that if there be a GOD ( as we certainly believe there is ) to believe it , is not only our duty , but our highest concern . If we have a Maker , Preserver , and Governour , it is very fit and necessary , and can no way be hurtful , but exceeding good and profitable for us to own him , and by all means to endeavour to please him , and to keep in his favour ; seeing that both we and all things are in his hand and power , and so totally depend upon him , that we can neither be happy , nor indeed be at all , but by his Blessing , Protection , and Providence : For in him we live , and move , and have our being , Act. 17. 28. We are his people , and the sheep of his pasture , Psal. 100. 3. But I say , that tho there were no GOD ( which yet cannot be ) to believe that there is one , would do much good and no hurt at all . It would do much good , because 't is plain , that this belief ( which nothing else cou'd do ) keeps the world in good order , and makes men sociable , governable , and serviceable to one another . This belief of a God , is that which keeps us from destroying our selves by Lasciviousness , Intemperance , and Luxury ; and from devouring and ruining one another by malice , envy , pride , covetousness , and oppression . So that the world owes its happiness to this belief . In short then , this belief helps us to live soberly , and righteously , and godly in this present world , Tit. 2. 12. and to die comfortably in hope of better things than this world affords , when we go out of it . And this certainly is all very good . But now this belief of a GOD can do no hurt at all . For seeing it naturally inclines men to do good , and restrains men from doing hurt , it self can no way be hurtful . If it can , let the Atheist himself shew us what the hurt of it is , even supposing there were no GOD. Is this the hurt it doth us , That it keeps us from using that liberty which were there no GOD , and we believ'd it , we might freelyuse ? Indeed , as I know not , if there were no GOD , what should make it unlawful for any one to use all the liberty he could get ; so I doubt as little , but if men thought there were none , they would use a great deal more liberty than they do ; but then 't is only because they are fools , and consider not their own good . A wise man , who is govern'd , not by passion , but by reason , as every man should be , would use no more liberty of that kind which wicked men most covet , than GOD now allows us , were he sure that there were no GOD. For GOD allows us all things that are for the good of our selves and mankind , and he forbids us nothing but what visibly tends to the hurt of our selves or others . It can be therefore no other liberty but that of doing hurt , which the belief of a GOD restrains us from ; and to restrain us from doing hurt , cannot be hurtful . A wise man , I say , would not use this liberty tho he might . For he wisely considers , that all men would have the same right as he to use that liberty ; and if they should do so , as there could be no reason why they should not as well as he , there could be no Society , no Government , no safe living by one another in the world . Or in the next place , is this the hurt which the belief of a GOD would do , supposing there were none , that in some cases we must suffer evils , which we should not need to suffer , were there no GOD ? We are poor , it may be , and yet for fear of GOD we dare not steal nor rob , nor cheat , to relieve our selves . We suffer wrong , and for fear of GOD we dar● not revenge our selves , and such like . 'T is true indeed , the belief of a GOD obligeth us to suffer rather than to do evil ; But it will be found to do us no hurt but good in this . Which that we may discern , we are to think upon these following things . 1. Remember , that some of the evils we suffer , are unavoidable by us , whether there be a GOD or no. That is , they are such as if there be a GOD , none but he can prevent or remove ; and if there be no GOD , it is not in our power to do either . Now in such cases it is a man's wisdom to suffer them with as little trouble to himself as he can , seeing he must bear them , do what he can : Impatience , fretting and rage , do not lessen , but double the suffering , whatever it be . And then the belief of a GOD binds us in such cases to no more , but to suffer patiently , and in humble submission to his will , and in hope that doing so , All things work together for good to us , Rom. 8. 28. And that the light affliction , which is but for a moment , worketh for us a far more exceeding and eternal weight of glory , 2 Cor. 4. 17. Seeing then such evils must be born , all the hurt the belief of GOD doth us , is to enable us to bear them more easily , even as much as he that suffers in hope , may suffer more cheerfully than he that has no hope . 2. Observe , that some of these evils are such , as we suffer through the wickedness of men . And here we should remember , first , That were there no belief or fear of GOD among men , where we now suffer one such evil , we should suffer a thousand . I hope then the belief of a GOD doth us no hurt in this , that it makes our sufferings fewer than otherwise they would be . Secondly , Remember , 't is for want of this belief , that men are so forward to hurt one another ; for GOD forbids it : and if men believed to the purpose that there is a GOD , forbidding all Injuries on pain of damnation , they would not dare to do wrong . Who then will say , that the belief of a GOD can be hurtful , when 't is only the want of it whence all such hurts arise ? Well , But it will be yet said , That were it not for fear of GOD , we might some way or other prevent , or remove such Evils as these . For a fuller answer to this , 3. Take notice , That of this kind of Evils , some are very slight , small , and easily tolerable ; others are very grievous , and not easily supportable . If the Evils we suffer one from another be very small , and easie to be born ; will not a wise man , whether there be a GOD , or no , rather be content to bear them patiently , even for the sake of his own ease and quiet , much more for the peace and quiet of the Neighbourhood ; than disturb both himself and his Neighbours , by beginning , and continuing a quarrel about little things ; and that when the issue is doubtful , and he cannot be sure he shall be a gainer in the end ? If one have a mind to end quarrels speedily , and to live in pe●ce and quietness , which certainly is a thing very desireable ; to put up in patience and silence light and trivial wrongs , is both the shortest , and easiest ; the cheapest , and most obliging way . And this is it that in such cases the belief of a GOD doth bind us to . If the Evils we suffer from others be very grievous , and not easily supportable ; the Laws of GOD do not forbid us fairly and legally to right and relieve our selves ; much less do they command us to lay our selves open to such Evils , or not to guard our selves as well as we can against them ; or to suffer Evil-doers to pass unpunished . All that GOD forbids in such cases , is spiteful , and unnecessary private revenge . Now a wise man again , whether there were a GOD or no , would take this very course that GOD now commands , and not that which he forbids . If he be in want or poverty , he would use no illegal means of relief ; if he be wrong'd , he would use no illegal ways of righting himself . Why ? because he considers he thus makes himself his own Judge , and his own Carver , and so might every one do as well as he , and at this rate there could be no Civil Society or Government ; but all men would be let loose , like so many wild beasts , to prey upon , and devour one another . What hurt then doth the belief of a GOD do us , when it binds us to suffer no otherwise than any wise man would of himself do , were he sure there is no GOD ? Is this the hurt it doth , that it binds us to die , rather than any way to dishonour GOD ; which we need not do , were there no GOD ? It is true again , that it binds us to this ; and if there were no GOD , we should not be bound to it . Well then , ( saith the Atheist ) can any one pretend , that this is no hurt , for a man to lose his life , and all that 's dear to him , at once irrecoverably , for the sake of GOD , if yet there be no GOD ? To this I say , If there be any hurt at all in this , yet is it much less than that which will necessarily follow the denying of a GOD , yea tho he were not . And this must be granted when these few things have been duly consider'd . First , We must all die , whether there be a GOD or no. I cannot think that any one of those who doubt whether there be a GOD , doubts too whether or no he shall die ; he is , he thinks , too sure of that . And further yet , we none of us know either when or how we shall die . It may be , tomorrow , or before ; and it may be too in the most painful Agony and Torment . Therefore , Secondly , the worst that can be in our dying for GOD , is this , That we may so be made to die , a little , and we know not how little a while , for ought we know , not one hour or minute before the time when otherwise we should have died . Or we may be made to die in torment ; and yet , for ought we know , in far less torment than otherwise we should have died , and it may be , at the same time . Thirdly , It cannot be any great hurt to lose a few days of an uncertain and troublesome lifo ; and such days , as for ought we know , would have brought so many evils along with them , as would have made us wish a thousand times over , that we had died sooner , and had never seen so much as one of them . Fourthly , If all men were persuaded that there is no GOD , the wickedness of men would soon make the world so uneasie a place to us , that he would think himself the happiest man , that could soonest find his way out of it . All this considered , 't is evident , That even the faintest hope that any one could conceive , of enjoying a Blessed Eternity with GOD , must be enough to make him set light by the loss of a few days more of life in this world . He that cannot be sure that there is no God , ( as no man can be ) and much more he that but thinks there is a GOD , must needs be a Fool , if he had rather live a while to dishonour GOD , and fall under his Wrath , than dye a little before his time , if he thinks it pleasing to GOD , and rewardable by him . For supposing it uncertain to him , whether there be a GOD or no , this were plainly to chuse a worse uncertain thing before a better . It were to chuse a few short days of life , which he knows not whether he shall have or no , or whether they will be worth having or no , yea , whether or no they will give him cause to repent that even he had one of them ; rather than a life of Eternal Blessedness with GOD , which , if there be a GOD , he is sure to have ; or rather than to secure himself from an endless state of intolerable Torments , which , if the● be a GOD , he is sure to fall into , who lives to GOD's Dishonour . And now where 's the hurt of dying for GOD , even tho there were none ? Is it this , in the last place , That such an one shall be disappointed in his Hope ? Is it not ( saith the Atheist ) a very miserable thing , to suffer and dye in hope of good things , and after he has paid so dear for his hope , find it defeated in a moment ? Well ; but let me tell the Atheist , he will find it a much more miserable thing , to have been confident all his life long that there is no GOD , and then in a moment to find there is one , to his everlasting sorrow . However , in answer to what he here objects ; First , It is certain , That if there be a GOD , his hope who died for GOD , is not defeated ; and if there be no GOD , then the defeating of his hope can be no misery or hurt to him . He that denies a GOD , denies a future state after death , and so according to him , the whole Man , Soul and Body , dies at once , as beasts do ; and has no more sense of any thing after death , than they have . Now that can be no misery or hurt , which cannot be felt : And the frustration of his hope , cannot be felt by him who has no sense of any thing . If the man that 's once dead , feels nothing , whatever he has lost , his loss is nothing at all to him . Whilst such an one lived , his hope made his Life pleasant , and his Sufferings tolerable ; it heightned his Joys , and it mitigated his Sorrows ; it was his comfort both in life and death ; and now he is dead , if there be a GOD , he enjoys all he hoped for , and is glad he took the rough way to Heaven , and thinks himself well paid for his pains and sufferings ; and if there be no GOD , he is in as good a condition as all others are , neither better nor worse ; and as they are not sensible of their past Pleasures , no more is he of his past Sorrows . His belief whilst he lived , did both himself and others much good , and could never hurt either himself or others , living or dead . 2. To think there is no GOD , ( even if there be none ) doth much hurt ●nd no good at all . If there be a GOD , ( as we cannot doubt but there is ) the Atheist will not deny , That his opinion is the most pernicious and mischievous thing in the world . To deprive ones self for ever of his Favour , and to expose ones self to his unsupportable Wrath , who alone can save or destroy as he pleaseth ; To lose Eternal Joys , and run into Eternal Torments , and merely for the enjoyment of a few days of fruitless sin and vanity , and for the humouring of a lump of flesh , which must within a few days corrupt , and rot in dirt ; can a man possibly do himself greater hurt than this ? And suppose the Atheist were in the right , what good could his opinion do him ? Nay , what hurt would it not do both him and all the world , were it generally received ? Whilst he is of this opinion , he enjoys a few beastly Pleasures , and is delighted to live as beasts do , and to think that he shall dye as they do too . O excellent Priviledge ! What is it else , that he can make much of this opinion for , but only that he thinks himself at liberty to do as he lists ? Well ; but whilst he is so fond of a brutish and licentious life , that he cannot endure to hear of GOD , because of his love to it ; I would desire to know of him , First , If this be no troub● to him , That he knows this voluptuous Life shall so quickly be at an end , and that in so short a time , yea he knows not how soon , all that he now thinks himself happy in , shall be gone for ever ? Next , If it be no trouble to him to restrain himself from what he most loves , for fear of bringing Sicknesses , Pains , and Death upon himself ; or that he has at any time so brought these and other like evils upon himself , whereby he is become unable to find any relish or pleasure in the things he loves , and has nothing left him to ease his troubl● ▪ Again ; What he has to administer any comfort or refreshment to him , if he fall into any kind of affliction or distress , when he can tast nothing but bitterness in this life , and yet hath not the least hopes of any other ? And lastly , If it do not trouble him , when ever he thinks of it , that he cannot be sure that his Opinion is true , and that , for ought he knows to the contrary , there may be a God , and he may the next moment cast him into Hell for the life he now leads ? I cannot but think , but when the Atheist is at any time awakened to the exercise of his reason , and thinks of these things , he cannot much boast of the good his Opinion doth himself ; nay , that he cannot deny , but 't is hurtful to him . And should it be once embraced generally by others , what would become of him and all the world ? There would be nothing in a short time visible , but disorder and confusion , and all manner of mischief and misery , were men once persuaded , That there is no GOD , no rewarder of the good , no punisher of the wicked ; and that there is nothing either to be hoped for , or feared , but in this life only . Had men none over them to keep them in awe , but weak men like themselves , what could be expected , but that they should fall a tearing and eating up one another ? Would not every one think it his concern , and his right too , to make the best he could of this present life to himself , as well as he , if he thought there were nothing either better or worse to be expected , than what this life ▪ affords ? Would not every one who is persuaded that this world is all that ever he must enjoy , use his utmost cunning and endeavour , without respect to any other person , or any regard to Right or Wrong , to pick and chuse , and carve out for himself as great a share of it as he possibly could ; yea , tho he must dig through the very bowels of all other men , to come at the things he desired to have ? Might not any one challenge as much Right to every thing that lay within his reach , as any other whatsoever ? And would not every one catch that could , yea and kill too , or do any thing else he could , that he might catch ? If it be true , that there is no GOD , to whom all are bound to submit , what Law can any one think himself bound to obey , but his own Will ? And would not every one be as free as he could make himself , and strive to have his own will , rather than to be subject to another's ? Would not every one endeavour to make himself Master of as much , and as many as he could ? And would not this striving for the Mastery , and scrambling who should get most , bring all things to confusion ? Could any thing but mere force and violence bring or keep men under Government ? And would men any longer bear so uneasie a yoke , whenever they could find out any way to break or shake it off ? All the world thus would be turn'd into a Field of War and Blood , and no man could think himself safe from his Neighbour . He that is strongest , or could make his Party the strongest for a time , could not promise himself that he should long continue so , and not be undermined by the wiles of the weaker , or by the treacheries or revolts of his own men . And they who are weakest , must be sure , whilst they are so , to endure the insolencies , and lye at the mercy of the stronger . No man could call either his goods or his life his own , seeing there could be nothing to hinder any one that had strength and malice enough , from invading them , or endeavouring to advance himself upon the ruins of any one whom he found standing in his way to what he covets . All men may plainly see , That Religion , were it generally practised throughout the world , would soon make it happy ; and that the good order that is in the world , is wholly owing to the sense men have of a GOD ; and that therefore there is so little good order in the world at this day , because there is so little sincere Religion , or true sense of GOD in it . And if there were no sense of GOD in it , there would be no good order at all . Tho it were true then , That there is no GOD , I dare say , the whole world would soon begin to wish it false ; yea , and rather than all men should think there is none , the Atheist himself would wish it false too . All men would quickly find reason enough to curse the man that first discovered so mischievous a Truth . But now seeing no man can possibly be assured , That it is true ; what a Fool is he that persuades himself it is , to no other end , but that he may be more free to do mischief , and by doing so , teach others to do the like ; thus putting himself , and the rest of mankind into a posture of War , and into the most deplorable condition imaginable ? I mean , into that of enjoying no quiet or safety in this world , no comfort or satisfaction in going out of it , and the danger of suffering more intolerable evils , than any one can now conceive , whenever death shall call him hence . III. The third Argument to prove him a fool , who is confident there is no GOD , is this : He is Confident , where all the Reason in the World is against his Confidence . And to make this good , I lay this down as a certain principle : It is a sufficient reason to believe that a thing is , when it 's being is discovered unto us , all those ways , whereby we can conceive that such a thing can be discovered unto us , if indeed it be , and may be known . If then GOD hath made himself known unto us all those ways , whereby we can conceive he can be made known , if he be ; we have all the Reason in the World to believe him to be , and so all the Reason in the World is against his Confidence that denies GOD to be . He is a fool that desires or calls for more than this ; for that is all one as if he should say , I will not believe that there is a GOD , 'till he be made known to me more ways than h● can be made known to me , though there be one . Now let any one say , what Evidence he would have to convince him that there is a GOD , and I will shew him that he hath it ; unless he would have such Evidence as cannot be given , tho' there be a GOD. All things cannot be discover'd by every kind of Evidence , tho' they really are , and may be known . A Voice or Sound cannot be known by Seeing ; yet we are sure it is , because we hear it . A Colour cannot be known by Hearing ; but we are sure it is , because we see it . Sweet and Bitter cannot be known by seeing or hearing ; yet we know them by Tasting . He 's a Fool then that will not believe any of these to be , unless he have such an evidence of it as cannot be given , whilst he hath that which can ; or , Who will not believe there is a Colour , because he cannot hear or smell it , whilst he Sees it ? or thinks there is no Voice , because he cannot see , touch , or tast it , tho' he Hears it ? And so of the rest . What evidence then would a Man have to assure him that there is a GOD ? GOD is by Nature a Spirit , Joh. 4. 24. and so Invisible , 1 Tim. 1. 17. whom no man hath seen , nor can see , vid. 1 Tim. 6. 16. Ioh. 1. 18. 1 Ioh. 4. 12. He 's a fool then that will not believe that there is a GOD unless he see him : And as much a Fool is he , that will not believe him to be , unless he can hear him speak , or feel him : For GOD being a pure Spirit , without a Body , or bodily qualities , hath neither a Voice , such as bodily things have , whereby he may be heard with our Ears ; nor other quality whereby he may be felt with our Hands , any more than he hath Colour or Shape to be seen with our Eyes . We must , if we will be reasonable , be satisfied with such Evidences of an Invisible Spirit , as an Invisible Spirit can give us of its self : And such evidences of himself GOD hath given unto us ; and by all such ways , as we can think on , has revealed himself unto us , as one of infinite Power , Wisdom , and Goodness , our Maker , Preserver , and Governor . And how can we conceive , that He , who is in himself Invisible , should make this manifest unto us , but by some or all of these ways ? I. By some such audible and visible significations and tokens of his Being and Will , as we are capable of understanding . II. By imprinting a sense of himself in our minds , making us not only capable of perceiving , but inclined to acknowledg him . III. By doing such works as are the visible effects of such a Being , Power , Wisdom and Goodness . If there be a GOD , some of these ways he may , and otherwise we cannot conceive how he should be known unto men . And therefore if he have all these ways manifested himself unto us , he is a Fool that doth not own him . I. It must be granted very reasonable to expect , That if there be a GOD who is our LORD and GOVERNOR , he should give us such significations and tokens of his Being and Will , as we may know him , and how to behave our selves towards him . And if it be such an evidence of him , that the Atheist would have for his satisfaction , I say he hath it in that which we call GOD's WORD in the Holy SCRIPTURE . If he say , He would believe there is a GOD , because of his WORD , if he were sure that it is GOD's Word ; I ask , What he means by saying so ? Is it this , That he would believe there is a GOD , because of his Word , were he first sure that there is a GOD whose Word it may be ? This is all one , as to say , That what he calls for as an evidence of a GOD , can be no evidence ; for he cannot be persuaded 't is his Word , till he be first sure that He is : This is to play the Fool downright ; He will not believe there is a GOD , till GOD hath revealed himself by his Word ; GOD reveals himself by his Word , and he will not believe it to be his Word , because he is not sure there is a GOD. If he say , he means no more but this , That what you shew him for the Word of GOD , is not such as may be thought worthy of GOD , or has not enough in it to convince one , that it is not a Forgery of man ? If this be his meaning , then I ask him , What is wanting to it to make it appear worthy of GOD , and not to be a Forgery of man ? If he cannot shew this , and yet excepts against it , he 's a Fool ; for either that evidence wherein no defect can be discover'd , must be a sufficient evidence ; or there can be no such thing as a sufficient evidence in the world . Well then ; We say , GOD hath revealed Himself and his Will by clear significations of both , in his Word . And this Word we have now written in a Book , which we call the Bible and the Scripture . If this Scripture or Writing be true , then is it the Word of GOD , for so much it affirmeth of it self . The Truth of it therefore is the only thing we are to inquire into . And to make this Enquiry as short as may be , let it be considered , That this Book is made up of divers smaller Books , whereof some are called , The Books of the Old Testament ; others of them , The Books of the New one : And we need do no more but inquire into the Truth of the latter of these at present ; for if what is written in these , be true ; then is that so too , which is written in the former : For these bear witness to the Truth of those . Our Saviour in the New Testament approves of the Law of Moses , and of the Prophets , and of the Psalms , which make up the Old Testament , Luke 24. 44. And of the same , St. Paul saith , All Scripture is given by inspiration of God , 2 Tim. 3. 16. And St. Peter , That the prophecy came not in old time by the will of man , but holy men of God spake as they were moved by the Holy Ghost , ● Pet. 1. 12. And the Apostle to the Hebrews saith , That God , who at sundry times , and in divers manners spake in time past un●o the fathers by the prophets , hath in these last days spoken unto us by his Son , Heb. 1. 1 , 2. If then the Writings of the New Testament be true , the Books of the Old Testament contain the Word of GOD. And to satisfie our selves that they are true , we need but to understand Three Things : 1. That there were such men as are said to have written these Books ; and that these are their Writings . 2. That they were sufficiently qualified for writing these Books . 3. That what they have written , hath all the Characters of Divine Truth . 1. There were once such men as are said to have written these Books ; and these Books were written by them . If any one doubts whether there were once such men as St Matthew , Mark , Luke , Iohn , Paul , Peter , Iames , and Iude ; or that the Books which bear their Names , were written by them ; how would he have it proved ? These men died about Sixteen hundred Years ago , and therefore he will not surely be so unreasonable as to say , Shew me the Men , or I will not believe that ever they were . But look what reason he hath to believe any thing that was before he was was born , and now he seeth not ; the same he hath to believe that these men once were , and that they wrote these Books . Histories make express mention of them , one Generation to another , from their time to this , hath preserved their Memory ; and the Books we have , are their lasting Monuments . We have the Testimony of all Christians , of all Ages since their time , who have own'd these Books as theirs , who have commented on them , and written in defence of the Doctrine contained in them ; recorded their Travels , and the Churches which they planted : And these Witnesses are no inconsiderable Persons , but the most learned of their times , and such as made the most diligent search into the truth ; and were so well satisfied , as to shed their blood in vindication of it , and ventured their Salvation upon it . Neither is this all , but we have the testimony of their Enemies , of those who persecuted them unto death , and wrote against the Truth which they deliver'd . Now what can any one desire more than this to satisfy him , That there were such men , and that they wrote these Books ? We have the Books in our hands , and all sorts of Historians , Friends and Enemies , making mention of them ; and all Christian Churches , being the best , most learned , and most civilized part of the World , acknowledging , receiving , and even unto death maintaining them . Have we not the faith to believe , that there were once such men as Cyrus , Darius , Alexander , or Iulius Caesar ? Do not we believe that Cicero , Demosthenes , Homer and Virgil , once were , and that we have their Books ? Believe we not that we have had Kings of this Realm in former days , and that we have now Laws which they enacted ? Nor yet that we had Grandfathers , and Great-Grandfathers , and Inheritances derived from them ? And what better Reasons can we have to believe any of these things , than such as we have to believe that these men were , and wrote these Books ? Truly he that will not believe that once a thing was , when all the evidence of its having been is given him , which can be given of any thing past ; must needs be a very unreasonable Fool , and not to be discours'd withal , but laugh'd at . For at this rate , nothing that ever was , and is not now , can be believed , without better evidence of it , than can be given if it was , which is impossible . 2. These men were sufficiently qualified for writing these Books . For all that can be thought necessary to qualify them for writing these Books , is , First , Sufficient knowledg of the things whereof they wrote ; and Secondly , Honesty , to write no other things than what they certainly knew . 1. We cannot in any reason suspect them to have wanted sufficient knowledg , because they had all opportunities of well informing themselves . They write either of the Life and Deeds of JESUS CHRIST , whereof they were Eye-witnesses ; or of his Doctrine and Preaching , which they were Ear-witnesses of : Or else of the Deeds and Sufferings of themselves , and their Fellows , whereof they were either Actors and Sufferers , or Spectators . That which they had seen and heard , declared they unto us ; and that in writing , as St. Iohn saith , 1. Ioh. I. 1 , 2 , 3. They have delivered these things to us , which from the beginning were eye-witnesses , and Ministers of the word . And it seem'd good unto them , having had perfect understanding of all things from the beginning , to write unto others , that they also might know the certainty of these things , as we gather from St. Luke , chap. I. v. 2 , 3 , 4. Now that there was such a Person as JESUS CHRIST , that he was born in the Reign of Augustus Caesar , and was Crucified in the Regn of Tiberius Caesar , being sentenced to death by Pontius Pilate ; and that he had such Disciples and Followers , not only the Testimony of Christians , but that of Iews and Heathens , bitter Enemies to Christianity , assures us . And what should hinder these men to have sufficient knowledg of what they write ? 2. We have no less reason to believe they were honest men , who had no design to deceive the World. For First , It is to be seen in their Writings by all who read them , that they professed and taught Sincerity , Truth , Simplicity , plain and upright Dealing ; condemning all Hypocrisie , Lying and Guile , as odious to GOD , and damnable in men ; denouncing the heavy wrath and indignation of GOD against the Practicers of these Vices . And as they taught , so they lived ; and for this they durst appeal to all who knew them . Ye are witnesses ( saith St. Paul ) and God also , how holily , and justly , and unblameably we behaved our selves among you , 1 Thess. II. 10. We have renounced ( saith he again ) the hidden things of dishonestry , not walking in craftiness , not handling the word of God deceitfully ; but by manifestation of the truth commending our selves to every man's conscience in the sight of God , 2 Cor. IV. 2. Secondly , For the truth of the chief matters of fact , which they relate ; they were bold to appeal to the knowledg of great multitudes then living , who might easily have disproved them , had they told any falshood . They told them of the wonderful Birth and Life of JESUS , mentioning the very time of his Birth , the place , the manner ; his manifestation to the Shepherds , to the Wise-men of the East , his Persecution by Herod , with all the remarkable Circumstances thereto belonging : His Doctrine and Preaching , his Miracles , some whereof thousands at once tasted of ; his Death without Ierusalem , notorious to all ; his Resurrection , witnessed by his appearing to hundreds ; his visible Ascension into Heaven : his sending the Holy Ghost on the Day of Pentecost , to the astonishment of many who heard the Apostles by him enabled to speak to every one in his own Language ; and many more things of this kind , concerning some of which St. Paul was not afraid to tell Festus the Governour , in the presence of King Agrippa , The king knoweth of these things , before whom also I speak freely ; for I am persuaded that none of these things are hidden from him , for this thing was not done in a corner , Acts XXVI . 26. How easie now had it been for the Iews to have proved these men Lyars , had they been so ? And would they not have done it , if they could ? Thirdly , They were men but of a very mean Education , most of them , and of no le●●ning ; and cannot reasonably be thought able to contrive , and invent what they write , of their own heads ; and when they had done , to defend it so bravely as they did , for real truth . It must needs be supposed , they were instructed well in their business ; and had a Teacher wiser , and more powerful too , than themselves ; or indeed ( as it will appear ) than all the World besides . And this was well known to be JESUS CHRIST the Eternal Wisdom of GOD ; and his Holy Spirit of Truth , which He , according to his Promise , sent upon them ( Acts II. ) to guide them into all truth , Joh. XVI . 13. 'T was He alone who could , as he had promised , give them a mouth and wisdom , which all their adversaries were not able to gainsay , or resist , Luke XXI . 15. Indeed it appears , whatever their Education had been , they were , when they preached to the World , and wrote , men of good sense and understanding ; who could teach a Religion , which now for above Sixteen hundred years hath prevail'd over the most learned part of Mankind : who could dispute with the Learned Grecians , Acts IX . 29. And though the Scribes and Pharisees , the most Learned Iews ; Though they of the Synagogue of the Libertines , and Cyrenians , and Alexandrians , of Cicilia and Asia , disputed with them ; Acts VI. 9. Tho the Philosophers of the Gentiles , the Stoicks and Epicureans , encounter'd them , Acts XVII . 18. yet were none of these able to resist the Wisdom , and the Spirit whereby they spake , Acts VI. 10. Fourthly , Supposing them men of Wit enough for such a Contrivance , yet can they not at the same time be thought such Fools too , as to contrive such things without any rational motive or inducement to it ; surely , they must have some great things to propound unto themselves , as the end for which they did this . They well foresaw , that what they did , would expose them to all the Evils of this World. And therefore when they first undertook it , they voluntarily left all they had in this World , to follow CHRIST . They were taught by him to deny themselves , and to take up the cross , Matth. XVI . 24. And told , that they must be sent as Sheep in the midst of Wolves ; be deliver'd up to Councils , and scourg'd in the Synagogues , and hated of all men for his name's sake , Matth. X. 16 , 17 , 22. That in this world they should have tribulation , John XVI . 33. and be persecuted , Joh. XV. 20. Put out of the Synagogues , and killed , Joh. XVI . 2. All this they knew , and expected . They went forth to preach a Doctrine , which by the Wise-men of the World would be accounted foolishness , 1 Cor. I. 23. And look'd on themselves , as men set forth of God , as it were , appointed to death , and made a spectacle to the world , 1 Cor. IV. 9. They hungred and thirsted , were naked , and had no certain dwelling-place . Being reviled , they blessed ; being persecuted , they suffer'd it ; being defamed , they intreated ; they were made the filth of the world , and the off-scouring of all things , 1 Cor. IV. 11. 2 Cor. IV. 8. They constantly and stoutly indured all that befell them ; rejoycing that they were counted worthy to suffer shame for the name of IESUS , Acts V. 41. Certain then it is , that ( as they prosessed ) Their exhortation was not of deceit , nor of uncleanness , nor in guile ; neither did they at any time use flattering words , nor a cloak of covetousness ( as they call'd God to witness ) neither of men sought they glory , 1 Thess. II. 3 , 5. No , 't is plain , they could not propound to themselves any worldly advantage . Well then , either they did believe what they preach'd , and wrote , to be true , or they did not . If not , then did they , for the sake of a known and unprofitable Lye , forsake all that seems good in this World , even whilst they hoped for nothing in another ; and then they must be no longer thought cunning and crafty men , but the sillest fools that ever were , and very mad-men . If they did believe themselves , and chearfully endured all these things for persuading others to believe , what more can we desire to shew us , that they were honest and plain-dealing men ? Fifthly , If it be said , That tho they were men of good sense and competent understanding , yet as honest well-meaning men are easily deceiv'd , so might they be by his cunning whom they follow'd ; and being seduced by him , might in simplicity of mind endeavour to deceive others . This will appear a vain Conceit , when 't is consider'd , that he whom they follow'd , was JESUS , a Person well known , whilst on Earth , for his Life and Conversation among men . He taught openly ; and what he taught , notwithstanding his Divine Authority to command belief upon his bare word , he did not bid them simply believe , but try and examine . The Iews , to whom he preach'd , had all along received the Scriptures of the Old Testament as the Word of God ; and for what he taught of himself , he appeals to those Scriptures . Search the Scriptures ( saith he ) for in them ye think ye have eternal life ; and they are they which testify of me , John V. 39. And this is not all , but he appeals for the truth of his Doctrine , to the Works which he wrought before their eyes . The works ( saith he ) which my Father hath given me to finish , the same works that I do , bear witness of me , that the Father hath sent me , John V. 36. If I do not the works of my Father , believe me not ; but if I do , though ye believe not me , believe the works ; that ye may know and believe , that the Father is in me , and I in him , John X. 37 , 38. He was then a man approved of God among them , by miracles , and wonders , and signs , which God did by him in the midst of them , as they themselves also knew , Acts II. 22. And after all , he himself suffered death for the confirmation of his Doctrine , and therefore could have no worldly end in deceiving his Disciples . But what greater evidence could they , or the World desire , that he did not deceive them , than this , That as he taught them to understand his Doctrine ; so he gave them power to do the same kind of works , as he had done , for the confirmation of it : according to his promise , Iohn XIV . 12. He that believeth in me , the works that I do , shall he do also ; and greater works than these shall he do , because I go to my Father . They saw then what he did , and they felt in themselves what he had enabled them to do in his Name . Yea , many others saw , and felt in themselves the power and vertue of those works which they did . These works were done in the Streets and Market-places ; in the Temple , and in the Synagogues ; at their solemn Feasts , and in their most full Assemblies . So that the people hearing Christ , were astonish'd , saying , Whence hath this man these things ? And what wisdom is this which is given unto him , that even such mighty works are wrought by his hands ? Mark VI. 2. And the Priests and Rulers of the Iews , when they heard Peter and Iohn , and perceived that they were unlearned , and ignorant men , they marvelled , and they took knowledge of them , that they had been with IESUS . And seeing a Miracle done by them , they confessed it , saying , That indeed a notable miracle hath been done by them , is manifest to all them that dwell in Ierusalem , and we cannot deny it , Acts IV. 13 , 16. Lastly , Seeing 't is said , these men might be deceived by JESUS , and so deceive others ; let it be farther consider'd , What hopes either He or They could have , that such a Delusion should prevail . Had they such hope , or had they not ? If not , would they suffer as they did , and as before-hand they knew they must , merely to promote , and carry on a Delusion which they had no hope would ever succeed ? Will any one lose all he has , endure all pains and miseries , and a cruel death too , only to have the satisfaction of attempting , what he thinks it in vain to attempt ? Had they such hope ? And whence had they it ? Could they hope that the mighty Princes , and the great Scholars and Wise-men of the World could be deluded by them ? Could they hope that all , or many , would give so much Credit to a few mean and unlearned Men , as for their sakes to change their Opinions which they had suck'd in with their Mother's milk , wherein their Ancestors had lived and died ; yea , and cast away their Gods too , whom they had so long worship'd , and by whom they thought themselves protected and made prosperous ? They could never dream of such a thing , and 't is plain that they built not their hope on their own Credit or Reputation : If they had done so , they would have set themselves out to the eye of the World in their best colours ; they would have carefully conceal'd and hid their own Infirmities , and every thing which might lessen their Reputation among men . But they were very free in laying open to publick view their own Blemishes and Failings , their Ignorances and their Sins . And certainly , this is not the custome of Deceivers , or of men that would be believed on the stock of their own Reputation . It is therefore plain , That the hope they had of having their Doctrine received , was wholly founded on the Excellence of the Doctrine it self , and on the Power of him from whom they had it . They doubted not therefore to leave it to shift for it self , and to be tried by its own apparent goodness . They fear'd not , but he who sent them to preach it , would own it , and give it acceptance where it pleased him it should be embraced ; and finally recompence them abundantly for all their Sufferings . These things all consider'd , no man can have reason to doubt of their honesty . And they being found both knowing and honest , they wanted nothing to qualify them for writing these things . And therefore we can have no cause to distrust them , telling us that they wrote the word of GOD. 3. And now if after all this , we find that these mens writings are such , as have all the Characters of Divine Truth , what more can we desire ? 1. The Matters revealed in them , are truly worthy of GOD to reveal , and necessary for Man to know . 2. The Manner of their Revelation is such , that the hand of GOD doth visibly appear in it . 3. The Success which the Doctrine of these Writings hath had , is such , as none but GOD could give it . In sum , They are such things , as if there be a GOD , we would judge it most fit for him to make known ; and such as are made known in such a manner , as we would think it most proper for him to reveal them in ; and such as have had such success , as we would think it well becoming him to give them . 1. The Matters contained in the Holy Scriptures , are such things as are truly worthy of GOD , if there be one , to reveal ; and necessary for us men to know . 1. The History of the Creation of the World , and of all things in it , and of Man especially ; of God's Universal Providence , and Government , and of his Special Providence over those that serve him ; Of his Iudgments executed on the Wicked , and his special Mercies to , and Deliverances wrought for the Righteous ; this is certainly apt to beget in us the most high thoughts and esteem of GOD ; the greatest Reverence , and most humble Adoration of the Divine Majesty ; the most free submission , and chearful Resignation to him , and an entire Dependance on him , as our Maker , Owner , Preserver and Governor ; on whose Goodness and Favour depends our Life and Happiness , and whose Displeasure and Wrath must needs be our Destruction . And can we think it unbecoming GOD to acquaint us with this ? or needless for us to know it ? 2. To have a true Information of the Special Goodness of GOD to us Men , even from first to last : Of his Making Man at first in his own Image , with an Immortal Soul , and a Beautiful Body , and his providing all things needful for the good and welfare of both ; and his giving him the Dominion over , and the free use of most other Creatures . How Man fell from this good and honourable State , into all manner of Misery , by disobeying GOD. How the World , the good Work of GOD , became both so wicked , and so full of Troubles and Sorrows . What wise and gracious Methods GOD has used to preserve in all Ages , and in the midst of a world of wickedness , an holy Generation of People for himself ; and what wonderful means he hath of his Infinite Goodness through JESUS CHRIST provided for us ; whereby , notwithstanding our natural Corruption and Guilt , we may yet again be restored to his Favour , and our Blessedness . 3. To afford us such a sight of GOD's Nature and Attributes as we are capable of in this life ; his Majesty , Immensity , Power , Wisdom and Goodness , and all things necessary to be understood of him , in order to our Duty towards him , and Happiness in him . To open unto us those unfathomable Mysteries , of the Incomprehensible TRINITY in UNITY , One undivided GOD in the Three distinct Persons of FATHER , SON and HOLY GHOST ; of the wonderful INCARNATION of the Eternal SON of GOD for the Redemption of Sinners ; of his Passion , Resurrection , Ascension , Intercession , and coming again to Iudgment . Of the Miraculous sending of the HOLY GHOST , his Inspiring of the Apostles with Gifts and Graces befitting their Office. These , and the like , are such things as men could never attain to the knowledge of , but by Divine Revelation . 4. To give us Laws whereby we are to govern our selves , and such Laws as our own Reason being made judge , are most Holy , and Iust , and Good ; all visibly tending to advance among us the Honour and Glory of GOD who gave them , and promote the Happiness of Men to whom they are given ; binding us to nothing but to pay unto GOD such a Homage and Duty , as we must confess we naturally owe him , and are by our Nature fitted to pay him ; to do our selves and others all the good we can , and no hurt at all ; and to do every one of us what lies in our-power to make this world , whilst we live in it , a pleasant , peaceable , and comfortable place of habitation to us . 5. To certifie us , What shall become of us , when by Death we shall go out of this world ; what Rewards there are for the Good , and what Punishments for the Wicked : To shew us the twofold Eternal Future State of Happiness and Misery ; and that our present Life is our Time of Trial and of Discipline ; and as we behave our selves , doth certainly bring us to one of these two . To assure us , That our Souls do never dye , and that our Bodies after Corruption , shall be rais'd again Incorruptible : And that we must in Soul and Body be brought to Iudgment , and by the Laws under which we have lived , be either finally condemned or acquitted . Let any one say , what things he can suppose , if there be a GOD , more worthy of Him to reveal , or more needful for us to know , than such as these . Could we be better instructed in the Knowledge of either GOD or our selves ? Could we be better directed how to Honour GOD , or to do good to our selves ? Could we have had any greater Encouragements to Goodness , or any greater Discouragements to live wickedly ? Could we desire a fairer or more satisfactory account of things not otherwise knowable , and yet fit to be known by us ? Had we not been at an utter loss , and in a lamentable confusion about these things , had they not been thus revealed to us ? Have any of the wisest men in the world been able to give us any rational account , or but indifferent satisfaction about the Original of the World , or of us Men , or of what shall be after Death ; what we may either fear or hope for ? In what a confounded state had we been , and what very Beasts must we have lived and died , without some knowledge of these things ? And who could ever have made us know these things , but GOD ? And can we then any longer think , that these things are not most worthy of GOD to make known unto men ? 2. The manner of Revelation is such , that the Hand of GOD doth visibly appear in it . GOD hath spoken unto us in his Word , in in as Visible and Audible , and every way convincing a manner , as we can conceive how , if there be a GOD , he should do . GOD , as was said , is in his Nature Invisible ; nor hath he a Voice , as Bodies have , to be heard by ; yet hath he been seen and heard speaking unto men , so as an Invisible and Incorporal Being or Spirit can be seen or heard : and so as men may know it 's He that speaks unto them . For his Word was delivered 1. With many visible and audible significations and tokens of his Presence . 2. With Prophecy , foretelling things within the compass of His knowledge only . 3 With Miracles , which are the proper works of Divine Power . 1. The Atheist would , for his satisfaction , see and hear GOD speak . If it will satisfie him , That GOD hath been seen and heard speaking , he hath been seen and heard both , so as any one can conceive that he could be seen and heard ; that is , in visible and audible significations and tokens of his Divine Presence . Thus did GOD call upon , and talk with Adam and Eve in the Garden of Eden , both before and after they had sinned , Gen. II. 15 , &c. III. 9 , &c. Thus he appeared and spake unto Abraham ; as Gen. XV. 1 , &c. XVII . 1 , &c. XVIII . 1 , 23 , &c. Thus did he appear and speak unto Moses , in a Flame of Fire in a Bush , Exod. III. 2. And so he did to the Israelites from the Mount , in fire and smoke , the noise of a trumpet , with thundrings and lightnings , Exod. XIX . 18 , 19 , 20. I need not say how often , and how many ways GOD hath so manifested himself speaking unto men . But it may be the Atheist will say , If he himself could see or hear GOD speaking , he would believe it to be His Word which he heard . And truly if he be of this mind , that he will believe nothing but what he himself sees and hears , he is too great a fool to be reasoned into any thing , and therefore not to be discours'd with at all . It has been already shew'd , what reason we have to believe that these men speak Truth , who tell us all this of GOD. And if he will not believe upon the best evidence that can be given of a thing , tho it was , he cannot believe at all . However , suppose he should himself see or hear what Abraham and Moses heard and saw : Or suppose he should see the Church fill'd , as the Tabernacle and Temple of old , with a Cloud or Smoke ; or hear a Voice from the Altar , as that from between the Cherubims over the Mercy-Seat ; or suppose he should hear and see such a Voice and Glory as those at the Baptism of CHRIST , Luke III. 22. Or at the Conversion of St. Paul , Acts IX . 3 , 4. Or at the Transfiguration of our Blessed Saviour on the Mount ▪ Matt. 17. 5. Or suppose he should hear GOD calling upon him , as he did upon Samuel , by his name , 1 Sam. 3 , 4. Would he not ( as that Child did before Eli better instructed him ) , think it the voice of some other , or account of it but as a Dream or a Fancy ? If he say again , He would be satisfied thus , and otherwise he cannot ; then I answer , That it is not in the power of man to say any thing that may satisfie him ; and it is much to be fear'd , that GOD will not give him any other satisfaction . For is it reasonable to expect that GOD should , merely to humour every obstinate Fool , shew himself every day , or as often as a wicked man pleaseth , and just in such a manner as he would have him ; and for no other cause , but because he is sullen and unreasonable , and will not believe any thing that GOD hath formerly said or done , to satisfie him ? Why should GOD have such hard measure from him , above all others ? Will he not believe he hath his Father's Will and Testament , unless his Father himself , whenever he requires it , come from the dead to tell him so ? And why must GOD , who hath given him his Will in writing , sufficiently attested , appear as he pleaseth , to confirm it anew unto him ? 2. Much of the Word of GOD has been given unto us by way of Prophecy , foretelling things to come , which are within the compass of His Knowledge only : And the Prophecies in the Scripture have been notoriously and undeniably fulfilled ; I mean , so many of them as were to be fulfilled before the days wherein we now live ; and if these have been so fulfilled , we can have no cause to doubt , but all the rest will be so too , when the time shall come . Now things to come , are acknowledg'd not to be within the compass of man's knowledge , especially such as depend not necessarily on Natural Causes , or are not wont to follow one another in the ordinary course and order of Nature . We are all of us very sure , That we know not what shall be on the morrow , James IV. 14. We cannot tell what a day , ( no , not what the next hour or minute ) may bring forth , Prov. XXVII . 1. Nay , we know not certainly , whether or no there shall be another day , or who shall live to see it , or in what condition it will find us . We are not only ignorant of such future things as are of least concernment to us , which we have little desire to know , or see no reason to enquire after ; but of the things which we most long to know , and would account it a very great satisfaction to be assured of . We know not whether we shall be at ease or in pain , sick or in health , alive or dead , the very next day or hour : We know not whether we shall be rich or poor , or have any meat to eat , or be able to eat it , if we have it ; so uncertain are all future things to us . Yet we are sure , there have been Prophecies of things to come , and very true ones too : Men have foretold things many hundreds of years before-hand , which came to pass in all Circumstances of Time , Place , and Manner , as they had been foretold . Some indeed have been bold enough to foretel things by human Art and Skill , but have only befool'd thereby both themselves , and all that trusted to them . If any of them have sometimes guess'd right , 't was either , First , By Chance ; as he that guesseth a Thousand times , has ill luck if he guess not right once or twice ; tho he knows no more when he doth so , than when he guesseth wrong . Or he saves his credit by Craft and Cunning , as most of the old Oracles , and our Astrologers , who utter their Predictions in ambiguous Expressions , which are capable of a double Sense and Construction : If things happen as you understood their words , they have got Credit without any reason for it ; and if things fall out otherwise than you understood them , they can tell you , You were mistaken in their meaning , and they meant as it hath hapned . 'T is true also , That when men will not hearken to the Truth of GOD , he may give them up to Delusion , and may suffer a Deceiver to hit on a Truth , to make way for the belief of a Lye , as a very just Punishment of an unreasonable Infidelity . But they only , whose Knowledg of Things Future , they themselves confess'd to be of GOD , and not acquired by Human Art , and whose design it was , to draw men off from Idolatry , and every evil thing , to the Worship and Service of the True and Living God ; have constantly , and without failing , foretold things truly ; and the Event hath always verified their Predictions . And who but GOD alone , who governs and disposeth of all things according to his own Eternal Decree and Council , could make them so knowing ? In the Holy Scriptures we have many such Prophecies ; As concerning the Carrying of the Iews Captive into Babylon by Nebuchadnezzar ; their Restoration to their own Countrey by Cyrus : The Succession of the Four Famous Monarchies in Daniel : The Coming of our Lord JESUS , and his Sufferings : The Final Destruction of the Temple , and of the whole Iewish Nation : And these things , with many more there foretold , have been undeniably fulfilled . And is not this a demonstration , that these mens Prophecies were GOD's own Word ? Let them bring forth their strong reasons ( saith GOD by his Prophet ) and shew us what shall happen : Let them shew the former things what they be , that we may consider them ; or declare us things for to come . Shew us the things that are to come hereafter , that we may know that ye are gods , Isa. XLI . 22 , 23. Tell ye , and bring them near , let them take counsel together . Who hath told it from that time ? Have not I the LORD ? And there is no GOD else besides me , Isa. XLV . 21. I am GOD , and there is none like me , declaring the end from the beginning , and from ancient times the things that are not yet done , saying , My Counsel shall stand , and I will do all my pleasure , Isa. XLVI . 10 , 11. 3. This Word hath been deliver'd with Miracles to confirm it , which are the Works of Divine Power only . We know that it is not in the Power of Man , or of any thing else , but of the Great GOD of Nature , and LORD of the World , to alter any thing in the Course of Nature ; to do things which exceed the Power of Natural Causes , or to make things act quite contrary to their Natures . When therefore we see such things done , we must acknowledg a Power above all Natural Power whereby they are done . Yet is it as certain as History and Observation can make it , that such things have been done , and by those very men from whom we have what we call the Word of GOD. Indeed , all things in the World , from the greatest to the least , are truly wonderful to us ; as being far above , not only our Skill to imitate , but also our Reason throughly to understand ; yet we call not all things Miracles , Only such things as rarely happen , and not according to the ordinary course of Nature , are accounted Miracles . As when the Fire refuseth to burn those that are cast into it ; when the Water divides it self , and stands up like two walls on each hand , to let men pass through it on dry ground ; when the Sun stands still in Heaven , and doubles the length of the day ; When men without any Medicinal Art or help , by a touch or a word only , either take away , or restore sight , hearing , health and strength ; dispossess Devils , command Winds and Seas , take life from the living , and give life to the dead . These things above the power , and contrary to the course of Nature , are Miracles . And these , with others many , have been done . Not indeed every day , and ordinarily ; for then would they have been disregarded as common things , and cease to be Wonders . Not secretly neither , nor in some close corners only ; for then few could have witnessed , and fewer would have believed them . Neither yet were they done upon any slight or trivial occasion ; for then would they have been look'd on only as Casualties and odd Chances . But they were done rarely , to encrease the wonder ; yet openly , to gain belief ; and upon special and weighty Occasions , that the Cause might be more noted . They who did them , own'd that it was GOD who extraordinarily enabled them , and that not for their sakes ; but for his own Glory , and in confirmation of the truth of what he had sent them to teach . In a word , all was to make GOD known unto men , and to persuade men to seek their happiness in him . By such Works did GOD bear witness to his own Word . And every one but a Fool will say , Blessed be the LORD GOD of Israel , who only doth wondrous things , Psal. LXXII . 18. Thou art great , and dost wondrous things ; thou art GOD alone , Psal. LXXXVI . 10. Understand ye brutish among the people , and ye fools , when will ye be wise ? Psal. XCIV . 8. Whoso is wise , and will observe these things , even they shall understand the loving-kindness of the LORD , Psal. CVII . 43. 3. The Success which the Doctrine contain'd in the holy SCRIPTURE hath had , has been such , as none but GOD alone could give it . If the Men , who wrote these Books we speak of , had not given great satisfaction to the World , that they spake from GOD ; how came the Doctrine which they taught , to gain belief ? How came it so to take root , and grow , and spread , as it hath undeniably done ? Why have not its Enemies , the Wise-men of this World , after so much straining of their Wits , and using all their Art and Policy to that end , been yet able to convince men of its solly , vanity or falshood ? Why have not all the Mighty Powers on Earth , bending their whole force against it , been able to suppress and stifle it ? Whatever Stratagems the Devil or Man could invent , have been made use of to this purpose . Iews and Gentiles conspired together to crush it in the Egg. The Heathen raged , and the people imagined a vain thing . The Kings of the earth set themselves , and the Rulers took counsel together , against the LORD , and against his Anointed ; saying , Let us break their bands asunder , and cast away their cords from us . As David prophesied of them , Psal. II. 1 , 2 , 3. The Kings of the Earth have persecuted this Religion with Fire and Sword. The Lusts of mens hearts rise up in open war against it continually . Yet hath it taken root and flourish'd ; it has conquer'd , and made the most wonderful change imaginable in mens hearts and lives . This success it has had , not among a few simple ones , easily deceived ; but among the most learned , and understanding , and judicious . And what can this be imputed to , but to the light and power of Divine Truth ? Indeed by its own light men may easily see all things in it , which can be proper to commend it to all who think fit to be govern'd by Reason , as all but Fools do . If it be said , That Idolatry is yet reigning over the greatest part of the World ; and the foolish Religion of Mahomet hath had very wonderful Success , and hath triumph'd over , and quite extinguished Christianity in many places ; so that the least part of the World is at this day Christian ; And therefore the Christian Doctrine gains little credit by its success in the World. In answer to this , we say these things . First , Whichsoever of these Religions , Heathenism , Mahometism , or Christianity , prevail most , or be thought truest ; yet is it true still , That all the World is of some Religion , and owns a GOD. And therefore this is noObjection against what we at first undertook to prove , That there is a GOD ; Only it may seem to weaken one of our Arguments , whereby we would prove this . But indeed it doth not weaken it at all . For secondly , We are now only proving , that our Scripture is the Word of GOD ; and this is but one of the many Arguments we use to that end ; and the rest are convincive enough without it . So that should this Argument fail us , yet our whole Argument , whereby we would , from our having the Word of GOD , prove that there is a GOD , stands good . But nether doth our argument fail us , but proves what we would prove by it . For thirdly , We say not , that the Christian Doctrine is receiv'd by all men , or by most men , or by more than they who are of other Religions . All we say is this , It was in a very short time received in most parts of the then known World ; though for the sins of them who profess'd it , GOD hath suffer'd it in many places to be rooted out again . Nor doth this lessen its Credit , but rather confirms its truth . For this is the same which it self foretold , and shews the care that GOD takes of it ; who as he will not suffer it to be quite lost , so neither will he always afford it them who abuse it . Thus was it foretold to the Church of Ephesus , Rev. II. 5. I will come unto thee quickly , and remove thy Candlestick out of its place , except thou repent . And thus it happen'd to that and other Churches . Accordingly as our Blessed JESUS had told the Iews , Matth. XXI . 43. The Kingdom of GOD shall be taken from you , and given to a Nation bringing forth the fruit thereof . Though therefore Heathenism or Mahometism fill more of the World than Christianity , yet hath the Christian Doctrine had the success which we speak of . Fourthly , Though at this day it prevails not over most of the World , yet it flourisheth in the most Civilized and Learned parts of it . Whereas Idolatry and Mahometism prevail only among the more rude , illiterate , barbarous and brutish sort of People . Beside this , Fifthly , it hath had the success we speak of , by fair , rational and indearing Methods , by gentle Persuasions , and convincing Reasons ; by its own visible purity and goodness ; by the power of Miracles ; without any use of force or violence : But other Religions prevail only upon the account of Education , and Custom , and an Affectation of treading in the steps of Forefathers ; or else by Violence and Compulsion , Fire and Sword. Again Sixthly , Other Religions are upheld , by keeping men in ignorance , and depriving them of the means of knowledge . And it is no wonder that the greatest part of the World is still in error , when the light of truth is shut out from it . They can chuse no better , who are suffer'd to know no better . But the Christian Religion seeks not for the advantage of mens blindness , and being in the dark . 'T was sent To open mens eyes , and to turn them from darkness to light , and from the power of Satan unto GOD , Acts XXVI . 18. It chargeth all it meets with , to Prove all things , and hold fast that which is good , 1 Thess. V. 21. If it prevail among men , 't is by reason , and light , and knowledge . Men chuse other Religions as blind-men do beauties , by chance . And so the most deformed is all one with the most handsome . But Christians chuse by sight and judgment . Lastly , Other Religions do favour and flatter men's Corruptions , and humor flesh and blood . But the Christian Religion proclaims open war against these ; crosseth mens corrupt Inclinations , contradicts their natural Humors , commands them to deny themselves , and their own Wills , mortifies their darling Lusts , crucifies the Flesh , destroys Selfishness , commen is patience , lays the Cross in their way and injoins them to bear it in hope of things not yet seen , and far off . That other Religions prevail , what wonder is it ? Neither can it be any argument that they are of GOD. Men can easily invent , and are ready to embrace , and will be very fond of , and not easily change a Religion that indulgeth their Lusts. But that Christianity , commanding men to offer violence to themselves , and to part freely with what they love best , should be receiv'd by any considerable number of men , is very wonderful indeed , and shews it to be of GOD. The power of Lust and Corruption is enough to make men embrace other Religions ; but the Power of GOD only , and of supernatural Grace , could prevail with men to accept of this . I have now done with the first Argument , to prove it reasonable to believe , that there is a GOD ; and have shewn , that if the Atheist would have GOD shew himself to be , by some such visible and audible significations and tokens of his being , as we are capable of perceiving him by , he has all the reason that can be to believe that he hath done so . And I have insisted the longer upon this Point , that in shewing the folly of the Atheist , I might at once shew the folly of the Antiscripturist ; and that he is as well a Foo● who denies the Scripture to be the Word of GOD , as he that says , There is no GOD. II. If this kind of manifestation of himself , which GOD hath given us in his Word , will not suffice ; how else would the Atheist have him to manifest himself for his satisfaction ? Will he be satisfied , if it be shew'd him , That GOD hath imprinted such a sense of his being in mens minds , that they are not only capable of perceiving , but generally inclined to acknowledge this truth ? I am now to shew him , that GOD hath done this , and that Mankind hath generally been very sensible that there is a GOD. Indeed we have the Testimony of An●els and Men to a●●ure us of this ; and one would think this should be enough ; for when every thing that hath reason , bears witness of a thing , he that yet disbelieves it , must confess that he doth so against all the Reason in the World ; and he that contradicts all Reason , must needs be a Fool. As for the Testimony of Angels , 't is in vain to trouble the Atheist with it ; for Angels are invisible Spirits ; and for the same reason that he denies there is a GOD , he will also deny that there are any invisible Spirits ; seeing these can no otherwise appear , or manifest themselves unto men , than we have already shew'd that GOD hath done . ●ho therefore it be as evident , as it can be made , that there are such Spirits , both good and bad , and that they have frequently born witness of GOD ; yet seeing it is but the same kind of Evidence , with what we have spoken of already , I shall not at all insist upon it now , but only on that which we have from the general consent of Mankind . Now this Testimony of men for the being of a GOD , is not to be slightly regarded ; it having all the Advantage that Humane Testimony can have . It is not the Testimony of some few men , but of Mankind generally . It is not the witness of all men in some one or two Ages of the World , or of some whole Nations only ; but of all Nations , and of all A●es and Generations , since there have been any men , whom we could hear of , in the World. Must it not be a very foolish thing in any man , to make himself confident of a thing , whereof first he can have no degree of assurance ; and secondly , whereof the generality of men think themselves very sure ? There can hardly be a clearer evidence of one's being a Fool , than this , That he takes himself to be wiser than all the World besides ; and that too in holding an Opinion , wherein he cannot pretend to any evidence at all to ground it upon . Let us therefore here consider these things . 1. There has not been , at any time , in any place , any People , discover'd upon the face of the whole Earth , that hath not own'd a GOD. The most barbarous , wild , and even brutish People , without any kind of Learning , or common Civility , in their Manners hardly distinguishable from the Beasts of the Field by any thing else but this , have been found to have some sort of Religious Worship among them . Though many of them have had no knowledge of the true and living GOD , for want of instruction ; yet would they rather fall down , and worship any thing , either in Heaven , or upon Earth , yea the very Devils themselvs , than nothing at all . So deeply is this truth , that there is a GOD , ingraven , as it were in the very Nature of Mankind , that nothing could ever yet eraze , or wear it quite out . Even that gross Idolatry which reigns over so great a part of the World , is enough to shame the Atheist ; for thereby is it manifest , that the World hath never counted any thing more absurd and foolish , than to think that there is no GOD. Men not knowing who is the true GOD , were yet so fully convinced that there must be some GOD ; that they would worship any thing , that they thought could do them either good or hurt , rather than nothing at all . And as this was the belief of all in general ; so look by how much any Nation was more civilized and cultivated by good Literature ; o much the more care there was taken about Religion , as among the Egyptians , Greeks and Romans . And such Persons as had the best opportunities , and greatest abilities , for the search and discovery of Truth , were abundantly satisfied themselves , and took pains to satisfy others in the reasonableness of this belief . And lastly , they above others , who with good reason were esteem d the best of men ; I mean such as endeavour'd to do the World most good ; who lived virtuously , and justly , and did what they could to make men the better , and the happier for them ; were always the most zealous and earnest Promoters and Maintainers of this belief . When therefore 't is apparent , that Mankind generally , and more especiall● , the Learnedst , the Wisest , and the Best of men have always believed this ; doth not the Atheist shew himself a Fool in contradicting all men ; having no better Reason for his Opinion , than only his own Imagination ? If any shall object , That it is upon Record , that there have been some Atheists in the World , and therefore 't is not true , that we have the Universal Consent of Mankind . The Answer to this Objection is very easie . 1. Many of them who were call'd Atheists , were not so indeed ; but the most Religious Persons of their time . It was not because they denied that there is a GOD , but because they denied those Idols , which the Heathens worshipped , to be Gods indeed , that those blinded Idolaters called them Atheists . And upon this account it was , that the Primitive Christians of old were by those Idolaters charg'd with Atheism . 2. Suppose some few have denied that there is a GOD ; yet were they so few , and inconsiderable , in comparison of the rest who own'd a GOD , that they ought not to be once named in opposition to a general Consent . If , I say , The generality of Mankind have Eyes and Sight , is it reasonable to say , it is not true , because an odd man here or there is born blind ? If , I say , Men are Rational Creatures ; will any think it a sufficient confutation of this , that he can shew me now and then a natural Fool ? With as little reason , when I say , Men generally own a GOD , can any one object , it is not true ; because he can name one or two odd men , in so many Millions , that have been so blind and foolish , as not to see and know , what all others see and know . 3. These few that have denied a GOD , had not been taken so much notice of , had they not been very few indeed ; and for their rarity it is , that they were then wonder'd at , and since are recorded in History . But as they were noted for the singularity of their Opinion , so were they hated for their wickedness , branded as infamous , and as Enemies of Mankind . The World was weary of them ; and as soon as any one began to be suspected to be of this Opinion , his Citizens banish'd him out of their Society , as one unfit to live among Mankind . Which is an Argument , that it is so natural to men to own a GOD , that he who do h not so , has ever been look'd on as a M●nster or s mething that deserves not to be reckon'd among men . 4. These very few , how confident soever , could never produce any considerable reasons for their opinion ; and to talk confidently without reason , is but to rave like one in a high Feaver , and not worthy to be heeded . Now the Athiest hath so little to say for himself , that he has not been able to make many believe , That ever he believed himself in this point ; insomuch that it is at this day a great Question disputed among Learned Men , whether there can be such a thing as an Atheist in Iudgment . It can hardly be said in propriety of speech , that a man believes what he can shew no reason for believing : And therefore whilst the Atheist can give no reason for what he saith , saying , There is no GOD ; we may say , He doth not believe there is a GOD ; but it seems we cannot say , He believes there is none . And the main Reason of his Unbelief , ( for it is no more ) when well search'd into , will be found no other , but that very same upon which there are too many Unbelievers now . The love of Wickedness makes the thoughts of a GOD very uneasie to men , and they are very unwilling to entertain a Belief that will not suffer them to fulfil their Lusts with Peace of Mind . 5. Lastly , Remember , That as we have read and heard of some Atheists ; so also have we read or heard this also of them ; That for all the shifts they could make , they could not so fully satisfie themselves , as to quiet their own Consciences . Bluster indeed they would , and make a noise in the day-time , as if they fear'd nothing : Business and Company diverted them from talking much with themselves , or entring upon serious thoughts : But when night came , and silence was made ; when they were alone and at leisure , and had nothing to do but to think ; whenever their thoughts were fixt on this subject , their fears also came along with them , and they could not so easily as they desired , get quit of that GOD , whom they used so confidently to defie . Indeed there are too many who take a too effectual course to prevent this trouble ; they are very careful to keep their heads day and night so full of the world , and of their Lusts and Vanities , that the thoughts of GOD can find no room : And thus they constantly busie their minds , till sleep arrests them . But take any thinking man , that concerns himself at all about GOD , and a future State , who is willing sometimes to think what he is , whence he came , and whither he shall go when he dies ; and he shall never be able to satisfie himself so fully , that there is no GOD , but he will find himself sometimes afraid that there is ; and more especially , when he thinks himself near dying , or in any great danger . The Bloody Emperor , that would own no GOD but himself , would , when it Thundred , run under his bed to hide himself . And one that denied a GOD all his life long , grew very sad upon his death-bed ; and being ask'd by them who heard his sighs , If he believed there is a GOD , and if it was that which made him sigh ? No , ( saith he ) I do not believe it , only I am thinking in what a sad condition I shall presently be , if there be one , as I know not but there is . And possibly we may have heard of one , too well known of many , of whom 't is said , that notwithstanding his many boasts and great confidence , he durst never be alone in the dark , or go to sleep without a candle lighted up by him . Lay this together , and then say , if he be not a Fool , who contrary to the general Sense and Reason of Mankind , will needs be confident that there is no GOD ? Is not he a Fool , who dares conclude , That ( except himself , and it may be two or three more just like himself whom the world , of all others , could best spare , and whom it could heartily wish to be rid of ) , all men in the world have been either Knaves in making , or Fools in believing a Lye ? 2. But this Argument from the general sense of Mankind ; is yet capable of a farther improvement . For it is to be consider'd How , and upon what account , the whole World should in this one point come to be of the same belief . It is not an ordinary thing , to find great multitudes of people , all of One mind , about matters of great and near concernment , if they be not very obvious and plain either to Sense or Reason . Men stand divided into contrary Opinions about many things , and especially about matters of Religion , and the several ways of Religious Worship ; and are as contrary to one another , as Light and Darkness , even in their choice of the gods whom they worship . How is it then , that they all so unanimously consent in this First Principle of Religion , That there is a GOD to be worshipped ? This is not a thing obvious to Sense . It is not strange , that all should agree , That there is a Sun in the Heavens , giving light to the world , because they see it . But they see not GOD. How then are they all agreed in this too , That there is a GOD , unless this be as obvious to Reason , as the other is to Sense ? And if it be so , he that denies it , must be a Fool , for denying what is obvious to the Reason of Mankind . I can think of no more but two ways , whereby men should be brought universally to consent in a thing of so weighty concernment , which is not obvious to their senses : Either , First , The Being of a GOD is a thing so imprinted in Nature , that the Reason of man cannot be awake , and consider things , but it must needs perceive it . Or , Secondly , Men have been taught it at first , and have successively taught it to one another , from the beginning . And take which we will of these , and it will be found a most reasonable thing to believe it . First , If this be a Truth imprinted in Nature , so that it cannot be worn out by time , and become invisible , but so soon as men arrive at the use of Reason , and make use of it as they ought , they cannot but see it ; Then whosoever saith , That there is no GOD , must needs be a Fool. For he must needs be a Fool , who persuades , or endeavours to persuade himself , a thing is not , which it is Natural to him to discern , and which he can no sooner open , and use as he ought , the Eye of his Soul to look after , but he must needs see it . If then it be Natural to men , by the use of Reason to discern the Being of a GOD ; and if this be the reason why men generally ( notwithstanding all their other disagreements ) are agreed in this Belief ; then is it both Reasonable and Natural for men to believe it ; and if any one believes it not , it is because he is not a Perfect Man , but is defective in some Faculty essential to Mankind : It must be either because he wants the use of Reason , or because he will not use it ; and whichsoever it be , no man can deny him to be a Fool : For what is it else to be a Fool , but either to want the common use of Reason , or to make no good use of it ? Secondly , If men have been at first taught this , and so have taught it one another successively throughout all generations , to this day ; and thus it hath been universally received as a Truth by Instruction , and uninterrupted Tradition , throughout all Ages and Parts of the World ; This must also be accounted a very good reason to believe it true , and that it could come originally from no other but GOD himself . Yet here the Atheist will needs imagine , that he has gain'd a considerable advantage . Some cunning men , ( saith he ) for ends of their own which they would serve by it , set abroach this Opinion ; and most men , seeing how useful it proved for the preservation of Order and good Government , easily entertained it ; and Rulers , finding the advantage of it to themselves , have done all they could to countenance it , and have punished all that question'd it : And thus , tho but a Politick Invention at first , it hath prevail'd at length , as a certain Truth . Now if we had no other Reasons but mere Tradition for the Belief of a GOD , I confess what is here said , might seem more plausible ; and yet , when well consider'd , not very credible . However , it is no more , but one of the Fools May-be's , on which he is content to venture his Soul , and all his Happiness , and I think him no less a Fool for that : He imagines , it may be thus ; but dare he say , He knows it is thus indeed ? No ; but he is so afraid of all thoughts of a GOD , that he is willing to have any thing thought true , rather than that it should be thought that there is a GOD , to whom he must give an account of himself . It is certain , that the world generally has believed , there is a GOD , the Atheist cannot deny that : And we all know by experience , That all men are not very apt , in matters of so weighty concernment , to be of one opinion , where the thing is not very obvious to Sense or Reason . The Atheist knows this too : And yet rather than it shall be thought , that it is so agreeable to Reason , that men cannot but generally consent in it , without seeming enemies to Reason ; the Atheist will again set his Fancy a-work , to imagine what else may be . And what has he now hit upon ? Why , It may be the whole World has been always deceiv●d by somebody , he knows not by whom , into the belief of a GOD. It is an endless thing to answer Dreams , a Sick-man's Ravings , or a Fool 's Fancies . However , let it be considered , 1. What is already said , That the Atheist cannot pretend to know what he saith , to be true ; but saith only , It may be so for ought he knows . And then for us to say , It may not be so , for ought he knows , is answer enough to all he has said , and to prove him a Fool too for saying it : For if it either may be , or may not be so for ought he knows , he 's a Fool for venturing his Soul upon its being so . The World is now some Hundreds above Five Thousand Years old , and no man in this long tract of time could ever yet discover this Forgery here imagined : No man could ever find out who it was that first set abroach this Opinion ; or in what Age or Part of the World it first began ; or indeed where at any time it was not , or that ever there was a time when it was not the Universal Opinion of Mankind . It is as old , as is the memory of Man upon the Earth ; for the very first Man that has been heard of in the World , was of this opinion . And whatever History gives us any account of Men , since the appearance of the First man , assures us withal , That those men did own a GOD. Yea , we find not only that it was ever the opinion of the anciently-known Parts of the World , but also of those very lately-discover'd parts of it , which have had for many Thousands of Years , ( as far as we can understand ) no manner of Correspondence with the rest of Mankind . So that if this Opinion was propagated both to them and us by Tradition , then This Tradition can hardly have any later date , than that of the Universal Flood in the days of Noah , about Four thousand Years ago . 2. Think therefore , if it be not much more likely , That this Belief was at first taught the World by GOD himself , than by any such Cunning man as the Atheist dreams of . It began in the very first man that we have had any notice of ; it hath continued ever since , through all Generations of men that we have heard of in all parts of the world : And is it not then most likely , that it was taught the First man by GOD himself ? There is no difficulty in conceiving this , and we have as good evidence as we can desire , that it was so indeed . But we have no manner of Evidence at all , that it was an Invention of some later man , nor is it easily conceivable how it should be so . For , 3. It is not easie to imagine , how that man ( whoever the Ath●ist would have him to be ) should persuade all those who had always lived without any thoughts of a GOD , so generally to believe him . He , or a few more with him , could not be of Power enough to compel all men by force into this belief . Force indeed may compel men to make a shew of believing what they believe not ; but to believe indeed , what men can see no reason for believing , no Force in the world can compel men : But that men should universally be compelled , so much as to make a shew of believing what they believed not , by the power of some one , or a few men , is a thing altogether incredible . If then ( as the Atheist would have it ) any one , or some few men , did at first persua●e the world into this belief , which it had not before , and which , considering the corruption of men , we may be sure it had no mind to entertain ; he must needs do it by making the thing propounded to their belief ; appear to them very reasonable . For , First , Tho some silly and unconsidering people might easily be deceived by men of ●raft and Subtilt , yet we cannot suppose all men to have been so simple and inconsiderate . And 't is well known , that the most K●owing , Learned , and Wise , have ever been of this belief , and therefore it must be Reason that could persuade them to it . Secondly , Tho the men of some one Age had been so simple , as to be imposed upon by a Fallacy or Deceit , yet had no age after it the Wit to find it out ? Why could no Witty Atheist , with all his stock of Reason and Learning , which he is wont to brag on , discover the Fallacy , and undeceive the world again ? Certainly there have been in some Ages of the world , since this Opinion first came in , men of good Sense , and a competent Understanding to know Reason when they hear it : Why then has no Atheist all this while , by his better Reasons , convinced at least the more Understanding part of mankind , of this Error which he supposeth them to have been led into ? Thirdly , Men are generally so much in love with wickedness , that , First , They must have been very Weighty Reasons that could persuade any considerable number to believe a GOD : And Secondly , Very Weak Reasons , could they but find any at all , may seem enough to persuade them , There is no GOD. There is nothing in the world more unwelcome to a wicked man , than any talk of a GOD. To be bid to believe that there is one by whose holy and strict Laws he is to be ruled in all his thoughts , words , and deeds ; one who is every where present with him , observing his whole behaviour , and keeping an exact Register of all his sins ; one who will call him to an account , and will punish him for all his wickedness ; this goes exceedingly against the hair : 'T is this that fills his Soul with fears ; and troubles his mind with sad thoughts ; and marrs his frothy mirth , and spoils his sinful pleasures , and afrights him from his wicked designs , and will not let him quierly have his own will , nor allow him to humour himself , and make much of his flesh . This bridles his appetite , restrains his lusts , crosses his natural inclinations , lays a bar in the way of his worldly interests , cuts him short in his desired liberties : And because of all this , he would be glad in his heart that any one could assure him , That there is no GOD. Hence it appears , That the Atheist hath all the advantages on his side , that he can desire , to enable him to convince men of this Error , if it be one . By reason of their corruption , men are very ready to hearken to him , and desire nothing more , than to hear him prove what he says ; yea , they would reward him at any rate for his pains . It 's a very easie thing to persuade men unto what they love ; and a weak argument is strong enough to make men believe what they would fain believe : Why then is the wicked man's good friend the Atheist so sparing of his Reasons , when he may so fairly hope to convince men by them ? The truth is , by all this it plainly appears , both that they are very strong Reasons , that prevail with men against their own corrupt inclinations , to believe a GOD ; and that the Atheist has no Reason at all on his side , seeing he is not able to convince men , who fain would have it so , That there is no GOD. Fourthly , What end had this Imaginary man , which the Atheist talks of , in putting this Opinion of a GOD , into mens heads ? It was ( saith he ) to make men more tame , and to bring them under Government and Laws . And 't is very true , that men may easily be made sensible , that without Government and Laws , we should all be like so many wild beasts of prey , tearing and devouring one another ; and that nothing can make men more governable , than the belief of a GOD. But after all this , what does that which the Atheist saith , amount to ? This we will readily grant him , 1. That considering the general wickedness of mankind , Government and severe Laws are very necessary things . 2. That the belief of a GOD , is that which , above all other things , will soonest bring men to submit to Government . 3. That if the belief of a GOD , were an invention of man , it were a very proper invention for the making men more governable . But now the thing which we would hear proved , is , That the belief of a GOD is but an invention of man for that end . Government , indeed , will never be upheld in the world , without this belief , and therefore this belief is necessary to uphold Government : But will it now follow from hence , That this belief is only a device of man , to uphold Government ? No certainly ; but this follows ( which the Atheist has no mind to hear of ) , That he who thinks there is no GOD , is an Enemy to Government , and ought not to have the Protection of Government , nor to enjoy the Privileges of a Subject ; but ought to be banish'd from all Societies of men , as the greatest enemy to them in the world . And now , seeing it is granted by the Atheist , That this belief is so necessary for the maintaining of Civil Government in the world ; I will be bold hence to infer a Conclusion quite contrary to his , viz. That it is the more likely for that to be true , and to come from GOD , and not to be an invention of man. And the reasonableness of this Inference will thus appear : 1. Government and Laws are on purpose to tie men up to live by Rule , to restrain them within the bounds of Iustice and Sobriety ; to keep them from taking the liberty they would otherwise take , and from having their own wills in every thing that they may have a longing mind unto . Now that which could persuade men to be thus tied up and restrain'd , must needs appear to them very reasonable in it self , otherwise they would never be brought to thrust their Necks into a Yoke for the sake of something , which they saw not before-hand good reason to believe . If the Atheist say , That though they saw no reason before-hand to believe that there is a GOD , yet the benefit of good Government , and the desire of safety , which they could not have without Government , was enough to make them content , whether they believed it or no , that it should pass for a truth . In saying this , he confutes himself ; for if the desire of safety , not to be had without Government , was it that persuaded them to admit this opinion of a GOD , true or false ; and merely for the sake of Government , because without it they could not be safe : Then did their own safety sufficiently convince them of the necessity of Government , and was enough to persuade them to admit of it without the belief of a GOD. And so the Atheist's Politician was only a Politick Would-be , and would seem wise in inventing a thing there was no need of ; for 't is plain , that the belief of a GOD was not necessary in order to Government , if the desire of safety was enough to persuade men to it . But this very pretence of the Atheist , That the Opinion of a GOD was set on foot to uphold Government , is a confession , that all other motives to subjection without this belief , are insufficient ; and seeing this belief is the principal motive to admit of Government , men must needs before-hand see good reason for it , for otherwise it could be no motive at all . 2. If the belief of a GOD be the principal thing that holds men in subjection to Civil Government , and within the bounds of Iustice and Sobriety , then if it be not a true belief , it must be granted , That a Lie is the very foundation of all Vertue and Goodness , Peace and Order , Iustice and Honesty , Fidelity and Safety among men ; and it is for the great good of the whole World , and so the duty of all men to believe a Lie ; And that there is nothing so wicked , because nothing can be so dangerous , mischievous and pernicious to Mankind , as to believe the Truth . It is a truth ( saith the Atheist ) that there is no GOD. Then is truth , and the belief of it , the fountain of all evil and mischief , disorder and confusion . 'T is a Lie ( saith he again ) to say , there is a GOD. Then a Lie , and the belief of it , is the fountain of all Goodness and Vertue , and of all the happiness too in the World. Can any one but a Fool believe this ? And yet he must believe it , that believes the Atheist saying , That the belief of a GOD is only an invention of man to keep the World in good order . This is enough to be said of our Second Argument to demonstrate the Atheist's folly , taken from the general Consent of Mankind . And surely , he can hardly be thought a Wise-man himself , who ventures to call that man wise , whom the whole World , as we have seen , calls a Fool. III. I come to the Third Argument grounded on the Works of GOD : And this I may call the Testimony of the whole Creation , of all things animate and inanimate . If there are such Works , as are the visible Effects of an Eternal Being , of Infinite Power , Wisdom and Goodness , there must needs be a GOD ; and he must be a Fool that saith , there is none . And here again we have a far more likely cause of the Universal Consent of Mankind in this belief , than that which the Atheist imagined as possible only . By the Effect the Cause is known . If we see things made , we know they had a Maker . Men generally have seen such things in the World , as they could not conceive to be the Effects of any less Power than GODs , and therefore they very rationally concluded , that there is a GOD. And this is the Argument which St. Paul hath taught us , Rom. I. 19 , 20. That which may be known of GOD is manifest in them , for GOD hath shew'd it unto them . For the invisible things of him from the Creation of the world are clearly seen , being understood by the things that are made , even his eternal Power and Godhead : so that they are without excuse . That is , so much of GOD , as may be known by the Light of Nature ( for with GOD is terrible Majesty ; touching the Almighty , we cannot find him out , Job XXXVII . 22 , 23. How little a portion is heard of him ? Job XXVI . 14. ) But so much as may be known of GOD without Divine and Supernatural Revelation , was manifest in , or among , the very Heathen People , for of them St. Paul there speaks . And how was it manifest in them ? Thus , GOD himself had shew'd it to them . And which way had he done so , but by his Works ? For though GOD is a Being in his own nature invisible , and his essential Power and Godhead cannot be seen in themselves ; yet are they , and ever have been from the Creation of the World clearly seen in his Works . How are they seen in his Works ? By the Eye of the Soul , or the Understanding , they are understood . And by what , but by the things that are made ? All the visible Creatures , from the highest to the lowest , are as so many Books , wherein all men have been able to read the Eternal Being and Power of GOD. In short , GOD hath left such legible Characters of his Infinite Power and Godhead imprinted on the World , and all things therein ; and hath indued man with such a Faculty of discerning them , that whoso makes not this good use of his Understanding , to read and learn this from the Creatures , is without excuse , and a wilfully blind Fool. And this is it ( whatever the Atheist is pleas'd to fancy to himself , as Fools are wont to be very Fanciful ) that hath in all Ages brought men universally to agree in this belief ; even as all men who see the clear day light , are agreed that the Sun is up , although they see it not . And this will always be a sufficient proof of a GOD to every one that useth his Reason to consider things ; and to him that doth not so , there can be no rational proof of any thing . Now the Works of GOD are either the common Works of Creation and Universal Providence ; or the rarer Works of Special and Extraordinary Providence ; and Wise-men have ever been wont by both these to reason themselves into the belief of a GOD. We will at present consider but some few of them . 1. Observe the whole and entire frame and Fabrick of the visible World. What less can we gather from it , but that there is some Infinite Power and Wisdom , that contrived this vast Building , and set all things thus together in that beautiful , curious , and useful order wherein we behold them ? If one see but a House strongly and magnificently built , wisely and usefully contrived , gloriously and sumptuously adorn'd and furnish'd , though he as yet see no man appear in it , or about it , will he be such a Fool as to say , it had no Builder ? For every House is builded by some man ; but he that built all things is GOD , Heb. III. 4. If one see a Watch or a Clock , and observe how artificially all the several parts of it are fashion'd , and put together ; and farther , how all the little Wheels , though divers of them have several motions of their own , do all concur to one constant and regular motion of the Hand or Index ; though he neither saw it made , nor know who made it , will he be so foolish as to say it had no maker ? How much more a Fool must he be , who daily beholds the admirable frame of Heaven , Earth , Sea and Air , and all things therein ; and observes the glorious beauty and splendor , the unexpressible variety , the wonderful contrivance , the vast compass and capacity , the regular and constant courses , motion and order of them all ; the ample provision made for every thing agreeable to its nature , the mutual service and usefulness of one thing to another , and innumerable other tokens of Power , Wisdom and Goodness , every-where visible ; and yet after all , talks at this rate , Though I know not which way these things should come to be as they are , yet surely there needed neither Power , nor Wisdom , nor Goodness , to make , contrive , and order them thus . And though I have a very fair and rational account given me in that which we call the Scripture , how they come to be thus , yet I will not believe it . It may be they were always thus of themselves , or they happen'd to be thus by chance , but surely they had no powerful Maker , or wise Contriver . He that talk'd thus of a House , or a Watch , you would think he were mad ; and shall not he that talks thus of the World , and all things therein , be a Fool ? Yet this is it , and this is all that the Atheist hath to say . 2. Let us come to some particulars , and take but a slight view of some of those several sorts of things which we see , and daily reap the benefit of ; and see if we can find any one thing whereof any reasonable account can be given , without the belief of a GOD. Let us first lift up our eyes to the Heavens above , and observe How the heavens declare the glory of GOD , and the firmament sheweth his handy work , Psal XIX . 1. Lift up your eyes on high , and behold who hath created these things , that bringeth out their host by number , Isa. XL. 26. I , even my hand have stretched out the Heavens , and all their host have I commanded , Isa. XLV . 12. What a vast Round do we there see encompassing this world of Creatures ? Of what a wonderful greatness are those bright Globes of Light which move within it , The Sun , the Moon and Stars ; some whereof are certainly known to be many and many times bigger than this whole Globe of Earth and Water , whereon we live . How fitly are all those glorious and sparkling Lights plac'd in the Firmament for our advantage , to afford us both light , and warmth , and nourishment here below ? How orderly and constantly do they move to shed abroad their Influences the more equally upon all the Earth , and for the right proportioning of our Seasons ? Were they nearer us , they would dazle and blind us , instead of enlightning us ; scorch and burn up , instead of warming and cherishing the Earth . Were they farther off , the Earth would be always frozen and barren , and we should die with hunger and cold . Did they not move round the lower World , their influences could not in any equal proportion be distributed to the several parts of the Earth ; there would be no certain vicissitudes , and orderly returns of Night and Day , Spring and Summer , Autumn and Winter . Much of the World would be useless through too much cold and darkness , or excess of heat . How regular , even and constant are their motions , always finish'd exactly in the same space of time , and returning to the same points ? They have never in the least varied them for so many Ages , whether it be their yearly , monthly , or daily courses . Nor is one year , or one day in any year , ever one minute either longer or shorter , than another year , or another day at the same time of another year . From such Observations as these , even the wise Heathens , such us Cicero , Plutarch , and the rest , rationally concluded , that there must needs be a GOD. Yea , says Cicero , Who would call him a Man , who when he sees the Motions of Heaven so certain , the Orders of the Stars so setled , and all things so connected among themselves , &c. should yet deny that there is reason in them , or say , this were done by chance , when by no understanding we are able to conceive , with how great wisdom these things are govern'd . Yea , What can be so plain and clear ( saith he ) when we look up to Heaven , and view the Celestial Bodies , as that there is some GOD of most excellent understanding , whereby these things are ordered ? Let us now look down upon this great body of Earth and Water below , and observe how it hangs like a little round Ball in the midst of the thin Air incompassing it round about , notwithstanding its prodigious bulk and weight , and all that huge load of things continually upon it . Yet , as the Psalmist saith , Psal. LXXVIII . 69 GOD hath established it for ever . And Psal. CIV . 5. He hath laid the foundations of the earth , that it should not be moved for ever . See it incircled about with Water as with a Girdle , the Seas , as it were , continually roaring against it , and threatning to overflow , and swallow it up . And who but GOD , can we think , hath set a bound that they may not pass over , that they turn not again to cover the earth ? Psal. CIV . 9. He ruleth the raging of the Sea ; when the waves thereof arise , he stilleth them , Psal. LXXXIX . 9. He hath said , Hitherto shalt thou come , but no farther ; and here shall thy proud waves be stay'd , Iob XXXVIII . 11. Observe , how both Earth and Water are stock'd , and plentifully furnished with all sorts of things which are useful for the service of men . With Stones , Metals , and Minerals of all sorts , for building , fire , and many other necessary uses ; with Herbs and Plants , and Fruits , Fishes , Fowls and Cattel ; and all things needful for the labour and service of man , for his Food and Rayment , for his Physick , and Delight , and Recreation ; and all in the greatest plenty and variety . How many thousand sorts of Herbs , Shrubs , Trees and Flowers find we on the Earth ? How many learned Volumes are filled with the vertues of them ? How admirably is every one of these form'd and contrived , with Roots whereby they are fasten'd in the Earth , and suck in proper nourishment from it ; with Veins to convey that nourishment into all the many Branches , Leaves and Fruit ; with Bark and Rind to guard from the violence of both heat and cold ; with Husks and Shells to cherish the Fruit and Seed , and Leaves to defend the same unto perfect ripeness ; and with Seed for a new propagation ? How doth the same kind of Seed always produce the very same kind of Plant , and often with a most wonderful increase of its Fruit ; especially in such of them , as are most necessary , as in Corn for Bread , and Fruits for food of all sorts ? How do the same kind of Plants come up in the same Season of the year , of the same vertue , of the same form and figure , both in the Branches , Leaves , Fruits and Flowers ? What abundance of various Living Creatures breed daily , and feed in the Earth and Water , and fly in the open Air ? And how are they all fitted for their several Elements ; Fishes with fins to swim , Birds with wings to fly , and other things with feet to walk ? How aptly are all things furnished with Instruments of sense and motion , nourishment , generation and defence ? What one part about them , or within them , is superfluous or useless , or could be well spared ? And how conveniently are they all set , and placed , and united together for their several uses ? The curious and wise contrivance of the meanest Creature ▪ the fine contexture of the little body of any small Insect ; as of a Fly , or a Spider , hath been enough to exercise the greatest Wits , and to fill whole Books with the wonders of them , and yet one half of them is not discover'd . Each Animal , great and small , is indued with such Powers and Faculties , as are necessary for its own sustenance and preservation whilst it lives , and for the propagation of its kind after it ; hath a care of its Young-ones , and provides for them ; teaches them to shift for themselves , and then leaves them to do so . Every thing carefully shuns what 's hurtful to it , and picks and chuses what 's proper for it . Whence now comes all this ? From blind chance ? It may be some blind Fool may think so , but 't is certain he is a Fool for thinking so . Did Stones and Timber , and all other materials , ever jump by Chance , into a stately House ? Did the Letter-stamps in the Printer's boxes , ever yet save both the Writer and Printer their labour , and hit so together by Chance , as to make a Learned Book , or a Wise Discourse ? Could things in the world have been contrived wiselier or more fitly , to all ends and purposes , than they are ? And could things be wisely contrived , without a Wise Contriver ? If Chance ( which is indeed nothing at all ) could produce a thing once or twice , which yet is impossible , can any be so foolish as to think it could be the mother of constant Order ? To say , That all things are produced , and preserved constantly in one regular Course and Order , by Chance , is a Contradiction that can fit the mouth of a Fool only . Observe we next , how all things in the world do visibly serve and work together for some wise end and purpose ; and then consider what should guide and direct them all in working to that end ? 'T is easie for any one to see , That most of the Creatures are such , as are exceeding useful and necessary ; and the world would be an inconvenient place without them , and a very confused and dangerous place too , if things in it did not act as they do . And tho , it may be , some few things we may be able to name , the necessity , use , and goodness whereof , we cannot yet discern ; yet have we reason to impute this to our Ignorance , or it may be , more to our Negligence , and Sloth , and Inadvertency . It is certain there be many things which people are apt to think vain , yea , hurtful , which yet Industrious and Learned men , who study Nature , have found to be of special Use and Virtue . Not a Toad or a Spider , or any poisonous and venomous thing , but the Skilful know how to make good use of it , and find that it could not well be wanting : And we may well presume as much of other things , the use whereof we are not yet acquainted with . They may serve to suck out and carry away some of those malignant humours and qualities , which might infect the Food we feed on , or Air we breathe in ; or to set off the Worth , the Beauty , and the Usefulness of other things , with the greater advantage ; that we may take the more notice of them , and be more thankful for them : Or they may be , if not immediately useful to us , yet very needful to some or other of those many creatures which are immediately serviceable to us : However , they serve to exercise our Industry and Care , and to let us see GOD's Providence over us , in keeping us from the hurt they might do us . But that which we should more especially observe , is , That a very great many things which are without Reason and Understanding , or so much as Sense in themselves , do yet work together for the good and preservation of one another , and of the whole World , in as good Order , as tho they had a Rule to go by , and Understanding to be guided by it , and sate in Consultation how to do the best for the common good . So that what Man doth in this kind by the help of Reason , They all do much more constantly and unerringly without it . The Heavens very orderly and duly shed abroad their influence of Light and Heat , to make the Earth both fruitful and pleasant ; to direct , sustain , and cherish both man and beast upon it . In them hath GOD set a tabernacle for the sun , which is as a bridegroom coming out of his chamber , and rejoiceth as a strong man to run a race : His going forth is from the end of the heaven , and his circuit unto the ends of it , and there is nothing hid from the heat thereof , Psal. XIX . 4 , 5 , 6. The earth yields its fruits of every sort , in their due seasons , and brings forth a proper sort of food for every thing that live upon it . He causeth the grass to grow for the cattle , and herb for the service of man , that he may bring forth food out of the earth ; and wine that maketh glad the heart of man , and oil to make his face to shine , and bread which strengthneth man's heart , Psal. CIV . 14 , 15. The Waters contentedly keep their Channels and Bounds , both that there may be a sufficient quantity of them together , to make a fit habitation for all the living things which can live no where else ; and to leave dry land enough for other creatures to live upon . And because the creatures of the earth cannot subsist without a sufficiency of Moisture , therefore the waters go up by the mountains , they go down by the valleys , unto the place which GOD hath founded for them ; he sends the springs into the valleys which run among the hills ; they give drink to every beast of the field , the wild asses quench their thirst , Psal. CIV . 8 , 10 , 11. And that all the earth may be refresh'd , and have moisture enough to give juice to Herbs and Trees , these Waters , not only send forth Springs and Rivers , but abundance of Vapours ; which in the Air thicken into Clouds , and are dissolved again into seasonable showers scattered over the face of the earth . He bindeth up the waters in his thick clouds , and the cloud is not rent under them , Job XXVI . 8. He causeth the vapours to ascend from the ends of the earth , Psalm CXXXV . 7. He maketh small the drops of waters , they pour down rain according to the vapour thereof , which the clouds do drop and distil upon man abundantly , Job XXXVI . 27 , 28. He makes the earth soft with showers , his paths drop fatness ; they drop upon the pastures of the wilderness , Psal. LXV . 10 , 11 , 12. We cannot but observe several sorts of Earth fitted for several sorts of Plants and Grain ; and several sorts of Plants and Grain suited to the Natures and Palates of several sorts of Living Creatures , and several sorts of Natures and Palates in living creatures , whereby it comes to pass , that one sort delights in , and is nourished with that which another sort takes no delight in , and cannot be nourished with , but perfectly hates and shuns as poisonous or hurtful to it . And hence it is , that nothing is lost , or is in vain ; but what one refuseth , another chuseth ; and hence there is enough for all ; and there needs be no strife or contention about any thing ; for as there is enough for all , so is there Variety for each one . We see yet farther , what provision is made in Nature for the safety and defence of everything : And how every thing naturally , without teaching , endeavours to preserve and defend it self : One has Horns , another Hoofs , another has Fangs or long Teeth ; and none of these needs be taught how to use his natural Weapons : And such as have no such Natural weapons , have either Reason to invent artificial ones , as men ; or some other way of saving themselves , as Birds have Wings to flye for it ; other things have swiftness of foot to run for it ; even Moles and Worms have a wonderful faculty of speeding into the earth to hide themselves : In the cedars the birds make their nests ; the fir-trees are a house for the stork . The high hills are a refuge for the wild goats , and the rocks for the conies , Psal. CIV . 17 , 18. Young things no sooner fall from their dams , but they seek for milk , and find it without a guide . The little Lamb runs to the pap immediately , which the little Infant cannot do . Why ? The Ewe wants wit to direct the Lamb , but the Mother knows how to direct her Child . Birds chuse out the most secret places for their nests , and make them with so much curiosity , as man's art cannot imitate . The curious works of the little Bee or Silk-worm , is a very amazing thing to consider : The industry and providence of the Ant , and the wonders that the Spider works , are matters of admiration to us . 'T would be endless to mention , and indeed impossible for man to discover one half of the wonderful things in nature . And he that can yet imagine that all these things are by Chance , and that there is no Superior Power and Wisdom that governs all things , and directs them in their several Operations , must needs be more foolish than any beast . Once again , Let us consider of what kind of Ingredients this World , and the things therein do consist , or are compounded : The Elements of it , Fire , Air , Earth , and Water , are of contrary and mutually destructive Natures : Their chief Qualities are Heat and Cold , Moisture and Dryness , and what things can be more opposite to one another ? All things consist of these things , and how come they to be be so evenly temper'd , and blended in such a just proportion , as to agree peaceably together in the same body ? Again , most things that we know in the world , last but for a while ; Plants , Trees , Beasts , Birds , Fishes , and Men , after a short time dye , and are no more ; but others of the same kind spring up , and are brought forth to supply their room . And thus the world is in a continual Change and is continued by a constant course of Generation and Corruption ; and one thing always ariseth from the corruption of another . The Seed is sown , and corrupts in the earth , and loseth its form , and thence springs up a manifold increase . Now for any one to think with himself , how this is brought to pass , will be but for ever to bafflle and confound himself , unless he have recourse to an Infinite Power and Wisdom , that orders all things . That which thou sowest , is not quickned except it dye ; and that which thou sowest , thou sowest not that body which shall be , but bare grain , it may chance of wheat or of some other grain . Now what can follow hence , but , That GOD giveth it a body , as it hath pleased him , and to every seed his own body ? 1 Cor. XV. 36 , 37 , 38. Who but GOD , could so evenly temper , blend , and balance , contrary and mutually-destroying Natures , into one ; so as the Life , and Health , Strength , and Vigor of the body so compounded , consists in the right Temperament of these Enemies ? Who but GOD can raise one thing from the corruption of another ; make Life spring out of Death , and constantly provide for a new Generation of things , from the Ruines and Rottenness of those that were before ? Lastly ; It is now time that we look a little upon , and into our selves ; and see what cause we can find every one of himself , to say unto GOD with the Psalmist , Psal. CXXXIX . 14. I will praise thee , for I am fearfully and wonderfully made ; marvellous are thy works , and that my soul knoweth right well . First , Should we only look upon our Bodies , which are no more but the corruptible Cottages wherein our immortal Souls are for a while to lodge ; tho we find they are made of Flesh , and Blood , and Bones , covered with Skin , as the bodies of some other Creatures are ; yet very wonderful is the Frame and Contexture of these materials in them . How fitly is every Part and Member fashioned and placed , and connected to the rest , to make it a proper Instrument of Life or Sense , Strength or Motion ? What one of those Instruments of Nourishment , whereby our Food is received , chew'd , swallow'd , and digested ; the finest parts of it convey'd through the whole body , for its necessary growth or repair , and the grosser parts and dregs cast forth as useless : What instrument of Breathing , what Vein or Artery for the carrying about of the Blood and Spirits ; what Bone , Nerve , Sinew , Muscle , Ioint , Ligament , or Gristle , for Strength or Action , could we either well spare , or wish better form'd or set for its use ? What one Sense of Seeing , Hearing , Tasting , Smelling , and Touching , could we be content to want ? Or how can we imagine , that the Instruments of any of these Senses , could have been wiselier framed and placed ? Nay , there is not a Hair or Nail about us , but when considered , is found to be of use for Fence or Beauty . Whoso considers those two little seats and springs of Life , Sense , and Motion , the Heart , and the Brain ; how wonderfully formd , how strongly guarded , how well supplied with a variety of instruments , conveying to them , and carrying from them , as it is necessary for keeping themselves in right Order and Temper , and for the Life , Health , Strength , and Direction of the whole body : Whoso but well observes the curious workmanship of the Eye or Ear , the two Intelligencers of the Soul ; or thinks on the wonderful ways of Seeing and Hearing : Or he that considers the Instruments of Speech , and the Use , as well as Propriety of that excellent Faculty to Mankind ; cannot chuse but fall into the highest admiration of that Infinite Power , Wisdom , and Goodness , to which he owes all these things ! And yet what are all these to the Wonders of our Souls ? Could we think it worth our while to come acquainted a little better with our selves , and to this end sometimes to enter in as far as we can into the several Mysteries within us , and enquire after that Soul or Spirit which is served and waited on by all these Bodily Instruments , and makes what use of them it thinks good ; we should be sure the more we know of our own Souls the more also to know of God , whose Image they bear . Some such thing every one of us feels within himself ; which is the life of his Body , and doth all by it , whatsoever it doth . When the Body lies dead , it hath for a short time all its Parts and Instruments intire ; but they are altogether useless . It 's Life , sense , motion , grace and beauty , all is gone , and nothing left but a Cold heavy lump , like to a Frozen clod of Clay . And why is it thus , but that the Soul is fled ? O then ! What , and how admirable are the powers of that Spirit in Man , which actuates his body , directs and commands it , and every member of it as it self pleaseth ; at whose will it moves or rests , and by whose presence it liveth ? Yea , what is that , without which we are no longer men ? 'T is the Soul which sees and hears by these bodily instruments ; 't is the Soul that discerns and judges of all the numerous figures and colours , magnitudes and proportions , measures and distances , motions , sounds and voices , harmonies and discords ; that distinguisheth between one thing and another , chuseth and refuseth , and orders all our doings . Think well of it , What is it within us , that thinks , and considers , and reasons , and discourseth about all things without words or noise ? What is it in us , which whilst with these bodies we neither see , nor hear , nor taste , nor smell , nor feel , can yet represent the several objects of all these senses to it self , whenever it has a mind to it , and hath as fresh and lively perceptions of them all in it self , as if all these bodily senses were actually exercised by them ? What is the strange power of that within us , which can make present to it self things long since past , and things which are yet to come , as well as those that now are ; yea , and things which neither are , nor ever have been , as though they were ? What 's that in us , which whilst we sit still , is travelling over the World , and taking a view of all Times , and can imagine thousands of Worlds like unto This , and frame new Notions , and lay Plots within it self ; Model Governments , Martial Armies , and consider , dispute , and reason about such Things as tho they were real ? What is that in us , which is awake , whilst our Bodies are laid to sleep ; and sometimes runs over in our sleep , all things that passed the day before ; discourses of them , and contrives , and designs for the future too ? Alas ! we understand but a very little of our selves , and far less than we might do , if we would a little more study our selves ; we know not how we are nourished , nor how we grow , nor how we see and hear , how we think or dream ; nor the strange operations of our Imagination and Fancy . But however , we feel that there is something in us that doth such things ; we find that something in us doth remember , and understand , and dispute , and consult , and deliberate , and resolve , and forecast , and chuse , and refuse : Yea , that often reflects upon our selves ; and accuses or excuses , condemns or acquits us , applauds or reproves us , is vexed and grieved , or pleased and delighted with our behaviour . We find that we are able in a numberless variety of VVords , to make our Thoughts known to others , and by the same means to understand the thoughts of others . We can mutually give and take advice and counsel , teach , comfort and reprove one another . We find something in us , that can discern the use and benefit , the hurt or danger of things about us , and provide for or against them . And now when such things as these , which every one may feel in himself , are well thought on ; can we really remember what we our selves are , and yet be such fools as to say or think there is no GOD ? If any man be doubtful , whether there be a GOD or no , he must needs be ignorant of himself . For certainly he that ever considers , either his own nature , or the many things which he every day sees , must needs even naturally , sometimes at least , ask himself this Question , Whence can I imagine all these things to come ? what great Power and VVisdom is it that doth in all things display it self ? Let me consider it well . 1. Where all things visibly are in a most wise order , there must needs be VVisdom ; and where all things do constantly continue in the same wise order of VVorking , there must be Power . And where such ample and excellent provision is made for the preservation of all things , and for our welfare especially ; there must needs be Goodness : VVhere then is all this Power and VVisdom , and Goodness lodg'd ? Things are , things act , things are exceeding useful and good ; things have for some Thousands of Years continued , or succeeded one another in a constant order and usefulness one to another . Have they then all this originally in and of themselves ? Or is there some Almighty , most VVise , and good Being over them ; which at first made , and put them into this order , and still upholds them in it ? 2. Where there appears nothing at all of Understanding and Reason , it cannot be imagined , what either Power , VVisdom or Goodness there can be , to make , order , and govern things , and uphold them all , in that regular and useful way of working wherein we see them . And 't is undeniable that there are abundance of things , which thus work very regularly and constantly , wherein there doth not appear any thing at all of Reason or Understanding . Only Mankind , of all the things that we are acquainted with , hath Reason . He therefore only can be thought capable of Wisdom , and VVisdom is absolutely necessary for the making and ordering of such a World of things . Yet , alas , how far doth such a Work as that exceed the wisdom of Men ? And if it exceeds the wisdom of Men , how much more doth it exceed the Power of all other things which want VVisdom ? For such a work , there must be some VVisdom and Power , Infinitely exceeding those of Man , or of any other thing that we are here acquainted with . And therefore we must seek these in some superior Being . 3. Either there must be something unmade , and which made other things ; or some of these things which now are , and are well known not to have bee● always , but to have had a beginning , beg●● to be of themselves without a Maker ; or were made by a Maker , which was also made , and had a beginning . That nothing could begin to be of it self without a Maker , is very plain ; for before it began to be , it was not ; and what was not , could have no power ; and therefore could not begin to be of it self . Whatever therefore had a beginning , had it from another , which could make it to be . And if that other had a beginning too , the same may be said of it , that it had it from another , and so we must go on of necessity , till we find something which had no beginning ; but was unmade , and gave beginning to the first thing that ever begun to be . If then , it was any of these visible things , which was unmade , and without be●inning ; in all reason , we must think it to be that which appears the most noble and excellent , which hath Reason and Wisdom ; and this , as far as we can judge of things , must be Man , for whose use and benefit , all things visible seem to be made . If therefore Man , excelling all visible things in perfection of Nature , be not of himself , without beginning , neither made any one thing in Nature serving to his use ; how can we imagine this of any other visible thing ? It cannot be thought , without the greatest folly imaginable , that Man was made by any of these visible things , which are so much inferior to him in Perfection of Nature ; and which seem to be of no use at all , if not made for him . But we Men are very sure , that we are so far from being able to make any of these things , that with all our search and study , we cannot understand the Natures of them . 4. And we are altogether as sure , that we are not of our selves without beginning , as we are , that we made not one thing in Nature . It is but a very little while since any of us now living came into this World , and it will be but a very little while more , before we must go out of it again . We knew not how we came hither when we came , and we know as little how we shall go hence ; and we have but a little power over our selves whilst we stay here . There was a time , not long since , when we had not one of the powers and faculties which now we have , and when we were nothing at all of that which we now perceive our selves to be . We are therefore as sure , as that we are at all , that we had both our being , and all that is now in us , from some other ; who must needs therefore be of far greater power and wisdom than we are of . Our Parents were indeed the Instruments of our being ; but it is as true , that they were no more but Instruments of it . For they , and their Parents before them , and all Parents that ever were , could but say of themselves ; and their coming into the World , the very same things that we now say of our selves . It was never in the power of any Parents yet , to make their Children what they pleas'd ; no more than it is in the power of a Pencil in the hand of a Painter , to chuse what kind of Picture it shall make ; or indeed whether it shall make any Picture at all . No Parents could ever assure themselves that they should have Children . Neither knew they how they were form'd in the Womb ; the fashioning and setting together of the Parts , and putting life into them , being things infinitely exceeding their power and skill , were therefore no part of their care . They knew not whether any thing should be conceived ; or being conceived , should ever be brought forth ; or what it should be , Male or Female , perfect or imperfect ▪ a Man or a Monster , wise or foolish , alive or dead : no more than the Husbandman that casts his Corn into the Furrows , takes care how to form its Roots or Blade , or knows how it grows , or what it will prove at last . And now that we are , and live , we find our selves in the power , and at the desposal of another . We cannot bring to pass what we will ; we cannot accomplish our own Designs and Purposes as we would . We cannot preserve to our selves our present Possessions . We cannot get what we would have , nor rid our selves of what we would not have . We cannot make the Sun to shine on us , nor the Wind to blow upon us , nor the Rain to fall , where and when we would have it ; nor our Corn and Grass to grow , nor our Cattel to inceease , nor our Food , when we have it , to nourish us . We cannot keep our Bodies from sickness , lameness , pains and decays ; or make that part of them straight which is crooked , or beautiful which is deformed . We cannot keep out our fears , nor quiet our thoughts , nor prevent casualties , nor prolong life , nor keep away death and corruption . What then can we rationally think of our selves , but that we are the work , and in the Power , and under the Government of One who is infinite in Wisdom , Power and Goodness , who made , preserves , and disposeth of us , and of all things , as it pleaseth him . And who is that , but God ? He that created the Heavens , and stretched them out ; He that spread forth the Earth , and that which cometh out of it ; He that giveth breath unto the people upon it , and spirit to them that walk therein , Isa. XLII . V. 5. It is certainly known , How we men come into the World by generation successively one after another . One generation passeth away , and another generation cometh , but the earth abideth for ever , Eccl. I. 4. Is it now possible for any one to conceive , that among all the Generations of men that have been , there was no first Man or Men , at whom these Generations of men first began ? If there was any first man , as no man can conceive but there was ; had he a beginning ? or had he no beginning ? If he had a beginning , whence had he it ? He could not give it himself , as we have before seen . No other man could give it him , for he was the first . Did he then spring as a Plant out of the Earth ? ' ●is too ridiculous a Conceit to come into a rational man's head . How then should he have his beginning , but from GOD ? Will any say , he had no beginning ? Then he must say he was eternal , and had eternally his being , and all his powers , in , and of himself ; and if so , how came he to die , and be no more ? He who had eternally being and life in himself , would he , nay , could he chuse not to be , or to die , and to leave behind him Children of so little power , and of so short a life , and not so much as the least notice among them , that they had such a Father ? Will any think it reasonable to say , That there was no first man ? This only remains to be said by him , who would not have a GOD. But this is that which none but a fool can think reasonable Men of sense and reason have ever accounted it most absurd to talk of an infinite succession of things one after another , without beginning ; of a number of things , wherein there is no first thing ; or which had no beginning . At this rate , an infinite number of Generations are long ago past , and an infinite number is the greatest number ; if there can be such a thing . And yet there have been more Generations since that infinite number of them was past , and there may be more still , and so there is something greater than , infinite , and a number greater than the greatest . No wise man did ever pretend to understand how such a thing could possibly be , and so it must pass among the ravings of a doting fool . Men who are wont to talk so , as that they would be understood , or can understand themselves , will say , That of that great number , or those many Generations of men , which have been in the World , there must necessarily have been some first man , or men , and that he or they that were first , could never have been at all , or had any power to propagate others , without a Maker . And the very same must we say of the whole world of things which are within our view . What use can we think the World serves for , but for the use of those living Creatures which are in it , and more especially of Man ? For what use is a House , but for that of the Inhabitants ? And it were no less absurd to think that the Heavens and the Earth made Men , and other living Creatures ; than it is to think , that the House made the Inhabitants that dwell in it . And then if the Inhabitants know and confess that they made not the House , as no body but a Fool will think that the House made them : so any but a Fool will say , some other made the House . As then every House is built by some man , so he that built all things , is GOD , Heb. III. 4. Thus all things , both without us , and within us , do naturally lead us to the acknowledgment of a GOD , if we will but make use of our Reason ; and if we will not , that 's it which makes us fools . GOD hath not left himself without witness , in that he doth good , and giveth us rain from heaven , and fruitful seasons , filling our hearts with food and gladness , Acts XIV . 17. And we may easily perceive , if we will think of any thing , that He is not far from every one of us , for in him we live , and move , and have our being : for we are his off-spring , as the Heathen Poets could tell us , Acts XVII . 27 , 28. But if any one continue so foolish as not to confess this , 't is fit he should be sent to School to the Beasts : as Iob XII . 7 , 8 , &c. Ask the beasts and they shall teach thee ; and the fowle of the air , and they shall tell thee ; the fishes of the sea shall declare unto thee ; who knoweth not all those , that the hand of the LORD hath wrought this , in whose hand is the soul of every living thing , and the breath of mankind ? 2. And yet besides the works of Creation , and of ordinary Providence , it cannot be denied , but there are works of an extraordinary Providence to be observed , whereby GOD doth yet further discover himself unto us . 'T is certain , that things do ordinarily keep one natural constant course and order , and vary not from it . As GOD commanded , and they were created ; so he hath established them for ever and ever ; he hath made a decree which shall not pass , Psal. CXLVIII . 5 , 6. They continue this day according to his ordinance , Psal. CXIX . 91. Now as the constant orderly , course of all things in nature , shews that there is an Infinite Wisdom and Power , that put them into this order , and fixed them in this course , keeping and continuing them ordinarily in it : So when sometimes , and upon very remarkable occasions , this ordinary course of Nature is changed , and things are done above the power , and quite contrary to the course of Nature : and moreover , when the wisest counsels , and most hopeful endeavours , and the most likely means , such as rarely fail , and in all appearance and reason should succeed well ; are all on a sudden blasted , and quite disappointed ; and not only so , but produce the quite contrary to that for which they were design'd ; and all this by reason of some invisible power which no ●an can discern , or by such weak opposition , as none could imagine likely to prevail : What can we think less , but that there is an over-ruling Providence of GOD , who alway holds the Rains in his own hands , and doth whatsoever he will both in Heaven and in Earth ? It is easie to observe , that when Wickedness is grown up to a very extraordinary heighth in a Nation or Kingdom ; though that Nation abounds in Policy , and Strength , and in all things that seem to promise success , and persuade to security ; yet all on a sudden , when there seems least cause of fear , by some extraordinary unlook'd for Judgment , it is brought to utter ruine and destruction . And on the other hand , When a good and religious People are oppress'd by Tyrants , and assaulted by most potent Enemies , and hemm'd in on all sides with seemingly inevitable dangers , so as they sink into despair , and look for nothing but being swallow'd up of those who hate them : all on a sudden , when they could see no reason to hope for any such thing , the threatning Cloud flies over them , and rains down vengeance on their Enemies ; and the Sun shines forth on them brighter than ever . Who can conclude less , than that the hand of GOD is in all this ? Now both Histories and Experience have furnished us with Examples of such thi●gs as these : and he must be of a very obstinate humour that is not convinced by them . How easie especially is it to observe in the sacred History of the Bible , GOD's wonderful and extraordinary both Iudgments and Mercies , both towards whole Nations , and also private Persons and Families ? Enough there is of this kind to assure us , That 't is GOD that changeth the times and the seasons , who removeth Kings , and setteth up Kings , Dan. II. 21. That against him there is no wisdom , nor understanding , nor counsel , Prov. XXI . 30. That he turneth rivers into a wilderness , and water-springs into a dry ground ; a fruitful land into barrenness , for the wickedness of them that dwell therein . He turneth the wilderness into a standing water , and dry ground into water-springs , and there he maketh the hungry to dwell , that they may prepare a City for habitation , Psal. CVII . 33 , &c. He brought in a flood upon the world of the ungodly ●nd saved Noah the preacher of righteousness . He turned the Cities of Sodom and Gomorrah into ashes , and deliver'd just Lot , 2 Pet. II. 5 , 6 , 7. He shew'd his signs and his wonders in the land of Egypt , and brought forth his people , Psal. CV . 27. He led them through the depths of the sea , and drowned their enemies . The earth open'd and swallow'd Dathan , and covered the Congregation of Abiram . A fire was kindled in their company , the flame burnt up the wicked . Psal. CVI. 9 , &c. The Sun stood still , and the Moon staid , until the people had avenged themselves upon their enemies . The Sun stood still in the midst of heaven , and hasted not to go down about a whole day , Josh. X. 13. The Walls of the City Ierico fell down when at Ioshuah's command the People shouted , Iosh. VI. 20. The Angel of the LORD went out , and smote in the Camp of the Assyrians an hundred , fourscore and five thousand , 2 Kings 19. 35. What should I say more , but as the Apostle , Heb. XI . 32. The time would fail me , to tell of Gideon , and of Barak , and of Sampson , and of Iephtha , of David also , and Samuel , and of the Prophets . Who through faith subdued kingdoms , obtained promises , stopp'd the mouths of Lions , quenched the violence of fire , escaped the edge of the sword ; out of weakness were made strong , waxed valiant in fight , turn'd to flight the Armies of the Aliens . In a word , The LORD is known by the judgment which he executeth ; the wicked is snared in the work of his own hands , Psal. IX . 16. So that a man shall say , Verily there is a reward for the righteous , verily he is a GOD that judgeth in the earth , Psal. LVIII . 11. And now after all this , I hope , it is abundantly manifest , that the Atheist , being confident that there is no GOD , makes himself confident in a matter wherein all the reason in the world is against him , and against all the Evidences that can be given of what he denies , how true soever it be . It cannot therefore be thought needful any otherwise than thus , to shew that he hath no reason at all for his confidence . For when all reason appears against one's Opinion , 't is most certain there can be no reason for it . All that he can say for himself is but this , That there appear to him some Difficulties in the Belief of a GOD , which he cannot conquer . And doth he not meet with as many , and as unconquerable difficulties in the denying of a GOD ? If he do not , 't is only because he hath no mind to see them ; for I am sure all the wisest men have met with such . But if it be ( as the Atheist pretends ) more difficult to believe that there is a GOD , than to believe there is none , or than barely not to believe there is ; how comes it to pass , that the generality of mankind hath always believ'd it ? How is it , that nothing seems more natural and easie to most men , than to believe it ; and nothing more hard and against Nature , than to conceive how it should be otherwise ? Why hath no Atheist , by propounding and demonstrating these Difficulties , been able hitherto to dissuade any considerable number of men from believing this ? Can the Atheist give any rational account how this world could be as it is , or how he himself came to be what he is , if there be no GOD ? If he can , why hath he not , in so many Ages of the world , let men see that he can ? Why have so few receiv'd any satisfaction from what he hath said to that purpose ? Surely it must be , because men find many more Difficulties in believing that he speaks reason , or in perceiving that he gives any reasonable account of things without a GOD , than they d● in believing that there is a GOD. He hath sometimes one thing to say , and sometimes another , as his Invention serves him . Sometimes the World may have been Eternally , without any Beginning ; and sometimes there may have been Eternal Matter , which form'd it self he knows not how , into that variety of things , which we now see . Sometimes there may have been eternally an infinite multitude of small Atomes or Motes , dancing to and fro , till at last they hit and jumble by chance , into so many Bodies as the World now contains . And with such like Imaginations , as these , he labours to confound men's Thoughts , and to divert them from listning to that rational and satisfactory account , which the Holy Scripture hath given us , of the Original of all things . But as these Atheistical Wits , have never been able to satisfie one another , so as that they could come to agree in the same Principles ; but have been at an irreconcileable difference , and an endless dispute amongst themselves ; not so much about what certainly was , as about what possibly might have been : So neither have any of them been able to convince any considerable numbers of men , no not of those who know nothing of the Scripture , to think that the World could have been any of those ways they dream of , without a GOD. And why so ? But because men have ever thought it more difficult , to be of any of their opinions , than to believe that there is a GOD. If the Atheist could but perswade men that he had reason on his side , it would be very easie for him to draw them all over to his opinion ; for their lusts are all on his side already . But till Lust have so totally prevail'd over men , as quite to unman them , and put out the eye of Reason ; the Atheist's folly is so visible , that the ●alfblind eye of the natural man cannot but see it . It 's very hard ( saith the Atheist ) for a man to comprehend in his mind an etern●l infinite Being , such as GOD is said to be ; and how should a man believe what he cannot comprehend by his Understanding ? And indeed most true it is , that what is eternal and infinite , no humane Understanding can fully and perfectly comprehend . To understand a thing fully and perfectly in all things belonging to it , is to suppose it to have certain Bounds or Limits of essence and perfection , which if it had , it were not Eternal and Infinite . And true it is , That GOD is a Being of an unlimited and boundless Nature and Excellency , and therefore cannot be fully , or in all things , understood by man. But this is so far from making it uneasy to believe that there is a GOD , that we cannot , when we consider things well , but believe it . We therefore believe that there is a GOD , because , when we consider how many things there be in the World , and how many , and even unsearchable by us , are the excellencies and perfections of every thing in its kind , we cannot fee how these things could be without a Being incomprehensible and infinitely excellent and perfect , whence all Being and Perfection must be derived . Tho' therefore man , who is of a finite and limited Understanding , cannot fully comprehend the Eternity and Infiniteness of GOD , or throughly understand the infinite Nature and Perfection of GOD ; yet may he understand and believe , that there is a Being which is eternal and infinite ; that is to say , a GOD. And it is so easy to conceive that there is such a Being , that it is not possible to conceive how there should be none such . We are very sure , that we our selves , and other things , have a being ; and yet we cannot fully comprehend , or throughly understand the excellencies and perfections of our own Nature , or of the nature of any thing else , how small and inconsiderable soever it be . It cannot therefore be hard for us to believe that there is something incomprehensible by us , or which we cannot throughly in all things understand . And so easie is it for us to apprehend that there is some eternal Being , that we cannot conceive how there could be any thing at all without it . We cannot with any satisfaction to our selves , suppose , that once there was nothing at all . For were it so , that once there had been nothing at all ; it must needs follow , That there never could have been any thing at all : If there once was nothing , whence should any thing have come ? There was in nothing no power , nor disposition to any thing : Nothing of which any thing should spring , Nothing to make , or give a being to any thing : Nothing is nothing , and nothing can do nothing : But now there are many things . Had they a beginning , or had they none ? If they had no beginning , we have found many Eternal Beings , whilst we think it hard to believe there should be one . If they had a beginning , then ( as hath been said ) , they had it of themselves , or from some other . They had it not of themselves , for before they began to be , they were not ; and what is not , can do nothing . They must have it therefore from some other , and that other must be before them ; and must be Eternal without beginning . The Sum of all that hath been said , is this : The Atheist being confident that there is no GOD , is confident in a matter whereof he can have no reason to be confident , and whereof he cannot pretend to have the least measure of Assurance . He is confident without any reason or degree of Assurance , where his confidence is the most dangerous thing that can be to himself , and the most mischievous thing that can be to the whole World. He chooseth to follow a groundless Opinion wherein there is no safety to himself , and whence there can arise no good , but very much hurt to the World , rather than a probable Opinion at least , which it is certainly safe for him to follow ; and which can do no hurt , but much good to all Mankind . In denying that there is a GOD , he must grant that all the happiness of the World depends upon a Lie , and that the World would be undone by the knowledg of the Truth . He is confident , where all the reason of the World is against his confidence . He is confident there is no GOD , tho he have all the evidences of a GOD that can be given of him , if there be one . GOD hath spoken unto men , so as GOD can be supposed to speak unto them , if h● be ; GOD hath appear'd and shew'd himself to men , so , as if there be a GOD , any one can conceive that he should shew himself . The Atheist finds the whole World of Mankind consenting that there is a GOD ; and he finds the tokens of Infinite Power , and Wisdom , and Goodness , in all the works of Creation and Providence , both common and extraordinary : He cannot give any rational account at all of any of these things , without the belief of a GOD ; and finally , he finds no such difficulties in believing there is a GOD , but he finds many more , and greater , in conceiving how things should be , as they are , without a GOD. Seeing , as hath been shewn , this is plainly the case ; let all men of common sense now judge , whether he who makes himself confident that there is no GOD , be not past all dispute , a very Fool. But now in vain , have we all this while been considering the Atheists Folly , if we our selves resolve to be as much or greater Fools than he . And certainly , if it be ( as it hath been proved ) a very foolish thing to think that there is no GOD ; it cannot be less foolish to live without any regard of GOD , as too many amongst us seem to do ; who behave themselves so in the World , as if GOD had nothing to do with them , or they with him ; or as tho it were all one to them , whether there be a GOD or no. If there be a GOD , and if none but Fools deny this , then are we to consider that these things do necessarily follow . 1. Every one that is wise , doth take all possible care to confirm himself in so stedfast a belief of GOD , that nothing may be able to make him doubt of it . Take heed , therefore , Brethren , lest there be in any of you an evil heart of unbelief , in departing from the living GOD , Heb. III. 12. The fear of the LORD that is Wisdom , Job XXVIII . 28. If there be a GOD , it must needs be the greatest piece of Wisdom that man is capable of , to behave himself Religiously towards GOD ; but this he can never do without firmly believing that there is a GOD ; this belief being the first and fundamental point in Religion . He that cometh to GOD , must believe that he is , and that he is a rewarder of them that diligently seek him , Heb. XI . 6. Therefore In the first place , let no one think himself excusable if he be not throughly convinced that there is a GOD. For no man living that hath the right use of Reason , can be ignorant of this , and be held Guiltless . GOD hath so many ways manifested himself unto us , that the blindest Heathen cannot say , that he hath not had means enough of knowing that He is . And if a Heathen can have no excuse for his being ignorant of this , who hath but at most one half of the means of Knowledg which every the most unlearned Christian hath , how should any ignorant Christian be excused ! Tho it be therefore too common a thing to hear both Men and Women among us , who both are of considerable Age , and also Understanding , and wise enough for the business of their worldly Callings , excusing their ignorance of GOD , by their want of Learning ; yet in truth they can have no excuse at all for this ignorance . It is their negligence , and sloth , and unwillingness to learn , that keeps them ignorant ; and for these , there can be no excuse . Can any one live in a Christian Church , and not have heard enough , if he would have minded it , ( tho he cannot read ) to convince him That there is a GOD whom he is bound to serve ? Nay , can any one live in the World , and not see enough every where to teach him this first and fundamental Truth ? He that cannot read GOD's word , may yet ( if he live in a Christian Church ) , hear it , and GOD himself speaking to him in it . And he that lives abroad in the World , tho he cannot see GOD himself , yet he may every where see his Works ; and in them , all the Being , the Power , the Wisdom , and the Goodness of GOD. Nay , if he can but eat and drink , he may know there is a GOD that feeds him ; for he knows very well , that it is not in his own power , nor of any other creature , to provide his food for him , or to enable him to receive good by his food . Yet more ; No man , how unlearned so ever he be , can think seriously of himself , and consider what he is , or how he lives , but he may easily discover a GOD that made him to be what he is , and preserves him in being and life . How inexcusable then must every one be , for not learning that which every thing teacheth him ; and which he cannot but learn , when he doth but consider , that he himself is something ! In the next place , Let none of us think it a needless thing , very often , and seriously to consider that there is a GOD. If we do not much consider it , it will be but a vain thing for us to know it . We should so lose the benefit of GOD's manifesting himself so fully and so variously to us . Consideration must make our knowledg useful to us . If there be a GOD , it is certain that we depend wholly upon him , and must needs owe a duty to him . Yet tho we may know there is a GOD , if we keep it not in mind , and think but little of it , our Knowledg can have little influence on our life and behaviour ; but we shall demean our selves as carelesly , and be every whit as secure and unconcern'd how we live , as tho we had never heard , or thought of any such thing as a GOD. Yea , not to consider , and have this much in our thoughts , seems to be more inexcusable in us , than not to know it at all . As he who knows his LORD's Will , and doth it not , deserves to be beaten with more stripes , than he that doth not his Will , merely because he knows it not , Luke XII . 47. So he that considereth not much , that there is a GOD , when he knows it ; seems more blame-worthy , than he who doth not know it , and therefore cannot consider it . Both are faulty , and can have nothing at all to plead for themselves ; but he that knows , and considers not , seems to be more faulty ; and a great deal more may be pleaded against him . The one is ignorant of GOD , when he might know him ; the other sets light by GOD , when he knows him . The one not knowing GOD , knows not how much he deserves his Thoughts ; the other tho he knows him , yet carries himself so towards him , as if he thought him not worthy to be thought upon . He likes not to retain GOD in his knowledg , as 't is said of some , Rom. I. 28. As then , if there be a GOD , 't is altogether necessary that we should know and believe it ; that so we understand how much it concerns us not to live as we list , having one over us to whom we must be accountable , even for every idle word , Mat. XII . 36. So when we know this , 't is altogether as necessary we should much consider and think of it , that we may walk worthy of GOD unto all pleasing , Col. I. 10. and not wilfully or giddily run upon our own destruction , by disregarding him . It will be a very terrible thing to the ignorant person at the last day , to meet with a GOD of whom he never knew ; and then to reflect thus upon himself , Had I been any thing but a Fool , I might have known this GOD to my eternal Comfort , whom now I find to my everlasting Confusion ! And it will be more terrible at that day , for the unconsidering person to find a GOD armed with vengeance against all that contemn'd , him : And then to reflect on his own folly , saying , What a Mad-man was I , who knew there was a GOD , and did not think him worth a few serious Thoughts , when by little serious consideration , I might have prevented this confounding sight , and my own eternal destruction now come upon me through my heedlesness ! As we therefore desire that we may never feel the wrath of GOD , let us now entertain often and serious thoughts of him . To this purpose , lastly , Let us be very constant in the use of all the means which GOD hath given us , to confirm and establish us in this belief , and lively sense of GOD ; and take heed ( as we love our Souls ) how we give ear to any thing which may weaken this belief , or make us doubt of the being of a GOD. We have all the reason in the World to be very careful of this , Because ( as we have seen , If it be a truth that there is a GOD , nothing can be more necessary , either to prevent our Misery , or to promote our Happiness , than a firm belief of it ; and tho it were false ( as it cannot be ) yet would it do a great deal of good , and no hurt at all . Let us labour then to be well grounded and setled in this belief ; and to this end , let us well weigh , and consider all those many reasons , which we have above taken notice of , to perswade us to it . Especially , let us diligently attend to GOD's word , and observe his works . The reason why many men , either so weakly believe that there is a GOD , or so little and slightly think of it ; is , because either their Lusts , or their worldly Business , or else Vanities , hold their thoughts so continually imploy'd about them , that they will not allow themselves time , nor be at the pains to consider those notable evidences which GOD hath given of himself . He that shuts his Eyes , and stops his Ears ; when he should read or hear GOD speaking to him ; or when he should observe the wonderful works of Creation and Providence ; it is not strange if he never come to have a rational and firm belief of GOD. Therefore if we would ( as it highly concerns us ) be unmovably rooted in this Belief , we must observe these Rules . 1. Let us be sure to keep our Reason and Understanding , which GOD has given us , as we are Men , constantly awake . Let the Eye of the Soul be kept open , that it may be ready to see GOD , whensoever , and howsoever , he shews himself . What 's the most rational Discourse to a sleeping man ! He neither hears it , nor considers it , and therefore is he no wiser for it . What 's Light and Beauty to a man that always winks ? He sees them not , and so knows no more of them , than it they were not to be seen . This Truth , That there is a GOD , is as visible to the Understanding , as Colours are to the Eye , but neither are visible to one that is not awake . Let us consider , that the best things must certainly be the best worth our seeing and knowing ; and nothing can be better than GOD , who is the Fountain of all Goodness . Nothing is so carefully to be regarded as that , without the knowledg whereof , we eternally perish , and such is GOD. Hath man Understanding and Reason for no use ? Or is he to use them about every thing of least concernment ; and not about that which above all things in the World , he is mostly concern'd to Understand ? If there be a GOD , we must all of us be either Happy or Miserable for ever , accordingly as we Regard and Honour him , or Neglect and Dishonour him : And can there be any thing , the Knowledg whereof doth more concern us ? And yet is it thus with too many of us , that whilst our Understanding and Reason are very intent upon other things , and never grow weary of considering them , and inquiring after them , they are wholly asleep as to GOD , and never imploy'd about him , as if to think of Him were not any part of our business . O why should we be any longer such Fools , as to suffer the Business and Vanities of this World , which passeth away , and the lusts thereof , or the Pleasures of sin which are but for a moment , so to bewitch us , that we can never be awake to GOD ! Seeing that about Him we are most of all concern'd , that our Souls attain to the most rational and full satisfaction , let our Reason be busied about him , above all things , that so we may be able both to live and die like men . 2. Let us exercise our Reason in considering those things , especially , which are most proper and apt to beget in us the most clear and lively sense of GOD. For as GOD hath appointed proper means and helps for the attaining to all those ends which he would have us to pursue : So hath it pleased him to ordain certain means , by the use whereof we may soonest and most perfectly come to the knowledg and belief of Himself . Such are his Word and his Works , both of Creation and Providence ▪ which are therefore to be very diligently studied and meditated upon . We must very frequently read and hear his Word ; and when we read or hear it , we must be very attentive to it , and take heed how we do it in a regardless and formal manner , or as a customary Task only , which we have set our selves to do ; as tho the reading or the hearing of it , were our only or principal Business . Our work is to think and consider well of all that we read and hear , that we may be perfectly inform'd , and throughly convinced , and heartily affected with the matters which are therein commended , either to our Belief or Practice . In vain shall we either read or hear GOD's word , if we do not labour to see and hear GOD himself speaking to us , and discovering Himself and his Will unto us therein . To read in the Bible so many Chapters a Day , or to hear so many Sermons a Week , is an Employment to as little purpose as the reading or hearing any common History , if we make it not our end to come better acquainted with GOD , and to be instructed in our Duty of Honouring and Serving him . And thus is it also in our seeing , and observing and making use of the many and wonderful works of GOD : Whilst we endeavour only to serve our selves of them , and not to discern GOD in them , we improve nothing in our Knowledg of GOD by them . How many of us busie our selves daily abroad in the Field , or at Home in the Garden , and what wonders of GOD's Power and Wisdom and Goodness have we there constantly before our Eyes ! and yet we profit no more in the knowledg of GOD by what we see , than the Beasts themselves . How many of us are very busie in studying and observing the courses of the Stars , and in searching in the secrets of Nature ; and yet never have it once in their Thoughts to learn any thing of GOD by all his wondrous Works ! If we would strengthen our belief of GOD , and make any proficiency in the knowledg of him , we must design this , and exercise our Reason in every thing to that end ; and labour to tast and see how good and gracious , how wise and powerful GOD shews himself in every thing we meet with . There is not the most unlearned person in the World , but if he will give diligent heed to what he hears of GOD , though he connot read , and to what he sees of GOD , though he cannot see GOD himself ; he may find enough to confirm him in the belief of GOD , and instruct him very far in the Nature of GOD , even past all doubting . Especially , 3. If in the next place , he by serious Prayer call upon GOD to open his Eyes that they may see , and his Ears that they may hear , and his Heart that it may understand the things which he hath made necessary for him to believe and know . Let us therefore in good earnest beg of GOD himself , that he would shew and declare himself more clearly and convincingly to us in all the means of Knowledg and Understanding . No man can have a hearty desire to find GOD , but he may assure himself that GOD upon his hearty request will shew himself unto him . If thou seek the LORD thy GOD , thou shalt find him ; if thou seek him with all thy Heart , and and with all thy Soul , Deut. IV. 29. God looketh down from Heaven to see if there be any that understand and seek after GOD , Psal. XIV . 2. But alas ! The wicked through the pride of his countenance will not seek after GOD ; GOD is not in all his thoughts Psal. X. 4. If men had rather be without a GOD , than have one ; if men be unwilling and afraid to find GOD , lest they should ( as certainly they must ) find in GOD a LORD and Master , whom they are bound to serve and obey ; what wonder is it if GOD withdraw and hide himself from them that love him not ? Why should he not depart out of sight , when he is but an eye-sore to them ? Why should he not leave all those to the Tyranny of their own Lusts , who desire not to have him reign over them ? What reason can be given , why GOD should afford them any longer eyes to see withal , who above all things cannot endure to see him ? Or why should he not suffer Satan to blind their Minds , that they may never again be able to see that Light which they cannot love ? If we would know GOD , let us shew by our earnest Prayers , that we long to know him . Let us never have an Ear open to any one , whatsoever he be , that calls in question the being of GOD , or would bring us to doubt of it . But on the contrary , let us resolutely stop our Ears , and refuse to hearken to the Atheistical Discourses of prophane and wicked Persons , of what Rank , Note , or Esteem soever they may be in the World. Let no one perswade us to think it either unreasonable or unmannerly , thus to behave our selves towards men of this temper . They may call us obstinate and sullen in refusing to hear Reason , and uncivil and clownish in turning away from our Betters . But how eminent soever , either for Learning or Honour any one may be , who would entertain us with such discourses , as tend to draw us off from believing a GOD ; it cannot be neither Obstinacy nor Incivility , not so much as to take notice of what he saith . It cannot be thought unreasonable , or an obstinate Stubbornness , not at all to hearken to any man's Discourse , which we are well assured before-hand can have no Reason in it . And we are sure before-hand , that whatever Reason may be pretended , ( as none brags more of his being a Master of Reason , than the proud Atheist ) ; yet no Reason at all can be given us , by any one for this opinion , That there is no GOD , or against our believing that there is one . And this is very plain , because as hath been said , no man can be in any degree sure that there is no GOD ; and the belief that there is one , is at least probable , and certainly doth much good and no hurt . What Reason can there possibly be in a Discourse , perswading not to believe what can never be proved to be false ; what it 's very safe to believe , and the belief whereof doth the greatest good imaginable ? Or again , What Reason can that Discourse have in it , which tends to perswade us to believe what no man can shew to be true ; which it is so dangerous to believe , that a man hazards his Soul by it , and the belief whereof will certainly make the wide World too uneasy a place to live in ? It cannot therefore be obstinacy or unreasonableness , never to hearken to any Discourse of which we know all this before-hand . Neither can it be uncivil , or unmannerly , how great or eminent soever the person be that would entertain us with such Discourses , to turn away our ears from him . What incivility can it be , to seem rude to him , who is so rude to the whole World , as in effect to call all men Fools but himself ? Yea , how can one be uncivil to that man , who declares himself the common Enemy of Mankind , and of all Civil Society and Government ? How can one be unmannerly to him , whose Discourse tends to no better end , than to corrupt all good Manners , and to banish Virtue from among men ? He that tells us there is no GOD ; by telling us so , absolves and dischargeth us from all manner of duty , honour , or civil respect to himself as our better , or superior . For if there be no GOD , who made us to differ from one another , Who made him our superior , or us inferior to him ? GOD did not , if he must be believed ; for he tells us there is none . And Man could not without our consent , for who gave any man that Right over his Fellows ? If he have got to be higher than any one else by Might or Cunning ; nothing can hinder any one to climb , ●●●never he can , as he has done ; or to trample him under foot , instead of bowing the knee to him . Whoever then tempts us to Atheism , is soon answer'd if we please . We need do no more , but despise him . Or if we will be at any farther trouble with him , we need but ask him two or three Questions , and leave him to answer them to himself when he can . 1. When he tells us there is no GOD , and would have us believe it : before we do so , he cannot think it unreasonable we should ask him , How he knows it ? If he can tell us this , and will not , he is too unkind to be thought a friendly Counsellor : and if he cannot , we have little cause to be fond of such a Teacher . Is it reason to believe one upon his word , that knows not that to be true which he teacheth ? Is it wisdom to follow a Guide , who confesseth himself to be blind ? 2. When he persuades us to believe there is no GOD , it cannot but be very fit to ask again , Is it safe so to do ? Or , Is it unsafe to do otherwise ? He cannot assure us , 't is safe to believe there is no GOD , because he cannot make us know that there is none . And he must needs confess , 't is not unsafe to believe there is a GOD , because it can do no hurt . Is it reasonable then to leave the safe way we are already in , that we may follow him into another , wherein he cannot promise us any safety at all ? 3. If he would have us to believe there is no GOD , 't is not unreasonable to ask him , Why would he have us to believe it ? Or , What good will it do either him or us ? If it will do neither any good , Why should he persuade us , or we be persuaded to an unprofitable thing ? There is danger in it ; and what reason is there to do what we know 't is dangerous to do , till we see what good may come of it ? 4. If he say , 't is fit to believe it , merely because 't is a truth ; We must needs ask again , How doth he know 't is a truth ? But yet 't is in vain to ask him this , because 't is impossible for him to tell us how he knows it , or to know it . And therefore we have yet no reason to believe it is a truth , because he only calls it so , who doth not know that it is so . But suppose it were , I hope it may be fit to ask him again , Is he in good earnest , and would he indeed have us to belive it for a truth ? If he be not willing we should believe it , why doth he tempt us to believe it ? If he would indeed have us believe it , would he not also have us behave our selves as men of that belief ? If not , to what purpose are we to believe it ? If he would have us behave our selves as men that believe not a GOD , then may we do what we will , and can ; we may rob his House , take his Money , defile his Wife , and cut his Throat . If he deny this , let us ask him , What is it that can make it unlawful for us to do any of these things ? What should restrain men from doing any thing they can for their own advantage ? This is all that the Atheist can gain by persuading men to be of his Opinion , That he lays himself at every man's mercy to deal as he will with him ; and cannot say , That man sins , that knocks him on the head for his good advice . 2. If there be a GOD , every one that is VVise will not only think himself highly concern'd to believe it , but so to live and behave himself in the world , as may be most pleasing and acceptable to GOD. To what purpose can it be tobelieve that there is a GOD ? or what good can this belief do us , if it do not engage us to live as men who are sensible that they have a GOD over them , whom they are concern'd to please in all things ? Certainly if there be a GOD who made us and all things , He must needs be concern'd with us , and we with Him. And as we can expect no good thing but from Him , who is the Author and Disposer of all things ; so neither can we hope to receive any good thing from him , if we do not our endeavour to please Him. Why should we thinkHe will bless us according to our desire , if we be not careful to serve and honour him according to his Will ? That therefore we may reap the good and benefit of this so necessary a Belief , we are to consider well , what it is that we believe , and what duty that belief must needs bind upon us . That which we believe , is , That there is a GOD ; and to be GOD , is to be the first Cause and Author , the Maker , Preserver , Lord , and Governour of the whole World , and all things therein ; the Fountain of all Power , and Wisdom , and Goodness ; and therefore the highest Power , the greatest Wisdom , and the chief Good. Now if GOD be all this , then it is very easy for every one to see certain duties lying upon us , as we are the creatures of GOD , which naturally arise from what we believe , even from this one point , That there is a GOD. 1. GOD being the first Cause , Author , and Maker of all things , He is the very Fountain and Original of all Being , and Life , Power , Wisdom and Goodness . All these are in him originally , as in the inexhaustible Spring and Fountain ; and there can be nothing at all of any of these things in the World , but what is derived from him ; neither can any of these be any longer in the world , than it pleaseth him . All this must needs be very plain to every Understanding . If then we will live as men who are sensible that there is a GOD by whom we live , and without whom nothing can have either life or being ; We must needs , First , have the highest and most honourable Thoughts of GOD , the greatest reverence and esteem for him , that can possibly be in the heart of man. We are not to conceive of him , as of one whose excellencies and vertues , tho' they exceed those of any other Being whatsoever , are yet contain'd within such or such bounds or limits , or are at such a degree , and no higher ; but we are to think of him , as of one who in the Perfectictions of the Divine Nature , is infinitely above all the thoughts of Men and Angels ; of incomprehensible Glory and Majesty , of boundless Power , Wisdom , and Goodness ; such as is to be always admired and adored , but never to be fully seen or understood . We are however to labour every day to know more and more of him , that the more we know , the more we may admire , and love , and rejoyce , and even be ravish'd with those unconceivable excellencies , which to discern more clearly , will be our eternal happiness in Heaven . Our hearts therefore should be always fill'd with , and our mouths should sound forth the praises of GOD , every one singing with the holy Psalmist , Bless the LORD , O my soul , and all that is within me , bless his holy name , Psal. CIII . 1. Bless the LORD , O my soul. O LORD my GOD thou are very great , thou art clothed with honour and majesty , Psal. CIV . 1. While I live will I praise the LORD ; I will sing praise unto my GOD , while I have any being , Psal. CXLVI . 2. Let every thing that hath breath , praise the LORD , Psal. CL. 6. Be thou exalted , O GOD , above the heavens , and thy glory above all the earth , . Psal. CVIII . 5. Blessed be thy glorious name , which is exalted above all blessing and praise , Neh. IX . 5. Secondly , It must needs be our Duty to walk humbly before GOD , and to abase our selves in his Presence , whose eyes are continually open upon us . We must always bear in mind , that he is our GOD and Maker , and we are at best but the work of his Hands , and had never been any thing , had he not been pleas'd to give us a being . How wise , how rich , how great soever we now are , or seem to the eyes of men ; we have it all , even as far as our very Being , of GOD's free gift ; and he can whenever he pleaseth , deprive us of all again . He made all things of nothing , and therefore all things are nothing in comparison of him . What is the clay in the hand of the Potter , who can do with it what he will ? And how much less than that is man in the hand of GOD ? The Potter can form the clay into a new shape , or cast it away and trample on it ; but he neither gave it a being , nor can take away it 's being from it . But GOD gave us , and all things , our very being ; look therefore how much nothing is less than all things , so much are the best of men less than GOD ; we being all originally nothing . Say then with the Psalmist . LORD , what is man , that thou takest knowledg of him ? Or the son of man , that thou makest account of him ? Man is like to vanity , his days are as a shadow that passeth away , Psal. CXLIV . 3 , 4. Behold even to the moon , and it shineth not ; yea the stars are not pure in his sight . How much less man that is a worm , and the son of man which is a worm ? Job XXV . 5 , 6. All nations before him are as nothing , and they are counted to him , less than nothing , and vanity , Isa. XL. 17. Verily every man at his best state is altogether vanity , Psal. XXXIX . 5. And when ever GOD rebukes him , he makes his beauty to consume away like a moth , v. 11. Surely men of low degree are vanity , and men of high degree are a lie ; to be laid in the balance , they are altogether lighter than vanity , Psalm LXII . 9. And shall such a thing as man be proud ? Can man seem any thing in his own eyes , when he thinks upon GOD ? Alas ! what cannot he do with us , who with a word made all things of nothing ? What can we do , either against him , or without him , without whom we cannot one moment continue in being ? 2. If GOD be the Maker of us and of all things , then is it past all dispute , that both we , and all things , are His ; and that we cannot have the least right to our selves , and therefore none to any thing else , but what he is pleased to allow us . Nothing could make him so absolute a right in and over us , to use and dispose us at pleasure , as this , That he made us of nothing . We therefore and all things are absolutely his own ; and being so , 't is his indisputable right , to order and dispose of every thing as it shall seem good to him , to place us where he will , give us what allowance he will , assign us what Condition he will , and put us to what Use and Service it pleaseth him . Know ye that the LORD he is GOD , it is he that bath made us , and not we our selves ; we are his people , and the sheep of his pasture , Psal. C. 3. Therefore , first , It must needs be our Duty most humbly to acknowledg GOD's absolute right in and to us , and all things , and in a due acknowledgment of the same , to yield up our selves , and all things most freely , and without any grudging , to be disposed of by him , according to his own Will and Pleasure . We must leave it wholly to GOD , to use his right as he pleaseth , and to do what he will with his own ; knowing assuredly , that whatsoever he doth with us , or any other thing , he doth but what he may do , and can do us no wrong : Yea , he always doth what 's best and fittest to be done , because he is of infinite Wisdom and Goodness . Whatever therefore is come to pass , or shall come to pass in the world ; whatever hath befallen , or shall befal us , it is our duty to submit to it , and to set our hearts at rest about it ; remembring that GOD is always doing , what best becomes him to do ; and permitting to be done , what is most proper to be done . He doth according to his will in the army of heaven , and among the inhabitants of the earth ; and none can stay his hand , or say unto him , What doest thou ? Dan. IV. 35. What are we , that we should concern our selves any farther with GOD's Doings , whatever they be , than to admire his Wisdom in them ? The posture of Soul wherein we should always be , as best becoming us , is that of a most humble and willing Resignation of our selves , and all our concerns unto his ordering ; every one saying after our most blessed JESUS , Not as I will , but as thou wilt , Mat. XXVI . 39. and v. 42. Thy will be done . Secondly , We are to account it our duty in all that we have or do , so to behave our selves , as becometh those who have nothing of their own , neither are their own , but must own both themselves , and all they have to be his , who made them . We must not therefore take to our selves any other Liberty in any thing , than what GOD gives us . We must not make so bold with his right , as to do what we have a mind to do with our selves or any thing else ; but enquire first , what he gives us leave to do . GOD is pleased to allow us as much liberty in all things , as may do us good ; and hath freely bestow'd his good Creatures upon us , so far as they may be serviceable to us in our serving of him . But as we have them of his gift , so hath he given them upon such terms and conditions as pleased him ; and upon no other terms we are to aceount them ours . Together with them , he has given us Laws and Rules to be careful ly observed by us in the use of them . It were very absurd for us to think any thing so ours , that we may use it to GOD's Dishonour , or to hurt our selves or others with what we have . Our Meat we have for Nourishment , not for Gluttony ; our Drink for Refreshment , not for Drunkenness ; our Cloaths for a Decent and Warm covering , not for Pride : Our Wit , our Strength , our Wealth , and all things , to do good with , but not to help or incourage us to hurt any one . All things we possess are our Master's goods , and we our selves are his Servants . No man ought to say , I may do what I will with mine own ; for nothing is so our own , as that we are sole or absolute Owners of it . As GOD is to be thank'd for the use and benefit of all , so is he also to be consulted and obey'd in the use of all . For the earth is the LORD's , and the fulness thereof ; the world and they that dwell therein . Psalm XXIV . 1. Thirdly , it must needs be our duty , not to repine or murmur , not to be fretful and impatient ; but to be content and satisfied whatever comes to pass . Do evil doers , and such as we think deserve worst at the hands of GOD , flourish and prosper ; What 's that to us ? GOD is but doing his pleasure with his own . Have we not all , and more than is our due ? And hath not he , whose own are all things , a right to distribute them as he pleaseth ? Hath GOD given others any thing that was ours ? And is it not of his free and undeserved Gift , that any thing is ours ? Fret not thy self because of evil doers , neither be thou envious against the workers of iniquity , Psal. XXXVII . 1. Rest in the LORD , and wait patiently for him : fret not thy self because of him who prospereth in his way because of the man that bringeth wicked devices to pass , v. 7. But wait on the LORD , and keep his way , v. 34. What have we to do to murmur at GOD's disposing of his own ? Do we suffer evil things ? Why should we not , if it seem good unto GOD ? Are we not his ? And may he not use his own as he will ? What ever the evils be , or by whomsoever they are brought upon us , we are to submit with patience . No instrument could hurt us , if he did not permit it ; and may he not permit what he will to be done to his own ? Are we rob'd or spoyl'd , let us say , The LORD gave , and the LORD hath taken away , blessed be the name of the LORD , Job I. 21. It is the LORD , let him do what seemeth him good , 1 Sam. III. 18. Whatever befals us , let us say , Behold here I am , let him do to me as seemeth good unto him , 2 Sam. XV. 26. I was dumb , and opened not my mouth , because thou didst it , Psalm XXXIX . 9. Is our present Condition scanty , uneasy , unpleasant , unsuitable to our minds ? What are we , that we should think to chuse for our selves , this or that condition of life , which we think best ; who are not our own , neither can chuse , whether we shall live or die ? Is not our Condition , whatever it be , better than we deserve ? And is it not of GOD's chusing for us ? And is it not fit he should place his own Goods in his own House , where , and how , he pleaseth ? Have we not all that we have right to have , when we have what it pleaseth GOD to give us ? And are we not in the condition we should be in , when we are as it hath pleased GOD to dispose of us ? Shall the clay say to him that fashioneth it , what makest thou ? Isa. XLV . 9. Shall the thing formed , say unto him that formed it , Why hast thou made me thus ? Hath not the Potter power over the clay , of the same lump to make one vessel unto honour , and another unto dishonour ? Rom. IX . 20 , 21. Having food and raiment , let us be therewith content , 1 Tim. VI. 8. Yea , this is our duty , to learn , in whatsoever state we are , therewith to be content , Phil. IV. 10. 3. If there be a GOD , who made both us and all the world , then is he our LORD , and the Governour of all the world . As he alone by reason of his infinite Power , Wisdom and Goodness can be thought fit to rule the world , so can he not have a more absolute Soveraignty over it , or Right to govern it , than that which is founded in Propriety ; nor any Propriety more sure and unquestionable , than that which ariseth from Creation or his making all things of nothing . Therefore The LORD hath prepared his throne in the heavens , and his kingdom ruleth over all , Psal. CIII . 19. It is then our duty , to be subject to his Laws and Government in all things . To submit to his Providence , in ordering all the Affairs of the world ; and to approve of all his wise Dispensations , whatever changes or alterations he makes in States or Kingdoms . To obey all his Laws , and apply our selves diligently to the learning of them , that we may frame our whole lives by them . It must needs concern us , to be in the fear of the LORD all the day long , Prov. XXIII . 17. To stand in awe , and not sin . Psal. IV. 4. Again ; If GOD , be our Governour , it must be our duty to trust to his Government , and rejoyce therein . For how can we be safer , or happier , than to be under the Government and Protection of infinite Power , Wisdom , and Goodness ? The LORD reigneth , let the earth rejoice , let the multitude of the Isles be glad thereof , Psal. XCVII . 1. Let us be careful for nothing , Phil. IV. 6. Neither take thought for the morrow , Mat. VI. 34. but trust in the LORD and do good : so shall we dwell in the land , and verily we shall be fed , Psal. XXXVII . 3. The LORD will bless the righteous , with favour will he compass him as with ashield , Isa. V. 12. 4. If there be a GOD , who is the first Cause of all things , he must needs be the Fountain of all Blessedness , and the chief good ; no good thing can be expected but from him alone , and all our happiness must consist in his favour and love . And therefore , The whole desire of our Souls should be to continue in his favour , and to have his love . Nothing should be so much our study and endeavour , even all the days of our life , as how in all things to please him , and to do such things only as we know to be most acceptable to him . Next , It must certainly be our duty to love GOD above all things ; for 't is most unnatural not to love that best , which is best in it self , and doth us most good . It is therefore our duty to love nothing more than GOD , nothing so much as GOD ; nothing but in Subordination , or in Relation to him . That is , nothing but what GOD allows us to love , and so as for the love of GOD , we can any time be willing to part with it ; nothing but what may help us the better to love GOD , and nothing that abates our love to GOD. We are to love GOD in all the things we love , because nothing hath any loveliness , but what is from GOD. And because GOD is the chief good , we are to be content with GOD , whatever else we want ; and whatever else we have , never to be satisfied with it , or to make account that we have any thing at all , whilst we can find no good ground to hope that GOD is our GOD , and that we are in his favour . And Finally , Seeing GOD is the Author of all Goodness , we are on all occasions most humbly to address our selves to him in Prayer , for a supply of all our wants of what sort soever ; and to return him our daily Praise and Thanks for every good thing we enjoy . He that doth not thus behave himself towards GOD , is no better for believing that there is a GOD ; neither , whatever he may pretend , shall he easily persuade any considering man , that he believes any such thing . FINIS . Books Published by the Reverend Mr. Elis. A Letter to a Friend , Reflecting on some Passages in a Letter to the D. of P. in Answer to the Arguing Part of his first letter to Mr. G. 4to . The Reflecters Defence of his Letter to a Friend , against the furious Assaults of Mr. I. S. in his Second Catholick Letter , in four Dialogues 4 to . The Protestant Resolv'd : Or , A Discourse , shewing the unreasonableness of his turning Roman-Catholick for Salvation , 4 to . Religion and Loyalty inseparable : A Sermon Preached at the Assizes held at Nottingham , Septemb. 5. 1690. 4 to . The Necessity of Serious Consideration , and Speedy Repentance , as the only way to be safe both Living and Dying , 8 vo . The Lambs of Christ sed with the Sincere Milk of of the VVord . In a short Scripture-Catechism . 12 s A Practical Discourse concerning Death . 8 vo . The Fifth Edition . A Practical Discourse concerning a Future Judg ment . 8 vo . Both by William Sherlock , D. D. Dean of St. Pauls , Master of the Temple , and Chaplain in Ordinary to Their Majesties . The True Effigies of his Grace , Iohn Lord Archbishop of Canterbury ; Engraven ( from an Original lately Painted by Mrs Mary Beal ) by Robert White , on a large Sheet of Paper . Price 12 d. All Printed for William Rogers . 
A41388	----	Firmianus and Dubitantius, or, Certain dialogues concerning atheism, infidelity, popery, and other heresies and schisme's that trouble the peace of the church and are destructive of primitive piety written in a plain and easie method for the satisfaction of doubting Christians / by Tho. Good. Good, Thomas, 1609-1678. 1674 Approx. 261 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A41388 Wing G1029 ESTC R23950 07933521 ocm 07933521 40515 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41388) Transcribed from: (Early English Books Online ; image set 40515) Images scanned from microfilm: (Early English books, 1641-1700 ; 1207:7) Firmianus and Dubitantius, or, Certain dialogues concerning atheism, infidelity, popery, and other heresies and schisme's that trouble the peace of the church and are destructive of primitive piety written in a plain and easie method for the satisfaction of doubting Christians / by Tho. Good. Good, Thomas, 1609-1678. [5], 166, [1] p. Printed by L. Lichfield for Tho. Hancox, Oxford : 1674. Errata: p. [167] Reproduction of original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Dissenters, Religious -- England. Atheism. 2003-06 TCP Assigned for keying and markup 2003-07 SPi Global Keyed and coded from ProQuest page images 2003-08 Marika Ismail Sampled and proofread 2003-08 Marika Ismail Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Imprimatur RAD. BATHVRST . Vice-Can . Oxon. FIRMIANUS and DVBITANTIVS , OR Certain DIALOGUES Concerning Atheism , Infidelity , Popery , and other Heresies and Schisme's that trouble the peace of the Church , and are destructive of Primitive Piety . VVritten in a plain and easie method , for the satisfaction of doubting Christians . By THO. GOOD , D.D. Master of Baliol Colledge in Oxon. Take heed Brethren . least there be in any of you an evil heart of unbeleif , in departing from the living God. Heb. 3.12 . OXFORD , Printed by L. LICHFIELD Printer to the University , for THO. HANCOX Book-seller in Hereford . 1674. To the Reader . COnsidering the many Learned and judicious Tracts , that are extant against Atheism , Infidelity , Popery , with other Heresies , Sects , & Schisms , destructive of the Antient Catholick Religion , and of that Peace and Vnity , Love and Charity , which is the badge and mark of Christs sheep ; I thought it superfluous to add my poor Scrible after such fair Copy's , but observing the length , and learning of those elaborate Tractat's , which many men have neither money to buy , leasure to read , nor judgment to understand , I conceived that these few short Discourses , ( not fitted , nor indeed intended , for the perusal of the learned ) might nevertheless , be gratum opus agricolis , not altogether unprofitable for men of ordinary Capacityes , to which purpose I have used such means and methods . That I might be the better understood by these men , I have endeavoured that the matter of these discourses ( for the most part ) might be plain and familiar , the phrase and expressions intelligible . I have made use of two feigned names . ( Firmianus and Dubitantius , ) to personate the sound Believer , and the doubting Sceptick Christian , who are brought upon the Stage , disputing by way of Dialogue , which is most suiteable to men of short discourse , and most apt to comply with their apprehension . I hope the more learned Reader , ( if any such shall give themselves the trouble to peruse this little Manuel ) will not Censure the plainness of it , but rather commend the Charity of the Author toward the w●ll meaning Christian , who amongst those many Treatises , that have been written , can meet with very few that are calculated for his Meridian , and consequently is apt to be blown about with every wind of doctrine , by the slight of men , and cunning craftines whereby they lye in wait to deceive ▪ and who these gamesters are , he that has but half an eye may see , and how many a poor soul has in these times of confusion been blown about from one erroneous opinion to another , until he has turned Seeker , Scheptick , and at last down right Atheist , there is no man so great a stranger in our Hierusalem that can be ignorant . Wherefore if these short and familiar discourses may have the happiness to prevent the falling of any unsetled , wavering soul , or to restore any that has fallen to a sound mind , 't will be my great satisfaction and rejoying to be able to apply to my self that of St. James , cap. 5.19 . Brethren if any of you do err from the truth and one convert him , let him know that he that converts a sinner from the error of his way , shall save a soul from death , and shall cover a multitude of sins . Now the God of truth and peace grant , that these poor and weak endeavours may work that good effect upon the erring seduced sinner , and that the multitude of my sins may be covered , with the long white robe of my blessed Saviours righteousness , for his holy name sake . Amen . Thine in the truth that is i● Christ Jesus . THO. GOOD . DIALOGUE I. Against ATHEISME . Firm. GOod morrow to my old Friend Dubitantius . Dub. A good day to you , Firmianus . Firm. Methinks I read some discontent in your face : what may be the cause of it ? Dub. There is a great cause ; I have been so long distracted betwixt diversity of Opinions in point of Religion , that I am now doubting whether there be any Religion at all , or any Supream invisible Deity to be worshipped . Firm. This is the common result of vain Janglings , that they usually end in Atheism and Infidelity . But pray tell me , is it possible , that there should be such fierce disputes , and bitter contentions about a very nothing ? Certainly such sharp disputes about the various manners of Gods worship , do strongly argue that Religion is a thing of highest concern , or that all the wisest men that ever were in the world are Fooles , and madmen , to oppose , hate , malign , persecute one another even unto death , for a groundless fancy , a very nothing . Dub. Your discourse is very Rational , for I suppose wise men would never wrangle about a meer Romance ; yet I confess I have had strange irrational thoughts , against the very Being of God , and the truth of any Religion . Firm. You justly term such thoughts irrational . Did not I once tell you , that when you had fors●ken your Mother the Church of England , ( the most Apostolical Catholick in the whole world ) in short time you would become a Libertine , an Atheist , any thing , or nothing ? Dub. Do you think that all Nonconformists , and Separatists from your Church , are Libertines and Atheists ? Firm. I am not so uncharitable : but I must tell you , that causeless separation is a very greiveous sin , and punished many times with the seve●est judgments , such as are Spiritual blindness , Hardness of heart , and a Reprobate mind . Dub. I fear those judgments have overtaken me : for since I became a Separatist from your Church , I have been very cold at my Devotion , made little conscience of publick , or secret Praier ; of Obedience to those powers which God has ordained ; of Love , Charity , Honesty , and Upright dealing towards my neighbours . I have lived an Atheist in practise so long , that I am now ready to be an Atheist in Opinion , and to say with the foole in the 14. Psal. There is no God. I have so long s●ept out of one opinion into another , that at length I am become a very Sceptick in Religion , doubting of all , and fixing upon none . Firm. Truly Sir , you made good your name by your practise , which renders you a right Dubitantius . But pray tell me by what degrees , and methods , you have stept out of our Church into the borders of Atheism , that I may with the more facility bring you back the same way , by which you have unhappily gone out from us , into the bosome of your dear Mother . Dub. Your Demand is reasonable . 'T is not unknown to you that I was once a true son of the Church of England , you shall hereafter know for what reasons I left her Communion , and became a Presbyterian : and to be breif I stay'd not long , in that opinion , but presently I proceeded Independent , then Anabaptist , then Quaker , then Papist , then Antiscripturist , then what you now find me , almost an Atheist . Firm. I hope you are not fixed in that wretched Opinion , as resolvedly to deny him a being , that gave you yours . Dub. Sir , I am not ; but have many doubts whether there be , and as many thoughts that there is not a God , Creator and ●overnour of Heaven and Earth , and all things in them cont●ined . Firm. I have heretofore taken you for a rational man , and therefore I desire a reason from you of such thoughts and doubts . Dub. Those many Controversies , and sharp contentions about religion and worship of God , have caused me to doubt , whether there be any Religion at all , or any God to be worshipped . Firm. Is it imaginable that so many wise men should contend about a trifle , a fancy , a very nothing ? 'T is strange that what should be a most rational motive to perswade you to beleive that there is a God , and a Religion , should make you doubt of both . There must be something in it , that draws so many Combatants into the field , Zealous Sticklers for their several Modes , and Formes , of Religion , hateing ●ne another even unto death . Dub. This you have intimated before . I am fully convinced , that so many fierce disputes about Religion , do argue , that t is not a meer fancy . I pray Sir , enquire no further after the reasons of my doubts , but let me hear from you , how they may be satisfied . Firm. Most willingly ; but that we may proceed the more methodically , let it be agreed be●wixt us , what is the true notion of God. Upon supposition that God is , what do you conceive of him in your mind ? Dub. 'T is agreed by all , that the notion or conception of God in our mind , is , † that he is a being infinitely perfect . Firm. If God be a being infinitely perfect ▪ then God is : for a being infinitely perfect must necessarily exist and be . Dub. Do not we say , a Rose is a flower , yet it does not follow ( at a●l times ) that a Rose is : for in the winter there is no such thing as a Rose , and yet the proposition is true . Firm. There is a vast difference betwixt a being absolutely perfect , and that which has a limited and finite perfection ; for in this the essence may be really abstracted from the actual existence , but not in that . For a being infinitely or absolutely perfect , must necessarily exist ; not contingently , or impossibly ; for those modes are inconsistent with a being absolutely perfect ; for whatsoever does exist contingently , is in possibility not to exist , which is an imperfection : and impossibility of existence is the greatest imperfection of all other . Dub. This reason is so obscure , that albeit I cannot reply to it , yet I am not satisfied with it . I fear some fallacy lies hid in the bowels of it . Firm. I believe not ; yet because you do not fully comprehend it , I shall proceed to others tha● are more plain and intelligible . Firm. What say you then to that reason which is drawn from the General consent of all nations , as well Heathens as Christians ; Nulla gens tam barbara , &c. saies Cicero ; No nation was ever so barbarous which did not confess a God ; now the consent of all nations is the law and dictate of nature , so that t is impossible that all nations should consent in so great a falshood , as the Atheist endeavours to maintain . Add to this their general practise in worshiping some supream Deity ; that rather then worship no God at all , they would worship the Sun , Moon and Stars , ye● the mo●t contemptible Creatures , the Crocodile , Onyons , Garlick , a Red Cloath , any thing they first met with in the morning ; so powerful is the impulse and inclination of nature in this great business of Religion , which is the proper distinguis●ing Character betwixt a man and a beast : as Lactantius has long since observed . Dub. I confess that the general consent of nations in the acknowledging and worshiping a God , has been one main reason , that has kept me from being a down-right Atheist : Yet I have somwhat to say against it ; because this consent is not so general as is pretended , for I have heard there have been men in Antient times , and not a few in these we live in , who have said , not only in their hearts , but also with their tongues , there is no God. Firm. What are two , or three men in former ages , or a fe● debauched persons in this , to the general consent of all civil nations , from the beginning of the world ? Happily you have heard that so●e have denied , the Sno● to be white , the Fire to be hot . Monstrous opinions are no more a prejudice to the dictates of nature , and common consent of all nations , then monstrous shapes and formes in the body are to the laws of nature , which she generally observes , in the forming of men and beasts in their due proportions , and lineaments ▪ What if some few , out of discontent , singularity , animosity , or brutish sensuality , have turned Atheists ? Is it not a great prejudice to this brutish opinion , That few Sober men ( if any ) have been of their party , but such as have been first Atheists in practise , sensual , debauched wretches ? Nam quo quis in vita purior , &c. saies Cicero : ●y how much any man has been more pure in his li●e and conversation , by so much his thoughts of the Gods have been more sound and rational . Dub. I confess it is a great prejudice to Atheism , that the Debaucher sort are the greatest ( i● not the only ) sticklers for it ; but still my doubt remains , and therefore I desire to hear from you some more evident reasons , for my full satisfaction . Firm. Most willingly I shall comply with you● desire . My Third Argument shall be this . If the world had a beginning , and was not from all eternity , then 't was made by somthing else ; for nothing can make it self . 'T is as clear as the Sun at noon day , whatsoever is made , is made by another ; for that which is not , cannot work , and consequently cannot produce it self , nor a●y other ●●ing : now this somthing else must be made o● some other cause , or else it self must be the supream cause of all things . If you affirm the former , you must run up into an infini●e number of Causes , which is impossible , or else you must come at last to one supream independent being , which is the maker of all things , he himself being made of none , which is the eternal God. Dub. I begin to feel the weight of this Argument . If you can clearly prove the world to have had a beginning , I shall be your Convert , and readily confess , that verily there is a God that hath made the world , and judgeth the earth . Firm. This I hope I shall perform by his gracious assistance , whose cause I plead , and whose poor sinful creature I am . First , Then by the world we understand the whole Systeme , or Collection of things in it contained , Sun , Moon , Stars , Air , Earth , Water , Men , Beasts , Fo●les , Fishes , Plants , and all things whatsoever comprehended in this vast circumference . Dub. I willingly grant that by t●● World we are ●o understand all things therein contained , as you have enumerated them , which make up the visible world , created by Almighty God , in six daies , as your Moses would have us believe . Firm. That none of these were from all eternity , I shall prove by instancing in two of the most principal of them , to wit , the Sun in the Firmament , and Man that dwells upon the face of the earth , by which you may judge of the rest . Dub. If you can prove that the Sun was not from eternity , and that there was a first Man , and consequently that mankind had a beginning , I shall be abundantly satisfied , it that wherein at present I much doubt , viz. The worlds beginning . Firm. Before I proceed to my arguments , you must give me leave , to lay down certain principles which no rational man will deny ; As for example . 1. Quicquid fit , fit ab alio , whatsoever is made , is made by somthing else ; for nothing can make it self . 2. Omne ens est vel factum , fi●itum , dependens , vel non factum , infinitum , independens ; every thing that is , is either made , finite , independent ; or not made , infinite , independent . 3. Vere i●finitum non habet principium , aut finem ; that which is truly infinite , has neither beginning , not end . 4. Non datur pro●essus in infinitum ; we cannot pro●eed in numbering , from effects to causes , or in any other way imaginable infinitely , but we must come ●o some period o● end . 5. Infinitum no● potest pertransiri , 't is impossible to pass over or through that which is infinite , so as to come to an end of it , seeing what is infinite has no end . 6. Infinito ●il potest addi , to that which is infini●e nothing can be added to make it greater , or more then 't was before that addition . 7. Aeternitas est duratio ●nterminabilis sine partium successione , in qua non datur prius & posterius ; Eternity in its full and proper notion , is a boundless duration , without beginning or end , without succession of parts , as that one part of it should be either before or after another . Dub. No rational man can deny any of these principles : but I much wonder , how so great a master of reason , as Aristotle was , should grant all or most of these , and hold the eternity of the world , and not be sensible of manifest contradictions . Firm. That the Eternity of the world is a flat contradiction to many of these principles , is evident ; that Aristotle was an acu●e Philosopher , cannot be denied ; but it must be granted he was but a man , and one that had only the light of corrupted nature to guide him , he might therefore err , not knowing the Scripture , nor indeed the power of God , and therefore he w●s ignorant how the world could have a beginning ; and seeing he very resolutely maintained , that ex nihilo ni●il fit , that whatsoever is made , is made of somthing , and that of somthing else , and so we mu●● proceed in infinitum , which he positively denied as absurd and impossible , as well he might ; or else the world must be from all eternity , proceeding from the first mover , ( whom he conceived to be a necessary , not a free Agent ) as heat from the fire , or light from the sun , and therefore eternally existing with that first mover , or first cause : however some have affirmed , that in his Book de Mundo ( if that be his ) he retracted this error , which has been a grand occasion of Atheism , as F●rra ▪ upon Aquin●s ●ontra Gent. has truly observed . Dub. And well he might , if 't was built upon ●o sandy a foundation , as to make God a necessary Agent , for that was to render him inferiour to some of his Creatures , which are free and voluntary . But pray leave the Philosopher to his other errors , and self-contradictions , and make it appear , if you can , that he erred in asserting the eternity of the world . Firm. That I hope to perform by principles granted by all sober men . There is nothing in the world , but either 't was made , and had a beginning , or 't was not made , but was from all eternity ; now t is evident , that there is no particular thing in this visible world , which was not made . The Sun , Moon , & Stars were made , Men , Beasts and Plants were made . For brevity sake , I shall only instance in the Sun , and in Man , that they were made , and had a beginning , and consequently the Moon , and Stars , ●easts , and Plants . 1. That the Sun was made , and had a beginning , I thus demonstrate : That which was not from all eternity , but had a beginning , was made , and that by somthing else , because nothing can make it self ; but the Sun was not from all eternity . The Major is evident , the Minor is thus confirmed ; If the Sun was from all eternity , then either it moved , from all eternity , or it stood still ▪ if it moved from eternity , then 't was eternally together in the East , Meridian , and West , not first in the East , then in the Meridian , then in the West : for in an eternal motion , ( if any such motion were possible ) there can be no ●uccession ▪ no first , or last , ( prius or posterius ) because in such a motion there is neither beginning no● end . Dub. 'T is evident , by what you say , that the Sun has not moved from eternity , but how can you prove it did not stand still from eternity , seing there are some that hold it alwaies stood still , and never moved to this day , but that the earth moves and the Sun not at all . Firm. It hinders not the force of the Argument , whether you hold the earth move , and the Sun stands still , or the contrary ; for 't is but shifting the Scene , and puting the Earth instead of the Sun , and the reason will be altogether the same . Dub. I perceive it does not , and therefore let me hear how you can prove that the Sun did not stand still from all eternity . Firm. If the Sun stood still from eternity , then there was an eternal night upon half the face , or Globe of the earth , and an eternal day up on the other half , ( or at least many other gross absurditie● would follow . ) No vicissitudes or changes of night and day , summer and winter , spring and autumn , and consequently no productions , or generations of Men , Beasts , Plants , for that half of the earth which was deprived of the light and heat of the Sun , ( which as a second cause gives life and vegetation to all the inferior Creatures , that have life and growth ) could bring forth no vegetables , or animals ; and the other half , which was alwaies scorched with too much heat , must of necess●ity be as barren by such heat , as the other by extream cold ; and so we should have an eternal Sun to no purpose , and then what will become of your eternal world ? Besides if the Sun stood still from eternity , what caused it to move in time ? of it s own nature certainly it could never awake out of an eternal sleep : if any thing else set it in motion , then either it must be somthing that was moved by some superior Cause , and this cause by another , and so to an infinite number of causes , which is absurd and impossible , or else it must be the first mover and efficient cause of all things , which is God. Dub. You have abundantly satisfied me , that the Sun had not an eternal being , and consequently that neither men , beasts , or plants , could be from all eternity ; however I desire to hear from you some particular arguments against the eternity of man-kind . Firm. There is no particular man but had ▪ beginning , was made and begotten by his Parents , they by theirs , and so we must ascend from son to father , up to all eternity , usque ad infinitum , which is utterly impossible , or else we must come to a first man , who could not make or beget himself . Now if every particular man be made , and begotten , then the whole kind must be made , because the whole kind is nothing else , but the Collection of all particulars . Every one of them we see by daily experience had a beginning , and is begotten or made ; therefore 't is made by some other , for quicquid fit , fit ab alio , and this of some other , and so forward until we come to the supream cause of all things , which is God. Again , Either all men that are , or ever were in the world , were made ; or some were made , and some not made , but had being of themselves : if so , 't is impossible that these men should be of the same kind , with the men that were made , for that which is made depending upon another , cannot be of the same kind with that which is not made and independent , because a thing that is not made , infinite , independent , is of another kind from what is made , finite , and dependent ; and these two ( finite and infinite , dependent and independent ) are opposite members , dividing one and the same most common kind . Dub. 'T is a clear demonstration , that every particular man being made , the whole kind must be made ; hut pray tell me , might there not be a perpetual successive generation of men up to all eternity , and so a processus in infinitum , an infinite number of them without all beginning ? Firm. This is altogether impossible ; for in a Catologue , or Series of things , every one of which had a beginning , as 't is evident that every particular man had ( and consequently the whole Series ) there cannot possible be a processus in infinitum , up to all eternity , or an infinite succession of causes and effects , without all beginning ; Eternity properly so called , has neither beginning , no● end , for 't is duratio interminabilis . an infinite unlimited duration , and therefore whatsoever had a beginning cannot possibly be eternal , but the whole series of men had a beginning , for whatsoever is made had a beginning , but the whole Series of men was made , therefore it had a beginning , for every particular man had a begining : therefore the whole Series , which is nothing else but a collection of all particulars , and therefore it cannot be equal or comensurable to eternity , which is without beginning . Again , If the ●eries , or rank of men did run up to eternity , or into an infinite number of successive generations , then that infinite number of men have been swallowed up of death many millions of years before this age we live in , and so death has passed over that number , which is contrary to that certain principle , infinitum non potest pertransiri ; 't is impossible to pass over , or through that which is infinite : nay then ●here would not be any man living at present ; for if an infinite number of men are already dead , then all the men that ever were or may be are dead , for infinito nihil pot●st ●ddi . Yea if the world should continue ten millions of years longer , there could not be after those ten millions of years more men in it , then there were ten millions of years before this present ; for nothing can be added to that which is properly infinite , to make it greater in magnitude , or more in number , neither could the Father be before the Son , nor the gre●t Grandfather before or elder then either ; nam in aternitate non datur prius & posterius . In this infinite duration , there is no former or latter , and consequently had the world been from all eternity , it could not truly be said , that any man was before another ; not Abraham before Isaac , or he before Jacob. Dub. You have made it very plain , that the world had a beginning , and consequently ( because t is ridiculous to suppose that it had its beginning from it selfe , chance , or Atomes ) that there is one supream cause of infinite power and wisdome , the Creator of Heaven and Earth , and of all things therein contained , which is the Glorious and eternal God , of whose being I hope I shall hence forth never entertain the least doubt . Firm. Though you seem to be well satisfied with these reasons , which I have urged for the being of God , yet because something in them are not so intelligible to men of ordinary Capacities , who perhaps may cast their eyes upon these papers ; you shall give me leave to use other reasons that are more plain and familiar , and such as may perswade more with men of ordinary abilities , then those that I have proposed to you● self . Dub. Though I am fully satisfied in that great fundamental point , yet in this I commend your Charity , and do not envy the satisfaction of others . But I believe you cannot alledge more convincing reasons th●n those which you have already made use of ; however I desire to hear what you can further say , for the Con●irmation of this very great truth . Firm. The other reason which I shall produce shall b● taken from the Goodly fabrick of the world , the harmonious order of all things therein contained , the horror of conscience in wicked men ; the dread of perjury in very heathens , the appearance of evil Spirits , their strange working in witches and wizards ; which may be seen more largely treated of in Doctor Fotherbys Atheomastix , Doctor Andrews Cattechisme , Du-Plessis truth of Christian Religion , Grotius of the same , Doctor Mores Antidote against Atheism , Parsons Resolutions , Doctor Stillingfleets Origines sacrae , Gales Gentils Court , Mr. Baxters Christian Religion , with many others : I shall breifly sum up what these learned men have wrot at large , beginning with that argument which is taken from the Goodly fabrick of the world . 1. T was excellently said of Tertul. lib. de Resur . facilius credas Prophetiae si sis discipulus naturae , if we be conversant in the works of nature , they will lead us to the knowledg and beliefe of Scripture . There is a most sweet harmony , betwixt those two Books , the Book of Nature and the Book of Grace . What is said of the one , monstrat Quaelibet herba Deum ; every herb or plant does shew there is a God , is most true of the Scripture ; Quaelibet linea Deum refert , every line in this Book , shews us the power , providence , and wisdome of God. And if the Atheist will disdain to read this excellent Commentary upon the Book of nature , let him seriously peruse the Text , the harmonious beauty and order of the Universe . Plato and some other of the Antients , were used to demonstrate the being of a Supream Deity by a Clock ; whose hammer when it striketh sheweth the next wheele that moves it , that the next , and so forward until you come to the Clockmaker ; who made all the wheels , and caused their regular motions . Another instance is commonly made use of , If a man should travel into a far Country , at present not inhabited , and there should behold some Goodly building , he would presently conclude it grew not out of the Ground , neither did the be●sts make it , but t was the work of some ingenious Artists ; Or if a man should behold a well ordered army of Soldiers , keeping rank and file , turning altogether ( as if they were animated by one Soul ) sometimes to the right hand , sometimes to the left , he would presently conclude that there was some expert Commander to direct them . Even so he that casts his Eye upon this Goodly Fabrick of the world , must needs acknowledg the great Power and Wisdom of its Maker ; He that shall seriously observe the harmonious order , the regular motions of its parts , must needs acknowledge the truth of that saying , Psal. 19.1 . the heavens declare the Glory of God , and the firmament sheweth his ha●dy work . And Rom. 1.19 . That which may be known of God is manifest in them , for the inv●sible things of God are clearly seen , by those things that are made ; viz his eternal power and Godhead . Job . 26.7 . He stretcheth out the North over t●e empty place , and hangeth the earth upon nothing . Seriously consider what is wrote in the , 36.37.38 . Chapt. &c. of that Book , besides many other excellent Texts in the holy Scripture , declaring how the Glory , wisdome , power of God is manifest in the admirable frame of the world , and the exquisite order and harmony of all things therein contained . See how the Heavens warm and water the Earth ; how the earth , brings forth the grass , herbs , and plants ▪ how these feed the beasts ; how the beasts serve the several necessities of man ; who is the only Creature ( the immortal Angels excepted ) that can in a rational manner serve , and set forth the glory of his Creator . O how desirable are all his works , and that a man may see even to a sparke , ●ccles . 42.22 . none so little as does not manifest the Glory , none so great , which is not subject to the Almighty power , and wise disposal of the Creatou●r . Behold the in●nimate Creatures , how they declare it , the Sea whose proud waves are bounded by his power , Job . 38.11 . of whose wonderfull ebbing and flowing , no man is able to render a satisfactory account ; certainly those that go down to the Sea in Ships , and do business in great waters , these men see the works of the Lord , and his w●nders in the deep . Ps. 107. The earth which contains so much rich treasure in the bowels of it , such v●riety of plants , herbs , flowers , both for use & delight in the Surface of it . The Air that compasseth about both Sea and Earth , receiving multitudes of vapours , and exhalations from them both , and returning them in gratefull dews and sho●res . The wind that is brought out of Gods treasury , no man knows whence it comes , nor whether it goes ; the wisest Philosophers are at stand , they know nor what to say of it . The lightning and thunder , two terrible , yet very usefull Creatures ; frost and snow , and ice and hail , all which declare the Glory of God : see Psal. 147.148 . But above all the inanimate Creatures , those that are above them , all in place and exellency , do magnify the Glory of their Creator ; as the Sun , Moon , and Stars . O saith David , Psal. 8. when I consider the Moon and the Stars , which thou hast ordained , what is man that thou art so mindfull of him , and the Son of man that thou visitest him ? Looke we on the animate Creatures , plants , herbs , flowers , grass , grain , how wonderfully they grow and multiply ? consider their variety , beauty ▪ virtue , pleasures , profits , monstrat Quaelibet herba Deum , every herb points out a Deity . Consider the fish in the Sea , the beasts in the Land , the fowls of the Air , see how they declare the glory of their maker , peruse with a serious and diligent Eye the , 39.40.41 . Chap. of Job as before . Last of all , Thou stupid Creature , consider thy self , that art fearfully , and wonderfully made . View the excellent harmony , consent and use of all the parts in thy little world , with what dutifull care they serve each other , so that the head cannot say to the feet , I have no need of you ; the Consideration of which excellent frame , and contexture of parts in the body of man , made the learned Galen stand amazed , and turned him from an Atheist , to confess , and believe a God , and to compose an hymn , in praise of his Almighty Creator . In a word if we consider the whole Creation , the harmony and Subordination of the several parts of that Goodly Fabrick of the Universe ; they do wonderfully declare the wisdom , power , and Glory of the omnipotent eternal maker of Heaven and Earth . If we behold how the Heavens serve the Earth , the Earth the Plants , these the Beasts , these man , whose great end and errand for which he was sent into this world , was to serve him , who made the inferior Creatures for man , and man for himself , we must needs break out into the Psalmists holy Rapture , O Lord how marveillous are thy works , in wisdome hast thou made them all : and he must certainly be a very unwise man , that doth not consider them , and a very Fool , that will not understand them . Dub. From what you taught me a little before , that t is utterly impossible for any thing to make it self , or by the power of its own nature , and to spring out of nothing into somthing ; and by what you have now delivered , from the goodly frame , and fabrick of the world , and the harmonious order of its parts , t is evident that it owes not its original to chance , which is a very dream : 't is as cleer as the Sun at noon day , that their is an Allwise , an Almighty God , the Glorious maker of Heaven and Earth ; however I pray you let me heare your other reason , from the sacred bond of Oaths , the horror of Cons●ience , &c. Firm. T is evident that very Heathens , and mere natural men , that have made no Conscience of telling a thousand lies , of drunkenness , fornification , theft , malice , envy , revenge , &c. durst not seriously and solemnly take one false o●th , for fear of divine vengeance which hath been executed upon perjured persons , as i● evident , from histories sacred and prophane . 'T is a most remarkable peice of history , which is related of three notorious villaines , which did swear against Narcissus Bishop of Hierusalem ; as Eusebius reports it , lib. 6. Chap. 18. of Eccl●s . Hist. And about the year 1661. we had a very signal instance of Divine justice , executed upon on G. at Ludlow , in the Councill of the Marches , who taking a false oath in th●t Court , was strucken in the same place presently with suddain death . Such judgments as these against perjury were so frequently observed by some heathens , that when Diagoras hearing a man for swearing himself in a Court of Judicature , and being impatient to see that he was not presently thunder-strucken , became an Atheist , and because Sentence against so great an evill was not suddenly executed , therefore the heart of this fool , this wicked man , was fully set in him about that great mischief , to say there was no God. Psal. 14.1 . Eccl. 8.11 . Dub. Some Pagans a●d false Christians , have dared to take false Oaths . The Jesuites ( whether they be Pagans or Christians I know not ) will swear anything , even solemnly in Courts of Justice , and therefore this argument ▪ ( impious me● dare not take a false oath , therefore there is a Deity or some Supream power which they fear , ) holds not , for the antecedent is evidently fals ; but this is rational , strange horrors and terrors of conscience , and fearfull judgments have followed perjured persons , ( tho no man knew they were so ) therefore there is some invisible superior power whe●ce such horrors and terrors and judgment● proceed . Frm. I do confess that there have been several perjured persons in former , and are in these present times , but for a full answer to this exception , see what is replyed to another very like it Pag. 4. however I am content the argument should stand , as you have proposed it , strange horror and terrors of conscience , and fearfull judgment have followed perjured persons , &c. which sufficiently proves what I intended , and therefore I proceed . Another argument very like to this , or which is rather an addition to the former , may be tak●n from the feares and torments of an evil co●science , even amongst the very heathens . Nero haveing killed his Mother , confessed that he was often troubled which her Ghost . The wretched Caligula at the report of a thunder clap would ●un under his bed . A thousand instances there are amongst heathen writers , of wicked men labouring under the feares and terrors of their own co●science , which Juvenal does describe to the life in one or two of his Satyrs . What should be the reason that mere Pagans , men having no knowledg of the true God , or of his Severity against wickedness , should be tormented with the sad prospect of some fearefull judgment , attending upon their villanies tho never so secretly practised , but the timor Numinis vindicantis , the fear of divine vengeance ? A third argument may be drawn from the certainty that there are Devils , evil Spirits , together with their wicked Instruments , Witches , Magicians , Sorcerers , Conjurers , which none but a foolish Atheist ( who will believe no further then his sight leads him ) can doubt of . How frequently the Devil has appeared in this nation in times of gross ignorance● , and superstition , and how he does so still to the poor ' Indians th●t worship him for their God , is aboundantly manifest by the tradition of our fore fathers , and the testimony of knowing Christians , that have been in those parts . What pranks and diabolical feats , have been acted by Witches and Conjurers , may be seen in those learned Authors , that have wrot against them ; as Dr. Moor , and many others . And albeit the appearances of evil Spirits , Witch-crafts , &c. are not now so frequent in this nation as heretofore , in times of Popery , and darke Ignorance , yet does it not therefore follo● , that all our forefathers were Melancholly Hypocondriacks , deceived themselves , and deceiving us with vain and groundless phansies : but the true reason is this , in times of ignorance , and superstition the Devil appears more frequently , to uphold his Kingdome over his vassals , and to confirm them in their false worship ; but in times of knowledg and Gospel light , the Prince of Darkness uses all his arts to render men Scepticks in Religion , and of no Religion at all , Atheists , Infidels , Prophane : so that his very appearing would pull down his Kingdome , which he exercises over these wretches , who like Sadducees believe neither Angel , nor Spirit , nor any thing further then they can see . Now the Prince o● the Air is too subtil to confute this Gro●s errour in his best servants by any or often apparitions . The last reason I shall take from that allowed disti●ction that is betwixt good and evil , better and worse ; which could not be , unless there were some measure of mans actions : and this measure must be a law , either written in mans heart , or instituted and written in bookes or tables ; and thi● law must have a law maker , which must be able both to know , reward , and punish , not only mans words and actions , but his very thoughts , which none can do according to the exact rules of Justice , but he that is infinite in knowledg , and wisdom ; that is , none but the omniscient God. Besides all this , there are degrees in good and evil ; for of things that are good , some are better then others , of things that are evil some are worse then other . Now these degrees of good and evil , take their rise and fall by their aproaching to , or declination from that which is summum bonum , or the chiefest good ; so that , if there were no best , or cheifest good , there could be no better or worse , no good or evil at all , therefore there must be one infinite good . To conclude this first discourse ; seeing the inclination of all People , to believe a God , the instinct of nature to confess it , the excellent fabrick of the world to declare it , the force of wicked mens consciences to fear it ; the Custom of civil nations to adore it , do abundantly prove that God is , yea doubtless that there is a God , that judgeth the earth , what a monstrous Creature is the fool Atheist , that saith in his heart there is no God ? Dub. Though I was abundantly satisfied with your former reasons against Atheism , yet I heartily thank you for these which you have here added , which though they are more largely treated on by several learned Authors , yet as you have breifly summed them up , they are more suitable to men of ordinary capacities , and of short discourse , who loose themselves in long treatises , and are apt to forget what they have read in the beginning of them , before they come to the middle , and are more tired with the length , then pleased with the soundness and excellency of such discourses . Sir being fully satisfied with your reasons against Atheism , I humbly beseech the Almighty Creatour of heaven and earth , to bless them unto me , to preserve me from all prophane , irreligious Courses , from practical Atheism , which by its own Natural propensity , and the just judgment of the most holy and righteous God , is the great cause of that which is Speculative and Dogmatical . DIALOGVE II. against Antiscrpturisme . Firm. HAving given you such satisfaction about the being of God , as hath fully removed all your doubts concerning that first and great principle ; if you please we will discourse of the other that is like unto it , the Divine Au●h●rity of the holy Scripture : for upon these two depend the great and weighty business of Religion . He that is steadfast in the beliefe of the being of God , and the truth of his mo●t sacred word , ( if he be true to these great fundamentals ) must of necessity be both an Orthodox and a serious Christian. Dub. If you can give me as good satisfaction , in the divine Authority of Scripture , as you have in the being of an eternal God , Creatour of heaven and earth , you will performe a work of greatest Charity , but I f●ar of as great difficulty . Firm. Happily you may perceive some difficulty in it , but if you will make use of your reason , and lay aside all prejudicating opinions , which cheifly arise from that contrariety which is betwixt mens carnall corrupt hearts , and the holy and pure word of God , I hope by his blessing whose Cause I plead , to perswade you to give your full assent to this other great principle of Christianity . Dub. I shall endeavour to weigh your reasons , in the ballance of an even unbiassed judgment , and to receive them , a●imo defaecato , with a mind free from the dregs of sensuality , interest , partiality , or prejudice . Firm. Upon the confidence to find this ingenuity in you , I shall present you with these following reasons . 1. You do belive that there is an omnipotent God , Creatour of heaven and earth , that he made all things therein contained , that being infinite in wisedome and knowledg , he made all these things for some good end , that he hath ordered them to act and worke , in such a manner as is suitable to their several natures , that in as much as they have their being , facultys , operations , from their all wise and Glorious maker , they are bound by the law of Creation , to do homage and service to him that made them . Dub. All this I grant to be very rational . Firm. These things being granted ; that ( not to mention other Creatures ) as man had his being , reason , and understanding from Almighty God , so is he bound to serve him in that way and manner , which is agreeable to mans excellent nature , which must be therefore a reasonable service , which all the world , as well Pagans as Jews , and Christians call Religion , which according to all sober people comprehends duties of piety , as praier , praises and sacrifices , duties of temperance , sobriety , and chastity , duties of honesty , justice , righteousness , and all morality . Dub. There is nothing more evident , then that as there is a most wise and holy God , that made man , endued him with excellent facultys , of reason and understanding , so there is a debt and duty owing from man to God , his maker , which all the world calls Religion , and no people in the world were ever so barbarous , ( saies Cicero ) as to be destitute of all Religion ; yea there is such a tendency in ▪ the nature of man ( where t is not utterly extinguished by brutish sensuality ) that rather then he will worship no God at all , he will bow down to a Sock , or a Stone ; so that clear it is , if there be a God the Creatour , and man by him created , there must of necessity be a Religion . Firm. Truly nothing does more necessarily follow ( as Du-Plessis has well observed ) then a God , a man , a Religion . But if Almighty God did make man to worship him , sure he gave him some rules for that worship , some law to direct him in this great concern of his Soul. Dub. I cannot deny it ; and that this law was no law written in paper , or engraven in tables of stone , but the law of nature written in mans heart ; which made Tertullian , utter these excellent words , o ani●a naturaliter Christiana , ô Divine Soul that art naturally a Christian. We see that the fire ascends , the water moves towards the Center , birds make their nests , Beasts feed their young , not by any outward positive law , but by the unerring hand of nature , and may not man that has a natural inclination to serve his maker , perform this service without any institued law , or prescribed Canon . Firm. Ther 's no disputing against experience ; you see he does not , and when you shall embrace , and understand the holy Scriptures , you will see he cannot by reason of his fall from that ●erfect sta●e , in which he was first made , whereas the inferior Creatures kept their Station . Dub. I confess there are different Religions in the world , opposite one to another , so that all of them cannot be in the right way of wo●shiping God ; some of necessity must be false and erroneous . Firm. If of all religions in the world , all are not in the right , how will you know which is the true Religion , which is the false ? This you cannot discern by any imprinted law or light of nature ( unless excited by Art and industry ) which is in some measure common to all men that are not natural fools , and Madmen , stupid inconsiderate wretches , or debauched bruits , whose reason is ●unk down into gross Sensuality . Dub. T is very true , if the meer light of nature were sufficient to point out the true Religion , I am not able to say why so many Sober men , in several parts of the world , who have not debauched their Reason , and judgment should so strangely differ about it . Firm. I believe you cannot , nor yet why Jewes and Pagans did offer up bloody Sacrifices to these Deitys , they worshipped . Does any light of nature make it rational that the Gods should be pleased with the blood of poor innocent Beasts ? or is it rational to imagine that they should delight in humane ●acrifices ? Dub. I must acknowledge I do not understand , how the light of nature should teach men , that such Sacrifices should please the Gods. I have oft●n wondered at this part of worship used by Jews , and Gentiles ; pray Sir , give your selfe the trouble , of informing me whence this practise sprang ? Firm. You are satisfied that it had not its original from the light of nature ; for albeit , some kind of Sacrifices as Prayers , praises , alms-deeds , and it may be the offering of the Fruits of the Earth , Deo datori , to God that gave them , might spring from that light , yet the Sacrificing of Beasts was never shewed , to Jew or Gentile by natures Candle , but was after the fall of man , appointed by Almighty God to prefigure the Grand propitiatory Sacrifice , which was to be made by the blood of him , that was the lamb slain from the foundation of the world , which the Devil ( who is tearmed Gods Ape ) taught his servants the Gentils to imitate , who had the shell but not the kernel , the shadow , but not the substance , the outward rite , but not Christ crucified , represented by it . Dub. I do acknowledg that the Sacrificing of beasts came not from the light of nature ; and you seem to make it probable that 't was from divine revelation , and positive institution . Firm. You will be better satisfied , when you shall consider , That the founders of all Religions in the world , did pretend to Revelations , Numa , Lycurgus , Mahomet , &c. which the devil taught them to do in imitation of Moses and the rest of the holy Prophets , who spake as they were moved by God. 2. Pet. 1.20 . Now there being but Four Religions in the world , Iudaism , Christianity , Paganism , and Mahometism ; If I shall prove unto you that Christianity , ( whose rule and foundation is the holy Scripture ) is the only true Religion , and the other Three false , I hope you will grant that the foundation on which it stands is the true Revelation , and consequently that the Scripture is no invention of man , but given by Inspiration and Revelation from God , which is the summ of my first Argument . Dub. If you can prove that the other Three Religions are false , 't will necessarily follow , that the Revelations to which they pretend are likwise false . Firm. This I shall easily do ; beginning with Paganism , which consists in the worshiping of the C●●●tures ▪ 1. The Sun , Moon , and all the Host of Heaven ; 2. d●●d men ; that called Sabaisme , this H●ll●nisme , from the nations that fi●st used these modes of worship , of both which we have a short account , im the book of Wisdome , chap. 13. and 14. but more fully in Vossius de Idola●ria , and in the Author of the Gentils Court , who hath m●de use of divers excellent men , that have wrote of this Subject . That this Religion of Pagans was against the l●w , and light of nature , both in respect of the things wo●shipped , and also in respect of the abominable ●ites and Ceremonies , any man that has the least sparke of that light remaining in him , may ●asily discern . First , The things worshipped were the Creatures , some of them that never had life , others th●t once lived but are now dead , whose ghosts or Manes the Heathens imagined to be confined to their Idols ; whereas no Creature can be c●pable of Religious wors●ip ; for 't is repugnant to all right reason , that one Creature should thus worship another , God alone being the proper object of such worship , because in him we live , move , and have our being , and he it is that gives us life and breath , and all things ; therefore Deo datori , to God the Creator , and giver of all good things , all religious worship is only due . Besides some of the wiser Heathens , acknowledg that there could be but one God ; 't was a common saying amongst them , dicite plures , dicite nullum , 't is all one to say there are many Gods , as to say there is no God , for the notion which they had of God , was that he was ens infinitum , a being of infinite power and perfection ; but natural reason shewed them that there could be but one infinite , because infinite power , and infinite perfection , comprehends all power and perfection , and therefore it cannot be communicated to many , or more then one . Secondly , Their Rites and Ceremonies were so ridiculous , and so filthy , that the Apostle stiles them abominable Idolatries , 't is against the rules of Christian modesty , either to hear or speak of them . He that desires to see Paganism smartly and solidly confuted , let him peruse the antient Fathers , Lactantius , Arnobius , Minutius felix , Eusebius , Clemens Alexandrinus , St. Augustine de Civitate Dei , &c. Dub. I alwaies conceived Paganism , to be a most vain and vile superstition , contrary to the very light of nature , and I am no better perswaded of Mahometism , however I desire to hear your reasons against it . Firm. You may please to receive them thus ; my first reason shall be taken from the novelty of , it being not much above a Thousand years since that false Prophet Mahomet published his rapsody of nonsence , fabulous fictions , and damnable Blasphemys to the world . First , From which I thus argue , truth is before falsehood , Illud verum quod antiquum ; seeing the world is now above 5500 years old , and seeing Religion has been practised in it from the Creation , t is absurd to imagine , there was no true Religion before Mahomet , or that the infinite goodness and wisdom of God , should suffer gross errors to infect the whole world at least 3000 years before the true worship of his holy name was known unto men . Secondly , Mahometism is a mixture of Judaism , Heresy , and Paganism , with some sprinklings of Christianity , A bundle of ridiculous fables , prodigious lies , as is evident to any that shall peruse the Alcoran . Thirdly , 'T was propagated by the Sword , and such carnal weapons , by sensual motives , and promises of fleshly pleasures , to be injoyed by all those that should be followers of that grand impostor , which are so unworthy of the rational soul , that they cannot be called the cords of man , but are only proper allurements for those whose reason is sunk down into brutish sensuality . Dub. These reasons do sufficiently manifest the folly and falseness of this new or rather no Religion , but pray you inform me why you rank Judaism in the number of false religious , seeing t is grounded on the Scripturs of the Old Testament , which you beleive to be a divine Revelation . Firm. When I reckon Judaism amongst false Religions , I mean only that religion which is professed by the modern Jews , under & against the Gospel , not that which their forefathers under the law lived and died in . Since the fall of Adam unto the end of the world there was and shall be but one true Religion , consisting of Repentance from dead works , holy obedience , and faith in Jesus Christ ; so that the fathers before the law , the Israelites under the law , the Christians under the Gospel , were and are of one and the same Religion , for the substance of it ; 1 Cor. 10.1.2.3 . they did believe in Christ to come , the Christians do believe that he is already come ; to them he was vailed in Types and shadows ▪ to us he is revealed , and those shadows are vanished at the rising of the Sun of Righteousness with healing in his wings . Dub. By what you have said 't is evident , tha● all Religions that are and ever were in the world , ( except the Jewish under the law and the Christian under the Gospel , which are for substance the very same ) are utterly false , and consequently their pretended Revelations , on which they are built , the inventions of men and Satanical Delusions ; and that the Christian and the antient Jewish being the only true Religion , it must follow that the Old and New Testament is the only certain and divine Revelation ; your Argument appeares to be very concluding ; I pray you proceed . Firm. My second argument shall be taken from the excellency and reasonableness of Christian Religion . First . This Religion is most holy and spirituall ; resolving it selfe into most excellent principles and ends ; the Glorifying of God and humbling man , pointing out unto us the most divine and he●venly life in the love and service of our Creator , in the dedication and devotion of our souls unto him , in whom we live move and have our being , placing our felicity in spiritual , not in fleshly pleasurs , the rule of it ( being holy scripture ) contains laws most holy , most pure , most righteous . Let all the world if they can answer the chalenge made by Moses . Deu. 4.8 . what nation is there so great that has Statues and judgments so Righteous , as all the Law which is set before you this day ? which as to their clearness are highly improved under the Gospel , engaging us upon higher and more heavenly motives : those under the Law being for the most part Temporal ; to deny all ungodliness and worldly lusts , to live Soberly , Righteously , and Godly in this present world . Tit. 2. " 12. There is no virtue which Christian Religion commendeth not , no duty which it commandeth not , no vice , no sin , which it does not condemn ; no Religion , doth so much condemn Pride , worldly-mindedness , sensuality , filthy lusts , a poore , private , narrow Spirit , selfishness , as this , no Religion doth so much commend humility , meekness ▪ selfe-denyal , charity , peace , unity ; no ●eligion doth so much exalt reason above passion and sence , doth so much enoble the Spirit of man , making it to look upon the Riches honors pleasures of the world , as so many vain shadows , deluding dreams , transitory nothings ; the great design of it is not carnal and worldly , but high and heavenly , as to set forth t●e Glo●y of God , to lift up the Soul above the Cre●ture , to lead man by the way of holyness to everlasting happiness . This Religion gives us the highest motives for " the sincere practise of Piety , and all manner of virtuous living th●t possible c●n be , the pleasures of an holy life here , the enjoyment of eve●lasting happiness hereafter ; it gives the strongest reasons against the power o● temp●ation● , te●●hing us to mortifie the lusts of the flesh , an● to contemn the vanities of the world , putting the joyes of Heaven , the torments of Hell , the love of God in the ballance , against the ple●sures of sin , whi●h are no more then a feather to the massy glob of the earth . " Lastly , Christian Religion from holy Scripture , on which 't is founded , doth reve●l unto us the nature , attributes , and works of God , beyond all the Religions that ever were in the world ; how doth it magnifie and reconcile the justi●e and mercy of God towards sinful man ? How do●h it set forth the infinite power and wisdom of ●o● ▪ in making the world of nothing , in such an excellent form and beauty , which has drawn all ●o●sidering men into an admiration of the goodly fabrick of it ? Yet the must acute Philosophers were at a loss how and when 't was made , whether 't was from all eternity , or had a beginning in time ; whether 't was m●de of pr●existen● m●tter , o● of the fo●tuitous concourse of Atoms ; whi●h fond opinions deserve not any serious confutation . " But the holy Scripture doth ●le●rly solve all these doubts ▪ & is indeed the best Cōment on the book of Nature , and doth give such an account of the original of the world , the time and method of its production , the peopling of nations , the confusion of languages , the depravation of nature , which the Heathens understanding not , fancied two principals , one good , the other evil ; from which all the good and evil in the world did proceed . Mans recovery by the sacrificing of the Son of God , for want of the knowledge and belief thereof , all the bloody sacrifices practised by the Hea●hens , were meer Impostures , and ridiculous nothings ; these , and divers other mysteries far above mans capacity to devise , and not within the compass of natural corrupt reason , are made plain unto us by Scripture Revelation ; which does abundantly prove that none but an infinite God could be Authour of this Divine Revelation , of which those of the Heathens , & that of Mahomet , were " so many apish imitations & diabolical cheats . Dub. I am fully satisfied by the characters which you have given of the Religion in practise with the people of God ( especially with the Christians ) that the rule and measure of it must be from heaven & not from men , and consequently that all holy Scripture is divinely inspired , & is the word of the eternal God. Firm. I could further acquaint you with many mo●e reasons to confirm you in this great truth , which are common in every Authour that treats of it ; ●s namely the Antiquity of holy Scripture , some part of it being before all writings ; the continu●nce of it by an extraordinary providence , notwith●tanding the rage and malice of cruel bloody persecutors , the sincerity , impartiality , candour , simplicity of its writers , quibus nullum fuit mendac ii praemium , they had no earthly motives to perswade them to utter such forgeries ( as Atheist deem them to be ) nothing but bonds and imprisonments , losses of goods and lives . Again it must be acknowledged , that the Pen-men of the Scripture , were very good men , or very bad , ( for men of a cold indifferency they could not be . ) If they were very good men , they would never have conspired together , to put such a cheat , such a grand imposture upon the world ( as Anti-Scripturists would have the word of God to be . ) If very bad , they would never have wrot with so much zeal , and earnestness against all manner of wickedness , and especially , against Lying and Hypocrisie . Certainly they would never have exposed themselves , to hazard lives and fortunes for no other reward , then to be esteemed both Knaves and Fools by all prudent men . Add to this that Lyers and Cheats do not usually agree one with the other ; but there is such a sweet harmony & consent betwixt the Pen-men of Holy writ , tho they lived at so great a distance from one another , that questionless they were acted by one and the same infallible spirit . Lastly , The aversness , the slowness that is in our corrupt hearts to believe all that is written in the Law and the Prophets , Luke 24.25 . a●ising from that contrariety which is betwixt the holy and spiritual word of God , and our carnal and depraved minds , is no small proof of the truth of it , for 't is otherwise impossible to render any ration●l account , why we should doubt , or disbelieve this sacred word , and never once question the truth of ordinary and common Histories , which are conveyed down unto us , not with the tenth part of that evidence which we have of the truth of holy Scripture . But waving these reasons , I shall only mention Two of the best which are urged against Infidelity , to bring up the reer of my discourse . The First whereof shall be taken from the fulfilling of Prophesies ; the other from Miracles , which are the Seals of this our Magna Charta . Dub. Tho I am sufficiently confirmed in the truth of this great principle , by what you have already said , yet I would most gladly hear your Arguments from Prophesies and Miracles . Firm. First for Prophesies , I shall acquaint you with some few out of the Old Testament , to which your own reading may suggest many more , which were exactly fulfilled according as they were foretold . Dub. Did not Astrologers , and Heathen Oracles foretel many things that came to pass as they were foretold ? Firm. I grant it ; but hear what judgment a learned Heathen passes upon them . The Gods do foretel some natural things to come , for that they observe the order & conjunction of their natural causes , but of things that are contingent , or such as do depend upon the will of man , they have but conjectures and do often times lie , and deceive us in both kinds , for as natural things are variable so much more the will of man ; Porphyrius lib. de Resp. & ora● . cited by Parsons in his Resol . pag. 62. Dub. This testimony of Porphyrius being an Heathen and a great enemy to Christianity is very considerable , and experi●n●e shews it to be very true , for O●acles have de●eived many ; and we see that Astrologers ; can give no certain predictions concerning the weather which dep●nds upon natural causes ; and therefore I desire you to she● me , if you can , any Prophesies of Scripture , that are more certain . Firm. I shall begin with that of Abraham , concerning his posterities inheriting the Land of promise ; of their servitude in a strange Land ; of their mighty deliverance 400 years before it came to pass , you may for this compare , Cen. 15.13.14 . &c. with Exod. 12. Second , Iacob being in Egypt on his death bed , prophe●●ed thus of his ●on Iudah , that the Scepter should not depart from him , until Shilo came , which fell out accordingly at the birth of our Saviour , at which time the Scepter was in the h●nd of a stranger , Herod by name , and then , and not till then , it finally departed from Iuda . Third , 'T was Prophesied of Iosias ●00 years before he was born , that he should destroy the Altar at Bethel . 1. Kings . 13. which was exactly fullfilled . 2. Kings . 23. Fourth , You may see how punctual the Prophet Isaiah is in fortelling the nativity , the life , the passion of our blessed Saviou● , in so much that he writeth more like an Historian then a Prophet , as also how he foretells the destruction of Hier●salem , and the greivous Captivity of the Jews by , and under , the Babylonians , and then the destruction of the Babylonians and the rebuilding of Hierusalem , by Cyrus 200 years before he was born ; the same was foretold by Ieremy , about a 100 years after Isaiah , and these Prophecies were so famous , and so certainly believed , amongst the Jews in the time of their captivity , that when the time of their expiration drew near ; Daniel thus writeth of himself ; In the first year of Darius , I Daniel understood in the Scripture , the number of the 70 years , &c. Dan. 9.1 . Neither did the Jews only understand and believe this Prophecy , but Cyrus himselfe an Heathen : which was his great inducement to restore the Jews and rebuild the Temple at his own proper charges ; Ezra . 1. And Heathen Historians confess as much . Fifth , The Prophecy of Daniel , concerning the four great Monarchies , is so clear and evident , so distinctly described as if he had lived in them all , Dan. 2. and Dan. 8. how also he foretold the coming and suffering of the Messias after 70 weeks , cap. 9. many more of such Prophecies might be alleaged , but these are abundantly sufficient , to attest the divine authority of Scripture . Dub. T is very true if you could prove there were ever such Prophets , or Prophecys in the world . Firm. What proof do you expect ? will you believe nothing but what you see with your own eies ? Dub. That were irrational , if you can prove by a certain tradition , that there were ever such Prophecies , delivered by such men , as you name , I shall assent unto them . Firm. This I shall perform ; first from the whole nation of the Jews , which have delivered them from Father to Son , down along for many generation ; do you think that a people so carefull and diligent in the keeping and transcribing their records , could , or would agree together , upon no worldly interest at all , yea even to the hazard of their lives , and fortunes to abuse themselves and their posterity ? Dub. I confess 't is not very probable ; but have you any other proof , for the certainty of these Prophecyes ? Firm. Yes , From the Testimony of very Heathens : 'T is said by Iosephus . lib. 1 , de Antiq. Iud. cap. 4. that the publick writings of the Syreans , Chaldaeans , Ph●nicians , Graeci●ns , are sufficient to testifie the antiquity , truth , authority , and certainity , of Holy Scriptures , if there were no other proofe in the world beside . There is scarce a memorable passage in the Old Testament but 't is mentioned by some Heathen writer , as the Creation of the world , Noah's Flood , the Confusion of Tongues , the Children of Israels living in , and coming out of the land of Egyp● , the writings of Moses , the Babylonish Captivity , &c. as you may see in Euseb. Grotius , de verit Christ. Relig. Parsons Resol . Cap. 3. lib. 1. part . 1. Dub. Indeed a Testimony from an adversary is beyond all exception , I rest satisfied with what you have said , for the Authority of the Old Testament ; have you any thing to say for the New , more then what you have said in general for them both together ? Firm. Yes ; I have the miracles of our Saviour , and his blessed Apostles , wrought for the confirmation of what they taught , acknoledged by Heathens , Grotius de ver . Chris. Relig. Besides if you assent to the Divine Authority of the Old Testament , you must acknowledg the Divinity of the New , which is for the most part , nothing else but an explication of the Old , and the history of those Prophesies , now fullfilled , which were delivered by the Prophets , who lived in the time of the law . You may add to this the miraculous preservation of both Testaments , not withstanding the malice of persecuting Heathens ; who used all arts of cruelty to extinguish them ; the propagation of the Christian Religion , into so many parts of the prejudicating world , without , yea contrary to all carnal force and worldly inte●est , by a few simple unlearned men , which if t was done without a Miracle , was one of the greate●t Miracles that ever we read of . To this may be added the opposition of many subtil Hereticks , who never durst so much as question the Authority of the Scripture , but rather betook themselves to their own false glosses , that they might shift of those clear texts which made against them ; whereas it had been a more Compendious way to have utterly denyed them , if their impudence had been so great , as to oppose the general belief , of those times wherein they lived . Dub. Tho I am sufficiently convinced , of the divine Authority of the Scripture , and of the truth of those Miracles which were wronght by Christ and his Apostles for the confirmation of what they taught ; yet to remove all scruples that may be made against them , I shall desire to be more fully satisfied in two exceptions that are urged by Antiscripturists . 1. That they were no true Miracles . 2. That we have no certainty that there were ever such persons in the world as Christ and his Apostles , or that they ever wrought such mighty works as are recorded of them in the New Testament . Firm. That there were such persons in the world as Christ and his Apostles , that they wrought those Miracles which are mentioned in the History of them , both Jews and Gentiles , ( sworn enemies to Christianity , ) acknowledg , but besides their Testimony ( which being from adversaryes is v●●y cogent ) we have the tradition of the Catholick Church in all ages , and most places of the world , for 1600 years and upwards ; and as he that will go up by the side of the River will at last come to the head and fountain of it , so he that shall ascend through the several Centuries of the Church , will at last infallibly come to the head of it Christ Iesus ; to the place of his Nativity ; his Preaching and mighty Works that he did ; his bitter death and bloody passion ; or if he shall descend from Christ , through the same Centuries , down to this present time , he may be farr more certain , of the birth , and life , and works , and sufferings of this our bessed Saviour , of the writings of the Holy Evangelists , and Apostles , then that there have been such men in the world as Alexander the great , Iulius Caesar , Pompey , Scipio , Hannibal , of the Warrs , and noble Acheivements managed by them , of William the Conquerour , the Barons warrs , and yet none but a fool or a mad man , or one that has vowed to believe no farther then what he can see with his own eyes , will doubt of these ; for that the tradition which conveys the same of these Worthies , and their Actions down unto us , is nothing so general as that of the Catholick Church , neither is it at all practical , but purely historical , wherein we are not at all concerned , whether or no the things reported of those noble warriours be true or false . Dub. He that will not assent to what is delivered by universal Tradition , takes away the use of one of the most noble Sciences in the world , viz. History ; and wants rather a Cudgel then an Argu●ent to confute him . T is evident by undeniable tradition , that there were such persons as Christ and his Apostles , that thay did great and marveilous things , but how shall we know whether the works which they did were true miracles ? surely t is very difficult , to know what is true and what is an imposture . Firm. Thô at present this may appear difficult to you , yet I hope I shall make this difference as manifest to you , as is that which is betwixt Gold and drosse . And here I will not trouble you with the niceties of the schoolemen betwixt mirum & miraculum ; that a true miracle is arduum , insoli●um , supra vim naturae , hard , unusuall , and above the powèr of nature ; that it differs from a ●alse one in the efficient , material , and formall cause , which is ignotum per ignotius . But to wave such subtilties , a true miracle may be known from a false one , 1. By the successe ; as Exod. 7.12 . t is said Aarons rod swallowed up those of the sorcerers , and in the primitive times , t is cleare how the miracles wrought by the Apostles , swallowed up in effect all false ones , ●one by satan● Instruments ; how ( notwithstanding all those lying wonders , wrought by Simon Magus , Apollonius , and others the prejudicating world was brought over from Idolatry and superstition , to embrace poor persecuted Christianity , by those true miracles ▪ which otherwise had been the greatest miracle in the world . 2. A true miracle may be known from that which is a jugle or imposture , by the design or end of it , which is for the confirmation of a divine revelation , to bring men over to the worship of the true God , to propagate the true Religion , the end of false ones is to draw men from this worsh●p , which note of difference God himself has stamp'd upon false miracles , Deut. 13 ▪ Dub. But doe not you now run into the same erro●r which you so lately condemned in others ? for by what you have said I must first know which is the true Religion , before I can know which is a true miracle , and surely then there will be no use of miracles , to confirme me in the truth , of what I knew before . Firm. there is a mutuall confirmation , betwixt the true religion , and a true miracle ; true Religion does give light to miracles , these do seal and confirm that Religion . We see that all discursive knowledge , does arise from some precedent knowledge , untill we ascend to such principles , that are clear to the light of nature , now evident it is to natural reason , that there is a God , Creatour of all things ; that there is but one God , that this one God ought to be religiously worshipped , the intelligent and learned heathens , have acknowledged all these : Again 't is evident that there were never but four general Religions in the world , Paganisme , Turcisme , Judaisme and Christianity , and I think I have already made it manifest , that of all these Religions , none is so r●tional or such a reasonable service , as is that of the Christian ; which for the substance of it is the oldest of all others , being the same which was practised , by the fathers both before and after the flood , for the spirituality , morality , and unity of the God hea● worshipped , 't is excellent beyond all others , most agreeable to the Common principles and notices of the reasonable Soul. Here upon any serious sober man , may conclude that all these miracles which have been ●ttempted to draw men from Christianity , are but mere impostures , and those that have been wrought for the confirmation of it , wherein one true God of infinite majesty , wisdome , power , and glory , is worshipped in spirit and truth , are the only true miracles . Dub. Pray Sir excuse me this unnecessary trouble which I have given you ; for by what you had said before concerning , the supereminent excellency of the Christian Religion , above all others , I might have seen the force of your reasoning , which ( as I conceive stands thus ▪ If the Christian Religion be the only t●ue Religion then those miracles which were wrought for the Confirmation of it , are the only true miracles . Firm. You rightly conclude : I shall therefore proceed to the third note or marke of a true mir●cle , and that is the effect and consequent of such a miracle , which is the drawing of the mind from sin to God , the primitive Christians much insisted on this as an undoub●ed evidence of t●e miracles wrought by Christ , that they were done by divine power , because the effect that followed them was the worke of conversion of Sou●● from sin and Ido●s , to Go● and Christ ▪ and all true piety and holinesse of life ; they tended mainly to the overthrow of Satans Kingdome . Christ by his miracles did not only disposesse Satan out of mens bodies , but out of his Temples ; upon this accou●t he convinces the Scribes and Pharises , of most irrational blasphemy , when they objected against him , that he did cast out devills by the power of the devill ; but he replyed , every Kingdome divided against it selfe cannot stand . Mat. 12.25 . Beside● , Christs doctrine , which he confirmed by miracl●s , was in every thing cont●●●y to the devils d●sign ; which was to draw men from the worship of the true God , that himself might be worshiped , to insnare men in the practise of the greatest wickednesse under a pretence of Religion , as is very obse●vable in all heathen mysteries ; which indeed were very mysteries of iniquity , abominable Idolatry , not to be named to modest eares . Dr. Stillingfleets Orig. Sac. lib. 2. Cap. 10. 4. True miracles differ from diabolicall impostures in three particolars , 1. in the manner of their working , 2. their number , 3. the quality of ●hings wrought by them . 1. The impostares of Satan were done by a great deal o● pomp and Ceremony , magical rites , char●es and medicines : what Christ did was with a words speaking ▪ yea by the very touch o● his garm●●● . 2. For their number , those Satanicall jugli●gs were comparatively very few : there were not many that were cured by the devill and his instruments ; but Christ cured whole multitudes , and that not in the Revestryes of the te●ple , where fraud and imposture might be easily suspected , but in the presence of the people , Arno●ius's objection against the Gentiles is very rationall , what wonder is it to shew one or two cured ? when thousands lie continually in your temples languishing for want of cure , which 〈◊〉 e●en weary your God Escula●ius with pray●rs and teares , but could have no helpe ●rom him , with all their importunities . 3. For the quality of thing● pretended to be done by miracles ; the cures among the heathens were some slight things , in Comparison of those performed by Christ : what heathen jugler did ever open the eyes of any man that was born blind , make the dumb to speak , the lame to walke , or raise the dead by a words speaking , or by a touch of the hand ? See Dr. S●illingfl●ets book before cited . There is one other argument made use of by the learned Dr. Hammond , in his tract of the reasonablenesse of Christian Religion , ( which ● friend caused me to remember ) for the confirmation of the truth of this divine Revelation . This learned man proves the mission and doctrine of Jesus Christ , from that high testimony , wh●ch God the father gave him , by a voice from heaven , coming out of the midst of thunder ; which way of Revelation was known to the Jews by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the daughter of a voice , and by this God did three times give testimony unto Christ , 1 immediatly after his baptism , 2. at his trans●iguration ; 3. a little before his death , and all in the p●esence of sufficient witnesses : this testimony of God the father given three severall times , d●d ●ully ratify the doctrine of Christ contained in the scriptures of the New Testament ; God gave ●he very same testimony to Moses and h●s doctrine , and ●hat in the sight and audience of many thousands . Exod. 19.16 . Thi● Mo●●s often reminds the people of , especiall● Deut. 4.32.33 . where he tells them that never any people did heare the voice of God , out of ●●e midst of the fire , as they had done and thi●●ay o●●e●●lation , seems to be so suitable to the 〈…〉 of almighty God , and so pecu●●●r ●o hi● , that the devill , who in other things , 〈◊〉 A●e never attempted to imitate God in t●● 〈◊〉 , nor do I believe ) he was ever a●●e . G●● h●ving restr●ined him by ●his omnipo●●●● 〈◊〉 ●nd re●erved this way of Revelation pe●●●● 〈…〉 . D●b . 〈◊〉 Disco●rse hath been so rationall , that 〈…〉 ( as ●g●ipp●● ) almost perswaded to be a 〈…〉 bu●●●together such as you are , as to 〈◊〉 ●wo great principle● of Christianity , concerni●g ●he being of God , and the Divine Authority ●f ●oly Scripture : and methinks I see all false Relig●●ns fall fl●t on their faces , before these great ●ru●hs , as Dagon did before the Arke . Firm. No marviell , for he that doth firmly believe that God is , and that the Scripture is his word , must needs abominate those false worships , which are ●o extreamly contrary to his divine nature , and his most sacred writ ; but seeing you are so well perswaded of these principles , I shall not trouble you with any more reasons for the confirmation of them ; onely if you shall hereafter meet with any scoffing Atheist or infidell that shall deny either of them , you may for conclusion of all , presse upon him this dilemma or forked argument . Either 't is true there is a God , and the Scripture is his word , or 't is not true : suppose these things be not true , yet thou believest them to be so , thou art onely in an errour for this short span of time ; but what if they prove , undoutedly true , and thou dost not believe them , to be so , then thou art eternally damned : now what a madness is it for any man , for the avoiding of a seeming temporary errour , to come within the danger of everlasting damnation ? Dub. This argument might startle any Atheist and make him consider with himselfe how sad his Condition will be , if these things be so as solid and undenyable reasons do demonstrate , and yet he should live and die an infidell . O what will become of such an one unto all eternity ? I am full of wonder and amazement , that seeing there are such convincing reasons against Atheism and infidelity , that there should be any such Creatures upon the face of the earth , when certainly there are none such in hell , for the devill believes and ●rembles . Firm. You will cease to wonder , when you shall rightly consider , the certain reasons of those grosse errours ; which are , 1. Drollery and foolish jesting , which renders men inconsiderate and mindlesse , even in the affaires of the world , much more in the things of eternity : a man that is given to Droll , and jest , is uncapable of any serious businesse . 2. Many men are men of short discourse , they do not understand the force of an argument , by reason of the weaknesse of their discursive faculty , which is altogether rusty for want of use , exercise , and ingenious education : though in the booke of nature , the eternall power and God-head of the Almighty , be wrote in large Characters , yet every one , cannot Read in that booke , no more then he that never went to schoole , can read the Primer , halfe psalter , or any book of the faire●t print . Dub. This is true of many simple and illiterate men ; that are very brutes , not at all to be distinguished from the beasts that perish , but by the erect figure of their bodies : their Rational soules , mean while being sunke downe into mere sensuality , such as have not God in all their thoughts , they trouble not themselves to think of him , either that he is , or is not : these digenerate Creatures do not concern themselves in matters of Religion ; but ( I hope ) you wil● not say that the witt● of the time , are such ignorant Animals . Firm. I shall not doubt to affirm it , and that for these reasons . 1. You may observe that these witty men are persons of no serious or solid judgments , especially in things of highest concernment : they are such as spend their time in idleness , Drollery , vain Recreations ; so that albeit the Lord has given them those two great bookes to read in , that of nature , and the holy scripture , yet they vouchsafe not to read or meditate upon either . 2. They are under a judiciall blindness ; God has given them reason and understanding , eyes that they might see , hearts that they might understand ; but they wilfully shut their eyes against that light , and then by the just judgment of Almighty God , this light is taken from them ; they are given up to blindness of mind , and hardness of heart , as were the antient heathens . Rom : 1. 3. Their lives are utterly contrary to the holy nature of God , to his sacred word : there is an antipathy , an emnity betwixt their Debaucheries , their filthiness , their profaneness , and his most holy laws , Rom. 8.7 . every line of it flyes in their faces , threatening them with hel and damnation : whereupon they cavil with , they quarrell against it , they wish there were neither God to punish , nor scripture to threaten Destruction against them , and so by insensible degrees , they are brought to think and say in their heart there is no God , as the foole did , Psal. 14. so true is that of the poet , quod nimis miseri volunt , hoc facile cr●dunt , the though●● and imaginations of wretched men are governed by their desires , they hate the light because their deeds are evil , though their understandings are convinced by unansweareable arguments , and reasons of the truth of these great principles , yet they will not believe them ; such is the perverseness of their will , that it either blinds their mind , or else draws them against self Conviction to believe a Lye , and to hold the conclusion , against the most evident proofes and premises . Dub. I am perswaded , that you have given very good reasons , why so many are Atheists and infidels , and that the cheifest of them are irreligious and prophane livers , that practical Atheisme is the greatest cause of that which i● dogmaticall or Atheism in opinion . 'T was the foole that said in his heart , there wa● no God : first he was a foole , i. e. a sinner , and very wicked , as he is discribed in that psalm ; and thence he proceeded Atheist : a foole in practise , and then a fool in judgment , for t is most certain , that a corrupt , and wicked life , is the true parent of ungodly and vile opinions , fro● which by Gods blessing upon your good endeavoures , I am now delivered , and am fully perswaded , that God is , and that he is a rewarder of all those that diligently seeke him , that the holy scripture is undoubtedly the word of God , and consequently that the Christian Religion , is the onely true religion , but observing that of those who profess this Religion , there are severall parties , and t is not unknown to you , that heretofore I have adhaered to the Church of Rome , I would willingly learn from you , which party , they of Rome or we of England be most Orthodox and Catholick . Firm : Your demand is rationall , I shall most willingly Gratifie you in it● o●ely you must give me leave to propose these Two questions to you , and let me receive your answ●r unto them at our next meeting . 1. What Inducements you had to turne to the Church of Rome ? 2. What Reasons you had to leave it ? Dub. You must give me leave also , to recollect my selfe , that I may be ●he better able , to give in my answer to your Quaeries . DIALOGVE III , Against POPERY . Firm. I Hope you have well considered of the questions which I lately proposed unto you . Dub. To the first I returne this answer , My reasons that induced me to adhere to the Church of Rome were these . 1. The Antiquity of that Church which has continued ever since the Apostles time , when by the testimony of St. Paul , her faith was spoken of throughout the world . Rom. 1.8 . 2. The universality of it ; no Church has spread it self , so farr and nere upon the face of the earth , as that of Rome . 3. Her consent in Doctrine with the primitive Church . 4. The unity of it , under one infallible head which cannot err in poynt of faith or manners . 5 The sanctity of it's Doctrine ; that 't is free from errour in matters of ●aith ; free from all immorality and improbity in point of manners . 6. The sanctity of life , in the authors , and first-fathers , of the Roman Religion : these were the chief motives that caused me to adhere to the Church of Rome . Firm. Indeed these are six of those 15 notes which Bella●mine Lib. 4. de not . Eccle. and others of his perswasion appropriate to that Church : but had you not some other inducements ? As first a vitious life , and the cheap and easy pardon of your Sins upon confession of them to a priest , his absolution and injunction of a pitifull pennance . 2dly , were you not under some discontent for your present low Condition ? or 3dly , were you not ambitious of preferment , deeming popery to be a ready way to it ? or 4thly , were you not tickled with the Cunning extolling of your excellent parts by some subtile Jesuite , lamenting your sad Condition , that a person o● so rare endowments , should be so miserably mistaken in the great concern of your Soule , perswading you that out of the Church there is no hope of salvation , and that you being no member of the Church of Rome , were past all peradventure out of the Church , and unlesse you returned to that Church , there could be no hope of your salvation ? or lastly before you set up for the Church of Rome , were you serious and conscientiou● in any Religion ? for 't is very easy for one that is of no Religion , that makes no conscienc● of his waies , being allured with the joye● of heaven , and affrighted with the terrours of Hell , to pitch upon any Religion , that confidently promises those , and as confidently a freedome from these : and we know that Priests and Jesuites want neither art nor impudence to perswa●e silly wretches , that hopes of Heaven , and deliverance from Hell are only to be found in their Church . Dub. Truely Sir I am verily perswaded , that many who have left your Church , and gone over to that of Rome , have stumbled at such straws : but you have known me long , to be a man of no vitious life , no male Content , not ambitious of honour or preferment , not apt to be paffed up with a proud conceit of mine own parts , not cold or carelesse in point of Religion ; but the chiefe reasons that moved me to goe over to the Church of Rome , were those before named , which made me believe that Church , to be the only true Catholick Church , out of which there could be no hope of salvation ; to these I beg your answer . Firm. And you shall have it . 1. The doctrine of the present Church of Rome which alone could denominate her ancient , Catholick , and Apostolicall , is in severall weighty points quite contrary to holy scripture , neither hath it the generall consent of the fathers and Doctors of the Catholick Church : the pr●sent Church of Rome , is no more like to what it once was , in the purest primitive times ▪ than an old decrepit man full of diseases , Gout , Stone , Palsy , Dropsy , Scurvey , Blindnesse , Deafnesse , Wrinkles , and a multitude of infirmities , is the same Strong , Handsome , Healthy Man , that he was when at twenty five or thirty years old . Dub. Thô I have sometimes much reverenced the Church of Rome , for her antiquity , yet now I begin to doubt that there are many diseases in the body of that Church , many wrinkles in her face , which were not from the beginning ▪ but not withstanding those infirmities , 't is the same true Church as 't was at the first plantation , as the old decrepite man is the same man that ever he was for substance . Firm. I deny not but that the Church of Rome is in some sence the same it first was , in respect of divers Articles it holds : but in respect of those gross errours , it now maintaines , 't is no more like what it was , then the old decrepite diseased man is like what he was in his younger dayes . Dub. Your comparison is very good and apposite to the present Church of Rome , which past dispute is full of dangerous and desperate diseases , as I in part do apprehend . I pray you proceed to my other motive . Firm. The Church of Rome , is not so universal as her disciples boast of , neither in respect of place or time . 1. 'T is the observation of a learned man , that if the world were divided into 30 parts , 19 of them are heathens , 6 Mahometans , and 5 Christians , of which the Papists are not the one halfe , as Mr. Breirwood in his Enquires does demonstrate . 2. As to the universality of time , the Church of Rome cannot deduce her present tenents , from the beginning of Christianity , through the several ages or Centuryes : that it has continued a Church , from the first preaching of the Gospell I deny not ; but that 't is the same for purity of Doctrine , as once it was , is most false : for the antient Church of Rome , never taught worshiping of images , praying to Saints , that monstrous transubstantiation , halfe Communion , Praier in an unknowne tongue , and many more Groundless fopperies , against Scripture , the general consent of fathers , common sence and reason . Dub. All this , I am inclined to believe : but how could these errours creepe into a Church , which did so punctually observe the traditions of their forefathers ? what the Church of Rome now believes and teaches , it received from the Church that was in the next age before it , that from the Church next before it , and so quite down to the Apostles times , as the Author of the Dialogues betwixt the Vnckle and the Nephew , hath most learnedly demonstra●ed . Firm. Truly very learnedly , even as Zeno proved there was no locall motion : you have heard how Diogenes confuted him by an ocular demonstration : were not the Scribes and Pharises great pretenders to a Strict observation of the traditions of their fathers ? And yet we know how grosly they had corrupted the law of Moses , as is evident by our Saviours confutation of them . Mat. 5. and in severall other places . Dr. Crakan●thorp and other Learned pr●●●stants do evidently shew , the beginning , the progress of the Corruptions of the Church of Rome , the manner of their spring and Growth ; but Suppose we cannot punctually t●ll , the beginning and progress of such and such an errour , shall we therefore believe it to be no errour you walk sometimes in the fields , 't is evident to your eyes that the Grasse a●d graine do grow , though you do not see them move at all ; sometimes you visit a friend that is sick of a languishing consumption , you see by infallible symptoms that your friend is in a desperate Condition , will you not believe him to be so , because you cannot tell the time when , or the manner how , his disease came upon him ? Dub I cannot be so unreasonable ; and by what you have said , my third reason falls to the Ground , for the present Church of Rome has no agreement with the primitive , but is extreamly opposite to it , in the points before named , besides many others ; I pray let me hear what you can say against their unity ; for they seem to be firmly united , under one infallible head the Pope . Firm. Truely Sir they do but seem so ; for they are miserably divided in the great fundamentall of their faith , their infallibility , and are not they very unjust to us to exact our beliefe , of that , which they themselves know not where to find ? for some of them tell us 't is fixed to the Popes chair ; some say 't is to be found in a Generall Councell , ot●●rs believe it to be in neither , but in both united together , others would perswade us that 't is in the whole body of the Church ; so that if you seek after this pretty knack of infallibillity ; you will be abused as young apprentices are used to be in great Cittys and corporations ; who in waggery , are sent from shop to shop for a penyworth of Ell-broad Packthred ; or a pound of stock-fish Tallow : or a Lefthanded Shuttle ; after these poore novices have been sent from one end of the Citty to the other , they returne home , without such ridiculous Commodities , and are sufficiently exposed to laughter and derision . There 's scarce a Controversy in all Bellarmin's voluminous workes wherein he recites not the different opinions of the Roman Catholicks among themselves , insomuch that this great Cardinals , workes were not to be bought in Rome ( as Sir Edw : Sandyes reports in his Europa speculum ) because he had so imprudently discovered , the nakednesse of his mother in point of unity . To say nothing of the contentions betwixt the Thomists and Scotists , Ochamists &c : 't is pleasant to see how sweetly the Dominicans , Franciscans Iesuites , Molinists , Iansenists , Regulars , and seculars agree together . Though a laté Pope durst be so bold as to decide a Controversy for the Molimists against the Iansenians , and so that which was none before , very luckily became an article of Faith ( such is the Popes omnipotent Power , that he can create Articles of Faith , out of that which was a pure no●-entity , a very nothing in the primitive times ) yet I heare that the Iansenists are so saucy as to continue very Iansenists still , notwithstanding his holinesses in●allible determination . Dub. I see there is no such unity in the Church of Rome , as they bragg of ; I desire to heare what you can say against the Sanctity of their Doctrine . Firm : the Sanctity of their Doctrine , referrs to that of Faith and Manners , for that of Faith , which is briefly comprehended in the Apostles Creed , or any other Doctrinall poynt contained in holy Scripture , expressly , or by good consequence deduced from thence by the generall consent of Fathers we allow of , but as for popish additions of new atticles , by Pope Pius the 4. and the councell of Tr●nt , that are against Scripture ; and can never be justified by the generall consent of the ancient Doctors of the Church ; we reject as false , and consequently not Holy ; this I suppose you will dem●ns●rate when you please to give me the reasons , which made you forsake the present Church of Rome As to their Sa●ctity of manners , their Doctrine is so farr from it , that the better sort of heathens would blush to own ; for brevity sake I shal● re●err you to the first and second part of the mistery of Jesuitisme , the Jesuites morralls set out b● a Sorbon Doctor , Mr. Fowles his History of the treasons and rebellions of these holy men ; the two former of these bookes assure us that by the Doctrine of probability , and a good intention , the fowlest Sins are at most but venial . Dub. The Jesuites are but one party in the Church of Rome , many o● their tenents and practises disclai●●d , by other of the papists , and therefore the whole Church is not chargeable with their errors . Firm. Untill that Church doth expresly Condemn th●m ▪ and Execute . Ecclesiasticall Censur●s upon such of her members , as do broach those damnable Doctrines , doth make them rec●nt , or excommunicate them , she is chargeable with them . Dub. I am of your opinion and do firmly believe the p●esent C●urch of Rome to be neither Holy n●● C●tholi●k , but an unsound member of that Church ; but what say you to the first ●ounde●s and ●athers of their Church , were not t●ey v●ry 〈◊〉 men ? Firm. ● B●llarmine could prove what he takes for gran●ed , that t●e Fathers and Founders o●●heir Chu●ch , as it now stands , were the ho●y Patriarchs , Prophets and Apostles , I should agree with him in that note , but the truth is they have no more right to call them their Fathers and Founders , then the Scribes and ●harisees had to ca●l Abraham their Father ; from whose faith they had so miserably declined ; the Fathers of the present Church of Rome , as 't is now , were the corrupt Councells , which were so many pack'd Juryes , and the popes ; of whose Sanctity you may consult Platina , who was a Papist . By what I have said ( I hope ) you are satisfied , that you had no justifyable reasons to adhere to the Church of Rome , as 't is now , so much declined from the Primitive ; let me know how and why you did forsake it . Dub. I am fully satisfied that the reasons , which drew me over to that Church were false and fallacious , and am now as much confirmed , that the reasons which made me leave her Communion are solid and demonstrative . 1. Which were her monstrous unnecessary imposible Doctrine of transubstantiation . Firm. How do you prove that to be unnecessary ? Dub. The change of the bread and wine into the very body and blood of Christ is unnecessary , because certain it is ( and they of the Church of Rome acknowledge it ) that there never was any such change in the Sacraments of ●he old Testament , neith●r is there any in the other six of the New , ( as the Papists are pleased to multiply them ; now if all other Sacraments without any such miraculous change , do attain their ends , for which they were instituted , why should it be required in the holy Eucharist ? why not rather in that of baptism ? why should not the baptismall water be changed into Christs very blood ? this being the Sacrament of Regeneration , that that of Nutrition ; surely as great a power and vertue is required , to regenerate and make a Christian , as to nourish and strengthen him . Again the faithful both before and under the law did eate and drink the body and blood of Christ , in a Spiritual manner , before he had either body or blood . They did eat the same Spiritual Meat and dranke the same Spiritual Drinke ; 1. Cor. 10.3 . what need is there then of a Transubstantiation ? If we seriously peruse the sixt Chapt : of St. Iohns Gospel , we may learne that the body of Christ is eaten and his blood dranke in a Spiritual manner , that when the Disciples murmured , at what our Saviour had delivered in the former verses , to satisfye them , he replyes that the words which he spake , were spirit and life : Ver. 63. and not to be understood according to their gross conception . I know some the Church of Rome affirm , that in ●hat Chapter , our blessed Saviour speaks not of a Sacramentall eating of the body of Christ ; but certainly is his body may be eaten , and his blood drank , without any such monstrous change by every true beleiver not Receiving , why may not he eat the body and drink the blood of Christ , without any substantiall change of the Bread and Wine when he receives ? besides ● most ( if not all ) of the ancient fathers , who held a necessity of giveing the Eucharist to infants , urge the 53. verse of this Chapter , for their opinion and practise , except yee Eat the Flesh of the Son of Man , and drink his Bloud , ye have no life in you , Surely therefore they conceived , that our Saviour meant by these words a Sacramentall eating , how then dare any of the Clergy of the Church of Rome , expound it otherwise , seeing they take an oath never to expound Scripture , but according to the unanimous consent of the Fathers : see the forma juramenti professionis fidei . Conc. Triden . Sess. 24. Cap. 4. de Reformatione . Firm. I very much approve your reason against the necessity of transubstantiation : Let me here from you why you tearme it monstrous , and impossible ? Dub. 'T is therefore monstrous and impossible , because it implyes Contradictions , and grosse absurdities 1. that a body is not a body ; an accident is not an accident , for if there should be such a change , the s●me numericall body of our Saviour , must be in Heaven and Earth , nay in ten thousand places at the same time , ●it must be extended and not extended , it must have dimensions and no dimensions , finite and not finite , which cannot be , no not by Gods omnipotent , and absolute power ; how do the schoolmens Noddles abound with nicetyes , quidditys , perseities , Chimaeras , to solve such incompossibilities ? 2. This strange Metamorphosis doth make accidents to be no accidents , it takes away the very being of them ; for accid●ntis esse , ●st in●sse , the being of an accident is in-being , here must be Colour , sapor , odor , quantity without a Subject , which is all one as if we should say a man might be a man without a reasonable Soule , In a word I would willingly learne , what does become of Christs Body , and Bloud after 't is received into the mouth , ( or if any prophane mouse should swallow part of it , or lick up a drop of the bloud ) and thence into the stomach , whether it be retransubstantiated into bread and wine , or else be converted by the concoctive , and nutritive faculty , into the body of the Communicant , as other nourishment is , and then t will necessarily follow , that Christs Body is essentially united unto , and made one with the Body of every Communicant , which borders very nere upon B●asphemy , for by this means Iames Nailer will ere long ( quod animus m●minisse horret ) be Jesus Christ. 3. This Transubstantiation ( if any such thing were possible ) is wrought by a miracle , but was ever any miracle done by Christ and his Apostles , which was not discernable by the sences ? when ●e cured the blind , the dumb , the lame , when he turned water into wine , was not this manifest to the Sight , the Smell , the Tast ? shall we think that the God of truth Gave to m●n five Scences , to deceive 4 of them by one pretended miracle ? or that 't is his method to informe the mind by Impostures ? if one or two or three Senses may be deceived , why not all ? then what will become of Romes orall Tradition ? for may not the eare be deceived as well as the eye ? the nose , the tast , the touch ? here are 4 Sences to one against that tradition , and then how are the papists certain of what they have received from the present Church , or how is shee certaine of what shee received from the Church immediatly before her ? is not the doctrine of Transubstantiation , which teaches men not to believe their eyes , and other of their Sences , a ready way to Atheism , and infidelity ? for if four of the five Sences may be deceived then farewell all tradition , and if these inferiour faculties , may be thus bafled , what satisfaction could it have been to St. Thomas that Christ was truly risen from the dead by putting his finger into the print of the nailes , or his hand into his side ? But beside what sence and reason , witness against this monstrous opinion , the Scripture is clearely opposite unto it , for Christ at the institution of this Sacrament , did not take his own Body into his hand● , but Bread , he brake not his owne Body , but Bread , he did not eat his own Body , he did not drinke his owne Blood , but he drank of the fruit of the Vine , Mat. 26.29 . for so he called it after Consecration and Distribution ; I will not drink henceforth of the fruit of the Vine &c. in like manner St. Paul. 'T is stil this bread and this cup. 1. Cor. 11.26 . When our Saviour saies ( Hoc est corpus meum ) what doth ( hoc ) stand for ? either it must signify this thing in my hand , ( i. e. ) the bread , or else his own body ▪ which body he holding in his hand , utters these words ( hoc est corpus meum ) that is corpus meum est corpus meum , a mere Identical trifleing proposition , which according to all Logick is most absurd , and destroys the very nature of a Sacrament , which consists of two essential parts the sign and the thing signified ; besides they of Rome con●ess that the Body of Christ , is not present under the species of Bread and Wine , when the Preist begins to pronounce ( hoc ) nor till he hath uttered the last sillable ( um ) hoc est corpus meum , such poore shifts these men are forced to use . As for antiquity , so much boasted of by those of Rome , I know that some of the fathers to draw mens minds from the earthly elements to heavenly misteries , used now and then high Rhetoricall expressions , never dreaming of any substantiall change of the elements into the Body and Bloud of Christ , as is evident from Iraeneus , Panis Communis post consecrationem , non est amplius panis communis , sed efficitur Eucharistia , quae constat ex duabus naturis terrenâ & cael●sti , haec oblatio ●st figura corporis & sanguinis Christi . Ambrose 1. ad Cor. Cap. 11. & lib. 4. de Sacram. Non dubitavit dominus dicere , hoc est corpus meum cum dedit fignum sui corporis . Aug : Epist : 23. ad Bonifa & 12. Cap. contra Adiman . Hoc est corpus meum i. e. typus corporis mei , Ter●ull . Panem & vinum Appellatione corporis & sanguinis honoravit , non naturam quidem mutans , sed naturae gratiam adjiciens . Theod. dial ▪ 1. & 2. In a word the ancient fathers , who opposed the Eutychian haeresy , did make use of the sacramentall union of Bread and Wine , to the body and blood of Christ , shewing that the humane nature of Christ is not more changed into the divine then the Sacramentall Bread and Wine is into the very Body and Blood of Christ , therefore they believed no such thing , as that monstrous Popish transubstantiation . So that we see the falsity and absurdity of it by Scripture , antiquity , common sence and reason ; besides the great danger of Idolatry , in worshipping a piece of bread , if there be no transubstantiation , as some of the papists themselves confesse , and they also acknowledge , that if the Priest , that consecrates were not rightly ordained , or that he did not actually intend to consecrate , or that he omitted any one Ceremony ( which they call necessary ) at the time of consecration , that the Bread and Wine are not duely Consecrated , and consequently no transubstantiation , and therefore great probability , that the Papists in worshipping the host , do frequently comitt the very great Sin of Idolatry , which was to me one great reason of forsaking their Communion . Firm. Truely 't was a substantiall reason , and such an one that has wrought upon others beside your selfe , however I desire to hear from you ; what further reasons , you had to leave the Church of Rome . Dub. The next which I shall acquaint you with is the half Communion so manifestly against scripture and antiquity . Our Blessed Saviour at the instituition of the Sacrament commands , drinke yee all of this , whereas at the giveing of the bread , he said only , take , Eate , foreseeing and obviating this grand error of the Church of Rome ; 't is true the persons then communicating , were only his disciples , which had received their Commissio● to preach the Gospell , before that time , but not in that ample and full manner , as they received it after his Resurection , as is plain from Iohn 20 , 22 , 23. and M●t. 28 , 29. but be it granted that they were all in full orders , and upon that account the Cup was given them , otherwise they should not have received it , by the same reason the bread might be denyed to the people , because none but Priests did then Communicate ; but we know that a Priest when he doth not consecrate , is in the place of a Lay-man , and consequently the disciples not consecrating at the Supper were no better , and therefore according to the doctrine , and practise of the Church of Rome , should not have received the Cup. But what will they thinke of the whole Church of Corinth , to whom St. Paul sent a first and second Epistle , they cannot imagine they were all Priests , observe then how ●e ●xhorts all of them , to examine themselves in order to the receiving of the holy Eucharist under both kinds . 1. Cor 11. this is so evi●ent that our adve●saries have nothing to Reply . As for Antiquity the practise of the C●urch of Rome is clearly against it , as Iam able to demonstrate , from express testimonies , of the fathers , but our learned writers have ●aved me that trouble , those that please may peruse Chami●re , Ch●mnitius , Iewell , Cracanthorp ; The confe●sion of the Councell of Co●stance stands as a lasting Monument against the Popish innovation in this particular ; the words are these , we decree in like manner , that though in the Primitive Church ▪ the holy Eucharist , was received under both kinds , by the faithfull , yet this Custome to avoid some dangers and scandals is reasonably introduced that it should be received by the Preists only in both kinds , by the people in one ; is not this with the Socinians to make the Sacraments mere indifferent Ceremonies , alter able at the Churches pleasure ? But the Councell of Trent flyes higher ; if any man shall say that all faithfull Christians ▪ by Gods Command , or for necessity of Salvation , ought to Receive the Sacrament in both kinds ▪ let him be acursed , I wonder whether Pope Gelasius , sate in , or was out of his infallible Chair , when he roundly said , we find that some do abstain from the Chalice of the Sacred Blood ; let them receive the entire Sacrament or be kept from the whole , because the division of one and the same mystery cannot be without grand Sacriledge . Either the Pope was not infallible , or the present Church of Rome is most Sacrilegious . Firm. You rightly Judge , and were their fancy of Transubstantiation true ( as nothing is more false and ridiculous ) yet were it not sufficient to debar the Laity of the Cup , because they receive the Blood of Christ with his Body , for this is not to drinke but to eat it , and besides the Sacrament is not a sign of his Blood in the veins , but as 't was shed and powred out ; might not the Preists as well receive his Blood , with his Body , and then 't were as superfluous for them to drin●e of the Cup , as for the people ; but I pray proceed in your reasons against Popery . Dub. My third reason is taken from the invocation of Saints departed ; which is against Scripture , and antiquity : 't is an attribute belonging to God alone , that ●he is a God hearing Prayers . 'T is a chiefe part of his worship , thou shalt Worship the Lord thy God , and him o●ely shalt thou Serve , it robs Christ of one part of his Preistly office who now sitts at Gods right hand , interceding for us , there is but one Mediator betwixt God and man , the man Christ I●sus , certainly is holy men , both before and under the law , prayed to God alone through faith in the promised seed or Messias , without invocateing any departed Saint , because there was none then ( as they of the Church of Rome confess , ) admitted to the beatifical vision , and consequently could not know the need or praiers of men upon earth , in the Glass of the Trinity , there is less reason now to make our adresses , to the spirits of just men made perfect , Christ himselfe sitting , at Gods right hand , and Interceding for us . Besides the worship of Angells is forbidden by St. Paul. Col. 2. and the Angell in the Revelation twice sorbade St. Iohn to worship him , Cap. 19. and 22 yea the worshippers of Angells were in the primitive times , branded with the title of haereticks , under the name of ( Angelici ) and therefore much less ought wee to worship the Saints departed , for certainely they being the more excellent Creatures , are much more capable of such worship then the soules of men , that are now in Abrahams bosome , in Paradise , not yet in that perfect bliss and glory , which they shall enjoy when their soules and bodies shall be reunited , but according to many of the fathers in a certaine and joyfull expectancy of it , after the last and finall judgment , where the place of their present abode is I shall tell you when ●he fathers are agreed about it . For this Saint worship certain it is there is no express Scripture , and 't is as certain there is no generall consent of antiquity , let any man peruse Mr. Meads excellent treatise of the Apostacy of the latter times , wherein 't is apparent how the Cannonizing of Saints in the Church of Rome , agrees with the heathens Apotheosis , their praying to them with the worshipping of Heroes , their Dij Medioxumi , their haveing severall Saints for Patrons of Particular Countryes , Trades and Callings , Phisitians for divers diseases , like the heathens Dij Tutelares , as may be seen in Chemnitius his examen and in other learned men . Firm. You need not spend more words about this grosse superstition , which is nothing else , but a mixture of Christianity , and Paganisme , and of all the errours of the Church of Rome , most dangerous , for the Lord our God is a jealous God , and will not suffer the honour and worship , that is due to him alone , to be given to any other . Dub. I shall submit to your advice , and proceed to a fourth reason against Popery , which is their adoration of images so much condemned in holy Scripture , what more expressly forbiden then image worship by the second Commandement ? which they of Rome have Cunningly left out in their mass books , offices , Primmers , and Catechism's , and without all shew of Reason , asserted it to be a positive Command , belonging onely to the Jews , how demonstratively is the fourth of Deutronomie against it from the 12 verse to the 18 ? many other texts might be urged to the same purpose , all which the Schoolmen endeavour to baffle , by their Pittifull distinctions ; betwixt an Image and an Idol , a picture upon a cloath and one ingraven in wood , or stone , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which every Esurient Groeculus ; every mean Sciolist , will smile at , betwixt Mediatè , Relutivè , and Terminative , which a●e distinctions ( at least some of them ) without a difference , mere Chimericall phansies : if a man shall seriously peruse the 13 ▪ and 14. Chapters of the Book of Wisdome ( which at Rome is Canonicall Scripture ) and consider what answers the Heathens returned to those that objected against them their Idol worship , that they worship not the Image , but the ( Numen ) or divine power it represented , he will easily discern that the wiser sort of Heathens made as wise Appologies , for their Image worship ; as the wisest Papists do for theirs . As for the antiquity of this grosse superstition both Fathers & Councels are against it , as is evident from that excellent Homily of our Church concerning the perill of Idolatry , if it be replyed t were the images of the heathens they opposed , true 't is , for in the first ages of the Church there were no others , the Christians of those times , abominateing all image worship , but the reasons they give against the heathen Imagery wound the Church of Rome under the fifth rib ; no Christian Church did then use images in their oratoryes ; in after ages they were admitted only for an historicall use , as may be seen in St Gregories writings , who lived above 600 years after Christ , true 't is by the Second Nicene Councell their worship was decreed ; and so this iniquity was established by a law , such a one as that packed convention could legitimate , and hence forward not only the pictures of Saints , but of God himself and of the Blessed Trinity were set up in Churches , which was an high dishonour to the Glorious Majesty of the Almighty , to be portraid like an old Man , and gave an occasion to ignorant people to conceive him to be so indeed , hence I have heard some of them say , when they swore ( by God ) that they swore by a good Man , by which 't is evident , how the grosse superstition of the Church of Rome , hath crooked silly Souls , and that all such images , are teachers of Lies , very vanities , as the Scripture shews and reason demonstrates . For to say nothing of the Blasphemous images of God the Father , and the holy Trinity , doth not the image of any Saint , whom these pseudo-Catholicks worship , lie to their imaginations ? representing that which is not ; for nothing but the Soules , and Spirits of those Saints do now remain , so that whilest they picture and worship them in bodily shapes , which pictures represent , what is not , they worship they know not what , praying onely to the Soules of Saints , yet phansying them in bodily shapes as when they lived here on earth : how doth it concern all Serious Christians , to beware of the Religious worship of any creature of Gods or mans makeing ? of Angell , Saint , or Image , which is so expressly forbidden in the word of God ? And surely if we might worship the picture of a man , which is mans Creature , 't were much more rational to worship a true man , yea the Son , Moon and Starrs , and all th● host of heaven , they being all of them the Creatures of Almighty God. Firm. You rightly conclude , were not a judiciall blindness , upon the eyes of our adversaries , they could not be Guilty of so dangerous a suspition . Dub. I shall trouble you but with one reason more for my forsakeing the Church of Rome , which was breifely their praiers in an unknown tongue , a practise , manifestly contrary to plain Scripture , and the antient Doctors of the Church , a most unreasonable service , opposite to that which we are to perform to Almight● God ; 'T is so bafled by St. Paul , that all the learned ●en of the Roman party have nothing of sence or reason to answer , and as for antiquity 't was not so much as thought upon , in the first ages in the Church , the Liturgies then every where were in the known and vulgar tongue , otherwise how should the unlearned say ( Amen . ) The practise of the Church of Rome is in this ▪ as in divers other of their fopperyes , a very mistery of iniquity , I could heartily wish ; that for the undeceiveing of ignorant Papists ; their Missales , Pontifical's , Breviaryes , Lady Psaltres &c. were translated into the English and other vulgar tongues , that such poore deluded soules might see to what absurd prayers they say ( Amen ) to what childish ridiculous Ceremonies they ●ubmit . I might here add the vain Reptitions , of so many Ave-Maria's , & Pater-noster's , upon their beads , their saying of them at certain houres as a Pensum , or taske , or a Pennance to make a Compensation for their sins , rather then as a willing serious duty from the heart and soule ; which is not Religious praying , but a Childish saying of prayers , a vain heathenish babling , after the manner of an old wises charm ; resting in the work done ; as if the bare saying of prayers , without any intention of the mind , were the only end of praying , or the effectuall ●erven● prayer of a Righteous man. Iam. 5.16 . I might also add their cheating Purgatory , their purchasing of pardons , and indulgences , for sins past , and for many hundred yeares to come , by sums of money sett downe in the Tax booke of their Chancery , their Pilgrimages , and bodily Severityes to expiate for the sins of their soules , their allowing of Brothell houses to Grati●ye the unmarried Clergy , and others in their unclean Lusts , for which the Pope receives a lu●ty Pension . But to deale truely with you no one thing wrought a greater dislike of Popery in me then their barbarous bloody Cruel●y , towards those that they please to call Haereticks , their savage inquisition , their Parisian , Irish , and other massacres , their marian Butcherings , their intended matchless powder treason , their poysoning and stabing of kings , their Justifieing of Rebellion and all manner of wickedness , by their right intention , and Doctrine of probability as is to be seen in the first and second part of the mistery of Jesuitisme , in the Jesuites Morralls ; can such Villany ▪ such Cruelty and Christianity stand together ? did Christ and his Apostles propagate the Gospel with such Carnall weapons ? how severely does our Saviour rebuke his angry disciples , when they would have called for fire from heaven to destroy the uncivill Schismatical Samaritans ? y●e know not what spirit yee are of , for the son of man is not come to d●stroy mens lives ▪ but to save them ; Luk. 9.55 . O that Christs pretending Vicar had the spirit of the meeke and holy Jesus . These Sir , were the reasons which moved me to forsake the Communion of the Church of Rome , for upon this account I could not believe her to be the Catholick Church , or any sound part of it , but a very Schismatical Haeretical one , that had departed exceeding much from Primitive Christianity from the faith that was once delivered to the Sain●s . Firm. You have given very sufficient reasons ▪ for your departure from that unsound Church , which may satisfie any serious ▪ considering Christian , and you have saved me the trouble of any further addition to them ; I am now fully perswaded that you are neither Atheist , Infidel , or Papist ; pray you let me know what is your present perswasion , and what Church you most ●pprove . Dub. Truely Sir there are so many sects amongst the Protestants , that I am in no small doubt , with which of them to hold Commuion ; but my inclination leads me chiefly , to returne to my old Mother the Church of England , from which most unhappily ( as I am now convinced ) I heretofore separated ; however for the remov●l of some scruples , which yet remain with me , ● earnestly desire you to give your selfe the trouble of a short discourse , concerning the severall sects now in England . Firm. I shall most ●readily gratifie you In this your very reasonable request , nothing doubting but that I shall , by Gods Gratious assi●tance ) remove all your scruples , and fix you a true son of that Church , which is the most Catholick Apostolical Church now exstant in all the world , which those that do acknowledge the holy Script●re to be the infallible word of God , the perfect Rule of all the substantialls of Christianity both for faith and manners , and have some competent knowledge in the records of antiquity , ( the want of which is one great cause of h●resy and schism ) , as to be able to trace Christian Religion , through the severall ages of the Church from the Apostles down to these presen● times , I say those that do acknowledge these things cannot doubt of . Dub. You much confirm me in what I have often heard from grave and learned men , that one great cause of errours in Religion , is ignorance in the writings of the ancient Doctors of the Church , Councels , and Ecclesiasticall histories , this is not every mans work that have neither books to read nor brains to understand them . and that t●e surest way to be an Orthodox Christian , is by studying descendendo beginning with the records of the first century , then discending to the second , thence to the third , and so on to the succeding ages of the Church , whereby he will perceive how the true Religion has been handed downe from one age to another , and how and when , this or that errour sprang up ; as he ●hat sails down some great and clear pure river , may easily perceive , where little Rivuletts , and puddles , have run into it , and have muddyed , and troubled the Cleare● Stream . Firm. I much approve of what you say concerning the rise and cause of errours in Religion , the chiefe reason of them is ignorance in the records of Antiquity , and holy Scriptures , and want of orderly proceeding in our studies from age to age ; whereby we may easily perceive , how and when the puddles & corrupt rivule●s of errour have troubled the purer stream of Christianity , and you may without much labour perceive that if you had been well instructed , in the being and Attributes of Almighty God , in a firm beliefe of his most sacred word , you had never fallen into those most dangerous errours of Popery , Quakerism or o● any such pernicous sect . Dub. I do confesse my error , and especially that I was so great a stranger , not onely to the writings of the fathers , but to the holy Scripture it selfe , which I did too much neglect and scorn , but seeing by Gods blessing , upon your endeavours , I am fully satisfied of the vanity , absurdity , and falshood of Atheism ; infidelity , and Popery ; if you please to give your self th●t trouble , we will proceed in our discourse concerning Quakerism , Anabaptism , Independency , and Presbytery , I shall not trouble you with any other sect , because they are all included in some one of these , or at least are so vain and ridiculous , that we should do them to much honour , if we should gratifie them with a sober and serious confutation . Firm. I shall most willingly embrace your proposall ▪ and if it please you we will proceed to Quakerism , the errour which you embraced immediatly before , you turned Papist , and in truth 't is a faire introduction to Popery , and by many grosse errours which the Quakers embrace , 't is as evident as the light at noon day , who were the fathers of those spurious brats . Dub. This is a very truth ; the Quakers holding many things which are maintained by Papists , we may easily know whose Children these poor deluded Souls are , and the Corespondence betwixt them , made my passage to Rome more ready and easy . DIALOGVE IV Against QVAKERISM . Firm. You have informed me in our last discourse that being sometime a quaker you had a ready way open to become a Papist . I pray tell me why and how you turned a quaker . Dub. You put me hard to it . for I can give yo● no ver● good reasons for that change , and those that moved me are so ridiculous , that I am almost ashamed to name them , yet such as they are I shall give you the trouble of hearing them , I am almost perswaded , that the man that perverted me , used some enchantments and Diabolicall arts . so that I was rather bewitched . then rationally perswaded , to be of that party , ( as I have heard some have been ) but because I am not certain of this , I shall wave it , and shew you my reasons . 1. I observed that the cause why there were so many sects and schisms in the world , was for want of a certain infallible rule to guide us in our judgments and practises . as I was made believe , and I was perswaded that the Quakers had such a rule , to wit , the light within them . 2. I observed these men to be very demure in their carriage , very austere in their lives , sober and temp●●●t● , of afflicted dejected countenances ▪ very punctuall and just in their dealings , not abating one fart●ing of the price of any commodity they first demanded ; gre●t contemners of the world , no respecters of any mans person how great soever ; so meeke , humble and lowly in their apparell and behavior that they cannot endure the wearing of gold-rings , silver or silks in themselves or any others , and if any man should strike them on the one cheek , these poore innocent soules were so farr from revenge that they would turne the other , so that I conceiued them to be so many Nathaniels so many true Israelites in whom there was no guile . Firm. How could you be deceived by such painted sepulchers ? what could you see more in them then what was conspicuous in the Scribes and Phari●ees of old ? take i● for an infalible rule , that whosoever hold or practise any thing which is contrary to the law of nature and good manners , expresse Scripture , the usages of all sober and civill people in the world , are so farr from being true Christians that they are not worthy the name of men . Dub. I am fully of your perswasion that these men hold and practise many things which are contrary to the law of nature , good manners and holy Scripture , but for my farther satisfaction , let us discourse some of their tenents and practises . Firm. For their tenents you may at your leisure peruse the Synopsis of Quakerisme wrote by Mr. Danson . The heads whereof are breifly these taken out of their owne writings , which are a mixture of Popery and Socinianisme ; as . 1. They affirm that there are not three persons in the Trinity . 2. That Christ did not make satisfaction for the sins of men . 3. That justification is not by imputed righteousness , but that our owne inhaerent righteousness , and good works is the cause of our justification . 4. That a state of perfection and freedome from sin is attainable in this life . 5. That there is a light in every man sufficient to guide him to salvation . 6. That the Scripture is not the word of God , or a standing rule of faith and manners . 7. That there is no resurrection of the dead . 8. That there is no need or use of ordinances , as Baptisme and the Lords Supper , 9. That 't is unlawfull to take an oath before a Magistrate upon any account whatsoever . Dub. I know these and many more to be the positions of quakers and that they are directly contrary to sacred Schripture ; Firm. These things are so clearly confuted by the expresse word of God and tradition of the Catholick Church , that 't is superfluous to trouble you with any further discourse about them . As for their practises they are extreamly opposite to all good manners , and the Civilities of a●l Nations that are not grosly barbarous , as well as ●o the holy Scripture ; and whereas you have observed their carriages to be very demure , austere , and that they are of a sad countenance ; 't is no more then what our blessed Saviour reproved in the Scribes and Pharisees long since , indeed to be sad and mourn in times of publick Humiliation , Calamities and great Judgements is Christian ; but to be constanly so , savours too much of the Pharisee , and is contrary to holy Scripture which instructs us , there is a time to Laugh as well as to Weepe , there is nothing which more delights and cheers the heart then the exercise of a good Conscience towards God and Man , and we know a merry heart maketh a cheerefull countenance , whereas a sad soure face a hanging downe look too much resemble Caines Mark , and is a very probable signe of a disquieted , discontented , guilty , troubled , if not a malitious minde . Dub. I am much of your judgment , but I pray you tell me what do you ●hink of their denying all civil respect either in word or gesture to their equals and superiours ? Firm. This practise of theirs is against the v●ry law and light of nature as well as plain Scripture , a meere levelling devise of their seducers ( the Popish Priests and Jesuits ) to make a confusion among us , to destroy all goverment , to take away all honor and respect which is due to our superiours , for what honor and reverence has that man in his heart towards them who will express none in his words or gestures according to the laudable custome of the country where he dwels ? Dub. Truly I have often admired at the uncivil behaviour of quakers in saying ( thou and thee ) to their betters in not bowing the knee or putting of the hat to their superiors . Firm. You might well wonder at such barbarous uncivil carriage , but pray you tell me what think you of their pitching a certain price upon their commodities of which they will not abate one farthing , was not that a certain sign● of their honest and upright dealing ? Dub. I confe●s I once thought so , but afterwards I considerd that a man may cheat and co●en in few words as well as in many , and I believe that these men most of them are a● great cheat● as any in the world . Firm. and I pray you what think you of their other rare quali●ies before mentioned ? Dub. I did once believe them to be great contemners of the world , meek , humble , lowly , &c. but 't is evident they are quite contrary to what they seem to be . 1. For I know that most of them are extreamly coveteous and narrow breasted , without all bowels of pitty or mercy towards those that want , unless they be of that fanatick party ; which is meer faction , no Christian Charity at all ; and whereas many of them have been known to have been persons of mean fortunes at first they are now rich and wealthy , and none of them ( though very poore before they turned quakers ) now in a necessitous condition , being maintained as 't is very probable by their new Masters the Iesuits , a very rich and opulent society , who make more Proselites by the length of their purse strings then by the strength of argument , or personated Mimical gestures . 2. As for their humility and lowliness , 't is evident they shew no such virtues in their carriage towards their betters ; their contempt of gold-rings , silver-lace and rich attire , is no infallible proof of their humility ; Diogenes may be as proud in his tub as Alexander in his palace , he may trample upon Platos pride with greater pride ; as haughty a spirit may be hid under a plain country russet , as under the richest ●ables . Firm. No question ; but what do you think of their meekness and mildness , that they will rather suffer an hundred injuries then revenge one , that they will not take armes to offend the enemy or defend themselves or their country , are not these rare signes of Christian meekness ? Dub. I see you are now in jest ; you know ttha time was when they did take up arms in an hostile manner against the King and his Loyal subjects , and if they had a fair opportunity they would do the like again , and appear as cruel and bloody as ever did Anabaptist fifth Monarchy-man or Iesuite . Firm. I confess that many of them were in armes under Cromwel against the royal party ; the light within them did warrant them to rebel against their lawful Soveraign , but now the light within them shews that 't is not lawful to resist Magistrates by carnal weapons . Dub. You are pleased to make your self mercy with these mens bare-fac't hypocricy , what a jugles this light within them ? more unconstant then that of the moon , a meere phansy , a Diabolical suggestion ; the Divil suits his tentations according as opportunities present themselves , when there is good probability of prevailing by rebellion and treason , then the light ( or rather darkness within them ) suggests unto them , 't is lawful to take up arms , to plunder and murder their fellow subjects , yea the King himself , but when there is no probability to prosper by such villanous enterprises , then that light within them perswades them to be as quiet as Lambs , as innocent as so many pretty Pigeons . Firm. Of a truth , this light by which they are guided , is the very blackness of darkness , nothing but a groundless fancy , which any man in the world may as well pretend for his rule as thes● Phanaticks ; when several Sects are contending , shall the light within them be the Umpire ? When the Anabaptists fift Monarchy men , and diverse other Sects contend for their several opinions , whether are they to go but to the Law and to the Testimony ? If they speak not according to this word , 't is because there is no light in them . Esai . 8.20 . Dub. I have much wondered that any men should be so much deluded by their vain imaginations , as to measure their opinions and practises by so uncertain , so unconstant a guide as the light within them , which is so frequently beclouded by pride , ignorance , interest , passion , humor , and Singularity . Firm. You need not wonder , if you shall seriously consider that they who flatte● themselves , that they are in a state of perfection , that they cannot sin , are above ordinances , that cast off fear , and restrain prayer , Job . 15.4 . should fall into the snare of the Devil , and lye under a judicial blindnes● . And that they do so , seems very probable by what one Tolderfee of Lemster , in the Country of Hereford relates of himself , in his recantation of Quaquerism● . I have heard also of divers of these seduced wretches , that at their meetings , before they utterred their Enthusiasms , have swollen so much they have been re●dy to burst , And 't is too evident that the brethren of the Rosy C●oss , have a great influence upon them : and it is upon Record at Bristol , That before there was any Quaker in that City , Two Franciscans did foretell to one Mr. Cowlishaw an Ironmonger there , ( whose oath is to be seen upon the Register ) That within eighteen daies Quaquerism should be set up in Bristol , which came to pass accodingly : And besides all this a Popish Priest bragged in my hearing th●t he had been a speaker at their meetings ; by all which 't is evident whose Disciples these silly fools are . For your further confirmation you may peruse Mr. Prin's Quakers unmasked . Dr Stilling-fleets against the Idolatry of Rome , and Fryer Barbanson , who above Two hundred years since laid the ground work of this Sect in a Book whose Title is occul●ae Divini amoris semitae . Dub. I am fully satisfied concerning the folly and madness of this Phanaticism , and from whence it sprang ; please you we will discourse of Anabaptisme ; pray you what do you think of that ? DIALOGVE V. against Anabaptisme . Firm. ANabaptism is a most carnal and bloody Sect , as appears by the History of Iohn of Leiden , Knipperdoling , wrot by Sleiden and Bullenger . Dub. But what do you think of their opnion ●oncerning Inf●nt Baptism ? I shall not trouble you with other of their Tenents , which are common to them with other Schismaticks . Firm. That Opinion of theirs is contrary to Scripture , and the practise of the Catholick Church . Dub. I have often he●rd them say , That if there were any express Text in Scripture for the Baptisi●g of Infants , they would allow of that practise Firm. Though there be no express place in Scripture for it , as there was for Circumcising of Children under the law yet there are many Texts which do infer it by rational consequence . What express Text is there for the Communicating of Woemen ? which nevertheless the Anabaptists practise ; have they not express Texts for obeying the Civil Magistrate ? for taking an Oath before him ; thou shalt swear , the Lord liveth in justice , in judgment , and truth . Thou shalt fear the Lord and swear by his name . I call God for a rec●rd upon my Soul ; an Oath for Confirmation is ( not was ) an end of all strife . And we have the Angel in the Revelation ( which was never under the Levitical law ) swearing . Yo● see here are express Texts for obedience to Magistrates , and for taking an Oath before them ; yet the Anabaptists will not swear at all , which is a moral duty enjoyned in the third Cōmandment ; and how obedient they are to the Supream powers let Germany and England witness in our ●ate Civil Wars , so that you may see that if there were an express Text for Infant Baptism , they would not yeild unto it but follow their own wild imaginations . Dub. Doubtless 't is grand hypocrisy to call for express Texts for Infants-Baptism , and yet to act directly against such Texts in other points of Necessary duty . Firm. True it is we have no express Texts for Infants-Baptism , yet we have many that do necessarily infer it , as that of our Savio●r suffer little Children ●o come unto me which he took in his Arms and Blessed , certainly those that were capable of his blessing , were capable of the seal of it . The children of believers are said to be holy : The promise is to you and to your children : Go teach all nations , baptizing them in the name of the Father , Son , and Holy Ghost . All which places evidently shew that the children of believing Christians have as much right to baptism , as the children of the Jews had to Circumcision : unless we should say that the Lord was more gratious to the Jews then he is to us Christians , and that the hand of his mercy is shortned to us , which was so much stretched out to them . If their Children were in Covenant with God , ( as it is evident they were ) Deut. 29.11 . then are the Children of Christians under the same priviledge , unless any man can give a good reason to the contrary , which must be drawn either frō the Mercy , or Judgment of God : There is no shew of reason to say 't was from his Judgment , much less from his Mercy , for who dare say 't is a mercy not to be in Covenant with God ? To these Texts of Scripture , we may add the practise of the Catholick Church for Fifteen hundred years , as appears by the writers in their several Centuries , which is the best Commentary upon the Scripture . The Fathers who lived in the first ages of the Church had a fairer o●po●tunity to understand the meaning of the Apo●tles , and their immediate successors , then we that live at so great a distance . Tertullian one of the most Ancient of them confesseth the practise of Infant Baptism , tho he does not approv● it . Cyprian and Fidus would never have contende● about the ●ircumstance of time , if they had doubted of the lawfulness of the thing . I m●y add to what has been said ; Either the Baptising of Infants is a small error , or 't is a great and gross one : if i● be but a small error , an error of Charity towards poor Infants , why did the Ana●ap●i●ts in the late times of confusion , separate from those Churches which did not impose it as a necessary con●ition of Communion with them ? If it be a great and gross one , then the Catholick Church has maintained a gross error for Fifteen hundred years and upward . How then was that promise made good unto it , that Christs spirit should lead it into all truth and that the gates of Hell should not prevail against it ? Dub. Indeed those Texts of Scripture so well explained by the practise of the Catholick Church ●or so many years since the time of the Apostles , is an evident argument for the proof of Infant Baptism ; but are you certain that Infant Baptism was practised in the Primitive times ? Firm. We are most certain from the writings of the Fathers in those times . Irenaeus , lib. 2. cap. 39. Origen . lib. 5. in cap. 6. ad Rom. Cyprian lib. 3. Epist. 8. ad ●idum . Hieronymus lib. 3. contra Pelagianos . Nazian . Ora●iones in sacrum lavacrum . Basil Orat. Exhort . ad Baptismum . Chrisost. Homil. 1. ad Neophyr . Augustine lib. 10. de Gen. cap. 23. The custome of Baptising Infants is an Apostolical Tradition , lib. 4. de Baptismo cap. 24. idem aff●rmat Prosper . lib. 22. de Vocatione Ge●tium , cap. 8. These three Fathers making use of the Baptising of Infants as an argument against the Pelagians , who denyed Original Sin , which practise of Infant Baptism these subtile Hereticks durst never deny , because they knew 't was the practise of the Catholick Church . Dub. 'T is strange th●t so m●ny Testimonies of the Antient Doctors of the Church , with such evident places of Scripture before allegd , should not silence these perverse men . Firm. By terming them perverse , you render a just reason why neither Scripture , nor Fathers , nor Arguments ●ill satisfie them ; few of this Sect , ( or indeed of any other ) are Le●rned , except it be their Leaders , ( Popish Priests and Jesuits ) which spread such errors by design to make divisions among us , that they might ●eign . Now 't is no strang thing to see ignorance and perversness to dwell under the ●ame roof ; for whosoever is capable of Conviction must have some knowledg and reason , that he may be able to understand the force of an argument when 't is proposed unto him , as seduced Sectaries ( being men of very short discourse ) do not . Besides that little portion of reason which remains in them is so beclouded with sel●conceit , interest , and faction , prejudice , pride , and uncharitableness , th●t they have utterly lo●t all use of it . He that doubts of this , let him discourse either with Quaker , or Anabaptist , and he will find them a very proud , ignorant , conceited , perverse people . Dub. I have sufficient experience of their Pride and Perversness ; but leaving them to their own simple fancyes & Enthusiasms , let us proceed to the Presbyterians , to which party I first adhered when I forsook the Church of England , and and of all dissenters from th●t Church , in my opinion , they have the greatest shew of reason for their separation . Firm. In my judgment they have less reason to separate then any other , because they agree with us in Doctrinals , and are divided from us because of some Ceremonies , which are confessedly things indifferent ; and for some modes of Government , viz. the Episcopal and Presbyterian , of which , tho the former be the best , and most antient , yet learned and most moderate men of both parties , do acknowledg , that neither of these Forms of Government , are so essential to the being of a Church , but that it may subsist and be a true Church under either of them , potius ad bene esse quam simpliciter ad esse , but more of this hereafter : But before we begin our discourse about Presbyterie , let us speak a few things concerning Independency , for I have heard that you were somtimes of that perswasion . Dub. True , I was once an Independent , or Congregational man , bu● seeing all Sectaries are in respect of Church fellowship Independe●ts , and that these men for the most part have the same objections against the Church of England as the Independents make use of , I thought it superfluous to trouble you with any particular discourse ●oncerning them . Firm. There are Three things belonging to Independency , which we have not discoursed upon as yet , neither will they properly fall under debate in our intended Dialogue about Presbyterie ; if you please we will take a breif survey of them . Dub. I willingly embrace this motion . DIALOGUE VI Against Independency . Firm. THe first thing that I except against in the Independency , is the goverment practised in their particular Congregations , without any jurisdiction one over another , so that every of their Assemblies , is absolute within it self , without depending upon any Classical , Diocesian , Provincial , National Church , or general Counsel , whence they have the name of Independents . Dub. Is it true that they will no● admit o● any Superior power over their respective Congreg●tions , nor appeal in case of divisions among themselves , unjust and injurious sentences given in their partial Judicatories . Firm. They admit of no appeals , or no coercive po●er over them in any Consistories , Classis , or Counsel ; One Congregational ●hurch may advise , exhort , or admonish another as brethren , or equals , but not punish or correct as Judges o● Superiors ; What do you say to this new knack of Church Government . Dub. I think it to be Anarchical and confused , the Natural Parent of all Schisms and Hereses ; I do not no● so much wonder how England of late years , since this headless faction prevaild amongst us , became a second Amsterdam . What error what heresy so gross , so damnable , what injustice , what oppression never so greivous which might not go unpunisht in such assemblys from which there lies no appeal ? how must they be broken into infinite fractions , especially where the fear of a Common enemy does not unite and peice them together ? Firm. You rightly apprehend ; for all these dangers and inconveniences , are the necessary , consequents of Independent Congregations where any Popish Wolf in Sheeps Cloathing has a fair opportunity to sow the seeds of Anabaptism , Quaquerism , Socianism , or any poysonous Heresy whatsoever , to spread the principles of Sedetion , and treason ; as has been of late to much practised in this Nation , & I wish such Tares be not still scattered in our separating Conventicles to this very day . 'T was the observation of Sir Rob. Cotton above three-score yea●s since that Priests and Jesuits did put on the habits of Captains , Merchants , &c. that that they might deceive poor ignorant people under that disguise , opera Posthu . Pag. 148. Dub. You have said enough against this headless Church Goverment , and the sad consequences of it . I pray you proceed to the second thing you promised to debate concerning Independency ▪ Firm. The second error does concern tiths , which generaly the Independents ( with other sectarys ) would perswade the world are a great oppression upon the people , meerly Levitical and not due or lawfull under the Gospel . Dub. I desire to hear from you what may be replyed to these cavils , for I believe they are no better . Firm. The paying of Tiths is no oppression upon the people , no injury to them at all , for if no free-holder , Farmer or Tenant whatsoever ha's any legal or equitable right ●r title to the tenth part by purchase , donation , inheritance , lease , or by any other imaginable conveiance : then the paying of Tiths can be no injury at all , but the free holder , Farmer , or Purchaser ha's no legal right to the tenth part , no more then the Minister has to the other nine , because for many hundred years it has been invested in the Church by as good laws as any layman has right or title to the free hold Farm or lease which he has Purchased or pays rent for ; so that the tenth part cannot discend to any m●n by inheritance , gift or puchase , neither does any Tenant , pay one Penny of rent to his Land lord for that part of the increase of Fruits , Grain , Grass or any other Commodity whatsoever . Dub. Truly Sir , I have heard as much ; and if Tithes were taken from the Church , no question Landlords would raise their Rents and Fines and Purchasers would quickly find the price of land rais'd proportionably to a tenth part . Firm. This is so plain that nothing but gross ignorance , Envy and Malice against the Clergy can entertain the least doubt of it . Dub. Sir , you put me in mind of one thing which I have often thought upon , and much wonderd at ; that generally those that go under the n●me of Protestants in your Church , have little respect for their Ministers : whereas Papists and Presbyterians shew great respect to theirs . Firm. You need not wonder at it , the true reason of this contempt is for want of Zeale to that Religion which th●y profess ; where●s Papists and Presbyterians are Zealous in theirs . But your meer formal Protestants ( of which number there are too many ) is a formal nothing one that is so far from the power of Godliness , that he has not the naked formality of it : Now there cannot be a greater sign of an irreligious Atheist , then contempt of the Clergy , for where they are despised , God cannot be honoured nor Religion had in esteem ; if the Gentleman that has assigned reasons for the Contempt of the Clergy had thought on this , t' would have been worth all the reasons in his whole Book , but it may be he was so much a stranger to his own heart , that he thought not of it . Dub. But are not many Ministers themselves a chief cause that they are so contemned ? Firm. I was about to tell you so ; 't is much to be be wailed that too many in holy orders are through ignorance , negligence in the duties of their calling , loosness in their lives and conversations very scandalous , the greatest Nonconformists of all others , not true to our Church and her injunctions in the most weighty matters , placing all their Conformity in outward Ceremonies , and neglecting what is most necessary for their own salvation , and of those poor Souls which are committed to their charge , which are in great danger to perish through the ignorance , negligence and evil example of such blind guids . Dub. But is not the poverty of many of them and the poor pittances allotted for their subsistence as great a cause of their contempt as any ? Firm. 'T is very true ; and 't were a work worthy of the Defendor of the Faith , and a Religious Parliament to redress this very great grievance , by uniting Little Churches , by finding out some effectual means for restoring of Impropriate Tithes and Glebs to their respective Ministers ; which Impropriations are the very dregs of Popery , and a grand Sacriledge in any one that shall detain them from the Church . Dub. I do a little wonder why you should c●ll Impropriations Popish , seeing many of those who took up arms against King Charles the First , di● it upon th● account of opposing Popery , and hindering the gro●th of i● in this ●●nd , and yet some of them are no ●mall I●p●op●ia●ors . Firm. Certainly there was never a more manifest peic● of hypocrisy in the world , for men to be so seemingly zealous against the superstitions of Rome , and yet be so deeply in love with her Sacriledge . Sur●ly there is some marvellous sweetness in Tiths and Church lands , that prelatical , Presbyte●ians , all parties can swallow down such morsels without any scruple : but let them take heed they prove not like that little Book , Rev. 10.9 . sweet to the palate , but bitter in the belly . Dub. Indeed I have heard that the Popes of Rome were the first and cheifest Authors of Impropriations , and that they did alienate Ti●hs and Glebes from their respected Parish Churches for the maintenance of Abbies , Priories , Nunneries , &c. Firm. 'T is ve●y certain that these alienations were made by the Authority of the Bishop of Rome for those uses , and at the demolishing of those places , those Impropriate Tiths and Church lands , were either given or sold to Courtiers and other of the Nobility and Gentry , which has proved the ruine of many Antient and flourishing Families , and a very great hinderance to the growth of Religion for want of an able Ministry in many poor Parishes , where according to the old saying Scandalous livings have made a scandalous Clergy ; and nothing would be a more effectual redress of this grievance , then ( as was said before ) the Uniting of litle Parishes , the restoring of Impropriate Tiths and Glebes to the Church ; together with a diligent inspection of the Bishops into the lives and learning of all those whom they shall either Ordain , or Institute . Dub. I am fully perswaded , that the paying of Tiths is no oppression or injury to any man ; but the Independents , and other Sectaries imagine that Tiths are a Levitical maintenance , and therefore to be abrogated under the Gospel ; that Ministers now are to be maintain'd by a voluntary Contribution , or at best to have a set stipend . Firm. That Tiths received not their beginning from the Levitical Law , is evident to any unbyased judgment , from the example of Abrahams paying them to Melchisedeck ; of Iacobs vowing to give the Tenth of all that the Lord should bless him with ; from the Apostles large discourse about Abraham and Melchisedeck , Heb. 7. By all which 't is evident that Tiths had not their Original from the Levitical ●aw , and were not at first affixt to the Ar●nical , but to the Melchisedechian Priesthood . As to that of Stipend and Voluntary Contribution , 't is a meer plot of the Devil , and Popish Emissaries , to render Ministers contemptible , by ●aking them Stipendiaries , or Eleemosynaries , directly contrary to what St. Paul has laid down , The Elders that rule well are worthy of double honor ; which sufficiently evinceth , that they ought to have an honorable maintainance , and not to depend upon the cold and frozen Charity of the people , ( I am sure St. Paul found his Corinthians very backward to supply the Ministers necessity in better times then these we live in ) like so many Stipendaries , or Alms-men , by which they will be force● to Preach placentia , or starve , and suit their Doctrine to the humor of every Mechanick . What a strange piece of non-sense is it , that amongst our Congregational men , the Minister should be the only poor Dependent ? 'T is most certain and evident to all that can make use of their reason , that Gods way for the Ministers maintenance is the best , which both before , and under the Law given by Moses , was by Tiths , at least by God's approving of Ab●aham's paying them to Melchisedeck . ' ●was strongly insinuated , that the great Lord of Heaven and Earth would in after times order and appoint that Tiths should be the maintenance for the Priest and Levite ; which has continued for many hundreds of years under the Gospel , and there are many fair proofs from holy Scripture , that they are due by Divine Right ; they are established by Civil and Ecclesiastical Laws , are the most convenient and rational way for the Ministers support , who by this meanes , when the earth brings forth plen●ifully shares with the people in that blessing ; when less fruitfully as in times of scarcity , suffers with them in this Calamity , and thus partaking with them in blessings and affli●●ions will be the fitter to Stir them up thankfulne●s● for the one , and to press upon them the great duties of Patience and Humiliation under the other Dub. I did not doubt of the lawfulness and reasonableness of Tiths before we entred upon this discourse but now there is not the least scruple in me concerning them . Firm. Therefore let us now proceed to another gross error maintaind by the Independents and other Sectaries , about the electing of gifted Brethren into the office of Ministers . Dub. That any gifted Brother any one that perswades himself that he has the Spirit , and through a strong imagination conceives himself fit to Speak in the Congregation , may without any farther tryal , or lawfull call take upon him the office of Publick Preaching and Ministring in the Congregation ( which is the most sacred and weighty of of all other ) This is nothing less then a presumptuous usruping of the Priests office . This I know to be the Opinion and practise of Independents and other Sectareis ; let me have your judgment of it . Firm. That you shall most willingly . And herein my judgment is that this is one of the most wild and Fanatick opinions , that ever entred into the minds of men ; that it opens a wide gap to all Schisms and Heresies , a certain cause of all manner of disorder and confusions in the Church : upon this account , Priests and Jesuits , and all manner of Sectaries , have had so fair an opp●rtunity to vent their poysonous Tenents in the●● Independent Congregations . Dub. I am fully perswaded that Shisms and Heresies are the necessary consequents of mens invading the Ministry without regular Ordination . But for my better satisfaction , I pray you let me understand the reasons that make against this Independent practise . Firm. My Reasons are these ; drawn First from plain Scripture , as Ierem. 14.14 . and 23.21 . where there is a complaint against those Prophets That Prophesied lyes in Gods name , and he sent them not . And again the same Prophet , I have not sent these Prophets , and yet they ran ; I have not spoken unto them , and yet they Prophesied , therefore they shall not profit these people at all . Neither was this Sending and Calling a necessary requisite only under the Law , but also in the time of the Gospel . The first that were ever called and sent to preach the glad tidings of the kingdom of Heaven , were the Apostles , who were first Disciples to the best of Masters , before they were sent out to Preach . First Qualified fo● the work , and then Sent. So upon the treason and death of Iudas , Matthias was made an Apostle in his place , but by Election and Ordination . Acts 1. Heb. 5. No man must take this hono● upon him but he that is called of God ; either immediately , or by the Governors of the Church ; and hereupon it was that St. Paul left Timothy at Ephesus , and Titus at Creete , to Ordain Elders in every Citty , instructing them how the Priests and Deacons ought to be qualified . 'T is well worth our observation how the Apostle makes the salvation of men to depend ordinarily upon the Preaching of Sent and Called Ministers ; Rom. 10. Whosoever calleth upon th● name of the Lord he shall be saved ; but such Calling presupposeth Believing , Hearing , Preaching , Sending ; how shall they Preach , except they be sent ? Dub. 'T is evident by the Scriptures , both of the Old and New Testament : That no man ought to take upon him the Office of a Minister , before he has a lawful Call from the Church , or can by working Miracles make it appear , that he is immediately called from God , which is not now to be expected . Firm. And 't is as evident from the practise of the Church from the time of the Apostles , even to this present age ; for he that shall peruse her Records shall find that whosoever did presume to take upon himself the office of publick Preaching , or Administation of the Sacraments , without an extraordinary Call , arrested by Miracles , or an ordinary one from the Governors of the Church , was ever accounted a Theif and a Robber , no true Shephard that entred in at the Church door , but crept in , or climb'd up some other way . And hereupon Tertullian complains , That in their Heretical Conventicles their Women were bold pratlers , they did preach , dispute , baptize ; meer Laicks ; did usurp the Priests office , by which means , instead of converting Heathens , they did pervert Christians . St. Hierom also in an Epistle to Paulinus , complains , That every one did presume to interpret holy Scripture ; prating old women , doting old men , Husbandmen , Masons , Iacks of all trades ; even as it has been in this divided Nation ; Trades-men , Shoemakers , ●oblers , Glovers , Taylors , have skip'd from the Shop to the Pulpit , and have left stitching of graments , to make a rent in the Church . Dub. There is no ingenuous man that is acquainted with the Tenents of Anabaptists and Quakers , that will deny , that our Sectaries have sharpned their Tools , which they have used against us , at the Forges of these Philistins . Have you any thing else to object aginst these Schismatick practices ? Firm. Yes , The prudential order which is used in all other callings ; the ablest Lawer , Gentleman , Soldier , mu●● not execute the office of a Judge Justice of Peace , Commander in war without a Commission ; a Student in Physick cannot practise without a Linence ; no man can set up his Trade in a well Governd Corporation untill he has serv'd out his App●entiship , and is made a Freeman . Such excellent order is observd in Civil aff●irs ; but in the great concerns of the Church , there should b● nothing but confusion , if these men might be sufferd to act according to their irrational and extravagant Phansies . Dub. 'T is most apparent that their actions are against Scripture , the practise of the Cartholick Church , and the dictates of reason ; which no Christian , no Sober man will contradict . Therefore let us leave this headless Faction , and discourse about Presbytery which has the most plausible reasons for its Nonconformity to our Church , of any other that do seperate from us . DIALOGVE VII . Against Presbytery . Firm. . THe first step you made out of our Church ( as I have heard ) was unto Presbyterie ; I desire to know the reasons why you left our Communion , and made choice of theirs ? Dub. I confess the first step I made out of the Church of England , was into the Tents of Presbyterie , thence to the Independents , and so to the Anabaptists , and at last I became little better then an Atheist , as I before have declared . Thus unh●ppy man as I was , being out of the true Church , I was like Noah's Dove out of the Ark ; fluttering over the Floods of E●rors , and boi●terous waves of Shism● , Factions , and Heresies , finding no firm land for the sole of my foot to rest upon . Firm. This was not your case alone , but of many ●n un●table soul , th●t in those la●e times of Rebellion , & confusion , Eph. 4. has been blown about with every wind of doctri●e by the sleight of men , ( Jesuits , Priest , and Socintans ) and their cunning craftines● , whereby they hav● lain in wait to deceive . An ●●ence it was th●t the Prophet David's curse fell he●vy upon them : for they have fallen from one wickedness to another ; from one wicked opinion to a s●●ond , a third , &c. till at length they have turned Seekers , Scepticks , Atheists , and Scoffers at all Religion . Dub. This was once my condition , but praised be the Lord , who has brought my foot out of the snare . I have by his blessing shaked off all those wild and groundless fancies , and am more then half perswaded that the Church of England , is one of the mo●t Orthodox , Apostolical Churches under the cope of Heaven . However for my better confirmation , let me hear your answers to those exceptions which the Presbyterians have urged , against her goverment by Arch-Bishops , Bishops , Deans and Chapters , her Lyturgie , her set Forms of Prayer , her Ceremonies , her receiving persons of scandalous lives , and grosly ignorant in the principles of Religion , to the holy Sacrament of the body and blood of Christ. These were the great scandals at which I somtimes stumbled and fell from the Communion of the Church , into the Congregation of our Classical Brethren . Firm. I shall mos● willingly give in my answer to those exceptions , in that order you have ranked them . Therefore in the first place , let me hear what you can object against our Bishops . Dub. I have been told , They are Antchristian , not heard of in the Primitive times . Such Plants as our Heavenly Father hath not planted , and therefore to be rooted out . Firm. True 't is , such dirt has been cast upon that Sacred Order by ignorant and discontented persons ; such an one was Aerius the first Anti-Episcopal man we read of ; but this groundless opinion is abundantly confuted by the Testimony of holy Scripture , by the practise of the ●niversal Church ; attested by the general consent of Fathers and Councels , as you may see in Dr. Hammond's book against Blondel ; Dr. Taylor 's treatise of the Divine right of Episcopacy , with many others . First , The Scripture is clean for differrent Orders in the Clergy . Our blessed Saviour besides his Seaventy Disciples , had his Twelve Apostles , which were superior to them , as is evident by the chusing of Matthias into the place of Iudas ; from the example of Timothy and Titus , the one a ●ishop of Creet , the other of Ephesus ; by the general consent of Antiquity , in those and other Churches . In that once famous Church of Rome , we have the Catalogue of those Bishops which presided there , about Thirty of them suffering Martyrdom for the Testimony of our Lord Jesus . What should I mention the Angels of the Seaven Asiatick Churches ? which by the general consent of the F●thers , were the Bishops of those Churches ; nay St. Hierome himself ( no good friend to this Order ) does acknowledg , That when Christians began to he divided , one being of Paul , an other of Cephas , to prevent such Schisms , there past an vniversal Decree throughout the world , Th●t Bishops should be setled in every Citty , who should govern with the Common Councel of the Bresbyters ; and that one of the Bresbyters should be elected and set over the rest , for taking away the seeds of Schism . Dub. I am very well perswaded , by what you have said , that the Primitive goverment of the Church , was by Bishops , with the assistance of the Presbyterie , who had authority over the Presbyters , and were their superiors . But I pray you satisfie me in this one thing . Why did St. Paul so sh●rply reprove the Corinthians , for not excommunicating the Incestuous Person , if they had no authority so to do without a Bishop ? Firm. This at the first sight seems to be a very smart objection : but if we seriously consider the words upon which 't is grounded , it has no weight at all . The Text that is cited to prove it is . 1. Corinth . 5.2 . Ye are puffed up , and have not rather mourned , that he that hath done this deed might be taken away from among you . Where the Apostle reproves them for want of humiliation , for so soul a sin , not for the neglect of Excommunication . He that had committed that great sin , was to be taken away , or cut off from the ●hurch , but they themselves could not exclude him , but this was to be done by the Spirit of St. Paul , verse 3 , 4. in whom the power of Jurisdiction was originally ●eated ; there being then no Bishop of Corinth ; for evident it is , that in those Churches , where there were no Bishops , the Apostles kept the power of Jurisdiction in their own hands , until Bishops were setled among them , as is manifest in the Churches of Ephesus and Creet . Neither can it ever be proved that Bresbyters ( as such ) had any Jurisdiction belonging to the publick goverment of the Church , but by particular Substitution and Delegation from the Apostles , and Bishops , and no● by virtue of their own Order . Dub. I am very well satisfied , both from Scripture , and the general practise of the Church ( which is the best Comment on the Text ) That Episcopacy is an Apostolical Institution : and I confess I am much confirm'd in this perswasion , by Gods blessing upon our English Bishops and Episcopal men ; such as Cranmer , Ridley , Iewel , Carlton , Abbots , Morton , Andrews , Vsher , ( who of English extraction ) Hall , Laud , and Sanderson , Hooker , Cracanthorp , Iackson , &c. whose profound Learning and Piety , has given the greatest wounds to the Church of Rome , that ever she received ●rom any Protestant writers ; and their judicious works have been the strongest sence against Popery , Heresie , Rebellion and Schism , that the Christian world can ever boast of . Firm. I much rejoyce that you have so good an opinion of our Bishops and Episcopal men ; I hope the Authority of these renowned Worthies will weigh much with you in our following discourses . We will now , if you please , proceed to your exceptions against Deans and Chapters , you shall find all those Learned men before mentioned , and many more your opposites in this your second exception , as well as in the former . Dub. 'T is probable I shall , however that I may receive full satisfaction from you , give me leave to propose some doubts and scruples which I have against them . As 1. They were not from the Beginning , but as it were of yesterday . 2. They seem to be very useless , serving only to maintain the pride and grandure of many idle drones . 3. Many poor Parochial Churches are rob'd of their Tiths and Glebs to maintain such lazy Ministers . 4. Their Vicars Choral , and Singing-men are many of them of no very commendable conversation , have little sense , or relish of Religion . 5. Their Toning of Prayers , their Chore service is like a Latine Masse , not understood by the people . 6. Their Organs , and other Musical Instruments are Levitical , utterly unlawful under the Gospel . Firm. You may think these are such knots which admit of no easy solution ; but I shall presently make you understand the contrary . First , I shall shew you that Cathedrals , Deans and Chapters , ( though not under those names ) were from the beginning of Christianity . It is clear from the Acts of the Apostles , and the Records of the Church , that the Apostles and Disciples of our Lord and Saviour Jesus Christ ( those spiritual Fishermen ) cast in their nets where they were like to make the greatest and most advantegious draughts . They usually Preached in the most Populous Citys , where they established Churches which anon after were called Mother-Churches , to which the Suburbican , or those that dwelt in the adjacent Villages were subject , and with the Mother-Churches made up the Bishops Diocess , which they governed ( as St. Hirome confesses ) by the common councel and assistance of Presbiters , termed at Rome in after times Cardinals , or chief Presbiters , and in the time of Charles the great ( as the Magdeburgenses inform us ) were incorpated into a Colledge under the name of Dem and Chapter ; the Dean by the Canon-law being called Arch-Presbiter . Before the sounding of Universsitys , these Cathedrals were the Schools of the Prophets , where young Students were train'd up in the Study of Divinity and other good learning ; Gerard gives us a tast of their first institution , their corruption , and how they might be restored to their primitive uses . I could wish that some learned Person who has the advantage of Books , and well Studyed men to consult with , and leisure , ( all which we Country Ministers are deprived of ) would write in the Vindication of Cathedrals , and manifest to this invidious age , that the institution of Deans and Chapters is very usefull to the Church , and very Antient , as I before intim●ted ( although under other names : ) and I do somwhat wonder that neither Bishop , Dean , or Ganon ( so far as I know ) has hitherto vindicated these Churches , from those reproaches which have been cast upon them , by ignorant , spitefull , sacrilegious persons . † Dub. But do not we see that Bishops , Deans and Canons , do not joyn together in the goverment of the Church , but rather are at variance and oppose one another , are mostly Non-resident , keep not that Hospitality which their Predecessors usually did ? and therefore they being thus useless , 't were fit their lands were sold and imployed to better purposes . Firm. This was your second exception against Cathedrals , but a very frivelous one , drawn from the worst Topick , from personal abuses , to take a way the true use of the thing it selfe . This is meer Clowns Logick and makes as much against Parish Churche● , Schools , Universities and all Courts of Justice , as against Cathedrals . The abuses ought to be taken away ; I am as much for a reformation as any man , but not for an extirpation . If Bishops , Deans , and Chapters , do not joyn together in the Goverment of the Church , 't is the fault of their Persons not of their Institution . Deans and Canons ought to be of Councel to the Bishop in a subordinate way ; not to have cordinate power and Authority with him . If they are too much guilty of non-residence , ( as it cannot be denyed but that many of them are , ) this ought to be reformd by Mulcts and Punishments , but especially by those that have the power of collating those dignities , that they do not confer them upon any person that lives out of the Diocess , or at too great a distance from the Cathedral , which is a very great abuse and wants Reformation . As for the keeping of Hospitality , the cavil is just the same which the Egiptyans had against the Isralits , for not fulfilling their tale of Brick , when they denyed them straw to make it . Sacrilegious hands have Robbed Cathedrals of many of their rich Mannors , and how should it be possible for Deans and Prebends to maintain that Hospitality which their Predecessors heretofore have kept . I know a Canon , of one of the most Auntient Cathedrals in England , that his necessary expences in his Residence , & journeys , being deducted , did not receive de claro five pounds yearly , for seven years in twelve . Now according to the law of God and nature , Families , Wives , and Children must be provided for ; and how can such necessary provision and any considerable Hospitality stand together , out of an Hundred Marks or an Hundred Pounds of yeary Income ; which is more then some Cathedral Residentaries do receive to my knowledge ? I wish that those of the Gentry who have their Thousands of yearly Revenues would forbear their squandring away of their Rich Patrymonies in vanities and very sinful courses , that they would keep Hospitality and Residence , upon their own Rich Mannors , amongst their poor Tenants and Neighbours who eat the Bread of carefulness , and then they might with greater confidence c●vil at the non-residence and w●nt of Hospitality in the ●lergy . The best way to pull out the Moth which they discover in the Churches eye , is first of ●ll to cast out the Beam which is in their own eye . Second , Whereas you object , that Cathedral dignities are made subservient to the pride and luxury of the Idle and lazy Ministers ; my reply shall be very short . If any such be ●rept into such places I shall not be their advocate , but be ready to throw the first Stone at them . But I pray you do not cast such dirt upon those who have laboured in the word and doctrine , but esteem them worthy of double honor , however the infirmities of old age , have now seized upon them ; dimness of sight , weakness of memory , an hoarse voice , and feeble lungs . If these Cathedral perferments be great encouragements to younger men , ( which none but Fools and Sacrilegious persons will deny : ) VVhy may not such places , be as so many Ecclesiastical Hospitals for these ( Milites emiriti ) old souldiers of Jesus Christ ? who have war'd a good warfare , and though now they are less able to teach in the Pulpit , yet may they instruct out of it , by their grave and exemplary lives , and sage councels . 1. Tim. 5.17 . Let the Elders that rule well ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be worthy of double honor . Dub. I beg your pardon for those hasty words that dropt from me against Cathedrals , I clearly understand they are not so useless as the ignorance , envy , and malice of some men would render them . Let me hear from you how you can vindicate them from defrauding Parochial Churches of their Tithes and Glebs , by appropriating them to themselves . Firm. This exception cannot totally be avoided ; yet Cathedrals are not so much in fault as the Supream power of the land , which took away their rich Mannors , and gave them in their stead lean and scandalous Impropriations , which ( as some say ) was done in policy to prevent their total abolition , which fate Abbies and Priories had lately sufferred under ; for those rich Mannors being exchanged for poor Impropriations , Cathedrals were not now so sweet and lushious morsels to sacrilegious palates . Dub. But is there no meanes to augment the maintenance of those Churches whose Tithes are Impropriate to Cathedrals ! Firm. At his Majesties happy Restauration , there was a fair opportunity which offerred it self , the like we cannot expect . How easie had it been then to have setled a competent maintenance upon most Churches in the Nation ? Some augmentations by his Majesties appointment were then made , I wish there had been more : I know no other way to redress this grievance , but by annexing some Prebends unto the Vicaridges of these Impropriated Churches , which might be done in Cathedrals of the old Foundation , where there are minor Prebendaries distinct from Residentiaries , mean while those Parochial Churches are supplyed mostly by the Vicars Choral , whose maintenance from their Colledge and privy Tithes , received from those Churches where they serve , is not contemptible . I wish 't were better , and that some of them , by their industry and conscientious diligence in their Ministry did deserve a better subsistance , at which wish no man can take exceptions , but he that is guilty of ignorance or negligence in the duty of his calling , which is his fault in being so , and not mine in wishing it should be otherwise . Dub. I perceive by your discourse that 't is rather the unhappiness , then the fault of Cathedrals that Parochial Tithes are appropriated unto them ; but certainly i● Canons Residentiaries were Beneficed in , or near the Citties where Cathedrals are scituate , and a competent maintenance allowed them from the respective Cittizens , the Vicars Choral ( those of them who are not Preachers ) might assist as Curates , for Baptizings , Burials , and other inferiour Offices , and so by the continual residence of the Bishops , Deanes , Canons and Vicars Choral , the Chore service , Preaching Catechizing , Church discipline , and Goverment might be much better performed then now it is , and those scandals and reproaches which are so frequently cast upon Cathedrals , more rationally be confuted . Firm. I much approve of what you say , for the Non-residency of Bishops , Deans , and Canons , and the remote Vicaridges of Vicars Choral from their respective Cathedrals , is the just occasion that the service of God is very perfunctorily performed , to the great scandal of the Goverment of the Church , which we can look upon as a grieveance , but 't is only in the power of King and Parliament to redress , Dub. The Lord put it into their hearts , to undertake so good and pious a work . ●et me now hear what you can answer to what is objected against the Lives a●e Conversations of Vicars Choral , Petty Canons , Singing-men , as they are setled in some Cathedrals . Eiru● . My answer is , That the charge is too general , and favours of want of Charity . That some of them may be such , whose conversation is not so commendable as it should be , or that they have not that sense and relish of ●eligion , which ought to be in men of that Place and Calling , I fear may too justly be charged upon them ; but much of this dirt might be wiped off by the constant Residence , grave Example , and strict Discipline of those to whom the goverment of the Church belongs . 'T is confessed , that through the corruption of our natures , the best duties , frequently perform'd , are apt to degenerate into cold and airy formalities . 'T is the great happiness of those Christians which dwel near Cathedrals , that they may meet Three t●mes a day , Evening , Morning , and Noon , to offer up prayer and praises to the High and Holy God ; but 't is very much to be lamented , that Cittizens , and others , not hindred by necessarie occasions , should be so frequently absent from these solemn Assemblies , as usually they are . It is yet more to be lamented , that those whose duty it is to officiate at those solemn services should look upon them as a ( p●nsum , ) a task , a burden ; as naughty boyes at school do their lessons ; how far are such stupid souls from holy David's zeal and piety . One thing ( saith that good King ▪ Psal. 22.4 . ) have I desired of the Lord , which I shall seek after , that I may dwel in the house of the Lord all the daies of my life , to behold the beauty of the Lord , and to enquire in his Temple . Want of sense & zeal at holy Offices , is not the fault of Chore , or Quire service , but of those that Officiate ; who if they will seriously fix their hearts upon those holy duties , when they sing and give praise , as David did , attending to the matter of their heavenly and ravishing Anthems , as well as to the Musick , they would not look ●pon the service as a burden , but as a blessed opportunity thus to praise Almighty God in the beauty of Holyness . Dub. Happily it might be so to those who understood those Anthems , but I have heard some say , that the singing in Chores is to them much like a Latine service , they knowing not what is sung . Firm. This is your Fift Exception , and 't is indeed a very weak one ; there being none who frequent this service , but know very well what is sung , ( unless it be the full Anthem : ) let those that make this objection , frequent this service , and then they will be ashamed of so frivelous a Cavile , and easily perceive the fault to have been in themselves , and not in the service . Dub. There is one exception yet behind against your Chore service ; as the use of Musicall Instruments , in the performance of a great part of it , which are said to be Levitical , and therefore unlawful under the Gospel , as we have seen in the Geneva Notes upon the last Psalm , as also in Aquinas , Quest. 22.9 , 19. and divers other Learned Men. Firm. This is a very gross mistake ; for Musical Instruments are not part of the Levitical law , never instituted by Moses , who was so faithful a servant in his trust that he would not have omitted to enjoyn them , had they been given him in Charge by Allmighty God. They were in use long before Moses , presently after the Creation of the world , for Gen. 4. we read that the rare gift of playing on Musical Instruments was given to Iubal . Can we imagine that such a gift was bestowed on him to Stir up wantonness and lust , by the more artificial singing , of unsavory Sonnets ? Or is it not more rational to conceive that this skil in Musick was given to men to Sing forth the Praises of our great Creator in a more excellent manner ? When we Glorify the Lord we ought to exalt him as much as we can : Ecclesiasticus . 43.30 . And surely if Musick has a natural influence upon our affections to Stir up and quicken them in wantoness and daliance , certainly it may work the same effect , upon them to quicken and enliven them in a more devout and intensive Praising of Almighty God in all those that have a Religious tendency , and a serious disposition to his worship and service ; besides seing 't is a moral and perpetual duty , to shew forth the Praises of God , all rational men will consent that this ought to be performed after the best manner , and consequently with such skil and are that has the greatest influence upon our affections , rather then after such a manner which renders the service of God mean and contemptible as 't is rendred in many of our Parochial Churches . Dub. You have fully satisfied me that Musical Instruments in the service of God are not Levitical , but are natural means to Stir up the affections in these sacred Hyms and Anthems . Nevertheless I have heard that many who are much taken with Chore Anthems , are much offended at the manner of reading of Prayers in Cathedrals ; when they pray for the Sick , they use the ordinary tone which is used in Parish Churches , at other times they pronounce their Prayers in a middle way between Reading and Singing . Which seems to be not so grave and sutable to the Solemnity of Prayer . Firm. I confess this is a common objection , and some that are no enimies to Cathedral service have in this much desired a reformation , but this must be left to the prudence of those that set at the Serne ; mean while we ought not to condemn the Quireservice for this seeming indecency , well knowing that the stress of Religious duties does not consist in the toning and modulation of the voice but in the Musick of the heart and affections , in a serious and devout fixing of the mind upon the things that are Read or Sung , the want of which , in those who Read Prayers or Sing Anthems , is no little sin , and one main reason why some of our Singing-men are not so seriously devout as they ought to be , & really those that are frequently present , officiating in holy duties unpreparedly , carelessly , formally , and irreverently , by Gods just judgment may be given up to a senceless stupidity , for their prophanation of the holy ordinances of God. Dub. 'T is certain , that a●prophane carless performing of Divine service is a very great sin , and a necessary cause of irreligion and practical Atheism , one exception I had allmost forgott which concerns Choristers , who are said to be , for the most part , very untoward Children . Firm. First , This cannot be denyed , but the reasons are first , negligence in the Musick Masters , whose chiefest care it is to teach them to Sing , and the end why they Sing : namely to set forth the Praises of their Creator ▪ neither are they so careful to instruct them how to behave themselves reverently and devoutly at the worship and service of God. Secondly , Some of them are not set to the Grammer School , where upon they squander away a great part of their time in vain sports , and idleness which is the Mother of all villany and wickednss . Thirdly . But the chiefest reason of all is that our Choristers are commonly the Children o● mean Parents , who for the most part are very ignorant in the great matters of Religion , and extreamly negligent in the concerns of their own and their Childrens Souls ; Now Deans and Chapters are necessitated to make choise of such poor Children , because the better sort of people , disdain to have their Children brought up in that noble Science of Musick , which is their gross ignorance ; besides their scorn and contempt of this Science , they misconceive that if they should send them to the Musick School it would hinder them in their Grammer learning , which might easily be prevented by imploying those hours only at Musick which are spent in foolish , insignificant sports and pastimes , which as I am inform'd , is the practise in some places beyond Sea ; where their youths spend much of the afternoons in Musick and Dancing , Training , Mathematicks , and such like manly and profitable exercises , which conduce both to the health of the body , and benefit of the understanding . Dub. I perceive that those exceptions against Deans and Chapters and Cathedral service are not so substantial , as once I conceived them to be . If you please , we will now proceed to those which I have heard urged with much earnestness against ●et forms of Prayer , and in particular against the Liturgie of the Church of England . Firm. Most willingly , I pray you favour me with the recital of them . Dub. 'T would be to much trouble and to little purpose to mention all that I have heard , seing many of them are very frivolous and not worthy of a serious answer , those that seem to be the most material , are , First that they are imposed by mans Authority . Secondly , they stint the Spirit . Thirdly they are cold and dead forms , our Spirits are not affected , and quickned by them , as by conceived and extemporary Prayers ▪ Firm. First , whatsoever is imposed upon us by mans Authority contrary to the word of God is utterly unlawfull , but set Forms taken out of ●ods word , are not contrary to that word , especially when not only the very matter of them is contained in Holy Scripture , but the very words and phrase . 'T is a strange peice of nonsence that what is in it self lawfull and laudable should cease to be so , because 't is commanded by our Superiors . True indeed , that things in themselves lawfull ( being in their own nature but indifferent ) if commanded as necessary and intrinsically holy , are upon that account unlawfull and repugnant to Christian liberty ; but more of this when we shall di●course about ▪ Ceremonies . Secondly , That the Spirit is stinted by a set Form ; and that Reading of Prayers out of a Book , cannot be praying by the Spirit . To this I reply , That if their were any truth in these exceptions , how comes it to pass that ●e have so many set Forms of Prayer , and thanksgiving in Holy Scripture ? How do set form● of Prayer more stint the Spirit , then set Forms of Psalms for Singing ? Yea ; does a set Form of Prayer more stint the Spirit then the extemporary conceptions of the Minister limit and stint the Spirit of the Congregation , to whom they are upon this account in the nature of set Forms ? When these queries shall be rationally answered , I shall through away all set Forms which have been used by the ●hristian Churches for above 1400 years . Besides those of the Presbyterian perswasion allow'd them as lawfull in their conferences with the Bishops anon after his Majesties restauration . As to the other part of the other exception that reading of Prayers out of a Book cannot be praying by the Spirit ; this to those who understand the true meaning of that Phrase is a most frivilous cavill ; for setting aside the extraordnary gift of prayer , to pray in , or by , the Spirit denotes first the making of our prayers according to the mind of the Spirit exprest in the Scripture , as may appear Col. 3.16 . Secondly , to pray by the Spirit , is to pray by that principle of grace wrought in our hearts by the Holy Spirit , and enabling us to every good duty , as well as to prayer . Thirdly to pray by the Spirit is when the Spirit do's stir up our hearts to this Holy duty , working in us good desires , and motions , quickning our faith and fervency , whereby our hearts minds & spirits go along with out Tongues and Words , utterd either in a set Form or by our extemporary expressions , which is usually practized by knowing Christians in their Closset devotions . Dub. I confess I am not able to shew why set Forms of Prayer should stint the Spirit , more then set forms of Singing , and I am perswaded that praying by the Spirit , signifies no more then the assistance of the holy Spirit quickning and stirring us up to , and in , Prayer ; whereby our hearts and spirits are fixed in that holy duty joyning and going along with the Tongue and Voice , but truly I find by experience that my Spirit is more stirred up by a Prayer that is new , which I never heard before , being lively deliver'd , then by a common Form read out of a Book . Firm. This is the chiefest reason ●hich renders men such admirers of extemporary Prayers , and so opposite to set forms ; their own experience tels them that they are more taken with such Prayers then with common Forms read out of a Book ; whi●h phanciful experience no wise man will plead against reason and judgment , it being very deceitful and the issue of a very common corruption , and humane infirmity , which inclines us to be more taken with what is new , then with what we have often heard , especially when 't is deliver'd in a lively tone , with pleasing actions and gesticulations of the Body , and without Book , though for substance , and soundness , what is read be infinitely before it . Pray Sir , answer me but this one question ; whether are your affections more stir'd up at the reading of some portion of Scripture by the Minister , or at a good Sermon , delivered from the Pulpit ? Dub. I confess I am much more affected , my affections are more wrought upon by a good Sermon deliver'd with life and action then at the reading of the best Chapter in the Bible . Firm. I believe you , yet you will not say that the best Sermon that ever was made by man , is to be prefer● before a portion of sacred Scripture . The explication , or application of the word , mixt with much of mans conceptions , before the pure word it self , and esteem the hearing of it read useless and unlawful . Dub. God forbid I should : Firm. You see by this one instance , how fallible your own phantiful experience has been , and how it has lead you against Scripture , against the general practise of the Church , against all sober reason , so dangerous a thing it is for men of short discourse , that are not masters of reason , but are guided to phansies , over powred by passions , engaged in parties to meddle with controversies , which are too high and hard for them . Dub. I confesse that 't was no great wonder , that so mean a man as I should be mistaken , but 't is very strange , that so many grave and learned men as were in the late Assembly , should be so much against the Common Prayer Book of the Church of England , which I have heard learned men affirme to be the best Liturgie in the world . Firm. 'T was very strange that so many learned men , should be overborn by some leading men , that had more zeal than judgm●nt , and happily more of interest and designe then of learning and piety ▪ but as there have been Parliament-drivers , so there have been Assembly-drivers , and Convocation-drivers , before you or I were born , and will be after we are in our graves . And I am confident , tha● disg●ised Priests and Jesuits have had more then one finger , in animating the Presbiterians , against the Church of England , as well as ( to my knowledge ) they have had in somenting Anabaptisme ▪ and Quaquerisme , so● 't is their Maxime , divide & impera , divide the Hereticks , and w●e shall Reign . I have more charity then to believe that the Assembly ( the greatest part of them ) were of opinion that set Forms of Prayer were either useless , or unlawful , though they cannot be excused from too much compliance ( I fear ) against their own judgments . They could not be ignorant that the vote against the Book of Common-Prayer was contrary to the sentiments of the most learned men in all the Reformed Churches beyond Sea , of very sober men in this Nation , ( known heretofore by the name of Puritans ) the most discreet and moderate of that Party were never against set forms ; of the Reverend Bishops of the Church of England ; many of which sacred order have bee● as famous in their generation , both for learning and piety as former ages ever knew ; yea since His Majesties happy Restauration , the chiefest of the Presbiterian perswasion , have acknowledged set forms of Prayer in publick to be lawful , they plainly confess in their Conference with the Bishops they are not against them ; but every daies experience will make it evident , they must be for them , as well as not against them , unles● the late Assembly , could have as easily voted , and made all Ministers of the Church of England , Discreet , Judicious , Orthodox , and of a ready Elocution , as they did rashly and inconsiderately , vote down the Liturgie . Besides the Congregation , especially the weaker sort , those t●at are ignorant , and cannot read , may better joyn in prayer , when the Forms of i● are known and common , then they can in strange ●nd extemporary expressions , with which they are ●ltogether unacqainted ; which being the practise in the late ti●es of confusion , has taught the people only to hear prayers , as if they were so many Sermons , wherein they were not at all concerned to joyn with their hearts and tongues , and to say Amen ; or as if the ear were the only member to be imployed in that holy duty . Again , Set and prescribed Forms , consisting of Scriptural phrases and expressions , unaffected and ●●tted to the understanding of the meanest c●pacitie , are soonest received into the heart , and aptest to excite and carry along with them judicious and steady ●ffections , as King Charles the Fir●● ha● observed in his most excellent Book . Hereunto may be added , That out of well composed Forms , the weaker Christians may be furnished with a stock of wholesome expressions , composed by the advice , & joynt sistance of the cheif Pastors and Ministers of th● Church , for their help and direction in their private Devotions , which i● imposible to b● done by the suddain , various , uncertain expressions of divers particular Ministers . Besides , Set Forms are necessary for uniformity in the publick worship ; and upon this account learned and sober men have wished there were but one publick Liturgie in all Christian Churches in the world ; which ( if it were possible ) would be a great means of peace and unity amongst Christians , by preventing the spreading of Schisms and Heresies , that may be as well prayed up as preached up ; as also undecent , unscriptural expressions , tautologies , vain-repetitions , phantastical affected words and phrases , utterly abhorrent from the sobriety and gravity of Divine Oratory , which is quite another thing from that of the Stage or Desk . Lastly , Should we deal with an understanding Recusant , endeavouring to perswade him to forsake his superstitious worship , and to joyn himself to our Assemblies ; how could we assure him ( if we have no publick established Liturgie ) that our way and manner of worship is , and shall continue Scripture-proof , sound and innocent , without errours and indecencies ? Do we think that any wise man , would leave his Popish blind way of worship , to be guided by our dark Lanthorn ; not being rationaly assured , after what way we do worship the God of our Fathers ? which we cannot satisfie him in , if we have no set Liturgie . Dub. I very much approve of your reasons for Publick Set Forms of Prayer ; as also of your ●nswer to that argument drawn from Experience , which appears so great and mighty to some mens vain imaginations , but is indeed very weak and fallacious . Firm. You must give me leave to adde Two things more in answer to that argument drawn from Experience , and then we will discourse of those exceptions against our Common-Player in particular . 1. I will oppose experience to experience , those that repro●ch our Common-prayer , for a cold and dry Service , extolling extemporary conceptions so much beyond it ; let these men make this easie experiment to themselves . Let them take some of th● best of extemporary prayers verbatim , which your Short-hand-writers can exactly do , let these prayers be read or repeated memoriter , with all the advantages of pleasing tones , bodily gesticulations , lively pronunciations , and assure your self they will at length appear to be as dull , dry and cold as any part of our Liturgie . 2. I would have you seriously consider what the most judiceous Hooker sayes concerning Sermons , and Reading of Scripture ; why the former are so highly esteem'd and the other so much slighted ; the truth is , they please more then Lessons and Chapters by reason of those outward advantages which a Sermon well delivered has above th● Scripture barely read ; besides the singular attention and affection which men are apt to express toward the one , and their cold disposition toward the other ; partly because 't is usual to let those things pass carelesly by our ears which we have often heard before or , know we may haer again when ever we please ; and partly for that Sermons are new and fresh , and if they slip by us for the present , what excellencies soever they contain is lost , which creats the grater atte●●ion , which causes the greater affections : so far that worthy man. This certainly is one great reason why set Forms of Prayer are so much undervalued in respect of extemporary and conceiv'd effusions . Dub. I am abundantly satisfied , that set Forms of Prayer are not only lawfull , but very usefull in the Publike Service of the Church . I shall now by your good leave descend to those exceptions which are made more particularly against the Liturgie of the Church of England . First , that 't is taken out of the Masse Book . Secondly that it contains many shreds of Prayer , which are short and customary wishes , rather then serious and devout Prayers . Thirdly , that it appoints divers Apocryphal Chapters to be publikly read , which contain things incredible and ridiculous . As for those exceptions which are made against some particular passages in the body of the Liturgy , they are so frivolous that they are not worth the trouble of a serious confutation ; he that pleases may see them sufficiently baffled by Mr Hooker , Mr Ball himself ( a Nonconformist ) in his tryal of the grounds of Seperation , with many others . Firm. Your First excep●ion is the issue of Spite and Ignorance ; what though it contains many things that are in the Masse Book , as the Creeds , the Te● Commandments , the Lords-Prayer , and divers Collects ? Shall a true man refuse to take his goods , and make the best he can of them because he finds them in a Theifs house ? Or shall the husbandman refuse pure wheat because 't was once mingl'd with chaff , and tares , albeit 't is now winno●ed and s●fted ? Or shall we refuse Pauls Epistles , because there are in them certain savory passages taken out of the writings of Idolatrous Heathens ? The Church of Rome was once a glorious Church , true 't is ; it s now sadly corrupted , yet as corrupt as 't is , all is not chaff which that Church retains , there remain● in her some good wheat which was in her before her novel superstitions were in their Swadling cloaths , this wheat wee retain , the ch●ff we h●ve blown away with a Fan of an orderly Reformation , you see what a malicious cavil this is , that our Common-Prayer is taken out of the M●ss ; malice in some , and ignorance , in others have been the true parents of this groundless calumny . 2. As to your Second exception ; that our Liturgie contains many short cuts and shreads of prayer : pray you what do you think of the Publicans Prayer , ( God be mercifull to me a sinner ) is any prayer in our Liturgie more short then that which our Saviour so well aproved ? Short ejacuculations , concise forms , Holy breathings of the Spirit are very frequent in the Scripture , and past all peradventure very acceptable to Almighty God ; those that cavil at the shortness of our prayers and collects , let them justify the length of theirs if they can , from any one prayer in Scripture , or Fathers that is a quater of an hower long . Let any rational man who is acquainted with the nature of Prayer , and humane infirmities , seriously consider , ●hether or no , our Church has not carried her self very prudently both in the Method , Phrase , Form and ordering of her Service . Are not all her holy Offices the matter , and mostly the very words and choi●e●t portions of holy Scriptures , what an unworthy calumny is it , to tell the world our Common-Prayer is taken out of the Masse ? Could any thing be utter'd more fals and invidious ? those excellent Prayers She uses , how are they ●itted to our infirmities , mixed with Psalms , Hymns , and choise portions of Scripture ? is not this order and method more sutable to the weak capacities , and unsteady attentions of the greatest part of the Congregation , then a long extemporary Prayer , for matter many times Heretical , Schismatical , Irreverent , strangly bold , unbeseeming a poor sinful Worme , to offer up to the High and Dreadful Majesty , of our Great and Good God ? Dub. I know by my own experience th●t long extemporary Prayers are very apt to dull ●nd de●den our attentions , and I cannot deny but that sometimes I have been very much scandalized both at the matter , as also at the un-Scriptural , ●hantastical , Affected expressions used in such Prayers , which is not to be seen in the Common-Prayer Book , whose phrase and words are very grav● , and decent , and being taken out of the word of ●od are most fit to be offer'd up to the Almighty God , when we speak unto him in Prayer . I am fully satisfied with the excellent Method , Matter , grave Oratory of the English Liturgie , being 't is so consonant to , and coresponding with , the Holy Scripture . So that I stand amaz'd at the impudence of those that first gave out , that 't was borrowed from the Mass Book , and at the dull ignorance of those , that will believe so noto●ious a Lye. The Book I acknowledge to be rarely compos'd , and not onely useful in our publick Worship , but also a very profitable directory for our Family , & private devotions . Now to the last objection : Were it not better that some Apochryphal Chapters were left out of the calender , and Canonical Lessons set in their place ? Firm. Many learned men have indeed thought so , and have wished for a change in this particular , Mr Hooker has these words , Those Ecclesiastical Books ( for so they were cald in auntient times , not Apocryphal under which title were contain'd such Books which the Church allowed not at all to be read in publick ) I say those Ecclesiastical Books which in case my self did think ( as some do ) that 't were more safe and better that they were not to be read at all publikly : nevertheless as in other things of like nature , so in this I should be loath to oppose my private judgment against the force of their Reverend Authority , considering the excellency of some things in all , and of all things in certain of those Ecclesiastical Books which we publikly read , and therefore I have thought it better to let them stand as a list or a marginal border unto the Old Testament , and to grant at the least unto some of them publike audience in the house of God. Dub. I do fully acquiess in the pious , prudent , and peaceable determination of this worthy man : and so from the exceptions that are made against the liturgy I desire your discourse may proceed to those which are made against the Ceremonies of the Church ; 't is superfluous to name them all . But only those which are most spoken against , the Surplice , the Ring in Marriage , Bowing at the name of Jesus , Kneeling at the Sacrament , and especially the Cross in Baptisme , which are said to be Popish and superstitions . Firm. As the Kingdom of Heaven does not consist in Meats , and Drinks , but in Righteousness and peace , Rom. 14. so neither does it consist in gestures , vestures , or any thing that is in it self indifferent ; when the Church commands us to wear such a vestment , or to use such a gesture for Uniformity sake , and outward decency , not placing any intrinsecal Holiness , or absolute necessity in any of those Ceremonies : 't is our duty and not any superstition at all to be obedient ; yea we are guilty of the sin of disobedience , and superstition also if we stand out against lawfull Authority . For there is a two fold Superstition , one Positive , as when we ascribe Holiness to any thing that is in its own nature indifferent , morrally neither good nor evil ; another Negative , as when we Dogmatize , and call that evil which Morally is not so , and in such things , Weare not , Kneel not , is as much Superstition as Weare or Kneel possibly can be . What is it to any understanding man , whether he Prayes or Preaches in Black or White or any other Colour , unless it be for decency and uniformity ? the power of the Church limits us to a White Surplice , rather then to a Black Iump , or short Cloak . Dub. But is not this an intrenchment upon our Christian liberty , to be confind to particular Modes and Forms ? Firm. Not at all . So long as our practice only is limited , and our judgment left free as before any such Canon was made ; 't is strang that the same men who enjoyned three Ceremonies at the taking of the Covenant as to be bare Headed , bare Handed , the right Hand lifted up , should so much scruple them in our Publick Service . But in a word , 't is plain Scripture , that every Soul should be subject to the Higher Powers , not onely for wrath but also for Conscience sake . Now unless the Non-Conformists can bring as plain Scripture against our Ceremonies , to prove them morally evil , they must incurr the sin of Schisme , and disobedience to those powers which God has ordained ; and these are far greater sins then the wearing of a Surplice , though we had borrow'd it from the Pope himself . Dub. You mind me now of one of the greatest exceptions against the Surplice , &c. because the Papists use it in their superstitious Worship , therefore 't is unlawful for us to wear it in ours . Firm. If this were a good reason , 't would follow ; whatsoever the Papists do use or have abused in their Superstition , 't is unlawful for us , ( who have abandoned such trash and I rumpery to ) use , but Papists have abused our Churches , ( halices , and other Ornaments in their fals Worship and Services , therefore we may not use them ; but down with them , down with them even to the Ground . Dub. This indeed will be a very necessary consequent , but a very costly one , I fear the men that make this exception , would not be very forward to Build them up again : if Idolatry and Superstition , were a just cause to make us lay aside our Surplices ; by the same reason we must pull down our Churches , and upon the same accompt the Primitive Christians ought not to have eaten meat offered to Idols , neither to have made use of the Heathens Tempels , to celebrate the Worship and Service of the true God. Firm. You see then how frivilous the exception against the Surplice is , and so are all those that are offer'd against the Ring in Marriage , bowing at the name of Jesus . Kneeling at the Sacrament , the Crosse after Baptisme , and therefore I shall very briefly pass them over . 1. For the Ring 't is as Antient , at least , as Turtullian who lived about two hundred Years after Christ , he makes mention of it more then once , and our Church do's use it as an ancient Ceremony , no ways essential to Matrimony . 2. Bowing at the name of Jesus is likewise very Antient : The reason of it was , 1. To shew our readiness to yield obedience and subjection to him as our Lord and King ; to whom all power both in Heaven and Earth is given , and to whom every Knee must bow . Phil. 2.10 . The Antient Christians rather bowed at the naming of Jesus , then at the name of Christ , in opposition to the unbelieving Jews , who most of all Blasphemed that sweet and saving name of Jesus : which therefore they did indeavour the more highly to exalt . 3. To declare their certain belief of what the Apostle forete●● , that at the name of Iesus every Knee should bow , of things in Heaven , things in Earth , and things under the Earth , that all things should be subject unto him . Phil. 2. 3. Kneeling at the Sacrament , our Church conceives to be the most humble and reverend posture , and therefore most suitable to so high and Heavenly a Mistery , especially it being Administred with a Prayer ; yet we do not condemn the practise of other Churches , where this holy Sacrament is received sitting or standing ; neither should they condemn us for Kneeling because Christ's Disciples receiv'd it in a Table gesture , to which we are no more bound then to the place , or time , in which they reciv'd it . An upper Room and after Supper as the learned Dr. Sanderson has evidently demonstrated . 4. The Cross after Baptisme is also a very Antient Ceremony , which the Christians of the first ages , used in a couragious and undaunted opposition against the Heathens , and Jews , who scoffed and derided them for beleiving in , and Worshiping a Crucified God for their Saviour , who could not save himself . True 't is in process of time , the Cross was abused , to grose Superstition , and therefore say some , it ought to be laid aside , as Ezekias abollished the Brasen Serpent when the people made it an Idol . Dub. Much more ought the Cross to be taken away being abused to superstition , because 't was but an humane invention , where as the Brasen Serpent , was set up by Gods own direction and command . Firm. Very true , but then let Ezekias do it , not the people on their own heads , without the Authority of the King. However the use of an innocent Ceremony ought not to be taken away because of ' its abuse ; and here it ought to be consider'd , whether it be better to use the Cross to put us in mind of our duty , not to be ashamed of Christ Crusifi'd , as also of the courage and boldness of the Primitive Christians , who not withstanding the Scoffs and Reproches of Infidels , would make such open profession of their Faith in Christ Crucified , as to use the sign of the Cross , not only in Baptism , but also upon sundry other occasions ; or else , whether 't were better to forbear the use of it , because it has been so much abused to Superstition : let the Suprem power judge which of these is fittest to be done , and determine accordingly either for the Negative or the Affirmative ; and I believe every sober and peacable Christian will esteem it his duty to submit unto such a determination . Dub. But seing these and other ceremonies have been and are a great scandal to tender consciences , and the occasions of many sh●rp contentions amongst Christians , agreeing in the substantials of Religion , and seing that Conformists themselves confess them not to be in their own nature necessary , but only expedient for order and decency , were it not better they were laid aside , then continued is they are , the perpetual causes of discord and dissention amongst us ? Firm. And are order , decency , and uniformity ( without which there wi●l be neither ●ove , Peace , or Unity , ) su●h inconsiderable nothings , that a few innocent Ce●emonies must be utterly abollished to gratifie the dogmatizing humors of those men , who esteem things in themselves indifferent , to be sinful and unlawful , which is s●●t Superstition ? 'T is indeed much to be lamented , that we should quarrel about Mint and Cummin , to the prejudice of more weighty and material duties , and the scandal of our Religion . But by reason of our inn●te and acquited corruptions 't is necessary that offences should come yet wo : be unto that man by whom they come ; I know weakness and renderness of conscience is much pretended , and we ought to take heed how we offend any of Christs little ones ; but how can these men be reckon'd in the number of weak or little ones , who seem to themselves so great , so strong and able , in the things of Religion ? and for their tendernesse of conscien●e , we appeal to their bloody civil Warrs , 't is well known by whom and how they were began , and carry●d on , till at length they came up to the death of the King , tho ( I believe ) very much against the intentions , and designs , of the most grave , and sober men , of that Party . Dub. But really Sir , were it not more beseeming Christian prudence so far to condescend to our dissenting Brethren ( who agree with us in the Doctrine of our Church ) in taking away , at least some , of those Ceremonies which are more liable to exception , then to comply with the Superstitious Papists in the use of them ? Firm. I confess , some moderate men have thought so , especially since we are frustrated of of one main end , for which our first reformers retained them , which was to draw over the Papists into the Communion of our Church , which they did adhere unto , for the Ten first years of Queen Elizabeth , until they were interdicted by the Popes bull , But seeing we are deprived of all hopes of that much desired issue and that by the cunning of Priests and Jesuits , stirring up and animating the Conformists and Non-conformists against each other , about these Ceremonies . Our differences amongst our selves do daily increase and multiply ; some wise and peaceable men have desired that the use of certain of those Ceremonies might be forborn at least for a time , which not withstanding , they are still continued . These peaceable men abhor the great sin of Separation & do continue their conformity to the rites of our Church ; daily begging at the throne of Grace that the God of truth and peace would for his mercy ●ake so assist those powers which he has ordained that they may be instrumental for the establishing of truth and peace amongst us . Dub. I like well of the temper of these men , and wish that their moderation were not only known unto , but practised by , all men ; for certainly if the Spirit of love , peace , and meekness , did rule more in our peevish and froward hearts , we should enjoy a greater measure of Peace , Love , and Christian Charity , then these angry times have hither to been happy with . I return you my hearty thanks for that satis●action which you have given me in those scruples which have much troubled me about the Goverment , Liturgie and Ceremonies of the Church of England , there is yet one thing behind , at which I have somwhat been scandalliz'd , 't is this : Your Church does receive persons who are notoriously pro●h●ne in their lives , and grossly ignorant in the principls of Religion , to the Holy Sacrament of the body and blood of Christ : besides she tollerates at least Ministers , that are scandalous in their conve●s●tion , frequenters of Al●-houses , not at all serious in Religion , shew little sence of it in their discourses , Preaching or practises : men of little conscience , and of as little learning . Firm. This accusation is most fals ; whether it springs from spite or malice , or extream ignorance , I know not : sure I am our Church orders that no su●h persons be admitted to the Holy Sacrament , th●t no such Ministers be permitted to officiate , that they are to be suspended once , and again , and if they do no not reform they are to be deprived ; for the first you may see the Rubrick before the Communion , and the 26. Canon . For the Second see Artic , 26. and Canon the 74. and 75. and Canon . 10. made 1640. which are so clear against the admitting of profane persons to to the Communion , or tollerating of scandalous Ministers without due Punishment , that whosoever chargeth these abuses upon our Church must be grosly ignorant or very malitious . Dub. Yet we see that such prophane persons are admitted to the Sacrament , as members of your Church , and such unworthy Minsters are allowed to officiate . Firm. Such persons are no members of out Church , but rather the Synagoge of Satan , and that Minister who does admit , such persons natoriously prophane , to the Holy Sacrament is a greater Non-con●ormist to the orders of the Church , then he that scruples at a Surplice , and those Church-wardens who neglect to present them , are guilty of Perjury , and ought to be debar'd themselves from the Communion Can. 26. Dub. 'T is evident that such Ministers are not Punished either by Admonition , Suspensition , or Deprivation . Firm. This is not true in all places to my knowledge , where such Ministers or people escape unpunished , 't is mostly by the fault of the Church-wardens and Sides-men , in not presenting them ; for what Judge either Ecclesiastical or Civil , can punish offences that are not brought before him ? Dub. But many times offences and scandal● have been presented , and the offender not punis●●d ; yea your Ecclesiastical Judges are more severe against those who are Non-conformists to the laws o● the Church , ●hen ag●inst those that are Non-conformists to the laws of God as profane irreligeous wretches . Firm. No m●n c●n excuse the personal abuses that are committed in any Court , Civil , or Ecclesiastical ; all Court Officers never yet were , nor ever will be men of integrity , ●nd of unbias'd judgments , no question that many abuses which are committed by the Officers of Ecclesiastical Courts might be prevented if the Bishops would be somtimes personally present in their respective consisto●ies as was intimated , they ought to be Canon . 11. made . 1640. If we must seperate from a Church , that enjoyns no Intollerable conditions for Communion with her because of some personal ●aul●s of those who are entrusted with her Goverment , we must turn Seekers , for where shall we find a Church , whose Officers are alwaies all of them impartially just and upright ? Dub. I confess there is no good reason , we should seperate from a Church , because of personal abuses in the Governors , or under Officers , where the Goverment in ' its constitution is not Faulty , neither the terms of Communion intollerable ; but is there any reason that Nonconformists should be more sh●rply dealt with , then Deb●ucht Profane Persons ? Firm. If we should compare Schisme , Seperation , Non-conformity , with Profaness , it would not be easy to say , which is the greatest , or which is the least Sin , the first may be , Majoris culpae , the other Majoris infamiae , as Aquinas rightly judgeth , 1.2 . q. 73. A. 5. of Carnal , and Spiritual Sins : those ( as Pride , and Malice , ) are greater Sins , but these ( as Drunkenness , Fornication , ) are more Scandalous . But to wave the comparison , and to give you freely my own sentiments in this particular . I do conceive that Debauchery , and Profaness , ought to be more severely punished , then Negative Seperation , and simple Non-conformity . My reasons are these 1. Every prudent Parent will be mo●e severe against a wicked Child , that continues under his Roof , professing obedience a●d s●bjection , then against that Child which has utterly forsaken his Father , and utterly abandon'd his House , and Family . 2. The sins of Pro●●ness and Deb●uchery being willful , ( for Drunkards , and profane persons , do not ple●d ignor●nce and weakness , ) are o●● more M●lign●nt nature then sins of Ignoranc● ▪ though it be such an ignorance which was not all together Invincible , but contracted by Pride , Pevishness , Interest , or Prejudice under which many Seperatists , and Non-Conformists , are in Bondag● and ●aptivity . 3. The Lives and Conversations o● Debauched , and Profane Persons , who go under the name of Protestants , and Members of our Church , ( though intruth they are not , but rather Limbs of Satan ) are the greatest Reproach and Scandal to it . These are the men that furnish Shismaticks , and Non-Conformists with their best Arguments , which they urge against us . For what they object against our Church Goverment , Liturgie , or Ceremonies , is ●or the most part very frivilous , and there is no Quaker , Anabaptist , Independents , but m●kes the proph●ness of the Episcopa● party , the chief reason and ground of his separation . Dub. This I confess to be true , from my own experience . Nothing wrought so much upon me to fo●sake the Church of England , as the wicked and ungodly lives of those which she receives into her Communion . Firm. That was your error ; for you cannot say th●t she receives any into her Communion , whom by her Rubrick , and Canons she ●xcludes ; and although through the laziness and connivence of Church Officers , or Governors , or both , many an ungodly person receives the Sacament , yet there is no just ground for a seperation from the Church , which teaches nothing but what is Catholick and Apostolical : Only I confess , tha● in the exercise of Discipline , she comes short of the Primitive severity against obstinate sinners ; yet the present Canons are so strict , that if they were duly observed , no openly wicked , or ungodly person , should be admitted to the Communion ; which would be a great satisfaction ( I am perswaded ) to those that now seperate from us . Dub. But seing the Primitive Discipline has been so long time wished for , above an Hundred years since , as appears by the Rubrick before the Commination ; how comes it to pass , that 't is not restored ? Shall we be still wishing and never acting or doing ▪ Firm. Why it has not been restored , I know no other reason that is given , but this ; The times will not bear it ; why the ●●mes will not bear it , I know not , unless it be in respect of Se●taries , who cry down many antient us●ges of the Church ( which they do not understand ) for Popery ; an● , these men must not be offended , least they be driven to an utter hatred , o● opposition to our Church ; or else , which is more probable , such is the wickedness and profaness of the times , that they will not endure the Primitive severity . When will that time come , that such strict discipline will be endured ? The Church has been in expectation of it above this Hundred years , but still Schisms , and Sects , profaness and wickedness , encrease every day more and more . No question the times , as to Sects and P●ofaness , ( if that were a sufficient reason ) are much more unfit to bear the antient discipline , then they were when that wish was first made , and the longer it is disused , the more unfit they will be , which I wish our prudent ●overnors would take into their serious considerations . Dub. Certainly a Strict Discipline , impartially executed , upon all transgressors of Gods Holy Laws , by sharp rep●oofs , severe admonitions , due Suspensations from the Sacrament , Excommunications , Penances according to the quality of the offence , would give a great check , to that impiety and wickedness which reigns so much in our Land ; and take away much of the scandal , which is given by our mixt Communions , at which block of offence many have stumbled , and fell out of our Church into Conventicles , and Seperate Congregations . Firm. No question , a strict discipline would do much towards an h●ppy Reformation of manners in the Episcopal party , but as you have observed , the great scandal that is taken by the Non-conformists , at the profaness and wickedness of that party , so I must tell you , that as great a scandal is given by them , to those who conform to the Church of England : though their lives and conversations being contrary to her Laws & Canons , they are no more members of our Church , then a glass eye , or wooden leg , are live parts of a mans body . Dub. I do not see wherein the Non-conformists , whether Presbyterians or Independents , have given any just occasion of scandal to any , they being men that are very sober in their lives , and great professors of Religion , given much to Family-duties , to Prayer , to hearing of Sermons . Firm. Hinc illae Lachrymae , Here lies the scandal which m●kes Religion stink in the nostrils of profane and wicked men , when they shall see that men professing holiness , should make no conscience of Disobedience , of Perjury , of Rebellion against , and at last of Murdering , their Leige Sovereigne ; a man upon whom his most mallicious and cr●tical enemies , could never charge any scanlous sin . Dub. These indeed are very grievious sins , and much to be lamented , but surely you cannot charge them upon the generality of thesemen , but only upon some ambitious Hypocrites , that made Religion a stalking-horse , to bring about their devilish designs . Firm. 'T is true that all the Non-conformi●●s in England , were not in actual armes against the King , neither did they sit in the High Court of Injustice upon him , neither did they all , as natural agents , cut of his Head ; but morally , that is , very sinfully and wickedly , they had their hands stain'd with that Royal blood : for whosoever did abet these sons of Belial in their Rebellions , Treasons , Murders , of their King and fellow Subjects , either by consenting to their Villanies , praying for their prosperity , praising God for their Victorious success , or by assisting them with their councels , advice , free and voluntary Contributions , by writing and preaching up the justice of their cause , are guilty before God , os Treason , Murder , and Rebellion . Dub. This censure is very severe , and yet I cannot tell what to reply against it . Many well meaning people observing certain abuses in Church and Common-wealth , much desired a reformation of them , and promised to themselves great things from the Long Parliament ; whereupon ( such is the brutish inclination of earnest desires , and great expectations in the minds of men , that are of short discourse ) that these poor inconsiderable persons , were engaged against King and Country , before they had well weighed , That good Intentions cannot justify unlawful Actions ; That God has no need of the sinner : That we must not do evil , that good may come thereon . But I am perswaded that these seduced men do see their former errors , and are ●ruly penitent , abominating from their hearts , all Treasons and Rebellions against their Dread Sovereign , and for the future will keep themselves from such unchristian practises . Firm. I much commend you for your Chari●y , and for those that had their hands in that grand Rebellion , acd are no● truly penitent , my hearty prayers are , that the Lord would be merciful unto them , and bless them , and shew them the light of his countenance . My severe censure ( as you were p●●ased ●o ●ail it ) was never intended against such ; but we see very few that have manifested any signal tokens of repentance , for their lifting up their hands against the Lord 's Anointed ; rather we may fear they will commit the same wickedness against his Majestie that now swayes the Royal Scepter , if they hid a fair opportunity . Disobedience , is a long step to Rebellion ; and is it not evident , that our present Non-conformists are more disobedient , more refractory against his Majesties Laws Ecclesiastical , then those that lived before the late warrs ; who though they were Non-conformists , yet were they not Separatists , Brownists ( as our present Non-conformists for the most part are : ) some of them ( Mr. as Ball in his Tryal of the grounds of Separation , and others ) smartly wri●ng against such Fanati●ks . And truly were there not a judicial blindness upon these men , they might see by a wonderful providence , the Lord did not own them in their Rebellious undertakings . How strangely did their numerous and potent Armies dwindle into no thing : ho● miraculously was our Gratious Soveraign preserved , against all their Treasonable attempts , and brought to the Throne of his Fathers , with the greatest honor , most general expressions of love and rejoycing , that ever any Prince received from ●oyal Subjects , and all this , without the spil●ing of one drop of blood . The Lord set it upon the heart of King and People , to keep this sign●l dispensation of His Providence in perpetual remembrance , & not to ruine thēselves by Atheism , Irreligion , Profaneness , or any enormous wickedness , for which the wrath of God has b●en pou●ed out in full Viols , upon wicked Kings , and ungodly people , as Sacred , and other ●i●●ories do s●sficiently manifest . Dub. It may be feared that there are discontented persons who are like wrangling Gamsters , that having a bad game dealt , them desire the Cards might be shuffl'd again that they might have a better Stock , but I am perswaded many would conform were there a Toleration in Reference to some Ceremonies as has been said , and the Renouncing of the Covenant not enjoyn'd . Firm. You have had my opinion as to a Toleration in point of Ceremonies ; as to the Covenant , tho it h●s been the opinion of several moderate men that it had been better if it had dyed without any such solemn Act for ' its Abrenunti●tion , yet being it was peccant in all the four causes , the Efficient , Formal , Material , and Final , 't was expedient in some respects for the Parliament to vote that it should be Renounced by all that expect Preferment in the Church of England , and I do not see how any man who conceives himself bound by it can be a faithful Subject to His Prince ; besides there seems to be a signal judgment in it , that the Covenant which was used as an Engine to remove the Cavaleers out of their Livings , should have the same effect upon the Contrivers and ●igid Imposers of it ; for many of those were undon because they would not take it , these because they would not Renounce it . — Nec lex est justior ulla , — Quam necis artifices arte perire sua . 'T is Justice Law that he should feel the smart , Who was first Author of that cruel Art. I remember what Tacitus sayes of Cajus Vibius . Eò immitior quia toleraverat . And 't is like that the Cavileers having such a hard measure from the imposition of the Covenant , would when power was in their hands , make use of the Law of Retaliation , by driving on the Act for Renouncing the Covenant ; and peradventure in some men there might be a grain or more of the Spirit of Revenge not beseeming Christian Charity , how ever 't is a remarkable peice of Divine Providence , that those who Pressed the Covenant upon their Brethren without mercy , should suffer by it without mercy . Dub. But as long as men have so little of a Christian spirit in them , as to act by the Law of Retaliation , of Spite and Revenge , there is little of Peace and Unity to be expected . Firm. We ought not to judge Acts of Parliament to be the Efforts of Revenge and Spite , as for the Act about the Covenant there was some kind of necessity for it , as to make tryal who were Loyal and Obedient Subjects , who not , for as 't was said before , he that conceives himself bound by the Scotc●-Chaine cannot be a good English Subject . However if the Suspending of that Act would assuredly unite us in Love and Peace , I hartily wish that 't were not prest upon those that are of a quiet and peaceable Spirit , agreeing with us in the most necessary Points of Religion , that so we that have one Faith , one Baptisme , one Hope , one Lord Iesus Christ , one God the Father of all , might keep the unity of the Spirit in the bond of Peace , which is both our duty and our interest , if we consider what advantage the Papists make of those divisions which are too many amongst us , the Seeds whereof have been Sown by the Roman-Emissarys . Dub. 'T is not to be doubted but that peace and unity and love among our selves , would much dishearten those restless Enemies of our Church and State , who le●ve no Stone unturn'd to divide us that they might Reign over us and perswade us by their most cogent Arguments , ( which are Gun-Powder , Fire and Fagot , Bloody Massacres ) to embrace their gross Superstition : and cause Religion and Primitive Christianity to flourish in our miserable divided Nation , while that time which is now spent in vain wranglements and un-Christian contentions would be better imploy'd in devout Prayer , Holy Meditation , in Mortification of our Corruptions , in duties of Piety towards Almighty God , of Love , Mercy , and Charity one towards another . And now Sir , give me leave to pay you my very hearty acknowledgments , for the profitable pains which you have taken to bring me out of those Bracks , and Bogs of Atheisme , Infidelity , Schisme , and Heresy unto my Old Mother the Church of Engl●nd , in whose Faith and Communion , Thou O Father of Mercies , Prince of Peace , and God of all Consolation , ever blessed and most Sacred Trinity ● grant that I may continue unto ●y Lives end , and that I may so continue , I beg your daily Prayers . Firm. 'T is our great Christian duty , to Pray one for another . I shall not be wanting in the performance of it , for your establishment in the true Ancient Catholick Christianity , and I earnestly beseech you to remember me in your frequent intercessions , and supplications at the Throne of Grace . Blessed be the God of all power , and wisdome who has thus prosper'd my weak endeavours in converting you from the error of your waies . I will ad no more but this ; that you be true to the Doctrine , Worship , Discipline of our Church , as they are contain'd in the Articles , Liturgie , Canons , and Rubricks of it , hold not any truth in Unrighteousness , let your practise shew to the World , that you truly and heartily believe what you profess , be honest , just in your Dealings towards men , Temperate , and Sober towards your selfe , serious , and single hearted in all duties of piety towards God , and whatsoever things are honest , whatsoever things are true , whatsoever things are just , Holy , Lovely , of good report , Think on these things , Practise these things , make not the actions of men , the Customs and Examples of these loose and evil Times , humane Laws , your rule to walk by , but let the holy will and word of God , be the adequate measure of your Life , and Conversation walk conscientiously according to this rule , and Peace , and Mercy shalll be upon you , as a true Israelite , and one of Gods Peculiar People . Amen . FINIS . ERRATA . PAge 9. l. 11. read Dependent . p. 12. l. 10. for puting , r. putting . p. 21. for their r. there . p. 22. l. 3. leave our whether they be Pagans or Christians I know not . p. 38. l. 12. for Statues r. statutes . p. 70 l. 26. ● . some of the Church . p. 83. l. 12. for suspition r. superstition . p. 104. l. 20. potius ad bene esse quam simpliciter ad esse , is misplaced . p. 113. ●r . ● . ●ot ●ankfulness . p. 116.25 . r. licence . p. 119. l. 22. r. clear . p. 121. l. 25. ● . who was of . p. 123. l. 22. r. incorporated . p. 126. l. 28. r that have ruled well . p. 129. l. 13. r. stiled . p. 132. l , 29. r. that sit at the Stern . p. 133. l. 22. r. but not the end . p. 136. l. ● . r. throw away . p. 138. l. 19. r. by phansies p 140. l. 30. r. assistance . p. 155. l. 15. r. ●●t●rio●sly . ibid. 2● . 1 ▪ suspension . p. 1●5 . l. ●3 . r. suspensions . Notes, typically marginal, from the original text Notes for div A41388-e390 † Dr. Moors Antidote , and Dr. Stillings●eets Orig. Sacrae p●g . 395. Notes for div A41388-e3160 R. B. Notes for div A41388-e6630 C●●visse videas crescere non vides . see Mr. Pools Nullity of the Roman Faith. Cen●●l . 〈◊〉 S●ss . 12. C●n. 1. Non imagini , s●d numini sacrificamus . Ae Mr Fowes History . 2 Cor. 10.4 . Notes for div A41388-e10480 Prov. 24. Eccle. 8.2 . Rom. 13.1 . Pet. 2. Ier. 4.2 . Deut. 6.13 . Heb. 6.16 . 2. Cor. 1. Rev. 10.6 . 1 Cor. 1.14 . Act. 2. Math. 28. Notes for div A41388-e11560 1. Cor. 9. Notes for div A41388-e13100 ●po● . 2.3 . † 'T was not long since , that some of the Presbyterian a●d I●pendent perswasion were Deans and Ca●ons of Christ Church in Oxford ; such D●gnities not then thought to be useless and A●●i-christian ; why should they be esteemed so now ? 
A87160	----	A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. This text is an enriched version of the TCP digital transcription A87160 of text R209168 in the English Short Title Catalog (Thomason E1685_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 205 KB of XML-encoded text transcribed from 88 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87160 Wing H896 Thomason E1685_1 ESTC R209168 99868058 99868058 170262 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87160) Transcribed from: (Early English Books Online ; image set 170262) Images scanned from microfilm: (Thomason Tracts ; 210:E1685[1]) A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come. Being the Christians antidote against the poysons of Judaisme and atheisme of this present age. Proved out of sacred scripture, ancient historians, and Jewish Rabbins. / By that learned, and late eminent divine, John Harrison. Harrison, John, of the Inner Temple. [22], 150, [2] p. Printed by J.M. and sold by J. Benson, and J. Playford, at their shops in Dunstans Church-yard, and in the Inner Temple., London, : 1656. Annotation on Thomason copy: "June. 10.". Reproduction of the original in the British Library. eng Jesus Christ -- Divininty -- Early works to 1800. Jesus Christ -- Messiahship -- Early works to 1800. Judaism -- Relations with Christianity -- Early works to 1800. Atheism -- Early works to 1800. A87160 R209168 (Thomason E1685_1). civilwar no A vindication of the Holy Scriptures. Or the manifestation of Jesus Christ the true Messiah already come.: Being the Christians antidote ag Harrison, John, of the Inner Temple. 1656 36144 53 0 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2008-06 TCP Assigned for keying and markup 2008-08 SPi Global Keyed and coded from ProQuest page images 2008-09 Taryn Hakala Sampled and proofread 2008-09 Taryn Hakala Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion A Vindication OF THE Holy Scriptures . Or the Manifestation of JESUS CHRIST The TRVE MESSIAH Already Come . Being the Christians Antidote against the poysons of Judaisme and Atheisme of this present Age . Proved out of Sacred Scripture , Ancient Historians , and Jewish Rabbins . By that Learned , and late Eminent Divine , JOHN HARRISON . LONDON , Printed by J. M. and sold by J. Benson , and J. Playford , at their shops in Dunstans Church-yard , and in the Inner Temple . 1656. The AUTHORS EPISTLE To the forlorn and distressed Jews in Barbary ; and in them , to all others now groaning under the heavie yoke of Captivity , in what Nation soever ; scattered and dispersed throughout the world . Grace , Mercy , and Peace be multiplyed , in Christ Jesus the true Messiah . BEing employed not long since into Barbary , the land of your Captivity , where at this present you live in great Bondage and Slavery , and so have done this long time ( as do also the rest of your Brethren and Nation elsewhere , dispersed throughout the world , groaning under the yoke of their cruel Task-masters , as did your forefathers in the land of Egypt four hundred and thirty yeers ; this Captivity of yours having continued now almost four times four hundred yeers ; the last and greatest of all , then the which was never heard nor read of greater of any people , from the Creation of the World to this day , nor shall be ) The King at that time of my arrival , upon his expedition towards Fez , I appointed to stay at Saphia till his return back from those wars ; where I remained in the lower Castle almost six moneths , solitary , and in suspense , expecting the doubtful event thereof . Whether resorted to me often to accompany me , and for my better instruction in the Hebrew ( whereof I had a little taste before ) one of the chief Rabbins of that your Synagogue , Rabbi Shimeon , a man of grave and sober carriage , and pleasant otherwise , of whose company I was very glad . Now and then ( among other matters ) arguing and reasoning of the Messiah ( as ye say , yet to come , but as we say , and are able to prove , by invincible arguments and demonstrations , both out of your own Law and Rabbins , already come ) which gave me occasion ( having little else to do , and not knowing how to pass that tedious time better ) to gather together all those arguments and reasons I had read , or for the present could conceive of my self , drawn out of the sacred Scripture , and other Books , as touching that controversie . Whereby I might be the more able , over and besides the matter of employment and business I came about , to maintain that Religion professed in my Country , and the Vndoubted Faith , whereof his Majesty , the King of great Britain ( as others his Predecessors have done ) pro●●ss●th himself a chief Defender ; according to that his most just Title , Defender of the Faith . And afterwards , when the King sent for me to Morocus , being lodged amongst you by his appointment in the Judaria , in one of your principal houses ; where I staid , before I could get a dispatch from the King , three moneths and an half ; where also I grew familiarly acquainted with divers of your Nation and was presented at sundry times ( especially at your Marriages and solemn Feasts ) with divers of your Dainties , which I took very kindly , and ever since have studied what Christian Dainties I might send you back again in recompense ; or rather Duties insteed of those Dainties . Seeing also in the mean time ( which I could not chuse but see with much pity and compassion ) the great and grievous oppression under which you groan ; taxations , vexations , exactions ; grammings ( as you call them ) even with torments rather then fail ; drubbings ( so many hundred blows at once , as my self have both seen and heard ) with that base servile and most contemptible state and condition ( otherwise above any other Nation or People ) under which you live : not only in Barbary , but in all other parts of the world besides , as a fatal effect of that heavie curse laid on you by your own forefathers long ago upon the death of Christ ( when Pilate the Judge washed his hands , saying , I am innocent of the blood of this just man , look ye to it ) they cryed with one consent , his blood be upon us , and on our children . As also of that Prophesie of our Saviour in his life time , when he wept over Jerusalem , saying , Oh if thou hadst even known , at the least in this thy day , those things which belong to thy Peace , but now are they hid from thine eyes , &c. And more particularly to his Disciples , he reneweth it over and again ; When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . For these be the days of vengeance , to fulfil all things that are written . For there shall be great distress in this land , and wrath over this people . And they shall fall on the edge of the Sword , and shall be lead captive into all Nations , &c. Which heavie curse of your own forefathers , and Prophesie of his , how truly they have been fulfilled both the one and the other , all the world seeth , and ye your selves feel the effect , as before . The Lord in mercy take away the vail from your hearts , that at length ye may know those things which belong to your peace , which now are hid from your eyes : For why will ye die , O ye house of Israel ? These considerations ( I say ) and reasons , with some others , have moved me ; and partly in recompense of those your Defina's and Dainties , whereof I tasted so often while I was amongst you , to send you here a small banquet , of such Dainties as Christendome can afford ; wishing you would but tast some part of mine ( as I did of yours ) being indeed Sabbath days dainties : Tast ( I say ) and see how sweet the Lord is . And the rather do I invite you to this Banquet , yea rather provoke you thereunto , even to your own salvation , which through your fall is come to us Gentiles to provoke you ; as it as in that place , for that now the time of your redemption draweth near ( with ours , much neerer now then when we believed ) foretold also both by Christ and his Apostles , as was your desolation ; and shall one day as surely and certainly come to pass , the one as the other . For God that hath promised , is of power to perform it , he will do it ; He is able to graff you in again into your own Olive Tree . Verily I tell you ( saith our Saviour to the Pharisees ) ye shall not see me , until the time come , that ye shall say , Blessed is he that cometh in the name of the Lord Therefore such a time shall come , without all doubt , wherein ye shall so say , that is to say , most willingly obey the heavenly calling , without any more resisting the holy Ghost , as did your forefathers , Also in another place , And Jerusalem shall be trodden under foot of the Gentiles , until the time of the Gentiles be fulfilled : So long , and no longer , there is the period . And Paul the Apostle in a most fervent manner , both prayeth and prophesieth to this effect : Brethren , my hearts desire and prayer to God for Israel is , that they might be saved . Then prophesieth at large in the chapter following , and that most divinely , as of their fall , so of their general call in due time , with many arguments and reasons to that purpose . Which Prayer and Prophesie of h●● , proceeding from a Divine Instinct and Revelation , no doubt shall one day take effect . For it cannot be but that the word of God should take effect . For it is the power of God unto salvation to every one that believeth to the Jew first , and also to the Grecian : To the Jew first , there is the promise , there is the priviledge . Lift up your heads now therefore O ye Jews , sons of Abraham , children of the promise , to whom pertaineth the adoption , and the glory , and the covenants , and the giving of the Law , and the service of God , and the promises : of whom are the Fathers and of whom concerning the flesh , Christ came . I say , lift up your heads , and listen to the heavenly calls of Christ and his Apostle Paul , For your Redemption draweth neer . This is the generation of them that seek him , of them that seek thy face : Jacob , Selah . Lift up your heads ye gates , and be ye lift up ye everlasting doors and the King of glory shall come in . And let us Christians also ( upon whom the ends of the world are come ) lift up our heads and know ( remembring that parable of the Fig-tree ) when we see these things begin to come to pass , that the Kingdom of God is near , even at the doors . Verily , I say unto you , This generation shal not pass , till all these things be done : Heaven and Earth shall pass away , but my words shall not pass away . They are the words of our Saviour . And now Brethren ( to return to Paul ) I commend you to God and to the word of his grace , which is able to build you up , and to give you an inheritance among all them which are sanctified . Be favourable unto Zion , for thy good pleasure build the walls of Jerusalem . Then shalt thou accept the sacrifice of righteousness , even the burnt Offering and Oblation , then shall they offer Calves upon thine Altar . O give salvation unto Israel out of Zion ; when God turneth the captivity of his people , then shall Jacob rejoyce , and Israel shal be glad . When the Lord brought again the captivity of Zion , we were like them that dream ; then was our mouth filled with laughter , and our tongue with joy : Then said they among the Heathen , The Lord hath done great things for them . The Lord hath done great things for us , whereof we rejoyce . O Lord bring again our Captivity , as the Rivers in the South . Save us ( O Lord our God ) and gather us from among the heathen , that we may praise thine holy Name , and glory in thy praise . Comfort us according to the days that thou hast afflicted us , and according to the yeers that we have seen evil . Thou wilt arise and have mercy upon Zion , for the time to have mercy thereon , for the appointed time is come . For thy servants delight in the stones thereof , and have pity on the dust thereof . Then the Heathen shall fear the Name of the Lord , and all the Kings of the Earth thy glory : When the Lord shall build up Zion , and shall appear in his glory : and shall turn unto the Prayer of the desolate , and not despise their prayer . This shall be written for the generation to come , and the people which shall be created shall praise the Lord , for he hath looked down from the height of his Sanctuary , out of the heaven did the Lord behold the earth : That he might hear the mourning of the Prisoner , and deliver the children appointed unto death ; that they may declare the Name of the Lord in Zion , and his praise in Jerusalem . For God will save Zion , and build the Cities of Judah , that men may dwel there , and have it in possession : The seed also of his servants shall inherit it , and they that love his Name shall dwell therein . Surely the Lord will not fail his people , neither will he forsake his Inheritance . He hath alway remembred his Covenant and promise , that he made to a thousand generations . Thou wilt think upon thy Congregation which thou hast possessed of old , and on the rod of thine Inheritance , which thou hast redeemed , and on mount Zion wherein thou hast dwelt . Yea when the Lord turneth again the captivity of his people , which will be when they turn unto him by hearty repentance , not before ; when they cryed unto the Lord in their trouble , he delivered them out of their distress ; then will he make even their very enemies to become their friends , and give them grace and favour in the sight of all those Kings and Princes under whom they now live , and groan in most miserable slavery and bondage ( as in their former captivities may be observed ) He saw when they were in affliction , and heard their cry . He remembred his Covenant towards them , and repented , according to the multitude of his mercies , and gave them favour in the sight of all them that led them captive ; for the hearts of Kings are in the hands of the Lord , as the Rivers of waters , he turneth them which way soever it pleaseth him . So the Lord stirred up the spirit of Cyrus King of Persia ( after that their seventy yeers captivity in Babylon , as also Darius and others , to write in their behalf , sundry most favourable Edicts for their return into their own Country again , with large liberality for the re-edifying of the Temple of God in Jerusalem : For the Lord had made them glad , and turned the heart of the King of Asshur unto them , to encourage them in the work of the house of God even the God of Israel . Therefore Ezra blesseth the Lord for all these extraordinary favours , saying , blessed be the Lord God of our Fathers , which so hath put in the Kings heart to beautifie the House of the Lord that is in Jerusalem , &c. Yea rather then fail of his promised deliverance to his people , when they cry unto him in their distress , He will rebuke even Kings for their sakes : As he did Pharaoh King of Aegypt , in the days of old ; with this peremptory command by the hand of Moses over and over ; Let my people go , that they may serve me , or if thou wilt not , &c. inflicting upon them one plague after another , till at length they were forced to drive them away ( as it is in that place ) Rise up , get you out from among my people , and go serve the Lord , as ye have said . And the Egyptians did force the people , because they would send them out of the Land in hast ( for they said , we die all ) giving them favour in the mean time in the sight of the Egyptians : Also Moses was very great in the land of Egypt , in the sight of Pharaohs servants , and in the sight of the people . Behold , I have made thee Pharaohs God ( saith the Lord ) so he brought out Israel from among them , for his mercy endureth for ever ; with a mighty hand , and out-stretched arm , &c. after four hundred and thirty yeers captivity in Aegypt . And when the four hundred and thirty yeers were expired , even the self same day departed all the hosts of the Lord out of the land of Egypt . And the Lord went before them by day in a pillar of a cloud to lead them the way , and by night in a pillar of fire to give them light . He divided the Sea in two parts , and made Israel to pass through the midst of it , and overthrew Pharaoh and his host in the red Sea , for his mercy endureth for ever . So leading them through the wilderness , and feeding them forty yeers with Manna from heaven ; till at length he brought them safe and sound ( as it were upon Eagles wings ) maugre all difficulties and oppositions of enemies whatsoever , even to the promised Land of Canaan , the lot of their Inheritance . Where thy continued in peace and prosperity so long as they served him , and kept his Commandments ; but when once they sinned against him ( or rather as often as they sinned , for it was not once , but often ) and forgate the Lord their God , which brought them out of the land of Egypt , out of the house of Bondage : then he suffered their enemies to prevail against them , and tyrannize over them , somtimes one , and somtimes another , till at length they were carried captives to Babylon . Yet ever ( as the Burden of that Psalm is ) when they cryed to the Lord in their trouble , he delivered them out of their distress , raising up from time to time Judges as he did Moses and Joshua at the first , which delivered them out of the hands of their Oppressors . Othoniel , who delivered them out of the hands of the King of Aram , as it is in that place , where it is said , That the children of Israel did wickedly in the sight of the Lord , and forgot the Lord their God , and served Baalim ; therefore the wrath of the Lord was kindled against Israel , and he sold them into the hand of Chushan-rishathaim , King of Aram , whom they served eight yeers . But when they cryed unto the Lord the Lord stirred them up a Saviour , even Othoniel , &c. So the land had rest forty yeers . Ehud , who delivered them out of the hand of Eglon , King of Moab . Then the children of Israel again committed wickedness in the sight of the Lord , and the Lord strengthned Eglon King of Moab , &c. So they served Eglon King of Moab eighteen yeers . But when they cryed unto the Lord , the Lord stirred them up a Saviour , Ehud the son of Gera , &c. So the land had rest eighty yeers . And after him was Shamgar the son of Anath , which slew of the Philistims six hundred men with an Ox-goad , and he also delivered Israel . Deborah and Barack who delivered them out of the hand of Jabin , King of Canaan . And the children of Israel began again to do wickedly in the sight of the Lord , and the Lord sold them into the hand of Jabin king of Canaan , whose chief Captain was Sisera . Then the children of Israel cryed to the Lord , &c. And at that time Deborah a Prophetess judged Israel ; Then she sent and called Barack &c. And the Lord destroyed Sisera , and all his Chariots , &c. And the Land had rest forty yeers . Gedeon , who delivered them out of the hands of the Midianites . Afterward the children of Israel committed wickedness in the sight of the Lord , and the Lord gave them into the hands of Midian seven yeers , &c. So was Israel exceedingly , impoverished by the Midianites : therefore the children of Israel cryed unto the Lord , &c. and he raised them another Saviour , even Gedeon , that valiant man , who with three hundred men ( and no more ) such as lapped water with their tongues ( the rest sent away by the Lords command ) overthrew the whole host of Midian , with this cry , The sword of the Lord and of Gedeon . Thus was Midian brought low before the children of Israel , so that they lift up their heads no more : And the Country was in quietness forty yeers in the days of Gideon . But when Gideon was dead , the children of Israel turned away , &c. and remembred not the Lord their God which had delivered them out of the hands of all their enemies on every side , &c. After him succeeded Abimelech his son , after Abimelech Tola : after Tola , Jair the Gileadite . After these arose Jepthe , who delivered them out of the hand of the Ammonites . And the children of Israel wrought wickedness again in the sight of the Lord , and served Baalim , &c. and forsook the Lord , and served not him . Therefore the wrath of the Lord was kindled against Israel , and the Lord sold them into the hands of the Philistims , and into the hands of the children of Ammon , &c. Then the children of Israel cryed unto the Lord , &c. So the Lord raised them up another valiant man , even Jepthe . Then the spirit of the Lord came upon Jepthe , &c. So Jepthe went unto the children o● Ammon to fight against them , and the Lord delivered them into his hands . Thus the children of Ammon were humbled before the children o● Israel . And Jepthe judged Israel six yeers . After him Ibzan of Bethlehem judged Israel . After him Elon . After Elon , Abdon But the children of Israel continued to commit wickedness in the sight of the Lord , and the Lord delivered them into the hands of the Philistims forty yeers . Then God raised up Sampson , who with the Jaw bone of an Ass slew a thousand of the Philistims at once . And be judged Israel in the days of the Philistims twenty yeers . Thus may we see by at these examples ( and make use thereof , if we be wise ) what the state and condition of Gods people hath been ever of ●old , the effect in brief , or burden of the Song , nothing else but this : When they sinned against the Lord , he delivered them into the hands of their enemies : but when they cryed to the Lord in their trouble ( that is to say , repented ) he straightway delivered them out of their distress , raising up from time to time one Saviour or Deliverer after another , and so immediately governing them by Judges till the day of Samuel . When this people growing worse and worse , and not contented with this sacred kind of Government , immediately from God himself , but desiring a King like all other Nations : Make us a King to judge us , like all other Nations : He gave them a King in his anger , saying to Samuel : Hear the voice of the people in all that they shall say unto thee ; for they have not cast thee away , but they have cast me away , that I should not reign over them , &c. And as before under the Judges , so now under the Kings still as they sinned and multiplyed their transgressions , so did the Lord inflict and multiply upon them his judgements one plague after another , til at length they were carried captives into Babylon . After which long captivity , yet restored again upon their repentance , the time was not long , but they fell again to their old byas , and forgate the Lord their God , which had done so great things for them ▪ yea , rather now worse then ever , persecuting the Prophets from time to time , whom God raised up amongst them , and killing them one after another , even till the coming of the Messiah , and him also they crucified . Whereupon ensued this last and final desolation as the full measure of their sine deserved , and as themselves desired , saying , His blood be upon us , and upon our children ; which hath continued now almost these sixteen hundred yeers ; the longest captivity , and greatest misery that ever hapned to any people ; and , so shall continue , till they ( as did their forefathers ) turn to the Lord by true and hearty repentance , & cry unto the Lord in their trouble , and then will the Lord deliver them out of their distress , according to the former examples , and not before . And this is the state and condition of the Jews at this day the miserable state I say , with the cause and the remedy which God grant they may make use of , Amen . AN ALLARUM TO THE JEWS , Or the MESSIAH already come . FIrst for the promises and prophesies of old , as touching the coming of a Messiah , whom we cal CHRIST , both they and we agree ; both of us reading dayly in our Churches and Synagogues , teaching and holding for canonical the very selfe same Scriptures , even the Law and the Prophets . In so much that the Gentile is often times enforced to marvail , when he seeth a people so extreamly bent one against another , as the Jewes are against Christians , and yet do stand so peremptorily in defence of those very principles , which are the proper causes of their disagreement , But in the Interpretation and Application thereof ariseth all the Controversie , they understanding and applying all things literally and carnally to their long looked for Messiah yet for to come : We after a Spiritual manner , understanding all those promises and prophesies to be most truely and real● fulfilled in the person of our blesse● Messiah already come , they expecting a temporal King to rule and conquer in this world , we acknowledging a spiritual King , whose Kingdom is not of this world , as himselfe did many times protest while he was in the world : My kingdom is not of this world . To begin with Adam , and so forward . Gods promise to Adam . THe first promise , as touching the Messiah is this made to Adam after his ●all , for the restoring of mankind to wit that the seed of the Woman should break the Serpents head , that is to say , one of her seed to be born in time , should conquer the Devil , Death and Sin , as the ancient Jews understand this place , which being a spiritual conquest , and against a spiritual enemy the Devil , he ( I mean the Messiah ) must needs be a spiritual , and consequently not a temporal King , as the Jewes imagine . Gods promise to Abraham . THe second to Abraham , Isaac , and Jacob , often repeated . To Abraham , Gen. 12.3 . In thee shall all the Families of the earth be blessed . To Isaac , Gen. 26.4 . In thy seed shall all the Nations of the earth be blessed . To Jacob Gen. 28 : 14. In thee and in thy seed shall all the Families of the earth be blessed . Therefore the Gentiles as well as the Jewes , the blessing is general without exception , all the Families of the earth , all Nations , no Prerogative of the Jew , no exception of the Gentile , as touching the Messiah , I mean the benefit of this so general and great a blessing , though otherwise much every way , as the Apostle reasoneth to the Romans . Whereupon I infer as before , that the Messsiah must be a spiritual , and not a temporal King : otherwise it had been but a very small benediction to Abraham , or others after him ( who never saw their Messiah actually ) if he must have been only a temporal King , and much less blessing had been to us Gentiles , if this Messiah of the Jews must have been a worldly and temporal Monarch , to destroy and subdue all those Nations formerly blessed ( and blessed shall they be ) to the servitude of Jury , as the latter Teachers do imagine . The Prophesie of Jacob . THe third , ( which confirmeth the former ) is the prophesie of Jacob at his death , Gen. 49.10 . the rod or scepter shall not depart from Judah . nor a Lawgiver from between his feet , till Shiloh come , and the People or Nations shall be gathered unto him . Which the Chalde Paraphrase , as also Onkelos , both of singular authority among the Jews , do interpret thus . Until Christ or the Messiah come ( which is the hope and expectation of all Nations , as well Gentiles as Jews ) the government shall not cease in the House or Tribe of Juda. Whence I infer the same conclusion as before , that if the Messiah must be the hope and expectation , as well of the Gentiles as of the Jews , then can he not be a temporal King to destroy the Gentiles , as the latter Jews would have it , but a spiritual King , as before hath been declared . Secondly , if the temporal Kingdom of the house of Juda , whereof the Messiah must com , shal cease and be destroyed at his comming , and not before , that being a certain sign of the time of his manifestation , how then can the Jews expect yet a temporal King for their Messiah , the Scepter already departed and gone , their Kingdom and Priesthood defaced , their City and Temple destroyed , themselves scattered amongst all Nations , and so have continued almost this sixteen hundred years , yea such a fatal and final desolation by Gods just judgement brought upon that woful Nation , and that not many years after the death and passion of our Saviour Jesus Christ , according to his prophesie in his life time , as may fully settle our faith in this point . The Prophesie of Moses . THe fourth is that of Moses to the people of Israel , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him ye shall hearken , &c. and in the verses following , I will raise them up a Prophet from among their brethren like unto thee ( saith God to Moses ) and will put my words into his mouth , and he shall speak unto them all that I shall command him , and whosoever will not hearken unto my words , which he shall speak in my name , I will require it of him . Which words cannot be understood of any other Prophet that ever lived after Moses amongst the Jews ; but only of the Messiah , as appeareth most plainly in another place in Deutrenomy , where it is said , There arose not a Prophet in Israel like unto Moses , whom the Lord knew face to face , in all the miracles and wonders which the Lord sent him to do , &c. no such Prophet except the Messiah ever after to be expected : but the Messiah he it is that must match and overmatch Moses every way , he must be a man as Moses was in respect of our infirmities , even according as the people of Israel themselves desired the Lord in Horeb , saying , " Let me hear the voice of the Lord God no more , nor see this great fire any more , that I dye not . And the Lord said unto Moses , they have well spoken , I will raise them up a Prophet from among their brethren , like unto thee . &c. He must be a Law-giver , as Moses was , but of a far more perfect Law , as hereafter shal appear , he must be such a one whom the Lord hath known face to face , as he did Moses , but of a far more divine nature . For as it is in Isaiah , Who shall declare his age ? Lastly , he must be approved to the world by miracles , signs and wonders , as Moses was , which the Lord shall send him to do , as he did Moses . But no such Prophet hath ever yet appeared in the world , nor ever shall , who hath so fitly answered this type , so perfectly observed the Law of Moses ( which Moses himself could not do ) giving us instead therof a far more excellent Law , as was prophesied long before , that he should . And finally , so miraculously approved himselfe to the world , to be sent from God , by signs and wonders done both by himself and his Apostles , as hereafter shall appear ) except this Christ which we profess , therefore he alone is the true Messiah , and no other to be expected . The Prophesie of David . THe fift , is the Prophesie of David , a type also of the Messiah , who for that he was a holy man , a man after Gods own heart , out of whose linage the Messiah was to come , had this Mystery most manifestly revealed unto him , for the assurance whereof as of a great mystery , even that of Christ and his Church , God bindeth himselfe by an Oath , saying , I have made a Covenant with my chosen , I have sworn unto David my servant , thy seed will I establish for ever , and set up thy Throne from generation to generation , Selah . Which words although the lattter Jews will apply to King Solomon ( and so in some sort they may , for that he also was a type of the Messiah ) yet properly these words , I will establish the throne of his kingdom for ever , so often repeated , cannot be verified of Solomon , whose earthly Kingdom was rent and torn in pieces , streight after his death , by Jer●boam , and not long after , as it were extinguished , but they must needs be understood of an eternal King and Kingdom , as must also those other words of God in the Psalms : Thou art my Son , this day have I begotten thee , ask of me , and I will give thee the Heathen for thine inheritance , and the ends of the earth for thy possession , Thou shalt crush them with a rod of Iron , and break them in pieces like a Potters Vessel : which prophesie was never fulfilled in Solomon , nor in any other temporal King in Jury after him . And much lesse this that followeth , They shal fear thee as long as the Sun and Moon endureth , from Generation to Generation . In his days shall the righteous flourish , and aboundance of peace so long as the Moon endureth . His dominion also shall be from Sea , to Sea , and from the River unto the ends of the Earth . They that dwell in the Wilderness shall kneel before him , and his enemies shall slick the dust . The Kings of Tharshish , and of the Isles shall bring presents : the Kings of Sheba and Seba shall bring gifts , yea all Kings shall worship him , all Nations shall serve him . His Name shall be for ever , his Name shall endure as long as the Sun , all Nations shall be blessed in him , and shall bless him . And blessed be the Lord God , even the God of Israel , which only doth wondrous things . And blessed be his glorious Name for ever , and let all the Earth be filled with his glory , Amen , Amen . And so he endeth ; as it were , in a trance , ravished beyond measure , with the sweet and Heavenly contemplation of this spiritual and everlasting Kingdom of the Messiah , for to him , and to no other can all these Circumstances , and Hyperbolical speeches of David ( rapt with the Spirit of Prophesie ) properly and primarily appertain , though literally the Jews understand them of Solomon , as they do many other places in like case , applying them only to the type , never looking to the substance , whereof those types and fitures were but shadows and semblances ; God of his mercy in his good time take away the vaile from their hearts , that at length they may see the true Solomon in all his royalty , not any longer to grope at noon days , winking with their eyes against the clear Sun like their fore-Fathers , as it is in Isaiah : a most fearful judgement of God laid upon that Nation of old , objected to them many times and oft , both by Christ and his Apostles , but in vain , Go and say unto this people , ye shall hear indeed but shall not understand , ye shall plainly see and not perceive , make the heart of this people fat , make their ears heavy , and shut their eyes , least they see with their eyes , and hear with their ears , and understand with their hearts , and convert And be healed . Whereupon ensueth ( even upon this winking and wilful obstinasie ) a most severe denunciation of final desolation . Lord how long ( saith the Prophet ) and he answered , Untill the Cities be wasted without inhabitant , the houses without a man , and the Land be utterly desolate , &c. But yet a tenth reserved to return , a holy seed remainig in due time to be converted . This judgment and desolation hath been a long time upon them , they feel it and groan under the burthen of it , as their forefathers did in Egypt under Pharaoh , and yet winking , shut their eys , and will not see it , I mean , acknowledge the true cause of these so great judgements revealed from Heaven upon them , even the contempt of Gods holy Prophets sent unto them from time to time , but especially of the Messiah , whose blood lyeth heavily upon them , even to this day , as their forefathers desired , His blood be upon vs and on our Children , which all the world seeth is come to pass yea they themselves feel it , yet winking with their eye they will not see it . But there is a tenth to return , &c. The rest which will not this Messiah to reign over them , let them look into that Parable in the Gospel , there shall they find a far more fearful destruction denounced then the former . The first being but for a time , but a type of the other , but a beginning of woes , the other eternal , for ever and ever . The first he pronounceth with tears over Jerusalem , the second he denounceth as an angry Judge , provoked at length to execute his fierce wrath upon them , without any compassion at all . His words are these , Moreover , those mine enemies , which would not that I should reign over them bring them hither , and slay them before me . Which words of our Saviour although they will in no wise believe , no more then they did the former , yet shal they find his words one day , as truly fulfilled to them in the one as they have done already in the other . And howsoever hitherto they have esteemed of him as a false Prophet , a Deceiver , yet hath he been to them but too true a Prophet in all their calamities both first and last . And so after this long digression I come to the next . The Prophesie of Jeremy . THe sixt , which confirmeth the former , is that of Jer. 23.5 . Behold the dayes come , saith the Lord that I will raise up unto David a righteous branch , and a King shall reign , &c. And this is the name whereby they shall call him , The Lord our righteousness . This was spoken of Davids seed about 400. years after David was dead and buried , which proveth manifest , that the former promises were not made unto him for Solomon his Son , or any other temporal King of his line , but only for the Messiah , who was called so peculiarly the Son and Seed of David . The Prophesie of Ezekiel . THe seventh which also confirmeth the other , is that of Ezek. 34.23 . I will set up a Shepherd over them , he shall feed them , even my servant David , &c. In which words the Jews themselves do confesse in their Talmud , that their Messiah is called by the name of David , for that he shall descend of the seed of David , and so it must needs be , for that King David being dead so long before , could not now come again in his own person to feed them himselfe . The Prophesie of Isaiah . THe eighth is the Prophesie of Isaiah , 2.2 . It shall be in the last days , that the mountain of the house of the Lord shall be prepared in the top of the mountains , and shall be exalted above the hills , and all Nations shall flow unto it , &c. For the Law shall go forth of Sion , and the Word of the Lord from Jerusalem . He shall judge among the Nations . Which very words Michah repeateth , Chap. 4.1 . and are applied there as also here unto the Messiah , they can have no other meaning , by the judgment of the Jews themselves . In that day shall the Bud of the Lord be beautiful and glorious , and the fruit of the earth shall be excellent . Unto us a Child is born , and unto us a Son is given , and the Government is upon his shoulders , he shall call his name Wonderful , Councellour , the Mighty God , the Everlasting Father , the Prince of Peace , the increase of his Government shall have none end . And in the 11. Chapter , There shall come a rod forth of the stock of Ishai , and a graff shall grow out of his root , and the spirit of the Lord shall rest upon him . Behold your God commeth , &c. Then shall the eyes of the blind be lightened , and the ears of the deaf shall be opened ; then shall the same man leap like a Hart , and the dumb mans tongue shall sing , &c. Chap. 35.4 . ' And he said , It is a small thing that thou shouldst be my servant , to raise up the Tribes of Jacob , and to restore the desolations of Israel . I will also give thee for a light of the Gentiles , that thou maist be my salvation unto the ends of the earth , Chap. 49.6 . Out of all which places before aledged , I conclude , first the comming of a Messiah , which the Jews will not deny : secondly , that he must be King , as well of the Gentiles as of the Jews , which they cannot deny : thirdly , that he must be a spiritual & a temporal King , as they imagin . It followeth next to be proved , that he must be both God and man , even the Son of God : the second person in Trinity to be blessed for evermore , which also they shall not deny . That the Messiah must be both God and Man . THe Jews at the first agreed with us in all , or most points , as touching the Messiah for to come , denying only the fulfilling or application thereof in our Saviour , but since the latter Jews finding themselves not able to stand in that issue against us , they have devised a new plea , saying , that we attribute many things unto Jesus , that were not foretold of the Messiah to come , namely , that he should be God , and the Son of God , the second person in Trinity , which we will prove both by Scriptures , as also by the writings of their own forefathers . For Scriptures , it is evident by all ( or the most ) alledged before , that the Messiah must be God , even the Son of God , indued with mans nature , that is , both God and man . Genesis , where he is called the seed of the woman , it is apparent he must be man , and in the same place , where it is said , he shall break the Serpents head , who can do this but only God ? So in Isaiah , where he is called the bud of the Lord , his Godhead is signified , and when he is called the fruit of the earth , his Manhood . And so in another place . Behold a Virgin shal conceive and bare a Son and thou shalt call his name Immanuel , that is to say , God with us ; which name can agree to none , but to him that is both God and man . And who can interpret these speeches , That his Kingdom shall be everlasting , Isa. 9. That his name shall be for ever , it shall endure as long as the Sun and the Moon . That all Kings shall worship him , all Nations serve him , Psa. 72 worship him all ye Gods , Ps. 97. That no man can tell his age , Isa. 53 , That he must sit at the right hand of God , Ps. 110. Who , I say , can understand or interpret them but of God , seeing in man they cannot be verified , with which place of Scripture the Evangelists do report , that Jesus did put to silence divers of the learned Pharisees : for , saith he , If the Messiah be Davids Son , how did David call him Lord ? signifying thereby , that albeit he was to be Davids Son , as he was man yet was he to be Davids Lord , as he was God , and so do both Rab. Jonathan , and their own publick Commentaries interpret this place . Michah is plain , His going forth is from the beginning , and from everlasting . And Isaiah is bold to proclaim him by his own name , even God , and to give him his right stile , with all additions , ( as Herolds to great Kings and Princes use to do ) He shall call his name Wonderful , Councellor , the mighty God , the everlasting Father , the Prince of peace , &c. In vaine therefore is that objection of the Jewes , that El , or Elohim , signifying God , is sometimes a plyed to a creature , here it cannot be so , nor in the next place following , Ps. 45.6 . Thy Throne O God is for ever and ever . &c. Wherefore God even thy God hath annoynted thee with the oyl of gladness above thy fellows : Which cannot , be applyed to Solomon , but as a type of the Messiah . Howsoever the name JEHOVAH , which is of such reverence among the Jewes , that they dare not pronounce it , but in place thereof read Adonai , that I am sure they will never grant to belong to any creature . Then what say they to that of Jer. 23.6 . where the Messiah is called in plain terms Jehovah , And this is the name whereby they shal cal him , Jehovah our righteousnesse . So likewise Chap. 33.16 . over again is he called by the same name Jehovah our rightousness . And so do the ancient Jews themselves expound this place , namely , Rabbi Abba , who asketh the question what the Messiah shal be called , and answereth out of this place , he shall be called the Eternal Jehovah . The like doth Misdrasch , upon the first verse of the 20. Psalm . And Rabbi Moyses Hadersan upon Gen. 41 expounding that of Zephany 3 9. concludeth thus : In this place Jehovah signifieth nothing else but the Messiah . And so did one of the Jews at unawares acknowledge to me , alledging that place out of the Psalmes , The Lord doth build up Jerusalem , &c. that their Messiah at his comming should build a new City and Sanctuary , much more glorious then the former . So did he also interpret that place of Hag. 2.10 . of a third Temple . Whereupon I inferred , seeing in those words he alledged , The Lord doth build up Jerusalem , the Hebrew word is Jehovah , therefore by his own intepretation the Messiah must be Jehovah which he could not well shift off , but said that Adonai ( for Jehovah they dare not name ) must there be understood , which point of the Godhead of the Messiah the most ancient Jews did ever acknowledge , proving by sundry places of Scripture , not onely that he should be the Son of God , but also the word of God incarnate . First that he should be the Son of God , they prove out of Gen. 49.10 . The Scepter shal not depart &c. til Shiloh come . Which Rabbi Kimhi proveth to signifie his Son , that is the Son of God Oat of Isaiah , where he is called , ' The bud of the Lord Out of the Psalms , where it is said , Thou art my Son , this day have I begotten thee . And a little after ' Kiss the Son least he be angry , and ye perish , blessed are all they that trust in him . Which last words cannot be understood of the Son of any man , for it is written , Cursed be the man that trusteth in man , Jer. 17.5 . Secondly , that he shall be the Word of God , they prove out of Isaiah , as also out of Hosea , where it is said , I will save them by the Lord their God . Ionathan translateth it thus , I will save them by the Word of their God . So where it is sayd , The Lord sayd to my Lord , sit at my right hand , &c. The Lord said to his Word , sit at my right hand . Also where it is sayd , He sent his Word and healed them . Rabbi Isaack Arama upon Gen. 47. expoundeth it to be meant of the Messiah , that shall be Gods Word : So likewise that of Iob , I shall see God in my flesh , &c. Rabbi Simeon upon Gen. 10. gathereth thereupon , that the Word of God , shall take flesh womans womb . Another out of these words ; Jehovah our God is one Jehovah , proveth the blessed Trinity , saying , by the first Iehovah , is signified God the Father , by the next , which is Elohim , God the Son , and by the other Johovah , God the Holy Ghost proceeeding of them both : to all which is added the word one ; to signifie , that these three are indivisible , but this secret ( saith he ) shall not be revealed until the coming of the Messiah . These are the words of Rabbi Ibda , reported by Rabbi Simeon in a Treatise called Zoar , of great authority among the Jews , where also they said Rabbi Simeon , interpreteth those words of Isaiah , Holy , Holy Holy , Lord God of Hosts , in this manner . Isaiah by repeating three times Holy ( saith he ) doth signifie as much as if he had said , Holy Father , Holy Son , and Holy Spirit : which three Holies do make but one Lord God of Hosts , which mystery of the blessed Trinity . Rabbi Hacadosch gathereth out of the very letters of JEHOVAH , upon those words of Jeremy before recited , the two natures of the Messiah , both Divine and Humane , his two filiations , the one whereby he must be the Son of God , the other whereby he must be the Son of Man : concluding thereupon , that in him there shall be two Distinct Natures , and yet shall they make but one Christ , which is the same that we Christians hold . Philo that learned Jew shall end this first consideration , touching the Nature and Person of the Messiah , as himself writeth in his Book De Exulibus , By tradition we have it , saith he , that we must expect the death of an high Priest , which Priest shall be the very Word of God , void of all sin , whose Father shall be God , and this Word shal be the Fathers wisdom , by which all things in this world were created , &c. Therefore the Messiah must be both God and Man , both by the Scriptures , as also by their own Writers they cannot deny it . That the Messiah must change the Law of Moses . AS the Messiah must be both God and Man , even the natural and onely begotten Son of God , and the very Word of God incarnate , void of all sin , able to satisfie the wrath of his Father , and to fulfil the Law of Moses for us : which Moses himself could not do , nor any other after him . It was a burthensome law to the Children of Israel , A yoak which neither they nor their forefathers were able to bear : so having once in his own person most exactly accomplished the same here on earth , together with all Rites , Ceremonies , Prophesies , Types , Figures and Circumstances , of his comming clearly fulfilled in him , and by him . It was necessary ( I say ) the substance being once come , those shadows and ceremonies should cease and be abolished , I mean the ceremonial Law totally , for as touching the moral Law , or the Commendments he saith , I came not to destroy the Law or the Prophets , but to fulfil them , only thus far hath he abolished that too , he hath taken away the curse of it , hanging it on his Crosse ; even the hand writing that was against us , together with himselfe crucified . This ceremonial Law of Moses ( I say ) consisting of such a multitude of Ceremonies , Figures , Types , Sacrifices , &c. all of them for the most part pointing at the Messiah to come ; for by those outward signs and services appointed by God to his people , they were still put in mind of his Covenant , and assured of his promise , that the Messiah should come . Moreover it being proper and peculiar to one only Nation in all the world , namely Jury , the exercise thereof permitted , but in one onely place of that Country , namely Jerusalem , whither every man was bound to repair three times every year , to wit , at the Pasqua , Pentecost , and the Feast of Taberbernacles , there and no where else to offer sacrifice . I say this Law of Moses , being altogether Ceremonial , and peculiar to that Nation , it was necessary at the coming of the Messiah , the same should be abolished , and a more general and perfect Law given and established , a Law that should be common to all men , serve for all countries , times , places , and persons , otherwise how could the Gentiles be made partakers of the Covenant , as well as the Jews , how could all these nations so far distant from Jerusalem , repair thrice every year thither , how should every woman dwelling in the East or west India's repair thither for her purification , after every Childbirth , as by the Law of Moses she was commanded , Levit. 12. Therefore it is manifest , that this Law of Moses was given to continue but for a time even till the comming of the Messiah , and then another to come in place to continue , till the worlds end . This signified Moses to the people , after he had delivered the former Law to them , saying , The Lord thy God will raise up unto thee a Prophet like unto me , from among you , even of thy brethren , unto him shalt thou hearken . As if he had said , ye shall hear me till he come , who must be a Lawgiver as my selfe but of a far more absolute and perfect Law , and therefore more to be reverenced and obeyed . And then he addeth in the person of God himself , this thundering sentence against all mis-believers : Whosoever will not hearken unto my Word , which he shall speak in my name , I will require it of him . Which words cannot be verefied in any other Prophet after Moses until Christ , for that of those Prophets ' there arose none in Israel like unto Moses , Deut. 34.10 . They had no authority to be Lawgivers , as Moses had , but were all bound to the observation of his Law till Christ should come , whom Moses here calleth a Prophet like unto himself , that is , a Lawmaker , exhorting all men to hear and obey him . Hereunto the Prophets subscribe , none of them all presuming to take upon them that priviledge to be like unto him . A Prophet like unto Moses , they must let that alone to the Messiah , whose office it is to change the Law of Moses , given upon mount Sinai , and in stead thereof to promulgate a new Law , to begin at Sion , as saith the Prophet Isaiah , The Law shall go forth of Sion , and the Word of the Lord from Jerusalem . Which cannot be understood of Moses Law , published eight hundred years before this Prophesie , and that from Sinai , not from Sion , but of the preaching of the Gospel , which began at Jerusalem , and from thence was spread over al the world . Which the same Isaiah foresaw , when talking of the Messiah , he saith , In that day shall five Cities in the Land of Egypt speak the language of Canaan , &c. In that day shall the Altar of the Lord be in the midst of the Land of Egypt , and a pillar by the border thereof , unto the Lord . And the Egyptians shall know the Lord in that day , and do sacrifice and oblation , and shall vow vows , &c. which could not be verified of the Law of Moses , for by that Law , the Egyptians could have neither Altar nor Sacrifice , but it was fulfilled upon the coming of Christ , when the Egyptians were made Christians . Also in another place , And the Isles shall wait for his Law . The same was likewise foretold by God in Malachy , where he saith to the Jews , and of the Jewish Sacrifices , I have no pleasure in you , neither will I receive an offering at your hands , for from the rising of the Sun , until the going down of the same my name is great among the Gentiles , and in every place incense shall be offered unto my name , and a pure offering , for my name is great among the Gentiles , saith the Lord of Hosts . Wherein we see , first a reprobation of the Jewish Sacrifices , and consequently of the Law of Moses , which dependeth principally thereupon . Secondly , that among the Gentiles there should be a pure manner of Sacrifice , more grateful unto God then the other , not limitted either in respect of time or place , as the Mosaical Law and Sacrifice was . For so saith God in Ezekiel , I gave them statutes which were not good , and judgements , wherein they shal not live , that is not good to continue perpetually , nor shal they live in them any longer , but til the time by me appointed . Of which time he determineth more particularly by Jeremiah in these word , Behold the days come , saith the Lord , that I will make a new Covenant with the house of Israel and Judah , not according to that Covenant which I made with their Fathers , &c. Where you see a new Covenant or Testament promised different from the old , Whereupon I conclude , the old Law of Moses by the Messiah must be changed into a New . The time of his manifestation with all other circumstances . NOw for the time of his manifestation , with all other circumstances , of his birth , life , death , resurrection , ascension and those things also that fel out afterwards , if we shal consider how particularly , and precisely they were all foretold by the Prophets , and how long before ( some hundreds , some thousands of years ) before they fel out ; as also how exactly they were all fulfilled in the person of our blessed Saviour : all directed like so many lines to one Center : we shal ( as it were in a mirrour ) see and behold both the truth of Christan Religion setled upon a most firm and unmoveable center ; as also the vanity of all other Religions whatsoever , especially this most vain expectation of the Jews to this day , of their Messiah yet for to come , as vain and fond altogether , as was that opinion of one of the Philosophers which the word Center hath put me in mind of , that the Earth , forsooth , did move , and the Heavens stand still : and how far they are degenerate , not only from all true light and understanding in heavenly matters , but also even from common sense and reason it self in things of that nature tending thereunto . And first for the time . Daniel who lived in the first Monarchy , foretold that there should be three Monarchies more , the last the greatest of all , to wit , the Roman Empire , and then the Eternal King or Messiah should come , his words are these . In the days of these Kings , shall the God of Heaven ser up a Kingdom which shall I never be destroyed , Dan. 2.44 . And just according to this time was the Messiah born , namely in the days of Augustus Cesar , Luk. 2. ( as both we Christians account and the Jews acknowledge ) even in those Halcyon days of peace , when the Temple gates of Janus were commanded to be shut , and upon that very day when Augustus commanded that no man should cal him Lord , was this Prince of Peace born . Therefore to him agreeth this circumstance of time very fitly , most vainly therefore do the Jews after this time expect another . Secondly , Jacob who lived many yeares before , prophesied of this time very precisely , as already hath been alledged , that the Messiah whom he there called Shiloh , should come at that time , when the Scepter or Government Regal was departed from the house of Judah , which was in the days of Herod , and never till then , who first usurped that government , his Father-in-Law King Hircanus with all his off-spring of the blood Royal of Judah , together with the Sanhedrim put to death . The Genealogies of the Kings and Princes burned . A new pedegree for himselfe devised . In a word , all authority regal whatsoever belonging to that Tribe , at that time , quite extinguished . And just according to this time was our Saviour born , namely in the days of Herod , Mat. 2.1 . Therefore to him agreeth this circumstance of time very fitly : most vainly therefore do the Jews after this time expect any longer . Thirdly , God himselfe saith by his Prophet Haggai , that the Messiah whom he there calleth The desired of all Nations : shall come in the time of the second Temple , which was then but new built , far inferiour in stateliness and glory to the former built by Solomon , which the old men in the book of Ezra testifie by their weeping when they saw this second Temple , and remembred the glory of the first . The words of the Lord by his Prophet Haggai , are these . Speak unto Zerubbabel , who is left among you that saw this house in her first glory , and how do you see it now ? it is not in your eyes in comparison of it as nothing ? yet now be of good cheer O Zerubbabel , for thus saith the Lord of Hosts , yet a little while and I will shake the Heavens and the Earth , and the Sea , and the dry Land . And I will move all Nations , and the desire of all Nations shal come , and I wil fil this house with glory , saith the Lord of Hosts . The glory of this last house shal be greater then the first , &c. which must needs be understood of the comming of the Messiah , to wit , his personal presence in this second Temple , in whom is the fulness of glory , and therefore could he and none other , fil it with glory , being himself indeed the King of glory . Lift up your heads O ye gates , and be ye lift up ye everlasting doors , and the King of glory shal come in . So doth Malachy prophesie in these words . The Lord whom ye seek shal speedily come to his Temple , even the Messenger of the Covenant whom ye desire , behold he shal come , saith the Lord of Hosts , &c. And so indeed he did , for Christ Jesus came into the world during this second Temple , and did himself likewise foretel the destruction thereof , which came to pass even in that age . Therefore to him agreeth this Circumstance of time very fitly , most vainly therefore do the Jews after this time , to wit , the destruction of the second Temple expect any further . Fourthly , the Messiah by the true computation of Daniels Prophesie , accounting his Hebdomades or Weeks for so many years to be multiplyed by seven : that is to say , Weeks of Years ( as they must needs be understood ) was to come just according to the time before mentioned , his words are these : Seventy weeks are determined upon thy people , and upon thine holy City : know therefore , and understand , that from the going forth of the Commandement to bring again the people , and to build Jerusalem unto Messiah the Prince , shal be seven weeks , and threescore and two weeks . And after threescore and two weeks shal the Messiah be slain and not for himself . And the people of the Prince that shal come , shal destroy the City and Sanctuary , and he shal confirm the Covenant with many for one week , and in the midst of the week he shal cause the sacrifice and oblations to cease . Which Hebdomades , or weeks of years , whether we account from the first year of Cyrus who first determined the Jews reduction , or from the second of Darius , who confirmed , and put the same in execution , or from the twentieth year of Darius , for that he then made a new Edict in the favour of Nehemias , and sent him into Jury : every way they will end in the reign of Herod and Augustus , under whom Christ was born , or in the reign of Tiberius , under whom he suffered . And by no interpretation can it be avoided , but that this time is now our , above one thousand five hundred years . Besides this being a clear prophesie of the Messiah ( howsoever somewhat more intricate and obscure , in respect of the years , wherein the Prophet alludeth to the Captivity of Babylon , as some think ) must needs be interpreted according to the former prophesies also of the Messiah . And so doth the Prophet expound himself in the former words , namely , That the Messiah should be slain , before the destruction of the City and Sanctuary . Yet is there one week more to make up the number of seventy , in the midst of which week the Messiah should be slain , which came to pass accordingly , for in the midst of that week , that is , about three years and an half after his baptisme ▪ Christ Jesus the true Messiah was slain , and not for himself , for Pilate could find no fault in him : I finde no fault in the man , I find no cause of death in him , I am innocent of the blood of this just man , look ye to it . Not for himself , but for us was he wounded ( as saith the Prophet Isaiah ) He was wounded for our transgressions . Therefore to him doth this circumstance of time bear witness , and consequently the Jews after these times by God himself appointed for the Messiah , expecting yet for another , besides the vanity of this their expectation , they make God himself a lyar , yea and all their forefathers , Abraham , Isaac , and Jacob , and all the holy Prophets ( whose Children they hold themselves to be ) who all of them saw these days , and prophesied of them , Abraham rejoyced to see my day ( saith our Saviour ) and he saw it , and was glad . All these make they Lyars with themselves whereby they shew themselves , rather to be the Children of the Devil , who is the Father of lyes , then of Abraham , who is the Father of the Faithful only . For so did that vile Serpent at the first , even dare to give God himself the lye ( as it is in Genesis ) God saith there to Adam : In the day that thou eatest of such a tree thou shalt dye the death : No ( saith the Devil ) it is not so , ye shall not dye at all . So do these Imps of Satan , Generation of Vipers , as John the Baptist in his time called them , even just after the same manner . For saith God by his Prophets , at such a time will I send the Messiah into the world , and by such and such marks ye shall know him : no saith this froward Generation , it is not so , he hath not yet sent him , he is not yet come , we acknowledge no such marks , as that he shall be poor and of no reputation in this world , put to death . We look for a magnificent Prince , we will none of such a base fellow , as this Jesus to reign over us , a false Prophet , a deceiver , and so forth , with whatsoever else their malicious hearts can imagine , their blasphemous tongues being set on fire of hell , are ready to utter to his disgrace . But let them look into that Parable of our Saviour , and there they shall find him another manner of person then they imagin , I will repeat it unto them . Moreover those mine enemies who would not that I should reign over them , bring them hither and slay them before me . God of his mercy give them repentance in time of their heinous and high blasphemies , that they may mourn for him whom they have pierced , every Family and Tribe apart . Repent for the Kingdom of Heaven is at hand , And think not to say with your selves . We have Abraham to our Father , for I say unto you , that God is able of these stones to raise up children unto Abraham . Now is the Ax put to the root of the Tree . The last Trumpet will blow , and then it will be too late , when ye shall hear that shril voice ringing in your ears , arise ye dead and come to judgment , that voice wil awake you out of all your dreams , and mate you arise whether you will or no , when ye shal see the Son of man come in his glory , even your long looked for Messiah , like a magnificent Prince indeed , but little to the comfort of those that remain obstinate . Awake therefore to your salvation , that ye be not awakened hereafter to your condemnation ; Awake thou that sleepest , stand up from the dead , and Christ shal give thee light ; shake off all your idle dreams and foolish fantasies of our imaginary Messiah , fitter for Children then Men of discretion ; consider with your selves at length , how long you have overslept your selves , how many ages are now past and gone , since both by computation of Scriptures ( as aforesaid ) as also by the observation of your own Doctors and Teachers , your Messiah was to come , and yet you see him not , no nor any likelyhood at all of his comming , more then at the first , yea rather all evidences and probabilities to the contrary that may be ; look into your Talmud , and there you shal see plainly , if you be not blind there also , as you are in the Scriptures , the vanity of vanities of this your expectation , for so it is indeed . It is often repeated in your Talmud , that one Elias left this Tradition , that the world should endure six thousand years , that is , two thousand before the Law , two thousand under the Law , and two thousand after that , under the Messiah . Which last two thousand years , by all computation , could not begin much from the birth of Jesus . And your Rabbins long since complained in that their Talmud , that there seem-to them in those days seven hundred and odd years past since the Messiah by the Scripture should have appeared ; therefore they do marvaile why God so long deferreth me same , much more then may ye marvail upon whom the ends of the world are come . Another observation Cabalistical they have upon those words of Isa. 9 7. The encrease of his Government and Peace shall have no end , where the Hebrew word is Lemarbeh , signifying to encrease or multiply ad multiplicandum : In which word , because they find mem to be shut , which is not usual in the middle of a word they gather many secrets , and and among other , that seeing mem signifieth 600 years , so long it should be from that time of Isaiah , until the time of the Messiah , which accompt of theirs falleth our so just , that if you reckon the years from Acha● King of Judah , in whose time Isaiah spake these words , until the time of Herod under whom Christ was born , you shal finde the number to fail in little or nothing . A much like observation hath Rabby Moses ben Maimon in his Epistle to his Country men the Jews in Africa , concerning the time of the Messiah , which he thinketh to be past , according to the Scriptures above a thousand years ( he lived about the year or Christ one thousand , one hundred and forty ) but that God deferreth his manifestation for their sins , since which time , hath passed almost 500. years more and yet ye hear nothing of his comming . Consider this ye Jews of Barbary , for to you partly seemeth this Epistle to be written . Wil you then stay stil , and say stil after so many hundred years past and gone , that for your sins God referreth yet his comming , putting it off from one five hundred years to another , and so in infinitum ? it is all one as if you say , that for your sins God hath broken his promise now , 1 thousand and six hundred years ; and consequently it may be for your sins the Messiah will never come , this must be your last refuge , you may as wel say the one as the other . But howsoever you make your selves sinful , yea out of measure sinful , yet let God be just and righteous in his promise ( as it is Written ) make not him a lyar as you have done hitherto . To this purpose also appertaineth the Narration of one Elias ( as Rabby Josua reporteth it in the Talmud ) that the Messiah was to be born indeed according to the Scriptures before the destruction of the second Temple , for that Isaiah saith of the Synagogue : before she travailed , she brought forth , and before her paine came , she was delivered of a man child , that is , saith he , before the Synagogue was afflicted and made desolate , by the Romans she brought forth the Messiah . But yet , saith he , this Messiah for our sins doth hide himself in the Seas and other Desarts , till we be worthy of his comming . Which is as much in effect as if he had said ( the one as probable as the other ) that perhaps for our sins and unworthiness the Messiah may not come at all , but return to Heaven back again from whence he came . And why I pray have you not stayed as wel in Heaven all this while , rather then in the Seas and Desarts for so many years , to no purpose , I am perswaded if Balaams Ass were alive again , and did hear these , and such like your idle fantasies and dreams touching your Messiah , the very Ass would reprove you to your faces , and make you ashamed of them , whereof though I have read somewhat in divers Authors , yet could I hardly beleeve any such absurdities to be delivered , much less defended by any reasonable creatures , till I had heard something my self . I urged that place of Genesis to one of them , to wit , that the Scepter should not depart from Judah till Shiloh came , that is , the Messiah , which being so long since departed and gone , I asked what reason they had , as yet to expect for a Messiah , he answered , the Scepter was not departed , they had their Sheckes , that is to say , chief men of their Tribes , in all parts where they inhabit . Moreover that some of the Moores , forsooth had brought them word of a People or Nation of the Jewes , inhabiting in a far Country , he could not tell me the place where , but first there is a River to be passed , two Trees growing on either side directly one against another , which two trees every saturday , and no day else , do of their own accord bow one towards another , making , as it were , a bridg for men to go over . Now the Jews by reason that day is their Sabbath , may not attempt to pass over it . But the Messiah at his comming shal bring them altogether , into the Land of promise they know not how , rebuild the City and Sanctuary in a trice , much more glorious then ever it was before . To which purpose he alledged that place out of the Psalms , The Lord doth build up Jerusalem , and gather together the dispersed of Israel . So likewise interpreting that of Haggai ( the glory of this last house shal be greater then the first ) of this third imaginary Temple . So literally applying that of Isaiah , that in those days the Wolfe should dwell with the Lamb the Leopard lie with the Kid , the Calf and the Lyon , and the fat beasts together , and a little child to lead them , &c. That these things should thus come to pass litterally , according to the very Hebrew Characters . This is all the knowledge they have in the Scriptures , the bare Hebrew letters , and no more . Yet can they not speak one word of the true spiritual language of Canaan , but in stead of Shiboleth ( like those Ephraimites , they pronounce Siboleth , no interpretation spiritual of the Celestial Canaan , the Heavenly Jerusalem , of the spiritual Temple , of the mystical body of the Messiah , that is to say , his Church no relish at all of the spirit of God , or any spiritual worship amongst them . And yet , forsooth , they will be the people of God alone , and who but they , the Children of Abraham , and of the promise , and none but they , yea they are so vainly puft up with the foolish pride of this their high pedigree , that they think verily , and will speak it confidently ( I have heard it from them ) that none of them , unless for very heinous offences , as Perjury or such like shall be judged after this life , or be in danger of hell fire , they only to have their punishment in this world , and not else . As though hell fire were only prepared for us Gentiles , and Heaven only for the Jews , which unless they repent , they shall finde quite contrary , if the words of our Saviour be found true , which hitherto they have found but too true , to their wo , as I noted before . I say unto you that many shall come from the East , and from the West , and shal sit down with Abraham , and Isaac , and Jacob in the Kingdom of Heaven , and the Children of the Kingdom shall be cast out into utter darkness , there shall be weeping and gnashing of teeth . Where are now the Jews with their lofty pedigree , Even as Esau sold to Jacob his birth-right for a mess of pottage , so have the Jews to us Gentiles their birthright to the Kingdom of Heaven , for a mess of idle dreams and fantasies they imagin to themselves , Towers and Castles in the air , Crowns and Kingdoms in expectance , even in this world , another Paradice here on earth . But in the end they shall find themselves to have been all this while in a fools Paradice , and as it were in a dream , which when one awaketh vanisheth , and so I leave them to their dreams and profound sleep , till it shal please God of his mercy to awake them . Thus then it is manifest both by Scripture , Tradition , and Observation of the Jews themselves , that about the time before mentioned , to wit , in the days of Augustus Cesar , the new Roman Emperor , and of Herod the usurper King of Jury , who was the first that took away the Scepter from Judah , even in the time of the second Temple , the true Messiah was to be born . And hence it was that the whole nation of the Jews remained so accent at this time , more then ever before or since in expecting the Messiah . Whereupon so soon as ever they heard of John Baptist in the Desart . The Jews sent Priests and Levites from Jerusalem , to ask if he were the Messiah . And in another place it is said , ' As the people waited and all men mused in their hearts of John if he were the Messiah , John answered and said unto them , &c. So that you see in those days the whole people of the Jews waited for his comming , all men mused upon their Messiah , So did also John himselfe being in prison , sent two of his Disciples to Jesus , demanding , Art thou he that shall come , or shall we look for another : and again at the feast of the Dedication , they came flocking to him from all parts , they came round about him , as it is in that place , saying , How long dost thou hold us in suspense , if thou be that Christ tell us plainly . All which importeth the great expectation wherein the people remained in those days , of which fame , expectation , and greedy desire of the people divers deceivers took occasion to call themselves the Messiah , Judas Galilaeus , Judas the Son of Hezechias , Atonges a Shepherd , Theudas and Egyptus , all notable deceivers . But above all one Barcozham , who as the Talmud affirmeth , for thirty years together was received for the Messiah by the Rabbins themselves , till at last they slew him , because he was not able to deliver them from the Romans . Which facility in the people , when Herod saw , he caused one Nicholaus Damascenus to devise a pedigree for him from the ancient Kings of Juda , and so he as well as the rest took upon him the title of the Messiah , whom divers carnal Jews that expected the Messiah to be a magnificent King , as Herod was , would seem to beleeve and publish abroad , whereupon they are thought to be called Herodians in the Gospel , who came to tempt Christ . But all these deceivers are vanished and gone , their memorial is perished with them : whereunto our Saviour , seemeth to allude , where he saith , All that ever came before me are theeves and robbers , but the sheep did not hear them . I say all these false Messiahs with their followers , they are vanished and gone ; onely Jesus Christ and his Religion , contrary to all other Religions in the world , without either sword , spear or shield , against all world strength and policy hath increased and multiplied , and shall do to the end of the world , as Gamaliel long ago prophesied to the Jews , wilfully bent , put all in vain , even in the very first infancy thereof to have destroyed it . His words are these . ' And now I say unto you , refrain your selves from these men , and let them alone : for if this councel , or this work be of men it will come to naught , but if it be of God , ye cannot destroy it , lest ye be found even fighters against God . Wherefore to conclude , at length this main point of the time of Christs appearing , which cutteth the very throat of the Jews vain expectation , seeing at or about that time there concurred so many signs and arguments together , as 1 the establishment of the Roman Empire newly erected ( for then by Daniels prophesie was the God of heaven to set up his Kingdom . ) 2. The departure of the Rod or Scepter from the house of Juda. 3. The destruction of the second Temple , foretold by our Saviour , and comming to pass accordingly even in that age . 4. The just calculation of Daniels Hebdomades , or weeks of years . 5. The observation of Rabbins . 6. The publique fame and expectation of all the Jews together with the palpable experience of more then sixteen hundred years past since Jesus appeared ; wherein we see the Jewish people in vain do expect another Messiah , they being dispersed over all the world without Temple , Sacrifice , Prophet , or any other pledge at all of Gods favour , which never happened to them , till after the death of our Saviour , for that in all other their banishments , captivities and afflictions , they had some prophesie , consolation or promise left to them for their comfort , but now they wander up and down ( God having set a mark upon them as he did upon Cain ) as a people forlorn , and abandoned both of God and Men . His Linage or Pedegre . SEcondly , the Messiah by the Scripture was to be born of the Tribe of Judah , and to descend lineally from the house of David . There shall come a rod out of the stock of Ishai , &c. So did our Saviour , as appeareth by his Genealogy set down by his Evangelists , Mat. 1. Luk. 3. as also by the Thalmud it self , which saith , That Jesus of Nazareth crucified , was of the blood royal from Zerabbabel of the house of David , confirmed by the going up of Joseph and Mary his Mother to Bethlehem to be taxed , ' Which was the City of David , who was born there , as also it is manifest , for that the Scribes and the Pharisees , who objected many matters of much less importance against him : as that he was a Carpenters Son , &c. yet never objected they against him , that he was not of the house of David , which could they have proved , would quickly have ended the whole controversie . His Birth with the Circumstances thereof . THirdly the Messiah by the Scripture was to be born of a Virgin , so saith Isaiah , Behold a Virgin shal conceive and bring forth a son : the Hebrew is He emphaticum , the Virgin . And Isaiah appointeth this to Achaz , for a wonderful and strange sign from God ▪ therefore , saith he , The Lord himself will give you a sign behold , which he could not have done in reason , if the Hebrew word in that place had signified a young woman only , as some latter Rabbins will affirm , for that is no such sign nor strange thing , but very common and ordinary for young women to conceive and bring forth Children , and so did the elder Jews understand it , as Rabbi Simeon noteth . And Rabbi Moses Haddersan , upon those words , Truth shall bud forth of the Earth , saith thus . Here Rabbis Joden noteth , that it is not said , Truth shall be engendered , but Truth shall bud forth , to signifie that the Messiah , who is meant by the word Truth , shall not be begotten as other men are , in carnal copulation . To the same effect , and after the same manner to be interpreted is that of Jeremy , The Lord hath created a new thing in the Earth , a Woman shall compass a Man . And Rabbi Haccadosch proveth by Cabala out of many places of Scripture , not only that the Mother of the Messiah must be a Virgin , but also that her name shall be Mary . Now the birth of Jesus Christ was thus , &c , that is to say , after this strange and extraordinary manner , therefore must he needs be the true and undoubted Messiah . The Messiah by the Scripture was to born at Bethlehem in Judea , for so it is written by the Prophet . And thou Bethlehem Ephrathah art little to be among the thousands of Judah , yet out of thee shall he come forth unto me , that shall be the Ruler of Israel , &c. which place the chief Priests themselves quoted to that purpose to Herod , demanding of them where Christ should be born , and they answered him , at Bethlehem in Judea , for so it is written by the Prophet , as before . So also David after much restless study and industrious search to find out this mystery , &c. I will not enter into the Tabernacle of my house , nor come upon my pallet or bed , nor suffer mine eyes to sleep , nor mine eyelids to slumber , until I find out a place for the Lord , &c. At length , the mystery being revealed unto him , he doth as it were , point to the very place in the words following , Lo we heard of it at Ephratah , which is Bethlehem , Gen. 35.19 . and found it in the fields of the Forrest . Then addeth , ' We will enter into his Tabernacle , and worship before his footstoole : foreshewing that divine worship there afterwards done to Jesus by those Magi or wise men , who came from the East to worship him in that place , even in the Cratch , and before his footstoole , Presenting unto him gifts of Gold , Frankincense and mirrh : as was also prophesied in another place , that presents and gifts should be brought unto him from far countries and by great personages . The Kings of Tarshish and of the Isles shal bring presents , the Kings of Sheba and Seba shall bring gifts . Cyprian saith , it is an old tradition of the Church , that those Magi or wise men were Kings , or rather little Lords of particular places , which is to be understood , such little Kings as Josuah slew thirty in one battel : howsoever it is manifest they were men of place and reputation in their countries ( neither are prophesies always so strictly and literally to be understood ) They brought with them a great treasure , Gold , Frankincense and Mirrh , yea both Herod and all Jerusalem took notice of their comming . They had private conference with the King , as touching the star that appeared unto them , leading them to that most bright morning star whereof Balaam long before prophesied , saying , I shall see him , but not now , I shall behold him , but not neer , there shal come a star of Jacob , &c. Jesus then being born at Bethlehem in Judea ( as was prophesied long before the Messiah should be ) and indeed it standeth with great reason , that he that was to be the Son of David , should also be born in the City of David : the circumstances also of his birth duely considered both before and after , first the Angels salutation to his Mother Mary , foretelling that his name should be Jesus , before ever he was conceived . So Esdras prophesied in the person of God himselfe , saying , Behold , the time shall come , that these tokens which I have told thee shal come to pass , &c. for my son Jesus shal appear , &c. and after these same years shal my son Christ dye : Here is both his birth and passion , both his names , Jesus , Christ , plainly expressed . Which book , though it be not canonical , yet was it extant in the world before ever Christ was born . Also Rabbi Haccadosch proveth by art Cabalist out of many places of Scripture , that the name of the Messiah at his comming shall be Jesus , and among other he addeth this reason , that as the name of him who first brought the Jews out of bondage into the Land of promise , was Jesus or Josua ( which is all one ) so must his name be Jesus , that shal the second time deliver them . Secondly , the Angels appearing to the Shepherds in the night of the Nativity , with this joyful message from Heaven , Behold I bring you tidings of great joy , that shal be to all people , that unto you is born this day in the City of David , a Saviour , which is Christ the Lord : And this is shall be a sign unto you , ye shal find the child swad'led and laid in a cratch . Thirdly , the star that appeared , notifying his comming into the world , whereof not onely the wise men before mentioned , but also generally , all the Astronomers and Soothsayers of that age took special notice , adjudging it to portend universal good to the earth , some gathering thereupon , that some God descended from heaven to the benefit of mankind , and for that cause had that star an image erected to it in Rome , and as Plinies words are , Is Cometa unus toto orbe colitur . That onely Comet in all the world is adored . Fourthly , his presentation in the Temple , according to the Law of Moses , where openly came old Simeon by the motion of the spirit ( for he had a revelation from God , that he should not see death , till he had seen the Lords Christ ) took the child in his arms , acknowledged him for the Messiah , prophesied that he should be a light to be revealed unto the Gentiles , appointed for the fall and rising again o many in Israel , with other events , which afterwards came to pass . So did likewise Anne the Prophetess , as it is in the same Chapter . Fiftly , that most pitiful murder of all the Infants in and about Bethlehem , upon this occasion , as was prophesied by Jeremy , saying , A voice was heard on high , mourning and bitter weeping . Rachel weeping for her children , and refused to be comforted , because they were not , Rachel was buried in the way to Ephrath which is Bethlehem : and for that cause those infants were called her children , albeit she were dead above two thousand years before they were slain , and above one thousand and five hundred before Jeremy wrote this prophecy . Among which Infants Herod also for more assurance , slew an infant of his own , for that he was descended by the Mothers side , of the line of Judah . Which cruelty comming to Augustus his ears , he said he had rather be Herods swine , then his son , for that he being a Jew , was prohibited by his religion to kill his swine , though not ashamed to kill his Son . Sixtly his flying into Egypt hereupon , as also to fulfil that prophesie , ' out of Egypt have I called my Son ; which Isaiah enlargeth further , saying , Behold the Lord rideth upon a light cloud ( which is his flesh or humanity ) and shal come into Egypt , and all the Idols of Egypt shal tremble at his presence : Which latter point Eusebius sheweth , was fulfilled most evidently in the sight of all the world , for that no nation came to Christian Religion with so great celerity and fervour , as did the Egyptians , who threw down their Idols before any other Nation . And as they had been the first in Idolatry to other countries , so were they the first by Christ his comming unto them that afterwards gave example of true return unto their Creator . It followeth in Isaiah , I wil deliver the Egyptians into the hands of cruel Lords ( these were the Roman Lords and Princes , Pompey , Caesar , Antony &c. ) ' And a migh-King shal reign over them , &c. this must needs be Augustus the Emperor , who after the death of Cleopatra the last of the blood of the Ptolomies , took possession of all Egypt and subjected it as a Province to the Roman Empire . But after these temporal afflictions threatned against Egypt , behold a most Evangelical promise of deliverance : In that day shal five Cities of the Land of Egypt speak the Language of Canaan , &c. In that day shal the Altar of the Lord , be in the midst of the Land of Egypt , &c. They shal cry unto the Lord , because of their oppressors , and he shall send them a Saviour , and a great man , and shal deliver them , &c. The Lord of Hosts shall bless them saying , Blessed be my people of Egypt , &c. This blessing ( I say ) the Egyptians obtained by our Saviours being in Egypt , whom here the Prophet calleth by his own name Jesus , a Saviour , a great man . Finally the comming of John Baptist , his forerunner or Messenger , as was prophesied , Behold , I will send my Messenger and he shal prepare the way before me , and the Lord whom ye seek shal speedily come to his Temple . And again , I will send you Eliah the Prophet , that is to say , John the Baptist , in the spirit and power of Eliah , as an Angel from Heaven expoundeth it , appearing to Zacharias his Father in the Temple , sent to foretel him both of his birth , as also by what name he should call him , even John , saying , Thou shalt call his name John , he shal be great in the sight of the Lord , he shall go before him in the power and spirit of Eliah . And therefore out Saviour in plain terms he calleth him Eliah , Mat. 11.14 . And if you will receive it , this is that Eliah which was to come , he that hath ears to hear , let him hear . And as our Saviour gave him his due , before a multitude then assembled , calling him Eliah : So did this Eliah also give our Saviour his due , in acknowledging him for the Messiah , not assuming unto himself that honour offered unto him by the Jews , but refusing it absolutely , and laying it upon Jesus our Saviour the true owner . Then this is the record of John , when the Jews sent Priests and Levites from Jerusalem to ask him , who art thou ? and he confessed and denyed not , and said plainly , I am not the Christ . I am not the Messiah ; I Baptize you with water , but there is one among you , whom you know not , he it is that cometh after me , which is preferred before me , whose shoe latchet I am not worthy to unloose , These things were done in Bethabara , beyond Jordan , where John did Baptize . The next day John seeth Jesus comming to him , and saith behold the Lamb of God , which taketh away the sin of the world . This is he whom I said , after me commeth a man that is preferred before me , for he was before me , and I knew him not , but because he should be declared to Israel , therefore am I come baptizing with water . So John bare record saying , I saw the spirit come down from Heaven , like a Dove , and abiding upon him . And I knew him not , but he that sent me to baptize with water , he said unto me , upon whom thou shalt see the spirit come down , and stay stil upon him , that is he which baptizeth with the Holy Ghost . And I saw and bare record that this is the Son of God . According as it is , in the other three Evangelists more at large expressed , how that Jesus when he was baptized came strait out of the water , and lo the Heavens were opened unto him . And John saw the spirit of God descending like a Dove ; and lighting upon him . And loe a voice came from Heaven , saying , This is my beloved Son , in whom I am wel pleased . The next day John stood again , and two of his Disciples , and he beheld Jesus walking by and said : Behold the Lamb of God , and the two Disciples heard him speak , and followed Jesus . All this was done at Bethabara , beyond Jordan , in the sight and hearing of a number of people there present , as three of our Evangelists do report , which they would never have presumed to have done , had not the matter been most evident , and without all compass of denial or contradiction . And truely no one thing in all this story of Jesus life , doth more establish certainty of his being the true Messiah , then that John the Baptist , whose wisdom , learning , vertue and rare sanctity is confessed , and recorded by the writings of all our adversaries , should refuse the honour of the Messiah offered unto himself , and lay it upon Jesus , and also should direct those Disciples that depended upon him , to the onely following and imbracing of Jesus doctrine which is most evidently proved , that he did , for that so many followers and Disciples as himself had , not one appeared ever after , that was not a Christian . These circumstances I say of the birth and comming of the Messiah into this world , so long before foretold by the Prophets , and fulfilled so exactly in the person of our blessed Lord and Saviour wel considered ; I may at length conclude . Heaven and Earth concurring . Men and Angels with all other Creatures applauding thereunto , yea and God himself from Heaven pronouncing it This is my beloved Son , in whom I am wel pleased . That therefore as sure as God is God , and cannot lye nor give Testimony to any untruth , so sure is Jesus Christ the Son of God , the true Messiah and Saviour of the world , no other to be expected . His preaching or doctrine . THus having evicted by the birth of our Lord and Saviour Jesus Christ , together with the circumstances , both before and after , that he was by birthright the only legitimate ( as I may say ) and true born Messiah , all others that were before him , or since , have sprung up , or shal do hereafter to the worlds end , but bastards and usurpers , yea theeves and robbers , and that in the highest degree of thee very that may be , even robbing God of his honour ▪ which he wil not impart to any other : it remaineth yet further to demonstrate the same by his life , death , resurrection , and ascension , with all other accidents and circumstances accordingly to be observed , which may make this mystery more and more manifest , or rather palpable as the Apostle witnesseth , saying that which was from the beginning , which we have heard , which we have seen with these our eyes , which we have looked upon , and these hands of ours have handled , &c. that I say which we have seen and heard , declare we unto you : what can be more palpable ? After his baptisme he began to preach ( having before gotten his living ( as most conjecture ) with his own hands , and eaten his bread with the sweat of his brows , to shew himself true man , and that he was made a curse for us ( as it is written , In the sweat of thy brows shalt thou eat thy bread ) and what was his doctrine ? of this world , or worldly delights , of pleasure , or profit , no , no , quite contrary to the humors of this wicked world , and to the corruptions of flesh and blood , which procured him the more hatred ( as in all the four Evangelists , Matthew , Mark , Luke and John , who recorded both his sayings and doings may appear ) wholly tending to the sincere service of God in spirit and truth , to the exaltation of Gods glory , the beating down of mans pride , by discovering his misery , to the contempt of this wicked world , and vain pomp thereof , to the mortification of all sins in us , patience , peace of conscience , &c. in a word , all directed to the manifestation of his Fathers will , and amendment of mans life ; tending wholly to this one ground or principle , Thou shalt love the Lord thy God with all thy soul , which is the first and great commandment ; and thy Neighbour as thy self , on which two hangeth the whole Law and the Prophets . The manner of his Doctrine was simple , plain , and easie , altogether according to the evidence of the Spirit , not in the enticing words of mans , wisdom , like the Heathen Orators and Phylosophers , nor like the Scribes and Pharisees , but with power and authority , without either fear or flattery of any mans person , rebuking all mens sins even to their faces , which ( I say ) procured him such a general hatred . It took away no one spiritual point of Moses Law ( but the Ceremonial only and Provincial , which by the coming of the Messiah was to be taken away ) yea rather revived , interpreted , and made perfect the same , corrupted much by the Jews false interpretations and glosses . That ( as they taught ) commanding external observance only , this adding internal obedience also . For whereas that enjoyned ( according to the letter , and as they interpreted ) to love our neighbours and friends , and no further ; this adjoyneth love also your enemies , bless them that curse , you , Matth. 5.43 . Where that prohibited actually to commit Adultry and no more ( as they imagined ) this forbiddeth the adultry of the eye , and of the very heart . And so of all the rest of the decalogue , our Saviours doctrine is nothing else but a most exact and sincere exposition , according to the true intent of the Law-giver , God the Father . Therefore I conclude this doctrine so quite contrary to the gross humors of this wicked world , and so repugnant to flesh and blood , so wholly devoted to Gods glory , and the sincere observation of his Law , is the doctrine proper to the Messiah , which the Prophets of God foretold should be delivered by him ( at his coming ) into the world . His life and conversation . FOr his life and conversation ( the express Image of his Doctrine ) it was stainless , and without reproof , even by the testimony of his very enemies ; acknowledged also by the Divels themselves . A man of such gravity , as never in his life he was noted to laugh , but often to weep : of such humility , as being the Son of God , yet scarce took upon him the dignity of a servant ; of so mild and sweet a nature , as all the injuries of his enemies never wrested from him an angry word , but on the contrary prayers and tears in their behalfs . In prayer often ; the day he spent in the Temple , and elsewhere , preaching to the broken hearted , doing good to all men , healing all manner of diseases , as the Prophets foretold the Messiah should do ; the night on mount Olivet , and other places in prayer . In fastings often , forty days and forty nights together , that the Jews might know he was more then a man . Finally he was such a one as was described by God in Isaiah so many ages before he was born . Behold my servant &c. he shall not cry . A bruised reed he shall not break . As also in Zachary , Behold thy King cometh unto thee , he is just , and having salvation , lowly , &c. Such an one I say was our Saviour as touching his integrity sanctity , piety , humility , and all other vertues , even by the testimony of his greatest enemies , Porphyry , and others , yea of the Divels themselves , Ergo . His Miracles . FOr his miracles which he wrought for the confirmation of his doctrine , and approbation of his person , as sent from God , the Jews themselves do grant , and record the same in divers places of their Thalmud ; yea they make mention of many wonderful things that Jesus did , which are not written by our Evangelists . So doth Mahomet in his Alcoran , affirming him to have been a great Prophet , and to have wrought his miracles by the only power and spirit of God ; and they were such as first were foretold by the Prophets that the Messiah should work , as namely , to give sight to the blind , to open the ears of the deaf , to make the lame to leap , the dumb to speak , &c. Secondly , such as were altogether unpossible for any mortal man to effect , but by the meer power and finger of God , as the raising of the dead to life again , as he did Lazarus after he had lain four days stinking in the grave . Jairus his daughter , a chief Ruler of the Synagogue . The widdows son before the gates of the City Nain in the presence of a multitude of people there assembled to the funeral , with many other strange miracles recorded by such faithful witnesses ( the Evangelists I mean ) four in number , though two or three had been sufficient in Law , who afterwards sealed the truth thereof even with their dearest blood , as did infinite others after them . Neither could the Jews of those times , compassed about with such a cloud of witnesses , ever deny the truth thereof ; the parties themselves then living , and conversing amongst them , upon whom they were wrought . They had no other evasion but this , to say ( and that most blasphemously , contrary to their own knowledge and conscience and therefore our Saviour layeth it to their charge as that fearful sin against the holy Ghost not to be prayed for ) that he wrought these his miracles by the help of Beelzebub the Prince of Divels . Whereas it is most apparent the Divel himself had never that power given him to raise one from the dead ; and though he had , yet would he sooner by his good will take away both life and breath from all men at once ( if it were possible ) wishing all men in the world had but one head or neck , like that cruel Tyrant in Rome , rather then give life to any one ; for he is a murtherer from the beginning . And yet the Jews themselves in their Thalmud do acknowledge , that the Messiah at his coming shall be most wonderful in working miracles . And in their publike commentary upon Ecclesiastes they have these words . All the former miracles of the Prophets or Saints shall be nothing to the miracles of the Messiah when he cometh . But such were the miracles of our Saviour , the whole multitude applauding hereunto : the like was never seen in Israel , he hath done all things well ; never man spake leke this man . Seeing also it is impossible , yea blasphemy to think that God should give testimony to any untruth , it must needs follow that all was true which Jesus affirmed , and therefore seeing he affirmed himself to be the Son of God , and the Messiah , it must needs follow ( I say ) by these his miracles , that he was so indeed , according to that speech of his to the Jews ; the works that I do in my Fathers name , they bear witness of me : And again , If I do not the works of my Father , believe me not , but if I do them , though ye believe not me , yet believe my works . As also that answer of his to Johns Disciples sent to enquire of him as touching that mysterie of the Messiah , Art thou he that shall come ? &c. Jesus answered , Go and tell John what things ye have seen and heard , the blinde see , the halt go , the Lepers are cleansed , the deaf hear , and the dead rise again , &c. The calling of his Apostles . HEreunto ( as an Appendix to his miracles ) I may well annex the calling of his Apostles , Disciples , and Followers , whereof Josephus maketh mention as of a great miracle , who being of divers callings , states , and conditions in the world , yet all on the sudden upon his call left both Father , Mother , Wife , Children , and other temporal respects , and followed him , who had nothing to give or promise them in this world , but crosses and afflictions : He that will be my Disciple , let him take up his cross and follow me . A man that never spake them fair , but ever crossed them in their humors favouring of flesh and blood ; Get thee behind me Satan , thou art an offence unto me : His doctrine ever harsh , hard , and repugnant to flesh and blood ; This is an hard saying , who can hear it ? A man in disgrace with the higher Powers , the Rulers , high Priests , Scribes and Pharisees , Do any of the Rulers , or of the Pharisees believe in him ? A man that had neither friends in the world to bear him out , nor a house to put his head in : The foxes have kotes , and the Fowls of the heaven have nests , but the Son of man hath not whereon to rest his head . And yet notwithstanding all this , that worldly men and women , and some also notorious sinners , and loose livers before , should leave all their worldly hopes , ease , profit , pleasure ( and their sweet sins too ) to follow such a man , with so great inconveniences , losses , dangers , and disgraces ( as they did ) and should continue with him in all his afflictions , temptations , and persecutions , and be content to die , and lose their lives , rather then forsake him , or abandon his service ; this I say is such a miracle , as never in the world fell out the like , and must needs be granted by the enemy to be supernatural . We read of an Emperour that taking in hand to conquer the world , made this Proclamation for winning men unto his party : Whosoever will come and be my servant , if he be a Footman , I will make him a Horseman ; if he be an Horseman , I will make him ride with Coaches ; if he be a Farmer , I will make him a Gentleman ; if he possess a Cottage , I will give him a Village ; if he have a Village , I will give him a City ; if he be Lord of a City , I will make him Prince of a Region or Country ; and as for gold , I will pour it forth unto them by heaps and weight , and not by number . This was the Proclamation of Cyrus the great King of Persia to his followers , very glorious ( as we see ) in pomp of words , and to the eye of flesh and blood . Let us now compare herewith the proclamation of our Cyrus , Jesus Christ , to his Disciples and Followers ; the entrance and preface whereof was this , Repent , &c. And then it followeth ( instead of whosoever will come and be my servant , if he be a Footman , I wil make him a Horseman ) If any man wil follow me , saith Christ , let him forsake himself , and take up his cross and follow me ; not on horseback , as the Pope doth , with all his proud Cardinals & Bishops , in his pontificalibus ; I have seen servants on horses , and Princes walking as servants on the ground : So did an Emperour bare-footed to his Holiness : But what would Solomon have said if he had seen a Prince hold his stirrop ? and yet forsooth will this proud Prelate be Servus servorum , a follower of Christ , and Peter's Successor . Insteed of possessing lands and Lordships , gold and treasures , he saith , Possess not gold nor silver , nor money in your purses , nor a scrip for the journey , neither two coats , neither shoes , nor so much as a staff in your hands . Insteed of these preferments and pleasures of the world , saith Christ , contrary to Cyrus , In this world ye shall have affliction : yea which is more , ' Ye shall be delivered up to the Councels , and to the Synagogues , ye shall be beaten , and brought before Rulers and Kings for my sake , ye shall be hated of all men for my names sake , ye shall be betrayed also of your Parents , brethren , kinsmen and friends . And which is most of all , Ye shall be put to death ; for whosoever will save his life , shall lose it : Finally , If any man come to me , and hate not his Father and Mother , and Wife and Children and Brethren and Sisters , yea and his own life also , he cannot be my Disciple . And whosoever beareth not his cross , and cometh after me , he cannot be my Disciple : For which of you minding to build a Tower , sitteth not down before and counteth the cost ? &c. So likewise whosoever he be of you that forsaketh nor all that he hath , he cannot be my Disciple . This was the Proclamation and Edict of Christ to his followers . This was the entertainment proposed by Jesus to such as would come and serve under his colours , with express protestation that himself was sent into the world not to bring peace , rest , and ease to flesh and blood , but rather to be the cause of sword , fire , and tribulation . Think not that I am come to send peace into the earth , I came not to send peace , but the sword : and yet with these cold offers presented to the world , first by himself to his Apostles and Disciples won thereby to follow him , even upon the first call , they left all and followed him ; and by them to all others afterwards : I say , by this Doctrine so cross and opposite to mans nature , inclination , and sensual appetite , he gained more hearts unto him within the space of forty yeers , then ever did Monarch in the world possess loving subjects , by whatsoever temporal allurements they did or might propose ; which argueth the omnipotent puissance of him , that contrary to mans reason in so short a time could bring to pass so miraculous a conquest , were there no other argument in the world of the truth of Christian Religion , this were sufficient . His Death and Passion . FOr his Death and Passion , with all the disgrace , despite , and indignities were done unto him by the Jews , it was also foretold by the Prophets , and so expounded by their own Rabbins , as also by our Saviour himself : Behold we go up to Jerusalem , and all things shall be fulfilled to the Son of man that are written by the Prophet , &c. He made his entrance into the Citie upon an Ass , in all humility as was prophesied the Messiah should do , Rejoyce greatly , O daughter Zion , shout for joy , &c. Fulfilled even at the same time , when the people spread their garments in the way , cut down branches from the Trees , and strewed them in the way , crying , Hosanna to the Son of David , &c. He was betrayed by his own Disciple , as David in divers places had foretold , under a type of those his secret enemies , in the days of Saul , as also himself prophesied beforehand , saying , He that dippeth his hand with me in the dish , he shall betray me . Being apprehended , he was most barbarously entreated by the Jews . according to that of Isai , I gave my back to the smiters , and my cheeks to the nippers , I hid not my face from shame and spitting . After all this inhumane dealing , he was nailed to the cross hand and foot , according to that of David : They pierced my hands and my feet , I may tell all my bones ; they beheld and looked upon me , they parted my garments among them , and cast lots upon my vesture . And in another place , They gave me gall in my meat , and in my thirst they gave me vineger to drink . He was crucified between two malefactors or evil doers , one on the right hand , the other on the left ; according to that of Isaiah , He was counted with the Transgressors ; yea Barrabas , a murderer in the esteem of the Jews , preferred before Jesus , and quit by a common consent , and cry away with him , and deliver unto us Barrabas , crucifie him , crucifie him . He prayed for his enemies and persecutors ; Father forgive them , for they know not what they do , according to that of Isaiah , He bare the sin of many , and prayed for the trespassers . Not a bone of him was broken , according to that Law of the Passover , a lively type thereof . To conclude , that Christ should die for the sins of the world , it was a received opinion of the Jews in all ages , both prefigured and foretold throughout all the Scripture prefigured by the sacrifice of Isaac , the lifting up of the brazen Serpent , and by all other sacrifices in the Law . Foretold not only by the Scriptures before mentioned , but also by Daniel in most plain terms , After threescore and two weeks shall the Messiah be slain , &c. acknowledged also by Caiphas himself , high Priest even the self same year that Christ suffered ; his words are these to the Pharisees , taxing their great blindness in this point and in them the whole Nation of the Jews to this day : Ye perceive nothing at all , nor yet do you consider that it is expedient for us that one man die for the people , and that the whole Nation perish not , &c. But he that will read the whole story of Christ crucified , with the particulars described many hundred yeers before the same fell out , let him turn to Isaiah , and acknowledge him for an Evangelist , who to signifie the strangeness of the case , beginneth first with a preface , Who will believe our report ? &c. All which narration Rabbi Jonathan , the author of the Chaldy Paraphrase applyeth to the murder of the Messiah by the Jews , whereunto agree Rabbi Simeon , Rabbi Hadersan , and others : proving further out of Dan. 9.27 . That after the Messiah shall have preached half seven yeers he shall be slain : which disagreeth little or nothing from the account of us Christians . Also in their Thalmud it is set down for a principle , and the sentence pronounced beforehand peremptorily , and in plain terms , that the Messiah at his coming shall be put to death . So then I may conclude upon all these particulars of Christ his Death & Passion , foretold by the Prophets , prefigured in the Law , and so expounded and acknowledged by the Jews themselves , the ancient Rabbins before mentioned , and finally , so exactly fulfilled in our Lord and Saviour ( as by the quotations in the margent may appear ) together with the mild manner of his death , praying for his enemies , Father forgive them : and meekly recommending his soul into the hands of God , Father , into thy hands I commend my spirit , with other strange accidents and circumstances , that miraculous eclipse of the Sun at that very instant , from the sixt to the ninth hour there was darkness over all the land , the vail of the Temple rent in twain , from the top to the bottome , and the earth did quake , and the stones were cloven , and the graves did open themselves , and many bodies of the Saints which slept , arose , &c. I say , upon all these particularities and circumstances , I hope , I may conclude ( as it is in that place ) with the Centurion , and those that were with him watching Jesus , who when they saw the earthquake , and the things that were done , they feared greatly , saying , Truly this was the Son of God . And all the people that came together to that sight , beholding the things which were done , smote their breasts , and returned . So may I conclude , Truly this was the Son of God , truly this is the Messiah , and let all the people of the Jews come together again to this sight , and behold him whom they have pierced , and smite their breasts , pricked in their hearts , like those Jews in the Acts , and cry out . Men and Brethren , what shall we do ? and return to the Lord , and be baptised every one in the name of Jesus Christ for the remission of sins , which God grant . And the Lord pour upon them the spirit of grace and of compassion , that in soul and spirit they may look upon him whom they have pierced , and lament for him ( as it is in the Prophet ) every Tribe and Family apart . His Resurrection . FOr his Resurrection it was also foretold by the Prophets , and prefigured in Jonas . David saith in the person of the Messiah , of whom he prophesied in divers places , and was a type , I have set the Lord always before me , &c. Wherefore mine heart is glad , and my tongue rejoyceth , my flesh also doth rest in hope , for thou wilt not leave my soul in the grave , nor suffer thine holy One to see corruption . Also Hosea saith , After two days will he revive us , and in the third day he will raise us up . Us in the plural number , pointing ( as it should seem ) both at the Resurrection of our Saviour the third day , as also the raising of a number of the Saints together with him at the same time , prefigured in Jonas , together with the time of his abode in the Sepulcher , and foreshewed many times by our Saviour himself to his Disciples , such and such things shall be done to the Son of man : He shall be apprehended , evil entreated , mocked , scourged , put to death , but the third day he shall rise again . Also to the Jews demanding a sign , he answered , Destroy this Temple , and in three days I will raise it up again . And at another time , An evil and adulterous generation seeketh a sign , but no signe shall be given them , save the signe of the prophet Jonas : for as Jonas was three days and three nights in the Whales belly , so shall the Son of man be three days and three nights in the heart of the earth . Which Prophesie of his they full wel remembring , and fearing the event , immediately upon his burial they went to Pilate , saying , Sir , we remember that Deceiver said while he was living , within three days I will rise again : Command therefore the Sepulcher to be made sure till the third day , lest hit Disciples steal him away by night , and say unto the people , he is risen from the dead : and so the last error be worse then the first . All which was done according to their desire : a strong watch appointed , the Sepulcher sealed up , all things made so sure by the Jews as might be : for they had gotten from Pilate a special commission for that purpose to whom he was as forward to grant it , as they to ask it , and that in as large and ample manner as themselves knew or could devise . All which , notwithstanding after a most miraculous manner , The Angel of the Lord descending from heaven with an earthquake , and rolling back the stone from the Door of the Sepulcher , the Keepers astonied , and become as dead men : Jesus our Saviour according to the former prophesies is risen again , and hath appeared to his Apostles and Disciples his faithful witnesses , a number of them , at divers several times , to whom he presented himself alive ( as S. Luke writeth ) by many infallible tokens , being seen of them by the space of forty days , and speaking of those things which appertain to the Kingdom of God : howsoever the Jews suborned the Soldiers , giving them largely , to say , His Disciples came by night and stole him away , while they slept ; which saying is noised among the Jews to this day . How probably ( the former circumstances considered ) let the world judge . Therefore I will conclude this point also ( with that of Paul ) touching the Resurrection of our Lord and Saviour , He hath declared himself mightily to be the Son of God by the Resurrection from the dead , and consequently , that Messiah promised before by the Prophets in the holy Scriptures , as the same Apostle urgeth . His Ascention . FOr his Ascension , it was also foretold by the Prophets , and necessarily followeth upon his Resurrection to be believed ▪ to wit , that having finished the work of our Redemption here one earth , he ascended up into heaven , and there sitteth at the right hand of God . David saith , Thou art gone up on high , thou hast led captivity captive , and received gifts for men , &c. And in another place , The Lord said to my Lord , Sit thou at my right hand , &c. which is the place alledged by our Saviour , wherewith he put the Jews to silence , both as touching the Deity and the Humanity of the Messiah ; for saith he , If David call him Lord , how is he then his Son ? Where we may see David acknowledgeth him his Lord , and consequently his God , even the Son of God , sitting at the right hand of God ( for the present , as touching his Divinity ) afterwards to be accomplished also in his Humanity , which David believed as verily should come to pass , and foresaw by the eye of Faith , as did Thomas , when it was come to pass , putting his hand into his side , and crying , My Lord and my God ; so saith David here , my Lord : The Lord said unto my Lord , &c. I say , this article of our Faith , as touching his Ascension , it followeth necessarily to be concluded upon his Resurrection it needeth no other proof . For that whosoever seeth and acknowledgeth that Jesus being dead could raise himself to life again , will easily believe also that he was able to ascend up to heaven at his pleasure . And hereof we have also all his Apostles and Disciples for witnesses , eye witnesses ; in whose presence and sight he ascended : as it is in that place , They looked stedfastly towards heaven as he went : and in witness thereof gave up their lives , and sealed the same with their blood . Therefore I conclude upon all these premisses so necessarily following and depending one upon another , to wit , his birth , life , doctrine , actions , death , resurrection , & ascension ; seeing nothing hath hapned in the same which was not foretold by the Prophets of God , nor any thing foretold by the same Prophets concerning the Messiah , which was not fulfilled most exactly in the person of our Saviour ; We may most certainly assure our selves , that as God is truth , and therefore can neither foretel an untruth , nor yeild testimony to the same ; so it cannot be but that these things which have been shewed to be so manifestly fore prophesied , and so evidently accomplished in the person of this our blessed Lord and Saviour ; must needs ( I say ) assure us Christians , that he was indeed the true Messiah : and quite confound the Jews in their vain imagination and expectation of another . The sending of the holy Ghost , with the first Plantation , and wonderful increase of the Church . NOw for those things that followed after his Ascension , as arguments and effects of his Divine power , they were also foretold by the Prophets : to wit , the sending of the holy Ghost ( that Comforter ) from on high , with the sudden , strange , and miraculous increase of his Church throughout the world , even against all worldly power and policy , by the only power and ministry of his word , confirmed with signs and wonders that followed , wrought by his Apostles , Disciples , and other his faithful servants and witnesses in the Primitive Church : then the which there can be no greater argument in the world of the truth of Christian Religion ; if we consider how all other Religions in the world have grown and been maintained by force of Arms , Fire , and Sword ; this only by the preaching of Christ crucified , in all Nations hath encreased and multiplyed , and shal do more and more to the end of the world ; this must increase , all others decrease ; howsoever the Turks have possessed the greatest part of the world at this day , yet our Saviours prophesie in the end shall be found true : this Gospel of the kingdom shall be preached throughout the whole world , for a witness unto all Nations Now for the first increase of it , How small a number were there gathered together after the ascension at Jerusalem , from whence they were to march ( even the twelve Apostles , no great army God wot ) to conquer the world ? as it is in that place , The Law shall go forth from Zion , and the Word of God from Jerusalem . There was the Rendevous , there they stayed , there they rested , there they continued in prayer and fasting , till such time as Christ after his ascension , according to his promise , sent them the Comforter , even the holy Ghost , enduing them with power from on high , and arming them at all points for so great a work . When and where being gathered together , all with one accord in one place , suddenly there came a sound from heaven , as of a mighty wind , and filled all the house where they sate . And there appeared unto them cloven tongues like fire , and it sate upon each of them , and they were all filled with the holy Ghost , and began to speak with other Tongues , as there is mentioned . And with these fiery cloven tongues these twelve silly souls without any means , men , money , or munition , in a very short time conquered a great part of the world ; insomuch that at one Sermon of S. Peter , at the same time there were added to the Church three thousand souls : and so multiplyed successively from time to time , and from place to place , spreading it self from one Country to another , and from one Nation to another and so at length into all Nations : There is neither Speech nor Language where their voice is not heard , Their line is gone forth through all the earth , and their words into the ends of the world : as we see it is come to pass this day . Of which coming of the holy Ghost in the time of the Messiah , Joel prophesied saying ; And it shall be in the last days , that I will pour out my spirit , &c. and on my servants and on my handmaids I will pour out my spirit , &c. It filled all the house where they sate , and it sate upon each of them , and they were all filled with the holy Ghost Here is a deluge of Gods grace poured upon the world immediately upon the ascension of our Lord and Saviour . First upon his Apostles and Disciples of those times in greater measure , as the first fruits of his spirit by the which they wrought miracles , spake all manner of languages , healed all manner of diseases , cast out Divels , raised the dead , and lastly sealed the same with their blood . Poor Fishermen and such like of no reputation in the world , without learning , without credit , without means ( as before ) yet by this means conquered the world to the subjection of their master Christ ; that stone cast aside of the Builders , but now become the head-stone of the corner ; this the Lords doing , and it is marvellous in our eyes . The sincerity of the Evangelists . NOw for the Evangelists , or writers of the Gospel , that is to say , the registers of his Birth , Life , Doctrine , and Death : It is to be noted , that our Saviour being God , took a different way from the custome of man , in delivering unto us his Laws and Precepts . For that men who have been law-makers unto the world , knew no surer way of publishing their Laws , and procuring authority to the same , then to write them with their own hands , and in their life time to establish their promulgation So Lycurgus , Solon , and others among the Grecians , Numa to the Romans , Mahomet to the Sarasins . But Jesus ( to shew his Divine power in directing the Pen and Stile of the Evangelists , would not leave any thing written by himself , but passed from this world in simplicity and silence , without any other shew or osten●ation of his own doings . Meaning notwithstanding afterwards , to his glory , and the edification of his Church here on earth , by four irrefragable witnesses or remembrancers ( the four Evangelists ) every word should be established and recorded : as may appear by that place where he saith . These things have I spoken unto you being present with you , but the Comforter , which is the holy Ghost , whom the Father will send in my name , he shall bring all things to your remembrance which I have told you . Whereupon I infer , that the Evangelists and Apostolical writers were all of them guided and directed by one and the same spirit , even the spirit of God , for the registring of all things either said or done by our Saviour , so far forth as seemed best to his Divine will and pleasure , to be registred and recorded for the benefit and edification of his Church ; For there were many other things which Jesus did ( as John the Evangelist testifieth ) which are not written : that is to say , which the holy Spirit of God thought needless to faith and salvation , but saith he , These things are written that ye might believe , that Jesus is the Christ the Son of God , and that in believing ye might have life through his name . Now for these Evangelists four in number , ( which some have resembled to the four Beasts in Ezekiel ) the first and last are Apostles , that wrote as they had seen ; the two middle are Disciples , who registred things as they had understood by conference with the Apostles . The first Gospel was written by an Apostle , to give light to the rest ; and the last also by an Apostle , to give authority and confirmation to the former . The first was written in the Hebrew Tongue , for that all those miracles which Jesus wrought were done in that Country ; He was not sent but to the lost sheep of the house of Israel , to the end that either the whole Nation might believe them , or the obstinate impugne them , which yet never any of their Rabbins took in hand to do . The other three were written in the most famous and populous language of all Nations at that time , to wit , the Greek Tongue . They wrote their stories in divers Countries , far distant one from another and yet agreed they all most exactly in one and the same narration ( as is to be seen ) though diversly related , yet in truth and substance all one : one sometimes supplying what another hath not , according to the discretion of one and the same spirit , wherewith they were all guided and directed , like those four Beasts in Ezek. 1.12 . Every one went streight forward , whither their spirit led them they returned not . They wrote in divers times , one after another ; and yet the latter did neither correct nor reprehend any thing in the former , as Heathen writers use to do . They published their writings when infinite were alive that knew the facts , and of them no small number , who desired by all means to impugne them . They set down in most of their narrations , the time the day , the hour , the place , the village , the house , the persons , with all other circumstances , which the mo they are in number , the more easie to be refuted , if they were not true . Neither did they write of things done in far Countries or places remote , but in the same Country where they were born , in Towns and Cities that were publikely known , in Jerusalem it self , in Bethania and Bethsaida , Vilages hard by Jerusalem , in the Suburbs and Hills about the City , in such a street , at such a gate , at such a porch of the Temple , at such a Fish-pool , publike places , familiarly known to every one , for these things were not done in a corner , as saith the Apostle . All which circumstances duly considered ( never yet impugned ) methinks ( should perswade any man of reason to become a Christian : as Agrippa in that very place acknowledgeth to Paul , saying , almost thou perswadest me to be a Christian . They published their writings in their life time . They altered not their writings afterwards as other Authors are wont in their latter editions , nor ever corrected they one jot of that which they had first set down . And ( that which never hapned in any other writings in the world besides , nor ever Monarch was able to bring to pass for credit of his Edicts ) they gave their lives for defence and justifying of that which they had written . Their manner of writing is sincere and simple , as becommeth so divine a History ; without all art or Rethorical amplifications , as Historians use . They flatter none , no not Jesus himself , whom they most adore , nor in confessing him to be their God , do they conceal his infirmities of flesh , in that he was man : as his hunger and thirst , his being weary , how he wept , his passions of fear , and the like . Nay , these Evangelists were so sincere and religious in their narrations , as they noted especially the imperfections of themselves , and of such others , as they principally respected . Matthew nameth himself Matthew the Publican . Mark ( Peters Disciple ) recordeth how S. Peter thrise denyed his Lord and Master , and so of the rest . These mens writings were published for canonical , and received for undoubted truth by all that lived in the very same age , and were privie to every particular circumstance therein contained . They were copied abroad into infinite mens hands , and so conserved with all care and reverence , as holy and divine Scripture . They were read in Churches throughout all Countries and Nations , expounded , preached , and taught by all Pastors , and Commentaries made upon them by holy Fathers from time to time . So that no doubt can be made at all either of the authority of them , as originally and immediately proceeding from the holy Ghost , or of the certainty : but that we have the very same incorrupt , as the Authors left them , for that it was impossible for any enemy to corrupt so many Copies over the world , without discovery and resistance . And thus much for the credit and authority of our Evangelists . The confession of Martyrs . NOw for the Martyrs ( or witnesses ) appointed by God for the sealing and delivery of this Doctrine of the Gospel of our Lord and Saviour Jesus Christ to all the world , they were first and principally his own Apostles and Disciples ; Now ye are witnesses of these things : who both heard his Doctrine , and saw his Miracles : as S. John testifieth , That which we have heard , which we have seen with our eyes , &c. That I say which we have seen and heard , declare we unto you . And S. Peter , For we followed no deceivable Fables when we opened unto you the power and coming of our Lord Jesus Christ , but with our eyes we saw his Majesty . This Doctrine ( I say ) of the glorious Gospel of our Lord and Saviour , whereof they were so fully perswaded , they did not only profess it with their mouths , yea even before Kings , and were not ashamed , as God saith to Paul , as thou hast testified of me in Jerusalem , so must thou bear witness also at Rome : thou must be brought before Caesar : but in witness thereof they gave up their lives , and by their deaths sealed and delivered to the world the truth of that which in their lives they professed , they have sealed that God is true : These are witnesses worthy to be believed , these are Martyrs . Next to these are all those holy Disciples of theirs , all those holy Confessors of the Primitive Church put to death with most exquisite torments , under those cruel Roman Tyrants , during those ten famous persecutions upon record , called the ten persecutions , Catexochen , in respect of the rage , fury and cruelty thereof : and all against poor harmless and innocent Christians , daylie torn in pieces , and butchered by those Wolves , as Sheep appointed for the slaughter : whereof our Saviour long before had forewarned his Disciples : Behold I send you as Lambs among Wolves &c. persecuted even to the death , for the Word of God , and for the testimony which they maintained . In which extream and most incredible sufferings of Christians , three points are worthy of great consideration . The first , what infinite multitudes of all estates , conditions , sexes , qualities and age , did suffer daylie for testimony of this truth . The second , what intolerable and unaccustomed torments , not heard of in the world before , were devised by Tyrants for afflicting this kind of people . Thirdly and lastly , What invincible courage , and unspeakable alacrity these Christians shewed in bearing out these afflictions and torments , which the enemies themselves could not attribute but to some Divine power , and supernatural assistance . The subjection of Spirits . ANother consideration followeth of his Divine power and omnipotency , declared and exercised upon the spirits infernal , which in those days spake in the Oracles , and till that time had possessed and deluded all Nations . Hear the complaint of one of them ▪ Hei mihi , cogemiscite , hei mihi , hei mihi , Oraculorum defecit me clari●as . Wo unto mes lament ye with me , wo , wo to me , for that the honour of Oracles hath now forsaken me . Which woful complaint is nothing else but a plain confession that Jesus was he of whom a Prophet said divers ages before , He shall consume all the Gods of the earth , and every man shall worship him from his place , even all the Isles of the Heathen . This confessed also the wicked spirits themselves , when at Christs appearing in Jewry they came and did their homage to him , and besought him not to afflict or torment them before the time , nor command them presently to return to hell , but rather to permit them some little time of entertainment in the Sea , or Mountains , or among herds of Swine or the like ; which confession they made openly before all men , and declared the same afterwards by their deeds . For presently upon Christ his death , and upon the preaching of his Name and Gospel throughout the World , the Oracles in all places ceased , whereof the Poets themselves bear witness : Cessant Oracula D●lphis . Whereupon Plutarch that lived within an hundred yeers after Christ , made a special Treatise to sift out the causes why the Oracles of the Gods ( as they deemed them ) were ceased in his time . And after much turning and winding many ways , at length resolved upon two principal points , or causes thereof . The first , for that in his time there was more store of wise men then before whose answers might stand insteed of Oracles : and the other , for that perhaps the Spirits accustomed to yeild Oracles were by length of time grown old and dead . Both which reasons , in the common sense of all men must needs be false , and by Plutarch himself cannot stand with probability . For first in his Books which he wrote of the Lives of Famous Men , he confesseth , that in such kind of wisdom as he most esteemed , they had not their equals among their posterity . Secondly in his Treatise of Phylosophy he passeth it for a ground , that Spirits cannot die , or wax old . And therefore of necessity there must be some other cause yeilded of the ceasing of these Oracles : which cannot be but the presence and commandment of some higher Power : according to that saying of S. John , for to this end and purpose appeared the Son of God , to wit , that he might destroy the works of the Divel . Neither did Jesus this alone in his own person , but gave also power and authority to his Disciples and Followers to do the like ; according to that their Commission in the Gospel . Then called he the twelve Disciples together , and gave them power over all Divels , &c. And not only to these twelve did he give this absolute power and authority over unclean Spirits , but to the rest likewise ; as may appear in the next chapter following upon the return of their Commission : And the seventy returned with joy , saying , Lord , even the Divels are subdued to us through thy Name . And he said unto them , I saw Sathan like lightning fall down from heaven : and so reneweth their Commission , saying , Behold I give you power to tread on Serpents and Scorpions , and over all the power of the enemy ( that is to say the Divel ) Nevertheless ( saith he ) in this rejoyce not , that the Spirits are subdued unto you , but rather rejoyce because your Names are written in Heaven . And this authority over the Spirits Infernal given by Jesus to his Disciples in the primitive Church , extended it self so far , that not only their words and commandments , but even their very presence did shut the mouths , and drive into fear the miserable Spirits , as both Lactantius and others do witness ; whence it proceeded , that in all Sacrifices , Conjurations , and other Mysteries of the Gentiles , there was brought in that phrase recorded by scoffing Lucian , exeant Christiani , Let Christians depart , for that while they were present , nothing could be well accomplished . And that professed enemy of Christianity , Porphyry , who of all other most earnestly endeavoured to impugne us Christians , and to hold up the honour of his enfeebled Idols , yet discoursing of the great plague that reigned most furiously in the City of Messi●a in Sicily , where he dwelt , yeildeth this reason , why Aesculapius the god of Physick ( much adored in that place ) was not able to help them in that extremity . It is no marvel ( saith he ) if this City so many yeers be vexed with the plague , seeing that both Aesculapius , and all other gods be now departed from it by the coming of Christians : for since that men have begun to worship this Jesus , we could never obtain any profit by our gods . Thus much confessed this Patron of Paganism concerning the maim that his gods had received by the power and coming of our Lord Jesus Christ : which albeit he spake with a malicious mind , to bring Christians in hatred yet is the confession notable , and confirmeth that story , which Plutarch in his forenamed Book doth report , That in the latter yeers of the reigne of the Emperour Tiberius , a strange voice , and exceeding horrible clamour , with hideous cries , screetches , and howlings were heard by many in the Grecian Sea complaining , That the great God Pan was now departed . And this affirmeth Plutarch ( that was a Gentile ) to have been alledged and approved before the Emperour Tiberius , who marvelled greatly thereat , and could not by all his Diviners and Soothsayers , whom he called to that consultation , gather out any reasonable meaning of this wonderful accident . But we Christians comparing the time wherein it hapned , unto the time of Christ his death and passion and finding the same fully to agree , we may more then probably perswade our selves , that by the death of their great god Pan ( which signifieth all ) was imported the utter overthrow of all wicked Spirits , and Idols upon earth ; according to that Vision of our Lord and Saviour before mentioned , I saw Sathan like lightning fall down from heaven , &c. and again in another place , Now is the judgement of this world , now shall the Prince of this world be cast out , even this great god Pan , who in another place is called the god of this world , the Prince that ruleth in the Ayr , and therefore may well be said by our Saviour to fall down from heaven , being before time worshipped in those Idols Oracles , and heathenish Prophanations , as a God in all the world and exalted ( as it were ) into the highest heavens . But behold as Dagon , that Idol of the Philistims , fell flat on his face ( and that twice ) his head and hands dismembred before the Ark of God in Ashdod ; so did Sathan this great god Pan , the god of this world , the Prince of the Ayr , &c. ( let me give the Divel his due , yea rather more then his due , as doth the holy Scripture ) so did Sathan ( I say ) immediately upon the coming of our Lord and Saviour Jesus Christ into this world , and preaching of his Gospel ( the Ark of his everlasting Covenant ) fall flat on his face to the ground , his head and hands dismembred : according to that first promise and covenant to our first parents , which was this : that he ( to wit the Messiah ) should break the Serpents head , &c. which he had done not only in his own person , by subduing Sathan with all his whole legions of Divels and Powers infernal , trampling them under his feet , but also in his members , to whom he gave like authority ; as before , he gave them power and authority over all Divels ; yea over all the power of the enemy : which argueth again the power and omnipotency of our Lord and Saviour Jesus Christ , who not only in his own person here on earth but also in his servants , disciples , and followers , was able to conquer and subdue even the Divels themselves , as they themselves acknowledge ; Jesus I acknowledge , and Paul I know , &c. And thus much of the subjection of Spirits . The punishment of Enemies . NOw resteth this his Divine Power and Omnipotency yet further to be manifested , by another consideration of his Justice and severity shewed from heaven upon divers his greatest enemies here on earth , after his departure out of this world : as we may read in Josephus of Herod the first , who persecuted Christ even in his cradle , and slew all those Infants in and about Bethlehem : and that other Herod , Tetrarch of Galilee , who put John Baptist to death , and scorned Jesus before his passion : himself scorned afterwards by the Emperour , and disgracefully sent into exile : first to Lions in France , and after that to the most desert and inhabitable places in Spain , where he with Heredias wandred up and down in extream calamity all their life time , and finally ended their days , as forlorn and abandoned of all men . In which misery also it is recorded , that the dancing daughter of Herodias , who demanded John Baptists head , being on a time to pass over a frozen River , suddenly the Ice brake , and she in her fall had her head cut off by the same Ice , without hurting the rest of her body . So likewise it is recorded in the Acts of Herod Agrippa , Who stretched forth his hand to vex certain of the Church , killed James the brother of John with the sword , and imprisoned Peter , how immediately thereupon ( as it is in that chapter ) going down to Cesarea , he was there in a solemn assembly striken from heaven with a most horrible disease , whereby his body putrified , and was eaten of worms : as also Josephus maketh mention . Pilate that gave sentence of death against our Lord and Saviour , we read that after great disgrace received in Jurie , he was sent home into Italy , and there slew himself with his own hands . And of the very Emperors themselves who lived from Tiberius ( under whom Jesus suffered ) unto Constantine the great , under whom Christian Religion took Dominion over the world ( which contained the space of some three hundred years or thereabouts ) very few or none escaped the manifest scourges of Gods dreadful justice , shewed upon them at the knitting up of their days . Whereas since the time of Constantine ( whiles Emperors have been Christians , as one hath observed ) few or no such examples can be shewed , except upon Julian the Apostata , Valens the Arrian heretick , or some other of like detestable and notorious wickedness . And thus much of particular men chastised by Jesus . But if we desire to have a full example of his justice upon a whole Nation together , let us consider what befel Jerusalem , and the people of that place , for their barbarous cruelty practised upon him in his death and Passion . And if we believe Josephus and Phylo , the Jewish Historiograpers , who lived in those times , it can hardly be expressed by the tongue or pen of man , what insufferable calamities and miseries were inflicted upon that people presently after his ascension , first of all by Pilate their Governour under Tibarius ▪ and then again by Petronius under Caligula , after that by Cumanus under Claudius , and lastly by Festus and Albious under Nero ; through whose cruelties that Nation was enforced at last to rebel , and take arms against the Roman Empire : which was the cause of their utter ruine and extirpation by Titus and Vespasian . At what time , besides the overthrow of their City burning of their Temple , and other infinite distresses ( which Josephus an eye witness , protesteth , that no speech or discourse humane can declare ) the same Author likewise recordeth eleven hundred thousand persons to have been slain , and fourscore and seventeen thousand taken alive : who were either put to death afterward in publike Tryumphs , or sold openly for Bond-slaves , into all the parts of the world : And in this universal calamity of the Jewish Nation , being the most notorious and grievous that ever hapned to any people or Nation either before or after them ( for the Romans never practised the like upon others ) it is singularly to be observed , that in the same time and place in which they put Jesus to death before ; that is , in the time of P●scha when their whole Nation was assembles at Jerusalem , from all Parts , Provinces and Countries , they received th●● their most pitiful subversion and overthrow , and that by the bands of the Roman Casar , to whom by publike cry they had appealed from Jesus not long before : We have no King but Caesar , &c. Yea further it is observed , that as they apprehended Jesus , and made the entrance to his passion upon Mount Olivet , where he used much to pray and meditate : So Titus ( as Josephus writeth ) upon the same Mount planted his first siege for their final destruction . And as they led Jesus from Caiphas to Pilate , afflicting him in their presence ; so now were they themselves led up and down from John to Simon ( two seditious Captains within the City ) and were scourged and tormented before the Tribunal seats . Again , as they had caused Jesus to be scoffed , beaten , and vilanously entreated by the Souldiers in Pilates palace : so were now their own principal Rulers ( as Josephus writeth ) most scornfully abused , beaten , and crucified , and that by the Souldiers : Which latter point of crucifying or vilanous putting to death upon the Cross , was begun to be practised by the Romans upon the Jewish Gentry , immediately after Christ his death , and not before . And now at this time of the war , Josephus affirmeth , that in some one day , five hundred of his Nation were taken , and put to this opprobrious kind of punishment : insomuch that for the great multitude , he saith , Nec locus sufficeret Crucibus , nec Cruces corporibus . This dreadful and unspeakable misery fell upon the Jews about forty yeers after Christs ascension , when they had shewed themselves most obstinate , and obdurate against his Doctrine delivered unto them , not only by himself , but also by his Disciples ; of which they had now slain S. Steven and S. James , and driven into banishment both Peter and Paul , and others that had preached unto them . This then was the providence of God for the punishment of the Jews at that time . And ever after their estate declined from worse to worse , and their miseries daylie multiplied throughout the world . Whereof he that will see a very lamentable Narration , let him but read the last book of Josephus , De Bello , Judaico , wherein it is reported , besides other things , That after the War was ended , and all the publike slaughter ceased , Titus sent threescore thousand Jews as a present to his Father to Rome there to be put to death in divers and sundry manners . Others he applyed to be spectacles for pastime to the Romans that were present with him . Whereof Josephus saith , that he saw with his own eyes two thousand and five hundred murdered and consumed in one day , by fight and combate among themselves and with wild Beasts , at the Emperours appointment . Others were assigned in Antioch , and other great Cities , to serve for Faggots , in their famous Bonfires at times of Tryumph . Others were sold to be Bondslaves . Others condemned to dig and hew stones for ever . And this was the end of that war and desolation . Quis talia fando , Myrmidonum , Dolopumve , aut duri miles Vlyssi , Temperet a Lachrymis ? After this again under Trajan the Emperour there was so infinite numbers of Jews slain and made away by Marcus Turbo in Affrica , and Lucius Quintus in the East , as was wonderful And in the eighteenth year of Adrian the Emperour one Julius Severus being sent to extinguish all the remnant of the Jewish generation , destroyed in a very short time ninety and eight Towns and Vilages within that Country , and slew five hundred and fourscore thousand of them in one day . At which time also he beat down the City of Jerusalem in such sort , as he left not one stone standing upon another of their ancient Buildings , but caused some part thereof to be re-edified , and inhabited only by Gentiles . He changed the name of the City , and called it Aelia , after the Emperors name . He drove out all the Progeny and Off-spring of the Jews forth of all those Countries , with a perpetual Law confirmed by the Emperour , That they should never return , no nor so much as look back from any high or eminent place to that Country again . And this was done to the Jewish Nation by the Roman Emperors , for accomplishing that demand which their principal Elders had made not long before to Pilate the Roman Magistrate ( after he had washed his hands before the multitude to clear himself , at least wise in outward shew , from the blood of Jesus , saying , I am innocent of the blood of this just man , look you to it : ) Then answered all the people and said , His blood be upon us , and upon our children : and so it came to pass accordingly , even in that very age . Then the which what greater argument of the Deity and Omnipotency of our Lord and Saviour , who from heaven was able in so short a time , and that in so full measure , to revenge himself upon his enemies here on earth . Yea , a whole Nation together brought to final desolation . And so much for the punishment of enemies . The fulfilling of Prophesies . THe last consideration followeth , and so an end ; which is , The fulfilling of Prophesies , all those Prophesies uttered by our Lord and Saviour , while he was here upon earth : Especially this one of the destruction and desolation of the Jewish Nation already declared , might suffice for all , which over and over while he was conversant among them , he denounced against them : and foretold should shortly be accomplished upon them , in most fearful manner , as namely at one time , after a long and vehement commination made to the Scribes and Pharisees ( in which he repeateth eight several times that dreadful threat , Wo ) he concludeth , That all the Righteous blood injuriously shed from the first Martyr Abel , and so successively , should very shortly be revenged upon that generation : Verily I say unto you , all these things shall come upon this generation : and in the next words threatneth that populous City Jerusalem , that it should be made utterly desolate . Jerusalem , Jerusalem , which killest the Prophets , and stonest them that are sent unto thee , How often would I have gathered thy children together , as the Hen gathereth her Chickens under her wings , and ye would not . Behold , your Habitation shall be left unto you desolate . And at another time , even that solemn time of his Entry and Riding into Jerusalem before his Passion , it is said in the Gospel , That when he was come neer , he beheld the City , and wept over it , saying , O if thou hadst even known at the least in this thy day , those things which belong unto thy place , but now are they hid from thine eyes ; then denounceth that fearful desolation following , That not one stone should be left upon another , but all thrown down even to the ground : Executed upon them , and made good by Titus the son of Vespatian , and finally , accomplished by Julius Severus , who in the days of Adrian ( as before is rehearsed ) utterly defaced the very ruines of that City in such sort , as he left not one stone standing upon another of all their ancient Buildings , but laid them even with the ground . Again at another time , as some spake of the Temple , how it was garnished with goodly stones , and consecrate things , he said , Are these the things you look upon ? The days will come wherein a stone shall not be left upon a stone , that shall not be thrown down And yet more particularly in the same chapter he foretelleth the signs whereby his Disciples should perceive when the time was come : When ye shall see Jerusalem besieged with Souldiers , then know ye that her desolation is at hand . This foretold Jesus of the misery that was to fall upon Jerusalem , and upon that people ( by the Romans ) when the Jews seemed to be in most security , and greatest amity with the Romans , when they could away with no other government but that : We have no King but Caesar ; He that maketh himself a King speaketh against Caesar : and consequently at that time they might seem in all humane reason to have less cause then ever to misdoubt such calamities . And yet how certain and assured fore-knowledge , and as it were most sensible feeling Jesus had of these miseries , he declared by those pitiful tears he shed upon sight and consideration of Jerusalem ( as before is mentioned ) when he wept over it ; as also by that tender speech he used to the women of that City who wept for him as he was led to be crucified , perswading them to weep rather for themselves , and for their children ( in respect of the miseries to follow ) then for him . All which Prophesies and Predictions of Jesus , with sundry other his speeches , foreshewing so particularly the imminent calamities of that Nation , and that at such time when in human reason there could be no probability thereof ; when a certain Heathen Chronicler named Phlegon ( about a hundred yeers after Christs departure ) had diligently considered , having seen the same also in his days most exactly fulfilled ( for he was servant to Adrian the Emperor , by whose command the final subversion of that Jewish Nation was brought to pass ) This Phlegon ( I say ) though a Pagan , yet upon consideration of these events , and others that he saw ( as the extream persecution of Christians foretold by Christ , and the like , he pronounced , That never any man foretold things so certainly to come , or that so precisely were accomplished , as were the predictions and prophesies of Jesus . And now albeit these predictions and prophesies concerning the punishment and reprobation of the Jews , fulfilled so evidently in the sight of all the world , might be a sufficient demonstration of his divine prescience and foreknowledge in things to come ; yet were there also many other things besides fore-shewed by him , which fel out as exactly as these did , which by no humane reason or learning could possibly be foreseen ; as for example , The foretelling of his own Death , Resurrection , and Ascension , with all their several circumstances ; the manner time , place , and all other particularities , as precisely as if they had been already accomplished : and that not only to his own Disciples , but even to the Scribes and Pharisees , who came of purpose to tempt him ; as he that shall but examine the quotations following , which for brevity sake I have but only cyphered , and ( as it were ) pointed at in figures ) may easily perceive . First to his Disciples , Matth. 16.21 . chap. 17.9.22 . chap. 20 17. chap. 26.1.11.31.45 . Joh. 13.33 . chap. 16.16 . and 13.3 . and 18.4 . and 14.2.28 . Then to the Scribes and Pharisees , Matth. 12.38 . chap. 21.38 . Luke 13.31 . John 2.18 . chap 3.12 . chap. 7.33 . chap. 8.21.28 . chap. 12.31 . Also how his Disciples should be scattered and forsake him : John 16.32 . Of Peters denyal . Matth. 26 34. And by what manner of death he should glorifie God , John 21.18 . How Judas one or his own Disciples should betray him , John 6.64.70 . chap 13.10.26 . chap. 17.12 . Matth. 26 21.49 . Of the sending of the holy Ghost ▪ John 7.38 . chap. 14.16.26 . chap. 15.26 . chap. 16.7 . Luke 24 49. Of his his Disciples Miracles which they should work in his name , Mark 16.17 . Luke 10.18 . John 14 12. The cruel persecution that should arise to the Professors of his Name in all places , Matth 10.16 . chap. 24.9 . John 16.1 . The building of his Church notwithstanding ( in despite of the Divel , and all oppositions ) upon a rock , with this sure word of promise never to fail , That the gates of hell shall not overcome it , Matth. 16.18 . And again , I am with you alwaies , even to the end of the world , Matth. 28.20 . The signs and tokens that should go before the end of the world ; as first , the false Christs , and false Prophets that should arise here and there with the Church , yea and in the Church : that abomination of desolation spoken of by Daniel the Prophet , to be set in the holy place ; Matth. 24.5 . 11.15.23 . Meaning ( and so I think would the holy Ghost have all men to understand it , when he addeth this parenthesis ; Let him that readeth consider it ) even that arch Antichrist , now sitting in that holy place , or church ( for so it was in times past whose Faith was one so famous in all the world , Rom. 1.8 . Wars , and rumors of wars , Pestilence , Famine , and Earthquakes , Matth. 24.6 . Persecution , as before ; Then shall they deliver you up to be afflicted , and shall kill you , and ye shall be hated of all Nations for my Names sake . Matth. 24.9 . So were Christians in the Primitive Church under the Roman Emperors those cruel Caesars ; and so have been of latter times also , under the Tyrannie of this arch Antichristian Caesar , that abomination of Desolation , now sitting in the self same place , drunken with the blood of the Saints , and with the blood of the Martyrs of Jesus , whose destruction sleepeth not , Come I will shew thee the damnation of the great Whore ▪ &c. Finally , the preaching of the Gospel to all Nations , Matth. 24.14 . and the uniting and gathering together both of Jew and Gentile into one Fold , under one Shepherd even that great Shepherd of our souls , that there may be one Sheepfold , and one Shepherd John 10.16 . This is one of the last signes foretold by our Saviour , and but in part remaineth to be accomplished : and what hindreth ? Even that abomination of Desolation before spoken of , which hath been a stumbling block to all Nations hitherto , both Turks and Jews , for coming to Christianity ; which the Lord in due time will remove ▪ For Babylon shall fall ( as it is in the Revelation ) It is fallen , it is fallen , Babylon that great City : In part it is fallen already , and what hindreth but that daylie and hourly we may expect the final desolation thereof ? Daylie and hourly I say , for with such celerity and violence ( when it shall please God to put in their hearts whom it may concern , to fulfil his Will , Rev. 17.17 . ) shall this sentence be executed , In one day shal her plagues come upon her , death , and sorrow , and famine ; and she shall be burnt with fire , &c. In one hour she shall be made desolate . Rejoyce over her thou heaven , and ye holy Apostles and Prophets ; for God hath given your judgement on her . And a mighty Angel took up a stone , like a great Milstone , and cast it into the Sea , saying : with such violence shall that great City Babylon be thrown down . And here I might cast up together in like manner ( making but one total sum of all ) the Prophesies of all those holy Apostles , and Disciples of our Lord and Saviour ; both as touching divers particulars whereof they prophesied in those times , fulfilled most exactly ▪ as also touching the general state of the Church successively in all ages , even to the end of the world and of the end of the world it self . First for the particulars , I will but point at them , as before . One of those holy Prophets prophesied of a general dearth to fall out in those times : which hapned accordingly under Claudius Caesar , Act. 11.27 . Also of Pauls Imprisonment , Acts 21.10 . Paul in his sayling towards Rome , foretelleth the Centurion and the rest , of the tempestuous weather to ensue , Acts 27.10 . Of their shipwrack ; but yet with safety of their lives , vers. 22. and precisely the place where they should be cast ashore ; to wit , upon a certain Island , vers. 26. In one of his Epistles he prophesieth of his own death , 2 Tim. 4.6 . So doth also Peter . 2 Pet. 1.14 . Secondly , for the future state of the Church in these last days , with the coming of Antichrist into the world , and all his damned crew , those hellish Furies : See how precisely these holy Apostles and Prophets foretel of these times , these perillous times , and how lively they set him out in his colours , with all his additions ( as well becometh such an infernal King ) the Angel of the bottomless pit , whose name in Hebrew is Abaddon , in Greek Apollyon : That Antichrist , that man of sin the son perdition , that wicked one , &c. with all other adjuncts , and circumstances so lively described , as if he had been then already come ; for even in these days ( as the Apostle speaketh did this mysterie of iniquity begin to work . See then I say , 2 Thes. 2. 1 Tim. 3. 2 Tim. 4. 2 Pet. 2. 1 Joh. 2.18 . chap. 4.1 . 2 Joh. v. 7. yea the whole Revelation is nothing else but a continued prophesie of all such things as should happen to the Church militant , even from the Apostles times to the end of the world . All which prophesies we see accomplished ▪ except before excepted , the final destruction of Babylon , and the calling of the Jews , whereof both our Saviour himself , as also Paul hath prophesied , Rom. 11. both which we daylie expect : and then ( as it is in the Revelation ) Come Lord Jesus . Of which second coming , or general doom , with the manner of it , and all other circumstances , we have also sundry prophesies both of Christ and his Apostles , which here I will joyn in one as proceeding all from one and the same Spirit ; for here all prophesies must come to a full period , nil ultra . I will only quote them as formerly , Matth. 16.27 . chap. 19.28 . chap. 20.1 . chap. 24. chap. 25. chap. 26.64 . John 5.25 . &c. 1 Cor. 85. 1 Thes. 4.14 . chap. 5.1 . Jam. 5.8 . 1 Pet. 4.7 . 2 Pet. 3. Jude v. 6. & 14 : Rev. 21. where you shall see a new heaven , and a new earth &c. New Jerusalem descending from God out of heaven , prepared as a Bride trimmed for her Husband . Thus have I brought you at length ( as after a long and tedious passage by Sea ) to see land , and as it were the Sea-mark whereunto after so many variable winds , and so often tacking to and again , we have directed our course , even from the first Prophesie made to Adam in Paradise , Gen. 3.15 . to the very last period of all Prophesies in the Revelation , shut up in the second Adam , Jesus Christ ; who is the first and the last , Alpha and Omega , the beginning and the ending ; in whom all Prophesies kiss each other , and have their consummation . These are the words ( saith he ) which I spake unto you while I was yet with you : That all must be fulfilled which are written of me in the Law of Moses , and in the Prophets , and in the Psalms , &c. Thus it is written , and thus it behoved Christ to suffer ▪ and to rise again from the dead the third day ; and that repentance and remission of sins should be preached in his Name among all Nations , beginning at Jerusalem . I say from this Jerusalem , which now lyeth desolate , I have brought you to the New Jerusalem , coming down from heaven , as a Bride adorned for her Husband : from an earthly , to a heavenly Paradise , and there I leave you . A Collection DEMONSTRATIVE , OR Sum of the former Proofs . THe Messiah must be a spiritual King to conquer the Divel , ●eath , and Sin : b●th by Scripture , as also by the Interpretation of the ancient Jews themselves , upon that place of Genesis , He shall break thine head : Therefore not a Temporal King , as the latter Jews imagine . The Messiah must be King over the Gentiles as well as the Jews , both by Scripture , as also by their own Writers : Therefore not a Temporal King , to reign ●ver the● only ; much less to subdue the Gentiles to the servitude of Jewry , as some of them imagine The Messiah must be both God and Man , the Son of God , the Word of God incarnate , The second person in Trin●ty , both by the Scriptures , as also by their own Writers : Therefore no such earthly Monarch as they expect . The Messiah at his coming ( being to be both King of Jew and Gentile ) must change the Law of Moses , to wit , the Ceremonial and Provincial proper to the Jews only , and instead thereof , give a general Law to both , absolute and p●rfect , to serve for all persons , times , and places , to endure even to the end of the world : th●refore no such Temporal Monarch● to be expe●●ed , as they look after For one and the same conclusion followeth upon all the premises , beating upon ●heir main gro●nd ( to wit a temporal or Earthly Kingdom ▪ which bei●g once shaken , the rest falleth to the ground . All Prophesies whatsoever , with every particular circumstance foretold by the Prophets of the Messiah , were both substantially and circumstantially fulfilled in the person of our blessed Saviour ; both as touching his Birth , Life , Doctrine Miracles , Death , Resurrection , Ascension ; and other effects afterwards of his Divine Power , in sending of the holy Ghost , and the miraculous encrease of his Church , &c. Therefore was he indeed the Messiah , no other to be expected . The Messiah , by Daniels Prophesie , was to appear immediately upon the establishment of the Roman Empire : for ( saith he ) In the days of these Kings , shall the God of heaven set up a Kingdom , which shall not be destroyed , Dan. 2.44 . which must needs be understood of the Kingdom of Christ , or the Messiah . And in these days was our Saviour born , even in the days of Augustus Caesar ; Therefore in him is the circumstance of time verified . The Messiah by Jacobs Prophesie was to appear immediately when the Rod or ●cepter was departed from the house of Judah . Then appeared that Star of Jacob , our Lord and Saviour ; Ergo . The Messiah by the Prophesie of Haggai ( as also by their own Thalmud ) was to come during the second Temple : Then came our Lord and Saviour , Ergo . And consequently the Jews after this time ( to wit the destruction of the second Temple ) in vain expect another . The Messiah by the true account , and calculation of Daniel's Hebdomades , or weeks of years , was to come just according to the times before mentioned : So did our Saviour ( as is aforesaid ) therefore to him doth this circumstance of time bear witness : And consequently the Jews , after these times by God himself appointed for the Messiah ( or rather one and the same time , for there is no other difference , but only in adjuncts and circumstances ) expecting yet for another ; besides their vain expectation make God himself a Lyar . The Messiah by the Scriptures was to be born of the Tribe of Judah , of the house of David , So was our Saviour : Therefore he alone the legitimate and true born Messiah by Birth-right ( as I may say ) as also by Prescription , after so long time of peaceable possession no other to be expected . The Messiah by the Scripture , as also by their own Rabbins , was to be born of a Virgin , so was our Saviour : Ergo , All other particulars foretold of the Messiah , see them fulfilled as followeth , to wit , Prophesies .   fulfilled . Mich. ● . 2 . That the place of his Birth should be Bethlehem . Luke 2.4 . Jer. 31.15 . That at his Birth all the Infants thereabouts should be slain . Mat. 2.16 . Psal. 72.10 . That Kings or great Personages should come and adore him , and offer gold , and other gifts unto him . Mat. 2.1 . Mal. 3.1 . That he should be presented in the Temple of Jerusalem , for the greater glory of that second Temple . Luk. 2.22 . Hos. 11.1 . That he should flee into Egypt , and be called thence again . Mat. 2.13 . Num. 24.17 . That a Star should appear at his Birth to notifie his coming into the world . Mat. 2.9 . Mal. 3.1 . & 4.5 . Isa. 40.3 . That John Baptist ( who came in the power and spirit of Eliah , and therefore was called Eliah . Luke 1.17 . Matth. 11.10.14 . ) should be the Messenger to go before him , and to prepare the way , and to cry in the Desert . Mat. 3.1 Isa. 42.2 . That he should begin his own Preaching with all humility , quietness , and clemency of Spirit Mat. 5.1 . Isa. 53. That he should be poor , abject , and of no reputation in this world Luk. 2.7 . Isa. 35.5 . That he should do strange Miracles , and heal all Diseases . Mat. 4.23 . Isa. 53.12 , Dan. 9.26 . That he should die and be slain for the sins of his people . Mat. 27. Psal. 55.13 . That he should be betrayed by one of his own Familiars Mat 26.47 . Zac. 11.12 . That he should be sold for thirty pieces of silver . Mat. 26.15 . Zac. 11.13 . That with those thirty pieces there should be bought afterwards a field of Potsheards Mat. 27. ● . Zac. 9.9 . That he should ride into Jerusalem upon an Ass . Mat. 27. Isa. 50.6 . That the Jews should beat and buffet his face , and defile the same with spitting . Mat. 26.67 . Isa. 53.5 . That they should whip , rend and tear his body before they put him to death . Mat. 26.27 Isa. 53.12 . That he should be put to death among Thieves and Malefactors . Luk. 23.33 . Isa. 53.7 . That he should be silent before his enemies , as a sheep before his shearer . Mat. 27.14 . Isa. 53.12 . That he should pray for his enemies and persecutors . Luk. 23.34 . Psal. 22.18 . & 69.21 . That they should give him vinegar to drink , divide his apparel , and cast lots for his upper garment . Mat. 27.34 . Psal. 22.16 . Zac. 12.10 . That the manner of his death should be crucifying , that is , nayling of his hands and his feet to the Cross . Joh. 19.18 . Zac. 12.10 . That his side should be pierced , and that they should look upon him whom they had so pierced . Joh. 19.34.37 . Exo. 12.46 . That not a Bone of him should be broken , figured in the Passover by that spotless Lamb without blemish , a type thereof ; and therefore is he called in the New Testament , The Lamb of God that taketh away the sins of the world : The Lamb slain from the beginning of the world . Joh. 19.36 . Psal. 16.9 . Hos. 6.2 . That he should rise again from death the third day . Mat. 28.1 . Psal 68.18 . & 110.1 . That he should ascend into heaven , and there sit at the right hand of his Father tryumphantly for ever . Luke 24.51 . Act. 7.55 , 56. All these particulars foretold of the Messiah , see ( I say ) and examine how exactly they were all fulfilled in our Saviour : and therewithal consider those things which fell out afterwards as effects of his Divine power ; to wit , the sending of the holy Ghost immediately after his Ascension ; with the miraculous encrease of his Church even in the midst of persecution . The severe punishment of all his enemies , especially that of the Jewish Nation . The subjection of the Divel , with all his Infernal power under his Apostles and Disciples feet , together with the ceasing of Oracles . And finally , the fulfilling of all his Prophesies ( with those likewise of his Apostles and Disciples ) most exactly . I say , all these , with the former , put together , and well considered , may settle the heart of any Christian man , against all Judaism , Paganism , yea and Atheism too , in the most undoubted Truth of his profession , to wit , the Christian Religion ; with this full and final perswasion ( wherewith I will knit up all ) That there is no other Name under heaven given to the sons of men , whereby to be saved , but the name of Jesus Christ . And therefore to Him be the honour of our Salvation ascribed , and to no other . To Him ( I say ) with the Father , and the Spirit , even that blessed Trinity , Elohim , be all Honour and glory , now and evermore , Amen , Amen . FINIS . Table of the Contents of the several matters of this Book . OF the Promises and Prophesies of old 1 Gods promise to Adam 3 Gods promise to Abraham 3 The Prophesie of Jacob 5 The Prophesie of Moses 6 The Prophesie of David 9 The Prophesie of Jeremy 15 The Prophesie of Ezekiel 15 The Prophesie of Isaiah 16 That the Messiah must be both God and man 18 That the Messiah must change the Law of Moses 26 The time of his Manifestation , with all other circumstances 33 Of his Linage or Pedegree 56 Of his Birth with the Circumstances thereof 57 Of his Preaching and Doctrine 71 Of his Life and Conversation 75 Of his Miracles 77 Of the Calling of his Apostles 80 Of his Death and Passion 86 Of his Resurrection 92 Of his Ascention 95 Of the sending of the holy Ghost , with the first plantation and wonderful Increase of the Church . 98 Of the sincerity of the Evangelists 102 Of the Confession of Martyrs 109 Of the subjection of Spirits 111 Of the Punishment of Enemies 118 Of the fulfilling of Prophesies 128 A Collection Demonstrative , or the sum of former Proofs . 142 Notes, typically marginal, from the original text Notes for div A87160e-210 Accounting from their first entrance to the day of their departure thence . Exo. 12.40 . Psal. 34.8 . Rom. 11.11 . Luk. 13.35 . Acts 7.51 . Luk. 21.24 . Rom. 10.1 . Rom. 9.4 . Psal. 24.6 . Luk. 21.28 . Mat. 24.32 . Acts 20.32 Psal. 51.18 . Psal. 53.6 . Psal. 126.1 Psa. 106.47 . Psal. 90.15 . Psa. 102.13 . Psal. 69.35 . Psal. 105.8 . Psal. 94.24 . Psal. 74.2 : & 107.6 . & 106.44 . Prov. 21 : 1 Ezra 1.1 . chap. 6.1 . chap. 6.22 . chap. 7.28 . Psa. 105.14 . Exod. 7.16 ▪ & 8.1.20 . & 9.1.13 . & 10.3 . Exo. 12.31 . & 11.3 . & 7.1 . Psa. 136.11 . Accounting the time as before . Exo. 12.41 , & 13.21 . Psa. 236.13 . Judg. 2.16 Judg. 3.7 . chap. 3 : 12. Judg. 3.30 . & 4.1 . & 4.4 . & 5.31 . & 6.1 . & 6.6 . Judg. 6.12 . & 7.5 . & 7.20 . & 8.28 . & 8.33 . & 10.6 . Judg. 10.10 & 11.1 . & 11.29 . & 12.7 . & 13.1 . & 25.15 . v●i . 20. 1 Sam. 8.5 . Notes for div A87160e-2100 Gen. 3.15 Rom. 3.2 . Rom. 9.4 . Luk. 19.42 Dut. 18.13 Ver. 18. Deut. 34.30 Deut. 18.14 Deu. 18.16 . Isa. 53.8 . Psal. 89.3 . 2 Sam. 7.13 1 King. 12 , Psal. 2.7 . Psal. 72.5 . Vers . 7. Isa. 6.5 . Luk. 19.27 Isa. 4.2 . Isa. 9.6 . Isa. 4.2 . Isa. 7.14 . Michah 5.2 Isa. 9.6 . Isa. 4.2 . Psal. 2.7 . Hos. 1.7 . Psal. 110.1 . Psal. 107.20 Iob 19.16 . Deut. 6.4 . Ier. 13.6 . Acts. 15.10 Deu. 18.15 . Isa. 2.3 . Isa. 29.28 . Isa. 42.4 . Mal. 1.10 . Ezek. 20.25 Ier. 31.31 Gen. 49.10 . Ezr. 3.12 . Psal. 24.7 Mal. 3.1 . Luk. 23.14.22 . Mat. 27. Isa. 53.5 . Ioh. 8.56 . Act. 3.21 . Chap. 8.44 . Gen. 2.17 . Gen. 3.4 . Mat. 3.7 . Luk. 19.27 Eph. 5.14 . Psal. 71.4 . Rom. 3.4 . Isa. 66.7 . Psal. 147.2 . Hag. 2.10 . Isa. 11.6 . Judg. 12.6 Mat. 8.11 . Ioh. 19. Lu 7.3.15 . Mat. 11.3 . Ioh. 10.24 . Mat. 22.16 . Joh. 10.8 . Dan. 2.44 . Isa. 11.1 . Luk. 2.4 . Isa. 7.14 . Mat. 1.18 . Mich. 5.2 . Mat. 2.5 . Psal. 132.3 . Mat. 2.1 . Psa. 72.10 . 〈◊〉 12. Numb. 24.17 . Luk. 1.28 . Chap. 2.21 . 2 Esd. 7.26 . Luk. 2. Mat. 3.16 . Jer. 31.15 . Gen. 35.19 . Mat. 2.13 . Hos. 11.1 . Isa. 19. ● . Euseb. lib. Mal. 3.1 . Chap. 4.5 . Luk. 1.13 . Ioh. 1.19 . Mat. 3.16 . Mar. ● . 10 . Luk. 3.21 . Joh. 1.31 . Deut. 6.5 . Mat. 22.37 . Isa. 42.1 . Zach. 9.9 . Porph . lib. De laud . Philo. Isa. 35.5 . Ioh. 11.17 . Mark 5.22 . Luke 7.11 . Deu. 19.15 . Mat. 9.33 . Ioh. 10.25.37 . Luk. 7.20 . Luk. 7.20 . Mat. 16.24 ▪ Cha. 16.23 . Joh. 6.60 . Ch. 7.48 . Mat. 8.20 . Plut. Apo. Prisc. regum . Mark 1.15 . Mat. 16.24 . Eccl. 107. Mat. 10.9 . Ioh. 16.33 . Mark 13.9 . Ch. 13.13 . Luk. 21.16 . Mat. 36.25 . Luk. 14.26 . Mat. 10.34 . Luk. 18.31 . Mat. 21.2 . Zach. 9.9 . Mat. 21.8 . Psal. 55.13 . & 109.4 . Mat. 26. ●● . Mat. 26.67 . Isa. 50.6 . Luk. 23.33 . Psal. 22.16 . Zach. 12.10 Psal. 69.21 . Luk. 23.32 . Isa. 53.12 Luk. 23.18 . Isa. 53.12 . Ioh. 19.36 . Exo. 12.46 . Gen. 22.1 . Num. 21.8 . Dau. 9.26 . Ioh. 11.49 . Isa. 53. Mat. 27. Luk. 23. Acts 2.37 . Zach. 12.10 Psal. 16. ● . Hos. 6.2 . Jonah 1.17 Luk. 18.31 . John 2.18 . Mat. 12.38 . Ch. 27.62 . Mat. 28.2 . Act. 1.3 . Rom. 4.4 . Rom. 1.2 . Psa. 68.18 . Psal. 110.1 . Acts 1.10 Mat. 24.14 . Luk. 24.47 Isa. 2.3 . Ioh. 14.26 . ch. 15.26 . and 16.7 . Acts 2.4 . Joel 2.28 . Psal. 118 22 Act. 4 11. John 14.25 Joh. 20.30.21.25 . Ezek. 1. Luk. 1.2 . Mat. 15.24 Acts 26.26 Mat. 21.18 . Luk. 19.41 . Mat. 14.33 . Mat. 10.3 . Mar. 14.67 . Luk. 24.48 1 Joh. 1.2 . 2 Pet. 1.16 . Luke 1.2 . Acts 23.12 . Ch. 27.24 . Mat. 10.16 . Rev. 6.9 . Zeph. 2.11 . Juv. Sat. 6. Plut. de defectu Oraculor . 1 Iohn 3.8 Luke 9.7 . Luk. 10.17 . Lact. l. 2. Div. Inst. c. 16. Porph . l. 7. cont. Christ apud Euseb. l. 5. c. 1. de prep. Evan. Joh. 12.31 . 2 Cor. 4.4 . Eph. 2.2 . 1 Sam. 5.2 . Gen. 3.15 . Acts 19.15 Jos. Ant. l. 17. c. 10. Luk. 23.12 . lib. 18. c. 9. Niceph. l. 1. cap. 10. Acts 12.1 . Jos. Ant. l. 19. c. 7. Eutr . Hist lib. 7. Evag. Schol. l. 3. hist. c. 41 Joh. 19.15 . Lib. 5. c. 28 Jos. de Bell. l. 7. c. 20 , 21. Aelius Adrianus . Mat. 27.24 Mat. 23.35 Luk. 19.41 . Luk. 21.6 . Luk. 21.20 . Joh. 19.15 vers. 12. Luk. 23.28 . Rev. 17.6 . Rev. 18.2 . chap. 18.8 . Rev. 18 . 1● . Rev. 9.11 . Rev. 22.20 . Luk. 14.44 Notes for div A87160e-13900 Gen. 3.15 . 
A27428	----	The folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... Robert BOyle, Esquire, in the first year MDCXCII / by Richard Bentley ... Bentley, Richard, 1662-1742. 1699 Approx. 389 KB of XML-encoded text transcribed from 143 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-03 (EEBO-TCP Phase 1). A27428 Wing B1931 ESTC R21357 12055793 ocm 12055793 53141 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A27428) Transcribed from: (Early English Books Online ; image set 53141) Images scanned from microfilm: (Early English books, 1641-1700 ; 857:41) The folly and unreasonableness of atheism demonstrated from the advantage and pleasure of a religious life, the faculties of humane souls, the structure of animate bodies, & the origin and frame of the world : in eight sermons preached at the lecture founded by ... Robert BOyle, Esquire, in the first year MDCXCII / by Richard Bentley ... Bentley, Richard, 1662-1742. The fourth edition corrected. [4], 280 p. Printed by J.H. for H. Mortlock ..., London : 1699. Reproduction of original in Huntington Library. Table of contents: p. 278-280. Advertisement: p. 280. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Sermons, English -- 17th century. 2003-09 TCP Assigned for keying and markup 2003-09 Apex CoVantage Keyed and coded from ProQuest page images 2003-10 Mona Logarbo Sampled and proofread 2003-10 Mona Logarbo Text and markup reviewed and edited 2003-12 pfs Batch review (QC) and XML conversion THE Folly and Unreasonableness OF ATHEISM Demonstrated from The Advantage and Pleasure of a Religious Life , The Faculties of Humane Souls , The Structure of Animate Bodies , & The Origin and Frame of the World : In EIGHT SERMONS Preached at the Lecture Founded by The Honourable ROBERT BOYLE , Esquire ; In the First Year , MDCXCII . By RICHARD BENTLEY , D. D. Chaplain in Ordinary , and Library-Keeper to His MAJESTY . The Fourth Edition Corrected . LONDON , Printed by I. H. for H. Mortlock at the Phoenix in St. Paul's Church-Yard , 1699. To my most Honoured Patrons , TRUSTEES appointed by the Will of the Honourable ROBERT BOYLE , Esq The Right Reverend Father in God , THOMAS , Lord Bishop of Lincoln , Sir Henry Ashurst , Kt and Baronet , Sir Iohn Rotheram , Serjeant at Law , Iohn Evelyn , senior , Esquire . Most Honoured , GOD having disposed the Heart of that incomparable Person , the Honourable Robert Boyle , Esquire , lately deceased , the Glory of our Nation and Age , whose Charity and Goodness were as universal as his Learning and Fame ; To settle an Annual Salary for some Divine or Preaching Minister , who shall be enjoyned to perform the Offices following : 1. To preach Eight Sermons in the Year , for proving the Christian Religion against notorious Infidels , viz. Atheists , Deists , Pagans , Iews and Mahometans ; not descending to any Controversies that are among Christians themselves : These Lectures to be on the First Monday of the respective Months of Ianuary , February , March , April , May , September , October , November ; in such Church as the Trustees shall from time to time appoint : 2. To be assisting to all Companies , and encouraging them in any Undertaking for propagating the Christian Religion : 3. To be ready to satisfie such Real Scruples as any may have concerning those Matters ; and to answer such New Objections or Difficulties as may be started , to which good Answers have not yet been made : You have been pleased to believe me able in some measure to perform these Offices , and to command this First Essay to be made publick . I am very sensible of the great Honour , as well as the great Extent and Difficulty of the Task ; and shall endeavour to the utmost of my poor ability to answer the religious and generous Design of that Excellent Person , and the good Opinion you have entertained of , My most Honoured Patrons , Your very obliged and humble Servant , R. Bentley . March 17. 1691 / 2. THE Folly of Atheism , And ( what is now called ) DEISM : Even with Respect to The PRESENT LIFE . The First SERMON preached March 7. 1691 / 2. Psalm XIV . v. 1. The Fool hath said in his Heart , There is no God ; they are corrupt , they have done abominable works , there is none that doth good . I Shall not now make any enquiry about the time and occasion and other circumstances of composing this Psalm : nor how it comes to pass , that with very little variation we have it twice over , both here the 14th . and again number the 53d . Not that these and such-like are not important considerations in themselves ; but that I think them improper now , when we are to argue and expostulate with such persons , as allow no Divine Authority to our Text ; and profess no greater , or , it may be they will say , less Veneration for these Sacred Hymns , than for the profane Songs of Anacreon or Horace . So that although I my self do really believe , that all such as say in their Hearts , There is no God , are foolish and corrupt , both in Understanding and Will ; because I see infinite Wisdom it self has pronounced them to be so : nevertheless this Argument would at present have no force upon these men , till in due time and method we have evinced the sufficient Authority of Holy Scripture . But however there are other Books extant , which they must needs allow of as proper Evidence ; even the mighty Volumes of visible Nature , and the everlasting Tables of Right Reason ; wherein , if they do not wilfully shut their Eyes , they may read their own Folly written by the Finger of God , in a much plainer and more terrible Sentence , than Belshazzar's was by the Hand upon the Wall. And as the impious Principles of these persons do preclude any argumentation from the Revealed Word of God : so they prevent us also from speaking at present to the second part of the Text. The whole Verse hath apparently two Propositions ; the one denoting the Folly of Atheism , The Fool hath said in his Heart , There is no God : the second declaring the Corruption and Flagitiousness of Life which naturally attend it ; They are corrupt , they have done abominable works , there is none that doth good . Now this latter part to a genuine Atheist is meer Iargon , as he loves to call it ; an empty sound of words without any signification . He allows no Natural Morality , nor any other distinction of Good and Evil , Just and Unjust ; than as Human Institution and the Modes and Fashions of various Countries denominate them . The most Heroical Actions or detestable Villanies are in the nature of things indifferent to his approbation ; if by secrecy they are alike conceal'd from Rewards or Punishments , from Ignominy or Applause . So that till we have proved in its proper place the eternal and essential Difference between Virtue and Vice ; we must forbear to urge Atheists with the Corruption and Abominableness of their Principles . But I presume , the first part of the Text , the Folly and sottishness of Atheism ( which shall be the subject of this Discourse ) will be allowed to come home to their Case : since they make such a noisy pretence to Wit and Sagacity ; and I believe several of them first engage in that Labyrinth of Nonsense and Folly , out of an absurd and preposterous affectation of seeming Wiser than their Neighbours . But before I proceed any farther , it will be necessary to clear and vindicate this expression of the Psalmist , The Fool hath said in his Heart , There is no God. For I know not any Interpreters , that will allow it to be spoken of such , as flatly deny the Being of God ; but of them , that believing his Existence , do yet seclude him from directing the Affairs of the World , from observing and judging the Actions of Men. I suppose they might be induced to this , from the commonly received notion of an Innate Idea of God , imprinted upon every Soul of Man at their Creation , in Characters that can never be defaced . Whence it will follow , that Speculative Atheism does only subsist in Our speculation ; whereas really Humane Nature cannot be guilty of the crime : that indeed a few sensual and voluptuous Persons may for a season eclipse this native Light of the Soul ; but can never so wholly smother and extinguish it , but that at some lucid intervals it will recover it self again , and shine forth to the conviction of their Conscience . And therefore they believed , that the words would not admit of a strict and rigorous Interpretation ; but ought to be so temper'd and accommodated to the nature of things , as that they may describe those profane persons ; who , though they do not , nor can really doubt in their Hearts of the Being of God , yet they openly deny his Providence in the course of their lives . Now if this be all that is meant by the Text , I do not see how we can defend , not only the fitness and propriety , but the very truth of the expression . As to that natural and indeleble signature of God , which Human Souls in their first Origin are supposed to be stamp'd with , I shall shew at a fitter opportunity , that it is a mistake , and that we have no need of it in our Disputes against Atheism . So that being free from that prejudice , I interpret the words of the Text in the literal acceptation , which will likewise take in the Expositions of others . For I believe that the Royal Psalmist in this comprehensive brevity of speech , There is no God , hath concluded all the various Forms of Impiety ; whether of such as excludes the Deity from governing the World by his Providence , or judging it by his Righteousness , or creating it by his Wisdom and Power . Because the consequence and result of all these Opinions is terminated in downright Atheism . For the Divine Inspection into the Affairs of the World doth necessarily follow from the Nature and Being of God. And he that denies this , doth implicitly deny his Existence : he may acknowledg what he will with his mouth , but in his heart he hath said , There is no God. A God , therefore a Providence ; was a general argument of virtuous men , and not peculiar to the Stoics alone . And again , No Providence , therefore no God ; was the most plausible reason , and the most frequent in the mouths of Atheistical Men. So that it seems to be agreed on all hands , that the Existence of God and his Government of the World do mutually suppose and imply one another . There are some Infidels among us , that not only disbelieve the Christian Religion ; but oppose the assertions of Providence , of the Immortality of the Soul , of an Universal Iudgment to come , and of any Incorporeal Essence : and yet to avoid the odious name of Atheists , would shelter and skreen themselves under a new one of Deists , which is not quite so obnoxious . But I think the Text hath cut them short , and precluded this subterfuge ; in as much as it hath declared , that all such wicked Principles are coincident and all one in the issue with the rankest Atheism : The Fool , that doth exempt the affairs of the World from the ordination and disposal of God , hath said in his Heart , There is no God at all . It was the Opinion of many of the Ancients , that Epicurus introduced a Deity into his Philosophy , not because he was perswaded of his Existence , ( for when he had brought him upon the Stage of Nature , he made him only Muta persona , and interdicted him from bearing any Part in it , ) but purely that he might not incurr the offence of the Magistrate . He was generally therefore suspected Verbis reliquisse Deum , re sustulisse ; to have framed on purpose such a contemptible paultry Hypothesis about him , as indeed left the Name and Title of God in the World ; but nothing of his Nature and Power . Just as a Philosopher of our own Age gave a ludicrous and fictitious notion about the Rest of the Earth , to evade the hard censure and usage , which Galileo had lately met with . For my own part , as I do not exclude this reason from being a grand occasion of Epicurus's owning a God ; so I believe that He and Democritus too were compelled to it likewise by the necessity of their own Systems . For seeing they explain'd the Phaenomena of Vision , Imagination , and Thought it self , by certain thin fleeces of Atoms , that flow incessantly from the surfaces of Bodies , and by their subtilty and fineness penetrate any obstacle , and yet retain the exact figures and lineaments of the several bodies from which they proceed ; and in this manner insinuating themselves through the pores of Humane Bodies into the Contexture of the Soul , do there excite Sensation and Perception of themselves : in consequence of this Hypothesis they were obliged to maintain , that we could have no Fancy , or Idea , or Conception of any thing , but what did really subsist either intire or in its several parts . Whence it followed , that mankind could have no imaginations of Iupiter or Mars , of Minerva or Isis ; if there were not actually such Beings in nature to emit those Effluvia , which gliding into the Soul must beget such imaginations . And thence it was , that those Philosophers adapted their description of the Deity to the vulgar apprehensions of those times ; Gods and Goddesses innumerable , and all of Humane figure : because otherwise the conceptions of mankind about them could not possibly be accounted for by their Physiology . So that if Epicurus and Democritus were in earnest about their Philosophy , they did necessarily and really believe the Existence of the Gods. But then as to the nature and authority of them ; they bereaved that Iupiter of his Thunder and Majesty : forbidding him to look or peep abroad , so much as to enquire what News in the Infinite Space about him ; but to content himself and be happy with an eternal laziness and dozing , unless some rambling Troops of Atoms upon the dissolution of a neighbouring World might chance to awake him . Now because no Israelite in the days of the Psalmist is likely to have been so curious about natural Knowledge , as to believe the Being of God for such a quaint and airy reason as this , when he had once boldly denied his Dominion over the World ; and since there is not now one Infidel living , so ridiculous as to pretend to solve the Phaenomena of Sight , Fancy or Cogitation by those fleeting superficial films of Bodies : I must beg leave to think , both that the Fool in the Text was a thorough confirmed Atheist ; and that the modern disguised Deists do only call themselves so for the former reason of Epicurus , to decline the publick odium , and resentment of the Magistrate ; and that they cover the most arrant Atheism under the mask and shadow of a Deity : by which they understand no more , than some eternal inanimate Matter , some universal Nature , and Soul of the World , void of all sense and cogitation , so far from being endowed with Infinite Wisdom and Goodness . And therefore in this present Discourse they may deservedly come under that Character which the Text hath given of them , of Fools that have said in their Hearts , There is no God. And now having thus far cleared our way ; in the next place we shall offer some notorious Proofs of the gross Folly and stupidity of Atheists . If a Person that had a fair Estate in reversion , which in all probability he would speedily be possess'd of , and of which he might reasonably promise to himself a long and happy Enjoyment , should be assured by some skilfull Physician ; That in a very short time he would inevitably fall into a Disease , which would so totally deprive him of his Understanding and Memory , that he should lose the knowledge of all things without him , nay all consciousness and sense of his own Person and Being : If , I say , upon a certain belief of this indication , the man should appear overjoyed at the News , and be mightily transported with the discovery and expectation ; would not all that saw him be astonished at such behaviour ? Would they not be forward to conclude , that the Distemper had seized him already , and even then the miserable Creature was become a meer Fool and an Idiot ? Now the Carriage of our Atheists or Deists is infinitely more amazing than this ; no dotage so infatuate , no phrensie so extravagant as theirs . They have been educated in a Religion , that instructed them in the knowledge of a Supreme Being ; a Spirit most excellently Glorious , superlatively Powerfull and Wise and Good , Creator of all things out of nothing ; That hath endued the Sons of Men , his peculiar Favorites , with a Rational Spirit , and hath placed them as Spectators in this noble Theatre of the World , to view and applaud these glorious Scenes of Earth and Heaven , the workmanship of his hands ; That hath furnished them in general with a sufficient store of all things , either necessary or convenient for life ; and particularly to such as fear and obey him , hath promised a supply of all wants , a deliverance and protection from all dangers : That they that seek him , shall want no manner of thing that is good . Who besides his munificence to them in this life ; hath so loved the World , That he sent his Onely-begotten Son , the express Image of his Substance , and Partaker of his eternal Nature and Glory , to bring Life and Immortality to light , and to tender them to Mankind upon fair and gracious Terms ; That if they submit to his easie yoke , and light burthen , and observe his Commandments which are not grievous , he then gives them the promise of eternal Salvation ; he hath reserved for them in Heaven an Inheritance incorruptible , and undefiled , and that fadeth not away ; he hath prepared for them an unspeakable , unconceivable Perfection of Joy and Bliss , things that eye hath not seen , nor ear heard , neither have entred into the heart of man. What a delightfull and ravishing Hypothesis of Religion is this ? And in this Religion they have had their Education . Now let us suppose some great Professor in Atheism to suggest to some of these men , That all this is meer dream and imposture ; that there is no such excellent Being , as they suppose , that created and preserves them ; that all about them is dark senseless Matter , driven on by the blind impulses of Fatality and Fortune ; that Men first sprung up , like Mushroms , out of the mud and slime of the Earth ; and that all their Thoughts , and the whole of what they call Soul , are only various Action and Repercussion of small particles of Matter , kept a while a moving by some Mechanism and Clock-work , which finally must cease and perish by death . If it be true then ( as we daily find it is ) that men listen with complacency to these horrid Suggestions ; if they let go their hope of Everlasting Life with willingness and joy ; if they entertain the thoughts of final Perdition with exultation and triumph ; ought they not to be esteem'd most notorious Fools , even destitute of common sense , and abandon'd to a callousness and numness of Soul ? What then , is Heaven it self , with its pleasures for evermore , to be parted with so unconcernedly ? Is a Crown of Righteousness , a Crown of Life , to be surrendred with laughter ? is an exceeding and eternal weight of Glory too light in the balance against the hopeless death of the Atheist , and utter extinction ? 'T was a noble saying of the Emperor Marcus , That he would not endure to live one day in the World , if he did not believe it to be under the government of Providence . Let us but imagin that excellent Person confuted and satisfied by some Epicurean of his time ; that All was but Atoms , and Vacuum , and Necessity , and Chance . Would He have been so pleased and delighted with the conviction ? would he have so triumph'd in being overcome ? or rather , as he hath told us , would he not have gone down with sorrow and despair to the Grave ? Did I but once see an Atheist lament and bewail himself ; That upon a strict and impartial examination he had found to his cost , that all was a mistake ; that the Prerogative of Humane Nature was vanished and gone ; those glorious hopes of Immortality and Bliss , nothing but cheating Joys and pleasant Delusions ; that he had undone himself by losing the comfortable Error , and would give all the World to have better arguments for Religion : there would be great hopes of prevailing upon such an Atheist as this . But , alas ! there are none of them of this temper of mind ; there are none that understand and seek after God ; they have no knowledge , nor any desire of it ; they thrust the Word of God from them , and judge themselves unworthy of everlasting life ; they willingly prefer Darkness before Light ; and obstinately choose to perish for ever in the Grave , rather than be ●●irs of Salvation in the Resurrection of the Just. These certainly are the Fools in the Text , indocil intractable Fools , whose stolidity can baffle all Arguments , and be proof against Demonstration it self ; whose end ( as the words of St. Paul do truly describe them ) whose end and very Hope is destruction , an eternal Deprivation of Being ; whose God is their belly , the gratification of sensual Lusts ; whose Glory is in their shame , in the debasing of Mankind to the condition of Beasts ; who mind earthly things , who if ( like that great Apostle ) they were caught up to the third Heaven , would ( as the Spyes did of Canaan ) bring down an evil report of those Regions of Bliss . And I fear , unless it please God by extraordinary methods to help their unbelief , and enlighten the eyes of their understanding ; they will carry their Atheism with them to the Pit ; and the flames of Hell only must convince them of their Error . This supine and inconsiderate behaviour of the Atheists is so extremely absurd , that it would be deem'd incredible , if it did not occurr to our daily Observation ; it proclaims aloud , that they are not led astray by their Reasoning , but led captive by their Lusts to the denial of God. When the very pleasures of Paradise are contemn'd and trampled on , like Pearls cast before Swine ; there 's small hope of reclaiming them by arguments of Reason . But however , as Solomon adviseth , we will answer these Fools not according to their Folly , lest we also be like unto them . It is expedient that we put to silence the ignorance of these foolish men , that Believers may be the more confirmed and more resolute in the Faith. Did Religion bestow Heaven without any terms or conditions indifferently upon all ; if the Crown of Life was hereditary , and free to Good and Bad ; and not settled by Covenant upon the Elect of God only , such as live soberly and righteously and godly in this present world : I believe there would be no such thing as an Infidel among us . And without controversie 't is the Way and Means of attaining to Heaven , that makes profane Scorners so willingly let go the Expectation of it . 'T is not the Articles of the Creed , but the Duty to God and their Neighbour , that is such an inconsistent incredible Legend . They will not practise the Rules of Religion , and therefore they cannot believe the Promises and Rewards of it . But however , let us suppose them to have acted like rational and serious Men : and perhaps upon a diligent inquisition they have found , that the Hope of Immortality deserves to be joyfully quitted , and that either out of Interest , or Necessity . I. And first , One may conceive indeed , how there might possibly be a necessity of quitting it . It might be tied to such Terms , as would render it impossible ever to be obtain'd . For example , if it should be required of all the Candidates of Glory and Immortality , to give a full and knowing Assent to such things as are repugnant to Common Sense , as contradict the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the universal Notions and indubitable Maxims of Reason ; if they were to believe , that One and the same Thing may be and not be at the same time and in the same respect ; If allowing the received Idea's and denominations of Numbers and Figures and Body , they must seriously affirm , that Two and two do make a Dozen , or that the Diameter of a Circle is as long as the Circumference , or that the same Body may be all of it in distant places at once . I must confess that the offers of Happiness upon such Articles of Belief as these , would be meer tantalizing of Rational Creatures ; and the Kingdom of Heaven would become the Inheritance of only Idiots and Fools . For whilst a man of Common Capacity doth think and reflect upon such Propositions ; he cannot possibly bribe his Understanding to give a Verdict for their Truth . So that he would be quite frustrated of the Hope of Reward , upon such unpracticable Conditions as these : neither could he have any evidence of the Reality of the Promise , superiour to what he is conscious to of the Falsity of the Means . Now if any Atheist can shew me in the System of Christian Religion any such absurdities and repugnancies to our natural Faculties ; I will either evince them to be Interpolations and Corruptions of the Faith , or yield my self a Captive and a Proselyte to his Infidelity . II. Or , 2dly , they may think 't is the Interest of Mankind , that there should be no Heaven at all ; because the Labour to acquire it is more worth than the Purchase : God Almighty ( if there be one ) having much overvalued the Blessings of his Presence . So that upon a fair estimation , 't is a greater advantage to take one's swing in Sensuality , and have a glut of Voluptuousness in this Life , freely resigning all pretences to future Happiness ; which , when a man is once extinguish'd by Death , he cannot be supposed either to want or desire : than to be tied up by Commandments and Rules so contrary to Flesh and Blood ; to take up one's Cross , to deny himself , and refuse the Satisfaction of Natural Desires . This indeed is the true Language of Atheism , and the Cause of it too . Were not this at the Bottom , no man in his wits could contemn and ridicule the expectation of Immortality . Now what power or influence can Religion have upon the minds of these men ; while not only their Affections and Lusts , but their supposed Interest shall plead against it ? But if we can once silence this powerfull Advocate , we shall without much difficulty carry the Cause at the Bar of impartial Reason . Now here is a notorious instance of the Folly of Atheists , that while they repudiate all Title to the Kingdom of Heaven , meerly for the present Pleasure of Body , and their boasted Tranquillity of Mind ; besides the extreme madness in running such a desperate Hazard after Death , ( which I will not now treat of ) they deprive themselves here of that very Pleasure and Tranquillity they seek for . For I shall now endeavour to shew , That Religion it self gives us the greatest Delights and Advantages even in this life also , though there should prove in the event to be no Resurrection to another . Her ways are ways of pleasantness , and all her paths are peace . But before I begin that , I must occurr to one specious Objection both against this Proposition and the past part of my Discourse ; Namely , that Religion doth perpetually haunt and disquiet us with dismal apprehensions of everlasting Burnings in Hell ; and that there is no shelter or refuge from those Fears , but behind the Principles of Atheism . ( 1. ) First therefore I will freely acknowledge to the Atheists ; that some part of what hath been said is not directly conclusive against them ; if they say , that before they revolted from the Faith , they had sinned away all expectation of ever arriving at Heaven : and consequently had good reason so joyfully to receive the news of Annihilation by Death , as an advantageous change for the everlasting torments of the Damn'd . But because I cannot expect , that they will make such a shameless and senseless Confession , and supply us with that invincible argument against themselves : I must say again , that to prefer final Extinction before a happy Immortality does declare the most deplorable stupidity of mind . Nay although they should confess , that they believed themselves to be Reprobates , before they disbelieved Religion ; and took Atheism as a sanctuary and Refuge from the Terrors of Hell : yet still the imputation of Folly will stick upon them : in as much as they chose Atheism as an Opiate to still those frightning Apprehensions , by inducing a dulness and lethargy of mind ; rather than they would make use of that active and salutary medicine , a hearty Repentance ; that they did not know the Riches of the goodness and forbearance and long-suffering of God , and that a sincere Amendment of Life was never too late nor in vain ; Iesus Christ being the Saviour of all men , and a propitiation for the sins of the whole world ; who came into the world to save sinners , even the chief of them all ; and died for the ungodly , and his bitterest enemies . ( 2. ) And secondly , As to the Fears of Damnation ; those terrors are not to be charged upon Religion it self , which proceed either from the Want of Religion , or Superstitious mistakes about it . For as an honest and innocent Man doth know the punishments , which the Laws of his Country denounce against Felons and Murtherers and Traytors , without being terrified or concern'd at them : So a Christian in truth as well as in name , though he believe the consuming Vengeance prepared for the disobedient and unbelievers , is not at all dismayed at the apprehensions of it . Indeed it adds spurs , and gives wings to his diligence , it excites him to work out his Salvation with fear and trembling ; a religious and ingenuous fear , that is temper'd with hope and with love and unspeakable joy . But he knows , that if he fears him who is able to destroy both soul and body in Hell , he needs not fear that his own soul or body shall ever go thither . I allow that some debauched and profligate Wretches , or some designing perfidious Hypocrites , that are religious in outward profession , but corrupt and abominable in their works , are most justly as well as usually liable to these horrours of mind . 'T is not my business to defend or excuse such as these ; I must leave them , as long as they keep their hardness and impenitent Hearts , to those gnawing and excruciating Fears , those whips of the Divine Nemesis , that frequently scourge even Atheists themselves . For the Atheists also can never wholly extinguish those horrible forebodings of Conscience . They endeavour indeed to compose and charm their Fears , but a thousand occasions daily awaken the sleeping Tormenters . Any flight Consideration either of themselves , or of any thing without ; whatsoever they think on , or whatsoever they look on ; all administer some reasons for suspicion and diffidence , lest possibly they may be in the wrong ; and then 't is a fearfull thing to fall into the hands of the living God : There are they in great fear , as 't is in the 5th verse of this Psalm , under terrible presages of judgment and fiery indignation . Neither can they say , That these Terrors , like Tales about Spectres , may disturb some small Pretenders and puny Novices , but dare not approach the vere Adepti , the Masters and Rabbies of Atheism . For 't is well known both from ancient and modern Experience , that the very boldest of them , out of their Debauches and Company , when they chance to be surprized with Solitude or Sickness , are the most suspicious and timorous and despondent Wretches in the World : and that the boasted Happy Atheist in the Indolence of body , and an undisturbed Calm and Serenity of mind , is altogether as rare a Creature , as the Vir Sapiens was among the Stoicks ; whom they often met with in Idea and Description , in Harangues and in Books , but freely own'd that he never had or was like to exist actually in Nature . And now as to the present advantages which we owe to Religion , they are very conspicuous ; whether we consider Mankind , ( 1. ) Separately , or ( 2. ) under Society and Government . 1. And first , in a Single Capacity . How is a good Christian animated and cheer'd by a stedfast belief of the Promises of the Gospel ; of an everlasting enjoyment of perfect Felicity , such as after millions of millions of Ages is still youthfull and flourishing and inviting as at the first ? no wrinkles in the face , no gray hairs on the head of Eternity ; no end , no diminution , no satiety of those delights . What a warm and vigorous influence does a Religious Heart feel from a firm expectation of these Glories ? Certainly this Hope alone is of inestimable value ; 't is a kind of anticipation and pledge of those Joys ; and at least gives him one Heaven upon Earth , though the other should prove a Delusion . Now what are the mighty Promises of Atheism in competition with these ? let us know the glorious Recompences it proposes : Utter Extinction and Cessation of Being ; to be reduced to the same condition , as if we never had been born . O dismal reward of Infidelity ! at which Nature does shrink and shiver with horror . What some of the * Learnedest Doctors among the Iews have esteem'd the most dreadfull of all Punishment , and have assigned for the portion of the blackest Criminals of the Damn'd ; so interpreting Tophet , Abaddon , the Vale of Slaughter and the like , for final Excision and Deprivation of Being : this Atheism exhibits to us , as an Equivalent to Heaven . 'T is well known , what hath been disputed among Schoolmen to this effect . And 't is an observation of Plutarch , that the Generality of Mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well Women as Men , chose rather to endure all the Punishments of Hell , as described by the Poets ; than part with the Hope of Immortality , though immortal only in misery . I easily grant , that this would be a very hard Bargain ; and that Not to be at all , is more eligible , than to be miserable always : our Saviour himself having determin'd the question ; Wo to that man , by whom the Son of Man is betrayed ; good were it for that man , if he had never been born . But however thus much it evidently shews , That this desire of Immortality is a natural Affection of the Soul ; 't is Self-preservation in the highest and truest meaning ; 't is interwoven in the very Frame and Constitution of Man. How then can the Atheist reflect on his own Hypothesis without extreme sorrow and dejection of Spirit ? Will he say , that when once he is dead , this Desire will be nothing ; and that He that is not , cannot lament his Annihilation ? So indeed it would be hereafter , according to his Principles . But nevertheless , for the present , while he continues in Life ( which we now speak of ) that dusky Scene of Horror , that melancholy Prospect of final Perdition will frequently occur to his Fancy ; the sweetest Enjoyments of Life will often become flat and insipid , will be damp'd and extinguish'd , be bitter'd and poison'd by the malignant and venomous quality of this Opinion . Is it not more comfortable to a man , to think well of himself , to have a high Value and Conceit of the Dignity of his Nature , to believe a noble Origination of his Race , the Off-spring and Image of the great King of Glory : rather than that men first proceeded , as Vermin are thought to do , by the sole influence of the Sun out of Dirt and Putrefaction ? Is it not a firmer foundation for Contentment and Tranquillity , to believe that All things were at first created , and are since continually order'd and dispos'd for the best , and that principally for the Benefit and Pleasure of Man : than that the whole Universe is meer bungling and blundring ; no Art or Contrivance to be seen in 't ; nothing effected for any purpose and design ; but all ill-favouredly cobled and jumbled together by the unguided agitation and rude shuffles of Matter ? Can any man wish a better Support under affliction , than the Friendship and Favour of Omnipotence , of Infinite Wisdom and Goodness ; that is both able , and willing and knows how to relieve him ? Such a man can do all things through Christ that strengtheneth him , he can patiently suffer all things with cheerfull submission and resignation to the Divine Will. He has a secret Spring of spiritual Joy , and the continual Feast of a good Conscience within , that forbid him to be miserable . But what a forlorn destitute Creature is the Atheist in Distress ? He hath no friend in Extremity , but Poison or a Dagger or a Halter or a Precipice . A violent Death is the last refuge of the Epicureans , as well as the Stoicks . This , says Lucretius , is the distinguishing Character of a genuine Son of our Sect , that he will not endure to live in Exile and Want and Disgrace out of a vain fear of Death ; but dispatch himself resolutely into the State of eternal Sleep and Insensibility . And yet for all this swaggering , not one of a hundred of them hath boldness enough to follow the Direction . The base and degenerous Saying of one of them is very well known ; * That Life is always sweet , and he should still desire to prolong it ; though , after he had been maim'd and distorted by the Rack , he should lastly be condemn'd to hang on a Gibbet . And then , as to the Practical Rules and Duties of Religion : as the Miracles of our Lord are peculiarly eminent above the Lying Wonders of Daemons , in that they were not made out of vain Ostentation of Power , and to raise unprofitable Amazement ; but for the real Benefit and Advantage of men , by feeding the Hungry , healing all sorts of Diseases , ejecting of Devils , and reviving the Dead : so likewise the Commands which he hath imposed on his Followers are not like the absurd Ceremonies of Pagan Idolatry , the frivolous Rites of their Initiations and Worship , that might look like Incantation and Magick , but had no tendency in their Nature to make Mankind the happier . Our Saviour hath enjoyn'd us a Reasonable service ; accommodated to the rational part of our nature . All his Laws are in themselves , abstracted from any Consideration of Recompence , conducing to the Temporal Interest of them that observe them . For what can be more availing to a mans Health , or his Credit , or Estate , or Security in this World , than Charity and Meekness , than Sobriety and Temperance , than Honesty and Diligence in his Calling ? Do not Pride and Arrogance infallibly meet with Contempt ? Do not Contentiousness and Cruelty and Study of Revenge seldom fail of Retaliation ? Are not envious and covetous , discontented and anxious minds tormenters to themselves ? Do not we see , that slothfull and intemperate and incontinent persons destroy their Bodies with diseases , their Reputations with disgrace , and their Families with want ? Are Adultery and Fornication forbidden only by Moses and Christ ? or do not Heathen Law-givers punish such Enormities with Fines , or Imprisonment , with Exile or Death ? 'T was an Objection of Iulian the Apostate ; that there were no new Precepts of Morality in our Religion : Thou shalt not kill , Thou shalt not steal , Thou shalt not covet thy neighbours wife . Why all the World , says he , is agreed about these Commandments : and in every Country under Heaven , there are Laws and Penalties made to enforce all the Ten , excepting only the Sabbath and the Worship of strange Gods. We can answer Him another way ; but he may make our Infidels ashamed to complain of those Ordinances as hard Impositions , which the sense of all Nations has thought to be reasonable : which not only the Philosophers of Greece and Italy and the ancient World ; but the Banians of Mogul , the Talapoins of Siam , the Mandarins of China , the Moralists of Peru and Mexico , all the Wisdom of Mankind have declared to be necessary Duties . Nay if the Atheists would but live up to the Ethics of Epicurus himself , they would make few or no Proselytes from the Christian Religion . For none revolt from the Faith for such things as are thought peculiar to Christianity ; Not because they must love and pray for their enemies , but because they must not poison or stab them : not because they must not look upon a Woman to lust after her , but because they are much more restrain'd from committing the Act. If wanton glances and lascivious thoughts had been permitted by the Gospel , and only the gross Act forbidden ; they would have apostatized nevertheless . This we may conjecture from what Plato and others have told us , that it was commonly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immoderate Affections and Lusts , that in the very times of Paganism induced men to be Atheists . It seems their impure and brutal Sensuality was too much confined by the Religion of those Countries , where even Venus and Bacchus had their Temples . Let not therefore voluptuous Atheists lay all the fault of their Sins upon the Infirmity of Humane Nature ; nor plead that Flesh and Blood cannot resist those Temptations , which have all their force and prevalence from long Custom and inveterated Habit. What enticement , what pleasure is there in common profane Swearing ? yet neither the fear of God nor of the Law will persuade men to leave it . 'T is prevailing Example that hath now made it fashionable , but it hath not always been so , nor will be hereafter . So other Epidemical Vices , they are rife and predominant only for a season , and must not be ascribed to Humane Nature in the Lump . In some Countries Intemperance is a necessary part of Conversation ; in others Sobriety is a Vertue universal , without any respect to the Duties of Religion . Nor can they say , that this is only the difference of Climate , that inclines one Nation to Concupiscence and Sensual Pleasures ; another to Blood-thirstiness and Desire of Revenge . It would discover great ignorance in History , not to know that in all Climates a whole People has been over-run with some recently invented or newly imported kind of Vice , which their Grandfathers never knew . In the latest Accounts of the Country of Guiana , we are told that the eating of Humane Flesh is the beloved pleasure of those Savages : two Nations of them by mutual devouring are reduced to two handfulls of men . When the Gospel of our Saviour was preached to them , they received it with gladness of heart ; they could be brought to forgo Plurality of Wives ; though that be the main impediment to the conversion of the East Indies . But the great Stumbling-block with these Americans , and the only Rock of Offence was the forbidding them to eat their Enemies : That irresistible Temptation made them quickly to revolt and relapse into their Infidelity . What must we impute this to ? to the temperature of the Air , to the nature of the Soil , to the influence of the Stars ? Are these Barbarians of man-eating Constitutions , that they so hanker after this inhumane Diet , which We cannot imagin without horror ? Is not the same thing practised in other parts of that Continent ? Was it not so in Europe of old , and is it not now so in Africa ? If an Eleventh Commandment had been given , Thou shalt not eat Humane Flesh ; would not these Canibals have esteem'd it more difficult than all the Ten ? And would not they have really had as much reason as our Atheists , to plead the power of the Temptation , and the propensity of Flesh and Blood ? How impudent then are the Atheists , that traduce the easie and gracious Conditions of the Gospel , as Unreasonable and Tyrannical Impositions ? Are not God's ways equal , O ye Children of Destruction , and are not your ways unequal ? II. Secondly and lastly , For the good Influence of Religion upon Communities and Governments , habemus confitentes reos ; 't is so apparent and unquestionable , that 't is one of the Objections of the Atheist , That it was first contrived and introduced by Politicians , to bring the wild and straggling Herds of Mankind under Subjection and Laws . Out of thy own mouth shalt thou be judged , thou wicked servant . Thou say'st that the wise Institutors of Government , Souls elevated above the ordinary pitch of men , thought Religion necessary to Civil Obedience . Why then dost thou endeavour to undermine this Foundation , to undo this Cement of Society , and to reduce all once again to thy imaginary State of Nature , and Original Confusion ? No Community ever was or can be begun or maintain'd , but upon the Basis of Religion . What Government can be imagin'd without Judicial Proceedings ? and what methods of Judicature without a Religious Oath ? which implies and supposes an Omniscient Being , as conscious to its falshood or truth , and a revenger of Perjury . So that the very nature of an Oath ( and therefore of Society also ) is subverted by the Atheist ; who professeth to acknowledge nothing superiour to himself , no omnipresent observer of the actions of men . For an * Atheist to compose a System of Politicks is as absurd and ridiculous , as Epicurus's Sermons were about † Sanctity and Religious Worship . But there was hope , that the Doctrine of absolute uncontroulable Power and the formidable name of Leviathan might flatter and bribe the Government into a toleration of Infidelity . We need have no recourse to notion and supposition ; we have sad experience and convincing example before us , what a rare Constitution of Government may be had in a whole Nation of Atheists . The Natives of Newfoundland and New France in America , as they are said to live without any sense of Religion , so they are known to be destitute of its advantages and blessings ; without any Law or form of Community ; without any Literature or Sciences or Arts ; no Towns , no fixed Habitations , no Agriculture , no Navigation . And 't is entirely owing to the power of Religion , that the whole World is not at this time as barbarous as they . And yet I ought not to have called these miserable Wretches a Nation of Atheists . They cannot be said to be of the Atheist's opinion ; because they have no opinion at all in the matter : They do not say in their hearts , There is no God ; for they never once deliberated , if there was one or no. They no more deny the Existence of a Deity ; than they deny the Antipodes , the Copernican System , or the Satellites Iovis : about which they have had no notion or conception at all . 'T is the Ignorance of those poor Creatures , and not their Impiety : their Ignorance as much to be pitied , as the Impiety of the Atheists to be detested and punish'd . 'T is of mighty importance to the Government to put some timely stop to the spreading Contagion of this Pestilence that walketh by day , that dares to disperse its cursed seeds and principles in the face of the Sun. The Fool in the Text had only said in his heart , There is no God : he had not spoken it aloud , nor openly blasphem'd , in places of publick resort . There 's too much reason to fear , that some of all orders of men , even Magistracy it self , have taken the Infection : a thing of dreadfull consequence and most imminent danger . Epicurus was somewhat wiser than ordinary , when he so earnestly advised his Disciples against medling in publick affairs : He knew the nature and tendency of his own Philosophy ; that it would soon become suspected and odious to a Government , if ever Atheists were employ'd in places of Trust. But because he had made one great Rule superior to all , That every man's only Good was pleasure of Body and contentment of Mind : hence it was that men of ambitious and turbulent Spirits , that were dissatisfied and uneasie with Privacy and Retirement , were allowed by his own Principle to engage in matters of State. And there they generally met with that fortune , which their Master foresaw . Several Cities of Greece that had made experiment of them in Publick Concerns , drove them out , as Incendiaries and Pests of Commonweals , by severe Edicts and Proclamations . Atheism is by no means tolerable in the most private condition : but if it aspire to authority and power ; if it acquire the Command of an Army or a Navy ; if it get upon the Bench or into the Senate , or on a Throne : What then can be expected , but the basest Cowardice and Treachery , but the foulest prevarication in Justice , but betraying and selling the Rights and Liberties of a People , but arbitrary Government and tyrannical Oppression ? Nay if Atheism were once , as I may say , the National Religion : it would make its own Followers the most miserable of men ; it would be the Kingdom of Satan divided against it self ; and the Land would be soon brought to desolation . Iosephus , that knew them , hath inform'd us , that the Sadduces , those Epicureans among the Jews , were not only rough and cruel to men of a different Sect from their own ; but perfidious and inhumane one towards another . This is the genuine spirit and the natural product of Atheism . No man , that adheres to that narrow and selfish Principle , can ever be Just or Generous or Gratefull ; * unless he be sometime overcome by Good-nature and a happy Constitution . No Atheist , as such , can be a true Friend , an affectionate Relation , or a loyal Subject . The appearance and shew of mutual Amity among them , is wholly owing to the smallness of their number , and to the obligations of a Faction . 'T is like the Friendship of Pickpockets and Highwaymen , that are said to observe strict Justice among themselves , and never to defraud a Comrade of his share of the Booty . But if we could imagine a whole Nation to be Cut-purses and Robbers ; would there then be kept that square-dealing and equity in such a monstrous den of Thieves ? And if Atheism should be supposed to become universal in this Nation ( which seems to be design'd and endeavour'd , though we know the gates of Hell shall not be able to prevail ) farewell all Ties of Friendship and Principles of Honour ; all Love for our Country and Loyalty to our Prince ; nay , farewell all Government and Society it self , all Professions and Arts , and Conveniencies of Life , all that is laudable or valuable in the World. May the Father of Mercies and God of Infinite Wisedom reduce the Foolish from their Errors , and make them wise unto Salvation ; Confirm the Sceptical and wavering Minds , and so prevent Us , that stand fast , in all our doings , and further us with his continual help , that we may not be of them that draw back unto Perdition , but of them that believe to the saving of the Soul. Amen . Matter and Motion cannot think : OR , A CONFUTATION OF ATHEISM From the Faculties of the Soul. The Second SERMON preached April 4. 1692. Acts XVII . 27. That they should seek the Lord , if happily they might feel after him , and find him ; though he be not far from every one of us : for ▪ in him we Live , and Move , and have our Being . THese words are a part of that Discourse which St. Paul had at Athens . He had not been long in that inquisitive and pragmatical City , but we find him encountered by the Epicureans and Stoicks , two sorts of people that were very ill qualified for the Christian Faith : the one by reason of their Carnal Affections , either believing no God at all , or that he was like unto themselves , dissolv'd in * Laziness and Ease ; the other out of Spiritual Pride presuming to assert , that † a Wise Man of their Sect was equal , and in some cases superior to the Majesty of God himself . These men corrupted through Philosophy and vain deceit , took our Apostle , and carried him unto Areopagus , ( a place in the City , whither was the greatest resort of Travellers and Strangers , of the gravest Citizens and Magistrates , of their Orators and Philosophers ; ) to give an account of himself and the new Doctrine that he spoke of . For , say they , thou bringest strange things to our ears ; we would know therefore what these things mean. The Apostle , who was to speak to such a promiscuous Assembly , has with most admirable Prudence and Art , so accommodated his Discourse , that every branch and member of it is directly opposed to a known Error and Prejudice of some Party of his Hearers . I will beg leave to be the more prolix in explaining the whole ; because it will be a ground and introduction not only to this present , but some other subsequent Discourses . From the Inscription of an Altar to the Unknown God , which is mentioned by Heathen Authors , Lucian , Philostratus , and others , he takes occasion ( V. 24. ) to declare unto them , that God that made the World and all things therein . This first Doctrine , though admitted by many of his Auditors , is directly both against Epicureans , that ascribed the Origin and Frame of the World not to the Power of God , but the fortuitous concourse of Atoms ; and Peripatetics , that supposed all things to have been eternally , as they now are , and never to have been made at all , either by the Deity or without him . Which God , says he , seeing that he is Lord of Heaven and Earth , dwelleth not in Temples made with hands , neither is worshipped with men's hands as though he needed any thing , seeing he giveth to all Life and Breath and all things . This is opposed to the Civil and Vulgar Religion of Athens , which furnish'd and serv'd the Deity with Temples and Sacrifices , as if he had really needed Habitation and Sustenance . And that the common Heathens had such mean apprehensions about the Indigency of their Gods , it appears plainly , to name no more , from Aristophanes's Plutus , and the Dialogues of Lucian . But the Philosophers were not concern'd in this point ; all Parties and Sects , even the * Epicureans themselves , did maintain ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the self-sufficiency of the Godhead : and seldom or never sacrificed at all , unless in compliance and condescension to the custom of their Country . There 's a very remarkable passage in Tertullian's Apology , Who forces a Philosopher to sacrifice , & c. ? It appears from thence , that the Philosophers , no less than the Christians , neglected the Pagan Worship and Sacrifices ; though what was conniv'd at in the one , was made highly penal and capital in the other . And hath made of one blood all nations of men , for to dwell on all the face of the Earth ; and hath determin'd the times before appointed , and the bound of their habitation . This Doctrine about the beginning of Humane Race , though agreeable enough to the Platonists and Stoics , is apparently levell'd against the Epicureans and Aristotelians : one of whom produced their Primitive Men from meer Accident or Mechanism ; the other denied that Man had any beginning at all , but had eternally continued thus by Succession and Propagation . Neither were the Commonalty of Athens unconcern'd in this point . For although , as we learn from * Isocrates , Demosthenes and others of their Countrymen , they professed themselves to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aborigines , not transplanted by Colonies or otherwise from any Foreign Nation , but born out of their own Soil in Attica , and had the same Earth for their Parent , their Nurse and their Country ; and though some perhaps might believe , that all the rest of Mankind were derived from Them , and so might apply and interpret the Words of the Apostle to this foolish Tradition : yet that conceit of deriving the whole Race of Men from the Aborigines of Attica was entertain'd but by a few ; for they generally allowed that the Egyptians and Sicilians , and some others were Aborigines also , as well as themselves . Then follow the words of the Text , That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us . For in him we Live , and Move , and have our Being . And this he confirms by the Authority of a Writer that lived above 300 years before ; As certain also of your own Poets have said , For we are also his Off-spring . This indeed was no Argument to the Epicurean Auditors ; who undervalued all Argument from Authority , and especially from the Poets . Their Master Epicurus had boasted , that in all his Writings he had not cited one single Authority out of any Book whatsoever . And the Poets they particularly hated ; because on all occasions they introduced the Ministry of the Gods , and taught the separate Existence of humane Souls . But it was of great weight and moment to the Common People ; who held the Poets in mighty esteem and veneration , and used them as their Masters of Morality and Religion . And the other Sects too of Philosophers did frequently adorn and confirm their Discourses by Citations out of Poets . For as much then as we are the off-spring of God , we ought not to think that the Godhead is like unto Gold or Silver , or Stone graven by art or man's device . This is directly levell'd against the gross Idolatry of the Vulgar , ( for the Philosophers are not concern'd in it ) that believed the very Statues of Gold and Silver and other Materials , to be God , and terminated their Prayers in those Images ; as I might shew from many passages of Scripture , from the Apologies of the Primitive Christians , and the Heathen Writers themselves . And the times of this ignorance God winked at , ( the meaning of which is , as upon a like occasion the same Apostle hath expressed it , that in times past he suffer'd all Nations to walk in their own ways ) but now commandeth every one to repent ; Because he hath appointed a day , in the which he will judge the world in righteousness , by that man whom he hath ordained ; whereof he hath given assurance unto all men , in that he hath raised him from the dead . Hitherto the Apostle had never contradicted all his Audience at once : though at every part of his Discourse some of them might be uneasie , yet others were of his side , and all along a moderate silence and attention was observed , because every Point was agreeable to the notions of the greater Party . But when they heard of the Resurrection of the Dead , the interruption and clamour became universal : so that here the Apostle was obliged to break off , and depart from among them . What could be the reason of this general dissent from the notion of the Resurrection , since almost all of them believed the Immortality of the Soul ? St. Chrysostom hath a conceit , that the Athenians took 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the original word for Resurrection ) to be preached to them as a Goddess , and in this fancy he is follow'd by some of the Moderns . The ground of the conjecture is the 18th verse of this Chapter , where some said , What will this Babler say ? other some , He seemeth to be a setter forth of strange Gods ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , strange Deities , which comprehends both Sexes ) because he preached unto them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Iesus and the Resurrection . Now , say they , it could not be said Deities in the plural number , unless it be supposed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Goddess , as well as Iesus a God. But we know , such a permutation of Number is frequent in all Languages . We have another example of it in the very Text , As certain also of your own Poets have said , For we are also his Off-spring . And yet the Apostle meant only one , Aratus the Cilician , his Countryman , in whose Astronomical Poem this passage is now extant . So that although he preached to the Athenians Jesus alone , yet by a common mode of speech he might be called , a setter forth of strange Gods. 'T is my opinion , that the general distaste and clamour proceeded from a mistake about the nature of the Christian Resurrection . The word Resurrection ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) was well enough known amongst the Athenians , as appears at this time from * Homer , Aeschylus and Sophocles ; they could hardly then possibly imagin it to signifie a Goddess . But then it always denoted a returning from the State of the Dead to this present World , to eat and drink and converse upon Earth , and so after another period of Life to die again as before . And Festus a Roman seems to have had the same apprehensions about it . For when he declares the case of St. Paul his Prisoner to King Agrippa , he tells him , That the Accusation was only about certain questions of the Jewish Superstition ; and of one Iesus which was dead , whom Paul affirmed to be alive . So that when the Athenians heard him mention the Resurrection of the Dead , which according to their acceptation of the word was a contradiction to common Sense , and to the Experience of all Places and Ages ; they had no patience to give any longer attention . His words seemed to them as idle tales , as the first news of our Saviour's Resurrection did to the Apostles themselves . All interrupted and mocked him , except a few , that seem to have understood him aright , which said they would hear him again of this matter . Just as when our Saviour said in an Allegorical and Mystical sense , Except ye eat the Flesh of the Son of Man , and drink his Blood , ye have no life in you ; the Hearers understood him literally and grosly . The Iews therefore strove among themselves , saying , How can this man give us his Flesh to eat ? this is a hard saying , who can hear it ? And from that time many of his Disciples went back , and walked no more with him . I have now gone through this excellent Discourse of the Apostle , in which many most important Truths are clearly and succinctly deliver'd ; such as the Existence , the Spirituality , and All ▪ sufficiency of God , the Creation of the World , the Origination of Mankind from one common stock according to the History of Moses , the Divine Providence in over-ruling all Nations and People , the new Doctrine of Repentance by the preaching of the Gospel , the Resurrection of the Dead , and the appointed Day of an universal Judgment . To all which particulars by God's Permission and Assistance I shall say something in due time . But at present I have confined my self to that near and internal and convincing Argument of the Being of God , which we have from Humane Nature it self ; and which appears to be principally here recommended by St. Paul in the words of the Text , That they should seek the Lord , if haply they might feel after him , and find him , though he be not far from every one of us . For in him ( that is , by his power ) we live , and move , and have our being . The Proposition , which I shall speak to , from this Text is this : That the very Life and Vital Motion and the Formal Essence and Nature of Man is wholly owing to the power of God : and that the consideration of our Selves , of our own Souls and Bodies , doth directly and nearly conduct us to the acknowledgment of his Existence . And , 1. I shall prove , That there is an immaterial Substance in us , which we call Soul and Spirit , essentially distinct from our Bodies : and that this Spirit doth necessarily evince the Existence of a Supreme and Spiritual Being . And , 2. That the Organical Structure of Humane Bodies , whereby they are fitted to live and move and be vitally informed by the Soul , is unquestionably the workmanship of a most wise and powerfull and beneficent Maker . But I will reserve this latter part for the next opportunity ; and my present undertaking shall be this , To evince the Being of God from the consideration of Humane Souls . ( 1. ) And first , I say , there is an immaterial Substance in us , which we call Soul , essentially distinct from our Bodies . I shall lay it down as self-evident , That there is something in our Composition , that thinks and apprehends , and reflects and deliberates ; that determines and doubts , consents and denies ; that wills , and demurrs , and resolves , and chooses , and rejects ; that receives various sensations and impressions from external objects , and produces voluntary motions of several parts of our Bodies . This every man is conscious of ; neither can any one be so Sceptical as to doubt of or deny it : that very doubting or denying being part of what I would suppose , and including several of the rest in their Idea's and Notions . And in the next place 't is as self-evident , that these Faculties and Operations of Thinking , and Willing , and Perceiving , must proceed from something or other as their efficient Cause : meer Nothing being never able to produce any thing at all . So that if these powers of Cogitation , and Volition , and Sensation , are neither inherent in Matter as such , nor producible in Matter by any motion and modification of it ; it necessarily follows , that they proceed from some cogitative Substance , some incorporeal Inhabitant within us , which we call Spirit and Soul. ( 1. ) But first , these Faculties of Sensation and Perception are not inherent in Matter as such . For if it were so ; what monstrous absurdities would follow ? Every Stock and Stone would be a percipient and rational Creature . We should have as much feeling upon clipping a Hair of the Head , as upon pricking a Nerve . Or rather , as Men , that is , as a complex Being compounded of many vital parts , we should have no feeling nor perception at all . For every single Atom of our Bodies would be a distinct Animal , endued with self-consciousness and personal Sensation of its own . And a great number of such living and thinking Particles could not possibly by their mutual contract and pressing and striking compose one greater individual Animal , with one Mind and Understanding , and a vital Consension of the whole Body : any more than a swarm of Bees , or a crowd of Men and Women can be conceived to make up one particular Living Creature compounded and constituted of the aggregate of them all . ( 2. ) It remains therefore , secondly , that seeing Matter in general , as Matter , has not any Sensation or Thought ; if it have them at all , they must be the result of some Modification of it : it must acquire them by some Organical Disposition ; by such and such determinate Motions , by the action and passion of one Particle upon another . And this is the Opinion of every Atheist and counterfeit Deist of these times , that believes there is no Substance but Matter , and excludes all incorporeal Nature out of the number of Beings . Now to give a clear and full confutation of this Atheistical Assertion , I will proceed in this method . 1. First I will give a true Notion and Idea of Matter ; whereby it will again appear that it has no inherent Faculty of Sense and Perception . 2. I will prove , that no particular sort of Matter , as the Brain and Animal Spirits , hath any power of Sense and Perception . 3. I will shew , that Motion in general superadded to Matter cannot produce any Sense and Perception . 4. I will demonstrate , that no particular sort of Motion , as of the Animal Spirits through Muscles and Nerves , can beget Sense and Perception . 5. I will evince , that no Action and Passion of the Animal Spirits , one Particle upon another , can create any Sense and Perception . 6. I will answer the Atheist's Argument of matter of Fact and Experience in brute Beasts ; which , say they , are allowed to be meer Matter , and yet have some degree of Sense and Perception . And first I will give a true Notion and Idea of Matter ; whereby it will appear that it has no inherent Faculty of Sense and Perception . And I will offer no other , but what all competent Judges , and even Atheists themselves do allow of ; and which being part of the Epicurean and Democritean Philosophy is providentially one of the best Antidotes against their other impious Opinions : as the Oil of Scorpions is said to be against the poison of their Stings . When we frame in our minds any notion of Matter , we conceive nothing else but Extension and Bulk ; which is impenetrable and divisible and passive ; by which three properties is understood , that any particular quantity of Matter doth hinder all other from intruding into its place , till it self be removed out of it ; that it may be divided and broken into numerous parts of different sizes and figures , which by various ranging and disposing may produce an immense diversity of Surfaces and Textures ; that if it once be bereaved of Motion , it cannot of it self acquire it again , but it either must be impell'd by some other Body from without , or , ( say we , though not the Atheist ) be intrinsecally moved by an immaterial self-active Substance , that can penetrate and pervade it . Wherefore in the whole Nature and Idea of Matter , we have nothing but Substance with Magnitude , and Figure , and Situation , and a capacity of being moved and divided . So that no parts of Matter consider'd by themselves , are either hot or cold , either white or black , either bitter or sweet , or betwixt those extremes . All the various Mixtures and Conjugations of Atoms do beget nothing but new inward Texture , and alteration of Surface . No sensible Qualities , as Light , and Colour , and Heat , and Sound , can be subsistent in the Bodies themselves absolutely consider'd , without a relation to our Eyes , and Ears , and other Organs of Sense . These Qualities are only the effects of our Sensation , which arise from the different motions upon our Nerves from objects without , according to their various modification and position . For example , when pellucid colourless Glass , or Water , by being beaten into powder or froth , do acquire a very intense whiteness ; what can we imagine to be produced in the Glass or Water , but a new disposition of parts ? Nay an object under the self-same disposition and modification , when 't is viewed by us under differing proportions , doth represent very differing colours , without any change at all in it self . For that same opake and white Powder of Glass , when 't is seen thro' a good Microscope , doth exhibit all its little fragments pellucid and colourless ; as the whole appear'd to the naked eye , before it was pounded . So that Whiteness , and Redness , and Coldness , and the like , are only Idea's and Vital Passions in Us that see and feel : but can no more be conceived to be real and distinct Qualities in the Bodies themselves ; than Roses or Honey can be thought to smell or taste their own Sweetness , or an Organ be conscious of its Musick , or Gun-powder of its Flashing and Noise . Thus far then we have proved , and 't is agreed on all hands , that in our conception of any quantity of Body , there is nothing but Figure and Site , and a Capacity of Motion . Which Motion , if it be actually excited in it , doth only cause a new Order and Contexture of parts : so that all the Idea's of sensible Qualities are not inherent in the inanimate Bodies ; but are the effects of their Motion upon our Nerves : and sympathetical and vital Passions produced within our selves . 2. Our second enquiry must be ; what it is in the constitution and composition of a Man that hath the Faculty of receiving such Idea's and Passions . Let us carry in our minds this true notion of Body in general , and apply it to our own Substance ; and observe what prerogatives this Rational Machin ( as the Atheists would make us to be ) can challenge above other parcels of Matter . We observe then in this understanding piece of Clock-work ; that his Body , as well as other senseless Matter , has colour , and warmth , and softness , and the like . But we have proved it before , and 't is acknowledged ; that these Qualities are not subsistent in those Bodies , but are Idea's and Sensations begotten in something else . So that 't is not Blood and Bones , that can be conscious of their own hardness or redness : and we are still to seek for something else in our Frame and Make , that must receive these impressions . Will they say that these Idea's are performed by the Brain ? But the difficulty returns upon them again : for we perceive that the like qualities of softness , whiteness and warmth , do belong to the Brain it self ; and since the Brain is but Body , those Qualities ( as we have shewn ) cannot be inherent in It , but are the Sensations of some other Substance without it . It cannot be the Brain then , which imagins those qualities to be in it self . But they may say , 't is not the Gross Substance of the Brain that causes Perception ; but the Animal Spirits , that have their residence there ; which are void of sensible qualities , because they never fall under our Senses by reason of their minuteness . But we conceive , by our Reason , though we cannot see them with our Eyes , that every one of these also hath a determinate figure : they are Spheres , or Cubes , or Pyramids , or Cones , or of some shape or other that is irregular and nameless ; and all these are but Modes and Affections of Magnitude ; and the Idea's of such Modes can no more be subsistent in the Atoms so modified , than the Idea of Redness was just now found to be inherent in the Blood , or that of Whiteness in the Brain . And what relation or affinity is there between a minute Body and Cogitation , any more than the greatest ? Is a small drop of Rain any wiser than the Ocean ? or do we grind inanimate Corn into living and rational Meal ? my very Nails , or my Hair , or the Horns and Hoofs of a Beast may bid as fair for Understanding and Sense , as the finest Animal Spirits of the Brain . 3. But Thirdly , they will say , 't is not the Bulk and Substance of the Animal Spirits , but their Motion and Agility , that produces Cogitation and Sense . If then Motion in general or any degree of its velocity can beget Cogitation ; surely a Ship under sail must be a most intelligent Creature ; though while she lies at Anchor , those Faculties be asleep : some cold Water or Ice may be phlegmatick and senseless ; but when it boils in a Kettle , it has wonderfull Heats of Thinking and Ebullitions of Fancy . Nay the whole corporeal Mass , all the brute and stupid Matter of the Universe must upon these terms be allowed to have Life and Understanding : since there is nothing that we know of , in a state of absolute Rest. Those things that seem to be at rest upon the surface of the Earth , are daily wheel'd about its Axis , and yearly about the Sun with a prodigious swiftness . 4. But Fourthly , they will say , 't is not Motion in general , that can do these feats of Sensation and Perception ; but a particular sort of it in an Organized Body through the determinate Roads and Channels of Muscles and Nerves . But , I pray , among all the kinds of Motion , whether straight or circular , or parabolical , or in what curve they please ; what pretence can one make to Thinking and Liberty of Will , more than another ? Why do not these persons make a Diagram of these cogitative Lines and Angles ; and demonstrate their Properties of Perception and Appetite , as plainly as we know the other properties of Triangles and Circles ? But how little can any Motion , either circular or other , contribute to the production of Thought ? No such circular Motion of an Atom can be all of it existent at once ; it must needs be made gradually and successively both as to place and time : for Body cannot at the same instant be in more places than one . So that at any instant of time the moving Atom is but in one single point of the Line . Therefore all its Motion but in that one point is either future or past ; and no other parts are coexistent or contemporary with it . Now what is not present , is nothing at all , and can be the efficient of nothing . If Motion then be the cause of Thought ; Thought must be produced by one single Point of Motion , a Point with relation to time as well as to place . And such a Point to our Conceptions is almost equivalent to Permanency and Rest , or at least to any other Point of any Motion whatsoever . What then is become of the privilege of that organical Motion of the Animal Spirits above any other ? Again , we have shewn , that this circular and other Motion is but the successive Flux of an Atom , and is never existent together ; and indeed is a pure Ens Rationis , an operation of the Soul , which considering past motion and future , and recollecting the whole by the Memory and Fancy , calls this by one denomination and that by another . How then can that Motion be the efficient of Thought , which is evidently the Effect and the Product of it ? 5. But Fifthly , they will say farther , ( which is their last refuge ) that 't is not Motion alone , or under this or that Denomination , that produceth Cogitation ; but when it falls out that numerous Particles of Matter , aptly disposed and directed , do interfere in their Motions , and strike and knock one another ; this is it which begets our Sensation . All the active power and vigour of the Mind , our Faculties of Reason , Imagination and Will are the wonderfull result of this mutual Occurse , this Pulsion and Repercussion of Atoms . Just as we experience it in the Flint and the Steel ; you may move them apart as long as you please , to very little purpose : but 't is the Hitting and Collision of them that must make them strike Fire . You may remember I have proved before , that Light and Heat , and the rest of those Qualities , are not such Idea's in the Bodies , as we perceive in our Selves . So that this smiting of the Steel with the Flint doth only make a Comminution , and a very rapid Whirling and Melting of some Particles : but that Idea of Flame is wholly in Us. But what a strange and miraculous thing should we count it , if the Flint and the Steel , instead of a few Sparks , should chance to strike out Definitions and Syllogisms ? And yet it 's altogether as reasonable , as this sottish opinion of the Atheists ; That dead senseless Atoms can ever justle and knock one another into Life and Understanding . All that can be effected by such encounters of Atoms , is either the imparting or receiving of Motion , or a new determination and direction of its Course . Matter , when it acts upon Matter , can communicate nothing but Motion ; and that we have shew'd before to be utterly unable to produce those Sensations . And again , how can that Concussion of Atoms be capable of begetting those internal and vital Affections , that Self-consciousness and other Powers and Energies that we feel in our Minds : seeing they only strike upon the outward Surfaces ; they cannot inwardly pervade one another ; they cannot have any penetration of Dimensions and Conjunction of Substance . But , it may be , these Atoms of theirs may have Sense and Perception in them , but they are refractary and sullen ; and therefore , like Men of the same Tempers , must be bang'd and buffeted into Reason . And indeed that way of Argumentation would be most proper and effectual upon these Atheistical Atomists themselves . 'T is a vigorous Execution of good Laws , and not rational Discourses only , either neglected or not understood , that must reclaim the profaneness of those perverse and unreasonable Men. For what can be said more to such persons , that are either so disingenuous or so stupid , as to profess to believe , That all the natural Powers and acquired Habits of the Mind , that penetrating Understanding and accurate Judgment , that strength of Memory and readiness of Wit , that Liberality and Justice and Prudence and Magnanimity , that Charity and Beneficence to Mankind , that ingenuous fear and awfull Love of God , that comprehensive Knowledge of the Histories and Languages of so many Nations , that experienced Insight into the works and wonders of Nature , that rich Vein of Poetry and inexhausted Fountain of Eloquence , those lofty flights of Thought and almost intuitive Perception of abstruse Notions , those exalted Discoveries of Mathematical Theorems and Divine Contemplations ; all these admirable Endowments and Capacities of humane Nature , which we sometimes see actually existent in one and the same Person , can proceed from the blind shuffling and casual clashing of Atoms . I could as easily take up with that senseless assertion of the Stoicks , That Vertues and Vices and Sciences and Arts , and Fancies and Passions and Appetites are all of them real Bodies and distinct Animals ; as with this of the Atheist , That they can all be derived from the Power of meer Bodies . 'T is utterly incredible and impossible ; and we cannot without indignation go about to refute such an absurd imagination , such a gross contradiction to unprejudiced Reason . And yet if the Atheists had not been driven from all their posts and their subterfuges ; if we had not pursued their Atoms through all their turnings and windings , their cells and recesses , their interferings and justlings ; they would boast , that they could not be answer'd ; and make a mighty flutter and triumph . Nay though they are so miserably confounded and baffled , and can offer no further explication of the Cause and the Manner ; yet they will , Sixthly , urge matter of Fact and Experience , that meer Body may produce Cogitation and Sense . For , say they , do but observe the actions of some Brutes , how nearly they approach to humane Reason , and visibly discover some glimpses of Understanding : and if that be performed by the pure Mechanism of their Bodies ( as many do allow , who yet believe the Being of God , and an immaterial Spirit in Man ) then 't is but raising our Conceptions , and supposing Mankind to be Engines of a finer Make and Contexture , and the business is done . I must confess , that the Cartesians and some others , men that have given no occasion to be suspected of Irreligion , have asserted that Brutes are meer Machins and Automata . I cannot now engage in the Controversie , neither is there any necessity to do so ; for Religion is not endanger'd by either opinion . If Brutes be said to have Sense and Immaterial Souls ; what need we be concern'd , whether those Souls shall be immortal , or annihilated at the time of Death . This objection supposes the Being of God ; and He will do all things for the wisest and best ends . Or if Brutes be supposed to be bare Engins and Machins ; I admire and adore the divine Artifice and Skill in such a wonderfull contrivance . But I shall deny then that they have any Reason or Sense , if they be nothing but Matter . Omnipotence it self cannot create cogitative Body . And 't is not any imperfection in the power of God , but an incapacity in the Subject ; The Idea's of Matter and Thought are absolutely incompatible . And this the Cartesians themselves do allow . Do but convince Them , that Brutes have the least participation of Thought , or Will , or Appetite , or Sensation , or Fancy ; and they 'll readily retract their Opinion . For none but besotted Atheists , do joyn the two Notions together , and believe Brutes to be rational or sensitive Machins . They are either the one or the other ; either endued with Sense and some glimmering Rays of Reason from a higher Principle than Matter ; or ( as the Cartesians say ) they are purely Body , void of all Sensation and Life : and like the Idols of the Gentiles , they have eyes and see not ; ears , and hear not ; noses , and smell not : they eat without hunger , and drink without thirst , and howl without pain . They perform the outward material actions ; but they have no inward Self-consciousness , nor any more Perception of what they do or suffer , than a Looking Glass has of the Objects it reflects , or the Index of a Watch of the Hour it points to . And as one of those Watches , when it was first presented to the Emperour of China , was taken there for an Animal : so on the contrary , our Cartesians take brute Animals for a sort of Watches . For considering the infinite distance betwixt the poor mortal Artist , and the Almighty Opificer ; the few Wheels and Motions of a Watch , and the innumerable Springs and Organs in the Bodies of Brutes ; they may affirm ( as they think , without either absurdity or impiety ) that they are nothing but moving Automata , as the fabulous * Statues of Daedalus , bereaved of all true life , and vital Sensation ; which never act spontaneously and freely , but as Watches must be wound up to set them a going ; so their Motions also are excited and inhibited , are moderated and managed by the Objects without them . ( 2. ) And now that I have gone through the six parts that I proposed , and sufficiently shewn that Sense and Perception can never be the product of any kind of Matter and Motion ; it remains therefore , that it must necessarily proceed from some Incorporeal Substance within us . And though we cannot conceive the manner of the Soul's Action and Passion ; nor what hold it can lay on the Body , when it voluntarily moves it : yet we are as certain , that it doth so , as of any Mathematical Truth whatsoever ; or at least of such as are proved from the Impossibility or Absurdity of the Contrary , a way of Proof that is allowed for infallible Demonstration . Why one motion of the Body begets an Idea of Pleasure in the Mind , another an Idea of Pain ; why such a disposition of the Body induces Sleep , another disturbs all the operations of the Soul , and occasions a Lethargy or Frenzy ; this Knowledge exceeds our narrow Faculties , and is out of the reach of our discovery . I discern some excellent Final causes of such a vital Conjunction of Body and Soul ; but the instrumental I know not , nor what invisible Bands and Fetters unite them together . I resolve all that into the sole Pleasure and Fiat of our Omnipotent Creator : whose Existence ( which is my last Point ) is so plainly and nearly deducible from the established proof of an Immaterial Soul ; that no wonder the resolved Atheists do so labour and bestir themselves to fetch Sense and Perception out of the Power of Matter . I will dispatch it in three words . For since we have shewn , that there is an Incorporeal Substance within us : whence did that proceed , and how came it into Being ? It did not exist from all Eternity , that 's too absurd to be supposed ; nor could it come out of nothing into Being without an Efficient Cause . Something therefore must have created our Souls out of Nothing ; and that Something ( since nothing can give more than it has ) must it self have all the Perfections , that it hath given to them . There is therefore an immaterial and intelligent Being , that created our Souls : which Being was either eternal it self , or created immediately or ultimately by some other Eternal , that has all those Perfections . There is therefore Originally an Eternal , Immaterial , Intelligent Creator ; all which together are the Attributes of God alone . And now that I have finished all the parts , which I proposed to discourse of ; I will conclude all with a short application to the Atheists . And I would advise them as a Friend , to leave off this dabbling and smattering in Philosophy , this shuffling and cutting with Atoms . It never succeeded well with them , and they always come off with the loss . Their old Master Epicurus seems to have had his Brains so muddled and confounded with them , that he scarce ever kept in the right way ; though the main Maxim of his Philosophy was to trust to his Senses , and follow his Nose . I will not take notice of his doting conceit , that the Sun and Moon are no bigger , than they appear to the Eye , a foot or half a yard over ; and that the Stars are no larger than so many Glow-worms . But let us see how he manages his Atoms , those Almighty Tools that do every thing of themselves without the help of a Workman . When the Atoms ( says he ) descend in infinite space ( very ingeniously spoken , to make High and Low in Infinity ) they do not fall plumb down , but decline a little from the Perpendicular , either obliquely or in a Curve : and this Declination ( says he ) from the direct Line is the cause of our Liberty of Will. But , I say , this Declination of Atoms in their Descent , was it self either necessary or voluntary . If it was necessary , how then could that Necessity ever beget Liberty ? if it was voluntary , then Atoms had that power of Volition before : and what becomes then of the Epicurean Doctrine of the fortuitous Production of Worlds ? The whole business is Contradiction and ridiculous Nonsense . 'T is as if one should say , that a Bowl equally poized , and thrown upon a plain and smooth Bowling-Green , will run necessarily and fatally in a direct Motion : but if it be made with a Byas , that may decline it a little from a straight Line , it may acquire by that Motion a Liberty of Will , and so run spontaneously to the Jack . It would behoove the Atheists to give over such trifling as this , and resume the old solid way of confuting Religion . They should deny the Being of the Soul , because they cannot see it . This would be an invincible Argument against us : for we can never exhibit it to their Touch , nor expose it to their View ; nor shew them the Colour and Complexion of a Soul. They should dispute , as a bold Brother of theirs did ; That he was sure there was no God , because ( says he ) if there was one , he would have struck me to Hell with Thunder and Lightning , that have so reviled and blasphemed him . This would be an Objection indeed . Alas , all that we could answer , is in the next words to the Text , That God hath appointed a day in which he will judge all the world in Righteousness , and that the Goodness and Forbearance , and Long-suffering of God , which are some of his Attributes , and Essential Perfections of his Being , ought not to be abused and perverted into arguments against his Being . But if this will not do , we must yield our selves overcome : for we neither can , nor desire to command fire to come down from Heaven and consume them ; and give them such experimental Conviction of the Existence of God. So that they ought to take these Methods , if they would successfully attack Religion . But if they will still be medling with Atoms , be hammering and squeezing Understanding out of them ; I would advise them to make use of their own Understandings for the Instance . Nothing , in my opinion could run us down , more effectually than that . For we readily allow , that if any Understanding can possibly be produced by such clashing of senseless Atoms ; 't is that of an Atheist , that hath the fairest Pretensions and the best Title to it . We know , it is the Fool , that hath said in his heart , there is no God. And 't is no less a Truth than a Paradox , That there are no greater Fools than Atheistical Wits ; and none so credulous as Infidels . No Article of Religion , though as demonstrable as the Nature of the thing can admit , hath credibility enough for them . And yet these same cautious and quick sighted Gentlemen can wink and swallow down this sottish Opinion about Percipient Atoms , which exceeds in Incredibility all the Fictions of Aesop's Fables . For is it not every whit as likely or more , that Cocks and Bulls might discourse , and Hinds and Panthers hold Conferences about Religion , as that Atoms can do so ? that Atoms can invent Arts and Sciences , can institute Society and Government , can make Leagues and Confederacies , can devise Methods of Peace and Stratagems of War ? And moreover , the Modesty of Mythology deserves to be commended , the Scenes there are laid at a distance ; 'T is once upon a time , in the Days of Yore , and in the Land of Utopia , there was a Dialogue between an Oak and a Cedar : whereas the Atheist is so impudently silly , as to bring the Farce of his Atoms upon the Theatre of the present Age ; to make dull senseless Matter transact all publick and private Affairs , by Sea and by Land , in Houses of Parliament , and Closets of Princes . Can any Credulity be comparable to this ? If a Man should affirm , that an Ape casually meeting with Pen , Ink , and Paper , and falling to scribble , did happen to write exactly the Leviathan of Thomas Hobbs : Would an Atheist believe such a story ? and yet he can easily digest as incredible as that ; that the innumerable Members of a Humane Body , which in the style of the Scripture are all written in the Book of God , and may admit of almost infinite Variations and Transpositions above the xxiv Letters of the Alphabet , were at first fortuitously scribled , and by meer accident compacted into this beautifull , and noble and most wonderfully usefull Frame , which we now see it carry . But this will be the Argument ▪ of my next Discourse , which is the second Proposition drawn from the Text , That the Admirable Structure of Humane Bodies , whereby they are fitted to live and move , and be vitally informed by the Soul , is unquestionably the Workmanship of a most wise and powerfull and beneficent Maker : To which Almighty Creator , together with the Son and the Holy Ghost , be all Honour and Glory and Majesty and Power both now and from henceforth evermore . Amen . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . PART I. The Third SERMON preached May 2. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . I Have said enough in my last , to shew the fitness and pertinency of the Apostle's Discourse to the persons he address'd to : whereby it sufficiently appears that he was no Babler , as some of the Athenian Rabble reproached him ; not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a busie prating Fellow ; as in another language they say Sermones serere , and Rumores serere in a like mode of Expression ; that he did not talk at random , but was throughly acquainted with the several humours and opinions of his Auditors . And as Moses was learned in all the Wisdom of the Aegyptians , so it is manifest from this Chapter alone , if nothing else had been now extant , that St. Paul was a great Master in all the Learning of the Greeks . One thing further I shall observe from the words of the Text , before I enter upon the Subject which I proposed ; that it requires some Industry and Consideration to find out the Being of God ; we must seek the Lord , and feel after him , before we can find him by the Light of Nature . The search indeed is not very tedious nor difficult ; He is not far from every one of us ; for in him we live , and move , and have our Being . The Consideration of our Mind and Understanding , which is an incorporeal Substance independent from Matter ; and the contemplation of our own Bodies , which have all the stamps and characters of excellent Contrivance ; these alone , though we look upon nothing abroad , do very easily and proximately guide us to the wise Author of all things . But however , as we see in our Text , some Thoughts and Meditation are necessary to it ; and a man may possibly be so stupid , or wilfully ignorant or perverse , as not to have God in all his thoughts , or to say in his heart , There is none . And this being observed , we have an effectual answer to that Cavil of the Atheists ; who make it an objection against the Being of God , that they do not discover him without any Application , in spite of their corrupt Wills and debauch'd Understandings . If , say they , such a God as we are told of , had created and formed us , surely he would have left upon our Minds , a native and indeleble Inscription of Himself , whereby we must needs have felt him , even without seeking , and believed in him whether we would or no. So that these Atheists being conscious to themselves , that they are void of such Belief , which ( they say ) if God was , would actually and necessarily be in them , do bring their own wicked Doubting and Denying of God , as Evidence against his Existence ; and make their very Infidelity an argument for it self . To which we reply , That God hath endu'd Mankind with Powers and Abilities , which we call natural Light , and Reason , and common Sense ; by the due use of which we cannot miss of the Discovery of his Being ; and this is sufficient . But as to that original Notion and Proposition , GOD IS , which the Atheist pretends should have been actually imprinted on us , antecedently to all use of our Faculties ; we may affirm , that the absence of such a Notion doth not give the least presumption against the truth of Religion : because though God be supposed to be , yet that Notion distinct from our Faculties would not be requisite ; nor is it asserted by Religion . First , it would not be requisite ; because , without any such primitive Impression , we can easily attain to the knowledge of the Deity by the sole use of our Natural Reason . And again , such an Impression would have render'd the Belief of a God irresistible and necessary , and thereby have bereaved it of all that is good and acceptable in it . For as the taking away the Freedom of Humane Will , and making us meer Machins under fatal Ties and Impulses , would destroy the very nature of Moral Vertue ; so likewise as to Faith , there would be nothing worthy of praise and recompence in it , if there were left no possibility of Doubting or Denying . And secondly , such a radical Truth , GOD IS , springing up together with the Essence of the Soul , and previous to all other Thoughts , is not asserted by Religion . No such thing , that I know of , is affirmed or suggested by the Scriptures . There are several Topics there used against the Atheism and Idolatry of the Heathens ; such as the visible marks of Divine Wisdom and Goodness in the Works of the Creation , the vital Union of Souls with Matter , and the admirable Structure of animate Bodies , and the like . But if our Apostle had asserted such an anticipating Principle engraven upon our Souls before all Exercise of Reason ; what did he talk of seeking the Lord , if haply they might feel after him and find him ? since if the knowledge of him was in that manner innate and perpetual , there would be no occasion of seeking , nor any hap or hazard in the finding . Such an Inscription would be self evident without Reasoning or Study , and could not fail constantly to exert its Energy in their Minds . What did he talk of the Unknown God , and ignorantly worshipping ? when if such an Original Signature were always inherent in their hearts ; God could not be unknown to , or ignorantly worshipp'd by any . That primary Proposition would have been clear , and distinct , and efficacious , and universal in the minds of Men. S. Paul therefore , it appears , had no apprehension of such a First Notion ; nor made use of it for an argument ; which ( since whosoever hath it , must needs know that he hath it ) if it be not believed before by the Adversary , is false ; and if it be believed , is superfluous ; and is of so frail and brittle a texture , that whereas other arguments are not answered by bare denying without contrary Proof , the meer doubting and disbelieving of this must be granted to be ipso facto the breaking and confuting of it . Thus much therefore we have proved against the Atheist ; that such an original irresistible Notion is neither requisite upon supposition of a Deity , nor is pretended to by Religion ; so that neither the Absence of it is any argument against the Being of God , nor a supposed false Assertion of it an objection against the Scripture . 'T is enough that all are furnish'd with such Natural Powers and Capacities ; that if they seriously reflect , if they seek the Lord with meditation and study , they cannot fail of finding and discovering him : whereby God is not left without witness , but the Atheist without excuse . And now I haste to the second Proposition deduced from the Text , and the argument of my present Discourse , That the organical Structure of humane Bodies whereby they are fitted to live , and move , and be vitally informed by the Soul is unquestionably the workmanship of a most wise , and powerfull and beneficent Maker . First , 'T is allowed and acknowledged by all parties , that the Bodies of Men and other Animals are excellently well fitted for Life , and Motion , and Sensation ; and the several parts of them well adapted and accommodated to their particular Functions . The Eye is very proper and meet for seeing , the Tongue for tasting and speaking , the Hand for holding and lifting , and ten thousand Operations beside : and so for the inward Parts ; the Lungs are suitable for Respiration , the Stomach for Concoction , the Lacteous Vessels for the Reception of the Chyle , the Heart for the Distribution of the Blood to all the parts of the Body . This is matter of Fact , and beyond all dispute ; and in effect is no more than to say , that Animals are Animals ; for if they were deprived of these Qualifications , they could not be so . This therefore is not the matter in Question between us and the Atheists : But the Controversie is here . We , when we consider so many constituent parts in the Bodies of Men , all admirably compacted into so noble an Engine ; in each of the very Fingers , for example , there are Bones , and Gristles , and Ligaments , and Membranes , and Muscles , and Tendons , and Nerves , and Arteries , and Veins , and Skin , and Cuticle , and Nail ; together with Marrow , and Fat , and Blood , and other Nutricious Juices ; and all those solid Parts of a determinate Size , and Figure , and Texture , and Situation ; and each of them made up of Myriads of little Fibres and Filaments , not discoverable by the naked Eye ; I say , when we consider how innumerable parts must constitute so small a member , as the Finger , we cannot look upon It or the whole Body , wherein appears so much Fitness and Use , and Subserviency to infinite Functions , any otherwise than as the effect of Contrivance and Skill , and consequently the Workmanship of a most Intelligent and Beneficent Being . And though now the Propagation of Mankind be in a settled method of Nature , which is the instrument of God : yet we affirm that the first Production of Mankind was by the immediate Power of the Almighty Author of Nature : and that all succeeding Generations of Men are the Progeny of one primitive Couple . This is a Religious Man's account of the Frame and Origination of himself . Now the Atheists agree with us , as to the Fitness of Man's Body and its several Parts to their various Operations and Functions ( for that is visible and past all contradiction ) but they vehemently oppose , and horribly dread the Thought , That this Usefulness of the Parts and the Whole should first arise from Wisdom and Design . So that here will be the point in debate , and the subject of our present Undertaking ; Whether this acknowledged Fitness of Humane Bodies must be attributed , as we say , to a wise and good God ; or , as the Atheist averr , to dead senseless Matter . They have contrived several tricks and methods of Deceit , one repugnant to another , to evade ( if possible ) this most cogent Proof of a Deity ; All which I will propose and refute : and I hope to make it appear , that here , as indeed every where , but here certainly , in the great Dramatick Poem of Nature , is , dignus Deo vindice Nodus , a necessity of introducing a God. And first , I will answer what Exceptions they can have against Our account : and secondly , I will confute all the Reasons and Explications they can give of their Own. 1. First , I will answer what Exceptions they can have against Our account of the Production of Mankind . And they may object , That the Body it self , though pretty good in its kind and upon their Hypothesis , nevertheless doth not look like the Workmanship of so great a Master , as is pretended by Us ; that infinite Wisdom and Goodness and Power would have bestowed upon us more Senses than five , or at least these five in a much higher Perfection ; that we could never have come out of the Hands of the Almighty , so subject to numerous Diseases , so obnoxious to violent Deaths ; and at best , of such a short and transitory Life . They can no more ascribe so sorry an Effect to an Omniscient Cause , than some ordinary piece of Clock-work with a very few motions and uses , and those continually out of order , and quickly at an end , to the best Artist of the Age. But to this we reply : First , as to the five Senses , it would be rash indeed to affirm , That God , if he had pleased , could not have endued us with more . But thus much we may averr , That though the Power of God be infinite and perfect , yet the Capacities of Matter are within limits and bounds . Why then doth the Atheist suspect that there may possibly be any more ways of Sensation than what we have already ? Hath he an Idea , or Notion , or Discovery of any more ? So far from that , that he cannot make any addition or progress in those very Senses he hath , further than they themselves have informed him . He cannot imagine one new Colour , or Tast , or Smell , beside those that have actually fallen under his Senses . Much less can he that is destitute of an entire Sense , have any Idea or Representation of it ; as one that is born Deaf hath no Notion of Sounds ; or Blind , of Colours and Light. If then the Atheist can have no Imagination of more Senses than five , why doth he suppose that a Body is capable of more ? If we had double or triple as many , there might still be the same suspicion for a greater number without end ; and the Objection therefore in both cases is equally unreasonable and groundless . Secondly , we affirm , that our Senses have that degree of Perfection which is most fit and suitable to our Estate and Condition . For though the Eye were so piercing , as to descry even opake and little Objects some hundreds of Leagues off , even that improvement of our sight would do us little service ; it would be terminated by neighbouring Hills and Woods , or in the largest and ▪ evenest plain by the very convexity of the Earth , unless we could always inhabit the tops of Mountains and Cliffs , or had Wings too to fly aloft , when we had a mind to take a Prospect . And if Mankind had had Wings ( as perhaps some extravagant Atheist may think us deficient in that ) all the World must have consented to clip them ; or else Humane Race had been extinct before this time , nothing upon that supposition being safe from Murder and Rapine . Or if the Eye were so acute , as to rival the finest Microscopes , and to discern the smallest Hair upon the leg of a Gnat , it would be a curse and not a blessing to us ; it would make all things appear rugged and deformed ; the most finely polish'd Chrystal would be uneven and rough : The sight of our own selves would affright us : The smoothest Skin would be beset all over with ragged Scales , and bristly Hairs . And beside , we could not see at one view above what is now the space of an Inch , and it would take a considerable time to survey the then mountainous bulk of our own Bodies . Such a Faculty of sight so disproportion'd to our other Senses and to the Objects about us would be very little better than Blindness it self . And again , God hath furnished us with Invention and Industry , so that by optical Glasses we can more than supply that imaginary defect of our own Eyes , and discover more remote and minute Bodies with that assistance , than perhaps the most whimsical Atheist would desire to do without it . So likewise if our Sense of Hearing were exalted proportionably to the former , what a miserable condition would Mankind be in ? What whisper could be low enough , but many would over-hear it ? What Affairs , that most require it , could be transacted with secrecy ? and whither could we retire from perpetual humming and buzzing ? every breath of Wind would incommode and disturb us : we should have no quiet or sleep in the silentest nights and most solitary places ; and we must inevitably be struck Deaf or Dead with the noise of a clap of Thunder . And the like inconveniences would follow , if the Sense of Feeling was advanced to such a degree as the Atheist requires . How could we sustain the pressure of our very Cloaths in such a condition ; much less carry burthens and provide for conveniences of Life ? We could not bear the assault of an Insect , or a Feather , or a puff of Air without pain . There are examples now of wounded persons , that have roared for anguish and torment at the discharge of Ordnance , though at a very great distance ; what insupportable torture then should we be under upon a like concussion in the Air , when all the whole Body would have the tenderness of a Wound ? In a word , all the Changes and Emendations that the Atheists would make in our Senses , are so far from being Improvements , that they would prove the utter Ruin and Extirpation of Mankind . But perhaps they may have better success in their complaints about the Distempers of the Body and the Shortness of Life . We do not wonder indeed , that the Atheist should lay a mighty stress upon this Objection . For to a man that places all his Happiness in the Indolency and Pleasure of Body , what can be more terrible than Pain or a Fit of Sickness ? nothing but Death alone , the most dreadfull thing in the world . When an Atheist reflects upon Death , his very Hope is Despair ; and 't is the crown and top of his Wishes , that it may prove his utter Dissolution and Destruction . No question if an Atheist had had the making of himself , he would have framed a Constitution that could have kept pace with his insatiable Lust , been invincible by Gluttony and Intemperance , and have held out vigorous a thousand years in a perpetual Debauch . But we answer ; First , in the words of St. Paul : Nay , but , O Man , who art thou , that repliest against God ? shall the thing formed say to him that formed it , Why hast thou made me thus ? We adore and magnifie his most holy Name for his undeserved Mercy towards us , that he made us the Chief of the visible Creation ; and freely acquit his Goodness from any imputation of Unkindness , that he has placed us no higher . Secondly , Religion gives us a very good account of the present Infirmity of our Bodies . Man at his first Origin was a Vessel of Honour , when he came first out of the Hands of the Potter ; endued with all imaginable Perfections of the Animal Nature ; till by Disobedience and Sin , Diseases and Death came first into the World. Thirdly , The Distempers of the Body are not so formidable to a Religious Man , as they are to an Atheist : He hath a quite different judgment and apprehension about them : he is willing to believe , that our present condition is better for us in the Issue , than that uninterrupted Health and Security , that the Atheist desires ; which would strongly tempt us to forget God and the concerns of a better Life . Whereas now he receives a Fit of Sickness , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the kind Chastisement and Discipline of his Heavenly Father , to wean his Affections from the World , where he is but as on a Journey ; and to fix his thoughts and desires on things above , where his Country and his Dwelling is : that where he hath placed his Treasure and Concerns , there his heart may be also . Fourthly , Most of the Distempers that are incident to us are of our own making , the effects of abused Plenty , and Luxury , and must not be charged upon our Maker ; who notwithstanding out of the Riches of his Compassion hath provided for us store of excellent Medicines , to alleviate in a great measure those very Evils which we bring upon our selves . And now we are come to the last Objection of the Atheist , That Life is too short . Alas for him , what pity 't is that he cannot wallow immortally in his sensual Pleasures ! But if his Life were many whole Ages longer than it is , he would still make the same Complaint , Brevis est hic fructus homullis . For Eternity , and that 's the thing he trembles at , is every whit as long , after a thousand years as after fifty . But Religion gives Us a better prospect and makes us look beyond the gloomy Regions of Death with Comfort and Delight : When this corruptible shall put on incorruption , and this mortal put on immortality . We are so far from repining at God , that he hath not extended the period of our Lives to the Longaevity of the Antediluvians ; that we give him thanks for contracting the Days of our Trial , and receiving us more maturely into those Everlasting Habitations above , that he hath prepared for us . And now that I have answer'd all the Atheist's Exceptions against Our account of the Production of Mankind , I come in the next place to examine all the Reasons and Explications they can give of their own . The Atheists upon this occasion are divided into Sects , and ( which is the mark and character of Error ) are at variance and repugnancy with each other and with themselves . Some of them will have Mankind to have been thus from all Eternity . But the rest do not approve of infinite Successions , but are positive for a Beginning ; and they also are subdivided into three Parties : the first ascribe the Origin of Men to the Influence of the Stars upon some extraordinary Conjunction or Aspect : Others again reject all Astrology ; and some of these mechanically produce Mankind , at the very first Experiment , by the action of the Sun upon duly prepared Matter : but others are of opinion , that after infinite blundering and miscarrying , our Bodies at last came into this Figure by meer Chance and Accident . There 's no Atheist in the World , that reasons about his Infidelity ( which God knows most of them never do ) but he takes one of these four Methods . I will refute them every one in the same order that I have named them : the two former in the present Discourse , reserving the others for another occasion . I. And First , the Opinion of those Atheists that will have Mankind and other Animals to have subsisted eternally in infinite Generations already past , will be found to be flat Non-sence and Contradiction to it self , and repugnant also to matter of Fact. First , it is contradiction to it self . Infinite Generations of Men ( they say ) are already past and gone : but whatsoever is now past , was once actually present ; so that each of those Infinite Generations was once in its turn actually present : therefore all except One Generation were once future and not in being , which destroys the very supposition : For either that One Generation must it self have been Infinite , which is Nonsence ; or it was the Finite Beginning of Infinite Generations between it self and us , that is Infinity terminated at both ends , which is Nonsence as before . Again , Infinite past Generations of Men have been once actually present : there may be some one Man suppose then , that was at infinite distance from Us now : therefore that man's Son likewise , forty years younger suppose than his Father , was either at infinite distance from Us or at finite : if that Son too was at infinite distance from Us , then one Infinite is longer by forty years than another ; which is absurd : if at finite , then forty years added to finite makes it infinite , which is as absurd as the other . And again , The number of Men that are already dead and gone is infinite , as they say : but the number of the Eyes of those Men must necessarily be twice as much as that of the Men themselves , and that of the Fingers ten times as much , and that of the Hairs of their Heads thousands of times . So that we have here one Infinite number twice , ten times , and thousands of times as great as another , which is contradiction again . Thus we see it is impossible in it self , that any successive duration should be actually and positively infinite , or have infinite successions already gone and past . Neither can these Difficulties be applied to the Eternal Duration of God Almighty . For though we cannot comprehend Eternity and Infinity ; yet we understand what they are Not. And something , we are sure , must have Existed from all Eternity ; because all things could not emerge and start out of Nothing . So that if this prae-existent Eternity is not compatible with a successive Duration , as we clearly and distinctly perceive that it is not ; then it remains , that some Being , though infinitely above our finite comprehensions , must have an identical , invariable Continuance from all Eternity ; which Being is no other than God. For as his Nature is perfect and immutable without the least shadow of change ; so his Eternal Duration is permanent and indivisible , not measurable by Time and Motion , nor to be computed by number of successive Moments . One day with the Lord is as a thousand years , and a thousand years as one day . And Secondly , this Opinion of infinite Generations is repugnant likewise to matter of Fact. 'T is a Truth beyond opposition , that the universal Species of Mankind hath had a gradual increase , notwithstanding what War , and Famine , and Pestilence , and Floods , and Conflagrations , and the Religious Profession of Celibacy , and other Causes , may at certain periods of time have interrupted and retarded it . This is manifest from the History of the Jewish Nation , from the account of the Roman Census , and Registers of our own Country , where the proportion of Births to Burials is found upon observation to be yearly as Fifty to Forty . Now if Mankind do increase though never so slowly , but one Couple suppose in an Age ; 't is enough to evince the falshood of Infinite Generations already expired . For though an Atheist should contend , that there were ten thousand million couple of Mankind now in being , ( that we may allow him multitude enough ) 't is but going back so many Ages , and we descend to a single Original Pair . And 't is all one in respect of Eternal Duration yet behind , whether we begin the world so many millions of Ages ago , or date it from the late Aera of about Six Thousand years . And moreover this recent beginning of the World is further established from the known Original of Empires and Kingdoms , and the Invention of Arts and Sciences : whereas if infinite Ages of Mankind had already preceded , there could nothing have been left to be invented or improved by the successfull industry and curiosity of our own . The Circulation of the Blood , and the Weight and Spring of the Air ( which is as it were the Vital Pulse and the great Circulation of Nature , and of more importance in all Physiology , than any one Invention since the beginning of Science ) had never lain hid so many myriads of Generations , and been reserved for a late happy Discovery by two great Luminaries of this Island . I know the Atheist may endeavour to evade this by supposing , That though Mankind have been from everlasting , and have perpetually encreas'd by generation ; yet at certain great periods there may be universal Deluges , which may not wholly extinguish Mankind ( for , they 'll say , there is not Water enough in Nature for that ) but may cover the Earth to such a Height , that none but a few Mountainers may escape , enough to continue Humane Race ; and yet being illiterate . Rusticks ( as Mountainers always are ) they can preserve no Memoirs of former times , nor propagate any Sciences or Arts ; and so the world must needs be thought by Posterity to have begun at such periods . But to this I answer , First , That upon this supposition there must have been infinite Deluges already past : for if ever this Atheist admits of a first Deluge , he is in the same noose that he was . For then he must assert , That there were infinite generations and an infinite increase of Mankind before that first Deluge ; and then the Earth could not receive them , but the infinite Bodies of Men must occupy an infinite Space , and then all the Matter of the Universe must be humane Body ; and many other absurdities will follow , absurdities as infinite , as the Generations he talks of . But if he says , That there have been infinite Deluges heretofore , this is impossibility again ; for all that I said before against the Notion of infinite past Generations , is alike applicable to this . Secondly , Such Universal Deluges ( since the Deity is now excluded ) must be produced in a natural way : and therefore gradually , and not in an instant : and therefore ( because the tops of Mountains , they say , are never overflown ) the civilized People may escape thither out of Villages and Cities ; and consequently , against the Atheist , Arts , and Sciences , and Histories , may be preserved , and derived to the succeeding World. Thirdly , Let us imagine the whole Terraqueous Globe with its Atmosphere about it ; What is there here , that can naturally effect an Universal Deluge ? If you would drown one Country or Continent with Rains and Inundations , you must borrow your Vapour and Water from some other part of the Globe . You can never overflow all at a time . If the Atmosphere it self was reduced into Water , ( as some think it possible ) it would not make an Orb above 32 foot deep , which would soon be swallowed up by the cavity of the Sea , and the depressed parts of the Earth , and be a very feeble attempt towards an Universal Deluge . But then what immense Weight is there above , that must overcome the expansive force of the Air , and compress it into near the thousandth part of the room that it now takes up ? We , that acknowledge a God Almighty , can give an account of one Deluge , by saying it was miraculous ; but it would be strange to see an Atheist have recourse to a Miracle ; and that not once only , but upon infinite occasions . But perhaps they may endeavour to prove the possibility of such a natural Deluge , by borrowing an ingenious Notion , and pretending , That the face of Nature may be now quite changed from what it was ; and that formerly the whole Collection of Waters might be an orbicular Abyss , arched over with an exterior Crust or Shell of Earth , and that the breaking and fall of this Crust might naturally make a Deluge . I 'll allow the Atheist all the fair play in the world . Let us suppose the Fall of this imaginary Crust . First , It seems to be impossible , but that all the Inhabitants of this Crust must be dash'd to pieces in its Ruins . So that this very Notion brings us to the necessity of a new production of Men ; to evade which it is introduced by the Atheist . Again , If such a Crust naturally fell , then it had in its own constitution a tendency towards a Fall ; that is , it was more likely and inclinable to fall this thousand years , than the last . But if the Crust was always gradually nearer and nearer to falling ; that plainly evinces , that it had not endured eternally before its Fall. For let them assign any imaginable period for its falling , how could it have held out till then ( according to the supposition ) the unmeasurable duration of infinite Ages before ? And again , such a Crust could fall but once ; for what Architect can an Atheist suppose , to rebuild a new Arch out of the ruins of the other ? But I have shewn before that this Atheist hath need of infinite Deluges to effect his design ; and therefore I 'll leave him to contrive how to make infinite Crusts one upon the back of another ; and now proceed to examine in the second place , The Astrological Explication of the Origin of Men. II. If you ask one of this Party , what Evidence he is able to produce for the truth of his Art , he may perhaps offer some Physical Reasons for a general influence of the Stars upon terrestrial bodies : but as Astrology is consider'd to be a System of Rules and Propositions , he will not pretend to give any reason of it à priori ; but resolves all that into Tradition from the Chaldeans and Aegyptians , who first learnt it by long observation , and transmitted it down to Posterity ; and that now it is daily confirmed by Events ; which are experienced to answer the Predictions . This is all that can be said for Astrology as an Art. So that the whole Credibility of this Planetary production of Mankind must depend upon Observation . But are they able to shew among all the Remains of the Chaldaick Observations for Four hundred and seventy thousand years ( as they pretended ) any Tradition of such a Production ? So far from that , that the Chaldeans believed the world and mankind to have been from everlasting , which opinion I have refuted before . Neither can the Aegyptian Wizards with their long Catalogue of Dynasties , and Observations for innumerable Years , supply the Atheists with one instance of such a Creation . Where are the fragments of Petosiris and Necepso , that may countenance this Assertion ? I believe if they had had any example of men born out of the Soil , they would rather have ascribed it to the fruitfull Mud of the Nile ( as they did the breeding of Frogs , and Mice , and Monsters ) than to the efficacy of Stars . But with the leave of these Fortune-tellers , did the Stars do this feat once only , which gave beginning to Humane Race ? or have they frequently done so , and may do it again ? If frequently , why is not this Rule deliver'd in Ptolemee and Albumazar ? If once only at the beginning , then how came it to be discover'd ? Who were there then in the world , to observe the Births of those First Men , and calculate their Nativities , as they sprawl'd out of Ditches ? Those Sons of Earth were very wise Children , if they themselves knew , that the Stars were their Fathers . Unless we are to imagine , that they understood the Planets and the Zodiack by instinct , and fell to drawing Schemes of their own Horoscopes , in the same Dust they sprung out of ? For my part I can have no great veneration for Chaldaick Antiquity ; when I see they could not discover in so many thousand years , that the Moon was an opake Body , and received her Light from the Sun. But suppose their Observations had been never so accurate , it could add no Authority to modern Astrology , which is borrowed from the Greeks . 'T is well known that Berosus , or his Scholars new modelled and adapted the Babylonian Doctrines to the Graecian Mythology . The supposed Influences of Aries and Taurus for example , have a manifest relation to the Graecian Stories of the Ram that carried Phrixus , and the Bull that carried Europa . Now which of these is the Copy , and which the Original ? Were the Fables taken from the Influences , or the Influences from the Fables ? the Poetical Fables more ancient than all Records of History ; or the Astrological Influences , that were not known to the Greeks till after Alexander the Great ? But without question those Fabulous Tales had been many a time told and sung to lull Children asleep , before ever Berosus set up his Intelligence Office at Cos. And the same may be said of all the other Constellations . First , Poetry had filled the Skies with Asterisms and Histories belonging to them ; and then Astrology devises the feigned Virtues and Influences of each , from some property of the Image , or Allusion to the Story . And the same trifling futility appears in their XII Signs of the Zodiack , and their mutual Relations and Aspects . Why no more Aspects than diametrically opposite , and such as make aequilateral figures ? Why are the Masculine and Feminine , the Fiery and Airy , and Watry and Earthly Signs all placed at such regular distances ? Were the Virtues of the Stars disposed in that order and rank , on purpose only to make a pretty Diagram upon Paper ? But the Atheistical Astrologer is doubly pressed with this absurdity . For if there was no Counsel at the making of the world , how came the Asterisms of the same nature and energies to be so harmoniously placed at regular intervals ? And how could all the Stars of one Asterism agree and conspire together to constitute an Universal ? Why does not every single Star shed a separate influence ; and have Aspects with other Stars of their own Constellation ? But what need there many words ? As if the late Discoveries of the Celestial Bodies had not plainly detected the imposture of Astrology ? The Planet Saturn is found to have a great Ring that encircles him , and five lesser Planets that move about him , as the Moon doth about the Earth : and Iupiter hath four Satellites , which by their Interposition between him and us make some hundreds of Eclipses every year . Now the whole Tribe of Astrologers , that never dream'd of these Planets , have always declared , that when Iupiter and Saturn come about again to any given Point , they exert ( consider'd singly by themselves ) the same Influence as before . But 't is now manifest , that when either of them return to the same point ; the Planets about them , that must make up an united Influence with them , have a different situation in respect of us and each other , from what they had the time before : and consequently the joint Influence must be perpetually varied , and never be reducible to any Rules and Observations . Or if the Influences be conveyed hither distinct , yet sometimes some of the Little Planets will eclipse the Great one at any given point ; and by that means intercept and obstruct the Influence . I cannot now insist on many other Arguments deducible from the late Improvements of Astronomy , and the truth of the Copernican System ; For if the Earth be not the Centre of the Planetary Motions , what must become then of the present Astrology , which is wholly adapted to that vulgar Hypothesis ? And yet nevertheless , when they lay under such wretched mistakes for many Myriads of Years , if we are willing to believe them ; they would all along , as now , appeal to Experience and Event for the confirmation of their Doctrines . That 's the invincible Demonstration of the Verity of the Science : And indeed as to their Predictions , I think our Astrologers may assume to themselves that infallible Oracle of Tiresias , O Laertiade , quicquid dico , aut erit , aut non . There 's but a true and a false in any telling of Fortune ; and a man that never hits on the right side , cannot be called a bad Guesser , but must miss out of design , and be notably skilfull at lighting on the wrong . And were there not formerly as great pretentions to it from the superstitious Observation of the Entrails of Cows , of the flying of Vulturs , and the pecking of Chickings ? Nay , the old Augurs and Soothsayers had better reason to profess the Art of Divining , than the modern Astrological Atheist : for they supposed there were some Daemons , that directed the Indications . So likewise the Chaldean and Aegyptian Astrologers were much more excusable than He. It was the Religion of their Countries to worship the Stars , as we know from unquestionable Authority . They believed them Intelligent Beings , and no other than very Gods ; and therefore had some Reason to suspect , that they might govern Humane Affairs . The Influence of the Stars was in their apprehensions no less than Divine Power . But an Atheist , that believes the Planets to be dark , solid and senseless Bodies , like the brute Earth he treads on ; and the Fixt Stars and the Sun to be inanimate Balls of Fire ; what Reasons can He advance for the Credit of such Influences ? He acknowledgeth nothing besides Matter and Motion ; so that all that he can conceive to be transmitted hither from the Stars , must needs be perform'd either by Mechanism or Accident ; either of which is wholly unaccountable , and the latter irreconcileable to any Art or System of Science . But if both were allowed the Atheist ; yet as to any production of Mankind , they will be again refuted in my following Discourse . I can preserve a due esteem for some great Men of the last Age , before the Mechanical Philosophy was revived , though they were too much addicted to this nugatory Art. When Occult Quality , and Sympathy and Antipathy were admitted for satisfactory Explications of things , even wise and vertuous Men might swallow down any Opinion that was countenanced by Antiquity . But at this time of day , when all the general powers and capacities of Matter are so clearly understood ; he must be very ridiculous himself , that doth not deride and explode the antiquated Folly. But we may see the miserable Shifts that some men are put to ; when that which was first founded upon , and afterward supported by Idolatry , is now become the tottering Sanctuary of Atheism . If the Stars be no Deities , Astrology is groundless : and if the Stars be Deities , why is the Astrologer an Atheist ? He may easily be no Christian ; and 't is difficult indeed to be both at once : because , as I have said before , Idolatry is at the bottom ; and by submitting Humane Actions and Inclinations to the Influence of the Stars , they destroy the very Essence of Moral Virtue and the Efficacy of Divine Grace : and therefore Astrology was justly condemn'd by the Ancient Fathers and Christian Emperours . An Astrologer , I say , may very easily be no Christian ; he may be an Idolater or a Pagan : but I could hardly think Astrology to be compatible with rank Atheism ; if I could suppose any great gifts of Nature to be in that person , who is either an Atheist or an Astrologer . But let him be what he will , he is not able to do much hurt by his Reasons and Example . For Religion it self , according to his Principles , is derived from the Stars . And he owns , 't is not any just Exceptions he hath taken against Christianity , but 't is his Destiny and Fate ; 't is Saturn in the Ninth House , and not Judgment and Deliberation , that made him an Atheist . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . PART II. The Fourth SERMON preached Iune 6. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . IN the former part of this Enquiry I have examin'd and refuted two Atheistical Notions opposed to the great Doctrine of the Text , That we owe our Living and Being to the power of God : The one of the Aristotelian Atheists , who , to avoid the difficulties of the first production of Mankind , without the intervention of Almighty Wisdom and Power , will have the Race to have thus continued without beginning , by an eternal succession of infinite past Generations ; which Assertion hath been detected to be mere nonsense , and contradictory to it self : The other of the Astrological undertakers , that would raise Men like Vegetables out of some fat and slimy soil well digested by the kindly heat of the Sun , and impregnated with the influence of the Stars upon some remarkable and periodical conjunctions : Which opinion hath been vamp'd up of late by Cardan and Cesalpinus , and other News-mongers from the Skies ; a Pretence as groundless and silly , as the dreaming Oneirocriticks of Artemidorus and Astrampsychus , or the modern Chiromancy and Divinations of Gypsies . I proceed now to the two remaining Paradoxes of such Sects of Atheists , as laying aside Astrology and the unintelligible Influence of Heavenly Bodies , except that which proceeds from their Gravity and Heat , and Light , do either produce Mankind mechanically and necessarily from certain connexions of Natural Causes ; or more dully and supinely , though altogether as reasonably , resolve the whole Business into the unaccountable shuffles and tumults of Matter , which they call Chance and Accident . But at present I shall only take an account of the supposed Production of Humane Bodies by Mechanism and Necessity . The Mechanical or Corpuscular Philosophy , though peradventure the oldest , as well as the best in the world , had lain buried for many Ages in contempt and oblivion ; till it was happily restor'd and cultivated anew by some excellent Wits of the present Age. But it principally owes its re-establishment and lustre , to Mr. Boyle that Honourable Person of ever Blessed Memory , who hath not only shewn its usefulness in Physiology above the vulgar Doctrines of Real Qualities and Substantial Forms ; but likewise its great serviceableness to Religion it self . And I think it hath been competently prov'd in a former Discourse , how friendly it is to the Immateriality of Humane Souls , and consequently to the Existence of a Supreme Spiritual Being . And I may have occasion hereafter to shew further , that all the Powers of Mechanism are intirely dependent on the Deity , and do afford a solid Argument for the Reality of his Nature . So far am I from the apprehension of any great feats , that this Mechanical Atheist can do against Religion . For if we consider the Phaenomena of the Material World with a due and serious attention , we shall plainly perceive , that its present frame and constitution and the established Laws of Nature are constituted and preserved by Gravitation alone . That is the powerfull cement , which holds together this magnificent structure of the world ; Which stretcheth the North over the empty space , and hangeth the Earth upon Nothing ; if we may transfer the words of Iob from the first and real Cause to the secondary Agent . Without Gravity , the whole Universe , if we suppose an undetermin'd power of Motion infused into Matter , would have been a confused-Chaos , without beauty or order , and never stable and permanent in any condition . Now it may be prov'd in its due place , that this Gravity , the great Basis of all Mechanism , is not it self Mechanical ; but the immediate Fiat and Finger of God , and the Execution of the Divine Law ; and that Bodies have not the power of tending towards a Centre , either from other Bodies or from themselves : which at once , if it be proved , will undermine and ruine all the Towers and Batteries that the Atheists have raised against Heaven . For if no Compound Body in the visible world can subsist and continue without Gravity , and if Gravity do immediately flow from a Divine Power and Energy ; it will avail them nothing , though they should be able to explain all the particular Effects , even the Origination of Animals , by mechanical principles . But however at present I will forbear to urge this against the Atheist . For , though I should allow him , that this Catholick Principle of Gravitation is essential to Matter without introducing a God ; yet I will defie him to shew , how a Humane Body could be at first produced naturally , according to the present System of things , and the mechanical affections of Matter . And because this Atheist professeth to believe as much as we ; that the first production of Mankind was in a quite different manner from the present and ordinary method of Nature , and yet affirms nevertheless , that That was Natural too ; which seems at the first sight to be little less than a contradiction : It should lie upon him to make out , how matter by undirected Motion could at first necessarily fall , without ever Erring or Miscarrying , into such a curious formation of Humane Bodies ; a thing that by his own confession it was never able to do since , or at least hath not done for some thousands of years : he should declare to us what shape and contexture Matter then had , which it cannot have now : how it came to be altered by long course of time , so that living Men can no longer be produced out of putrefaction in the primary way ; and yet the species of Mankind , that now consists of and is nourished by Matter so altered , should continue to be the same as it was from the beginning . He should undertake to explain to us the first steps and the whole progress of such a formation ; at least by way of Hypothesis , how it naturally might have been , tho' he affirm not that it was actually so . Whether he hath a new Notion peculiar to himself about that Production , or takes up with some old one , that is ready at hand : whether that most witty Conceit of Anaximander , That the first Men and all Animals were bred in some warm moisture , inclosed in crustaceous skins , as if they were various kinds of Crab-fish and Lobsters ; and so continued till they arrived at perfect age ; when their shelly Prisons growing dry and breaking made way for their liberty : or the no less ingenious opinion of the great Empedocles ; That Mother Earth first brought forth vast numbers of Legs , and Arms , and Heads , and the other members of the Body , scatter'd and distinct , and all at their full growth ; which coming together and cementing ( as the pieces of Snakes and Lizards are said to do , if one cuts them asunder ) and so configuring themselves into Humane shape , made lusty proper Men of thirty years age in an instant : or rather the divine Doctrine of Epicurus and the Aegyptians ; That there first grew up a sort of Wombs , that had their Roots in the Earth , and attracted thence a kind of Milk for the nourishment of the inclosed Foetus ; which at the time of maturity broke through those Membranes , and shifted for themselves . I say , he ought to acquaint us which of these he is for , or bring a new explication of his own ; and not require Us to prove the Negative , That a Spontaneous production of Mankind , neither warranted by example , nor defended by reason , nevertheless may not possibly have been true . This is a very unreasonable demand , and we might justly put him off with such an answer as this ; That there are several things , which all men in their wits do disbelieve , and yet none but mad-men will go about to disprove . But to shew him how much we endeavour to satisfie and oblige him , I will venture once for his sake to incurr the censure of some persons for being elaborately trifling . For with respect to the most of Mankind , such wretched absurdities are more wisely contemn'd than confuted ; and to give them a serious answer , may only make them look more considerable . First then , I take it for granted by him , That there were the same Laws of Motion , and the like general Fabrick of the Earth , Sea and Atmosphere , at the beginning of Mankind , as there are at this day . For if any Laws at first were once settled and constituted ; like those of the Medes and Persians , they are never to be reversed . To violate and infringe them , is the same as what we call Miracle ; and doth not sound very Philosophically out of the mouth of an Atheist . He must allow therefore , that Bodies were endowed with the same affections and tendencies then as ever since , and that if an Ax-head be supposed to float upon water , which is specifically much lighter than it ; it had been supernatural at that time , as well as in the days of Elisha . And this is all that I desire him to acknowledge at present . So that he may admit of those Arguments as valid and conclusive against his Hypothesis , that are fairly drawn from the present powers of Matter , and the visible constitution of the World. Now that we may come to the point ; All Matter is either Fluid or Solid , in a large acceptation of the words , that they may comprehend even all the middle degrees between extreme Fixedness and Coherency , and the most rapid intestine motion of the Particles of Bodies . Now the most cavilling Atheist must allow , that a solid inanimate Body , while it remains in that state , where there is none , or a very small and inconsiderable change of Texture , is wholly incapable of a vital production . So that the first Humane Body , without Parents and without Creator , if such an one ever was , must have naturally been produced in and constituted by a Fluid . And because this Atheist goes mechanically to work ; the universal Laws of Fluids must have been rigidly observed during the whole process of the Formation . Now this is a Catholick Rule of Staticks ; That if any Body be bulk for bulk heavier than a Fluid , it will sink to the bottom of that Fluid ; and if lighter , it will float upon it ; having part of it self extant , and part immersed to such a determinate depth , as that so much of the Fluid as is equal in Bulk to the immersed part , be equal in Gravity to the whole . And consequently if several portions of one and the same Fluid have a different specifick gravity , the heavier will always ( in a free vessel ) be gradually the lower ; unless violently shaken and blended together by external concussion . But that cannot be in our present case . For I am unwilling to affront this Atheist so much , as to suppose him to believe , that the first organical Body might possibly be effected in some Fluid portion of Matter , while its Heterogeneous parts were jumbled and confounded together by a Storm , or Hurricane , or Earthquake . To be sure he will rather have the primitive Man to be produced by a long process in a kind of digesting Balneum , where all the heavier Lees may have time to subside , and a due Aequilibrium be maintain'd , not disturb'd by any such rude and violent shocks , that would ruffle and break all the little Stamina of the Embryon , if it were a making before . Now because all the parts of an undisturb'd Fluid are either of equal Gravity , or gradually placed and storied according to the differences of it ; any concretion that can be supposed to be naturally and mechanically made in such a Fluid , must have a like structure of its several parts ; that is , either be all over of a similar Gravity , or have the more ponderous parts nearer to its Basis. But there need no more concessions than this , to extinguish these supposed First-born of Nature in their very formation . For suppose a Humane Body to be a forming in such a Fluid in any imaginable posture , it will never be reconcileable to this Hydrostatical Law. There will be always something lighter beneath , and something heavier above ; because Bone , or what is then the Stuff and Rudiments of Bone , the heaviest in specie , will be ever in the midst . Now what can make the heavier particles of Bone ascend above the lighter ones of Flesh , or depress these below those , against the tendency of their own Nature ? This would be wholly as miraculous , as the swimming of Iron in Water at the command of Elisha , and as impossible to be , as that the Lead of an Edifice should naturally and spontaneously mount up to the Roof , while lighter materials employ themselves beneath it : or that a Statue , like that in Nebuchadnezzar's Vision , whose Head was of fine and most ponderous Gold , and his Feet of lighter materials , Iron and Clay , should mechanically erect it self upon them for its Basis. Secondly , Because this Atheist goes mechanically to work , he will not offer to affirm , That all the parts of the Embryon could according to his explication be formed at a time . This would be a supernatural thing , and an effectual refutation of his own Principles . For the Corpuscles of Matter having no consciousness of one anothers acting ( at least before or during the Formation ; as will be allowed by that very Atheist , that attributes Reason and Perception to them , when the Formation is finished ) they could not consent and make a compact together , to carry on the work in several places at once ; and one party of them be forming the Brain , while another is modelling the Heart , and a third delineating the Veins . No , there must be , according to Mechanism , a successive and gradual operation : Some few Particles must first be united together , and so by apposition and mutual connexion still more and more by degrees , till the whole System be completed : and a Fermentation must be excited in some assignable place , which may expand it self by its Elastical power ; and break through , where it meets with the weakest resistance ; and so by that so simple and mechanical action , may excavate all the various Ducts and Ventricles of the Body . This is the only general account , as mean as it appears to be , that this Machin of an Atheist can give of that fearfull and wonderfull Production . Now to confute these Pretences , First , There is that visible Harmony and Symmetry in a Humane Body , such a mutual communication of every vessel and member of it , as gives an internal evidence ; that it was not formed successively , and patch'd up by piece-meal . So uniform and orderly a system with innumerable Motions and Functions , all so placed and constituted , as never to interfere and clash one with another , and disturb the Oeconomy of the whole , must needs be ascribed to an Intelligent Artist ; and to such an Artist , as did not begin the matter unprepared and at a venture ; and , when he was put to a stand , paused and hesitated , which way he should proceed ; but he had first in his comprehensive Intellect a complete Idea and Model of the whole Organical Body , before he enter'd upon the Work. But Secondly , if they affirm , That mere Matter by its mechanical Affections , without any design or direction , could form the Body by steps and degrees ; what member then do they pitch upon for the foundation and cause of all the rest ? Let them shew us the beginning of this Circle ; and the first Wheel of this Perpetual Motion . Did the Blood first exist , antecedent to the formation of the Heart ? But that is to set the Effect before the Cause : because all the Blood that we know of , is made in and by the Heart , having the quite different form and qualities of Chyle , before it comes thither . Must the Heart then have been formed and constituted , before the Blood was in being ? But here again , the Substance of the Heart it self is most certainly made and nourished by the Blood , which is conveyed to it by the Coronary Arteries . And thus it is through the whole system of the Body ; every member doth mutually sustain and supply one another ; and all are coaetaneous , because none of them can subsist alone . But they will say , That a little Ferment first making a Cavity , which became the left Ventricle of the Heart , did thence further expand it self , and thereby delineate all the Arteries of the Body . Now if such a slight and sorry business as that , could produce an Organical Body ; one might reasonably expect , that now and then a dead lump of Dough might be leaven'd into an Animal : for there a like Ferment makes notable Tumours and Ventricles ; besides sundry long and small Chanels , which may pass tolerably well for Arteries and Veins . But I pray , in this supposed Mechanical Formation , when the Ferment was expanded to the extremities of the Arteries , if it still had any elastical force remaining , why did it not go on and break through the Receptacle , as other Ferment must be allowed to have done at the Mouth and the Nostrils ? There was as yet no membranous Skin formed , that might stop and repell it . Or if the force of it was spent , and did not wheel about and return ; what mechanical cause then shall we assign for the Veins ? for this Ferment is there supposed to have proceeded from the small capillary extremities of them to the Great Vein and the Heart ; otherwise it made Valves , which would have stopp'd its own passage . And why did that Ferment , that at first dispersed it self from the Great Artery into infinite little ramifications , take a quite contrary method in the making of the Veins , where innumerable little Rivulets have their confluence into the Great Vein , the common chanel of the Blood ? Are such opposite motions both equally mechanical , when in both cases the Matter was under the same modification ? And again , When the first Ferment is excited , and forms the left Ventricle of the Heart ; if the Fluid Matter be uniform and of a similar texture , and therefore on all sides equally resist the Expansion ; then the Cavity must continue One , dilated more and more , 'till the expansive force and the uniform resistance be reduced to an equality , and so nothing at all can be formed by this Ferment , but a single round Bubble . And moreover this Bubble ( if that could make a Heart ) by reason of its comparative Levity to the Fluid that incloses it , would necessarily ascend to the top ; and consequently we should never find the Heart in the midst of the Breast . But if the Fluid be supposed to consist of Heterogeneous Particles , then we cannot conceive how those dissimilar parts should have a like situation in two several Fluids , when the Ferment begins . So that upon this supposition there could be no Species of Animals , nor any Similitude between them : One would have its Lungs , where another hath its Liver , and all the other Members preposterously placed ; there could not be a like Configuration of Parts in any two Individuals . And again , What is that which determines the Growth of all living Creatures ? What principles of Mechanism are sufficient to explain it ? Why do not all Animals continually increase in bigness during the whole space of their Lives , as it is reported of the Crocodile ? What sets a bound to their stature and dimensions ? Or if we suppose a Bound and Ne plus ultra to be mechanically fixed : but then why so great a variety in the Bulk of the several Kinds ? why also such Constancy observed in that manifold Variety ? For as some of the largest Trees have Seeds no bigger or even less than some diminutive Plants , and yet every Seed is a perfect Plant with Trunk and Branches and Leaves inclosed in a Shell : So the first Embryon of an Ant is supposed by inquisitive Naturalists to be as big , as that of an Elephant , and to promise as fair at its primitive Formation for as spacious a Body : which nevertheless by an immutable Decree can never arrive to the millionth part of the others Bulk . And what modification of the first liquid Matter can vary so much , as to make one Embryon capable of so prodigiously vast augmentation , while another is confined to the minuteness of an Insect ? Is not this manifestly a Divine Sanction , that hath fixed and determin'd the Shape , the Stature , the Appetites , and the Duration of all Creatures in the World ? Hither must we have recourse in that great and mysterious Affair of an Organical Formation : And I profess that I cannot discern one step in the whole , that is agreeable to the natural Laws of Motion . If we consider the Heart , which is supposed to be the first principle of Motion and Life , and divide it by our Imagination into its constituent Parts , its Arteries and Veins and Nerves and Tendons and Membranes , and innumerable little Fibres , that these Secondary Parts do consist of ; we shall find nothing here Singular , but what is in any other Muscle of the Body . 'T is only the Site and Posture of these several Parts and the Configuration of the whole , that give it the Form and Functions of a Heart . Now why should the first single Fibres in the Formation of the Heart be peculiarly drawn in Spiral Lines ; when the Fibres of all other Muscles are made by a transverse rectilinear Motion ? What could determine the Fluid Matter into that odd and singular Figure , when as yet no other Member is supposed to be form'd , that might direct the Course of that Fluid Matter ? Let Mechanism here make an Experiment of its Power , and produce a spiral and turbinated motion of the whole moved Body without an external Director . When all the Organs are once framed by a supernatural and divine Principle , we do willingly admit of Mechanism in many Functions of the Body : but that the Organs themselves should be mechanically formed , we conceive it to be impossible and utterly inexplicable . And if any Atheist will give a clear and philosophical account of the things that are here touch'd upon ; he may then hear of many more and perhaps more difficult than these , which their unfitness for a popular Auditory , and the remaining parts of my Subject , that press forward to be treated of , oblige me now to omit . But as the Atheist , when he is put to it to explain , How any Motion of dead Matter can beget Thought and Perception , will endeavour to defend his baffled Impiety with the instance of Brutes , which he calls Thinking Machines : so will he now also appeal from the Arbitration of Reason in the Case of Animal Productions , to Example and Matter of Fact. He will declaim to us about the admirable Structure of the Bodies of Insects ; that they have all the Vital Parts , which the largest of Quadrupeds and even Man himself can boast of ; and yet they are the easie and obvious Products of unintelligent Nature , that spontaneously and mechanically form them out of putrefied Carcasses and the warm moisture of the Soil : and ( which is mightily to his purpose ) these Insects , so begotten without Parents , have nevertheless fit Organs of Generation and Difference of Sex , and can propagate their own kinds , as if themselves had been begotten so too : and that if Mother Earth in this her barrenness and decrepitness of Age can procreate such swarms of curious Engins , which not only themselves enjoy their portion of Life , but by a most wonderfull Instinct impart it to many more , and continue their Species : might she not in the flower of her Youth , while she was succulent and fertil , have produced Horses and Elephants and even Mankind it self , the largest and perfectest Animals , as easily as in this parched and steril condition she can make a Frog or an Insect ? Thus he thinks , he hath made out from Example and Analogy , that at the Beginning of things every Species of Animals might spring mechanically out of the Soil without an Intelligent Creator . And indeed there is no one thing in the World , which hath given so much Countenance and Shadow of Possibility to the Notion of Atheism , as this unfortunate mistake about the aequivocal generation of Insects : And as the oldest Remains of Atheistical Writings are full of this Comparison ; so it is the main refuge of those , that in this and the last Age have had the Folly and Impudence to appear in so wretched a Cause . Now to this last Subterfuge of the Mechanical Atheists we can occurr several ways . And at present we affirm , First , ex abundanti , That though we should allow them the spontaneous production of some minute Animals , yet a like primitive Origination of Mankind could not thence be concluded . Because they first tacitly suppose , that there is an universal decay of Moisture and Fertility in the Earth . And they cannot avoid the necessity of so doing : For if the Soil be as fruitfull now , as it was in the beginning ; why would it not produce Men , and the nobler kinds of Beasts in our days too , if ever it did so ? So that if that supposition be evinc'd to be erroneous and groundless , all the Arguments that they build upon it , will be subverted at once . Now what more easily refuted , than that old vulgar Assertion of an universal Drought and Exsiccation of the Earth ? As if the Sun could evaporate the least drop of its Moisture , so that it should never descend again , but be attracted and elevated quite out of the Atmosphere ? 'T is now a matter agreed and allowed by all competent Judges , that every Particle of Matter is endowed with a Principle of Gravity , whereby it would descend to the Centre , if it were not repelled upwards by heavier bodies . So that the smallest Corpuscle of Vapour , if we suppose it to be exhaled to the top of the Atmosphere , thence it must come down again , or at least must there remain incumbent upon others : for there 's either Nothing or nothing heavier above it to protrude it any higher , neither can it spontaneously mount any more against the tendency of its nature . And lest some ignorant Atheist should suspect , that peradventure there may be no such Top of the Atmosphere ; but that it may be continued on to the Sun or to indefinite Space : he must vouchsafe to be instructed , That the whole weight of any Column of the Atmosphere , and likewise the Specifick gravity of its Basis are certainly known by many Experiments ; and that by this computation ( even making allowance for its gradually larger Expansion , the higher we go , ) the very top of any Pillar of Air is not One hundred Miles distant from the Surface of the Earth . So that hence it is manifest , that the whole Terraqueous Globe with its Atmosphere cannot naturally have lost the least particle of Moisture , since the foundation of the World. But still they may insist , That although the whole Globe cannot be deprived of any of its Moisture , yet the habitable Earth may have been perpetually the drier , seeing it is assiduously drained and exhausted by the Seas . But to this we reply , That the very contrary is demonstrable ; That the longer the World shall continue , the moister the whole Aggregate of the Land will be . For ( to take no notice of the supply of its moisture by Rains and Snow and Dews and Condensation of Vapours , and perhaps by subterraneous passages ) the tops of Mountains and Hills will be continually washed down by the Rains , and the Chanels of Rivers corroded by the Streams ; and the Mud that is thereby conveyed into the Sea will raise its bottom the higher ; and consequently the Declivity of Rivers will be so much the less ; and therefore the Continents will be the less drain'd , and will gradually increase in Humidity from the first period of their Duration to the final Consummation of all things : if the successive production of Plants and Animals , which are all made up of and nourish'd by Water , and perhaps never wholly return to Water again , do not keep things at a poise ; or if the Divine Power do not interpose and change the settled course and order of Nature . But let us allow their supposition , That the Total of the dry Land may have been robbed of some of its Moisture which it had at its first Constitution : yet still there are some parts of the Earth sufficiently soak'd and water'd , to produce , Men and Animals now , if ever they did at all . For do not the Nile , and the Niger , and the Ganges , and the Menam , make yearly Inundations in our days , as they have formerly done ? And are not the Countries so overflown still situate between the Tropicks under the direct and most vigorous Rays of the Sun , the very place where these Mechanical Atheists lay the Scene of that great Transaction ? So that if Mankind had ever sprung naturally out of the Soil , the Experiment would succeed now every year in Aethiopia and Siam ; where are all the requisite qualifications that ever have been , for such a production . And again , if there hath been such a gradual diminution of the Generative Faculty of the Earth , that it hath dwindled from nobler Animals to puny Mice and Insects ; why was there not the like decay in the production of Vegetables ? We should have lost by this time the whole Species of Oaks and Cedars and the other tall and lofty Sons of the Forest , and have found nothing but dwarfish Shrubs and creeping Moss and despicable Mushroms . Or if they deny the present spontaneous production of larger Plants , and confine the Earth to as Pigmie Births in the Vegetable Kingdom , as they do in the other : yet surely in such a supposed universal decay of Nature , even Mankind it self that is now nourished ( though not produced ) by the Earth , must have degenerated in Stature and Strength in every Generation . And yet we have certain demonstration from the Aegyptian Mummies , and Roman Urns and Rings and Measures and Aedifices and many other Antiquities , that Humane Stature is not diminished at all for the last Two Thousand years . Now if the Decay has not been constant and gradual , there has been no Decay at all ; or at least no natural one , nor what may be accounted for by this Mechanical Atheist . I conclude therefore , That although we should allow the spontaneous production of Insects ; yet no Argument can be deduced from thence for a like Origination of Mankind . But , Secondly , we affirm , That no Insect or Animal did ever proceed aequivocally from Putrefaction , unless in miraculous Cases , as in Aegypt by the Divine Judgments ; but all are generated from Parents of their own kind , Male and Female ; a Discovery of that great Importance , that perhaps few Inventions of this Age can pretend to equal Usefulness and Merit ; and which alone is sufficient ( if the Vices of Men did not captivate their Reason ) to explode and exterminate rank Atheism out of the World. For if all Animals be propagated by Generation from Parents of their own Species , and there be no instance in Nature of even a Gnat or a Mite either now or in former Ages spontaneously produced : how came there to be such Animals in Being , and whence could they proceed ? There is no need of much study and deliberation about it : for either they have existed eternally by infinite Successions already gone and past , which is in its very Notion absurd and impossible ; or their Origin must be ascribed to a supernatural and Divine Power , that formed and created them . Now to prove our assertion about the Seminal production of all living Creatures ; that we may not repeat the Reasons which we have offer'd before against the first Mechanical Formation of Humane Bodies , which are equally valid against the spontaneous Origin of the minutest Insects ; we appeal to Observation and Experiment , which carry the strongest conviction with them , and make the most sensible and lasting impressions . For whereas it hath been the general Tradition and Belief , that Maggots and Flies breed in putrefied Carcasses , and particularly Bees come from Oxen , and Hornets from Horses , and Scorpions from Crabfish , &c. all is now found to be Fable and Mistake . That sagacious and learned Naturalist Francisco Redi made innumerable trials with the putrid Flesh of all sorts of Beasts and Fowls and Fishes and Serpents , with corrupted Cheese and Herbs and Fruits and even Insects themselves : and he constantly found , that all those Kinds of Putrefaction did only afford a Nest and Aliment for the Eggs and Young of those Insects that he admitted to come there ; but produced no Animal of themselves by a spontaneous Formation . For when he suffer'd those things to putrefie in Hermetically sealed Glasses , and Vessels close cover'd with Paper ; and not only so , lest the Exclusion of the Air might be supposed to hinder the Experiment ; but in Vessels cover'd with fine Lawn , so as to admit the Air and keep out the Insects : no living thing was ever produced there , though he exposed them to the action of the Sun , in the warm Climate of Florence , and in the kindest season of the year . Even flies crush'd and corrupted , when inclosed in such Vessels , did never procreate a new Fly : though there , if in any case , one would have expected that success . And when the Vessels were open , and the Insects had free access to the Aliment within them , he diligently observed , that no other Species were produced , but of such as he saw go in and feed and deposit their Eggs there : which they would readily do in all Putrefaction ; even in a mucilage of bruised Spiders , where Worms were soon hatch'd out of such Eggs , and quickly changed into Flies of the same kind with their Parents . And was not that a surprizing Transformation indeed , if according to the vulgar opinion those dead and corrupted Spiders spontaneously changed into Flies ? And thus far we are obliged to the diligence of Redi : from whence we may conclude , That no dead Flesh nor Herbs nor other putrefied Bodies , nor any thing that hath not then actually either a vegetable or animal Life can produce any Insect . And if we should allow , as he did , that every Animal and Plant doth naturally breed and nourish by its substance some peculiar Insect : yet the Atheist could make no advantage of this Concession as to a like Origination of Mankind . For surely 't is beyond even an Atheist's Credulity and Impudence , to affirm that the first Men might proceed out of the Galls and Tumors of Leaves of Trees , as some Maggots and Flies are supposed to do now ; or might grow upon Trees , as the story goes about Barnacles ; or perhaps might be the Lice of some vast prodigious Animals , whose Species is now extinct . But though we suppose him guilty of such an extravagant folly , he will only shift the difficulty , and not wholly remove it ; for we shall still expect an account of the spontaneous Formation of those mountainous kind of Animals and Men-bearing Trees . And as to the Worms that are bred in the Intestines and other inward parts of Living Creatures , their production is not material to our present enquiry , till some Atheist do affirm , that his own Ancestors had such an Original . I say , if we should allow this concession of Redi , it would do no service to our Adversaries : but even here also they are defeated by the happy curiosity of Malpighi and others , who observed and discovered , That each of those Tumours and Excrescences of Plants , out of which generally issues a Fly or a Worm , are at first made by such Insects , which wound the tender buds with a long hollow Trunk , and deposit an Egg in the hole with a sharp corroding liquor , which causeth a swelling in the leaf , and so closeth the orifice : and within this Tumor the Worm is hatcht and receives its aliment , till it hath eat its way through . Neither need we recurr to an aequivocal production of Vermin in the Phthiriasis and in Herod's Disease , who was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , eaten of worms , or maggots . Those horrible distempers are always accompanied with putrefying ulcers ; and it hath been observed by the most accurate Lewenhoeck , that Lice and Flies , which have a most wonderfull instinct and acuteness of sense to find out convenient places for the hatching and nourishment of their young , do mightily endeavour to lay their Eggs upon Sores ; and that One will lay above a hundred Eggs , and may naturally increase to some hundreds of thousands in a quarter of a year : which gives a full and satisfactory account of the Phoenomena of those Diseases . And whereas it is said , Exod. 16. v. 20. That some of the Israelites left of the Manna until the morning , and it bred worms and stank ; which an Atheist may make an objection , as either against Us , or against the truth of the Scriptures : I understand it no otherwise , than that the Manna was fly-blown . It was then the Month of October , which in that Southern Climate , after the preceding Autumnal Rains , doth afford a favourable season and copious nutriment for infinite swarms of Insects . Neither do I ascribe it to a miraculous power , that some of the Manna should breed worms , but that all the rest should be preserved sound and untainted . And if any one shall rigidly urge from that passage the literal expression of breeding ; he must allow Moses to speak in the language of the Vulgar in common affairs of life . We do now generally believe the Copernican System ; yet I suppose upon ordinary occasions we shall still use the popular terms of Sun rise and Sun-set , and not introduce a new pedantick description of them from the motion of the Earth . And then as to the vulgar opinion , That Frogs are made in the Clouds and brought down by the Rains , it may be thus easily refuted : for at that very instant , when they are supposed to descend , you may find by dissection not only their Stomachs full of meat , but their Intestines full of excrement : so that they had lurked before in the day-time in holes and bushes and grass , and were then invited abroad by the freshness of a Shower . And by this time we may understand , what credit and authority those old Stories ought to have about monstrous productions in Aegypt after the inundation of the Nile , of Mice and Frogs and Serpents , half flesh and half mud ; nay of the Legs , and Arms , and other Limbs of Men , & quicquid Graecia mendax ; altogether as true , as what is seriously related by Helmont , That foul Linen , stopt in a vessel that hath Wheat in it , will in 21 days time turn the Wheat into Mice : which one may guess to have been the philosophy and information of some Housewife , who had not so carefully cover'd her Wheat , but that the Mice could come at it , and were there taken napping , just when they had made an end of their cheer . Corn is so innocent from this calumny of breeding of Mice ; that it doth not produce the very Weevils that live in it and consume it : the whole course of whose generation and periodical changes hath been curiously observed and described by the ingenious Lewenhoek . And moreover , that we may deprive the Atheist of all hopes and pretensions of Argument from this baffled opinion of aequivocal Insects , we will acquaint him from the most accurate observations of Swammerdam , That even the supposed change of Worms into Flies is no real transmutation ; but that most of those Members , which at last become visible to the Eye , are existent at the beginning , artificially complicated together , and cover'd with Membranes and Tunicles , which are afterwards stript off and laid aside : and all the rest of that process is no more surprizing , than the eruption of Horns in some Brutes , or of Teeth and Beard in Men at certain periods of age . And as we have establish'd our assertion of the seminal production of all kinds of Animals ; so likewise we affirm , That the meanest Plant cannot be rais'd without seed by any formative power residing in the Soil . To which assertion we are encourag'd , First , from the known Seeds of all Vegetables , one or two only excepted , that are left to future discovery : which Seeds by the help of Microscopes are all found to be real and perfect Plants , with Leaves and Trunk curiously folded up and enclosed in the Cortex : nay one single grain of Wheat or Barly or Rye , shall contain four or five distinct Plants under one common Tunicle : a very convincing argument of the Providence and Goodness of God ; that those Vegetables that were appointed to be the chief sustenance of Mankind , should have that multiplied foecundity above any others : and secondly , by that famous experiment of Malpighi , who a long time enclosed a quantity of Earth in a vessel , secured by a fine cloth from the small imperceptible seeds of Plants that are blown about with the winds ; and had this success of his Curiosity , to be the first happy discoverer of this noble and important Truth , That no species of Plants can be produc'd out of Earth without a praeexistent seed ; and consequently they were all created and raised at the beginning of things by the Almighty Gardener , God blessed for ever . And Lastly , as to those various and elegant Shells , that are dug up in Continents and embodied in Stones and Rocks at a vast distance from any Sea ; which this Atheist may possibly allege for an instance of a Plastick faculty of Nature ; 't is now generally agreed by the most diligent Inquirers about them , That they are no sportfull productions of the Soil , as was formerly believed , but that all did once belong to real and living Fishes ; since each of them exactly resembles some Shell of the Seas , both in its outward lineaments , and inward texture , and specifick gravity , and all other properties : which therefore are so far from being subservient to Atheists in their audacious attempts against God and Religion , that they rather afford an experimental confirmation of the Universal Deluge . And thus we have competently shewn , that every Species of Living Creatures , every small Insect , and even the Herbs of the Field give a casting vote against Atheism , and declare the necessity of a supernatural Formation . If the Earth in its first constitution had been left to it self , what horrid deformity and desolation had for ever overspread its face ? not one living Inhabitant would be found on all its spacious surface ; not so much as a Worm in the Bowels of it , nor one single Fish in the vast Bosom of the Sea ; not a Mantle of Grass or Moss , to cover and conceal the nakedness of Nature . An eternal Sterility must have possessed the World , where all things had been fixed and fasten'd everlastingly with the Adamantin chains of Specifick Gravity ; if the Almighty had not spoken and said , Let the Earth bring forth Grass , the Herb yielding Seed , and the Fruit tree yielding Fruit after its kind ; and it was so . 'T was God , that then created the first seminal forms of all Animals and Vegetables , that commanded the Waters to bring forth abundantly , and the Earth to produce Living Creatures after their kind ; that made Man in his own Image after his own likeness : that by the efficacy of his first Blessing made him be fruitfull and multiply and replenish the Earth ; by whose alone power and conservation we all live and move and have our Being . May the same most Glorious God of his infinite mercy grant , that as we have sought the Lord , and felt after him , and found him in these works of his Creation : so now that we have known God , we may glorify him as God both now , and for evermore . Amen . A CONFUTATION OF ATHEISM FROM THE Structure and Origin of Humane Bodies . The Third and Last PART The Fifth SERMON preached Septemb. 5. 1692. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . IN my former Discourses I have endeavour'd to prove , that Humane Race was neither ( 1 ) from Everlasting without beginning ; nor ( 2 ) owes its beginning to the Influence of Heavenly Bodies ; nor ( 3 ) to what they call Nature , that is , the necessary and mechanical motions of dead senseless Matter . I proceed now to examin the fourth and last Plea of the Enemies to Religion and their own Souls , That Mankind came accidentally into the World , and hath its Life and Motion and Being by mere Chance and Fortune . We need not much wonder , that this last Opinion should obtain almost universally among the Atheists of these times . For whereas the Other require some small stock of Philosophy to understand or maintain them : This Account is so easie and compendious , that it needs none at all ; and consequently is the more proper and agreeable to the great Industry and Capacity of the most numerous Party of them . For what more easie to say , than that all the Bodies of the first Animals and Plants were shuffled into their several Forms and Structures fortuitously , that is , these Atheists know not how , nor will trouble themselves to endeavour to know ? For that is the meaning of Chance ; and yet this is all , that they say , or can say to the great Matter in question . And indeed this little is enough in all reason ; and could they impose on the rest of Mankind , as easily as delude themselves , with a notion , That Chance can effect a thing ; it would be the most expedite and effectual means to make their Cause victorious over Vertue and Religion . For if you once allow them such an acceptation of Chance , you have precluded your self ( they think ) from any more reasoning and objecting against them . The Mechanical Atheist , though you grant him his Laws of Mechanism , is nevertheless inextricably puzzled and baffled with the first Formation of Animals : for he must undertake to determine all the various Motions and Figures and Positions and Combinations of his Atoms ; and to demonstrate , that such a quantity of Motion impressed upon Particles so shaped and situated , will necessarily range and dispose them into the Form and Frame of an Organical Body : an attempt as difficult and unpromising of success , as if he himself should make the Essay to produce some new Kinds of Animals out of such senseless Materials , or to rebuild the moving and living Fabrick out of its dust in the grave . But the Atheist , that we are now to deal with , if you do but concede to him , that Fortune may be an Agent ; presumes himself safe and invulnerable , secure above the reach of any further disputes . For if you proceed to ask questions , and bid him assign the proper Causes and determinate Manner of that fortuitous Formation , you thereby deny him what you granted before , and take away the very Hypothesis and the Nature of Chance ; which supposeth that no certain Cause or Manner of it can possibly be assigned . And as the stupidity of some Libertines , that demand a sight of a Spirit or Humane Soul to convince them of its existence , hath been frequently and deservedly exposed ; because whatsoever may be the object of our Sight , must not be a Soul or Spirit , but an opake Body : so this Atheist would tax us of the like Nonsense and Contradiction ; if after he hath named to us Fortune or Chance , we should expect from him any particular and distinct account of the Origin of Mankind . Because it is the very essence and notion of his Chance , to be wholly unaccountable : and if an account could be given of it ; it would then no longer be Chance but Mechanism , or a necessary production of certain Effects from certain Causes according to the Universal Laws of Motion . Thus we are to know , that if once we admit of Fortune in the Formation of Mankind ; there is no further enquiry to be made , no more Difficulties to be solved , and no Account to be demanded . And who then can admire , if the inviting easiness and compendiousness of this Assertion should so dazle the Eyes of our Atheist , that he overlooks those gross Absurdities , that are so conspicuous in it ? ( 1 ) For first , if this Atheist would have his Chance or Fortune to be a real and substantial Agent ; as the Vulgar seem to have commonly apprehended , some making it a Divinity , others they do not conceive what : he is doubly more stupid and more supinely ignorant than those Vulgar ; in that he assumes such a notion of Fortune , as besides its being erroneous , is inconsistent with his Atheism . For since according to the Atheists , the whole Universe is Corpus & mane , Body and nothing else : this Chance , if it do really and physically effect any thing , must it self be Body also . And what a numerous train of Absurdities do attend such an assertion ? too visible and obvious to deserve to be here insisted on . For indeed it is no less than flat contradiction to it self . For if this Chance be supposed to be a Body ; it must then be a part of the common Mass of Matter : and consequently be subject to the universal and necessary Laws of Motion : and therefore it cannot be Chance , but true Mechanism and Nature . ( 2 ) But secondly , if he forbear to call Chance a real Agent , and is content to have it only a Result or Event ; since all Matter or some portion of it may be naturally exempt from these supposed Mechanical Laws , and be endowed with a power of spontaneous or fortuitous Motion ; which power , when it is exerted , must produce an Effect properly Casual , and therefore might constitute the first Animate Bodies accidentally , against the supposed natural tendency of the Particles of those Bodies : even this second Assertion is contrary to common Sense , as well as common Observation . For how can he conceive , that any parcel of dead Matter can spontaneonsly divert and decline it self from the line of its motion without a new impulse from external Bodies ? If it can intrinsically stir it self , and either commence its Motion or alter its course ; it must have a principle of self-activity , which is Life and Sense . But Sense I have proved formerly to be incompatible with mere Bodies , even those of the most compound and elaborate textures ; much more with single Atoms or solid Particles of Matter , that having no intestine motion of Parts are destitute of the first foundation and capacity of Life . And moreover , though these Particles should be supposed to have this internal principle of Sense , it would still be repugnant to the notion of Chance : because their Motions would not then be Casual , but Voluntary ; not by Chance , but Choice and Design . And Again , we appeal to Observation , whether any Bodies have such a power of Fortuitous Motion : we should surely have experiment of it in the effects of Nature and Art : No Body would retain the same constant and uniform Weight according to its Bulk and Substance ; but would vary perpetually , as that spontaneous power of Motion should determin its present tendency . All the various Machins and Utensils would now and then play odd Pranks and Capricio's quite contrary to their proper Structures and Designs of the Artificers . Whereas on the contrary all Bodies are observed to have always a certain and determinate Motion according to the degrees of their External Impulse , and their inward Principle of Gravitation , and the Resistance of the Bodies they occurr with : which therefore is without Error exactly foreseen and computed by sagacious Artists . And if ever Dead Matter should deviate from this Motion ; it could not proceed from it self , but a supernatural Agent ; and ought not to be called a Chance , but a Miracle . For Chance is but a mere name , and really Nothing in it self : a Conception of our own Minds , and only a Compendious way of speaking , whereby we would express , That such Effects , as are commonly attributed to Chance , were verily produced by their true and proper Causes , but without their designing to produce them . And in any Event called Casual , if you take away the real and physical Causes , there remains nothing , but a simple Negation of the Agents intending such an Event : which Negation being no real Entity , but a Conception only of Man's Intellect wholly extrinsecal to the Action , can have no title to a share in the production . As in that famous Example ( which Plutarch says , is the only one , where Fortune is related to have done a thing artificially ) when a Painter having finish'd the Picture of a Horse , excepting the loose Froth about his Mouth and his Bridle ; and after many unsuccessfull essays despairing to do that to his satisfaction , in a great rage threw his Spunge at it , all besmear'd , as it was , with the Colours ; which fortunately hitting upon the right place , by one bold stroke of Chance most exactly supplied the want of Skill in the Artist : even here it is manifest , that considering the Quantity and Determination of the Motion , that was impressed by the Painter's hand upon the Spunge , com ▪ pounded with the specifick Gravity of the Spunge , and resistance of the Air ; the Spunge did mechanically and unavoidably move in that particular line of Motion , and so necessarily hit upon that part of the Picture ; and all the paint , that it left there , was as certainly placed by true natural Causes , as any one stroke of the Pencil in the whole Piece . So that this strange effect of the Spunge was fortuitous only with respect to the Painter , because he did not design nor forsee such an effect ; but in it self and as to its real Causes it was necessary and natural . In a word , the true notion of Fortune ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) denoteth no more , than the Ignorance of such an event in some Knowing Agent concerned about it . So that it owes its very Being to Humane Understanding , and without relation to that is really Nothing . How absurd then and ridiculous is the Atheist , that would make this Fortune the cause of the Formation of Mankind ; whereas manifestly there could be no such Thing or Notion in the World as Fortune , till Humane Nature was actually formed ? It was Man that first made Fortune , and not Fortune that produced Man. For since Fortune in its proper acceptation supposeth the Ignorance of something , in a subject capable of Knowledge ; if you take away Mankind , such a Notion hath no Existence , neither with relation to Inanimate Bodies that can be conscious of nothing , nor to an Omniscient God , that can be ignorant of nothing . And so likewise the adequate Meaning of Chance ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ( as it is distinguished from Fortune ; in that the latter is understood to befall only Rational Agents , but Chance to be among Inanimate Bodies ) is a bare Negation , that signifies no more than this , That any Effect among such Bodies ascribed to Chance , is really produced by Physical Agents , according to the established Laws of Motion , but without their Consciousness of concurring to the Production , and without their Intention of such an Effect . So that Chance in its true sense is all one with Nature ; and both words are used promiscuously by some ancient Writers to express the same thing . And we must be wary , lest we ascribe any real Subsistence or Personality to this Nature or Chance : for it is merely a notional and imaginary thing ; an abstract Universal , which is properly Nothing ; a Conception of our own making , occasion'd by our reflecting upon the settled Course of things ; denoting only thus much , That all those Bodies move and act according to their essential properties and qualities without any consciousness or intention of so doing . So that in this genuine acceptation of Chance , here is nothing supposed , that can supersede the known Laws of Natural Motion : and thus to attribute the Formation of Mankind to Chance , is all one with the former Atheistical Assertion , that ascribes it to Nature or Mechanism : and consequently it hath received a prolix and sufficient Refutation in my preceding Discourse . ( 3 ) But thirdly , 't is likely that our Atheist may willingly renounce the Doctrine of Chance as a thing differing from Nature , and may allow it to be the same thing , and that too no real and substantial Agent , but only an abstract intellectual Notion : but still he hath another Expedient in reserve , which is a middle and safe way between the former rigorous Mechanism and the extravagancies of Fortuitous Motion : viz. That at the Beginning all things ( 't is true ) proceded necessarily and fatally according to the Mechanical powers and affections of Matter : but nevertheless the several Kinds of Animals were not formed at the first trial and effort without one error or miscarriage ; ( as strict Mechanism would suppose ; ) but there was an immense Variety of Ferments and Tumors and Excrescences of the Soil , pregnant and big with Foetus's of all imaginable shapes and structures of Body : Millions of which were utterly uncapable of Life and Motion , being the Molae , as it were , and the Abortions of Mother Earth : and many of those that had Life and Powers to preserve their own Individuals , yet wanted the due means of Propagation , and therefore could not transmit their Species to the following Ages : and that those few only , that we now find in Being , did happen ( for he cannot express it but by the Characters of a Chance ) to have all the parts necessary not only for their own Lives , but for the Continuation of their Kinds . This is the favourite Opinion , among the Atheists , and the most plausible of all ; by which they think they may elude that most formidable Argument for the Being of God , from the admirable contrivance of Organical Bodies and the exquisite fitness of their several Parts for those Ends and Uses they are put to , and seem to have been designed for . For , say they , since those innumerable Instances of Blunder and Deformity were quickly removed out of Knowledge and Being ; it is plain that no Animals ought now to be found , but such as have due Organs necessary for their own nourishment and increase of their Kinds : so that this Boasted Usefulness of Parts , which makes Men attribute their Origination to an intelligent and wise Agent , is really no argument at all : because it follows also from the Atheists Assertion . For since some Animals are actually preserved in Being till now , they must needs all of them have those parts that are of Use and Necessity : but That at first was only a Lucky Hit without Skill or Design , and ever since is a necessary condition of their Continuation . And so for instance , when they are urged with the admirable Frame and Structure of the Eye ; which consists of so great a Variety of Parts , all excellently adapted to the Uses of Vision ; that ( to omit Mathematical Considerations with relation to Opticks ) hath its many Coats and Humours transparent and colourless , lest it should tinge and sophisticate the Light that it lets in , by a natural Jaundice ; that hath its Pupil so constituted , as to admit of Contraction and Dilatation according to the differing degrees of Light , and the Exigencies of seeing ; that hath Eye lids so commodiously placed , to cleanse the Ball from Dust , to shed necessary moisture upon it through numerous Glandules , and to be drawn over it like a Curtain for the convenience of sleep ; that hath a thousand more Beauties in its figure and texture never studied nor admired enough : they will briskly reply , that they willingly concede all that can be said in the commendation of so noble a member ; yet notwithstanding they cannot admit for good reasoning , He that formed the Eye , shall not he see ? For it was blind Nature alone or Matter mechanically moved without consciousness or direction , that made this curious Organ of Vision . For the short of the matter is this : This elegant structure of the Eye is no more than is necessary to Seeing ; and this noble faculty of Seeing is no more than is necessary to Life ; and consequently is included in the very suppositions of any Animals living and continuing till now ; though those be but the very few that at the beginning had the good fortune to have Eyes , among many millions of Monsters that were destitute of them , sine vultu caeca reperta , and therefore did fatally perish soon after their Birth . And thus when we insist on other like arguments of Divine Wisdom in the frame of Animate Bodies ; as the artificial Position of many Myriads of Valves , all so situate as to give a free passage to the Blood and other Humors in their due Chanels and Courses , but not permit them to regurgitate and disturb the great Circulation and Oeconomy of Life ; as the Spiral , and not Annulary , Fibres of the Intestines for the better Exercise of their Functions ; as the provident furnishing of Temporary parts for the Foetus during the time of gestation , which are afterwards laid aside ; as the strange sagacity of little Insects in choosing fit Places for the Exclusion of their Eggs , and for the provision of proper food , when the young ones are hatcht and need it ; as the ardent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or natural Affection in those Animals , whose off-spring cannot at first procure their own sustenance , but must infallibly perish , if not fed by the Parents ; as the untaught Instincts and Impresses upon every species , directing them without imitation or deliberation to the ready knowledge of proper food , to one and the best way of their preservation and defence , and to the never-failing propagation of their own kind : what-ever Considerations of this nature you propose to this Atheist , as indeed such Instances are innumerable , all evidently setting forth the Almighty's Wisdom and Goodness to such as are able to judge , and will judge impartially ; he hath this one subterfuge from them all , That these things are mistaken for tokens of Skill and Contrivance , though they be but necessary Consequences of the present Existence of those Creatures . For he that supposeth any Animals to subsist , doth by that very supposition allow them every Member and Faculty that are necessary to subsistence ; such as are those we have just now enumerated . And therefore , unless we can prove à priori and independent of this Usefulness , now that Things are once supposed to have existed and propagated ; That among almost infinite Trials and Essays at the beginning of things , among millions of monstrous Shapes and imperfect Formations , a few such Animals , as now exist , could not possibly be produced ; these After-Considerations are of very little moment : because if such Animals could in that way possibly be formed , as might live and move and propagate their Beings ; all this admired and applauded Usefulness of their several Fabricks is but a necessary condition and consequence of their Existence and Propagation . This is the last pretence and sophistry of the Atheists against the Proposition in my Text , That we received our Life and Being from a Divine Wisdom and Power . And as they cannot justly accuse me of any ways concealing or balking their grand Objection : so I believe these following Considerations will give them no reason to boast , That it cannot receive a just and satisfactory Answer . ( 1 ) First therefore , we affirm that we can prove and have done it already by arguments à priori ( which is the challenge of the Atheists ) that these Animals , that now exist , could not possibly have been formed at first by millions of trials . For since they allow by their very Hypothesis ( and without standing to that Courtesie we have proved it before ) that there can be no casual or spontaneous Motion of the Particles of Matter : it will follow that every single Monster among so many supposed Myriads must have been mechanically and necessarily formed according to the known Laws of Motion , and the temperament and quality of the Matter that it was made of . Which is sufficient to evince , that no such Monsters were or could have been formed . For to denominate them even Monsters ; they must have had some rude kind of Organical Bodies ; some Stamina of Life , though never so clumsy ; some System of Parts compounded of Solids and Liquids , that executed , though but bunglingly , their peculiar Motions and Functions . But we have lately shewn it impossible for Nature unassisted to constitute such Bodies , whose structure is against the Law of Specifick Gravity . So that she could not make the least endeavour towards the producing of a Monster ; or of any thing that hath more Vital and Organical Parts , than we find in a Rock of Marble or a Fountain of Water . And again , though we should not contend with them about their Monsters and Abortions ; yet since they suppose even the perfect Animals , that are still in being , to have been formed mechanically among the rest ; and only add some millions of Monsters to the reckoning ; they are liable to all the Difficulties in the former Explication , and are expresly refuted through the whole preceding Sermon : where it is abundantly shown , that a Spontaneous Production is against the Catholick Laws of Motion , and against Matter of Fact ; a thing without Example , not only in Man and the nobler Animals , but in the Smallest of Insects and the Vilest of Weeds : though the Fertility of the Earth cannot be said to have been impaired since the beginning of the World. ( 2 ) Secondly , we may observe that this Evasion of the Atheist is fitted only to elude such Arguments of Divine Wisdom , as are taken from things Necessary to the conservation of the Animal , as the Faculties of Sight and Motion and Nutrition , and the like ; because such Usefulness is indeed included in a general Supposition of the Existence of that Animal : but it miserably fails him against other Reasons from such Members and Powers of the Body , as are not necessary absolutely to Living and Propagating , but only much conduce to our better Subsistence and happier Condition . So the most obvious Contemplation of the frame of our Bodies ; as that we all have double Sensories , two Eyes , two Ears , two Nostrils , is an effectual Confutation of this Atheistical Sophism . For a double Organ of these Senses is not at all comprehended in the Notion of bare Existence : one of them being sufficient to have preserved Life , and kept up the Species ; as common Experience is a witness . Nay even the very Nails of our Fingers are an infallible Token of Design and Contrivance : for they are useful and convenient to give strength and firmness to those Parts in the various Functions they are put to ; and to defend the numerous Nerves and Tendons that are under them , which have a most exquisite sense of Pain , and without that native Armour would continually be exposed to it : and yet who will say , that Nails are absolutely necessary to Humane Life , and are concluded in the Supposition of Simple Existence ? It is manifest therefore , that there was a Contrivance and Foresight of the Usefulness of Nails antecedent to their Formation . For the old stale pretence of the Atheists , That things were first made fortuitously , and afterwards their Usefulness was observ'd or discover'd , can have no place here ; unless Nails were either absolutely requisite to the Existence of Mankind , or were found only in some Individuals or some Nations of men ; and so might be ascribed to necessity upon one account , or to Fortune upon the other . But from the Atheist's supposition , That among the infinite Diversity of the first terrestrial Productions , there were Animals of all imaginable shapes and structures of Body , all of which survived and multiplied , that by reason of their Make and Fabrick could possibly do so ; it necessarily follows , that we should now have some Nations without Nails upon their Fingers ; others with one Eye only , as the Poets describe the Cyclopes in Sicily , and the Arimasp● in Scythia ; others with one Ear , or one Nostril , or indeed without any Organ of Smelling , because that Sense is not necessary to Man's subsistence ; others destitute of the use of Language , since Mutes also may live : one People would have the Feet of Goats , as the feigned Satyrs and Panisci ; another would resemble the Head of Iupiter Ammon , or the horned Statues of Bacchus : the Sciapodes , and Enotocoetae and other monstrous Nations would no longer be Fables , but real instances in Nature : and , in a word , all the ridiculous and extravagant shapes that can be imagin'd , all the fancies and whimsies of Poets and Painters and Aegyptian Idolaters , if so be they are consistent with Life and Propagation , would be now actually in Being , if our Atheist's Notion were true : which therefore may deservedly pass for a mere Dream and an Error : till they please to make new Discoveries in Terra Incognita , and bring along with them some Savages of all these fabulous and monstrous Configurations . ( 3 ) But thirdly , that we may proceed yet further with the Atheist , and convince him , that not only his Principle is absurd , but his Consequences also as absurdly deduced from it : we will allow him an uncertain extravagant Chance against the natural Laws of Motion : though not forgetting that that notion hath been refuted before , and therefore this Concession is wholly ex abundanti . I say then , that though there were really such a thing as this Chance or Fortune ; yet nevertheless it would be extremely absurd to ascribe the Formation of Humane Bodies to a Cast of this Chance . For let us consider the very Bodies themselves . Here are confessedly all the marks and characters of Design in their structure , that can be required , though one suppose a Divine Author had made them : here is nothing in the Work it self , unworthy of so great a Master : here are no internal arguments from the Subject against the truth of that Supposition . Have we then any capacity to judge and distinguish , what is the effect of Chance , and what is made by Art and Wisdom ? When a Medal is dug out of the ground , with some Roman Emperor's Image upon it , and an Inscription that agrees to his Titles and History , and an Impress upon the Reverse relating to some memorable occurrence in his Life ; can we be sure , that this Medal was really coined by an Artificer , or is but a Product of the Soil from whence it was taken , that might casually or naturally receive that texture and figure : as many kinds of Fossils are very odly and elegantly shaped according to the modification of their constituent Salts , or the cavities they were formed in ? Is it a matter of doubt and controversie , whether the Pillar of Trajan or Antoninus , the Ruins of Persepolis , or the late Temple of Minerva were the Designs and Works of Architecture ; or perhaps might originally exist so , or be raised up in an Earthquake by subterraneous Vapour ? Do not we all think our selves infallibly certain , that this or that very commodious House must needs have been built by Humane Art ; though perhaps a natural Cave in a Rock may have something not much unlike to Parlors or Chambers ? And yet he must be a mere Idiot , that cannot discern more Strokes and Characters of Workmanship in the Structure of an Animal ( in an Humane Body especially ) than in the most elegant Medal or Aedifice in the World. They will believe the first Parents of Mankind to have been fortuitously formed without Wisdom or Art : and that for this sorry reason , Because it is not simply impossible , but that they may have been formed so . And who can demonstrate ( if Chance be once admitted of ) but that possibly all the Inscriptions and other remains of Antiquity may be mere Lusus Naturae , and not Works of Humane Artifice ? If this be good reasoning , let us no longer make any pretences to Judgment or a faculty of discerning between things Probable and Improbable : for , except flat contradictions , we may upon equal reasons believe all things or nothing at all . And do the Atheists thus argue in common matters of Life ? Would they have Mankind lie idle , and lay aside all care of Provisions by Agriculture or Commerce ; because possibly the Dissolution of the World may happen the next moment ? Had Dinocrates really carved Mount Athos , into a Statute of Alexander the Great , and had the memory of the fact been obliterated by some accident ; who could afterwards have proved it impossible , but that it might casually have been formed so ? For every Mountain must have some determinate figure , and why then not a Humane one , as possibly as another ? And yet I suppose none could have seriously believ'd so , upon this bare account of Possibility . 'T is an opinion , that generally obtains among Philosophers , That there is but one Common Matter , which is diversified by Accidents , and the same numerical quantity of it by variations of Texture may constitute successively all kinds of Bodies in the World ▪ So that 't is not absolutely impossible ; but that , if you take any other Matter of equal weight and substance with the Body of a Man , you may blend it so long , till it be shuffled into Humane shape and an Organical structure . But who is he so abandon'd to sottish credulity , as to think , upon that Principle , That a clod of Earth in a Sack may ever by eternal shaking receive the Fabrick of Man's Body ? And yet this is very near a ▪ kin , nay it is exactly parallel to the reasoning of Atheists about fortuitous Production . If mere Possibility be a good foundation for Belief ; even Lucian's True History may be true upon that account , and Palaephatus's Tales may be credible in spite of the Title . It hath been excellently well urged in this case both by Ancients and Moderns , that to attribute such admirable Structures to blind Fortune or Chance , is no less absurd than to suppose , That if innumerable figures of the XXIV Letters be cast abroad at random , they might constitute in due order the whole Aeneis of Virgil or the Annales of Ennius . Now the Atheists may pretend to elude this Comparison ; as if the Case was not fairly stated . For herein we first make an Idea of a particular Poem ; and then demand , if Chance can possibly describe That : and so we conceive Man's Body thus actually formed , and then affirm that it exceeds the power of Chance to constitute a Being like That : which , they may say , is to expect Imitation from Chance , and not simple Production . But at the first Beginning of things there was no Copy to be followed , nor any prae-existent Form of Humane Bodies to be imitated . So that to put the case fairly , we should strip our minds and fancies from any particular Notion and Idea of a Living Body or a Poem : and then we shall understand , that what Shape and Structure soever should be at first casually formed , so that it could live and propagate , might be Man : and whatsoever should result from the strowing of those loose Letters , that made any Sense and Measures , might be the Poem we seek for . To which we reply , That if we should allow them , that there was no prae-existent Idea of Humane Nature , till it was actually formed , ( for the Idea of Man in the Divine Intellect must not now be consider'd ) yet because they declare , that great Multitudes of each Species of Animals did fortuitously emerge out of the Soil in distant Countries and Climates ; what could that be less than Imitation in blind Chance , to make many Individuals of one Species so exactly alike ? Nay though they should now , to cross us and evade the force of the Argument , desert their ancient Doctrine , and derive all sorts of Animals from single Originals of each kind , which should be the common Parents of all the Race : yet surely even in this account they must necessarily allow Two at least , Male and Female , in every Species : which Chance could neither make so very nearly alike , without Copying and Imitation ; nor so usefully differing , without Contrivance and Wisdom . So that let them take whether they will : If they deduce all Animals from single pairs of a sort ; even to make the Second of a Pair , is to write after a Copy ; it is , in the former comparison , by the casting of loose Letters to compose the prae-existent particular Poem of Ennius : But if they make numerous Sons and Daughters of Earth among every Species of Creatures , as all their Authors have supposed ; this is not only , as was said before , to believe a Monky may once scribble the Leviathan of Hobbes , but may do the same frequently by an Habitual kind of Chance . Let us consider , how next to Impossible it is that Chance ( if there were such a thing ) should in such an immense Variety of Parts in an Animal twice hit upon the same Structure , so as to make a Male and Female . Let us resume the former instance of the XXIV Letters thrown at random upon the ground . 'T is a Mathematical Demonstration , That these XXIV do admit of so many Changes in their order , may make such a long roll of differently ranged Alphabets , not two of which are alike ; that they could not all be exhausted , though a Million millions of writers should each write above a thousand Alphabets a day for the space of a Million millions of years . What strength of Imagination can extend it self to embrace and comprehend such a prodigious Diversity ? And it is as infallibly certain , that suppose any particular order of the Alphabet be assigned , and the XXIV Letters be cast at a venture , so as to fall in a Line ; it is so many Million of millions odds to one against any single throw , that the assigned Order will not be cast . Let us now suppose , there be only a thousand constituent Members in the Body of a Man , ( that we may take few enough ) it is plain that the different Position and Situation of these thousand Parts , would make so many differing Compounds and distinct Species of Animals . And if only XXIV parts , as before , may be so multifariously placed and ordered , as to make many Millions of Millions of differing Rows : in the supposition of a thousand parts , how immense must that capacity of variation be ? even beyond all thought and denomination , to be expressed only in mute figures , whose multiplied Powers are beyond the narrowness of Language , and drown the Imagination in astonishment and confusion . Especially if we observe , that the Variety of the Alphabet consider'd above , was in mere Longitude only : but the Thousand parts of our Bodies may be Diversified by Situation in all the Dimensions of Solid Bodies : which multiplies all over and over again , and overwhelms the fancy in a new Abyss of unfathomable Number . Now it is demonstratively certain , that it is all this odds to one , against any particular trial , That no one man could by casual production be framed like another ; ( as the Atheists suppose thousands to be in several regions of the Earth ; ) and I think 't is rather more odds than less , that no one Female could be added to a Male ; in as much as that most necessary Difference of Sex is a higher token of Divine Wisdom and Skill , above all the power of Fortuitous Hits , than the very Similitude of both Sexes in the other parts of the Body . And again we must consider , that the vast imparity of this Odds against the accidental likeness of two Casual Formations is never lessen'd and diminish'd by Trying and Casting . 'T is above a Hundred to one against any particular throw , That you do not cast any given Set of Faces with four Cubical Dice : because there are so many several Combinations of the six Faces of four Dice . Now after you have cast all the Hundred trials but one : 't is still as much odds at the last remaining time , as it was at the first . For blind insensible Chance cannot grow cunning by many experiments ; neither have the preceding Casts any influence upon those that come after . So that if this Chance of the Atheists should have essayed in vain to make a Species for a Million millions of Ages , 't is still as many Millions odds against that Formation , as it was at the first moment in the beginning of Things . How incredible is it therefore ; that it should hit upon two Productions alike , within so short duration of the world , according to the Doctrine of our Atheists ? how much more , that it should do so within the compass of a hundred years , and of a small tract of Ground ; so that this Male and Female might come together ? If any Atheist can be induced to stake his Soul for a wager , against such an inexhaustible disproportion ; let him never hereafter accuse others of Easiness and Credulity . ( 4 ) But fourthly , we will still make more ample Concessions , and suppose with the Atheist , that his Chance has actually formed all Animals in their terrestrial Wombs . Let us see now , how he will preserve them to Maturity of Birth . What Climate will he cherish them in , that they be not inevitably destroyed by Moisture or Cold ? Where is that aequability of Nine Months warmth to be found ? that uniform warmth , which is so necessary even in the incubation of Birds , much more in the time of gestation of Viviparous Animals . I know , his Party have placed this great Scene in Aegypt , or some where between the two Tropicks . Now not to mention the Cool of the Nights , which alone would destroy the Conceptions ; 't is known that all those Countries have either incessant Rains every year for whole months together , or are quite laid under water by Floods from the higher Grounds ; which would certainly corrupt and putrefy all the teeming Wombs of the Earth , and extinguish the whole brood of Embryons by untimely Abortions . ( 5 ) But fifthly , we will still be more obliging to this Atheist , and grant him his petition , That Nature may bring forth the young Infants vitally into the World. Let us see now what Sustenance , what Nurses he hath provided for them . If we consider the present Constitution of Nature ; we must affirm , that most Species must have been lost for want of fostering and feeding . 'T is a great mistake , that Man only comes weak and helpless into the world : whereas 't is apparent , that excepting Fish and Insects ( and not all of them neither ) there are very few or no Creatures , that can provide for themselves at first without the assistance of Parents . So that unless they suppose Mother Earth to be a great Animal , and to have nurtured up her young Off-spring with a conscious Tenderness and providential Care ; there is no possible help for it , but they must have been doubly starved both with hunger and cold . ( 6 ) But sixthly , we will be yet more civil to this Atheist , and forgive him this Difficulty also . Let us suppose the first Animals maintain'd themselves with food , though we cannot tell how . But then what security hath he made for the Preservation of Humane Race from the Jaws of ravenous Beasts ? The Divine Writers have acquainted us , that God at the beginning gave Mankind . Dominion ( an impressed awe and authority ) over every living thing that moveth upon the Earth . But in the Atheists Hypothesis there are no imaginable means of Defence . For 't is manifest , that so many Beasts of Prey , Lions , Tigres , Wolves , and the like , being of the same age with Man , and arriving at the top of their strength in one year or two , must needs have worried and devoured those forlorn Brats of our Atheists , even before they were wean'd from the Foramina Terrae , or at least in a short time after : since all the Carnivorous Animals would have mulplied exceedingly by several Generations , before those Children that escaped at first , could come to the Age of Puberty . So that Men would always lessen , and their Enemies always encrease . But some of them will here pretend , that Epicurus was out in this matter ; and that they were not born mere Infants out of those Wombs of the Earth ; but Men at their full growth , and in the prime of their strength . But I pray what should hinder those grown lusty Infants , from breaking sooner those Membranes that involved them ; as the Shell of the Egg is broken by the Bird , and the Amnion by the Foetus ? Were the Membranes so thick and tough , that the Foetus must stay there , till he had teeth to eat through them , as young Maggots do through a Gall ? But let us answer these Fools according to their Folly. Let us grant , that they were born with Beards , and in the full time of Manhood . They are not yet in a better condition : here are still many Enemies against few , many Species against One ; and those Enemies speedily multiplying in the second and third and much lower generations ; whereas the Sons of the First Men must have a tedious time of Childhood and Adolescence , before they can either themselves assist their Parents , or encourage them with new hopes of Posterity . And we must consider withall , that ( in the notion of Atheism ) those Savages were not then , what civilized Mankind is now ; but Mutum & turpe pecus , without Language , without mutual Society , without Arms of Offence , without Houses or Fortifications ; an obvious and exposed Prey to the ravage of devouring Beasts ; a most sorry and miserable Plantation towards the Peopling of a World. And now that I have followed the Atheists through so many dark mazes of Error and Extravagance : having to my knowledge omitted nothing on their side , that looks like a Difficulty ; nor proposed any thing in Reply , but what I my self really believe to be a just and solid Answer : I shall here close up the Apostle's Argument of the Existence of God from the consideration of Humane Nature . And I appeal to all sober and impartial Judges of what hath been deliver'd ; Whether those Noble Faculties of our Souls may be only a mere Sound and Echo from the clashing of senseless Atoms , or rather indubitably must proceed from a Spiritual Substance of a Heavenly and Divine Extraction : whether these admirable Fabricks of our Bodies shall be ascribed to the fatal Motions or fortuitous Shufflings of blind Matter , or rather beyond controversie to the Wisdom and Contrivance of the Almighty Author of all things , Who is wonderfull in Counsel , and Excellent in Working . To whom , &c. A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. PART I. The Sixth SERMON preached October 3. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . ALL the Arguments , that can be brought , or can be demanded , for the Existence of God , may , perhaps not absurdly , be reduced to three General Heads : The First of which will include all the Proofs from the Vital and Intelligent portions of the Universe , the Organical Bodies of the various Animals , and the Immaterial Souls of Men. Which Living and Understanding Substances , as they make incomparably the most considerable and noble Part of the naturally known and visible Creation ; so they do the most clearly and cogently demonstrate to Philosophical Enquirers the necessary Self-existence , and omnipotent Power , and unsearchable Wisdom , and boundless Beneficence of their Maker . This first Topick therefore was very fitly and divinely made use of by our Apostle in his Conference with Philosophers and that inquisitive People of Athens : the latter spending their time in nothing else , but either to tell or hear some New thing ; and the other , in nothing , but to call in question the most evident Truths , that were deliver'd and receiv'd of Old. And these Arguments we have hitherto pursued in their utmost latitude and extent . So that now we shall proceed to the Second Head , or the Proofs of a Deity from the Inanimate part of the World ; since even Natural Reason , as well as Holy Scripture , assures us , That the Heavens declare the Glory of God , and the Firmament sheweth his Handy-work ; That he made the Earth by his power , He hath established the World by his wisdom , and hath stretched out the Heaven by his understanding ; That He commanded and they were created ; he hath also established them for ever and ever ; He covereth the Heavens with Clouds , He prepareth Rain for the Earth , He crowneth the Year with his Goodness . These Reasons for God's Existence , from the Frame and System of the World , as they are equally true with the Former , so they have always been more popular and plausible to the illiterate part of Mankind ; insomuch as the Epicureans , and some others , have observed , that mens contemplating the most ample Arch of the Firmament , the innumerable multitude of the Stars , the regular Rising and Setting of the Sun , the periodical and constant Vicissitudes of Day and Night and Seasons of the Year , and the other Affections of Meteors and Heavenly Bodies , was the principal and almost only ground and occasion , that the Notion of a God came first into the World : making no mention of the former Proof from the Frame of Humane Nature , That in God we Live and Move and have our Being . Which Argument being so natural and internal to Mankind , doth nevertheless ( I know not how ) seem more remote and obscure to the Generality of Men ; who are readier to fetch a Reason from the immense distance of the starry Heavens and the outmost Walls of the World , than seek one at home , within themselves , in their own Faculties and Constitutions . So that hence we may perceive , how prudently that was waved , and the Second here insisted on by St. Paul to the rude and simple Semi-barbarians of Lycaonia : He left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our Hearts with Food and Gladness . Which words we shall now interpret in a large and free Acceptation ; so that this Second Theme may comprehend all the Brute Inanimate Matter of the Universe , as the Former comprized all visible Creatures in the World , that have Understanding or Sense or Vegetable Life . These two Arguments are the Voices of Nature , the unanimous Suffrages of all real Beings and Substances created , that are naturally knowable without Revelation . And if , Lastly , in the Third place , we can evince the Divine Existence from the Adjuncts and Circumstances of Humane Life ; if we find in all Ages , in all civiliz'd Nations , an Universal Belief and Worship of a Divinity ; if we find many unquestionable Records of Super-natural and Miraculous Effects ; if we find many faithfull Relations of Prophecies punctually accomplished ; of Prophecies so well attested , above the suspicion of Falshood ; so remote and particular and unlikely to come to pass , beyond the possibility of good Guessing or the mere Foresight of Humane Wisdom ; if we find a most warrantable tradition , that at sundry times and in divers manners God spake unto Mankind by his Prophets and by his Son and his Apostles , who have deliver'd to us in Sacred Writings a clearer Revelation of his Divine Nature and Will : if , I say , this Third Topick from Humane Testimony be found agreeable to the standing Vote and Attestation of Nature , What further proofs can be demanded or desired ? what fuller evidence can our Adversaries require , since all the Classes of known Beings are summoned to appear ? Would they have us bring more Witnesses , than the All of the World ? and will they not stand to the grand Verdict and Determination of the Universe ? They are incurable Infidels , that persist to deny a Deity ; when all Creatures in the World , as well spiritual as corporeal , all from Humane Race to the lowest of Insects , from the Cedar of Libanus to the Moss upon the Wall , from the vast Globes of the Sun and Planets , to the smallest Particles of Dust , do declare their absolute dependance upon the first Author and Fountain of all Being and Motion and Life , the only Eternal and Self-existent God ; with whom inhabit all Majesty and Wisdom and Goodness for ever and ever . But before I enter upon this Argument from the Origin and Frame of the World ; it will not be amiss to premise some Particulars that may serve for an illustration of the Text , and be a proper Introduction to the following Discourses . As the Apostles , Barnabas and Paul , were preaching the Gospel at Lystra a City of Lycaonia in Asia the Less , among the rest of their Auditors there was a lame Cripple from his Birth , whom Paul commanded with a loud voice , To stand upright on his feet ; and immediately by a miraculous Energy he leaped and walked . Let us compare the present Circumstances with those of my former Text , and observe the remarkable difference in the Apostle's procedings . No question but there were several Cripples at Athens , so very large and populous a City ; and if that could be dubious , I might add , that the very Climate disposed the Inhabitants to impotency in the Feet . Atthide tentantur gressus , oculique in Achaeis Finibus — are the words of Lucretius ; which 't is probable he transcribed from Epicurus a Gargettian and Native of Athens , and therefore an unquestionable Evidence in a matter of this nature . Neither is it likely , that all the Athenian Cripples should escape the sight of St. Paul ; since he disputed there in the Market daily with them that met him . How comes it to pass then , that we do not hear of a like Miracle in that City ; which one would think might have greatly conduced to the Apostle's design , and have converted , or at least confuted and put to silence , the Epicureans and Stoics ? But it is not difficult to give an account of this seeming Disparity ; if we attend to the Qualifications of the Lame person at Lystra : whom Paul stedfastly beholding , and perceiving that he had FAITH to be healed , said with a loud voice , Stand upright on thy Feet . This is the necessary Condition , that was always required by our Saviour and his Apostles . And Iesus said unto the the blind man , Receive thy sight , thy FAITH hath saved thee ; and to the Woman that had the Issue of Blood , Daughter , be of good comfor , thy FAITH hath made thee whole , go in peace . 'T was want of FAITH in our Saviour's Countrymen , which hinder'd him from shedding among them the salutary Emanations of his Divine Vertue : And he did not many mighty works there , because of their Unbelief . There were many diseased persons in his own Country , but very few that were rightly disposed for a supernatural Cure. St. Mark hath a very observable Expression upon the same occasion : And he COULD do no mighty work there , save that he laid his hands upon a few sick folk , and healed them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We read in St. Luke 5. 17. And the POWER ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of the Lord was present to heal them . And , chap. 6. v. 19. And the whole multitude sought to touch him : for there went Virtue ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) out of him , and healed them all . Now since 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words of the same Root and Signification ; shall we so interpret the Evangelist , as if our Saviour had not Power to work Miracles among his unbelieving Countrymen ? This is the passage , which that impious and impure Atheist Lucilio Vanino singled out for his Text , in his pretended and mock Apology for the Christian Religion ; wickedly insinuating , as if the Prodigies of Christ were mere Impostures and acted by Confederacy : and therefore where the Spectators were incredulous , and consequently watchfull and suspicious , and not easily imposed on , he COULD do no mighty Work there ; there his Arm was shortened , and his Power and Virtue too feeble for such supernatural Effects . But the gross Absurdity of this suggestion is no less conspicuous , than the villainous Blasphemy of it . For can it be credible to any rational person , that St. Mark could have that meaning ? that he should tax his Lord and Saviour , whom he knew to be God Almighty , with Deficiency of power ? He could do no mighty Works ; that is , he would do none , because of their Unbelief . There 's a frequent change of those words in all Languages of the World. And we may appeal with St. Chrysostom to the common custom of Speech , whatever Country we live in . This therefore is the genuine Sence of that expression ; Christ would not heal their infirmities , because of the hardness and slowness of their Hearts , in that they believed him not . And I think there is not one instance in all the History of the New Testament of a Miracle done for any ones sake , that did not believe Jesus to be a good person , and sent from God ; and had not a disposition of Heart fit to receive his Doctrine . For to believe he was the Messias and Son of God , was not then absolutely necessary , nor rigidly exacted ; the most Signal of the Prophecies being not yet fulfilled by him , till his Passion and Resurrection . But , as I said , to obtain a Miracle from him , it was necessary to believe him a good person and sent from God. Herod therefore hoped in vain to have seen some Miracle done by him : And when the Pharisees sought of him a sign from Heaven , tempting him ; they received this disappointing Answer , Verily I say unto you , There shall no Sign be given to this generation . And we may observe in the Gospels , That where the Persons themselves were incapable of actual Faith ; yet the Friends and Relations of those Dead that were raised again to life , of those Lunaticks and Demoniacks that were restored to their right minds , were such as sought after him and believed on him . And as to the healing of Malchus's Ear , it was a peculiar and extraordinary Case : For though the person was wholly unworthy of so gracious a Cure ; yet in the account of the meek Lamb of God it was a kind of Injury done to him by the fervidness of St. Peter , who knew not yet what Spirit he was of , and that his Master's Kingdom was not of this World. But besides this obvious meaning of the Words of the Evangelist , there may perhaps be a sublimer Sense couched under the Expression . For in the Divine Nature Will and Can are frequently the self-same thing ; and Freedom and Necessity , that are opposites here below , do in Heaven above most amicably agree and joyn hands together . And this is not a Restraint , or Impotency ; but the Royal Prerogative of the most absolute King of Kings ; that he wills to do nothing but what he can ; and that he can do nothing which is repugnant to his divine Wisdom and essential Goodness . God cannot do what is unjust , nor say what is untrue , nor promise with a mind to deceive . Our Saviour therefore could do no mighty Work in a Country of Unbelievers ; because it was not fit and reasonable . And so we may say of our Apostle , who was acted by the Spirit of God ; that he could do no Miracle at Athens , and that because of their Unbelief . There is a very sad and melancholy Account of the success of his stay there . Howbeit CERTAIN Men clave unto him and believed ; A more diminutive expression , than if they had been called a few . And we do not find , that he ever visited this City again , as he did several others , where there were a competent number of Disciples . And indeed if we consider the Genius and Condition of the Athenians at that time , How vitious and corrupt they were ; how conceited of their own Wit and Science and Politeness , as if They had invented Corn and Oil and distributed them to the World ; and had first taught Civility , and Learning , and Religion , and Laws to the rest of Mankind ; how they were puffed up with the fulsome Flatteries of their Philosophers and Sophists and Poets of the Stage : we cannot much wonder , that they should so little regard an unknown Stranger , that preached unto them an unknown God. I am aware of an Objection , that for ought we can now affirm , St. Paul might have done several Miracles at Athens , though they be not related by St. Luke . I confess I am far from asserting , That all the Miracles of our Saviour are recorded in the Gospels , or of his Apostles in the Acts. But nevertheless , in the present Circumstances , I think we may conjecture , That if any Prodigy and Wonder had been performed by our Apostle among those curious and pragmatical Athenians ; it would have had such a consequence , as might have deserved some place in Sacred History , as well as this before us at Lystra : where when the people saw what Paul had done , they lift up their voices , saying in the speech of Lycaonia , The Gods are come down to us in the likeness of men : and the Priests came with Oxen and Garlands , and would have sacrificed to them , as to Iupiter and Mercurius . That this was a common Opinion among the Gentiles , that the Gods sometimes assumed Humane shape , and conversed upon Earth as Strangers and Travellers , must needs be well known to any one , that ever looks into the ancient Poets . Even the Vagabond Life of Apollonius Tyanensis shall be called by a bigotted Sophist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Peregrination of a God among Men. And when the Lystrians say , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods in the Shape of Men , they mean not , that the Gods had other Figure than Humane even in Heaven it self ( for that was the receiv'd Doctrine of most of the Vulgar Heathen , and of some Sects of Philosophers too , ) but that They , who in their own Nature were of a more august Stature and glorious Visage , had now contracted and debased themselves into the narrower Dimensions and meaner Aspects of mortal Men. Now when the Apostles heard of this intended Sacrifice , they rent their cloaths and ran in among the people , crying out , &c. St. Chrysostom upon this place hath a very odd Exposition . He enquires why Paul and Barnabas do now at last reprove the People , when the Priest and Victims were even at the Gates ; and not presently , when they lift up their Voice , and called them Gods : for which he assigns this reason , That because they spoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Lycaonian Tongue , the Apostles did not then understand them : but now they perceived their meaning by the Oxen and the Garlands . Indeed it is very probable , that the Lycaonian Language was very different from the Greek ; as we may gather from Ephorus and Strabo that cites him , who make almost all the Inland Nations of Asia Minor to be Barbarians ; and from Stephanus Byzantius , who acquaints us , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Juniper-tree , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Speech of the Lycaonians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But notwithstanding we can by no means allow , that the great Apostle of the Gentiles should be ignorant of that Language : He that so solemnly affirms of himself , I thank my God , I speak with Tongues more than you all . And at the first Effusion of his heavenly Gift , the dwellers in Cappadocia , in Pontus and Asia , Phrygia and Pamphylia ( some of them near Neighbours to the Lycaonians ) heard the Apostles speak in their several Tongues the wonderfull Works of God. And how could these two Apostles have preached the Gospel to the Lystrians , if they did not use the common Language of the Country ? And to what purpose did they cry out and speak to them , if the Hearers could not apprehend ? or how could they by those Sayings restrain the People from sacrificing ; if what they said was not intelligible ? But it will be asked , why then were the Apostles so slow and backward in reclaiming them ? and what can be answer'd to the Query of St. Chrysostom ? When I consider the circumstances and nature of this affair , I am persuaded they did not hear that discourse of the people . For I can hardly conceive , that Men under such apprehensions as the Lystrians then were , in the dread Presence and under the very Nod of the almighty Iupiter , not an Idol of Wood or Stone , but the real and very God ( as the Athenians made their Complement to Demetrius Poliorcetes ) should exclaim in his sight and hearing : this , I say , seems not probable nor natural ; nor is it affirm'd in the Text : but they might buzz and whisper it one to another , and silently withdrawing from the presence of the Apostles , they then lift up their voices and noised it about the City . So that Paul and Barnabas were but just then inform'd of their idolatrous design , when they rent their Cloaths , and ran in among them , and expostulated with them ; Sirs , why do ye these things ? we also are men of like passions with you ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * Mortal men like your selves , as it is judiciously render'd in the ancient Latin Version , otherwise the Antithesis is not so plain : For the Heathen Theology made even the Gods themselves subject to humane passions and appetites , to Anger , Sorrow , Lust , Hunger , Wounds , Lameness , &c. and exempted them from nothing but Death and Old Age : and we preach unto you , that ye should turn from these vanities ( i. e. Idols ) unto the Living God , which made Heaven and Earth and the Sea , and all things that are therein : who in times past suffered all Nations to walk in their own ways : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not all Nations , but all the Heathen ( the word HEATHEN comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all the Gentiles , distinguished from the Jews , as the same words are translated Rom. 15. 11. and 2 Tim. 4. 17. and ought to have been so , Rom. 1. 5. and 16. 26. but much more in our Text , which according to the present Version seems to carry a very obscure , if not erroneous meaning ; but by a true interpretation is very easie and intelligible ; That hitherto God had suffer'd all the Gentiles to walk in their own ways ; and excepting the Jews only , whom he chose for his own people , and prescribed them a Law , he permitted the rest of Man ▪ kind to walk by the mere light of Nature without the assistance of Revelation : but that now in the fulness of time , he had even to the Gentiles also sent salvation , and opened the door of faith , and granted repentance unto life . So that these words of our Apostle are exactly co-incident with that remarkable passage in his discourse to the Athenians : And the ( past ) times of this ignorance ( of the Gentile World ) God winked at ( or * overlook'd : ) but now commandeth all men every where to repent . And nevertheless , says our Text , even in that gloomy state of Heathenism , he left not himself without witness , in that he did good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always doing good from Heaven , ( which seems to be the genuine punctuation , and is authorized by the Syriack Interpreters ) and gave us Rain and fruitfull Seasons , filling our hearts with food and gladness . Even the very Gentiles might feel after him and find him ; since the admirable frame of Heaven and Earth and Sea , and the munificent provision of food and sustenance for his Creatures , did competently set forth his Eternal Power and Godhead ; so that stupid Idolaters and prophane Atheists were then and always without excuse . Our Adversaries have used the same methods to elude the present Argument from the Frame of the World , as they have done to evade the former from the Origin of Mankind . Some have maintain'd , That this World hath thus existed from all Eternity in its present form and condition : but Others say , That the Forms of particular Worlds are generable and corruptible ; so that our present System cannot have sustain'd an infinite Duration already gone and expired : but however , say they , Body in general , the common Basis and Matter of all Worlds and Beings , is self-existent and eternal ; which being naturally divided into innumerable little particles or atoms , eternally endued with an ingenit and inseparable power of Motion , by their omnifarious concursions and combinations and coalitions , produce successively ( or at once , if Matter be infinite ) an infinite number of Worlds ; and amongst the rest there arose this visible complex System of Heaven and Earth . And thus far they do agree , but then they differ about the cause and mode of the production of Worlds , some ascribing it to Fortune , and others to Mechanism or Nature . 'T is true , the Astrological Atheists , will give us no trouble in the present dispute ; because they cannot form a peculiar Hypothesis here , as they have done before about the Origination of Animals . For though some of them are so vain and senseless , as to pretend to a Thema Mundi , a calculated Scheme of the Nativity of our World : yet it exceeds even Their absurdity , to suppose the Zodiack and Planets to be efficient of , and antecedent to themselves ; or to exert any influences , before they were in Being . So that to refute all possible Explications that the Atheists have or can propose , I shall proceed in this following method . I. First , I will prove it impossible that the primary Parts of our World , the Sun and the Planets with their regular Motions and Revolutions , should have subsisted eternally in the present or a like Frame and Condition . II. Secondly , I will shew , That Matter abstractly and absolutely consider'd , cannot have subsisted eternally ; or , if it has , yet Motion cannot have coexisted eternally with it , as an inherent Property and essential Attribute of the Atheist's God , Matter . III. Thirdly , Though Universal Matter should have endured from everlasting , divided into infinite Particles in the Epicurean way , and though Motion should have been coaeval and coeternal with it : yet those Particles or Atoms could never of themselves by omnifarious kinds of Motion , whether Fortuitous or Mechanical , have fallen or been disposed into this or a like visible System . IV. And Fourthly , à posteriori , That the Order and Beauty of the Inanimate Parts of the World , the discernible Ends and Final Causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Meliority above what was necessary to be , do evince by a reflex Argument , That it is the Product and Workmanship , not of blind Mechanism or blinder Chance ; but of an intelligent and benign Agent , who by his excellent Wisdom made the Heavens and Earth : and gives Rains and fruitfull Seasons for the service of Man. I shall speak to the two first Propositions in my present Discourse ; reserving the latter for other Opportunities . I. First , therefore : That the present or a like Frame of the World hath not subsisted from Everlasting . We will readily concede , that a thing may be truly Eternal , though its duration be terminated at one End. For so we affirm Humane Souls to be Immortal and Eternal , though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there was a time when they were Nothing ; and therefore their Infinite Duration will always be bounded at one Extreme by that first beginning of Existence . So that , for ought appears as yet ; the Revolutions of the Earth and other Planets about the Sun , though they be limited at one end by the present Revolution , may nevertheless have been Infinite and Eternal without any beginning . But then we must consider , that this Duration of Humane Souls is only potentially Infinite . For their Eternity consists only in an endless capacity of Continuance without ever ceasing to be , in a boundless Futurity that can never be exhausted , or all of it be past and present . But their Duration can never be positively and actually Eternal ; because it is most manifest , that no Moment can ever be assigned , wherein it shall be true , that such a Soul hath then actually sustain'd an Infinite Duration . For that supposed Infinite Duration will by the very Supposition be limited at two extremes , though never so remote asunder ; and consequently must needs be Finite . Wherefore the true Nature and Notion of a Soul's Eternity is this : That the future moments of its Duration can never be all past and present ; but still there will be a Futurity and Potentiality of more for ever and ever . So that we evidently perceive , from this instance , That what-ever successive Duration , shall be bounded at one end , and be all past and present , for that reason must be Finite . Which necessarily evinceth , That the present or a like World can never have been Eternal ; or that there cannot have been Infinite past Revolutions of a Planet about a Sun. For this supposed Infinity is terminated at one extreme by the present Revolution , and all the other Revolutions are confessedly past ; so that the whole Duration is bounded at one end , and all past and present ; and therefore cannot have been Infinite , by what was proved before . And this will shew us the vast difference between the false successive Eternity backwards , and the real one to come . For , consider the present Revolution of the Earth , as the Bound and Confine of them both . God Almighty , if he so pleaseth , may continue this Motion to perpetuity in Infinite Revolutions to come : because Futurity is inexhaustible , and can never be all spent and run out by past and present moments . But then , if we look backwards from this present Revolution , we may apprehend the impossibility of infinite Revolutions on that side : because all are already past , and so were once actually present , and consequently are finite , by the argument before . For surely we cannot conceive a Praeteriteness ( if I may say so ) still backwards in infinitum , that never was present : as we can an endless futurity , that never will be present . So that though one is potentially infinite ; yet nevertheless the other is actually finite . And this Reasoning doth necessarily conclude against the past infinite duration of all successive Motion and mutable Beings : but it doth not at all affect the eternal Existence of God , in whose invariable nature there is no Past nor Future ; who is omnipresent not only as to Space , but as to Duration ; and with respect to such Omnipresence , it is certain and manifest , that Succession and Motion are mere impossibilities , and repugnant in the very terms . And Secondly , though what hath been now said , hath given us so clear a view of the nature of successive Duration , as to make more Arguments needless : yet I shall here briefly shew , how our Adversaries Hypothesis without any outward opposition destroys and confutes it self . For let us suppose infinite Revolutions of the Earth about the Sun to be already gone and expired : I take it to be self-evident ; that , if None of those past Revolutions has been infinite ages ago , all the Revolutions put together cannot make up the duration of infinite ages . It follows therefore from this supposition , that there may be some one assignable Revolution among them , that was at an infinite distance from the present . But it is self-evident likewise , that no one past Revolution could be infinitely distant from the present : for then an infinite or unbounded Duration may be bounded at two extremes by two Annual Revolutions ; which is absurd and a contradiction . And again , upon the same supposition of an eternal past Duration of the World , and of infinite Annual Revolutions of the Earth about the Sun ; I would ask concerning the Monthly Revolutions of the Moon about the Earth , or the diurnal ones of the Earth upon its one Axis , both which by the very Hypothesis are coaeval with the former ; whether these also have been finite or infinite ? Not finite to be sure ; because then a finite number would be greater than an infinite , as 12 or 365 are more than an Unit. Nor infinite neither ; for then two or three Infinites would exceed one another : as a Year exceeds a Month , or both exceed a Day . So that both ways the Supposition is repugnant and impossible . And Thirdly , the Arguments already used , from the gradual Increase of Mankind , from the known Plantations of most Countries , from the recent Invention of Letters and Arts , &c. do conclude as forcibly against the Eternity of the World , as against infinite Generations of Humane Race . For if the present Frame of the Earth be supposed eternal ; by the same notion they make Mankind to have been coeternal with it . For otherwise this eternal Earth , after she had been eternally barren and desolate , must at last have spontaneously produced Mankind , without new cause from without , or any alteration in her own texture : which is so gross an absurdity , that even no Atheist hath yet affirmed it . So that it evidently follows , since Mankind had a beginning ; that the present Form of the Earth , and therefore the whole System of the World had a beginning also . Which being proved and established ; we are now enabled to give answers to some bold Queries and Objections of Atheists ; That since God is described as a Being infinitely powerfull and perfectly good ; and that these Attributes were essential to him from all Eternity ; why did he not by his Power , for the more ample communication of his Goodness , create the World from eternity , if he created it at all ? or at least , many Millions of Ages ago before this short span of duration of five or six thousand Years ? To the first we reply , That since we have discover'd an internal and natural impossibility , that a successive Duration should be actually eternal ; 't is to Us a flat contradiction , that the World should have been created from everlasting . And therefore it is no affront to the Divine Omnipotence , if by reason of the formal incapacity and repugnancy of the thing , we conceive that the World could not possibly have been made from all Eternity , even by God himself . Which gives an answer to the second Question , Why created so lately ? For if it could not be created from Eternity , there can no instant be assigned for its Creation in Time , though never so many Myriads and Millions of years since , but the same Query may be put , Why but now , and Why so late ? For even before that remoter period , God was eternally existent , and might have made the World as many Myriads of Ages still backwards before That : and consequently this Objection is absurd and unreasonable . For else if it was good and allowable , it would eternally hinder God from exerting his Creative Power : because he could never make a World so early , at any given Moment ; but it may truly be said he could have created it sooner . Or if they think , there may be a Soonest Instant of possible Creation : yet since all Instants have an equal pretence to it in humane apprehension , why may not this recent production of the World , according to Sacred Authority , be supposed to be that Soonest ? At least it may make that Claim to it , that cannot be baffled by their Arguments , which equally conclude against all Claims , against any conceivable Beginning of the World. And so when they profanely ask , Why did not this supposed Deity , if he really made the Heavens , make them boundless and immense , a fit and honourable Mansion for an infinite and incomprehensible Being ? or at least vastly more ample and magnificent , than this narrow Cottage of a World ? we may make them this answer ; First , it seems impossible and a contradiction , that a created World should be infinite ; because it is the nature of Quantity and Motion ; that they can never be actually and positively infinite : They have a Power indeed and a capacity of being increased without end ; so as no Quantity can be assigned so vast , but still a larger may be imagin'd ; no Motion so swift or languid , but a greater Velocity or Slowness may still be conceived ; no positive Duration of it so long , than which a longer may not be supposed ; but even that very Power hinders them from being actually infinite . From whence secondly it follows ; that , though the World was a million of times more spacious and ample , than even Astronomy supposes it ; or yet another million bigger than that , and so on in infinite progression ; yet still they might make the same Exception world without end . For since God Almighty can do all that is possible ; and Quantity hath always a possibility of being enlarged more and more : he could never create so ample a World , but still it would be true , that he could have made a bigger ; the foecundity of his Creative Power never growing barren , nor ever to be exhausted . Now what may always be an exception against all possible Worlds , can never be a just one against any whatsoever . And when they scoffingly demand , Why would this imaginary Omnipotence make such mean pieces of Workmanship ? what an indigent and impotent thing is his principal Creature Man ? would not boundless Beneficence have communicated his divine Perfections in the most eminent degrees ? They may receive this reply , That we are far from such arrogance , as to pretend to the highest dignity , and be the chief of the whole Creation ; we believe an invisible World and a Scale of Spiritual Beings all nobler than our selves : nor yet are we so low and base as their Atheism would depress us ; not walking Statues of Clay , not the Sons of brute Earth , whose final Inheritance is Death and Corruption ; we carry the image of God in us , a rational and immortal Soul ; and though we be now indigent and feeble , yet we aspire after eternal happiness , and firmly expect a great exaltation of all our natural powers . But whatsoever was or can be made , whether Angels or Archangels , Cherubims , or Seraphims , whether Thrones or Dominions or Principalities or Powers , all the glorious Host of Heaven , must needs be finite and imperfect and dependent Creatures : and God out of the exceeding greatness of his power is still able , without end , to create higher Classes of Beings . For where can we put a stop to the Efficacy of the Almighty ? or what can we assign for the Highest of all possible finite Perfections ? There can be no such thing as an almost Infinite : there can be nothing Next or Second to an omnipotent God : Nec viget quicquam simile aut secundum ; as the Heathen Poet said excellently well of the supposed Father of Gods and Men. The infinite Distance between the Creator and the noblest of all Creatures can never be measured nor exhausted by endless addition of finite degrees . So that no actual Creature can ever be the most perfect of all possible Creation . Which shews the folly of this Query , that might always be demanded , let things be as they will ; that would impiously and absurdly attempt to tie the Arm of Omnipotence from doing any thing at all , because it can never do its Utmost . II. I proceed now to the Second Proposition , That neither Matter universally and abstractly consider'd , nor Motion as its Attribute and Property , can have existed from all Eternity . And to this I shall speak the more briefly ; not only because it is an abstruse and metaphysical Speculation ; but because it is of far less moment and consequence than the rest : since without this we can evince the Existence of God from the Origin and Frame of the Universe . For if the present or a like System of the World cannot possibly have been eternal ; and if without God it could neither naturally nor fortuitously emerge out of a Chaos ; we must necessarily have recourse to a Deity , as the Contriver and Maker of Heaven and Earth ; whether we suppose he created them out of Nothing , or had the Materials ready eternally to his hand . But nevertheless , because we are verily persuaded of the truth of this Article , we shall briefly assign some reasons of our Belief in these following Particulars . First , It is a thing possible , that Matter may have been produced out of Nothing . It is urged as an Universal Maxim ; that Nothing can proceed from Nothing . Now this we readily allow ; and yet it will prove nothing against the Possibility of Creation . For when they say , Nothing from Nothing ; they must so understand it , as excluding all Causes , both material and efficient . In which sense it is most evidently and infallibly true : being equivalent to this proposition ; that Nothing can make it self , or , Nothing cannot bring it s no self out of non-entity into Something . Which only expresses thus much , That Matter did not produce it self , or , that all Substances did not emerge out of an Universal Nothing . Now who-ever talked at that rate ? We do not say , the World was created from Nothing and by Nothing ; we assert an eternal God to have been the Efficient Cause of it . So that a Creation of the World out of Nothing by Something ; and by that Something , that includes in its Nature a necessary Existence and perfection of Power ; is certainly no Contradiction ; nor opposes that common Maxim. Whence it manifestly follows , That since God may do any thing that implies not a Contradiction ; if there be such an Essence as God , he may have created Matter out of nothing , that is , have given an existence to Matter , which had no Being before . And Secondly , It is very probable , that Matter has been actually created out of Nothing . In a former Discourse we have proved sufficiently , that Humane Souls are not mere modification of Matter , but real and spiritual Substances , that have as true an Existence , as our very Bodies themselves . Now no man , as I conceive , can seriously think , that his own Soul hath existed from all Eternity . He cannot believe the Stuff or Materials of his Soul to have been eternal , and the Soul to have been made up of them at the time of his conception . For a Humane Soul is no compound Being ; 't is not made of Particles , as our Bodies are ; but 't is one simple homogeneous Essence : Neither can he think , that the Personality of his Soul with its Faculties inherent in it has existed eternally ; this is against common Sense ; and it needs no Refutation . Nay , though a Man could be so extravagant , as to hold this Assertion ; That his Soul , his personal self , has been from everlasting ; yet even this in the issue would be destructive to Atheism ; since it supposes an eternal Being , endued with Understanding and Wisdom . We will take it then as a thing confessed , That the Immaterial Souls of Men have been produced out of Nothing . But if God hath actually created those intelligent Substances , that have such Nobility and Excellency of Being above brute senseless Matter ; 't is pervicaciousness to deny , that he created Matter also : unless they 'll say , necessary Existence is included in the very Essence and Idea of Matter . But Matter doth not include in its Nature a necessity of Existence . For Humane Souls , as is proved before , have been actually created , and consequently have not necessary Existence included in their Essence . Now can any man believe , that his spiritual Soul , that understands , and judges , and invents ; endowed with those Divine Faculties of Sense , Memory and Reason ; hath a dependent and precarious Being created and preserved by another ; while the Particles of this dead Ink and Paper have been necessarily eternal and uncreated ? 'T is against natural reason ; and no one while he contemplates an individual Body , can discern that necessity of its Existence . But men have been taught to believe , that Extension or Space , and Body are both the self-same thing . So that because they cannot imagine , how Space can either begin or cease to exist ; they presently conclude , that extended infinite Matter must needs be eternal . But I shall fully prove hereafter , that Body and Space or Distance are quite different things , and that a Vacuity is interspersed among the Particles of Matter , and such a one as hath a vastly larger Extension , than all the Matter of the Universe . Which now being supposed ; they ought to abstract their Imagination from that false infinite Extension , and conceive one Particle of Matter , surrounded on all sides with vacuity , and contiguous to no other Body . And whereas formerly they fansied an immense boundless Space , as an homogeneous One ; which great Individual they believed might deserve the Attribute of necessary Existence : Let them now please to imagine one solitary Atom , that hath no dependence on the rest of the World ; and is no more sustained in Being by other Matter , than it could be created by it ; and then I would ask the question , whether this poor Atom , sluggish and unactive as it is , doth involve Necessity of Existence , the first and highest of all perfections , in its particular nature and notion ? I dare presume for the Negative in the judgments of all serious men . And I observe the Epicureans take much pains to convince us , that in natural corruptions and dissolutions , Atoms are not reduc'd to Nothing ; which surely would be needless , if the very Idea of Atoms imported Self existence . And yet if one Atom do not include so much in its Notion and Essence ; all Atoms put together , that is , all the Matter of the Universe can not include it . So that upon the whole matter , since Creation is no contradiction ; since God hath certainly created nobler Substances than Matter ; and since Matter is not necessarily eternal ; it is most reasonable to believe , that the eternal and Self-existent God created the material World , and produced it out of Nothing . And then as to the last Proposition , that Motion as an Attribute or Property of Matter cannot have been from Eternity . That we may wave some Metaphysical Arguments , which demonstrate that Local Motion cannot be positively eternal ; we shall only observe in two Words ; That if Matter be not essentially eternal , as we have shewed before ; much less can Motion be , that is but the adjunct and accident of it . Nay though we should concede an Eternity to Matter ; yet why must Motion be coaeval with it ? which is not only not inherent and essential to Matter ; but may be produced and destroyed at the pleasure of free Agents : both which are flatly repugnant to an eternal and necessary Duration . I am aware , how some have asserted that the same quantity of Motion is always kept up in the World ; which may seem to favour the Opinion of its infinite Duration : but that Assertion doth solely depend upon an absolute Plenum ; which being refuted in my next Discourse , it will then appear how absurd and false that conceit is , about the same quantity of Motion ; how easily disproved from that Power in Humane Souls to excite Motion when they please , and from the gradual increase of Men and other Animals , and many Arguments besides . Therefore let this also be concluded , That Motion has not been eternal in an infinite past Duration : Which was the last thing to be proved . A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. PART II. The Seventh SERMON preached Novemb. 7. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . WHen we first enter'd upon this Topic , the demonstration of God's Existence from the Origin and Frame of the World , we offer'd to prove four Propositions . 1. That this present System of Heaven and Earth cannot possibly have subsisted from all Eternity . 2. That Matter consider'd generally , and abstractly from any particular Form and Concretion , cannot possibly have been eternal : Or , if Matter could be so ; yet Motion cannot have coexisted with it eternally , as an inherent property and essential attribute of Matter . These two we have already established in the preceding Discourse ; we shall now shew in the third place , 3. That , though we should allow the Atheists , that Matter and Motion may have been from everlasting ; yet if ( as they now suppose ) there were once no Sun , nor Stars , nor Earth , nor Planets ; but the Particles , that now constitute them , were diffused in the mundane Space in manner of a Chaos without any concretion or coalition ; those dispersed Particles could never of themselves by any kind of Natural motion , whether call'd Fortuitous or Mechanical , have conven'd into this present or any other like Frame of Heaven and Earth . I. And first as to that ordinary Cant of illiterate and puny Atheists , the fortuitous or casual Concurse of Atoms , that compendious and easie Dispatch of the most important and difficult affair , the Formation of a World ; ( besides that in our next undertaking it will be refuted all along ) I shall now briefly dispatch it , from what hath been formerly said concerning the true notions of Fortune and Chance . Whereby it is evident , that in the Atheistical Hypothesis of the World's production , Fortuitous and Mechanical must be the self-same thing . Because Fortune is no real entity nor physical essence , but a mere relative signification , denoting only this ; That such a thing said to fall out by Fortune , was really effected by material and necessary Causes ; but the Person , with regard to whom it is called Fortuitous , was ignorant of those Causes or their tendencies , and did not design or foresee such an effect . This is the only allowable and genuine notion of the word Fortune . But thus to affirm , that the World was made fortuitously , is as much as to say , That before the World was made , there was some Intelligent Agent or Spectator ; who designing to do something else , or expecting that something else would be done with the Materials of the World , there were some occult and unknown motions and tendencies in Matter , which mechanically formed the World beside his design or expectation . Now the Atheists , we may presume , will be loth to assert a fortuitous Formation in this proper sense and meaning ; whereby they will make Understanding to be older than Heaven and Earth . Or if they should so assert it ; yet , unless they will affirm that the Intelligent Agent did dispose and direct the inanimate Matter , ( which is what we would bring them to ) they must still leave their Atoms to their mechanical Affections ; not able to make one step toward the production of a World beyond the necessary Laws of Motion . It is plain then , that Fortune , as to the matter before us , is but a synonymous word with Nature and Necessity . It remains that we examine the adequate meaning of Chance ; which properly signifies , That all events called Casual , among inanimate Bodies , are mechanically and naturally produced according to the determinate figures and textures and motions of those Bodies ; with this negation only , That those inanimate Bodies are not conscious of their own operations , nor contrive and cast about how to bring such events to pass . So that thus to say , that the World was made casually by the concourse of Atoms , is no more than to affirm , that the Atoms composed the World mechanically and fatally ; only they were not sensible of it , nor studied and consider'd about so noble an undertaking . For if Atoms formed the World according to the essential properties of Bulk , Figure and Motion , they formed it mechanically ; and if they formed it mechanically without perception and design , they formed it casually . So that this negation of Consciousness being all that the notion of Chance can add to that of Mechanism ; We , that do not dispute this matter with the Atheists , nor believe that Atoms ever acted by Counsel and Thought , may have leave to consider the several names of Fortune and Chance and Nature and Mechanism , as one and the same Hypothesis . Wherefore once for all to overthrow all possible Explications which Atheists have or may assign for the formation of the World , we will undertake to evince this following Proposition . II. That the Atoms or Particles which now constitute Heaven and Earth , being once separate and diffused in the Mundane Space , like the supposed Chaos , could never without a God by their Mechanical affections have convened into this present Frame of Things or any other like it . Which that we may perform with the greater clearness and conviction ; it will be necessary , in a discourse about the Formation of the World , to give you a brief account of some of the most principal and systematical Phaenomena , that occur in the World now that it is formed . ( 1. ) The most considerable Phaenomenon belonging to Terrestrial Bodies is the general action of Gravitation , whereby All known Bodies in the vicinity of the Earth do tend and press toward its Center ; not only such as are sensibly and evidently Heavy , but even those that are comparatively the Lightest , and even in their proper place , and natural Elements , ( as they usually speak ) as Air gravitates even in Air , and Water in Water . This hath been demonstrated and experimentally proved beyond contradiction , by several ingenious Persons of the present Age , but by none so perspicuously and copiously and accurately , as by the Honourable Founder of this Lecture in his incomparable Treatises of the Air and Hydrostaticks . ( 2. ) Now this is the constant Property of Gravitation ; That the weight of all Bodies around the Earth is ever proportional to the Quantity of their Matter : As for instance , a Pound weight ( examin'd Hydrostatically ) of all kinds of Bodies , though of the most different forms and textures , doth always contain an equal quantity of solid Mass or corporeal Substance . This is the ancient Doctrine of the Epicurean Physiology , then and since very probably indeed , but yet precariously asserted : But it is lately demonstrated and put beyond controversie by that very excellent and divine Theorist Mr. Isaac Newton , to whose most admirable sagacity and industry we shall frequently be obliged in this and the following Discourse . I will not entertain this Auditory with an account of the Demonstration ; but referring the Curious to the Book it self for full satisfaction , I shall now proceed and build upon it as a Truth solidly established , That all Bodies weigh according to their Matter ; provided only that the compared Bodies be at equal distances from the Center toward which they weigh . Because the further they are removed from the Center , the lighter they are : decreasing gradually and uniformly in weight , in a duplicate proportion to the Increase of the Distance . ( 3. ) Now since Gravity is found proportional to the Quantity of Matter , there is a manifest Necessity of admitting a Vacuum , another principal Doctrine of the Atomical Philosophy . Because if there were every where an absolute plenitude and density without any empty pores and interstices between the Particles of Bodies , then all Bodies of equal dimensions would contain an equal Quantity of Matter ; and consequently , as we have shew'd before , would be equally ponderous : so that Gold , Copper , Stone , Wood , &c. would have all the same specifick weight ; which Experience assures us they have not : neither would any of them descend in the Air , as we all see they do ; because , if all Space was Full , even the Air would be as dense and specifically as heavy as they . If it be said , that , though the difference of specifick Gravity may proceed from variety of Texture , the lighter Bodies being of a more loose and porous composition , and the heavier more dense and compact ; yet an aethereal subtile Matter , which is in a perpetual motion , may penetrate and pervade the minutest and inmost Cavities of the closest Bodies , and adapting it self to the figure of every Pore , may adequately fill them ; and so prevent all vacuity , without increasing the weight : To this we answer ; That that subtile Matter it self must be of the same Substance and Nature with all other Matter , and therefore It also must weigh proportionally to its Bulk ; and as much of it as at any time is comprehended within the Pores of a particular Body must gravitate jointly with that Body ; so that if the Presence of this aethereal Matter made an absolute Fulness , all Bodies of equal dimensions would be equally heavy : which being refuted by experience , it necessarily follows , that there is a Vacuity ; and that ( notwithstanding some little objections full of cavil and sophistry ) mere and simple Extension or Space hath a quite different nature and notion from real Body and impenetrable Substance . ( 4. ) This therefore being established ; in the next place it's of great consequence to our present enquiry , if we can make a computation , How great is the whole Summ of the Void spaces in our system , and what proportion it bears to the corporeal substance . By many and accurate Trials it manifestly appears , that Refined Gold , the most ponderous of known Bodies , ( though even that must be allowed to be porous too , because it 's dissoluble in Mercury and Aqua Regis and other Chymical Liquors ; and because it 's naturally a thing impossible , that the Figures and Sizes of its constituent Particles should be so justly adapted , as to touch one another in every Point , ) I say , Gold is in specifick weight to common Water as 19 to 1 ; and Water to common Air as 850 to 1 : so that Gold is to Air as 16150 to 1. Whence it clearly appears , seeing Matter and Gravity are always commensurate , that ( though we should allow the texture of Gold to be intirely close without any vacuity ) the ordinary Air in which we live and respire is of so thin a composition , that 16149 parts of its dimensions are mere emptiness and Nothing ; and the remaining One only material and real substance . But if Gold it self be admitted , as it must be , for a porous Concrete , the proportion of Void to Body in the texture of common Air will be so much the greater . And thus it is in the lowest and densest region of the Air near the surface of the Earth , where the whole Mass of Air is in a state of violent compression , the inferior being press'd and constipated by the weight of all the incumbent . But , since the Air is now certainly known to consist of elastick or springy Particles , that have a continual tendency and endeavour to expand and display themselves ; and the dimensions , to which they expand themselves , to be reciprocally as the Compression ; it follows , that the higher you ascend in it , where it is less and less compress'd by the superior Air , the more and more it is rarified . So that at the height of a few miles from the surface of the Earth , it is computed to have some million parts of empty space in its texture for one of solid Matter . And at the height of one Terrestrial Semid . ( not above 4000 miles ) the Aether is of that wonderfull tenuity , that by an exact calculation , if a small Sphere of common Air of one Inch Diameter ( already 16149 parts Nothing ) should be further expanded to the thinness of that Aether , it would more than take up the vast Orb of Saturn , which is many million million times bigger than the whole Globe of the Earth . And yet the higher you ascend above that region , the Rarefaction still gradually increases without stop or limit : so that , in a word , the whole Concave of the Firmament , except the Sun and Planets and their Atmospheres , may be consider'd as a mere Void . Let us allow then , that all the Matter of the System of our Sun may be 50000 times as much as the whole Mass of the Earth ; and we appeal to Astronomy , if we are not liberal enough and even prodigal in this concession . And let us suppose further , that the whole Globe of the Earth is intirely solid and compact without any void interstices ; notwithstanding what hath been shewed before , as to the texture of Gold it self . Now though we have made such ample allowances ; we shall find , notwithstanding , that the void Space of our System is immensly bigger than all its corporeal Mass. For , to procede upon our supposition , that all the Matter within the Firmament is 50000 times bigger than the solid Globe of the Earth ; if we assume the Diameter of the Orbis Magnus ( wherein the Earth moves about the Sun ) to be only 7000 times as big as the Diameter of the Earth ( though the latest and most accurate Observations make it thrice 7000 ) and the Diameter of the Firmament to be only 100000 times as long as the Diameter of the Orbis Magnus ( though it cannot possibly be less than that , but may be vastly and unspeakably bigger ) we must pronounce , after such large concessions on that side , and such great abatements on ours , That the Summ of empty Spaces within the Concave of the Firmament is 6860 million million million times bigger than All the Matter contain'd in it . Now from hence we are enabled to form a right conception and imagination of the supposed Chaos ; and then we may proceed to determine the controversie with more certainty and satisfaction ; whether a World like the Present could possibly without a Divine Influence be formed in it or no ? ( 1. ) And first , because every Fixt Star is supposed by Astronomers to be of the same Nature with our Sun ; and each may very possibly have Planets about them , though by reason of their vast distance they be invisible to Us : we will assume this reasonable supposition , That the same proportion of Void Space to Matter , which is found in our Sun's Region within the Sphere of the Fixt Stars , may competently well hold in the whole Mundane Space . I am aware , that in this computation we must not assign the whole Capacity of that Sphere for the Region of our Sun ; but allow half of its Diameter for the Radii of the several Regions of the next Fixt Stars . So that diminishing our former number , as this last consideration requires ; we may safely affirm from certain and demonstrated Principles , That the empty Space of our Solar Region ( comprehending half of the Diameter of the Firmament ) is 8575 hundred thousand million million times more ample than all the corporeal substance in it . And we may fairly suppose , that the same proportion may hold through the whole Extent of the Universe . ( 2. ) And secondly as to the state or condition of Matter before the World was a-making , which is compendiously exprest by the word Chaos ; they must either suppose , that the Matter of our Solar System was evenly or well-nigh evenly diffused through the Region of the Sun , which would represent a particular Chaos : or that all Matter universally was so spread through the whole Mundane Space ; which would truly exhibit a General Chaos ; no part of the Universe being rarer or denser than another . And this is agreeable to the ancient Description of Chaos , That * the Heavens and Earth had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one form , one texture and constitution : which could not be , unless all the Mundane Matter were uniformly and evenly diffused . 'T is indifferent to our Dispute , whether they suppose it to have continued a long time or very little in the state of Diffusion . For if there was but one single Moment in all past Eternity , when Matter was so diffused : we shall plainly and fully prove , that it could never have convened afterwards into the present Frame and Order of Things . ( 3. ) It is evident from what we have newly prov'd , that in the supposition of such a Chaos or such an even diffusion either of the whole Mundane Matter or that of our System ( for it matters not which they assume ) every single Particle would have a Sphere of Void Space around it 8575 hundred thousand million million times bigger than the dimensions of that Particle . Nay further , though the proportion already appear so immense ; yet every single Particle would really be surrounded with a Void sphere Eight times as capacious as that newly mention'd ; its Diameter being compounded of the Diameter of the Proper sphere , and the Semi-diameters of the contiguous Spheres of the neighbouring Particles . From whence it appears , that every Particle ( supposing them globular or not very oblong ) would be above Nine million times their own length from any other Particle . And moreover in the whole Surface of this Void sphere there can only Twelve Particles be evenly placed , as the Hypothesis requires ; that is , at equal Distances from the Central one and from each other . So that if the Matter of our System or of the Universe was equally dispersed , like the supposed Chaos ; the result and issue would be , not only that every Atom would be many million times its own length distant from any other : but if any One should be moved mechanically ( without direction or attraction ) to the limit of that distance ; 't is above a hundred million millions Odds to an Unit , that it would not strike upon any other Atom , but glide through an empty interval without any contact . ( 4. ) 'T is true , that while I calculate these Measures , I suppose all the Particles of Matter to be at absolute rest among themselves , and situated in an exact and mathematical evenness ; neither of which is likely to be allowed by our Adversaries , who not admitting the former , but asserting the eternity of Motion , will consequently deny the latter also : because in the very moment that Motion is admitted in the Chaos , such an exact evenness cannot possibly be preserved . But this I do , not to draw any argument against them from the Universal Rest or accurately equal diffusion of Matter ; but only that I may better demonstrate the great Rarity and Tenuity of their imaginary Chaos , and reduce it to computation . Which computation will hold with exactness enough , though we allow the Particles of the Chaos to be variously moved , and to differ something in size and figure and situation . For if some Particles should approach nearer each other than in the former Proportion ; with respect to some other Particles they would be as much remoter . So that notwithstanding a small diversity of their Positions and Distances , the whole Aggregate of Matter , as long as it retain'd the name and nature of Chaos , would retain well-nigh an uniform tenuity of Texture , and may be consider'd as an homogeneous Fluid . As several Portions of the same sort of Water are reckoned to be of the same specifick gravity ; tho' it be naturally impossible that every Particle and Pore of it , consider'd Geometrically , should have equal sizes and dimensions . We have now represented the true scheme and condition of the Chaos ; how all the Particles would be disunited ; and what vast intervals of empty Space would lie between each . To form a System therefore , 't is necessary that these squander'd Atoms should convene and unite into great and compact Masses , like the Bodies of the Earth and Planets . Without such a coalition the diffused Chaos must have continued and reign'd to all eternity . But how could Particles so widely dispersed combine into that closeness of Texture ? Our Adversaries can have only these two ways of accounting for it . First , By the Common Motion of Matter , proceeding from external Impulse and Conflict ( without attraction ) by which every Body moves uniformly in a direct line according to the determination of the impelling force . For , they may say , the Atoms of the Chaos being variously moved according to this Catholick Law , must needs knock and interfere ; by which means some that have convenient figures for mutual coherence might chance to stick together , and others might join to those , and so by degrees such huge Masses might be formed , as afterwards became Suns and Planets : or there might arise some vertiginous Motions or Whirlpools in the Matter of the Chaos ; whereby the Atoms might be thrust and crowded to the middle of those Whirlpools , and there constipate one another into great solid Globes , such as now appear in the World. Or secondly by mutual Gravitation or Attraction . For they may assert , that Matter hath inherently and essentially such an internal energy , whereby it incessantly tends to unite it self to all other Matter : so that several Particles , placed in a Void space , at any distance whatsoever would without any external impulse spontaneously convene and unite together . And thus the Atoms of the Chaos , though never so widely diffused , might by this innate property of Attraction soon assemble themselves into great sphaerical Masses , and constitute Systems like the present Heaven and Earth . This is all that can be proposed by Atheists , as an efficient cause of the World. For as to the Epicurean Theory , of Atoms descending down an infinite space by an inherent principle of Gravitation , which tends not toward other Matter , but toward a Vacuum or Nothing ; and verging from the Perpendicular * no body knows why , nor when , nor where ; 't is such miserable absurd stuff , sorepugnant to it self , and so contrary to the known Phaenomena of Nature , though it contented supine unthinking Atheists for a thousand years together ; that we will not now honour it with a special refutation . But what it hath common with the other Explications , we will fully confute together with Them in these three Propositions . ( 1. ) That by Common Motion ( without attraction ) the dissever'd Particles of the Chaos could never make the World ; could never convene into such great compact Masses , as the Planets now are ; nor either acquire or continue such Motions , as the Planets now have . ( 2. ) That such a mutual Gravitation or spontaneous Attraction can neither be inherent and essential to Matter ; nor ever supervene to it , unless impress'd and infused into it by a Divine Power . ( 3. ) That though we should allow such Attraction to be natural and essential to all Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System : or if they could form it , it could neither acquire such Motions , nor continue permanent in this state , without the Power and Providence of a Divine Being . I. And first , that by Common Motion the Matter of Chaos could never convene into such Masses , as the Planets now are . Any man , that considers the spacious void intervals of the Chaos , how immense they are in proportion to the bulk of the Atoms , will hardly induce himself to believe , that Particles so widely disseminated could ever throng and crowd one another into a close and compact texture . He will rather conclude , that those few that should happen to clash , might rebound after the collision ; or if they cohered , yet by the next conflict with other Atoms might be separated again , and so on in an eternal vicissitude of Fast and Loose , without ever consociating into the huge condense Bodies of Planets ; some of whose Particles upon this supposition must have travell'd many millions of Leagues through the gloomy regions of Chaos , to place themselves where they now areBut then how rarely would there be any clashing at all ; how very rarely in comparison to the number of Atoms ? The whole multitude of them generally speaking , might freely move and rove for ever with very little occurring or interfering . Let us conceive two of the nearest Particles according to our former Calculation ; or rather let us try the same proportions in another Example , that will come easier to the Imagination . Let us suppose two Ships , fitted with durable Timber and Rigging , but without Pilot or Mariners , to be placed in the vast Atlantick or the Pacifique Ocean , as far asunder as may be . How many thousand years might expire , before those solitary Vessels should happen to strike one against the other ? But let us imagine the Space yet more ample , even the whole face of the Earth to be cover'd with Sea , and the two Ships to be placed in the opposite Poles : might not they now move long enough without any danger of clashing ? And yet I find , that the two nearest Atoms in our ev●●ly diffused Chaos have ten thousand times less p●●portion to the two Void circular Planes around them , than our two Ships would have to the whole Surface of the Deluge . Let us assume then another Deluge ten thousand times larger than Noah's . Is it not now utterly incredible , that our two Vessels , placed there Antipodes to each other , should ever happen to concur ? And yet let me add , that the Ships would move in one and the same Surface ; and consequently must needs encounter , when they either advance towards one another in direct lines , or meet in the intersection of cross ones ; but the Atoms may not only fly side-ways , but over likewise and under each other : which makes it many million times more improbable , that they should interfere than the Ships , even in the last and unlikeliest instance . But they may say , Though the Odds indeed be unspeakable that the Atoms do not convene in any set number of Trials , yet in an infinite Succession of them may not such a Combination possibly happen ? But let them consider , that the improbability of Casual Hits is never diminished by repetition of Trials ; they are as unlikely to fall out at the Thousandth as at the First . So that in a matter of mere Chance , when there is so many Millions odds against any assignable Experiment ; 't is in vain to expect it should ever succeed , even in endless Duration . But though we should concede it to be simply possible , that the Matter of Chaos might convene into great Masses , like Planets : yet it 's absolutely impossible , that those Masses should acquire such revolutions about the Sun. Let us suppose any one of those Masses to be the Present Earth . Now the annual Revolution of the Earth must proceed ( in this Hypothesis ) either from the Summ and Result of the several motions of all the Particles that formed the Earth , or from a new Impulse from some external Matter , after it was formed . The former is apparently absurd , because the Particles that form'd the round Earth must needs convene from all points and quarters toward the middle , and would generally tend toward its Center ; which would make the whole Compound to rest in a Poise : or at least that overplus of Motion , which the Particles of one Hemisphere could have above the other , would be very small and inconsiderable ; too feeble and languid to propell so vast and ponderous a Body with that prodigious velocity . And secondly , 't is impossible , that any external Matter should impell that compound Mass , after it was formed . 'T is manifest , that nothing else could impell it , unless the Aethereal Matter be supposed to be carried about the Sun like a Vortex or Whirlpool , as a Vehicle to convey it and the rest of the Planets . But this is refuted from what we have shewn above , that those Spaces of the Aether may be reckon'd a mere Void , the whole Quantity of their Matter scarce amounting to the weight of a Grain . 'T is refuted also from Matter of Fact in the Motion of Comets ; which , as often as they are visible to Us , are in the Region of our Planets ; and there are observed to move , some in quite contrary courses to Theirs , and some in cross and oblique ones , in Planes inclined to the Plane of the Ecliptick in all kinds of Angles : which firmly evinces , that the Regions of the Aether are empty and free , and neither resist nor assist the Revolutions of Planets . But moreover there could not possibly arise in the Chaos any Vortices or Whirlpools at all ; either to form the Globes of the Planets , or to revolve them when formed . 'T is acknowledged by all , that inanimate unactive Matter moves always in a streight Line , nor ever reflects in an Angle , nor bends in a Circle ( which is a continual reflexion ) unless either by some external Impulse , that may divert it from the direct motion , or by an intrinseck Principle of Gravity or Attraction that may make it describe a curve line about the attracting Body . But this latter Cause is not now supposed : and the former could never beget Whirlpools in a Chaos of so great a Laxity and Thinness . For 't is matter of certain experience and universally allowed , that all Bodies moved circularly have a perpetual endeavour to recede from the Center , and every moment would fly out in right Lines , if they were not violently restrain'd and kept in by contiguous Matter . But there is no such restraint in the supposed Chaos , no want of empty room there ; no possibility of effecting one single Revolution in way of a Vortex , which necessarily requires ( if Attraction be not supposed ) either an absolute Fulness of Matter , or a pretty close Constipation and mutual Contact of its Particles . And for the same reason 't is evident , that the Planets could not continue their Revolutions about the Sun ; though they could possibly acquire them . For to drive and carry the Planets in such Orbs as they now describe , that Aethereal Matter must be compact and dense , as dense as the very Planets themselves : otherwise they would certainly fly out in Spiral Lines to the very circumference of the Vortex . But we have often inculcated , that the wide Tracts of the Aether may be reputed as a mere extended Void . So that there is nothing ( in this Hypothesis ) that can retain and bind the Planets in their Orbs for one single moment ; but they would immediately desert them and the neighbourhood of the Sun , and vanish away in Tangents to their several Circles into the Abyss of Mundane Space . II. Secondly we affirn , that mutual Gravitation or spontaneous Attraction cannot possibly be innate and essential to Matter . By Attraction we do not here understand what is improperly , though vulgarly , called so , in the operations of drawing , sucking , pumping , &c. which is really Pulsion and Trusion ; and belongs to that Common Motion , which we have already shewn to be insufficient for the formation of a World. But we now mean ( as we have explain'd it before ) such a power and quality , whereby all parcels of Matter would mutually attract or mutually tend and press to all others ; so that , for instance , two distant Atoms in vacuo would spontaneously convene together without the impulse of external Bodies . Now fiirst we say , if our Atheists suppose this power to be inherent and essential to Matter ; they overthrow their own Hypothesis : there could never be a Chaos at all upon these terms , but the present form of our System must have continued from all Eternity ; against their own Supposition , and what we have proved in our Last . For if they affirm , that there might be a Chaos notwithstanding innate Gravity ; then let them assign any Period though never so remote , when the diffused Matter might convene . They must confess , that before that assigned Period Matter had existed eternally , inseparably endued with this principle of Attraction ; and yet had never attracted nor convened before , in that infinite duration : which is so monstrous an absurdity , as even They will blush to be charged with . But some perhaps may imagin , that a former System might be dissolved and reduced to a Chaos , from which the present System might have its Original , as that Former had from another , and so on ; new Systems having grown out of old ones in infinite Vicissitudes from all past eternity . But we say , that in the Supposition of innate Gravity no System at all could be dissolved . For how is it possible , that the Matter of solid Masses like Earth and Planets and Stars should fly up from their Centers against its inherent principle of mutual Attraction , and diffuse it self in a Chaos ? This is absurder than the other : That only supposed innate Gravity not to be exerted ; This makes it to be defeated , and to act contrary to its own Nature . So that upon all accounts this essential power of Gravitation or Attraction is irreconcilable wirh the Atheist's own Doctrine of a Chaos . And secondly 't is repugnant to Common Sense and Reason . 'T is utterly unconceivable , that inanimate brute Matter , without the mediation of some Immaterial Being , should operate upon and affect other Matter without mutual Contact ; that distant Bodies should act upon each other through a Vacuum without the intervention of something else by and through which the action may be conveyed from one to the other . We will not obscure and perplex with multitude of words , what is so clear and evident by its own light , and must needs be allowed by all , that have competent use of Thinking , and are initiated into , I do not say the Mysteries , but the plainest Principles of Philosophy . Now mutual Gravitation or Attraction , in our present acception of the Words , is the same thing with This ; 't is an operation or virtue or influence of distant Bodies upon each other through an empty Interval , without any Effluvia or Exhalations or other corporeal Medium to convey and transmit it . This Power therefore cannot be innate and essential to Matter . And if it be not essential ; it is consequently most manifest , since it doth not depend upon Motion or Rest or Figure or Position of Parts , which are all the ways that Matter can diversify it self , that it could never supervene to it , unless impress'd and infus'd into it by an immaterial and divine Power . We have proved , that a Power of mutual Gravitation , without contact or impulse , can in no-wise be attributed to mere Matter : or if it could ; we shall presently shew , that it would be wholly unable to form the World out of Chaos . What then if it be made appear , that there is really such a Power of Gravity , which cannot be ascribed to mere Matter , perpetually acting in the constitution of the present System ? This would be a new and invincible Argument for the Being of God : being a direct and positive proof , that an immaterial living Mind doth inform and actuate the dead Matter , and support the Frame of the World. I will lay before you some certain Phaenomena of Nature ; and leave it to your consideration from what Principle they can proceed . 'T is demonstrated , That the Sun , Moon and all the Planets do reciprocally gravitate one toward another : that the Gravitating power of each of them is exactly proportional to their Matter , and arises from the several Gravitations or Attractions of all the individual Particles that compose the whole Mass : that all Matter near the Surface of the Earth , ( and so in all the Planets ) doth not only gravitate downwards , but upwards also and side-ways and toward all imaginable Points ; though the Tendency downward be praedominant and alone discernible , because of the Greatness and Nearness of the attracting Body , the Earth : that every Particle of the whole System doth attract and is attracted by all the rest , All operating upon All : that this Universal Attraction or Gravitation is an incessant , regular and uniform Action by certain and establish'd Laws according to Quantity of Matter and Longitude of Distance : that it cannot be destroyd nor impaired nor augmented by any thing , neither by Motion or Rest , nor Situation nor Posture , nor alteration of Form , nor diversity of Medium : that it is not a Magnetical Power , nor the effect of a Vortical Motion ; those common attempts toward the Explication of Gravity : These things , I say , are fully demonstrated , as matters of Fact , by that very ingenious Author , whom we cited before . Now how is it possible that these things should be effected by any Material and Mechanical Agent ? We have evinced , that mere Matter cannot operate upon Matter without mutual Contact . It remains then , that these Phaenomena are produced either by the intervention of Air or Aether or other such medium , that communicates the Impulse from one Body to another ; or by Effluvia and Spirits that are emitted from the one , and pervene to the other . We can conceive no other way of performing them Mechanically . But what impulse or agitation can be propagated through the Aether from one Particle entombed and wedged in the very Center of the Earth to another in the Center of Saturn ? Yet even those two Particles do reciprocally affect each other with the same force and vigour , as they would do at the same distance in any other Situation imaginable . And because the Impulse from this Particle is not directed to That only ; but to all the rest in the Universe , to all quarters and regions , at once invariably and incessantly : to do this mechanically , the same physical Point of Matter must move all manner of ways equally and constantly in the same instant and moment ; which is flatly impossible . But if this Particle cannot propagate such Motion ; much less can it send out Effluvia to all points without intermission or variation ; such multitudes of Effluvia as to lay hold on every Atom in the Universe without missing of one . Nay every single Particle of the very Effluvia ( since they also attract and gravitate ) must in this Supposition emit other secondary Effluvia all the World over ; and those others still emit more , and so in infinitum . Now if these things be repugnant to Humane Reason ; we have great reason to affirm , That Universal Gravitation , a thing certainly existent in Nature , is above all Mechanism and material Causes , and proceeds from a higher principle , a Divine energy and impression . III. Thirdly we affirm ; That , though we shouldallow , that reciprocal Attraction is essential to Matter ; yet the Atoms of a Chaos could never so convene by it , as to form the present System ; or if they could form it , yet it could neither acquire these Revolutions , nor subsist in the present condition , without the Conservation and Providence of a Divine Being . ( 1. ) For first , if the Matter of the Universe , and consequently the Space through which it 's diffused , be supposed to be Finite ( and I think it might be demonstrated to be so ; but that we have already exceeded the just measures of a Sermon ) then , since every single Particle hath an innate Gravitation toward all others , proportionated by Matter and Distance : it evidently appears , that the outward Atoms of the Chaos would necessarily tend inwards and descend from all quarters toward the Middle of the whole Space ; for in respect to every Atom there would lie through the Middle the greatest quantity of Matter and the most vigorous Attraction : and those Atoms would there form and constitute one huge sphaerical Mass ; which would be the only Body in the Universe . It is plain therefore , that upon this Supposition the Matter of the Chaos could never compose such divided and different Masses , as the Stars and Planets of the present World. But allowing our Adversaries , that the Planets might be composed : yet however they could not possibly acquire such Revolutions in Circular Orbs , or ( which is all one to our present purpose ) in Ellipses very little Eccentric . For let them assign any place where the Planets were formed . Was it nearer to the Sun , than the present distances are ? But that is notoriously absurd : for then they must have ascended from the place of their Formation , against the essential property of mutual Attraction . Or were each formed in the same Orbs , in which they now move ? But then they must have moved from the Point of Rest , in an horizontal Line without any inclination or descent . Now there is no natural Cause , neither Innate Gravity nor Impulse of external Matter , that could beget such a Motion . For Gravity alone must have carried them downwards to the Vicinity of the Sun. And that the ambient Aether is too liquid and empty , to impell them horizontally with that prodigious celerity , we have sufficiently proved before . Or were they made in some higher regions of the Heavens ; and from thence descended by their essential Gravity , till they all arrived at their respective Orbs ; each with its present degree of Velocity , acquired by the fall ? But then why did they not continue their descent , till they were contiguous to the Sun ; whither both Mutual Attraction and Impetus carried them ? What natural Agent could turn them aside , could impell them so strongly with a transverse Side-blow against that tremendous Weight and Rapidity , when whole Planets were a falling ? But if we should suppose , that by some cross attraction or other they might acquire an obliquity of descent , so as to miss the body of the Sun , and to fall on one side of it : then indeed the force of their Fall would carry them quite beyond it ; and so they might fetch a compass about it , and then return and ascend by the same steps and degrees of Motion and Velocity , with which they descended before . Such an eccentric Motion as this , much after the manner that Comets revolve about the Sun , they might possibly acquire by their innate principle of Gravity : but circular Revolutions in concentric Orbs about the Sun or other central Body could in no-wise be attain'd without the power of the Divine Arm. For the Case of the Planetary Motions is this . Let us conceive all the Planets to be formed or constituted with their Centers in their several Orbs ; and at once to be impress'd on them this Gravitating Energy toward all other Matter , and a transverse Impulse of a just quantity in each , projecting them directly in Tangents to those Orbs. The Compound Motion , which arises from this Gravitation and Projection together , describes the present Revolutions of the Primary Planets about the Sun , and of the Secondary about Those : the Gravity prohibiting , that they cannot recede from the Centers of their Motions ; and the transverse Impulse with-holding , that they cannot approach to them . Now although Gravity could be innate ( which we have prov'd that it cannot be ) yet certainly this projected , this transverse and violent Motion can only be ascribed to the Right hand of the most high God , Creator of Heaven and Earth . But finally , if we should grant them , that these Circular Revolutions could be naturally attained ▪ or , if they will , that this very individual World in its present posture and motion was actually formed out of Chaos by Mechanical Causes : yet it requires a Divine Power and Providence to have preserved it so long in the present state and condition . For what are the Causes , that preserve the System of our Sun and his Planets ; so that the Planets continue to move in the same Orbs , neither receding from the Sun , nor approaching nearer to him ? We have shewn , that a Transverse Impulse , impress'd upon the Planets , retains them in their several Orbs , that they are not drawn down toward the Sun. And again , their Gravitating Powers so incline them towards the Sun , that they are not carried upwards beyond their due distance from him . These two great Agents , a Transverse Impulse , and Gravity , are the Secondary Causes , under God , that maintain the System of Sun and Planets . Gravity we understand to be a constant Energy or Faculty , perpetually acting by certain Measures and naturally inviolable Laws ; we say , a Faculty and Power : for we cannot conceive that the Act of Gravitation of this present Moment can propagate it self or produce that of the next . But the Transverse Impulse we conceive to have been one single Act. For by reason of the Inactivity of Matter and its inability to change its present State either of Moving or Resting , that Transverse Motion would from one single Impulse continue for ever equal and uniform , unless changed by the resistance of occurring Bodies or by a Gravitating Power . So that the Planets , since they move Horizontally ( whereby Gravity doth not alter their swiftness ) and through the liquid and unresisting Spaces of the Heavens ( where either no Bodies at all or inconsiderable ones do occur ) may preserve the same Velocity , which the first Impulse imprest upon them , not only for five or six thousand years , but many Millions of Millions . It appears then , that if there was but One Vast Sun in the Universe , and all the rest were Planets , revolving around him in Concentric Orbs , at convenient Distances : such a System , as that , would very long endure ; could it but naturally have a Principle of Mutual Attraction , and be once actually put into Circular Motions . But the Frame of the present World hath a quite different structure : here 's an innumerable multitude of Fixt Stars or Suns ; all which being made up of the same common Matter , must be supposed to be equally endued with a Power of Gravitation . For if All have not such a power , what is it that could make that difference between Bodies of the same sort ? Nothing surely but a Deity , could have so arbitrarily indued our Sun and Planets with a Power of Gravity not essential to Matter ; while all the Fixt Stars , that are so many Suns , have nothing of that Power . If the Fixt Stars then are supposed to have no Power of Gravitation , 't is a plain proof of a Divine Being . And 't is as plain a proof of a Divine Being ; if they have the Power of Gravitation . For since they are neither revolved about a common Center , nor have any Transverse Impulse , what is there else to restrain them from approaching toward each other , as their Gravitating Power incites them ? What Natural Cause can overcome Nature it self ? What is it that holds and keeps them in fixed Stations and Intervals against an incessant and inherent Tendency to desert them ? Nothing could hinder , but that the Outward Stars with their Systems of Planets must necessarily have descended toward the middlemost System of the Universe , whither all would be the most strongly attracted from all parts of a Finite Space . It is evident therefore that the present Frame of Sun and Fixt Stars could not possibly subsist without the Providence of that Almighty Deity , who spake the word and they were made , who commanded and they were created ; who hath made them fast for ever and ever , and hath given them a Law , which shall not be broken . ( 2. ) And secondly in the Supposition of an infinite Chaos , 't is hard indeed to determin , what would follow in this imaginary Case from an innate Principle of Gravity . But to hasten to a conclusion , we will grant for the present , that the diffused Matter might convene into an infinite Number of great Masses at great distances from one another , like the Stars and Planets of this visible part of the World. But then it is impossible , that the Planets should naturally attain these circular Revolutions , either by Principle of Gravitation , or by impulse of ambient Bodies . It is plain , here is no difference as to this ; whether the World be Infinite or Finite : so that the same Arguments that we have used before , may be equally urged in this Supposition . And though we should concede , that these Revolutions might be acquired , and that all were settled and constituted in the present State and Posture of Things ; yet , we say , the continuance of this Frame and Order , for so long a duration as the known Ages of the World , must necessarily infer the Existence of God. For though the Universe was infinite , the now Fixt Stars could not be fixed , but would naturally convene together , and confound System with System : because , all mutually attracting , every one would move whither it was most powerfully drawn . This , they may say , is indubitable in the case of a Finite World , where some Systems must needs be Outmost , and therefore be drawn toward the Middle : but when Infinite Systems succeed one another through an Infinite Space , and none is either inward or outward ; may not all the Systems be situated in an accurate Poise ; and , because equally attracted on all sides , remain fixed and unmoved ? But to this we reply ; That unless the very mathematical Center of Gravity of every System be placed and fixed in the very mathematical Center of the Attractive Power of all the rest ; they cannot be evenly attracted on all sides , but must preponderate some way or other . Now he that considers , what a mathematical Center is , and that Quantity is infinitely divisible ; will never be persuaded , that such an Universal Equilibrium arising from the coincidence of Infinite Centers can naturally be acquired or maintained . If they say ; that upon the Supposition of Infinite Matter , every System would be infinitely , and therefore equally attracted on all sides ; and consequently would rest in an exact Equilibrium , be the Center of its Gravity in what Position soever : this will overthrow their very Hypothesis . For at this rate in an infinite Chaos nothing at all could be formed ; no Particles could convene by mutual Attraction ; because every one there must have Infinite Matter around it , and therefore must rest for ever being evenly balanced between Infinite Attractions . Even the Planets upon this principle must gravitate no more toward the Sun , than any other way : so that they would not revolve in curve Lines , but fly away in direct Tangents , till they struck against other Planets or Stars in some remote regions of the Infinite Space . An equal Attraction on all sides of all Matter is just equal to no Attraction at all : and by this means all the Motion in the Universe must proceed from external Impulse alone ; which we have proved before to be an incompetent Cause for the Formation of a World. And now , O thou almighty and eternal Creator , having considered the Heavens the work of thy fingers , the Moon and the Stars which thou hast ordained , with all the company of Heaven we laud and magnify thy glorious Name , evermore praising thee and saying ; Holy , Holy , Holy , Lord God of Hosts , Heaven and Earth are full of thy Glory : Glory be to thee , O Lord most High. A CONFUTATION OF ATHEISM FROM THE Origin and Frame of the World. The Third and Last PART . The Eighth SERMON preached December 5. 1692. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . HAving abundantly proved in our Last Exercise , That the Frame of the present World could neither be made nor preserved without the Power of God ; we shall now consider the structure and motions of our own System , if any characters of Divine Wisdom and Goodness may be discoverable by us . And even at the first and general View it very evidently appears to us ( which is our FOURTH and Last Proposition , ) That the Order and Beauty of the Systematical Parts of the World , the Discernible Ends and Final Causes of them , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Meliority above what was necessary to be , do evince by a reflex Argument , that it could not be produced by Mechanism or Chance , but by an Intelligent and Benign Agent , that by his excellent Wisdom made the Heavens . But before we engage in this Disquisition , we must offer one necessary Caution ; that we need not nor do not confine and determin the purposes of God in creating all Mundane Bodies , merely to Humane Ends and Uses . Not that we believe it laborious and painfull to Omnipotence to create a World out of Nothing ; or more laborious to create a great World , than a small one : so as we might think it disagreeable to the Majesty and Tranquillity of the Divine Nature to take so much pains for our sakes . Nor do we count it any absurdity , that such a vast and immense Universe should be made for the sole use of such mean and unworthy Creatures as the Children of Men. For if we consider the Dignity of an Intelligent Being , and put that in the scales against brute inanimate Matter ; we may affirm , without over-valuing Humane Nature , that the Soul of one vertuous and religious Man is of greater worth and excellency than the Sun and his Planets and all the Stars in the World. If therefore it could appear , that all the Mundane Bodies are some way conducible to the service of Man ; if all were as beneficial to us , as the Polar Stars were formerly for Navigation : as the Moon is for the flowing and ebbing of Tides , by which an inestimable advantage accrues to the World ; for her officious Courtesie in long Winter Nights , especiaally to the more Northern Nations , who in a continual Night it may be of a whole month are so pretty well accommodated by the Light of the Moon reflected from frozen Snow , that they do not much envy their Antipodes a month's presence of the Sun : if all the Heavenly Bodies were thus serviceable to us , we should not be backward to assign their usefulness to Mankind , as the sole end of their Creation . But we dare not undertake to shew , what advantage is brought to Us by those innumerable Stars in the Galaxy and other parts of the Firmament , not discernible by naked eyes , and yet each many thousand times bigger than the whole body of the Earth : If you say , they beget in us a great Idea and Veneration of the mighty Author and Governour of such stupendous Bodies , and excite and elevate our minds to his adoration and praise ; you say very truly and well . But would it not raise in us a higher apprehension of the infinite Majesty and boundless Beneficence of God , to suppose that those remote and vast Bodies were formed , not merely upon Our account to be peept at through an Optick Glass , but for different ends and nobler purposes ? And yet who will deny , but that there are great multitudes of lucid Stars even beyond the reach of the best Telescopes ; and that every visible Star may have opake Planets revolve about them , which we cannot discover ? Now if they were not created for Our sakes ; it is certain and evident , that they were not made for their own . For Matter hath no life nor perception , is not conscious of its own existence , nor capable of happiness , nor gives the Sacrifice of Praise and Worship to the Author of its Being . It remains therefore , that all Bodies were formed for the sake of Intelligent Minds : and as the Earth was principally designed for the Being and Service and Contemplation of Men ; why may not all other Planets be created for the like Uses , each for their own Inhabitants which have Life and Understanding ? If any man will indulge himself in this Speculation , he need not quarrel with revealed Religion upon such an account . The Holy Scriptures do not forbid him to suppose as great a Multitude of Systems and as much inhabited , as he pleases . 'T is true ; there is no mention in Moses's Narrative of the Creation , of any People in other Planets . But it plainly appears , that the Sacred Historian doth only treat of the Origins of Terrestrial Animals : he hath given us no account of God's creating the Angels ; and yet the same Author , in the ensuing parts of the Pentateuch , makes not unfrequent mention of the Angels of God. Neither need we be sollicitous about the condition of those Planetary People , nor raise frivolous Disputes , how far they may participate in the Miseries of Adam's Fall , or in the benefits of Christ's Incarnation . As if , because they are supposed to be Rational , they must needs be concluded to be Men ? For what is Man ? not a Reasonable Animal merely , for that is not an adequate and distinguishing Definition ; but a Rational Mind of such particular Faculties , united to an Organical Body of such a certain Structure and Form , in such peculiar Laws of Connexion between the Operations and Affections of the Mind and the Motions of the Body . Now God Almighty by the inexhausted fecundity of his creative Power may have made innumerable Orders and Classes of Rational Minds ; some in their natural perfections higher than Humane Souls , others inferior . But a Mind of superior or meaner capacities than Humane would constitute a different Species , though united to a Humane Body in the same Laws of Connexion : and a Mind of Humane Capacities would make another Species , if united to a different Body in different Laws of Connexion . For this Sympathetical Union of a Rational Soul with Matter , so as to produce a Vital communication between them , is an arbitrary institution of the Divine Wisdom : there is no reason nor foundation in the separate natures of either substance , why any Motion in the Body should produce any Sensation at all in the Soul ; or why This motion should produce That particular Sensation , rather than any other . God therefore may have join'd Immaterial Souls , even of the same Class and Capacities in their separate State , to other kinds of Bodies and in other Laws of Union ; and from those different Laws of Union there will arise quite different affections and natures and species of the compound Beings . So that we ought not upon any account to conclude , that if there be Rational Inhabitants in the Moon or Mars or any unknown Planets of other Systems , they must therefore have Humane Nature , or be involved in the Circumstances of Our World. And thus much was necessary to be here inculcated ( which will obviate and preclude the most considerable objections of our Adversaries ) that we do not determine the Final Causes and Usefulness of the Systematical parts of the World , merely as they have respect to the Exigencies or Conveniencies of Humane Life . Let us now turn our thoughts and imaginations to the Frame of our System , if there we may trace any visible footsteps of Divine Wisdom and Beneficence . But we are all liable to many mistakes by the prejudices of Childhood and Youth , which few of us ever correct by a serious scrutiny in our riper years , and a Contemplation of the Phaenomena of Nature in their Causes and Beginnings . What we have always seen to be done in one constant and uniform manner ; we are apt to imagin there was but that one way of doing it , and it could not be otherwise . This is a great error and impediment in a disquisition of this nature : to remedy which , we ought to consider every thing as not yet in Being ; and then diligently examin , if it must needs have been at all , or what other ways it might have been as possibly as the present ; and if we find a greater Good and Utility in the present constitution , than would have accrued either from the total Privation of it , or from other frames and structures that might as possibly have been as It : we may then reasonably conclude , that the present constitution proceeded , neither from the necessity of material Causes , nor the blind shuffles of an imaginary Chance , but from an intelligent and Good Being , that formed it that particular way out of choice and design . And especially if this Usefulness be conspicuous not in one or a few instances only , but in a long train and series of Things , this will give us a firm and infallible assurance , that we have not pass'd a wrong Judgment . I. Let us proceed therefore by this excellent Rule in the contemplation of Our System . 'T is evident that all the Planets receive Heat and Light from the body of the Sun. Our own Earth in particular would be barren and desolate , a dead dark lump of Clay , without the benign influence of the Solar Rayes ; which without question is true of all the other Planets . It is good therefore , that there should be a Sun , to warm and cherish the Seeds of Plants , and excite them to Vegetation ; to impart an uninterrupted Light to all parts of his System for the Subsistence of Animals . But how came the Sun to be Luminous ? not from the necessity of natural Causes , or the constitution of the Heavens . All the Planets might have moved about him in the same Orbs and the same degrees of Velocity as now ; and yet the Sun might have been an opake and cold Body like Them. For as the six Primary Planets revolve about Him , so the Secondary ones are moved about Them , the Moon about the Earth , the Satellites about Iupiter , and others about Saturn ; the one as regularly as the other , in the same Sesquialteral proportion of the times of their Periodical Revolutions to the Semidiameters of their Orbs. So that , though we suppose the present Existence and Conservation of the System , yet the Sun might have been a Body without Light or Heat , of the same kind with the Earth and Iupiter and Saturn . But then what horrid darkness and desolation must have reign'd in the World ? It had been unfit for the Divine purposes in creating vegetable and sensitive and rational Creatures . It was therefore the contrivance and choice of a Wise and Good Being ; that the Central Sun should be a Lucid Body , to communicate warmth and light and life to the Planets around him . II. We have shewed in our Last , that the concentric Revolutions of the Planets about the Sun proceed from a compound Motion ; a Gravitation toward the Sun , which is a constant Energy infused into Matter by the Author of all things , and a projected transverse Impulfe in Tangents to their several Orbs , that was impress'd at first by the Divine Arm , and will carry them around till the end of the World. But now admitting that Gravity may be essential to Matter ; and that a transverse Impulse might be acquired too by Natural Causes , yet to make all the Planets move about the Sun in circular Orbs ; there must be given to each a determinate Impulse , these present particular degrees of Velocity which they now have , in proportion to their Distances from the Sun and to the quantity of the Solar Matter . For had the Velocities of the several Planets been greater or less than they are now , at the same distances from the Sun ; or had their Distances from the Sun , or the quantity of the Sun's Matter and consequently his Attractive Power been greater or less than they are now , with the same Velocities : they would not have revolved in concentric Circles as they do , but have moved in Hyperbola's or Parabola's or in Ellipses very Eccentric . The same may be said of the Velocities of the Secondary Planets with respect to their Distances from the Centers of Their Orbs , and to the Quantities of the Matter of those Central Bodies . Now that all these Distances and Motions and Quantities of Matter should be so accurately and harmoniously adjusted in this great Variety of our System , is above the fortuitous Hits of blind material Causes , and must certainly flow from that eternal Fountain of Wisdom , the Creator of Heaven and Earth , who always acts Geometrically , by just and adequate numbers and weights and measures . And let us examin it further by our Critical Rule : Are the present Revolutions in circular Orbs more beneficial , than the other would be ? If the Planets had moved in those Lines above named ; sometimes they would have approached to the Sun as near as the Orb of Mercury , and sometimes have exorbitated beyond the distance of Saturn : and some have quite left the Sun without ever returning . Now the very constitution of a Planet would be corrupted and destroyed by such a change of the Interval between it and the Sun : no living thing could have endured such unspeakable excesses of Heat and Cold : all the Animals of our Earth must inevitably have perished , or rather never have been . So that as sure as it is good , very good , that Humane Nature should exist ; so certain it is that the circular Revolutions of the Earth ( and Planets ) rather than those other Motions which might as possibly have been , do declare not only the Power of God , but his Wisdom and Goodness . III. It is manifest by our last Discourse , that the Aethereal Spaces are perfectly fluid ; they neither assist nor retard , neither guide nor divert the Revolutions of the Planets ; which rowl through those Regions as free and unresisted , as if they moved in a vacuum . So that any of them might as possibly have moved in opposite Courses to the present , and in Planes crossing the Plane of the Ecliptick in any kind of Angles . Now if the System had been fortuitously formed by the convening Matter of a Chaos ; how is it conceivable , that all the Planets both Primary and Secondary , should revolve the same Way from the West to the East , and that in the same Plane too without any considerable variation ? No natural and necessary Cause could so determin their motions ; and 't is millions of millions odds to an unit in such a Cast of a Chance . Such an apt and regular Harmony , such an admirable Order and Beauty must deservedly be ascribed to Divine Art and Conduct . Especially if we consider , that the smallest Planets are situated nearest the Sun and each other ; whereas Iupiter and Saturn , that are vastly greater than the rest and have many Satellites about them , are wisely removed to the extreme Regions of the System , and placed at an immense Distance one from the other . For even now at this wide interval they are observed in their Conjunctions to disturb one anothers motions a little by their gravitating Powers : but if such vast Masses of Matter had been situated much nearer to the Sun or to each other ( as they might as easily have been , for any mechanical or fortuitous Agent ) they must necessarily have caused a considerable disturbance and disorder in the whole System . IV. But let us consider the particular Situation of our Earth and its distance from the Sun. It is now placed so conveniently , that Plants thrive and flourish in it , and Animals live : this is matter of fact , and beyond all dispute . But how came it to pass at the beginning , that the Earth moved in its present Orb ? We have shown before , that if Gravity and a Projected Motion be fitly proportion'd , any Planet would freely revolve at any assignable distance within the Space of the whole System . Was it mere Chance then , or Divine Counsel and Choice , that constituted the Earth in its present Situation ? To know this ; we will enquire , if this particular Distance from the Sun be better for our Earth and its Creatures , than a greater or less would have been . We may be mathematically certain , That the Heat of the Sun is according to the density of the Sun beams , and is reciprocally proportional to the square of the distance from the Body of the Sun. Now by this Calculation , suppose the Earth should be removed and placed nearer to the Sun , and revolve for instance in the Orbit of Mercury ; there the whole Ocean would even boil with extremity of Heat , and be all exhaled into Vapors ; all Plants and Animals would be scorched and consumed in that fiery Furnace . But suppose the Earth should be carried to the great Distance of Saturn ; there the whole Globe would be one Frigid Zone , the deepest Seas under the very Equator would be frozen to the bottom ; there would be no Life , no Germination ; nor any thing that comes now under our knowledge or senses . It was much better therefore , that the Earth should move where it does , than in a much greater or less Interval from the Body of the Sun. And if you place it at any other Distance , either less or more than Saturn or Mercury ; you will still alter it for the worse proportionally to the Change. It was situated therefore where it is , by the Wisdom of some voluntary Agent ; and not by the blind motions of Fortune or Fate . If any one shall think with himself , How then can any Animal at all live in Mercury and Saturn in such intense degrees of Heat and Cold ? Let him only consider , that the Matter of each Planet may have a different density and texture and form , which will dispose and qualifie it to be acted on by greater or less degrees of Heat according to their several Situations ; and that the Laws of Vegetation and Life and Sustenance and Propagation are the arbitrary pleasure of God , and may vary in all Planets according to the Divine Appointment and the Exigencies of Things , in manners incomprehensible to our Imaginations . 'T is enough for our purpose to discern the tokens of Wisdom in the placing of our Earth ; if its present constitution would be spoil'd and destroy'd , if we could not wear Flesh and Blood , if we could not have Humane Nature at those different Distances . V. We have all learnt from the Doctrine of the Sphere , that the Earth revolves with a double motion . For while it is carried around the Sun in the Orbis Magnus once a year , it perpetually wheels about its own Axis once in a day and a night : so that in 24 hours space it hath turn'd all the parts of the Equinoctial to the rayes of the Sun. Now the Uses of this vertiginous motion are very conspicuous ; for this is it that gives Day and Night successively over the face of the whole Earth , and makes it habitable all around : without this Diurnal Rotation one ▪ Hemisphere would lie dead and torpid in perpetual Darkness and Frost , and the best part of the other would be burnt up and depopulated by so permanent a Heat . It is better therefore , that the Earth should often move about its own Center , and make these usefull Vicissitudes of Night and Day , than expose always the same side to the action of the Sun. But how came it to be so moved ? not from any necessity of the Laws of Motion or the System of the Heavens . It might annually have compassed the Sun , and yet have always turn'd the same Hemisphere towards it . This is matter of Fact and Experiment in the motion of the Moon ; which is carried about the Earth , in the very same manner as the Earth about the Sun , and yet always shews the same face to Us. She indeed , notwithstanding this , turns all her Globe to the Sun by moving in her menstrual Orb , and enjoys Night and Day alternately , one Day of Hers being equal to about 14 Days and Nights of Ours . But should the Earth move in the same manner about the Sun , as the Mood does about the Earth ; one half of it could never see the Day , but must eternally be condemned to Solitude and Darkness . That the Earth therefore frequently revolves about its own Center , is another eminent token of the Divine Wisdom and Goodness . VI. But let us compare the mutual proportion of these Diurnal and Annual Revolutions ; for they are distinct from one another , and have a different degree of Velocity . The Earth rowls once about its Axis in a natural Day : in which time all the parts of the Equator move something more than 3 of the Earths Diameters ; which makes about 1100 in the space of a year . But within the same space of a year the Center of the Earth is carried above 50 times as far once round the Orbis Magnus , whose wideness we now assume to be 20000 Terrestrial Diameters . So that the annual motion is more than 50 times swifter than the Diurnal Rotation , though we measure the latter from the Equator , where the Celerity is the greatest . But it must needs be acknowledged , since the Earth revolves not upon a material and rugged , but a geometrical Plane , that the proportions of the Diurnal and Annual Motions may be varied in innumerable degrees ; any of which might have happen'd as probably as the present . What was it then that prescribed this particular Celerity to each Motion , this proportion and temperament between them both ? Let us examin it by our former Rule : if there be any Meliority in the present constitution ; if any considerable Change would be for the worse . We will suppose then , that the Annual Motion is accelerated doubly ; so that a periodical Revolution would be performed in 6 Months . Such a Change would be pernicious ; not only because the Earth could not move in a Circular Orb , which we have consider'd before ; but because the Seasons being then twice as short as they are now , the cold Winter would overtake us , before our Corn and Fruits could possibly be ripe . But shall this Motion be as much retarded , and the Seasons lengthen'd in the same proportion ? This too would be as fatal as the other : for in most Countries the Earth would be so parched and effete by the drought of the Summer , that it would afford still but one Harvest , as it doth at the present : which then would not be a sufficient store for the consumption of a Year , that would be twice as long , as now . But let us suppose , that the Diurnal Rotation is either considerably swifter or slower . And first let it be retarded ; so as to make ( for example ) but 12 Circuits in a year : then every day and night would be as long as Thirty are now , not so fitly proportion'd neither to the common affairs of Life , nor to the exigencies of Sleep and Sustenance in a constitution of Flesh and Blood. But let it then be accelerated ; and wheel a thousand times about its Center , while the Center describes one circle about the Sun : then an Equinoctial day would consist but of four Hours , which would be an inconvenient Change to the inhabitants of the Earth ; such hasty Nights as those would give very unwelcome interruptions to our Labours and Journeys and other Transactions of the World. It is better therefore , that the Diurnal and Annual Motions should be so proportion'd as they are . Let it therefore be ascribed to the transcendent Wisdom and Benignity of that God , who hath made all things very good , and loveth all things that he hath made . VII . But let us consider , not the Quantity and Proportion only , but the Mode also of this Diurnal Motion . You must conceive an imaginary Plane , which passing through the Centers of the Sun and the Earth extends it self on all sides as far as the Firmament : this Plane is called the Ecliptick ; and in this the Center of the Earth is perpetually carried without any deviation . But then the Axis of the Earth , about which its Diurnal Rotation is made , is not erect to this Plane of the Ecliptick , but inclines toward it from the Perpendiculum in an Angle of 23 degrees and a half . Now why is the Axis of the Earth in this particular posture , rather than any other ? did it happen by Chance , or proceed from Design ? To determin this question , let us see , as we have done before , if This be more beneficial to us , than any other Constitution . We all know from the very Elements of Astronomy , that this inclined Position of the Axis , which keeps always the same Direction and a constant Parallelism to it self , is the sole cause of these gratefull and needfull Vicissitudes of the four Seasons of the Year , and the Variation in length of Days . If we take away the Inclination ; it would absolutely undo these Northern Nations ; the Sun would never come nearer us , than he doth now on the tenth of March or the twelfth of September . But would we rather part with the Parallelism ? Let us suppose then that the Axis of the Earth keeps always the same Inclination toward the body of the Sun : this indeed would cause a variety of Days and Nights and Seasons on the Earth ; but then every particular Country would have always the same diversity of Day and Night , and the same constitution of Season , without any alteration : some would always have long Nights and short Days , others again perpetually long Days and short Nights : one Climate would be scorched and swelter'd with everlasting Dog-days ; while an eternal December blasted another . This surely is not quite so good as the present Order of Seasons . But shall the Axis rather observe no constant inclination to any thing , but vary and waver at uncertain times and places ? This would be a happy Constitution indeed . There could be no health , no life nor subsistence in such an irregular System ; by those surprizing Nods of the Pole we might be tossed backward or forward in a moment from Ianuary to Iune , nay possibly from the Ianuary of Greenland to the Iune of Abessinia . It is better therefore upon all accounts that the Axis should be continued in its present posture and direction : so that this also is a signal Character of Divine Wisdom and Goodness . But because several have imagin'd , that this skue posture of the Axis is a most unfortunate and pernicious thing ; that if the Poles had been erect to the Plane of the Ecliptic , all mankind would have enjoyed a very Paradise upon Earth ; a perpetual Spring , an eternal Calm and Serenity , and the Longaevity of Methuselah without pains or diseases ; we are obliged to consider it a little further . And first as to the Universal and Perpetual Spring , 't is a mere Poetical Fancy , and ( bating the equality of Days and Nights which is a thing of small value ) as to the other properties of a Spring , it is naturally impossible , being repugnant to the very form of the Globe . For to those People that dwell under or near the Aequator , this Spring would be a most pestilent and insupportable Summer ; and as for those Countries that are nearer the Poles , in which number are our own and the most considerable Nations of the World , a Perpetual Spring will not do their business ; they must have longer Days , a nearer approach of the Sun , and a less Obliquity of his Rayes ; they must have a Summer and a Harvest-time too to ripen their Grain and Fruits and Vines , or else they must bid an eternal adieu to the very best of their sustenance . It is plain , that the Center of the Earth must move all along in the Orbis Magnus ; whether we suppose a Perpetual Aequinox , or an oblique Position of the Axis . So that the whole Globe would continue in the same Distance from the Sun , and receive the same quantity of Heat from him in a Year or any assignable time , in either Hypothesis . Though the Axis then had been perpendicular ; yet take the whole Year about , and the Earth would have had the same measure of Heat , that it has now . So that here lies the question ; Whether is more beneficial , that the Inhabitants of the Earth should have the Yearly quantity of Heat distributed equally every day , or so disposed as it is , a greater share of it in Summer and in Winter a less ? It must needs be allowed , that the Temperate Zones have no Heat to spare in Summer ; 't is very well if it be sufficient for the maturation of Fruits . Now this being granted ; 't is as certain and manifest , that an even distribution of the Yearly Heat would never have brought those Fruits to maturity , as this is a known and familiar experiment , That such a quantity of Fewel all kindled at once will cause Water to boil , which being lighted gradually and successively will never be able to do it . It is clear therefore , that in the constitution of a Perpetual Aequinox the best part of the Globe would be desolate and useless : and as to that little that could be inhabited , there is no reason to expect , that it would constantly enjoy that admired Calm and Serenity . If the assertion were true ; yet some perhaps may think , that such a Felicity , as would make Navigation impossible , is not much to be envied . But it 's altogether precarious , and has no necessary foundation neither upon Reason nor Experience . For the Winds and Rains and other affections of the Atmosphere do not solely depend ( as that assertion supposeth ) upon the course of the Sun ; but partly and perhaps most frequently upon Steams and Exhalations from subterraneous Heat , upon the Positions of the Moon , the Situations of Seas or Mountains or Lakes or Woods , and many other unknown or uncertain Causes . So that , though the Course of the Sun should be invariable , and never swerve from the Equator ; yet the temperament of the Air would be mutable nevertheless , according to the absence or presence or various mixture of the other Causes . The ancient Philosophers for many ages together unanimously taught , that the Torrid Zone was not habitable . The reasons that they went upon were very specious and probable ; till the experience of these latter ages evinced them to be erroneous . They argued from coelestial Causes only , the constant Vicinity of the Sun and the directness of his Rayes ; never suspecting , that the Body of the Earth had so great an efficiency in the changes of the Air ; and that then could be the coldest and rainiest season , the Winter of the Year , when the Sun was the nearest of all , and steer'd directly over mens heads . Which is warning sufficient to deterr any man from expecting such eternal Serenity and Halcyon-days from so incompetent and partial a Cause , as the constant Course of the Sun in the Aequinoctial Circle . What general condition and temperament of Air would follow upon that Supposition we cannot possibly define ; for 't is not caused by certain and regular Motions , nor subject to Mathematical Calculations . But if we may make a conjecture from the present Constitution ; we shall hardly wish for a Perpetual ▪ Aequinox to save the charges of Weather glasses : for 't is very well known , that the Months of March and September , the two Aequinoxes of Our year , are the most windy and tempestuous , the most unsettled and unequable of Seasons in most Countries of the World. Now if this notion of an uniform Calm and Serenity be false or precarious ; then even the last supposed advantage , the constant Health and Longaevity of Men must be given up also , as a groundless conceit : for this ( according to the Assertors themselves ) doth solely , as an effect of Nature , depend upon the other . Nay further , though we should allow them their Perpetual Calm and Aequability of Heat ; they will never be able to prove , that therefore Men would be so vivacious as they would have us believe . Nay perhaps the contrary may be inferr'd , if we may argue from present experience : For the Inhabitants of the Torrid Zone , who suffer the least and shortest recesses of the Sun , and are within one step and degree of a Perpetual Aequinox , are not only shorter lived ( generally speaking ) than other Nations nearer the Poles ; but inferior to them in Strength and Stature and Courage , and in all the capacities of the Mind . It appears therefore , that the gradual Vicissitudes of Heat and Cold are so far from shortning the thread of man's Life , or impairing his intellectual Faculties ; that very probably they both prolong the one in some measure , and exalt and advance the other . So that still we do profess to adore the Divine Wisdom and Goodness for this variety of Seasons , for Seed-time and harvest , and cold and heat , and summer and winter . VIII . Come we now to consider the Atmosphere , and the exterior Frame and Face of the Globe ; if we may find any tracks and footsteps of Wisdom in the Constitution of Them. I need not now inform you , that the Air is a thin fluid Body , endued with Elasticity or Springiness , and capable of Condensation and Rarefaction ; and should it be much more expanded or condensed , than it naturally is , no Animals could live and breath : it is probable also , that the Vapours could not be duly raised and supported in it ; which at once would deprive the Earth of all its ornament and glory , of all its living Inhabitants and Vegetables too . But 't is certainly known and demonstrated , that the Condensation and Expansion of any portion of the Air , is always proportional to the weight and pressure incumbent upon it : so that if the Atmosphere had been either much greater or less than it is , as it might easily have been , it would have had in its lowest region on the Surface of the Earth a much greater density or tenuity of texture ; and consequently have been unserviceable for Vegetation and Life . It must needs therefore be an Intelligent Being that could so justly adapt it to those excellent purposes . 'T is concluded by Astronomers , that the Atmosphere of the Moon hath no Clouds nor Rains , but a perpetual and uniform serenity : because nothing discoverable in the Lunar Surface is ever covered and absconded from us by the interposition of any clouds or mists , but such as rise from our own Globe . Now if the Atmosphere of Our Earth had been of such a Constitution ; there could nothing , that now grows or breaths in it , have been formed or preserved ; Humane Nature must have been quite obliterated out of the Works of Creation . If our Air had not been a springy elastical Body , no Animal could have exercised the very function of Respiration : and yet the ends and uses of Respiration are not served by that Springiness , but by some other unknown and singular Quality . For the Air , that in exhausted Receivers of Air-pumps is exhaled from Minerals and Flesh and Fruits and Liquors , is as true and genuine as to Elasticity and Density or Rarefaction , as that we respire in : and yet this factitious Air is so far from being fit to be breathed in , that it kills Animals in a moment , even sooner than the very absence of all Air , than a Vacuum it self . All which do inferr the most admirable Providence of the Author of Nature ; who foreknew the necessity of Rains and Dews to the present structure of Plants , and the uses of Respiration to Animals ; and therefore created those correspondent properties in the Atmosphere of the Earth . IX . In the next place let us consider the ample provision of Waters , those inexhausted Treasures of the Ocean : and though some have grudged the great share that it takes of the Surface of the Earth , yet we shall propose this too , as a conspicuous mark and character of the Wisdom of God. For that we may not now say , that the vast Atlantick Ocean is really greater Riches and of more worth to the World , than if it was changed into a fifth Continent ; and that the Dry Land is as yet much too big for its Inhabitants ; and that before they shall want Room by increasing and multiplying , there may be new Heavens and a new Earth : We dare venture to affirm , that these copious Stores of Waters are no more than necessary for the present constitution of our Globe . For is not the whole Substance of all Vegetables mere modified Water ? and consequently of all Animals too ; all which either feed upon Vegetables or prey upon one another ? Is not an immense quantity of it continually exhaled by the Sun , to fill the Atmosphere with Vapors and Clouds , and feed the Plants of the Earth with the balm of Dews and the fatness of Showrs ? It seems incredible at first hearing , that all the Blood in our Bodies should circulate in a trice , in a very few minutes : but I believe it would be more surprizing , if we knew the short and swift periods of the great Circulation of Water , that vital Blood of the Earth , which composeth and nourisheth all things . If we could but compute that prodigious Mass of it , that is daily thrown into the channel of the Sea from all the Rivers of the World : we should then know and admire how much is perpetually evaporated and cast again upon the Continents to supply those innumerable Streams . And indeed hence we may discover , not only the Use and Necessity , but the Cause too of the vastness of the Ocean . I never yet heard of any Nation , that complained they had too broad or too deep or too many Rivers , or wished they were either smaller or fewer : they understand better than so , how to value and esteem those inestimable gifts of Nature . Now supposing that the multitude and largeness of Rivers ought to continue as great as now ; we can easily prove , that the extent of the Ocean could be no less than it is . For it 's evident and necessary , ( if we follow the most fair and probable Hypothesis , that the Origin of Fountains is from Vapors and Rain ) that the Receptacle of Waters , into which the mouths of all those Rivers must empty themselves , ought to have so spacious a Surface , that as much Water may be continually brushed off by the Winds and exhaled by the Sun , as ( besides what falls again in Showers upon its own Surface ) is brought into it by all the Rivers . Now the Surface of the Ocean is just so wide and no wider : for if more was evaporated than returns into it again , the Sea would become less ; if less was evaporated , it would grow bigger . So that , because since the memory of all ages it hath continu'd at a stand without considerable variation , and if it hath gain'd ground upon one Country , hath lost as much in another ; it must consequently be exactly proportioned to the present constitution of Rivers . How rash therefore and vain are those busie Projectors in Speculation , that imagin they could recover to the World many new and noble Countries , in the most happy and temporate Climates , without any damage to the old ones , could this same Mass of the Ocean be lodged and circumscribed in a much deeper Channel and and within narrower Shores ! For by how much they would diminish the present extent of the Sea , so much they would impair the Fertility and Fountains and Rivers of the Earth : because the quantity of Vapors , that must be exhaled to supply all these , would be lessened proportionally to the bounds of the Ocean ; for the Vapors are not to be measured from the bulk of the Water , but from the space of the Surface . So that this also doth inferr the superlative Wisdom and Goodness of God , that he hath treasured up the Waters in so deep and spacious a Storehouse , the place that he hath founded and appointed for them . X. But some men are out of Love with the features and mean of our Earth ; they do not like this rugged and irregular Surface , these Precipices and Valleys and the gaping Channel of the Ocean . This with them is Deformity , and rather carries the face of a Ruin or a rude and indigested Lump of Atoms that casually convened so , than a Work of Divine Artifice . They would have the vast Body of a Planet to be as elegant and round as a factitious Globe represents it ; to be every where smooth and equable , and as plain as the Elysian Fields . Let us examin , what weighty reasons they have to disparage the present constitution of Nature in so injurious a manner . Why , if we suppose the Ocean to be dry , and that we look down upon the empty Channel from some higher Region of the Air , how horrid and ghastly and unnatural would it look ? Now admitting this Supposition ; Let us suppose too that the Soil of this dry Channel were covered with Grass and Trees in manner of the Continent , and then see what would follow . If a man could be carried asleep and placed in the very middle of this dry Ocean ; it must be allowed , that he could not distinguish it from the inhabited Earth . For if the bottom should be unequal with Shelves and Rocks and Precipices and Gulfs ; these being now apparel'd with a vesture of Plants , would only resemble the Mountains and Valleys that he was accustomed to before . But very probably he would wake in a large and smooth Plain : for though the bottom of the Sea were gradually inclin'd and sloping from the Shore to the middle : yet the additional Acclivity , above what a Level would seem to have , would be imperceptible in so short a prospect as he could take of it . So that to make this Man sensible what a deep Cavity he was placed in ; he must be carried so high in the Air , till he could see at one view the whole Breadth of the Channel , and so compare the depression of the Middle with the elevation of the Banks . But then a very small skill in Mathematicks is enough to instruct us , that before he could arrive to that distance from the Earth , all the inequality of Surface would be lost to his View : the wide Ocean would appear to him like an even and uniform Plane ( uniform as to its Level , though not as to Light and Shade ) though every Rock of the Sea was as high as the Pico of Teneriff . But though we should grant , that the dry Gulf of the Ocean would appear vastly hollow and horrible from the top of a high Cloud : yet what a way of reasoning is this from the freaks of Imagination , and impossible Suppositions ? Is the Sea ever likely to be evaporated by the Sun , or to be emptied with Buckets ? Why then must we fancy this impossible dryness ; and then upon that fictitious account calumniate Nature , as deformed and ruinous and unworthy of a Divine Author ? Is there then any physical deformity in the Fabrick of a Humane Body ; because our Imagination can strip it of its Muscles and Skin , and shew us the scragged and knotty Backbone , the gaping and ghastly Jaws , and all the Sceleton underneath ? We have shewed before , that the Sea could not be much narrower than it is , without a great loss to the World : and must we now have an Ocean of mere Flats and Shallows , to the utter ruin of Navigation ; for fear our heads should turn giddy at the imagination of gaping Abysses and unfathomable Gulfs ? But however , they may say , the Sea-shores at least might have been even and uniform , not crooked and broken as they are into innumerable Angles and Creeks and Inlets and Bays , without Beauty or Order , which carry the Marks more of Chance and Confusion , than of the production of a wise Creator . And would not this be a fine bargain indeed ? to part with all our Commodious Ports and Harbours , which the greater the In-let is , are so much the better , for the imaginary pleasure of an open and streight Shore without any retreat or shelter from the Winds ; which would make the Sea of no use at all as to Navigation and Commerce . But what apology can we make for the horrid deformity of Rocks and Crags , of naked and broken Cliffs , of long Ridges of barren Mountains , in the convenientest Latitudes for Habitation and Fertility , could but those rude heaps of Rubbish and Ruins be removed out of the way ? We have one general and sufficient answer for all seeming defects or disorders in the constitution of Land or Sea ; that we do not contend to have the Earth pass for a Paradise , or to make a very Heaven of our Globe , we reckon it only as the Land of our peregrination , and aspire after a better , and a coelestial Country . 'T is enough , if it be so framed and constituted , that by a carefull Contemplation of it we have great reason to acknowledge and adore the Divine Wisdom and Benignity of its Author . But to wave this general Reply ; let the Objectors consider , that these supposed irregularities must necessarily come to pass from the establish'd Laws of Mechanism and the ordinary course of Nature . For supposing the Existence of Sea and Mountains ; if the Banks of that Sea must never be jagged and torn by the impetuous assaults or the silent underminings of Waves ; if violent Rains and Tempests must not wash down the Earth and Gravel from the tops of some of those Mountains , and expose their naked Ribbs to the face of the Sun ; if the Seeds of subterraneous Minerals must not ferment , and sometimes cause Earthquakes and furious eruptions of Volcano's , and tumble down broken Rocks , and lay them in confusion : then either all things must have been over-ruled ▪ ruled miraculously by the immediate interposition of God without any mechanical Affections or settled Laws of Nature , or else the body of the Earth must have been as fixed as Gold , or as hard as Adamant , and wholly unfit for Humane Habitation . So that if it was good in the sight of God , that the present Plants and Animals , and Humane Souls united to Flesh and Blood should be upon this Earth under a settled constitution of Nature : these supposed Inconveniences , as they were foreseen and permitted by the Author of that Nature , as necessary consequences of such a constitution ; so they cannot inferr the least imperfection in his Wisdom and Goodness . And to murmure at them is as unreasonable , as to complain that he hath made us Men and not Angels , that he hath placed us upon this Planet , and not upon some other , in this or another System , which may be thought better than Ours . Let them also consider , that this objected Deformity is in our Imaginations only , and not really in Things themselves . There is no Universal Reason ( I mean such as is not confined to Humane Fancy , but will reach through the whole Intellectual Universe ) that a Figure by us called Regular , which hath equal Sides and Angles , is absolutely more beautifull than any irregular one . All Pulchritude is relative ; and all Bodies are truly and physically beautifull under all possible Shapes and Proportions ; that are good in their Kind , that are fit for their proper uses and ends of their Natures . We ought not then to believe , that the Banks of the Ocean are really deformed , because they have not the form of a regular Bulwark ; nor that the Mountains are out of shape , because they are not exact Pyramids or Cones ; nor that the Stars are unskilfully placed , because they are not all situated at uniform distances . These are not Natural Irregularities , but with respect to our Fancies only ; nor are they incommodious to the true Uses of Life and the Designs of Man's Being on the Earth . And let them further consider , that these Ranges of barren Mountains , by condensing the Vapors , and producing Rains and Fountains and Rivers , give the very Plains and Valleys themselves that Fertility they boast of : that those Hills and Mountains supply Us and the Stock of Nature with a great variety of excellent Plants . If there were no inequalities in the Surface of the Earth , nor in the Seasons of the Year ; we should lose a considerable share of the Vegetable Kingdom : for all Plants will not grow in an uniform Level and the same temper of Soil , nor with the same degree of Heat . Nay let them lastly consider , that to those Hills and Mountains we are obliged for all our Metals , and with them for all the conveniencies and comforts of Life . To deprive us of Metals is to make us mere Savages ; to change our Corn or Rice for the old Arcadian Diet , our Houses and Cities for Dens and Caves , and our Cloathing for Skins of Beasts : 't is to bereave us of all Arts and Sciences , of History and Letters , nay of Revealed Religion too that inestimable favour of Heaven : for without the benefit of Letters , the whole Gospel would be a mere Tradition and old Cabbala , without certainty , without authority . Who would part with these Solid and Substantial Blessings for the little fantastical pleasantness of a smooth uniform Convexity and Rotundity of a Globe ? And yet the misfortune of it is , that the pleasant View of their imaginary Globe , as well as the deformed Spectacle of our true one , is founded upon impossible Suppositions . For that equal Convexity could never be seen and enjoyed by any man living . The Inhabitants of such an Earth could have only the short prospect of a little Circular Plane about three Miles around them ; tho' neither Woods nor Hedges nor artificial Banks should intercept it : which little too would appear to have an Acclivity on all sides from the Spectators ; so that every man would have the displeasure of fancying himself the lowest , and that he always dwelt and moved in a Bottom . Nay , considering that in such a constitution of the Earth they could have no means nor instruments of Mathematical Knowledge ; there is great reason to believe , that the period of the final Dissolution might overtake them , ere they would have known or had any Suspicion that they walked upon a round Ball. Must we therefore , to make this Convexity of the Earth discernible to the Eye , suppose a man to be lifted up a great height in the Air , that he may have a very spacious Horizon under one View ? But then again , because of the distance , the convexity and gibbousness would vanish away ; he would only see below him a great circular Flat , as level to his thinking as the face of the Moon . Are there then such ravishing Charms in a dull unvaried Flat , to make a sufficient compensation for the chief things of the ancient Mountains , and for the precious things of the lasting Hills ? Nay we appeal to the sentence of Mankind ; If a Land of Hills and Valleys has not more Pleasure too and Beauty than an uniform Flat ? which Flat if ever it may be said to be very delightfull , is then only , when 't is viewed from the top of a Hill. What were the Tempe of Thessaly , so celebrated in ancient story for their unparallelled pleasantness , but a Vale divided with a River and terminated with Hills ? Are not all the descriptions of Poets embellish'd with such Ideas , when they would represent any places of Superlative Delight , any blissfull Seats of the Muses or the Nymphs , any sacred habitations of Gods or Goddesses ? They will never admit that a wide Flat can be pleasant , no not in the very Elysian Fields * ; but those too must be diversified with depressed Valleys and swelling Ascents . They cannot imagin † even Paradise to be a place of Pleasure , nor Heaven it self to be ‖ Heaven without them . Let this therefore be another Argument of the Divine Wisdom and Goodness , that the Surface of the Earth is not uniformly Convex ( as many think it would naturally have been , if mechanically formed by a Chaos ) but distinguished with Mountains and Valleys , and furrowed from Pole to Pole with the Deep Channel of the Sea ; and that because of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is better that it should be so . Give me leave to make one short Inference from what has been said , which shall finish this present Discourse , and with it our Task for the Year . We have clearly discovered many Final Causes and Characters of Wisdom and Contrivance in the Frame of the inanimate World ; as well as in the Organical Fabrick of the Bodies of Animals . Now from hence ariseth a new and invincible Argument , that the present Frame of the World hath not existed from all Eternity . For such an usefulness of things or a fitness of means to Ends , as neither proceeds from the necessity of their Beings , nor can happen to them by Chance , doth necessarily inferr that there was an Intelligent Being , which was the Author and Contriver of that Usefulness . We have formerly demonstrated , that the Body of a Man , which consists of an incomprehensible variety of Parts , all admirably fitted for their peculiar Functions and the Conservation of the Whole , could no more be formed fortuitously ; than the Aeneis of Virgil , or any other long Poem with good Sense and just Measures , could be composed by the Casual Combinations of Letters . Now to pursue this Comparison ; as it is utterly impossible to be believed , that such a Poem may have been eternal , transcribed from Copy to Copy without any first Author and Original : so it is equally incredible and impossible , that the Fabrick of Humane Bodies , which hath such excellent and Divine Artifice , and , if I may so say , such good Sense and true Syntax and harmonious Measures in its Constitution , should be propagated and transcribed from Father to Son without a first Parent and Creator of it . An eternal usefulness of Things , an eternal Good Sense , cannot possibly be conceived without an eternal Wisdom and Understanding . But that can be no other than that eternal and omnipotent God ; that by Wisdom hath founded the Earth , and by Understanding hath established the Heavens : To whom be all Honour and Glory and Praise and Adoration from henceforth and for evermore . AMEN . FINIS . THE CONTENTS . SERMON I. THE Folly of Atheism , and ( what is now called ) Deism ; even with Respect to the Present Life . Psalm XIV . v. 1. The Fool hath said in his Heart , There is no God ; they are corrupt , they have done abominable works , there is none that doth good . Pag. 1 SERMON II. Matter and Motion cannot think : Or , a Confutation of Atheism from the Faculties of he Soul. Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . p. 36 SERMONS III , IV , V. A Confutation of Atheism from the Structure and Origin of Humane Bodies . Acts XVII . 27. That they should seek the Lord , if haply they might feel after him , and find him ; though he be not far from every one of us : for in him we Live , and Move , and have our Being . p. 68 , 99 , 132 SERMONS VI , VII , VIII . A Confutation of Atheism from the Origin and Frame of the World. Acts XIV . 15 , &c. That ye should turn from these vanities unto the living God , who made Heaven and Earth and the Sea , and all things that are therein : Who in times past suffer'd all Nations to walk in their own ways . Nevertheless , he left not himself without witness , in that he did good , and gave us Rain from Heaven , and fruitfull Seasons , filling our hearts with Food and Gladness . p. 165 , 199 , 238 ADVERTISEMENT . THere are now in the Press , Five Dissertations about Phalaris's Epistles , Aesop's Fables , &c. With an Answer to the Objections of the Honourable Charles Boyle , Esquire . Notes, typically marginal, from the original text Notes for div A27428-e430 Dan. 5. 5. Posidon apud Ciceron . Plutarch . &c. Mr. De : Cartes . Psal. 34. 9. Joh. 3. 16. 2 Tim 1. 10. Matt. 11. 30. 1 Joh. 5. 3. Heb. 5. 9. 1 Pet. 1. 4. 1 Cor. 2. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Max. Tyr. Diss. 1. 2 Tim. 4. 8. Jam. 1. 12. 2 Cor. 4. 17. v 2. 〈◊〉 〈◊〉 Psalm . 〈◊〉 13. 46. Phil. 3. 19. 2 Cor. 12. 2. Num. 13. 32. Mar. 9. 24. Eph. 1. 19. Prov. 26. 4. Tit. 2. 12. Mark. 8. 34. Prov. 3. 17. Rom. 2. 4. 1 Tim. 4. 10. 1 Joh. 5. 14. 1 Tim. 1. 15. Rom. 5. 6 , 10. Phil. 2. 12. Matt. 10. 28. Heb. 10. 31. Heb. 10 ▪ 27. Cic. Plutarch , &c. * Vide Pocockii Notas ad Portam Mosis , p. 158 , &c. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. p. 1104 , 1105. Ed. Ruald . Mar. 14. 2 ▪ Phil. 4. 13. Lib. 3. * Mecaenas apud Senec . Ep. 101. Debilem facito ▪ Manu ; debilem pede , coxa : &c Rom. 12. 1. Julianus apud Cyrillum , p. 134. Matt. 5. 44. ver . 28. Plato de Legib. lib. 10. p. 886. Ed. Steph. Luke 19. 22. * Hobbes de Cive , Leviathan . † 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Laert. De sanctitate & de pietate adversus Deos. Cic. De Laert. p. 34 , 47 , 50. Voyage du Sieur de Champlain . p. 28. & 93. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lucret . &c. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cicero , Athenaeus , Ae●ian , &c. Josephus de Bello Iudaico , l. 2. ● . 12. * Si sibi ipse consentiat , & non interdum naturae bonitate vincatur . Cic. de Offic. 1. 2. Acts 17. 18. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . † Arriani Epictet . l. 1. C. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Seneca Ep. 53. Est aliquid qu● sapiens antecedat Deum : ille naturae beneficio , non suo sapiens est . v. 19. v. 20. Lucianus in Philopat . Philostrat . de vita Apol. l. 6. c. 2. Pausan . in Eliacis . V. 25. * Lucret. 2. Ipsa suis pollens opibus ▪ nihil i●●●ga no●●●● . Tertul. Apolog. cap. 46. Quis enim Philosophum sacrificare compellit ? Quinimmo & deos vestros palam destruunt , & superstitiones vestras commentariis quoque accusant . V. 26. * Isocrates . in Paneg. Demosth. in Epitaph . Cic Or. pro Flacco . Euripides . &c. Diog. Laert . in Praef. Thucyd. lib. 6. Herodot . &c. v. 27 , 28. Plutarch . de Aud. Poet . & contra Colot . Laert. in vita Epicuri . v. 29. v. 30 , 31. Act. 14. 16. v. 33. v. 28. Arati Phoen. v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Hom. Il. w. 551. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aesch. Eumen. 655. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. Electra , 136. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Acts 25. 19. Luke 24. 11. John 6. 53. v. 60. v. 66. Seneca Ep. 113. Plutarch de Contrad Stoic . * Vide Zenobium & Suidam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & Scholiastem Eurip . Hecubae V. 838. Epicurus apud Laert. Lucret. l. 5. Cicero de Fin. l. 1. Acad . l. 2. Lucret l. 2. Cic de Fato & l. 1. de Nat. Deorum Plutarch , &c. Psal. 139. 16. Plautus . Virgil. Livius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Eph. 4. 14. Rom. 9. 20. Lucret. l 3. Vide Observations upon the Bills of Mortality . So Diodorus Siculus , lib. 1. c 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vitruvius , lib. 9. c. 4. Lucret . lib. 5. Ut Babylonica Chaldaeam doctrina , &c. Apuleius de Deo Socratis : Seu illa ( Luua ) proprio & perpeti fulgore , ut Chaldaei arbitrantur , parte luminis compos , parte altera cas●a fulgeris . Maimonides More Nevochim De Zabiis & Chaldais . Plato in Cratylo . Diodorus , lib. 1 c. 2. Eusebius Demonst. Evangel . lib. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil . Laod. Can. 36 Conc. 6. in Trullo . Can 61. Cod Just. lib. 9. tit . 18. Cod. Theodos. l. 9. tit . 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 60. tit . 39. Job 26. 7. Plutarch . de Plac. Phi. lib. 5. c. 19. & Sympos . l. 8. c 8. Censorinus de die Natali cap. 4. Plutarch . de Plac. Phil. 5. 19. Censorin . ibidem . Censorinus . ibid. Lucret. lib. 5. Diodorus Siculus , lib. 1. c. 2. 2 K. 5. 6. Archimedes de Insiden●ibus humido , lib. 1. Stevin des Elements Hydrostatiques . Cartesius de Formatione Faetûs . Swammerdam Histor. Insect . p. 3. See the Former Sermon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nicander . Redi De generatione insectorum Malpighius de Gallis , Swammerdam de gen . Insect . Lewenhoeck Epistol . Act 12 23. Continuat . Epistol . p. 101. Helmont Imago Ferment . &c. p. 92. Edit 1652. Serm ▪ 2. Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato X. de Legibus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emped . Psal. 94. 9. Lucret. Lib. 5. Multaque tum tellus etiam Portenta creare , &c. Lucret . 5. Lucret. lib. 4. Nil ideo quoniam natum est in corpore , ut uti Possemus : sed quod natum est , id procreat usum . Plinius & Strabo . Lucret. 5. Dictis dabit ipsa fidem res Forsitan , & graviter terrarum motibus orbis Omnia conquassari in parvo tempore cernes . Palaeph . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Incredibilibus . Cicero de Natura Deorum , 2. 37. Lucret. 5. Hinc ubi quaeque loci regio opportuna dabatur Crescebant uteri , &c. & ibidem . Inde loci mortalia saecla creavit , Multa modis multis varia ratione coorta . 〈◊〉 Arithmet . cap. de Progressione . Lucret. 5. Verum , ut opinor , habet novitatem Summa , recensque Natura est mundi , neque pridem exordia cepit . Cesalpin . Berigard . Gen. 1. 28. Lucret. 5. Isai. 28. 29. Chap. 17. V. 2. Psal. 19. 1. Jer. 51. 15. Psal. 148. 5 147. 8. 65. 2. Lucret. 5. Praeterea coeli rationes ordine certo , Et varia annorum cernebant tempora verti : & lib. 6. Nam bene qui didicere Deos securum agere aevum , Si tamen interea mirantur , &c. Cic. de Nat. Deor. lib. 2. Quis hunc hominem dixerit , qui cum tam cert●s coeli motus , tam ratos astrorum ordines , &c. Plutarch . de plac . phil . 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 8. Lucret. Lib. 6. Ver. 17. Ver 9. Luke 18 42. 8. 48 Matt. 13. 58. Mark 6. 5. Vanini Dial . p. 439. Chrys. ad locum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is volo , Acts 4. 20. Iohn 7. 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is possum . Vid. Budaei Comm. L Gr. See John ch . 9. and Matt. 16. 14. Luk. 23. 8 Mark 8 12. Matt. 17. 15. 15. 22. Luke 8. 4. Luke 22. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , c. 17. v. 34. Cicero pro Flacco . Adsunt Athenienses , unde humanitas , doctrina , religio , fruges , jura , leges ortae atque in omnes terras distributae putantur . Isoc . Paneg. Diod. Sic. 13. See John 21. 25. and 2 Cor. 12. 12. Wer. 11. Eunapius , cap. 2. Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrys. ad loc . Ephorus apud Strab. lib. 14. Steph voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 14. 18. Acts 2. Ver. 7. Ver. 15. Ver. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Athenaeus , 6. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ver. 15. * Mortales sumus similes vobis homines . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If I die , a common Expression in Gr. Writers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. See Acts 4. 27. 14. 5. 26. 17. Gal. 2. 14. Acts 17. 30. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that they read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Horat. Nec siquid miri faciat natura , Deos id Tristes ex alto coeli demittere tecto . Serm. III. Horat. Car. 1. 12. By the first Proposition . By the third Proposition . Serm II. Serm. VII . Lucret. Lib. 1. Serm. V. p. 6 , 7. Serm. V. p. 12 , 13. Mr. Boyle's Physicom . Exp. of Air Hydrostat . Paradoxes . Lucret. lib. 1. Newton Philos Natur . Princ. Math. lib. 3. prop. 6. Mr. Boyle of Air and Porosity of Bodies . Mr. Boyle ibid. Newton Philos. Nat. Principia . Math. p. 503. * Diod. Sicul. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Apoll. Rhodius lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . * Lucret. Nec regione loci certa , nec tempore certo . Serm. V. p. 32. Newton ibidem p. 480. Vide Serm. VI. & Ser. VIII . Newton Philosophiae Naturalis Princ. Math. lib. III. Psal. 148. Psal. 8. Newton Phil. Natur . Princip . Math. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. Gen. 1. Newton ibidem , p. 415. Tacquet de Circulorum volutionibus . Gen. 8. See Mr. Boyle of the Air. Mr. Boyle's Second Continuation of Physicomechanical Exp. about the Air. Lucret. Et mare , quod late terrarum distinet oras . Psal. 104. Nequaquam nobis divinitus esse creatam Naturam rerum , tanta stat praedita culpa . Principio quantum coeli regit impetus ingens , Inde avidam partem montes Sylvaeque ferarum Possedere , tenent rupes vastaeque paludes , Et mare , quod late terrarum distinit oras . Lucret. lib. 5. Heb. 11. Gen. 1. Deut. 33. 15. Vide Aelian . var. Hist. lib. III. * Virg Aen 6. At pater Anchises penitus convalle virenti . & ibid. Hoc superate jugum . & ib. Et tumulum coepit . † Flours worthy of Paradise , which not nice Art In Beds and curious Knots , but Nature boon Pour'd forth profuse on Hill and Dale and Plain . Paradise Lost , lib. 4. ‖ For Earth hath this variety from Heaven Of Pleasure situate in Hill and Dale . Ibid. lib. 6. Serm. V. Prov. 3. 
A69226	----	A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following Dove, John, 1560 or 61-1618. 1605 Approx. 267 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A69226 STC 7078 ESTC S110103 99845719 99845719 10639 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69226) Transcribed from: (Early English Books Online ; image set 10639) Images scanned from microfilm: (Early English books, 1475-1640 ; 1411:03) A confutation of atheisme by Iohn Doue Doctor of Diuinitie. The contents are to be seene in the page following Dove, John, 1560 or 61-1618. [4], 98, [2] p. Printed by Edward Allde for Henry Rockett, and and are to be sold at the long shop vnder S. Mildreds Church in the Poultry, At London : 1605. The last leaf is blank. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Controversial literature -- Early works to 1800. 2006-10 TCP Assigned for keying and markup 2006-11 Apex CoVantage Keyed and coded from ProQuest page images 2007-02 Elspeth Healey Sampled and proofread 2007-02 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A CONFVTATION OF ATHEISME By Iohn Doue Doctor of Diuinitie . The Contents are to be seene in the Page following . Psalm . 68. God will arise , and his enimies shall be scattered : they also that hate him shall flye from him . AT LONDON Printed by Edward Allde for Henry Rockett , And are to be sold at the long shop vnder S. Mildreds Church in the Poultry . 1605. The Contentes of this booke . WHat Atheisme is : Chapter , 1. The cause of Atheisme . Chap. 2. How Atheisme may be rooted out of all Christian landes . Chap. 3. That there is a God. Chap. 4. What God is . Chap. 5. That there is but one God. Chap. 6. The bookes of the Bible , are the worde of God. Chap. 7. Of the will and sufferance of God. Chap. 8. The world had a beginning . Chap. 9. The soule of man , what it is , whence it commeth , how it is infected with sinne , and the immortalitie of it . Chap. 10. Of Noah his Arke , and the Deluge . Chap. 11. Of the destruction of Sodom . Chap. 12. Of Christ . Chap. 13. The world shall haue an end . Chap. 14. There is hell fier . C 〈…〉 TO THE MOST HIGH and Mightie Prince , Iames by the grace of God , King of Great Brittanye , France , and Ireland : Defender of the Faith. MOST dread Soueraigne , your Maiesties gratious acceptance of my late Treatise against Recusancy , causeth me to present vnto your Highnes this poore Mite , which out of my penury I offer into the treasurye of the Church : being no way comparable to the Talents which others out of their great plentye , haue cast into the offrings of God. Albeit the right worshipfull Sr. George More knight , hath learnedly and religiouslie handled the same subiect , yet may I tread the same wine-presse againe , by the example of Saint Augustine , which confuted the Arrians whome Athanasius had confuted before him , and the learned of our age which dayly write bookes , notwithstanding others before them haue written bookes of the same argument . And as S. Augustine in his time , because there were many haeretikes , wished that all men which were able to write , would write against haeresie : so because now 〈◊〉 many Atheistes , it is to be wished that many would write 〈◊〉 〈◊〉 Atheisme . The state of religion dependeth vpon the state of the Pastors and Ministers . And therefore S. Iohn prophecying of the decay of it , first discouereth the defects of them , as the cause therof : That he of Ephesus had lefte his former loue : he of Pergamus had them which maintayned the doctrine of Balaam and the Nicholaitans : he of Thyatira suffered Iezabell to make the people commit fornication , and eat meate sacrificed to Idols : he of Sardis had onely a name that he liued , but was dead : he of Laodicia was neither hotte nor colde , but such a one as the Lord would spewe out of his mouth , that he which tooke vpon him a greater charge then all they , should haue onely hornes like the lambe Christ Iesus : but as for his doctrine , he should speake like the dragon Sathan . And S. Paul prophecying of that great Apostasie and reuoliment from true religion through the world , shewed the cause to be in him which tooke vpon him to be the vniuersall Pastor of the world , That he should be an aduersaerie , exalting him-selfe aboue all that is called God : that sitting in the Temple of God , he should not shew himselfe as the minister of God , but as God. The holy Ghost deriued the corruption of religion , and calamitie of the Church of Israel , from the base condition of the Priestes in the dayes of Ieroboam , saying : that he made Priestes of the lowest of the people . And it is a curse denounced against them from God by the Prophet Malachye , that their Priestes should be despised and vyle before the people . Your Highnes vnder the Maiestie of Almightie God , now sitteth in the seate of Dauid , and vpon the throne of Salomen : You haue the same authoritie ouer vs , which Iosias , Iosaphat , Ezechias . and the other Godlie Kinges had ouer Iuda . The Lord therefore of his infinite mercie toward you his anoynted , and vs your people , continue in your Princely heart this your zeale of his house , and great care of the aduancement of the state of the ministerie for the aduauncement of the Ghospell , the increase of Godlines , the subuersion of Atheisme and all Impietie . The Lord make you such a King as Dauid was , a man according to his owne heart , that your Highnes may raigne ouer vs religiously , peaceably & happily , to his glorie , our comfort , and the saluation of your owne soule . The Lord graunt to our noble Queene that she may be an auncient Mother i● Is●●●●●… to Prince Henrie a large heart as he did vnto Salomon . 〈◊〉 〈◊〉 blesse all your posteritie , that they way continue in his ▪ 〈◊〉 〈◊〉 the worlds end . Your MAIESTIES humble and obedient Subiect : IOHN DOVE , A CONFVTATION of Atheisme . Chapter 1. What Atheisme is : SOmetimes vnder the name of Atheists are comprehended Pagans , Infidels and Idolaters , all such as are ignorant of the true God , albeit in their kinde they be very deuout , religious and godly . So saith the Apostle : Wherefore remember that ye , being in times past Gentiles in the flesh , and called vncircumcision , of them which are called circumcision in the flesh made with handes , that ye were I say , at that time without Christ , aliants from the common wealth of Israel , strangers from the couenant of promise , and had no hope , & were without God in the world . But what it was to be without God in the world , he expresieth in an other place , saying : Euen then when ye knewe not God , ye did se●●…ce vnto them which by nature are not Gods. That is , they worship the Sunne & Moone , and carued idols , the creature in steede of the Creator , which is blessed for euermore , Amen . These be not the Atheists which we are to treate of . Other Atheists there be , which haue a knowledge of the true 〈◊〉 and how he is to be worshiped , and are in name Christians : 〈◊〉 a continuall habit and custome of sinne , haue so hardned 〈◊〉 ●…durated them selues , that they haue no sence or feeling of the iudgement of that true God which they knowe and professe , and would be thought outwardly to serue . And therefore they are bolde to commit sinne against him , because they presume vpon his mercye , or at the least his conniuencye and negligence in punishing , as if they were perswaded God did not see them , or he would not punish them . Of such saith the Prophet : The foole hath said in his heart there is no God. And of such fooles he speaketh else-where more plainly , saying : Wickednes saith to the wicked man , euen in mine heart , that there is no feare of God before his eyes . And what it is to cast away all feare of God from before his eyes , he sheweth more plainly , saying : He hath said in his heart : God hath forgotten , he hydeth away his face , & will neuer see . And this kinde of Atheist is in state of damnation aswell as the other , but is not the subiect of my Treatise . There are other sortes of men ( or rather beastes ) I meane such beasts as S. Paul stroue with at Ephesus in the shape of men , farre more abhominable then the other two , of which so oftē I spake : I may iustly say with Eliphas , Feare cōmeth vpon me & dreade , which maketh all my bones to tremble , and a winde passeth before me , which causeth the hayres of my head to stand vp , and ( that I may vse the wordes of the Lord to Samuel ) such a wickednes as shall not be purged by sacrifice nor offering for euer . Such a slaunder to States & Kingdomes , so offensiue to all chast & religious eares , that whosoeuer shall heare of it , his eares shall tingle . These beastes holde there is no God , and they are of foure sortes : The first saith in broade tearmes without blushing , Non est Deus , there is no God : of that brood , were not onely the olde Philosophers Diagoras , Lucretius , Epicurus and others , but also since the Gospell was published to the worlde , many of them haue been known , of whome Theodoret ( an ancient Father ) hath written , as also Prateolus , and other writers of later times , and especially Lilius Grigorius , Giraldus Ferrariensis maketh mention of a whole Iland lately inhabited by such as deny God. And I wish all Atheists were banished out of Christian States and Kingdomes , and sent into that Iland , that other places might not be infected by them . The second , doth scoffe at God and deride him , 〈◊〉 〈◊〉 his name , and make open profession of contempt against him and all Religion . Such an Atheist was Holophernes , which said vnto Achior , Because thou hast prophefied amongst vs to day , & hast saide that the people of Israel is able to sight , because their God will defend them : and who is God but Nabuchodonozor ? he will send his power and destroye the face of the earth , and their God shall not deliuer them . Such an Atheist was Pharao which said : Who is the Lord that I should heare his voyce , and let the people goe ? I know not the Lord neither will I let Israel goe . And Senacherib who said by the mouth of Rabshakah : Let not Ezekias deceiue you , for he shall not be able to deliuer you out of my hand , neither let Ezechias make you to trust in the Lord , saying : The Lord will surely deliuer vs , & this Land shall not be giuen euer into the hand of the King of Ashur ; Ezechias doth deceiue you , saying : The Lord will deliuer vs. Who are they among all the Gods of the nations that haue deliuered their Land out of my hand , that the Lord should deliuer Ierusalem out of my hand ? Such Atheists were Lucian , which in his writings , that he might be thought to confesse no God , mocked all Gods : Iulian the Apostata , which scoffed at religion : Olimpius the Arrian , which as he was washing himselfe in his Bath , spake blasphemy against the Trinitye . Doletus which called Moses , Helias , and Christ , the three deceiuers of the worlde . And such Atheists are the swaggerers of our age , which are not ashamed to call them selues The damned crue : Of the saluation of such there is no hope , whose God is their bellye , whose glory is their shame , and whose end is damnation , as the Apostle speaketh : Their damnation sleepeth not , nay they are condemned alreadye , because they speake blasphemye against the Holy Ghost . Of such as offend God vpon weakenes , there may be some hope that they will come to repentance , because their sinne is against the Father , which is strength . Concerning them which offend him vpon ignorance , there is also hope of their conuersion , because they sinne against God the Sonne , which is wisedome . But as for these , they mocke God in 〈◊〉 of him , they sinne vpon malice , & therefore their blas●●●●●… against the Holy Ghost , which is loue and charitye , 〈◊〉 〈◊〉 no hope of their conuersion , because our Sauiour hath already pronounced sentence of damnatiō against them , saying : Their sinne shall neuer be for giuen , neither in this life , nor in the life to come . The third , professe the religion which is professed in the place where they dwell , so farre as lawes may not take holde of them , but otherwise are of all religions which may bring them profit , and are of no religion farther then to serue their turne . For example whereof , I cannot instance in any man better , then in William Rusus King of England , which professed him selfe to be a Christian for feare of the Pope & the Ecclesiasticall censure , because else he could not haue held his Kingdome . Of him it is written , that the Iewes being many in England , one of them was conuerted to be a Christian , and the olde Iewe his Father taking the matter greiuously , desired the King to interpose his authoritye , and to commaund him to renounce his Christian faith againe . The King vpon consideration of 80. Markes of siluer ( before hand payed vnto him ) vndertooke the conuersion of the young man to the Iewish religion againe : Whereupon the partie was conu●nted before the King , hee gaue him charge to renounce Christ , but he answered : Sir you professe Christ yourselfe , how then can you perswade me to be a Iewe ? If you be a Christian in deed , you will not perswade me to renounce Christ , but if your selfe professing Christ , will commaund me to denye Christ , you are not of any religion , but an Atheist ; and if you be so , it is fit the Popes holynes should vnderstand so much . The King fearing the Popes displeasure , dismissed the man , but saide in great furye : Get thee out of my presence , else by S. Lukes face , I will scratch out thine eyes . The olde Iewe his Father expostulated with the King , because the bargaine was not performed , and required restitution of his money : But the King answered , holde ye contented Sir , heere is halfe , I will haue the other halfe for my endeauour , I did the best I could . Of such Atheists we haue many . The fourth sorte , are they which insinuate them-selues into Noble-mens houses , and Princes Courts , taking vpon them to be the great Polititians of the worlde , and account all men fooles besides themselues . They also make open profession of religion but for aduantage : I meane them which haue turne 〈◊〉 〈◊〉 Machiauel : Their Diuinitie is policye , their zeale is 〈◊〉 〈◊〉 and their God is the deuill . These English Italiana ▪ and 〈◊〉 incarnat , doe holde these damnable opinions : That there was no creation of the world , that there shall be no day of iudgement , no resurrection , no immortallitye of the soule , no hell : they dispute against the Bible , reckon vp Genealogyes more auncient then Adam , alleadge arguments , to proue that the story of Noah his Arke and the Deluge were fables : Finally , they holde that the Scriptures were deuised by men , onely for policye sake , to maintaine peace in states and Kingdomes , to keep subiects in obedience to lawes , and loyaltie to Magistrates , by thus terrifying them from enormities when their consciences are possessed with an opinion of hell fire , and alluring them to subiection by hope of eternall life , that so Princes may enioy outward peace & temporall prosperitie . Examples of this last sorte , we haue Leo the tenth of that name Bishop of Rome , who when he had heard Bembus alleadge places out of the Scriptures concerning Christ , said vnto him : Quid mihi narras illam de Christo fabulam ? why dost thou tell me that fable of Christ ? Againe , in ostentation of his riches , said : Vide quantum mihi profuit illa de Christo fabula . See what treasure I haue scraped together , by publishing to the people that same fable concerning Christ ! An example also is Machiauel , which holdeth these principles & grounds of policy : Princeps qui sapientia est praeditus , debet ea promissa vitare quae suis commodis contraria fore videt . I am vero hominibus nunquam defuturae sunt causae , quibus in violatam fidem colorem inducant . A wise Prince must not regard his promise if he finde it not for his profit , neither shall he at any time be destitute of such shiftes and euasions whereby he may iustify and make good the breach and falsifying of his oath . Qui sagatior fuerit , vt vulpinum ingenium melius exprimeret , ei faelicius omnia ceciderant . That he must learne to play the Fox , which will haue his designes and proiects to take effect . He proposeth vnto Princes the example of Pope Alexander the sixt to immitate , of whome he saith : Is nihil quam mortalium impostorem egit , nihil quam ad omnē malitiam & fraudem ( quo hominum genus falleret ) mentem suam exercuit . In asseuerando autem quis magis fuerit efficax , aut qui speciotius iurauit iusiurandum vicissimque , qui minus praestiterit , nemo vnquam fuit . Nihilo secius doli nunquam ei non commode ceciderunt . That is , he plotted nothing more , then how he might be the cosoner and deceiuer of men : he set his minde vpon nothing but malice and fraude , whereby men might be by him supplanted & ouertaken , no man promised more largely , nor swore more deeply then he , and no man performed lesse then he , and yet not-withstanding , his falshood & knauery , he neuer fayled of his purpose . Proinde , non est quod Princeps omnes eas superius descriptas virtutes ostentet : sunt enim aduersus tales dissimulandae saepe numero callidèque tegendae . And yet , for al that , falshood preuaileth better thē plaine dealing , yet a Prince must not make a shewe of a large conscience , but he must dissemble , & carry him selfe cunningly before the eyes of the worlde . Quocirca , ad omnem fortunae & ventorum conuersionem versatile ingenium Princeps habeat necesse est , & ab eo quod bonum est ne discedat : at , si necessitas vrgeat , edoctus sit et malum auertere . Wherefore a Prince must frame him selfe for all times & seasons as occasions may serue : let him imbrace truth and doe iustice , vnlesse he see cause to the contrary , but if he doe , let him be so wise that he do not disaduantage him selfe . Princeps acram curam & diligentiam adhibeat , vt pietatom , fidem , integritatem , humanitatem , religionem sanctè colere videatur , atqui nihil magis est quod prae se ferat quam illam virtutem : fere enim homines magis specie & colore rerum , quam rebus ipsis , permouentur , & iudicant . Nemo non videt quid prae te feras , at paucissimi sunt , qui quid sis sensu percipiant . Vitam princeps tueatur , curetque imperium conseruare : quibus autem idsiat rationibus , ex modo honesti spaciem prae se ferant , nunquam non honore dignae , laudibusque existimabuntur . Let a Prince especially take heed to him selfe , that he seeme godly , true , honest , curteous , and aboue all religious , because men for the most parte are caryed away with the outward shewe of religion , and doe iudge all things according to outward appearance . Euery man can take notice of that which you seeme to be , but fewe men can sound the bottome of your heart , and diue into your secret thoughts , so farre as to discouer what in deed you are , to conceiue what your intent & meaning is . Let a Prince looke especially to the defence of his owne life and state , it maketh no matter by what meanes he doe it , be they lawfull or vnlawefull , so as they haue an outward shewe and colour of honestye . Chapter 2. Of the causes of Atheisme . THat I may speak somwhat of the causes of Atheisme , They are many : Some men are become Atheists by building vpō a false ground , by misconstruing and wresting that place of Tully to their owne perdition : Sunt qui negant Deos habere procurationem rerum humanarum , quorum sententia falsa est , quia sic omnis religio inanis esset , religione autem sublata tolleretur hominū sides , & magna sequeretur vitae perturbatio & confusio . There are saith Tully , some men which deny that there is a God which taketh vpon him the care of humane affaires , whose opinion is euicted to be false , for as much as if it were so , all religion were in vayne , and were it not for religion , there would be no fidelitie or honestie among men , nothing but disorder & confusion through the whole worlde . I cannot deny but religion doth maintaine ciuill gouernment , and kingdomes are best gouerned where men haue the greatest feeling of religion , because the feare of God hauing taken a deepe roote in mens hearts by the often preaching of the worde , doth binde subiects to their Princes farre more fast then humane lawes , & the feare of the Princes displeasure . And I must needs confesse that the King and the whole state of England are to ascribe this long peace which we haue had , and yet doe inioy , as also this great increase of wealth , and loyaltye of the subiectes , more to the diligent preaching of the Ministers then to the sincere gouernmēt of the Magistrates , to Diuines then to Polititians , how little soeuer now Diuines be regarded , and how highly soeuer Polititians be esteemed . Subiects are now more obedient to Lawes and loyall to Princes then in times past they haue bene , because the Gospell is more preached among them then it was in former ages . So then , it is not for feare , but for conscience sake , not because they feare him that can kill the bodie , but because they feare him that is able to destroy both bodie and soule in hell fire . And yet the Prouerb in many hath bene fulfilled , Filia deuorauit matrem , that the daughter hath deuoured her owne mother , For religion is the mother of peace , and peace is the daughter of religion , because the preaching of Christian religion hath brought peace into the worlde . All godly Diuines preach the doctrine of St. Paul : Si fieri potest , quantum in vobis est , cum omnibus pacem habetote , if it be possible and as much as lyeth in you , haue peace with all men . But this long peace which we haue enioyed hath increased our riches , & riches haue made vs to forget God , and so ( like an vnnaturall daughter ) peace hath deuoured religion , which bred and maintayned peace in the world . The Prophecie is verifyed : In these last dayes , since the mountaine of the house of God hath beene prepared in the top of the mountaines , and hath beene exalted aboue the hilles , and all nations haue flowed vnto it , and many people haue gone & said : Come let vs goe vp to the mountaine of the Lord , to the house of the God of Iacob , and he will teach vs his wayes , and we will walke in his pathes : our swordes haue beene broken into mattocks , & our speares into sythes , nation hath not lifted vp a sworde against nation , neither haue they learned to fight any more . The Lamb dwelling with the Wolfe hath beene in safetie , the Kid with the Leopard , the Cow feeding with the Beare , the Calfe with the Lyon , the sucking Childe hath plaied vpon the hole of the Asp , the weaned Childe hath put his hand into the hole of the Cockatrice without any hurt , and the reason is alleaged by the Prophet : Because the earth was full of the knowledge of the Lord , euen as the waters that couer the sea . This Prophecye you see is fulfilled . But these sayings are by them mistaken . For Tully doth not argue in this manner : that we must holde there is a God , and maintaine religion , that so ciuill gouernment may be maintayned , and men may liue orderly in a common wealth . But his meaning is cleane contrary : that we must performe all ciuill duties in a common wealth for religion sake , and we must be religious for Gods sake , because there is a God which hath ingraffed religion in our hearts , whereby ciuill states may be the better maintayned , and which will punish all such as are not religious , that is , which haue not a true feeling of religion . And it was not the meaning of the Prophet Esay , that after the knowledge of true religion had planted peace among vs , and peace had brought prosperitie , then we should cease to be religious , & so forget God , but rather increase our zeale , and hauing receiued such benefits at his hands whome we serue , continue faithfull in his seruice . A second cause of Atheisme may be the want of due & right hearing of the worde preached , because faith commeth by hearing , and therefore where there is a want of hearing faith fayleth , and , by a consequent , Pagisme and infidelitie increaseth . For many of them doe not heare , but absent them-selues , or if they be present , they stand not for figures but for cyphers , they doe not by the worde preached as the virgin Mary did by the sayings of our Sauiour Christ , which layed thē vp in her heart : or as Abraham did by the Angels , which receiued them into his house , or as the Sunamite woman did by Elizeus , or the widowe by Elias , which entertayned them with willingnes . The worde to them is not as the raine of heauen falling vpon the earth , or the deawe of Hermon vpon mount Sion , but as the Childrens bread cast before whelpes , or pearls cast before swine , seede sowen by the high way side , & the peace of the Apostles bestowed vpon vnworthye houses , and therefore returneth backe againe . They stop their cares with the Adder , or sleep with Eutichus , or make loue as the Egiptians did to Aholah and Aholibah , cloathed with blewe silke and diuers suites , pleasant young men , that they may set Aholah and Aholibah on fire , bruise the brestes of their virginitye , and powre out their adulterie vpon them , as the Prophet speaketh . Some heare the Preacher with great attention , but as the Pharisies did our Sauiour to intrappe him in his speech , to take exception against his wordes , as the Athenians did St. Paul to scoffe at his simplicitie , they read the Bible but as Porphurye did , to finde ( as they prophanely call them ) absurdities and contradictions in the worde of God , not as the Bee which gathereth honye , but as the Spider which sucketh poyson out of wholsome flowers . A third cause of Atheisme , proceedeth from the long suffring of God , which doth not presently punish Atheists . For he doth not onely with patience suffer them to blaspheme his holy name , but also in his wisdome which no man can sound , & in his iudgementes whome no man can search , blesseth them with worldly blessings , as if he did reward their vngodlines . It is not my complaint alone , but it is the complaint of the Prophet Dauid which cryeth out in this manner : Why standest thou so farre off ô Lord and hydest thee in due time , euen in affliction ? the wicked hath made boast of his owne hearts desire , and the couetous blesseth himselfe , he contemneth the Lord , he is so proud that he seeketh not for God , he thinketh alwaies there is no God , his wayes alwaies prosper , he saith in his heart : I shall neuer be moued , nor be in danger . Nay it may very well be said , as it was of Iob : that the Lord hath made an hedge about him & his house , and about all that he hath on euery side , he hath blessed the worke of his handes , and his substance is encreased in the Land. The Lord suffred his owne Arke to be taken by the Philistins his enemies , and his owne people the Iraēlites which fought his battle , to be ouerthrowne in the battell . And this cōmendation is giuen of the godly King Iosias , that he read the lawe of the Lord before the people , he made a couenant with the Lord that the people should walke after the Lord , and keep his commandements , his testimonies & statutes , with all their hearts , all their soules , & all the people stood to the couenant , he purged the Temple , and put downe the Idols , he slewe the idolatrous Priests , he kept such a passeouer in honour of God , as neuer the like was holden , from the daies of the Iudges y t iudged Israel , nor in al the daies of the Kings of Israel & the Kings of Iuda , he tooke away thē which had familier spirits and the sooth-sayers , and the Images , and the Idols , and all the abhominations that were espyed in the Land of Iuda and Ierusalem , that like vnto him there was no King before him that turned to the Lord with all his heart , all his soule , and all his might , according to all the lawe of Moses , neither after him arose there any like him . And yet , see how the Lord rewarded him . The very next thing which followeth in the same Text , is this : Pharao slewe him at Megiddo . Thus you see how the Lord rewarded faithfull Iosias which serued him , & trusted in him , with death in this worlde , and ouerthrowe in sighting of his owne battell , and gaue the victory to Pharao an heathen King , which put no trust nor considence in him . Likewise Nabucodonozor burned Gods house , robbed his Temple in contempt of him and his seruice , & yet God prospered him as if he had rewarded him for so dooing , Valerius Maximus citeth out of Tully the example of Dionysius the Tirant , which did brag and boast of his sacrilege , that when he sayled to the Temple of Proserpina which was at Locris to robbe the same , the winde and weather did so much fauour him , as if it had beene a pleasing thing to that Goddesse to doe her violence , as if she had the rather prospered his nauigation , & giuen successe vnto his busines because he did robbe & spoyle her Temple . When the Turkes and Hungarians ioyne in battell , the Hungarians armye cryeth out aloud Iesu , Iesu , The Turkes name their prophet Mahomet , but Mahomet preuayleth against Iesus . The greatest parte of the worlde are insidels , and they encrease daily , but the number of Christians doe decrease . And this is agreeable to that which Prateolus obserueth , which all eageth that among many causes of Atheisme this is not the least , namely , Euentus mirabiles quorum causas ignorant , & putant longe aliter fore , si Deus existeret omnia cernens & curans , vt sunt faelicitas impiorum , infaelicitas piorum , & eius Dei longanimitas qui atrocissimos peccatores statim non punit . Strange euents which continually fall out , contrary to the sence and reason of man , the causes whereof man vnderstandeth not , but thinketh that it would be otherwise , if there were a God which did see and regarde humane affaires , as for example , the happines of the vngodly , the vnhappy estate of the godlie , and the long suffering of God him selfe which suffereth grieuous offenders so long to escape vnpunished : whereas contrarywise , if God would be pleased to shewe present examples of his iustice vpon sinners , as he did when he turned Lots wife into a piller of Salt for looking back , destroyed Sodom with fire & brimstone for pride , caused Ieroboam his hand to wither for burning Incence , Eli to breake his necke for suffering his Children to abuse the Priests office : the earth to swallowe vp Core , Dathan & Abiram for their rebellion : the Beares to deuour the Children for mocking Elisaeus , the dogges to eate Iosabell for oppressing Naboth , the fire to burne vp Nadah and Abihu for vsing prophane fier vpon the Altar , which tooke away Saul his Kingdome for disobeying Samuel , stroke Zachary with dumnes for vnbeleefe , Elymas with blindenes for hindering the course of the Gospell , Balthasar with death for prophaning the holy vessels , Ananias and Saphira for telling a lye , Gehezi with Leprosie for taking bribes , and shut Moses out of the Land of Canaan for trespassing at the waters of Meriba : I say , if God would vouchsafe to dwell with vs as he did with them , and shew such examples among vs as he did among them , punish whole landes as he did Egipt for not letting his people goe , no dout but Atheisme would cease , and vngodly men would confesse that there is a God. It is a signe that our sinnes are great , and God doth not loue vs as he loued them . And yet the Atheists haue but mistaken all this while , for these be arguments rather to proue vnto them that there is a God. For this is the Lords long suffering to bring them to repentance as St. Peter teacheth saying : The Lord is not slack as some men account slacknes , but is pacient towards vs , and would haue no man to perish , but would haue all men to come to repentance . And as St. Paul saith : Thou ô man , despisest thou the riches of his bountifulnes , and patience , and long suffering , not knowing that the bountifulnes of God leadeth thee to repentance ? but thou after thine hardnes , and heart that cannot repent , heapest vp as a treasure vnto thy selfe wrath against the day of wrath & of the declaration of the iust iudgement of God. But therefore the Prophet Dauid in the Psalme aboue rehearsed , where he saith : The wicked hath made boast of his hearts desire , his waies alwayes prosper : he inserteth these wordes in the middle of the sentence : Thy iudgements ô Lord are farre aboue his sight . And St. Augustine doth fully satisfie this point , where he saith : Diuina miserecordia ad impios & ingratos peruenit . Primo quia Deus facit oriri Solem super bonos pariter & malos , & pluit super iustos & iniustos . Secundo vt quidam ista cogitantes ab impietate se corrigant . Tertio , vt quidam diuitias longanimitatis eius contemnentes sibi thesaurrizentiram . Quarto , patientia Dei ad poenitentiam inuitat malos , sicut flagellum Dei ad patientiā erudit bonos . Quinto , quia placuit diuinae prouidentiae praeparare imposterū bona iustis quibus mali non fruentur , et mala impij quibus boni non cruciabuntur . Againe , Si nunc omne peccatum plecteretur poenis temporalibus , nihil vltimo iudicio reseruari putaretur , & , si nullum peccatum nunc puniretur , nulla Dei prouidentia esse crederetur . Gods mercy is extended to the godlesse and vnthankfull men for these causes following : First , because he maketh his Sun to shine aswell vpon the vniust as the iust , and his raine to fall vpon the godlesse aswel as the godly . Secondly , that some of them considering these thinges , might repent them of their sinnes . Thirdly , that othersome despising the riches of his longanimitye might heape vp wrath vnto themselues . Fourthly , the patience of God doth invite and allure the wicked to repentance , euen as the scourge of God doth instruct the godly vnto patiēce . Fiftly , because thath seemed good to the prouidence of God to prepare in an other worlde ioyes for the righteous , whereof the vnrighteous shall not be partakers , and punishments for the wicked which the godlye shall not feele . And , last of all , if all offences were now punished with temporal punishmēts , it wold be thought that nothing were reserued for the day of iudgement , as contrarywise , if nothing were punished temporallye in this worlde , men would make a dout of Gods prouidence . A fourth cause of Atheisme is the malice of Sathan , as the Apostle sheweth vs : If ( saith he ) our Gospell be yet hidden , it is hidden to them which are lost , in whome the God of this world hath blinded the mindes , that is , of the infidels that the light of the glorious Gospel of Christ should not shine in them . Beholde Sathan his malice and cunning , from time to time . In the first two hundred yeares after the Passion of our Sauiour Christ , he busied himselfe about the first Article of the Creed to ouerthrow that , and therefore stirred vp the Marcionists , the Gnosties , the Maniches to teach that there was not one God the Father almightye maker of heauen and earth , but diuers Gods. But finding not his successe therein answerable to his malice , ceased there and went to an other Article , and so stirred vp Praxeas , Noetus , Paulus Saniosatanus to ouerthrowe the diuinitye of our Sauiour Christ his Sonne , afterwad haeretickes to disproue his conception by the holy Ghost , his birth of the Virgin Mary , and the other Articles of fayth which are to be beleued concerning him . Being not able to preuaile therein , he descended to the Article of the holy Ghost , and so stirred vp Macedonius to deny the Godhead of the holy Ghost . Being not able to preuaile therein he went to the Articles concerning the Church , and so in sundrye ages hath gone from one Article to an other , vntill he hath gone ouer all the Articles of the Creed . Now , being disproued in them all , he doth not so rest , but returneth againe to the first at which he began , not to proue a multiplicitie of Gods as he did before endeuour , but to proue a nullitie of any God , by disprouing the God-head either of the Father , or of the Sonne , or of the holy Ghost , of all three ; But he goeth to worke with greater violence , to chop off all fayth , all religion at one blowe , by prouing that there is neuer a God , and to this purpose hath he armed his Polititians with arguments against the Bible . But to them may be applyed the wordes of Policarpus to Marcian the haereticke , who being asked of him : Agnoscis me ô Policarpe ? Dost thou acknowledge me ô Policarpus ? answered him : Agnosco te esse primogenitum Satanae , I knowe thee very well , thou art the sonne and heire of the Deuill . The last cause of Atheisme is the lenitye and ouer great mildnes of Princes and Gouernours , which doe suffer Atheists to escape vnpunished . I may iustly say it is their fault that there are Atheists that will suffer Atheists , For so saith the holye Ghost concerning Azariah the King of Iudah : He did vprightly in the sight of the Lord , according to all that his Father Amaziah did : but the high places were not taken away , for the people yet offered , and burned Incense in the high places . And the Lord smote the King , & he was a leper vnto the day of his death . The King him-selfe you see is commaunded to be a godly man , not he , but his subiects committed idolatrye , yet God punisheth him for the idolatrye of his subiects , But that could not stand with the iustice of God to punish the King for his subiects offences vnles it were the Kings faulte that the subiects offended . Where the Spanish Inquisition is , it is a very rare thing to heare of an Atheist , which I speake not to that end as if I did wish that Inquisition to be brought into any Christian Kingdome , but onely to shewe that it is better to liue where there is too much seueritie rather then too much loosenes , and where nothing is lawfull , rather then where all things are permitted as if they were lawfull . The Lord of his mercy stirre vp the hearts of all his annoynted Princes , & inflame their Zeale , that they may not onely hate Atheisme , as I hope they doe , with a perfecte hatred , but also banish such impietye , that heereafter not onely the opinions but also the verye name of Atheist may be as it were buried in hell , and no more heard of in their Kingdomes . Chapter 3. How Atheisme may be rooted out of all Christian landes . AS prosperitie causeth many men to forget God , and others to denye God : so aduersitie , sicknes , imprisonment & such like chastisements of God for sinne , will make wicked men not onely to acknowledge & confesse God , but also to stoop downe before him , and to flye for succour vnto him . When Iulian the apostata was deadly wounded by a dart from heauē , he could not be silent , but that plague extorted out of his mouth a confession of the power of Iesus Christ whome before he had denyed , & he cryed out : Vicisti Galilaee , Iesus of Galile the conquest is thine . Though Pharao in his prosperitie had said : who is the Lord ? I knowe him not , I will not let the people goe : yet when his land was plagued with Frogges , he called for Moses and Aaron and said : Pray ye for me vnto the Lord , that he may take away the Frogges from me and from my people , and I will let the people goe , that they may doe sacrifice to the Lord , But as soone as God gaue him a little rest , that the plague ceased , he was hardned againe . When the hand of the Lord was heauye vpon the men of Ashdod , and he destroyed them and smote them with Emeroides they remoued the Arke out of the house of Dagon , and said : Let vs send the Arke of God vnto his owne place , that he slay vs not , and our people . When Nabuchodonozer was depriued of his Kingdome , and turned into an Asse to graze in the field for the space of seuen yeares : then he began to be humble , to vnderstand himselfe better , to lift vp his eyes to heauen , to giue thankes to the most high , to praise and honour him that liueth for euer , to confesse that his power is an euerlasting power , that his Kingdome indureth from generation to generatiō , that all the inhabitānts of the earth are reputed as nothing , that according to his will he worketh in the armye of heauen , and in the inhabitants of the earth , that none can stay his hand , nor say vnto him , what dost thou ? Then he could make both an humble & a large consession , and say : I Nabuchodonozer prayse , and extoll , and magnifie the King of heauen , whose workes are all truth , and his waies iudgement , and those that walke in pride he is able to abase . But for as much as now such miracles doe cease , and it belongeth to Gods annointed Kings to be ielous of his glory , if they wil abanden Atheisme out of their Kingdomes : first of all they must withdrawe their countenace from all vngodly liuers . For so long as the Prince dooth looke cheerfully vpon them , the eyes of the people will be defixed vpon them also , they will admire them , and think their vices to be vertues . You know what Hamon said : Thus shall he be honoured whome the King doth honour : and againe the argument must followe aswell on the contrary side : Thus , and thus , shall he be dishonoured whome the King doth dishonour , You are not ignorant of the saying of Salomon : Indignatio Regis est nuncius mortis , The displeasure of the King is but a fore-runner of death . If the King giue countenance to Atheists , the people will respect them by his example , if he frowne vpon them , the people will trample ouer them . The King is like the maior preposition in a Sillogisme , the people are like the conclusion . But it is a most certaine rule in Logicke : Conclusio sequitur deteriorem partem . If the maior be negatiue or perticuler , the conclusion will bee so , if any thing bee worser then other in the King the people wil be sure to followe that . Secondly , they must be assisting vnto their Ministers . For God in the Primitiue Church gaue them the gift of working miracles to credit their office and calling whereby they did chastise Gods enemies . So St. Paul stroke Elymas the sorcerer with blindenes for peruerting and seducing the Deputye from the fayth . And St. Peter stroke Ananias and Saephira with present death for telling a lye to the holy Ghost . And because miracles after a short time were to cease , our Sauiour Christ left the sworde of excommunication in his Church to be in place of miracles , and to continue vnto the end of the worlde . And since the Church hath no other sword now , but the cēsure of excōmunication , which is so greatly dispised : if it would please God to put it the hearts of Princes to strengthen excommunication with their Princely authoritye , to adde the sworde of the Kingdome to the keyes of the Church , not to suffer any person that is noted of impietye to dwell in the lande , none that is tanquam Publicanus & Ethnicus , as an heathen or infidell to dwell among Christians , but to deliuer them ouer to the hang-man whome the Church hath deliuered ouer to Suthan , vnles they he heartily openitent , and speedily reformed : no dout but then God would be better knowne in Iuda , and his name in Ierusalem would be greater . I say , if any man be an Atheist , let him not be honoured among the people , but let him haue Micheas his entertainment , which was to be fed with the bread of affliction , and water of affliction , or let him be banished out of the lande , not by Ostracisme , as Arist●des was for his vertues , but as Ouid was for his vices , and that I may vse the phrase of the holy Ghost , let his house be made a Takes . As Tully wished , that it were written in euery mans forhead what he thought of the common-wealth of Rome , that so true-hearted subiectes might be knowne from Traytours : so , I wish it were written in all mens forheads , what they think of God and of Christian religion . We can iudge no farther of them then wee heare by their blasphemy , and prophane wordes which they vtter , & see by their loose liues and conuersations . But so farre we may iudge as we heare and see , and we finde there are so many , that we haue good cause to crye out with the Prophet Dauid , and to say : Help Lord help , there is not a godly man left , for the faithful are fayled from among the children of men , they speak deceitfully euery one with his neighbour , flattering with their lippes , and speake with a double heart , the Lord cut off all flattering lips , and the tongue that speaketh proud thinges . Thus much I am fare : there is no policye to religion , no wisdome to well doing , and most firme is the estate of that man , be he high or of lowe degree , which procureth God to be his freind . Chapter 4. That there is a God. THey which call them-selues the damned Crue , yet doe think there is no damnation , they sweare continually by the name of God , and yet they think there is no God. See how they are ouertaken vnawares . As St. Paul might very well dispute with the Athenians in the defence of that God whome he preached vnto them ; and say : There is a God besides all those Gods which you superstitiouslye doe worship ; and is yet vnknown vnto you , witnes your selues and your owne Altar , Doe not think it absurd that I preach vnto you such a God for if there be not , why do you then erect an Altar vnto him & write this superscriptiō vpon it ? IGNOTO DEO , TO THE VNKNOWNE GOD. So I dispute against them : if they be , as they confesse their selues , a damned crue , how shall they thinke to escape damnation ? If they swearo by the name of God , why doe they deny God ? for in swearing by him vnawares they doe confesse him . They weare by the woundes and bloud of Christ & yet deny the merits of the death of Christ . The man of God calleth such men fooles , and such fooles may be rebuked euen out of their owne Booke , intituled THE SHIP OF FOOLES . Preb scelus horrendum , blasphema tricuspide telo Gent humana petit genitum Patris Altitonautis , Atque illi exprobat quod nostros induit artus . Languoresque tulit nostros , miseratus abalto Casum insaelicen quo primus corruit Adam . To them I say no more then out of their owne Booke . Desine sacrilegis iterum crucifigere labris Virgineum partum , poenamque horresce propinquane . They were thought worthy to be put into the Ship of Fooles which are swearers , but much more doe they shewe them selues to be fooles which sweare by God , and yet say there is no God But I will proue to the damned Atheist by these reasons , that there is a God. First they read euery day in the booke of nature that there is a God. I meane by the booke of nature , the great frame of heauen & earth . For what is this whole visible world , but Epistola a Deo scripta ad humanum genus ? A letter or Epistle written from God vnto mankind ? For , in it we may read of the inuisible God in his workes , and his name is engrauen there in hierographicall letters . Lactantius proueth it out of Tully ( an heathen Philosopher ) by the same argument , his wordes are these : Nemo est tamrudis , tam seris moribus , quin oculos suos in coelum tollens , tametsi nesciat cuius Dei prouidentia regatur hoc omne quod cernitur , aliquam tamen esse intelligat ex ipsa rerum magnitudine , moles , dispositione , constantia , vtilitate , pulchritudine , temperatione , nec possefieri , quis id quod mirabiliratione constat , consilio maiori aliquo sit instructū . No man is such a rusticke , so brutish and voyde of cōmon sence and reason , but as often as he looketh vp to heauen , if he deny this , his owne eyes shall witnes against him , for although this be not sufficient to bring him to the perfecte vnderstanding of that God by whose prouidence he seeth the worlde is gouerned , yet what his eye hath seene , his tongue may tell . The very greatnes of the frame of heauen , the constant motion of the starres , the wonderfull temperature of the elements , doth shewe there is a God which guideth these thinges , and by a consequent there is a God which made these thinges . Mercurius Trismegistus doth proue it . Singula haec astra non similem & aqualem cursum faciunt in coelo . Quis est qui euique modum & magnitudinem cursus terminauit ? vrsa haec quae circase voluitur , & vniuersum mundum secum circumferens ; quis est qui ei fabrifecit instrumentum ? quis est qui mariterminum imposuit ? quis est qui terram stabiliuit ? est enim aliquis ô Tati , qui herum omnium factor est & Dominus . Impossibile enim est , vellocum , vel numerum , vel mensuram terminari absque factore . When we see the motion of the planets & fixed starres contrary one to an other , the celestiall spheres in continuall volubilitye , the multiplicitye of their motions , their diurnall or daylye course from the East to the West , their retrograde and vyolent motion from the West to the East , their trepidat motion from the South to the North. When we see the sea farre higher then the earth , and a fluide or liquid body , yet confined within the bankes that it cannot drowne the earth , the earth solid and firme vnder our feet that we cannot sinke , we must confesse ô sonne Tatius that there is one which is Lord & maker of these thinges , for it is impossible that euery thing should continue in due place , number and meeasure , and so iust a preportion should be obserued without a maker , and who could make these thinges but God ? therfore there is a God. To this booke of nature agreeth the booke of the Bible , who saith : The heauens declare the power of God , the firmament sheweth the worke of his handes , one day teacheth another , & one night giueth knowledge to another . Againe , the wrath of God is reuealed from heauen against all vngodlynes and vnrighteousnes of men , which detaine the truth of God in vnrrighteousnes , for asmuch as that which may be knowne of God is manifest in them , for God hath shewed it vnto them , for the inuisible thinges of him , that is , his eternall power and Godhead are seene by the creation of the worlde , being considered in his workes , to the intent that they should be without excuse . Dauid saith : he couereth him selfe with light as with a garment , and spreadeth the heauens like a curtayne , he layeth the beames of his chamber in the waters , maketh the clowdes his chariots , and walketh vpon the winges of the winde . In which wordes , I doe not presse them with the authoritye of the Scriptures , because the Scriptures are not of sufficient credit with them , but with the reasons which are vsed in the Scriptures , which if they cannot answer , they must yeild vnto , and confesse that there is a God. And therefore I conclude against them in this manner : We see dayly effects before our eyes in all the elements , continuall motions in the heauens , but there can be no effecte without a cause , there can be no motion without a mouer , no action without an agent , no worke without a workeman : these be relatiues , and therefore one could not be without the other . Mercurius Trismegistus could say : Statuam siue imaginem fieri sine statuario aut pictore nemo dicit . Hoc vero opificium fine opifice factum est ? Ô multam cacitatem , ô multam impietatem , ô multam ignorantiam , nunquam ô sili Tati priuaueris opifice opificia . A picture cannot be made without a Painter ; or a grauen image without a Caruer , And can such a piece of worke be made without a worke van ? It is blindenes , it is impietye , it is grosse to entertaine such a conceit . So then we take these for vndouted principles in naturall Phiosophye that they may not be denyed , to witte : Euery effect hath his cause , euery action his agent , euery motion his mouer . But , as there be many secondary causes , agents & mouers , so there must needes be one principall and aboue the rest . There is ordo causarum , qui in rerum natura non procedit in infinitum , an order of causes sub-ordinate one to an other , and therefore there is no infinite ascention vp in the subordination of causes , but at the lēgth by ascēding we must come to the highest , & we must in ea consistere , stay when we come there , because we can goe no higher , and that is God. What naturall body soeuer is moued , I say it is moued by some other which is higher then it selfe . For example : The sphere of the Moone which is the lowest of the heauens , is moued by the spheare of Merc. which is higher thē it , Mer. is moued by Venus which is higher then it , Venus by the Sun , the Sun by Mars , Mars by Iupiter , Iupiter by Saturne , Saturne by the sphere of the fixed staries , and so we ascend vntill we can goe no higher , that is vnto the heauen which is called Primum mobile , y t first & highest body w c is subiect to motion & volubility . That also is moued aswell as the rest , not of it selfe , because no naturall bodye can moue it selfe , therefore it hath motion frō some other , not from any other bodye , because there can be no other bodye aboue the highest , therefore it must of necessitye be moued by that which is a Spirit and not a bodye , not naturall but metaphisicall , and that can be nothing else but God. In like manner , the Sunne and a man doe beget a man , the Sunne & putrifaction doe engender Flyes , and these thinges being subiect to outward senses are therefore naturall bodyes , and because they are naturall bodyes they haue foure causes , two inward which are matter and forme , and two outward efficient and finall , and there is nature which hath his secret motion , tell me therefore what is that ? You will say peraduenture that is nature which Aristotle defineth to be principium motus the beginning of motion : you say rightly , but that is inward , therefore you must besides this assigne an outward cause of motion , and what is that ? If you say the ayre , that is but a middle cause , and therefore you must ascend higher , for , if there be causa media , there is also prima , if there be a midde or subordinate cause , there is also a principall and first cause . And what is that , but onely God , that is causa causarum the cause of all other causes , and from whence all other thinges haue their being ? Againe , all agents doe not worke alike , for one thing worketh of necessitye , and that is nature , an other thing worketh ( in these outward and indifferent thinges ) partly of will , and partly of necessitye , & that is man , there you see medium participationis , a meane which participateth with the extremitye , but there can be no meane without two extreames , and there can be no one extreame without the other , and therefore of necessitye there must be a third agent which worketh freely as nature worketh of necessitye , and man partly of will & partly of necessitye . And that can be nothing else , but Deus liberrimum agens , euen God which worketh freelye that no power is able to withstand his worke . Therefore I conclude this point with Iob : Aske the beastes and they will teach thee , the foules of the heauen , and they will shewe thee : speake to the earth , and it will tell thee : the fishes of the sea , and they shall declare vnto thee : who is ignorant of all these , but the hand of the Lord hath made all these ? Secondly , to leaue the work-manship of the whole worlde , and to come to man alone which is but one little part of the same . If man goe no farther then him selfe , he shall see God most liuely in him selfe three manner of wayes : First in his conscience and vnderstanding , Secondly in his naturall inclination he hath to religion , Thirdly in the excellencye of the work-manship both of his bodye and his soule . Concerning the first : I say there is in euery man at some time or other an inward feeling of his conscience , which wil he nill he , maketh him to confesse there is a God. For , suppose a man for his wickednes to be a monster of men , a very slaunder and reproch to mankinde , as Nero was that slewe his Mother , his Master and him selfe : when he hath committed any haynous crime , he doth in his conscience see that God doth behold it , that God doth pursue him , that God wil worke reuenge although there be no witnes to accuse him , no humane power aboue him to execute iustice vpon him . I will not dwell vpon many exāples , neither wil I instance in Adam , which as soone as euer he had eaten the Apple hid him selfe from the presence of God in the thicket : in Herod which when he had beheaded Iohn the Baptist wrongfully , did think y t he was haunted by Iohn the Baptist his ghost , saying of Christ : surely this is Iohn risen from the dead , nor in Cain which but intending to murther his brother , watched a time when he was in the field out of the sight of his parents . I will not alleadge the authoritye of the Prophet which saith : Impius fugit , nemine persequente . The wicked man flyeth when no man doth pursue him : And of the Apostle which saith , The Gentils which haue not the lawe written ( meaning the Bible ) yet haue by nature the effect of the lawe of God written in their hearts , their conscience bearing witnes , and their thoughts accusing or excusing one an other : because they thinke the Bible to be a partiall iudge , and no way competent betweene them & vs , and therefore I will alleadge one or two examples out of indifferent Authors tending to the same purpose . Tully pleading for a man which was accused as a Parecide , or one which had murthered his owne father , alleageth this as an especiall proofe of his innocencie , that in the whole course of his behauiour after his father was slayne , nothing could be obserued in him which did sauour of a troubled conscience . And for the better cleering of Sextus Roscius whose cause was then in hand , he alleageth a former example of a father and his sonne , which in their trauayle tooke vp their lodging , and after supper lay together in one bed : the morowe after , the master of the house comming by chance into the chamber , found the father strangled in his bed and the sonne sleping by his side : when the matter was examined by the Iudges , the sonne was acquitted by the equitye of the lawe as a man innocent , because it was then held and by them so adiudged to be a matter impossible , that he should in so short a time haue slept if so be that he had committed murther . A man saith Tully which hath slayne his father , shall feele a thousand vexations and furyes of hell tormenting his conscience , according to that saying of the wise man : A good conscience is a continuall feaste , but non est pax impijs , no inward peace , no quietnes of conscience with such men as are notoriouslye wicked . A man I say , that hath committed any crying sinne , shall betraye him selfe by the working of his owne conscience , it will not suffer him to take his bodily rest , it will alter his very face and countenance , as the Poet saith : Heu quam difficile est crimen non prodere vult● ? Oh how hard a thing is it for a man to keep his countenance , & not to blush which hath committed an offence ? The Lord said to Cain after he had committed murther : Why is thy countenance cast downe ? such a man feareth the wagging of euery leaf , and the flying of euery bird . An obnox ous man watching , is like to a phrensie man sleeping , for the one resteth not sleeping , and the other resteth not waking , he cannot sit still hee cannot lye stil , he cannot stand still , nor abide long in any place . Caligula the tyrant was afeard of euery blast . Nero when he had massacred the christiās , put St. Paul to the sword , St. Peter to the gibbet , was so terryfied by apparitions , as he thought , of S t , Paul and St. Peter which appeared at his bedside in a dreame : and after he had put his mother Agrippina to death , he was so terrified in his conscience , that he knewe not where to bestowe him selfe , at the end for very greife of minde , he ran into a priuye , and there stabbed himselfe . That I may come to religion . Tully saith : Sunt qui negant Deos procurationem habere rerum humanarum , quorum sententia falsa est , quoniam sic omnis religio inanis esset . Religion sheweth there is a God , for if there were no God , then could there be no religion . But euery mans soule naturally hath somtimes a feeling of religion , although he dispise God and religion neuer so much . This appeareth by the very heathens them selues , which , be they neuer so rude and barbarous , and depriued of the knowledge of God , yet doe make vnto themselues idols euen of their owne accorde , as Mr. Caluin verye well obserueth : Dei conceptionis apud Ethnicos , saith he , idolotria satis est argumenti , quum lapidem potius quam nullum deum colant , y e mansown conceit doth naturally leade him to knowe there is a God , the verye idolatrie of the heathens is a sufficient proofe , which chose rather to worship a stone , then no God at all . And as Statius saith : Primus in orbe Deos fecit timor , as soone as men be in danger and extremitye , be they neuer so vngodly , yet they erect Altars , carue Images , flye to thē for succour , shewing that in their owne naturall iudgement which they haue by the light and instinct of nature , there is one higher then them selues , one whose power is aboue the power of man to whome they ought to flye vnto for help and deliuery out of trouble , and who is that but God ? Nay , witnes in this point the Atheistes them selues that there is a God , for in their extremitye of greife they crye out ô God. It is an olde and true Prouerb : Qui nescit orare transeat mare , if a man knowe not how to serue God , let him sayle vpon the sea , and it will make him to serue God. When the Lord sent a great winde that the Ship was like to be rent , the Mariners were afeard , & euery one cryed vnto his God , they said vnto Ionas : Thou sleeper arise , and call vpon thy God , if so be that God will think vpon vs that we perish not , and ( as the Text saith ) Then the men feared the Lord exceedingly , and offered sacrifices vnto him , and made vowes . And for this cause namely , that men by the instinct of nature doe incline to religion , and a man is as much distinguished from a beast by his feeling of religion as by his reasonable soule ; After the floud , Mercurius Trismegistus and Menna prescribed lawes and rules of religion to the Aegiptians , Melissus to the Cratians , Ianus , to the Latines , Numa Pompilius to the Romanes , Orpheus and Cadmus to the Grecians , aswell as Moses and Aaron to the Hebrues , the difference onely this , that the Hebrues were in the right way , al the rest in the wrong . But yet all nations besides had their Priests , their Altars , their Gods , their rules and principles of the religion which they professed , which is an argument , that by nature they knewe there was a GOD. And that I may descend vnto the work-manship of man to shewe that there is a God , It is truely said , that hominis fabricatio est innumeris Dei testimonijs ornata , the verye work-manship of man him selfe doth aboundantly witnes that there is a God. Let vs therefore first of all looke into the soule of man , and afterward into the state of his bodye . There is in it not onely an infinite capacitye , in so much that the more it knoweth , the more it is able to learne , It is able to conceiue not onely the whole worlde , but also two worldes , yea infinite worldes , It is of infinite desire which is neuer satisfied . I will not speak of Daniel which was called : vir multorum disideriorum a man of manye desires , nor of Moses which in this transitorye life desired to see the very face of God , but of Alexander the great , which when he thought he had subdued the whole worlde , yet was not therewith contented , but affected more worldes : and hearing a Philosopher say there were infinite worldes , wept for greife to thinke how great a labour it should be for him to subdue them all , as if he had hoped to conquer all . Mans appetite is neuer satisfied : giue him a Citye , he desireth a Kingdome : giue him a kingdome , he affecteth an Empire : giue him an Empire , he desireth a worlde . If he could be made Lord of the whole world , and knew that besides that there were no more , yet would he not rest there , but desire somwhat which is greater then the worlde , And what can that be but only God ? So then , forasmuch as man is not satisfied with knowledge and contemplation , but laboureth to knowe more ( that still Aristotles proposition shall be veryfied in him : Omnes homines naturaliter scire desiderant , all men naturallye are desirous of knowledge ) neither yet with possession , but desireth to haue more : what can that be but Dei maiestas in mente & voluntate tanquam in speculis reflexa et vnita , euen the Maiestie of God in mans minde and in his will as it were in two glasses seene , and reflected backe againe ? Againe , forasmuch as the proper obiect of the minde is truth as Tully writeth , but the minde of man is infinite , as I haue declared , the obiect must be correspondent vnto the minde , therefore truth must be infinite , and there must be no end of the knowledge and apprehension of truth . And forasmuch as that truth which is in creatures dependeth vpon vncertaintyes , therefore there is some other truth which is immutable and most certayne , and that is God. Also , the substance of mans soule hath not his originall or beginning from any materiall thing , because it is not of seed , as in due course I will proue vnto you , neither yet is it mortall , as I will shewe when I come to speake of the soule , Therfore it is not of any naturall cause , but is the effect of such a cause as is supernaturall , and metaphisicall , and that is God. But to leaue the soule of man and come to his bodye . Mercurius Trismegistus writeth of it in this sorte : Si vis opisicem etiam per mortalia intueri , cogita ô fili , hominis in vtero fabricam , & opificis exacte artificium expende , & disce quisuam artifex pulchram hanc & diuinam hominis imaginem cordat , quisnam sit qui oculos circumscribat , nares & aures perforauerit , os aperuerit , nertias extenderit & colligauerit , venas in canales efformauerit , ossa indurauerit , carni cutam circum diderit , digitos & articulos distiuxerit , pedibus basim dilatauerit , splenem extenderit , poros cauauerit , heper latum fecerit , pulmonem perforauerit , ventrem capac●●… fecerit , honorabilia palam figurauerit , turpia absconderit ? vide quot artes in vna materia quis haec omnia fecit ? qua mater ? quis pates ? nisi solus immanifestus Deus ? If thou ( ô man ) wilt see the inuisible workeman , doe but thinke vpon man how he is framed in the wombe : who made his eyes round , his eares and nostrels holowe , his mouth open ? who stretched out his sinewes , hardned his bones , skinned his flesh , parted his fingers ? who made the passage from his veynes ? who widened the bottomes of his feet , dilated his splene , who opened his pores & his lunges , dilated his liuer , made his belly of such capacitye , his honest partes to be open , and his secret partes to be hidden ? who did all these thinges but onely the inuisible God ? A third reason to proue there is a God , is the generall consent , not onelye of the learned men of the worlde , but also of the worlde it selfe . And why should any fewe wicked men thinke them selues wiser then the worlde ? The denyers of the God head haue beene these men of name : Diagoras , Theodotus , Cyrenaeus , Euemarus Tegeates , Callimachus , Podicus , Caeus , Plinius , Lucianus , Lucretius , Doletus , Epicurus : some of them denying that there was a God , others that he tooke the care of gouerning and guiding the worlde , and besides these , verye fewe . But as for the famous and learned Philosophers of the worlde , they confessed there was a God. Empedooles said : Deus est cuius centrum est vbique , circumferentia autem nusquam , God his center is euerye where , his circumference no where . Socrates called him magnum Iudicem the great Iudge , as Tully witnesseth : Plato acknowledged him in all his workes , Aristotle the greatest of all , which in deed was equiualent to all the Philosophers , I may iustlye say , there is almost no leafe in his workes , but in it he inserteth the name of God ( euen as almost no page of the Bible but in it is vnderstood the name of Christ ) who is called by him : prima causa , causa causarum , ens entium , primus mortor , author omnium , lux aterna , simplicissimus actus , conditor mundi , infinitus , immensus , inaffabilis Deus , The first cause , the cause of causes , the essence of all thinges of whome all things haue their being , the first mouer , the author of all thinges , the eternall light , most pure act , maker of the world , infinite , vnmeasurable , vnspeakable God. Aristotle when he liued , was accused by Hiero the Priest , because , Contra patrios mores & ritus multitudine deorum vnum solum & ●erum Deum agnouit , Contrary to the religion of his countrye where many Gods were worshipped , he acknowledged but one onely true God. And when he dyed , the last wordes which he spake were these : Ens entium miserere mei , God haue mercy vpon me . The like was acknowledged by Mercurius Trismegistus . Quid Deus ? immutabile bonum . Mundus factus est propter hominem , & homo propter Deum . What is God ? an immutable goodnes , the worlde was made for man , and man for God. Ego fi lt , et humanitatis gratia et erga Deum pictatis haec scribo . I write this tract ( my sonne ) in regarde of my loue to vardes man , and my dutye towards God. Illud vero ex mente lucidum verbīs filius Det , that same pure worde which is borne of God is the sonne of God. Natura diuina principium entium , the diuine nature is the beginning of all thinges . Deus et pater , & bonum eandem habent naturam , quid est Deus , pater , & bonum , quam omnium esse ? God the Father , and Goodnes , haue the same nature , what is God , the Father , and Goodnes , but the very essence , and being of all thinges ? Here is a manifest acknowledgement of the Trinitye . To leaue particular men , what answere the Atheists to the iudgement of the worlde ? the consent of nations ? Tully draweth his argument in this manner : Deus esse non est dubitandum , quoniam corum notitiam omnium animis ipsa impressit natura , that there is a God , it is without question , because all nations doe acknowledge and confesse him by the instinct of nature . But in an other place saith he : Omnium consensus vox naturae est , the consent of all men is the voyce of nature it selfe . I haue shewed how all nations imbrace some religion or other , haue their Altars , their Priests , their Gods : as the Hebrues from Moses , so the Egiptians from Mercury , the Cretians from Melissus , the Latins frō Ianus , the Romans from Numa , the Greckes frō Orpheus and Cadmus , and all nations from one or other . St. Augustin saith , concerning miracles : Non nunc necessaria sunt , vt olim , miracula , tum facta erant necessario priusquam crederet mundus , ad hoc vt crederet mundus , quisquis autem adhuc , vt credat prodigia requirit , magnum est ipse prodigium , qui mundo credente , non credit . Now miracles are not so necessary as in times past they were , before they were necessary , that so the worlde might beleeue , but now he is a miracle his selfe that will not beleeue , because the world beleeueth . But say I , as he is a wonder that will not beleeue that which the worlde beleeueth : so he is a monster which will not confesse that which the world confesseth . A fourth argument to proue there is a God , is the great multitude of miracles which haue beene manifested to the worlde , euen such things as are farre aboue the strength of nature , & therfore needs must proceed from some higher & supernaturall cause , and who is that metaphysicall cause but euen Natura naturans , God him selfe . For example , slightly to passe ouer so many earthquakes , which haue ouerthrowne whole Cityes , as Eutropius sheweth how the yeare after St. Pauls death , the Citye of Colossus was swallowed vp for despising St. Pauls doctine . They are not vnacquainted with the Historiographers which shewe how by an earthquake the Iland of Sicily was made an Iland being before one maine continent with Italy , how Europe and Africa were parted when Spaine was deuided from Barbary which before were one land ? And that I may speak that which mine eyes haue seene , Vienna the cheife Citye of Austria is now more subiecte to earthquakes then other places in the worlde besides , in so much that there is scarce one house in the Citye which hath not one rent or other in the stone wall , which came onely by earthquakes . And because that place hath beene more subiecte to earthquakes then other places , one of the Bishops of that Sea heretofore deuised a certaine prayer continually to be said in the Churches of Vienna to this effect , that God would defend that Citye from earthquakes . Let the Atheist satisfie me by a natural reason concerning this poynt , else let him confesse that there is a supernatural cause , which if they doe , that is God. What can they saye to so manye strange Eclipses , to so manye prodigious raines ? as when it rayned bloud , flesh , stones , coles of fire , of which they may read at large in Liuy , Plutarch and other authors ? what say they to so many comets appearing in the ayre , after which stil doe insue the death of so many Princes , as namely the Comet which appeared in the yeare 1506. after which ensued the death of Philip King of Spayn sonne and heyre to Maximlian the Emperour , Philip Prince Elector of Rhene , Albert Duke of Bauaria , Pope Iuly the second , Iohn King of Suecia and Noruegia , Lewis king of France , Maximiliā the Emperour , the Bish . of Spire , the Archbishops of Colen & Magdeburg , the venetiā wars , the wars between the Turke and the Persian , the King of Denmarke Christian driuen out of his Kingdome , Hungary inuaded and Rhodes taken by the Turke . Lewis King of Hungary slayne , who can giue a naturall reason of this , and many other like vnto this ? But I will stand especially vpon two things which haue troubled the wise men of the world , let the Atheists yeild naturall reasons how these things could be , else let thē cōfesse there is a God w c is aboue nature . First the Starre which apeared at the birth of our Sauiour being neither a fixed starre , nor yet a Planet , for it was nothing like vnto either of them , if we doe respecte the motion of it , the place where , and the time when it apeared , and the vse whervnto it serued , For , it neither moued as the fixed starres from the Est to the West , nor as the Planets from the West to the Est , but from the Est to the South , the like neuer heard of before nor since . When the Sunne shined it also shone , when the wise men came to Palestina it went before them , when they came to Ierusalem it vanished away , when they went to Bethleem it went before them againe , as if it were a creature indued with reason and vnderstanding , it shewed them the verye house where the Childe did lye , whereas a naturall starre by reason of the great distance betweene heauen & earth , could not discouer vnto them the place and scituation of a great Citye , much lesse of a small house : when they went forward , it went forward , whē they stood still , it stood still , And as St. Augustin saith : Quid erat illa stellanisi magnifica lingua coeli , quae nec vnquam antea inter sidera apparuit , nec postea demonstranda perntansit ? quid erat nisi magnifica lingua coeli , quae gloriam Dei narraret , quae inusitatum virginis partum inusitato fulgore clamaret , cui non postea apparenti euangelium toto Orbe succederet ? What starre was that which was neuer seene before nor since , but the wonderfull voyce of heauen which should declare the glory of God , and publish to the worlde , the vnvsuall Child-bearing of a Virgin , by an vnvsuall brightnes , which should neuer afterward apeare againe , but in steed of it should be the glorious Gospell of Iesus Christ ? If you aske me what proofe I haue besides the Gospell that euer there apeared such a starre : witnes Ignatius which sawe our Sauiour in the flesh , Prudentius the Poet , Macrobius a professed enemye to Christiā religion , which testifieth the same . And it is not vnworthy of obseruatiō , that not the Maniches . not Celsus , not Porphu●y , not Iulian in al their cauels against the story of the Gospel , did no way so much as in a word take exceptiō against this storye of the star● might eleuate or extenuate the truth thereof . And therfore concerning this , I may say with Ignatius , Hinc euanuir mundi sapientia , praestigiae factae sunt nugae , magia risus , omnes ritus malitiae aboliti , ignorantiae caligo fugata , quum Deus & homo apparuit , & homo vt Deus operabatur . In this the wisdome of the worlde was preued to be but follye , the wise in their wisdomeme it proued but a toy , their magicke ridiculous , all their superstitious rites were abolished , the clowdes of ignorance dispersed , when God apeared to the worlde as a man , and man as if he were God. And secondly what naturall cause can they alleage of that great Eclipse of the Sun , which contrarye to nature lasted from the sixt houre to the ninth , and darkened the face of the whole earth ? For first of all the Astrologers knew wel that al eclipses of the Sunne which haue beene from the beginning of the worlde ( that onely excepted ) haue beene according to the rules of Arte and the nature of an eclipse , which Iohannes de sacrobusto desineth in this manner : Est interpositio Lunae inter aspectum nostrum & solare corpus , An interposition of the Moone betweene the body of the Sunne and our sight , which , as he saith , cannot be ; but quum Luna fuerit in capite vel cauda Draconis , vel prope , vel infra metas supradictas , & in coniunctione cum Sole . When the Moone is in the head or tayle of the Dragon , or there abouts , and in coniunction with the Sunne . And forasmuch therefore as the Eclipse of the Sunne which was at the time of the passion of our Sauiour Christ , was when it was plenilumium , a ful Moone , not coniunctio siue nouilunium , not a coniunction of the Sunne with the Moone , or newe Moone , he concludeth that it was no naturall Eclipse , but cleane contrary to the rules of Astronomye and the course of nature . Againe , he sheweth that when the Sunne is Eclipsed , all the earth is not darkened , but onely one Climat , because of the difference of the aspectes in diuers Chmats , but this Eclipse darkned the whole earth , therefore it was supernaturall , and to the astonishment of the world , insomuch y t Dionysius the Arcepagi●e at the very time of the Eclipse , beholding of it , cryed out on a suddaine Aut Deus naturae paetitur , aut mundi machina dissoluitur . Either the God of nature doth this day suffer , or the frame of the worlde shall be dissolued . Againe , darkenes continued for the space of three howers which could not be , if it had bene a naturall Eclipse , therefore it was supernaturall , and of it saith St. Chrisostom : Non poterat ferre creatura iniuriam creatoris , vnde Sol detraxit radios suos , ue videret impiorum facinora . The creature could not with pacienceindure the wrong done to the Creator , and therefore the Sunne withdrewe his beames because he would not beholde so wicked a fact as that the Lord of glorye should so vngraciouslye be put to death . But the Atheists will aske me , how I can make proofe by any sauing the Euangelist , that there was euer such an Eclipse ? I answerd forasmuch as at that time when the Eclipse was , darkenes was not onely in Iudea but throgh al the whole worlde , and therefore at that time not onely Dionysius the Arcopagite , but also the inhabitants of the whole earth could witnes , as St , Origen answered . But least they should thinke we are vtterly voyde of the testimoney of heathen writers : Origen disputing against Celsus the Epicure , an enemye to the Christian faith , proueth it vnto him , not by the the testimony of the Gospel , but of Phlegon a famous Chronicler , seruantto Adrian the Emperer as Suidas reciteth Phlegons wordes , Phlegon his selfe did giue his owne iudgement of this Eclipse that it was prodigious . And Tertullian disputing with the Gentiles , proueth the same Eclipse out of their owne Writers , saying : Et eum mundi casum relatum in archiuis vestris habetis . Ye haue the verye same occurrent registred in your owne recordes . A fifte reason to proue there is a God , is the varietye of punishments which haue been inflicted vpon the Atheists from time to time which haue denyed God : Holophernes which being so great a warriour , beheaded in the middle of his owne Campe by a sillye woman , Lucian deuoured with dogges , Iulian the Apostata strookē dead with a darte frō heauen , Arrius who died with his belly breaking & his bowelles gushing out as he sate vpō the priuye , Olympius washing him selfe in a bathe , and blaspheming the Trinitye , while manye men looked vpon him , was consumed suddenly with three fierye dartes , the poyntes of all three meeting in one . Let the Atheists shewe how these thinges could otherwise be done , but by the extraordinary hand of Almighty God , or else if they cannot , let them confesse the God which did these thinges . A sixt reason to proue there is a God , is the confession of the deuils them selues . For what one deuill confesseth , is the confession of them all , for regnum diuisum non potest stare , the kingdome of Sathan being diuided within it selfe cannot stand . Neither will I for confirmation hereof alleage the authority of St Iames which saith , They beleeue and tremble , of St. Luke which writeth of the deuils confession saying : Christ I knowe , and Paul I knowe : of St. Marke , where the deuill saith to our Sauiour : I knowe thee that thou art euen that holy one of God , neither how Moses his rodde deuoured the serpents which was made by the sorcerers of Aegipt , how they could not make lyce , because their power was restrayned by an higher power , the finger of God , how Dagon fell downe before the Arke of God , & could not stand in the Chappel where it stood : because they snall not say I am partiall . But what answer can they make to the generall silence of all Oracles , that so many Oracles speaking before the time of our Sauiour Christ , all were by him put to silence ? What answer can they make to that famous storye of the Oracle of Apollo at Delphus , which when Augustus the Emperor offered sacrifice vnto him , to knowe the reason of that vnwonted silence vnheard of in former times : gaue this for the last answer , as being neuer to speake againe . Me puer Hebraeus , diuos deus ipse gubernans Cedere sede iubet , tristemque redire sub orcum . Aris ergo dehinc tacitus abcedito nostris . Which answer being giuen , Augustus erected an Altar in the Capitoll of Rome , with this inscription ingrauen vppon it : ARA PRIMOGENITI DEI. The Altar of the first begotten Sonne of God. Seeing therefore the deuils haue confessed God the Father and his Sonne Christ , such men as will not confesse the same , are in that poynt worsse then deuils . Last of all , it stan leth with good reason that it should be the safest opinion for the Atheists to holde that there is a God. For if so be that there were no God , there could come no hurt vnto them for thinking so , because all men besides them selues holding the same , there were none that would punish them for their opinion . But if so be that there be a God , ( as I haue prcued vnto them that there is ) surelye one day he will torment them in hell fire for their contempt , because they would not belceue in him , and confesse his name . Therefore I conclude with the Apostle : Corde creditur ad iusticiam , orefit confessio ad salutem , Let the heart belecue to righteousnes , and the tongue consesle vnto saluation . At the name of Iesus let euery knee bow , both of thinges in heauen , and thinges in earth , & thinges vnder the earth , and let euery tongue confesse , that Iesus Christ is the Lord , vnto the glorye of God the Father . Amen . Chapter 5. What God is ? SAint Chrisostom saith : Ego omne quod intelligo , sinc Christo , & Spiritu Sancto , & Patre , nolo intelligere , nisienim intellexero in Trinitate quae me seruabit , mihi dulceesse non potest quod intelligo . I can vnderstand no other God , when I heare the name of God mencioned , but the Father , the Sonne and the holy-Ghost . For vnlesse I vnderstandd it to be ment by the holy and vndiuided Trinitye , whereby I am saued , my vnderstanding shall content me nothing . So thē , according to S. Auguste : God is a diuine nature , consisting of three persons , the Father , the Sonne , the holy Ghost , God , the Lord , the Cōforter , He which begetteth , which is begotten , he which regenerateth & newe begetteth , Of one all things , In one al things , By one al things , Frō whence , By whome , & in whom are al things , Life w c liueth , Life of him which liueth , the quickner of al things which are liuing , One of him selfe , One of an other , One of thē both . The principles of humane artes and liberall sciences are by themselues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to bee proued by the same artes . An Arithmetician cannot proue by Arithmeticke that Omnis numerus est par aut impar , euerye number is euen or odde . The Musitian cannot proue by his owne Arte that two crotchets make a quauer , because these be principles of Arithmeticke and Musicke . All principles , as Aristoile teacheth in his Demonstrations , if they be demonstrated , must be demonstrated by the Metaphysics which are of an higher nature , but that the principles of the Metaphysics cannot be demonstrated because there is no higher science . But forasmuch as Diuinitye is the highest , it is enough for vs to belceue the principles thereof without farther serching , and happy is the man which seeth not the reason how they should be so , and yet belecueth that they are so . No man hath seene God at any time , because he is inuisible . Tully saith : Vtioculus , it a anima , sereliqua videns seipsum non videt , The eye seeth not it selfe , and the soule vnderstandeth other thinges better then it selfe , And that this saying : Nosce teipsum , know thy selfe , is meant in regarde of the soule of man , because it is so hard to conceiue what it is . But if so be that an eye cannot see it selfe , no meruaile though it haue not seene God , if a man cannot fullye vnderstand him selfe , how should he so perfectly conceiue and define what God is , which is so infinitelye aboue himselfe ? That which is finite him which is infinite , the creature the Creator , the pipkin the pipkin maker , he which is made of vile claye him that hath made all thinges of nothing ? But as Moses when he was a mortall and sinfull man was not able to beholde the glorye of God , and therfore sawe but his backe partes onelye as he passed by : So let vs which haue but shallowe braynes so far demonstrate faith by reason , as faith may be discerned by reason . The Philosophers , as S. Augustin saith , seeking after the nature of God , found that he could not be a body , & therefore concluded that he was farre more excellent then all bodyes , and therfore a Spirit : that he could not be subiect to change , and therfore that he was aboue all bodyes and soules which are subiect to alteration : that all mutable thinges haue their beginning from that which is without all shadowe of change or mutabilitye , and that hee which is not thus subiect is simply of him selfe depending of nothing but all other thinges haue their dependance on him . Againe , they considered that al substances are other bodyes or Spirits , and that a Spirit is more excellent then a bodie , but that to be moste excellent which hath made both the bodie and the Spirite . They considered likewise , that the shape of the body is discerned by the outward sences , and the spirit is perceaued by the vnderstanding , but that which is onely vnderstood is better then that which is seene , and that there was something more excellent then both these , & by so many waies God is known . Therfore , for asmuch as God is one simple essence , not compounded of any partes , not consisting of any accidents , and yet subsisting , and the Apostle speaketh of him in the plurall number saying : the inuisible things of him are seene by the creation of the worlde because the truth of God is knowne and perceaued by many meanes through the thinges which he hath made : by the continuance of his creatures is vnderstood his eternitie , by the greatnes of them his omnipotencie , by the excellent order wherby he hath disposed them his wisdome , by his gouernment and preseruation of them in that comely and decent order , his goodnes , and all these thinges doe belong to the vnitie of his substance . Therefore not to speake of the authoritie of the holy Bible , where at the Baptisme of our Sauiour , the blessed Trinitie did sencibly appeare , the Father in a voice , the Sonne in a man , the holy Ghost in a doue , how in the beginning the Father made , the Son spake , and the holy Ghost mooued vpon the waters , Bara elohins creauit dij , seu Deus Trinus , a verbe of the singular number is Ioyned to a nominatiue case of the plurall to shew that these three are one , how when three Angels came to Abraham his house , he prostrated himselfe to them as vnto God , which could not bee without the crime of idolatrie , vnlesse they had bin God : howe sometimes he spake to them in the plurall number as vnto three persōs , & sometimes in the singular as vnto one God : how the Angels crie in heauen , Holy , holy , holy , Lord God of Sabaoth , three times holy & once Lord to show that there were three persons & one God. But if I come onely to shewe the backe partes of God , so farre as by earthlie comparisons he may be made manifest vnto sinfull man : the Atheist doth aske how it can stand , with sence & reason that three should be one , and one should be three ? First let the Atheist take example by Olimpius the Arrian , which washing himselfe in the Bathe contempteously asked how this might be ? but was suddenly distroyed by three fierie dartes sent from heauen , and the pointes of these three ioyning all in one , to teach others by his example , howe it is necessarie to beleeue , but no way safe to make a doubt of the principles of Diuinitie , and to call into question such deep misteries of our faith , and yet to shew that three might be one , and one three . Secondly , the number of three are one number , & yet three vnities in Arithmetic , a triangle is three angles and one figure in Geometrie , three gimballes compacted together are one ring , & yet three as they be disioyned , and concerning these things do doubt is made . So you see by familiar examples how one may be three , and these three notwitstanding one . Thirdly , in the Sunne which shineth in the firmament , there are the bodie of the Sunne , the brightnes which proceedeth from the body , and the heate which procedeth from them both . So in the Trinitie , there is the Father from whome all thinges are , the Sonne which is the brightnes of his Fathers glorie , and ingrauen forme of his person , and the holy Ghost , which is the heate and loue of them both . Fourthly , in the fire there are light , flame , & heate , the fier cannot be deuided , neither can the Trinitie . Fiftly , there are three powers and faculties of the soule of man , the memorie , the vnderstanding , and the will , these three are seuerall faculties , yet the soule is one . All these three doe comprehend one another . For man remembreth that he hath memorie , will , and vnderstanding . The vnderstanding likewise comprehendeth al three , for man vnderstandeth that he hath vnderstanding , will and memorie . The will comprehendeth all three , for man is willing that he shall will , vnderstand , and remember . So the Father comprehendeth him selfe , the Sonne & the holy Ghost , the Sonne comprehendeth himselfe , the Father and the holy Ghost , the holy Ghost comprehendeth himselfe , the Father & the Son. Sixtlye , that which vnderstandeth , & that which is vnderstood , are all one , when the minde reflected vpon it selfe vnderstandeth it selfe . So , God the Father from euerlasting vnderstanding himselfe begat his Sonne coeternall with himselfe : as a vninitie is not of any other , but of it selfe , and yet begetteth a vnitie of it selfe : so God the Father which is of none , yet vnderstanding of himselfe , alierum se , non aliud generat , begetteth of himselfe an other , not in nature , but in person from himselfe , which yet is all one with himselfe . Againe that which vnderstandeth and is vnderstood is all one with that which is beloued , when the vnderstanding doth loue it selfe , and then it is one and the selfe same thing which loueth , and is beloued , and there is the holy Ghost , all one with the Father and the Sonne . And so , as it were in the glasse of nature is represented a liuely image of that essential loue and vnderstanding by which the Father , the Sonne , and the holy Ghost doe loue and vnderstand each other from all eternitie . Last of all , in euery thing which is made and framed by the arte of man , there be necessarilie three thinges , and yet these three make one , matter , shape , and order : by the matter is represented the Father , by the shape the Sonne which is the Image of his Father , by order the holy Ghost , which ordereth and disposeth all thinges . I conclude with St. Augustin : Te patrem ingenitum , te filium vnigenitum , te spiritum paracletum ab vtrisg , procedētem , colimus & veneramur , we praise & worship thee ô God the Father vnbegotten , the Sonne onely begotten , the holy Spirit the comforter proceeding from them both . Chapter . 6. That there is but one God. DAuid sayth that the God of Gods euen the Lorde hath spoken , and called the earth euen from the rising of the Sunne to the going downe therof . In which wordes notwithstanding , he doth not intimate that there be many Gods , but one , for he called the other Gods so , by a figure called Ironia , or Sarcasmus as . God did by Adam when he said : Beholde Adam is like one of vs , when he ment nothing lesse . Such Gods are but creatures as I haue shewed , & by nature they are not Gods. Such Gods were the Idols of the nations , of which S. Paule saith : they turned the truth of God into a lye , and worshipped the creature for the creatour . Such Gods were Dagon , Remphan , Astoroth , the Gods of the Philistines , Moabites , Sidonians . But euen as Aarons rodde deuoured the Serpents of the sorcerers , so the God of the Philistines Dagon fel down before . Arke the of the couenant where the true God was present , to shewe that such Gods were but counter faite Gods , and vaine like them which put their trust in them . Of such Gods saith S. Augustin . Nec ideo Troiaperijt quia Mineruam perdidit , quid enim ipsa prius Mincrua perdidit vt periret ? an forte , custodes suos ? hoc sane verum est , quippe illis , coesis potuit auferri , neque homines a simulachro , at simulacrum ab hominibus sernabatur Quo modo ergo celebratur vt patriam custodiret et ciues , quae suos non potuit custodire custodes ? Troy was not therfore ouerthrowne , because it lost the idoll of the Goddesse Minerua , but tell I pray you what the Idol did loose , first , that itself shold be also lost ? you will say shee lost her keepers , and ye say the truth , for when the keepers of her Temple were slaine , it was no masterie to steale the Goddesse away , for it was not the idoll that kept the man , but the man did keepe the Idoll . How absurde a thing therefore was it to worshippe such a Goddesse as a defendour and keeper of the Cittie , which was not able to keep her selfe , nor the keepers of her Chappell ? whereas Virgill sayth : Victosque Deos , paruumque nepotem , suosque tibi commendat Troia penates : Si autem Virgilius tales deos , & victos dicit , et vt vel victi quo quo modo euaderent , homini commendatos , que dementia est existimare his tutoribus Roman sapienter fuisse commissam , & nisi eos amisissat , non potuisse vastari ? Imo , Deos victos tanquam defensores colere , quid aliud est quam non numina bona , sed daemonia mala ? Non Roma perijsset si illi , perijssent ; sed illi multo antea perijssent , nisi eos Roma seruasset . Hector in Virgill sayth : his God was conquered , and hee commendeth them to the tuition of Aenaeas . But what madnesse was it to imagin that Rome was wisely committed to the protection of such Gods as were conquered , and had neede their selues of mans protection , and that Rome could not bee sacked so long as these Gods were in safetie ? Nay to worship conquered Gods as patrons of the Citie , is not to serue blessed Gods but damned deuils . Rome had not bin sacked ouer the sooner because they , were taken , but they had bin taken sooner , had they not bin kept by the Cittie . The Kingdome of the Iewes , saith St. Augustin , was founded by one God , and not by a multitude of Gods , and was maintained by that one God so long as they serued him . That one God multiplyed the people in Aegipt , but neither did their women vse the helpe of Lucina in their childe-birth , neither did the man vse the helpe of Neptune when they passed ouer the Red Sea , neither of the Nimphes when they dranke water out of the Rocke , neither of Mars when they conquered Amalac , but they obtained more at the handes of their owne God , then euer did the Romans at the handes of their multitude of Gods whome they serued . Lactantius proposeth this question , whether the world is gouerned by one God or manie ? Not to stand vpon his authoritie because he was a Christian , but to wey his reasons , because I dispute against neathens and insidels , which , as I shewed in the first Chapter are also comprehended vnder name of Atheistes , although they doe not denie God , because they serue , as the Apostle saith : the thinges which by nature are not Gods. What neede saith Lactantius , hath the worlde of many Gods ? Vnlesse they suppose that one of himselfe is not sufficient to vndergoe so great a burden ? which needes must be graunted , if euerie God of himselfe be not able without the assistance and helpe of an other . If any of them of himselfe be not omnipotent , then he is not a God , if he be omnipotent thēhe needeth not any partner . If God of him selfe bomnipotent , there can be but one , for if the diuine power be diuided among many Gods thē no one can be all sufficiēt of himselfe , but by how manie more they are in number , by so much the weaker they must be in power . He concludeth : Quid quod summa illa & diuina potestas , ne semel quidem diuidi potest , quicquid enim capit diuisionem , & interitum necesse est , si autem interitus , procul est a Deo. The diuine power which belongeth vnto God cannot be imparted vnto many , for whatsoeuer is capable of diuision is also subiect to corruption , thē the which thing , nothing can be more repugnant to the nature of God. Therefore there is but one God. I say therefore with the Apostle : Now to the King euerlasting , immortall , inuisible , vnto God onely wise , bee honour and glorie for euer and euer . Amen . Chapter . 7. That the Bookes of the Bible are the word of God. I Made mention before , of the Booke of nature , which might worthily be called Gods booke , because as I said , it was a letter or Epistle wherein God did make himselfe knowne vnto mankinde , and did instruct vs so farre as to knowe and confesse that there was a God. But because that knowledge was but bare and naked and no way sufficient to bring vs to saluation , onely it serued to make vs search and inquire farther , that by inquiring farther we might bee saued : there is an other booke which is more especially called Gods booke , I meane his holy Bible , wherin we are taught not onely to knowe God in his vissible creatures , but also , in his Sonne Iesus Christ whereby wee are saued . And it stood verse much with his Diuine wisdome so prouiding for euerye thing , as the seuerall nature and quallitie of each creature doth require , to write such a booke for mans instruction in his feare & true worship , because man cōsisteth of a body as wel a of as soule , and conceaueth visible things easier then such things as are onely spirituall and are not seene , and by such things as are subiect to his outward sences , man is brought to vnderstand . It pleased him therefore of his great mercie to instruct vs by these visible Characters , and written Letters which dayly we doe reade . And as S. Augustin saith : De illa ciuitate vnde peregrinamur , hae literae nobis venerunt , ipsae sunt Scripturae quae nos hortantur vt bene viuaenius . These letters sent vnto vs from that Cittie the heauenly Ierusalem from whence yet wee doe wander , & they are the Scriptures which doe exhorte vs to liue well . And I cannot denie , but the writers themselues of these holy bookes , were so immediately instructed from God himselfe which is the fountaine of all heauenly wisdome , that they needed no writings . But yet with vs it is otherwise , they are the foundation , wee are but the walles which are builded vpō that foundation , we ( saith the Apostle ) are builded vpon the foundation of the Prophets and the Apostles . Because by their writings we are edified , but they by whose meanes we are edified & builded , doe leane their selues immediately vppon the chiefe corner stone which is Iesus Christ . There are great oddes betweene the high mountaines and the little hillocks , and lowe valleyes , they are lightned immediately vpon the first rising of the Sunne , but light & heate commeth by degrees from them to the lower partes . As also God foresawe in his wisdome , and we know by experience of the former ages frō the beginning of the worlde vnto Moses , when there was no written worde , that there could not be veritatis et doctrinae puritatis salua custodia sine scripto , soundnesse of doctrine could not be preserued , but by committing of it to writing . And therefore it pleased God that these Volumes of the Bible should bee written . And that these are the holy Scriptures giuen by inspiration of God , profitable to teach , to conuince , to correct , and to instruct , that the man of God may be absolute to all good workes : That the man of God which writte them , spake inspired by the holy Ghost , that they were written for the saluation of mens soules , & not for the maintenāce of ciuil gouernment , I proue by these arguments following . The first is the truth of all the prophecyes which haue fayled in nothing , w c spake of things long before they came to passe , so certainely as if they had bin already fulfilled . And y t I may make due proofe therof , certissimus & fidelissimus vaticiniorum interpres est euentus : the surest & faithfull est interpreter of prophecies is the euent of thinges : Now wee see their predictions are alreadie come to passe , we are eye witnesses that they are true , which truth argueth that they were written by the finger of God which is the holy Ghost , which onely could not erre in writing , and not by man , for asmuch as all men are lyers , humanum est errare , it is the nature and propertie of a man to e●●e ▪ in so much that if hee bee without error , hee is not a man. And therfore it is impossible but in so manie predictions foretolde so many yeares before the time & so cōnary to humane reason , but they shold haue bin deceiued if men had bin the authors of these bookes . I will instance for breuitie sake in some one or two especiall thinges which may best serue for this purpose . The Scriptures foretolde long before the time that the world should be conuerted to Christian Religion , all Nations should beleeue and submit themselues to the obedience of the Faith , a thing in mans iudgement not to bee expected . For the Prophet saide concerning the Kingdome of Christ , I meane his Kingdome of the Gospell or of Grace . The Heathens raged , & the people murmured against the Lord and his Christ , but in vaine , the Kinges of the earth stood vp & banded them selues , and the Princes assembled themselues togeather . But he that sitteth in heauen shall laugh them to scorne , the Lord shall haue them in derision . Euen I haue set my King vpon Sion mine holie mountaine , I will declare the decree : that is , the Lorde hath saide to me , thou art my Sonne , this day haue I begotten thee , aske of me , and I shall giue thue the Heathen for thine inheritance , and the endes of the earth for thy possession . There could not be a more vnlikely thing foretolde , and yet it was fulfilled long since , no Atheist can denie it . Tertullian to this purpose saith : who was able to gouerne the world , but onely Christ of whome it was foretolde that his Kingdome should be extended ouer the whole world ? The Kingdome of Salomon saith her was confined within the Land of Iudaea from Dan to Beersheba , and his territories did reach no farther . Darius raigned ouer the Pabylonians and Persians , but no farther , Pharao ouer the Aegiptians , and there his dominion ceased . Nabuchodonozer was a great Monarche , yet he reigned not ouer the whole worlde , but onely from India vnto Aethiopia : the like may bee saide of the Greekes & the Romās , which were called the Lords of the world , and yet the whole world was not knowne vnto them , much lesse subdued by them . But as for the Kingdome of Christ , it hath extended it selfe farre and wide , the Gospell hath bin preached in al places , and receaued of all Nations of the Parthians , Medes , Elamites , the inhabitantes of Mesopotamia , Armenia , Phnygia , Cappadocia , Aegipt , Pamphilla , Asia , Africa , and the vttermost Indies . Of this assertion there bee so many recordes , that it cannot bee denyed . As for some few things which are foretolde in the Scriptures & not yet fulfilled , as namely , the conuersion of the Iewes , and the destruction of Antichrist , the time is not yet come to passe that they should be fulfilled , for all thinges must be performed in that due time which God in his secret wisdome hath appointed . There are other thinges also foretolde which must goe immediately before the ende of the world , which are not yet performed because as you see the ende is not yet . But it is a sufficient argument to induce Infidelles to beleeue that all these thinges shall come to passe , because they see all other things alreadie performed in their time and order . For as hee that sometimes lyeth shall not bee beleeued though hee tell the truth so hee which alwaies hath tolde the truth , cannot without impietie bee suspected of fallhood , God cannot deceaue or bee deceaued . And which is not to bee omitted : St. Peter did prophecie that at the latter end there should bee such Atheistes , which should denie these thinges , and the Prophecie is now verified , otherwise this my labour might haue bene spared , their impiety maketh it good which the Prophet hath foretolde . Againe there is in Daniel an auncient Prophecie concerning the death of our Sauiour Christ , euen the verie time and computation of yeares is defined when hee should be put to death . Seauenty weekes , ( saith hee , ) are determined vpon thy people , and vpon the holy Cittie , to finish the wickednesse , and seale vp the sinnes , and reconcile the iniquitie , and bring in euerlasting righteousnesse , & to annoynt the moste holy . From the going foorth of the commaundement to bring againe the people , and build Ierusalem : to Messias the Prince shall bee 69. weekes , and after he shall bee slaine , but so , that for one weeke hee shall teach , but in the middle of the weeke hee shall cause the Sacrifice and oblation to cease . But these weekes are annuae hebdomadae , euery weeke is seauen yeares and so reckoning weekes consisting of yeares , & not onely of daies , as for euery day in the weeke should be reckoned a yeare , 70. of Daniels weekes make 490. yeares . But the Temple which was the first and cheifest thing reaedified in Ierusalem began in the second yeare of Cyrus , the builders were hindred 42. yeares as it appeareth out of the Gospell , and in the 46. yeare it was finished , because the laste 4. yeares they had quietnes . Longimanus in the second yeare of his raigne giuing foorth a newe edict that they should builde without molestation , and no man vnder payne of death should hinder the workemen , as in times past they had done . From the second year therfore of Longimanus the Emperour , to Alexander the great , were 145. yeares , from Alexander to the natiuitye of our Sauiour 310. from his birth to his baptisme 30. these being put together , make yeares 485. so the 69. weekes make 482. yeares , but at his baptisme the whole 482. yeares that is 69 , were fullye complete and ended . In the next weeke or 7. yeares , our Sauiour taught the people , and in the middle thereof , that is in the fourth yeare he was put to death : What Iewe or Atheist can except against the truth of this Prophecye ? A second proofe that the bookes of the Bible are the worde of God , is the generall consent and agreement of so many writers , which writ at diuers times , in diuers places remote one from an other , in diuers languages , and vpon diuers occasions , all writing of one and the selfe-same subiect , all agreeing in Doctrine , none contradicting other , that they might not so fitlie bee termed diuers writers as diuers pennes of the same writer . The bookes of Moses were written in the wildernesse , of Iosua , Iudges , and the Kinges in the land of Promise : of Daniell in Babylon : the workes of St. Paule some at Rome , some in other places as Athens , Ephesus , Laodicea , Nicapolis : St. Iohns reuelation in Pathmos , the Booke of Iob no man knoweth by whome , when , nor where . The Bookes of Moses about 2554. yeares after the creation of the worlde : the Psalmes , some of them 605. yeares after Moses , the bookes of Ezra after the returne from Captiuitie about 605. yeares after Dauid by whome manie of the Psalmes were made . Betweene Dauid and the Captiuitie , Esay and Osee vnder King Ioathan , Achaz , and Ezechiaz : Ieremie vnder Iosias , Ioachim , & Zedechias , Ezechiel , Abacuc & Daniel in Captiuitie , and the whole new Testament long after the olde , yet all agree as the diuers thunders which haue one voyce , foure Beastes which sing one song , Vox tamen vna manet , qualem decet esse sororum . Damascen compareth them to a Garden bedecked with varyetie of hearbes of excellent vertue , which are to be gathered one by one , and yet to make one Garland : or diuers precious stones in one brest-plate of Aaron the Priest : and as Cyrillus speaketh , The Kings daughter hath a Coate of diuers colours , yet one garment Colligitis flores ad spirituales texandas coronas sed ex omni flore spiritus sancti spirat fragnantia . Whereas if man had written , not beeing guided by the holye Ghost ; they would haue differed as much one from the other , as a Mulberrye Tree doth from a Mirtle , as Iohn the Baptist did from Ieremye , and Christ from Iohn the Baptist , as the Iudges of Susanna , or the witnesses which made reporte of our Sauiour Christ . A third proofe is the stile , and manner of writing , the olde Testament being written in Hebrue , because it was written to the Iewes , The newe in Greeke , because it was written to the Gentiles , to whome that language was most familiar , and best vnderstood , although they were not Grecians that did write it . And yet the tongues in which the olde and newe Testament were written , so differing one from the other : the same idiotisme and proprietye of speach in both Testaments vsed , continuall Hebraeismes aswell in the newe as in the olde , doe shewe that they were written by one and the selfe-same spirit , that still God might speake like vnto him selfe . The languages also being more fitte for the worde of God to be written in then other tongues , as more significant , more copious , and indeed , no other language being capable enough of that sacred storye , as Benedictus Arias Montanus verye learnedly hath obserued . For , first , sayeth hee , Eorum , qui transferunt duplex est consilium , alij enim student perspicuitati , alij proprietati , quorum vtrumque vnà opera prestari non potest , quum tamen vtrumque sit in archetypo eodem opera a spiritu sancto demandatum , suggestum , neutrum vllo modo praetermissum . These , saith he , which translate the Bible , some of them endeauour to be perspicuous , others to keep the proprietye of the tongue , but neither can performe both , that is , to obserue the propriety of the tongue , and yet be perspicuous , whereas the holy Ghost in the originall hath obserued both . Secondly , Ea the nata quae carent punctis varie legi possunt secundum varias Grāmaticae regulas , quae autenpunctis distincta sunt , varias admittunt significationes , quae tamen Spiritue Dei exsua sapien ianobis ambigua tradidit , vt omnia quae varietas illa complectitur , intimis sensibus reponamus . Eadem autem vox quae in archetypo , ambigua est , non potest alia lingua reddi ambigua , si vero ambigua reddi non possit vt est in archetypo , fit vt illa sententia non reddatur integra sed manca , quam Spiritus sanctus de industria ambiguā tradidit , vt in vtramque partem interpretaremur . Those Hebrue rootes which are without prickes , may be read and co●stered diuers wayes according to the Gramatticall rules , they which are distinguished with prickes , are also ambiguous , which notwithstanding the holy Ghoste , did vpon set-purpose deliuer thus ambiguous vnto vs , of his infinite wisdome , that wee might vnderstand and conster them diuers wayes . But the word which is thus ambiguous in the Hebruew or Greeke , cannot bee fitted by a worde in latine or any other language which shall bee answerable to it in ambiguity , and because it cannot bee ambiguous in the interpreter as well as in the Originall , it is deliuered vnto vs maymed and as it were defectiue , which the holy Ghost would haue to be more full and perfecte , containing this varietie of senses , by reason of the ambiguitie . And therefore all tongues sauing the Greeke and Hebrue , in comparison of them , are vnworthie of that great maiestie of the holy Ghost . For example , the word Barac in the Hebrue tongue signifieth both to blesse and to curse , the worde is vsed in the storie of Iacob which called his Children before him as he lay in his death-bed , & prophecied to them , in which Prophecie some hee blessed and some hee cursed . Now the translation hath : Benedixit , he blessed : thus their Father spake vnto them , euery one of them blessed he with a seuerall blessing . Ieroms translation hath it in this manner : Haec loquutus est eis pater suus , benedixitque siagulis benedictionibus proprijs . Now it cannot be a perfect translation , whē it is thus translated : He blessed them al. For he curssed some . Neither yet had it beene well translated in this manner : He curssed them all . For he blessed some . Because therefore there is no worde answerable to Barac which signifieth both to blesse and to cursse , no tongue is so capable of this storye as the Hebrue . As for Reuben , when he saide vnto him : Thou wast light as water , thou shalt not be excellent because thou wentest vnto thy Fathers bed , then didst their defile my bed , thy dignitye is gone ; It was no blessing . And when he said vnto Simeon and Leui , Bretheren in euill , the instruments of crueltye are in their habitations , into their secret let not my soule come , my glorye bee not thou ioyned with their assemblye , for in their wrath they slewe a man , and in their selfewill they digged downe a wall , curssed be their wrath , for it was fierce , & their rage , for it was cruell , I will deuide them in Jacob and scatter them in Israel : These wordes were not such wordes as might importe anye blessing , Therefore saith he ; Ideo visum est Deo scripturas hac potissimum lingua exaratas voluisse , qui simplici sua inimensaque sapientia omnia inuenit , vt multa etiam consilij sui mysteria vnica voce declararet . It pleased God , which by his single and infinite wisdome sound out and deuised all thinges , to deliuer the Scriptures in this tongue aboue others , that so in one simple worde he might declare many mysteryes vnto vs. The Greeke tongue goeth before the Latin , because it is more copious & significāt . For example : this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by some trāslated : incredulitye , by others disobedience , and it signifieth both , But the translator could finde no Latin worde which may include both disobedience and incredulitye . But as for the Hebrue , it goeth farre beyond it , maiestate , pondere , numero , significatione , in maiestye , weight , number , signification , witnes the Sonne of Syrach in the very prologue before his booke . Likewise , besides the two tongues Hebrue & Greeke wherein the Bible is written , and the idiotisme or propryetye of the Hebrue onelye in both , to shewe that the same spirit writte both , that God , whether hee spake Hebrue or Greeke vnto vs , still he might speake after one manner , and so be like none but him selfe : the verye simplicitye of the style not fauouring of humane eloquence , and the verye discretion which is vsed in euerye booke concerning the style , still applyed to the capacitye of them who especiallye and aboue others were written vnto , doe argue that men could not be the authors of these books . If we doe examine the wordes , the sentences , the arguments , the matter , forme : we shall finde many times that there is difficultye in the wordes , grauitye in the sentences , acutenes in the arguments , rare inuention and great choyce in the matter , a scholler-like methode obserued in the forme of writing , tropes , grammer figures , exornations of rhethoricke , all thinges proued according to the rules of logicke , and yet notwithstanding all these , a vulgar and familiar kinde of speech is vsed . For God him selfe , the Angelles , the Prophets speaking vnto men , doe accommodate them selues to our capacitye , to the vnderstanding of plow-men , of shepherds , of women , of children , that the conuersion of the world may not be ascribed vnto mans wisdome , or humane eloquence , or any other thing that is in man. The holy Ghost doth not write like Demosthenes , that it may be said : Where is the Scribe , the subtil disputer ? &c. he hath made their wisdome foolishnes . But St. Peter was able to perswade more with one Sermon , then all the nations of the worlde with their Orations , more in an hower then they in their life , more by his simple kind of style , thē they by al their eloquēce . Magnus Ciprianus Orator , sed maior Petrus Piscator . Ille misit sagenam in mare & piscatus est orbem . Non per oratorem Deus lucratus est piscatorem sed per piscatorem oratorem , Saith a learned Father , St. Ciprian was a great Orator , but St. Peter a greater Fisher , He cast his nette into the sea and caught the worlde , God did not conuert the Fisher-man by the Orator , but he conuerted the Orator by the Fisher . St. Paul when he writ to the Romans , writ learnedly and profoundly , because he writ to men that bore high mindes , and did expect learning at his handes , he writ to the Corinthians after an other manner , as vnto men not of so great capacitye : when he writ to the Galathians he altered his style , vnto the Hebrues which had a preiudice of his person , in such sort that they might not suspecte the Epistle to come from him . St. Iohn writing to a Ladye , writ in a lowely manner , and in such sort as he might best befit a woman . There is the discretion and wisdome of the holy Ghost , which in men is neuer seene . The fourth proofe that the Bible is the worde of God , is euen God his selfe , which neuer would suffer that book to be prophaned . For Ptolomye marueyling why no Poets nor Historiographers writ concerning these misteryes of Faith ? answer was made vnto him by Demetrius Phalerius , that it was the holy Scripture , & therefore that all prophane writers which went about to write of the same , were presently plagued of God from heauen , and so caused to desist and relinquish their worke which they tooke in hand : that Theopompus because he went about to illustrate some parte of the Scripture in the Greeke tongue , was so troubled in his minde , that he could proceed no farther . And that Theodorus a maker of Tragoedyes , because he endeuoured to insert some parte of the Scriptures into his Tragoedye , was presently stroken blind , like Elymas the Sorcerer , of whome we read in the story of the Gospell . Fiftly , the argument followeth well which Necodemus vseth to confirme the doctrine of our Sauiour Christ . Master saith he , I knowe thou art a teacher come from God , for no man can doe these thinges which thou dost vnlesse God were with him . And , therefore our Sauiour saith in an other place : Operibus credite Beleeue the workes . And therefore against Alexander the great , and Domitian the Tyrant , which would haue beene accounted Gods , S t Ambrose vseth this arguement : Doe these and these thinges , and then I will confesse that ye are Gods. When Canutus the King of Danes had conquered England , and sitting in his Chayre by the sea side , had boasted the like of him selfe that he was a God : It was said vnto him , Sit in this place one houre longer , and I will confesle you are a God , but if you cannot sit vntill the full tyde , and commaund the waters that they shall not carye you away , you are no God. But the Scriptures haue beene confirmed to be the worde of God , by such miracles as no power of man or deuill could effecte . The birth of our Sauiour Christ was confirmed by the appearing of a Starre which troubled all the Star gazers of the worlde , The resurrection of our Sauiour by an Eclipse which troubled the great Astrologians of the world , the healing of a blinde man with claye made of dust and spittle troubled Galen the great Phisition of the worlde : But as our Sauiour confirmed his doctrine by miracles , as Moses confirmed his ambassage to come from God by making Serpents : So the Apostles confirmed their Sermons which they Preached , and doctrine which they left behinde them in writing , to be the worde of God , by casting out deuils , raysing vp the dead , healing diseases &c. Sixtly , the antquitye of the Bible proueth it selfe to be Gods worde , for as God is antiquus dierum , the ancient of dayes , because he was before all other , so the bookes of Moses are more ancient then all other brokes . Iosephus maketh mentiō of certaine Pillars : in which some thinges were written by the sonnes of Seth before the Floud , whereof one ( he saith ) remayned to be seene in Syria in his owne time . But be it so , these letters were but Hyeroglyphicall , like to the letters of the Egiptians , not Abedarye letters , but shapes and Images of beastes , not written in bookes , but engrauen in stone . But as for the Abedarye letters , that is Grammaticall letters , whereby we write wordes and sentences , they were not deuised before Moses deliuered them to the Hebrues , from whence the Phaenicians learned them , and the Greekes receiued them from the Phaenicians , and the Romans did learne to write of the Grecians . And Moses was more ancient then Cadmus which brought letters into Greece , or any other which broght them into other places , as Eusebius doth plainly proue . Now , forasmuch as no lawes , no precepts of life , no Chronicles , no rules cōcerning the worship of God , no contract betwene man & man , no antiquitye can be kept in memorye but by writing : Therefore it was necessary for the true knowledge & worship of God , that such a booke should be written wherein God might be knowne , and in what sorte he would be worshiped . But there is no booke of that nature besides the Bible which is of any antiquitye , neither the Alcaron of the Turkes , nor the Talmod of the Iewes : witnes the Talmod and Alcaron them selues , nor any other booke of religion , but they were written long since the Bible . Religion cannot be newe , as God him selfe cannot be newe , therefore that is onely the true religion which is the ancientest of all , and it is impossible to knowe or iudge of the antiquitye of religion , but by the antiquitie of the bookes and recordes wherein the precepts of Religion are deliuered and set downe , and againe it is impossible to know what is religion , or how God is to be worshiped , but by bookes wherein are contained the rules of his worship . For as much therefore , as the bookes of Moses are more auncient then all other bookes , therefore that religion is the truest which is contayned in them , and because there can be but one true Religion , the onely truth is in them , therefore they are the word of God. And , as for the other bookes of the Bible which were written long since , they handle the same subiect , they holde the same doctrine as the bookes of Moses , and are but all partes and members which make one body of the Bible , written by the same Spirit , and of the same nature , and therfore are also the word of God , and there is no other written booke of God , but the Bible . In the seauenth place , I could alleage for witnesse that the Bible is Gods word , the great multitudes of Martyrs , which haue dyed in the defence of the Bible , and sealed the same with their owne bloud , both before , and in , and after the times of the ten bloudy persecutions , to whome God gaue the gift of patience to suffer death willingly for the testimony of the worde . Neither could so manye of them haue suffered in such manner , vnlesse God had strengthned them in so good a cause . But because this argument is not so forcible to perswade Atheists , as it is to exhort christians , I passe it ouer . Last of all , the testimonye of the Gentiles proueth the Bible to be the worde of God. For , because God the Father had eternally decreed to send his Sonne to take flesh for the saluation both of Iewes and Gentiles , and vnlesse they beleeued in him , there could be no saluation purchased by his death , neither for Iewe nor Gentile : That he might be receiued by the consent of each people , it could not seeme good vnto his heauenly wisdome , vnlesse he did long before our Sauiour should come publish his comming both to the Iewes and Gentiles . And therfore Christ was published to the Iewes many wayes , as the Apostle speaketh , by dreames , visions , Angels , but especially by their owne Prophets , Dauid , Esay , Ieremye , Moses , Daniell and the rest , which were Iewes , & in that respecte called their owne Prophets , that they might giue the more credit vnto them . To the Gentiles also he was made known by the heathen Prophets and Prophetesses , Baalam , Mercurius Trismegistus , Hidaspes , and especiallye the tenne Virgins called Sybils the heathenish Prophetesses , of which we may read at large in the workes not onely of the heathens , but also of the Fathers , and Ecclesiasticall writers of the Primatiue Church . Now forasmuch as the Gentiles were vnacquainted with Moses & the Iewish Prophets , and not accustomed to read the Canonicall writers , and destitute for the most part , of the Bible , and therefore would giue no credit to the testimonyes cyted out of these bookes , and yet were to be conuerted to the Fayth by vertue of the Commission giuen to the Apostles Math : 28. where our Sauiour said : Goe , Preach , and baptize all Nations : The Apostles and Disciples in the Primitiue Church at their first Preaching to the Gentiles , prooued the Bible by the testimonye of heathen writers , the Sybils , Hydaspes , Mercurius , as St. Origin and Lactantius declare at large . In such sorte did S t Paul deale with the Inhabitants of Creet , alleaging for authoritie the verse of their owne Poet Epimenides which Cicero and Lacrtius doe reporte to haue beene a kinde of Prophet or Diuiner among them . And therfore St. Paul saith : a Prophet of their owne said of them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Cretians are alwayes lyers , foule beastes & slowe bellyes . Likewise , to the Greekes he alleageth the testimonye of a Greeke Poet Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euill wordes corrupt good manners . And to the Scholers at Athens , the testimonye of the Poet Aratus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . we are his generation , meaning God. And , for this cause , the heathens called the Christians Sybillistes , because Christian religiō was most of all proued out of the Sybils Oracles , which writ more playnly and plentifully , then all other heathen writers . And , as Clemens Alexandrinus writeth : S. Paul in one of his Sermons saide vnto the people : Libros quoque Graecos sumite , agnoscite Sybillam , quo modo vnum Deum significet , & ea quae sunt futura , take in hand your Greeke authors , read Sybil , see how she teacheth that there is one God , and fore-telleth thinges to come . Hydaspen sumite , & legite , & inuenietis De : filium multo clarius & apertius esse scriptum . Doe but vouchsafe to read Hydaspes , & ye shall finde in him a cleare and euydent testimonye of the Sonne of God. And , because the Christians were so frequent in alleaging of the Sybils Oracles for confirmation of Christian Fayth vnto the Gentiles , and conuerted so manye vnto Christ by these bookes , as Iustin Martyr writeth : Proclamation was made , that vpon payn of death no man should read them any longer , nor Hydaspes his writings , yet the people would not refrayne from reading them . And againe , Gods prouidence did wonderfully appeare in the perseruation of the Sybills verses for the behoofe of the Gentiles , as of the Bible for the Iewes , in that they were verie faithfully kept in the Capitoll of Rome and that being once loste by a mischance when the Capitol was burned , yet by publik edicte of the Senate , diligent search and inquirie was made for all coppies that could be gotten , that so an other booke was newly written and kept in recorde , being duely examined , corrected and purged of all faultes that might else haue escaped . And to that purpose commission was giuen to diuers learned men fitte to bee imployed in such a seruice , which was performed with all dilligence , and the booke was layed vp in the capitol againe , euē as the bookes of Moses , were kept in the Arke of the couenant . So when the Christians labored the conuersion of the Romans , they were not onely furnished with proofes of their Doctrine out of the Sibilles , to cōuince the Romans and their idolatrie , but also they were freed from suspition of corrupting those bookes or any clause in them contayned , because whatsoeuer was by them alleaged , was consonant & agreeable to their own : Coppie which they kept in their Tower , or Capitoll , or treasure house , which was the chiefest place of their recordes . Now , for as much as nihil est iam dictum quod non fuit dictum prius , there can bee no newe or strange inuention now which hath not bin thought of before , as the wise man speaketh : I cannot finde any way to disprooue the Atheists better then that which the Apostles vsed to disproue the infidels , that is , by the testimonie and witnesse of heathen Authors . For , if they will neither stand to arguments drawen from reason , neither yet to authoritie , neither Diuine nor Humane , then they reiect all the Topics of Aristotle and places whereby they should be confuted , they renounce the lawes of Schooles and order of disputation & by a consequent , they shew themselues meerily ignorant , and contra indoctos non est disputandum , disputations are not to bee held and maintained against them which knowe not the lawes of disputation . Therfore , that I may come to particulars , to shew that the storie of the Bible may be prooued by prophane authors : The first reuealing to the Gentils of the time and place when , and where our Sauiour was borne , was by the conduct of a starre , What mooued the Gentils , I meane the wisemen which came frō the East , to come to our Sauiour Christ by the leading of that Star , and being with him to adore him as God ? but euen the Prophecy of Baalam their own Prophet ? The Prophecie of Balaam which liued in the dayes of Moses is inserted into Moses his workes . Orietur stella ex Iaacob , a starre shall arise out of the house of Iacob . Concerning this Starre sayth Chalcidius a Philosopher : Est alia sanctior et venerabilior historia , quae perhibet de ortu stellae cuiusdam , non morbos mortesque denunciantis , sed dese ensum Dei venerabilis , ad humanae conuersationis , rerumque mortalium gratiam : quam stellam , quum nocturno itinere conspexissent Chaldaeorum profecto sapientes viri , et consideratione rerum caelestium satis exercitati , quaesisse dicuntur recentem Dei ortum , repertaque illa maiestate puerili , veneratiesse , et vota tanto Deo conuenicutia nuncupasse . There is an other more holy and venerable storie which maketh mention of the rising of a certaine Starre , which did not portend sicknesse & death , but the descending of God downe from heauen to conuerse among men after a humane manner , which starre when the wise men of Chalde had obserued , as they trauayled in the night , being skilfull & excercised in the study of the motions of the starres , are said to haue enquired out the verye place where God was newlye borne , and when they had found it out , to haue worshipped him , & offered vowes vnto him . And therfore saith S. Origin : Si a Mose prophetiae Baalam sacris insertae sunt voluminibus , quanto magis ab his descriptae sunt qui inhabitant tunc Mesopotamiam apud quam magnificus habebatur Balaam , quosque artis eius constat fuisse discipulos ? ex illo denique fertur Magorum genus et institutio in partibus orientis vigere , qui descripta apud se habent omnia quae prophetauit Balaam , etiam hoc habuerunt scriptum : Quod orietur stella ex Jaacob , & exurget homo ex Israel . Haec scripta habebant Magi apud scipsos , & ideo quando natus est Iesus , agnouerunt stellam , & intellexerunt impleri prophetiam , magis ipsi quam populus Israel qui prophetarum sanctorum verba audire contempsit . Illi ergo ex his tantum quae Balaam scripta reliquerat , agnoscentes adesse tempus , venerunt , & requirentes eum , statim adorarunt . If Balaams prophecie were by Moses himselfe in erted into the holy Scriptures , how much more was it kept of the inhabitants of Mesapotamia among whome Balaam was so famous , and which were Balaams Disciples ? The Magitians which florish in the East part of the worlde , had their first beginning and institution deriued from this Balaam , and they which had all Balaams prophecyes recorded among them , could not be ignorant of this prophecye , to wit : That a Starre should arise out of Iaacob and a man out of Israel . The Wise men had this prophecye written in their owne books , and therfore when Iesus was borne , they acknowledged the Starre , they vnderstood that the prophecye was fulfilled , better then the people of Israel which contemned the writings of the holy Prophets & vnderstood thē not . They therfore , by that which they had learned out of Balaams writings , acknowledging the time to be come , went and worshipped Iesus Christ . Of the slaughter of the Infants at Bethleem by Herod , we haue the testimonye of Macrobius an heathen man : of the burning of Sodome we haue the testimonye of the place it selfe which yet remayneth and sheweth it selfe : of the Eclipse which was at the time of the Passion of our Sauiour , wee haue the testimonye of Phlegon a prophane writer but an excellent historian , as I haue alreadye shewed : of Noahs floud , we haue the testimony of Ouid a Poet : of the resurrection of our Sauiour , we haue the testimony of Iosephus a Iewe and no Christian , where he saith : Eodem tempore fuit Iesus vir sapiens , si tamen virum fas est dicere , erat enim mirabilium operum patrator , & Doctor eorum qui libenter vera suscipiunt , plurimosque tum de Iudaeis tum de Gentilibus sectatores habuit . Christus hic erat , quem accusatum a nostrae gentis principibns Pilatus quum addixisset Cruci , nihilominus non destiterunt illū diligere , qui ab initio caeperunt . Apparuit enim ijs tertio die viuus , ita , vt diuinitus de eo vates hoc & alia multa miranda praedixerunt . At that time was Iesus a wise man , if it may be lawfull to call him a man , for he was a worker of miracles , and a teacher of such as were willing to imbrace the truth , he had many Disciples both of Iewes and Gentiles . This was Christ , whome when Pilat had Crucified vpon the accusation of our Princes , notwithstanding , they which loued him before , did loue him still . But after the third day , he appeared vnto them aliue , according as the Prophets ( being inspired from aboue ) fore-tolde this & many other wonderfull thinges concerning him . That which the Apostle saith : that God made all thinges by his worde , is also confirmed by Mercurius Trismegistus the wise man of Aegipt , which saith of him : Sanctus es , qui verbo constituisti entia omnia , Thou art holy which hast made all thinges by thy worde . Likewise the incarnation of the worde . Exilijt statim ex deorsum latis elementis Dei verbum , in purum naturae opificium , et vnitum est opifici menti . The worde of God came out of the lowest element , and became the workmanship of nature , and is vnyted to the minde . What is the lowest element but the Virgins wombe which is earth as all other flesh ? he became the workmanship of nature , that is , he was made man , he is vnited to the minde , that is , God the father , which throughout his bookes is so called . Againe , man made vnto Gods image . Omnium vero Pater , Mens quum esset vita & lux , parturijt hominem sibi similem , quem adamauit vt proprium partum , pulcher enim erat Patris imaginem habens , reuera enim Deus dilexit propriam formam , eique tradidit omnia sua ipificia . But the Minde which is the Father of all thinges , when his selfe was life & light , brought forth man like to him selfe , loued him as his owne ofspring , for he was faire and beautifull , because he was after the Fathers image , for God indeed loued his owne likenes , & gaue vnto his vse and seruice all his creatures . What are the cheife points of religion contayned in the Bible ? but the creation of the worlde , of Adam and Eue , their placing in Paradice , their seduction by the Serpent , their expulsion , Noah a Preacher of righteousnes before the Floud , the Deluge , the birth of Christ , his miracles , his death and resurrection , the Virginitye of Mary , the day of iudgement : but all these thinges are set downe in the first booke of Sybils Oracles . I conclude this poynt with S. Augustin : Sybilla porro vel Orpheus et nescio quis Homerus , & si qui alij vates , vel theologi vel sapiētes , vel philosophi gentiliū de Filio Dei , aut Patre Deo vera praedixisse , seu dixisse perhibentur , valet quidem aliquid ad Paganorum vanitatem reuincendam , non tamē ad istorum authoritatem amplectendam , quum illum Deum nos colere ostendimus , de quo nec illi tacere potuerunt , qui suos congentiles populos idola & demonia colentes partim docere ausi sunt , & partim prohibere ausi non sunt . If Sybil , or Orpheus , or Homer , or any other Prophets , or Diuines , or Wisards , or Philosophers of the Gentiles , are said to haue either tolde or fore-tolde true things concerning God , or the Sonne of God , that is auaylable to refute the vanitye of the Gentiles , although not to get sufficient credite to their workes , that therefore whatsoeuer they write should be imbraced , when we can shewe that we worship the same God , concerning whome they could not be silent their selues , when they tooke vpon them to instructe their fellowe Pagans , and idolators , and worshippers of deuils in the true knowledge and worship so farre as they durst . You haue heard it ( I hope ) sufficiently prooued , that the bookes of the Bible are the worde of God , and I am sure we haue them among vs very true & vncorrupted . If any Iewe or Atheist shall dare to say that they are not now so pure and free from errours and corruptions as from the beginning they were : I argue against them in this manner : If they had been corrupted before the time of our Sauiour , or in his time , no dout but whē he commaunded vs to search the Scriptures , he would haue giuen vs warning to take heed of such corruptions . And , that since his time they haue not bene corrupted we may be secure , because the testimonyes which haue beene alleaged in the newe Testament out of the olde , doe all agree with the olde , and the testimonyes which are cyted by the Fathers out of the newe Testament , doe also agree with the originall out of which they are cyted . To say that the Iewes haue corrupted the olde Testamēt it were madnes , without proofe or just cause of suspicion . I would that such men as suggest these thinges , would either certisie vt eus bono ? vnto what end the Iewes should now in the latter end of the worlde corrupt the Hebrue , or else how it should bee possible for them being so scattered , and dispersed in places so farre distant and remote one from an other , corrupt their owne bookes without notice of the whole worlde ? much lesse then were they able to corrupt the bookes which were in the handes of Christians . But , for as much as our Hebrue Bibles and theirs doe agree , and all newe Testaments doe likewise agree , it is manifest that neither the olde nor the newe Testament are corrupted . Wherfore we may conclude , that we haue ( praysed be God ) his worde pure and intyre without any corruption or diminution , as it was left vs by the holy Ghost , which ( as the Apostle writeth ) is able to make vs wise to saluation through the Fayth which is in Iesus Christ . Chapter , 8. Of the will and sufferance of God. THe Atheists doe obiecte as a reproach to Diuinitye , that we knowe not the difference betweene the will of God and his sufferance , And because ( saye they ) we cannot aptly distinguish these , therfore we cannot define what God is , & by a consequent , we are not sure that there is a God. This is all one as if they shold say : because the professers of humane artes and liberall sciences cannot assigne to euery species their essentiall differences & proper passions , therefore there are no such differences nor proper passions belonging vnto them , and by a consequent there are no such thinges , and by an other consequent no such species : and againe , that these things be not knowne vnto nature , because they are not knowne vnto vs. So mans ignorance shall ouerthrowe the certaintye and vndouted truth of liberall sciences , & make the secrets of nature to be no secrets . But , it is no meruayle if we cannot shewe the difference betweene the thinges which haue no difference . In man I confesse that will is one thing , and sufferance is an other , because man is not so powerfull , but that his will is often with-stood , and therefore he suffereth against his will. So Moses his will was , the people should haue beene obedient , but they were rebellious , and he did suffer their rebellion which he could not hinder . As also men doe suffer oftentimes against their will , that which is in their power to hinder , but not without a greater mischeife , and so Moses his will being they should keep their wiues , yet did suffer them by a bil of diuorcement to put them away , but he did suffer them for the hardnes of their hartes , because , had he not suffered them they would haue slayne their wiues . But , God is omnipotent as the Apostle speaketh : why doth he yet complayne ? for who resisted his will ? he will haue mercye vpon whome he will haue mercye , and whome he will he hardne●h . And , as our Sauiour saith : Thou hast hidden these thinges from the wise men of the worlde , because it was thy will and pleasure . So God suffereth so much as he is willing to haue effected , and he willeth no more then he suffereth , and , if he had not this omnipotencye , he were not God , and therefore with God to will and to suffer , are all one . But , idem respectu eiusdem non potest differre a seipso , the same thing in the same respect cannot differ from it selfe . These things be lippis & tonsoribus aeque nota , so common and obuious to euerye simple mans vnderstanding , that I meruayle how any man should be ignorant of them . But as for Gods reuealed will , it is often contrarye to his sufferance , in as much as it is contrarie to his secret will which is all one with his sufferance . For example , in his reuealed will he saith : Thou shalt not steale , thou shalt not commit adulterie , murther , Idolatrie , and yet , in his secret will hee suffered the Chaldeans to steale , Aaron to commit idolatrie , Dauid to commit murder and adultery , for had it not stood w t his wil they could not haue done these thinges , because he is omnipotent , and nothing can be done against his will. Neither can the Atheists scoffe at this distinction of Gods secret will and his reuealed will , because th●y see it so plainely proued . For they finde his reuealed will reuealed vnto them in his written worde , where he saith : Thou shalt not commit adulterie , and againe they finde his secret will to be centrarie to that which he published and reuealed in his worde , because he suffered Daniel to commit adulterie , vnlesse they will blasphemously , and contrarie to sence and reason , say that the power of God was so weake , y t he was not able to hinder Dauids adultery , so indeed it might follow that there were neuer a God , for vnlesse he be omnipotent he is no God. Now his reuealed wil is many times contrarie to his sufferance , because he suffereth that which he hath willed and commanded to the contrarie , as I haue shewed you in Dauid and the reste . And this will and his sufferance do differ in these pointes , first , in respect of our knowledge , secōdly in respect of the diuers ends wherunto lie willeth and suffereth . Concerning our knowledge , wee know his reuealed wil , euer since it was written and published in his worde , but what he will suffer contrarie to that his commaundement , is hidden from vs , and vntil it come to passe , and wee see that hee hath suffered it . As for diuersitie of endes which he purposeth in his will and his sufferance , I will shew you by a familiar example . He willeth that no man shall steale , that so no theife may excuse himselfe by pleading ignorance , and yet hee suffered the Chaldaeans to steale Iobs Cattell , that so hee might make open triall of Iobs patience . Hee willed that Iudas should not betray him , that if hee did betray him hee should not bee excusable , yet secretly hee willed the contrarie and suffered the contrarie , that so might he wrought the worke of our redemption . And that this distinction of wills may not seeme impossible in God , we finde it also in man , when a earthly Prince many times maketh a publike Proclamation that this or that lawe shall bee executed , and yet notwitstanding hath a secret meaning to hinder many particulars , contrarie to that which he hath published and to dispense with his owne Proclamation although the people take no notice thereof . Againe these thinges are sayed to differ in this manner , onelye in regarde of our vnderstāding , as his will & his sufferāce are diuersly apprehended by vs , but as they are in God himselfe , they cannot differ , because in him , power , wisdome , will , strength , sufferance , and all other thinges , are all one with himselfe . In God , and with God there are no accidents , his will is his selfe , his wisdome is his selfe , and his sufferance is his selfe , I proue there can be no accidents with God or in him , because hee is not anie vniuersall or perticular thing comprehended in the praedicament of substance which is subiecte vnto accidents . And because he is a transcendent , going aboue all the coordinations which are in the praedicamentall lyne , & actually infinite so that he cannot be included within the compasse of any praedicament , there can be no kinde of differences either accidentall or essentiall in him , he cannot generically , or numerically , or specifically differ from himselfe , or in him selfe . And so this question is easily answered , and whatsoeuer the Atheist can alleage against vs. Chapeer , 9. That the Worlde had a beginning . MOses writeth , that in the beginning God made heauen and earth . That is , in the first moment of time , or , when time first began , then God began his worke of the creation of the worlde . Which time , forasmuch as it is defined to be Numerus or mensura motus , the measure of the motion of all naturall bodyes , and the subiect of time is the very body of heauen which is first moued , and by which all other naturall bodyes are secondarily moued : time was not before nor after the heauens , but they were created both together : and , because after the end of the worlde motion shall cease : euen as before the beginning , so after the ending there shall be no more time . So then , whereas it is saide : in the beginning God made heauen and earth , it is all one as if he had saide , that once he made them . By this making is meant creation , which is to make a thing of nothing , hauing no matter praecedent out of which he should make it , and this must necessarilye followe , because if there had beene any matter before wherof he should haue made the world , that matter had beene in some place , so then , if there were place and matter , there was a worlde before the creation of the worlde , and the worlde could not be the first thing that was made . Creation is an action of God , not intentionall but reall , not inward but outward , not immanent but transient , by the which he giueth to thinges their being . For , although the will of God alone with reference to the thinges which are made , were sufficient , yet there is a kinde of influence of Gods power executing his will , which doth afterward followe in his worke . It is an action both necessarye and voluntarye : necessarye because hee decreed , and yet voluntarye because it was his will to create the worlde . And that it was no hard thing for him to create the world of nothing , neither absurd to say that God did create any thing of nothing , it is apparant , forasmuch as we see creat on in the Angels , which are immateriall , and therefore cannot be of any praecedent matter , as also the soules of men , which he then did , and now continually doth , create , which are a manifest argument to proue creation . Out of this doctrine also followeth an other conclusion , that God onely is eternall and before time , because he did once create the heauen and the earth , and gaue them their beginning , whereas before they were not , neither was there anye thing besides him-selfe . God before the worlde was made , was in him selfe , and vnto him selfe insteed of the worlde , and he was alone , because there was nothing but him selfe , and yet not so alone , but that he had all power , wisdome , and happines in him selfe . He had no need of the worlde or any thing contayned in it , for as much as he was eternally without it , and therefore could stand without it , and had not his dependance of it . He was infinitely happy in him selfe , and therefore the creation of it could adde no happynes vnto him , and if he had needed it , he could haue made it before . Neither did he then make it because he was wearye of being without it , or that it displeased him that he had not made it before , because he did not make that which he would not , but he would haue that which he made , and that which he would he did make in order , and therefore he made it not rashly but deliberatly , not casually but wisely , and in time he did all thinges , and in time , especially he made thee ô thou Atheist , that whilst thou hast time to liue , thou shouldst acknowledge and worship him . The manner how he made it , euen as Kings doe , by his commaundement onely . He said the worde , and it was done . If you aske how God should speake ? or who should heare his voyce when there was nothing besides him selfe ? he spake , that is , he decreed with him selfe that it should be so . If you aske what moued him to create it , when he could be aswell without it ? being delighted with the reflection of his owne glorye which he sawe in him selfe , made creatures , because he would haue some to be partakers also of that his happines , as men and Angels , and for their sakes he made the worlde , that they might be contayned in it , Angels in heauen , men vpon the superficies of the earth , and all other creatures for the vse of man , that so Angels and men seeing his goodnes , whereof they were made partakers , should prayse him . As for the Philosophers , and Poets , and great wise men of the worlde , although they enioyed not the Bible , as were Mercurius Trismegistus , Homer , Hesiodus , Aristotle , Tully , Ouid , they all held that the world had a beginning , and that God was the maker of it . How then is it that now our Atheists denie the same ? Surely they thinke themselues wise , and are become foolish , as the Apostle speaketh . For they thinke there may bee an effect without a cause , a motion without a moouer , a worke without a workeman . But because disputation is not to be held with them which are ignorant , but with the learned , and the learned will not preiudice their knowledge so much , as to be thought not able to yeild a reason of their assertions : let vs examin the reasons which they alleadge , why they should holde that the world w●●… 〈◊〉 〈◊〉 out beginning ? Aristotle ( say they ) affirmeth , that there can be no motion without a mouer , and there must be a due proportion inter motorem & id quod mouetur , betweene that which is moued and that by whome it is moued : there is one Sphere which is called primum mobile , the first bodye which is moued , so there must be one first agent to moue the same , but he did moue from eternitie , there was therefore some thing which from eternitye was to be moued by him , and that is the highest Sphere . For ( say they ) if he did not from all eternitye moue this Sphere , but began the worlde , then non agens factum est agens , of no agent he was made an agent , which could not be without alteration , but that could not be because God is not subiect to alteration , for then should he also be subiect to corruption , and so should be no God. The argument I say , doth not followe , for , although that God is said to be primus motor ab aeterno , the first mouer from eternitye , yet he did not actu mouere ab aterno , this motion of his was not in action eternallye , and therefore it is not rightly inferred that there should befor that cause anye change in God. For God what-soeuer in his eternall fore-knowledge he intended to doe , is said to doe it in the same maner as he intended it , and that motion which was not in rerum natura subsistens , subsisting in the nature of things as they terme it , yet in God was alwayes subsisting , with whome all future thinges are present , which called the things that were not , by their names , as if they were . He ordayned euery thing that it should be , euen before the foundation of the worlde was layed , the reason is , because that eternall and diuine essence doth not acknowledge time , he seeth thinges past , present , and future , not successiuelye , but all at once . Therefore they haue not yet attayned to the true vnderstanding of Aristotles meaning , which argue in this maner . Naturally I confesse , motion is without beginning , because one motion cannot begin without an other precaedent motion , so likewise it cannot end without alteration , because in omni vere continuo physico , in euerye true naturall thing whose partes haue their coherence together , as this hath , there is a perpetuall succession which may be diuided into infinite partes of the same proportion . For euen as in time , and euery part thereof , there is one present moment or instant , which argueth that there is an other past , and an other future : so in euerye motion which is measured by time , there is one present mutation , which argueth one motion precedent , and an other subsequent , because euery motion is a change , either of substance , or of quantitye , or of qualitye , or ofplace . And therfore the first moment of time cannot be assigned , nor the first mutation which is in motion . The naturall Philosophers could not discerne by nature , whether was first the Hen or the egge , because one cannot be without the other , & therfore they supposed that eternallye the generation of one was the corruption of an other , and so there should be an eternall reuolution of thinges , which indeed naturally must be so , but metaphisically it is not so , because there is a God aboue nature by whome nature is ouer-ruled . Neither is it meruayle though Philosophye and Fayth doe not speake alike concerning the beginning of the worlde , whē the Metaphysics and their principles differ so much from the Physics & their principles , and Aristotle dissenteth so much from Aristotle , one and the selfe same man from himselfe . It is one thing to affirme that the worlde simply had no beginning , and an other thing to saye that nature did not make the worlde , and that by the power of nature it shall haue no end , for , God and Nature are diuers thinges . Aristotle confessed that the worlde began , and shall haue an end , in respect of the diuine and supernaturall power , because he said that God as he is the first mouer , so he is the first cause of motion , and actuallye infinite , a most free agent , not tyed to any secondary causes , instruments , & meanes whereby he worketh . He which is eternall was before all motion , & can be without motion or time , because he made both motion and time . Aristotle denyeth that any thing which is eternall can be measured by time , he denyeth God to be in time , and by a consequent he denyeth him to be tyed vnto motion which is measured by time . God moued eternallye , but his motion was metaphysicall , which was nothing else , but to will , to nill , and to vnderstand . The worlde therfore is not without beginning in respect of the first cause which is God , but of the second cause which is nature , for then nature should be iniurious vnto her selfe , if she should doe vyolence vnto her selfe , and be a cause of her owne destruction . And therefore , according to nature there is a reference and due proportion betweene him which mooueth and that which is mooued , and the motion it selfe , and so the eternitie of the mouer must argue the eternitie of the thing which by him is mooued , & of the motion , but God hath , & exerciseth his metaphysical power and authoritie ouer all thinges , whereby he counterchecketh , and ouer ruleth these thinges . The arguments therefore which the Philosophers produce to proue the eternitie of the worlde , are reduced vnto these . First , if there were any first motion , the mouer and the mo●ued body from whence this motion proceeded had their beginning , or they were without beginning , if they had a beginning they began by a precedent motion , because nothing can begin but by motion , and so that which is called the first motion could not be the first because another went before it . But if they were without beginning , it is a great absurditie to say that hee which was an eternall mouer , yet did not mooue , and that which was alwayes mooued , notwithstanding was without motion . Secondly , time is eternall , for it is in the definition of time , that there is alwaies in it a present instant or moment , which ioyneth together that which is past and that which is future , and therefore the first instant of time cannot be assigned , and therefore motion is also eternall because there is a iust proportion betweene the measure which is time , and the thing measured , w t is motion . Thirdly , there must be a proportion between the cause and the effect , the mouer and that which is mooued , because there can bee no comparison betweene that which is infinite and that which is finit , that which is eternall and that which is temporall . But this one answer is instead of Dauid his sling to kill Golias , of Iudeth hir sworde to cut of the head of Holophernes , of Sampsons Iawe bone to slay all the Phillistins , and of Moses his rod to deuoure the Serpents of the Sorcerers of Aegipt , to wit that these thinges holde onely in naturall mouers which are tyed vnto instrumēts & meanes , but not in God which is a supernaturall and free agent , these arguments holde in thinges that be finit not infinit , physical not metaphisicall , which worke of necessitie and not of wil , but otherwise they be no good consequence , they doe not holde . Let this therefore be the state of the question . God had eternally the verie shape and Idea of the worlde which he conceaued in his minde , and he eternally decreed when and how it should bee , euen as when a workeman determineth to frame a peece of worke , he first frameth it in his minde , but doth not presently begin the same : so hee decreed eternally , and before all time , when , and how the worlde should bee in time . Hee which is the eternall fountaine of goodnesse , which fountaine notwithstanding did not eternally issue foorth into streames , but in time , did not eternally communicate vnto others , this his goodnesse , but was a Fountaine of water , which for a long season lyeth hidden in the earth before it doth gush out . But hee was not as a Carpenter which maketh an house because he hath neede of an house . Therfore he did not eternally create , not because he could not but because he would not , and he would not because hee had eternally decreed that the world shold be in time , and he so decreed , that so hee might bring vs to the knowledge of himselfe , for as much as when wee knowe that the worlde was not alwaies , wee are forced to confesse that there is a superiour cause from whence it had his beginning , whereas if it had bin created from eternitie , and had had no beginning , wee could not so easily haue discerned how God should haue bin the creator of it . And therefore it cannot followe in this place , that there was in God any mutation or mutabilitie , because before the worlde was made he was not willing that it should bee made , and afterward when it was made hee was willing . S. Augustine sayeth : Nouit Deus agens quiescore , & quiescens agere , potest ad actionem nouam sempiternum adhibere consilium , idque sine mutatione sui , quoniam in infinitum non cadit mutatio . God knoweth how to be an agent doing nothing , and to doe nothing being an agent , to bring his eternall decree to a newe action without any alteration of himselfe , because that which is infinite is not subiect to alteration . You cannot say properlie that God made not the worlde sooner because he wold not , because with God there is nothing sooner or later , for although God doth worke in time , yet he cannot be apprehended by time , his actions are measured by time , not in respect of himselfe , but onely in respect of vs , that so his actions may be demonstrated , & made manifest vnto vs. Neither ought these things to seeme strāge vnto vs , because the verie light of naturall reason giueth vs thus much to vnderstand , y t there is an order of causes , and that one being subordinate vnto an other , we must still ascend vp vntill we come to one which is aboue all the rest , which is of it selfe actually infinit , and that is God. And againe , reason doth tell vs that because God is of an infinit nature , his essence is simple , not tyed to meanes by which hee worketh ( for according to the rules of Philosophie , that agent is moste noble which needeth the fewest meanes ) , and being not tyed to meanes he needeth no matter to worke by . Also reason doth tell vs that as euerie thing is , so it worketh , but God is of himselfe absolute and not depending of anye , and therefore worketh in the same manner , that he is a free agent and therfore cannot be compelled , that he is omnipotēt & therefore nothing can be held or difficulte vnto him , & because he is infinite , hee is transcendent aboue all the boundes of nature . Out of all these principles I conclude . The world had a beginning , God which is euerlasting made it in time , and hee made it of nothing , that is , without anie matter precedent or going before the creation of it . Chapter . 10. Of the Soule of man , what it is ? whence it commeth ? and the immortallitie of it . AN Atheist hauing heard a Preacher in his Sermon make mention of the soule : the Sermon being ended , asked him what the Soule was ? and whether it were any thing or nothing ? After disputation betweene them both , the Atheist saide : I will shewe you what it is . So hee caused a candle to bee lighted and brought to the Table , hee blew it out , and sayd : your soule is no more then the flame of that candle , you see an ende of that , it is blowen out , and so shall it be with your soule when you die . Paraduenture , some cause of this vngodly assertion might bee the ambiguitie of the worde . For S. Augustine in diuers places calleth the Soule by no better name then Flatus which properly signifieth no more then a breath , or a blast , Deus fecit omnem flatum saith hee , God made euerie blast , meaning euerie soule , and it is written that God breathed into Adam the breath of life . And in the Scriptures it is sometimes confounded with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a breath , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anima and spiritus , a Soule & a breath or a blast , in signification are all one . Therefore that I may distinguish the aequiuocation or ambiguitie of the word , that nothing may be mistaken , it signifieth these thinges , 1. the life of any thing , anima mea est in manibus meis saith Dauid , my soule is in mine handes , meaning his life . 2 a desire , so the soule of Dauid was ioyned to the soule of Ionathan . 3. the whole man consisting of bodie and soule , so 76. soules descended with Jacob into Aegipt . 4. a blast , or breath , Saule said to the Amelakite , I pray thee come vpon me and slay me , for anguish is come vpon me , anxietas apprehendit me , etiamsi anima mea adhuc in me est , because my Soule is yet within me . And it was said of Eutychus which fell downe dead for sleeping at S. Paules Sermon , anima eius est in ipso , his soule is yet in him , that is , there is yet breath in his bodie that he may bee reuiued againe . 5. It is also taken for nothing , so said the Prophet : we haue conceaued , and bin in Trauell , and wee haue brought foorth a soule , poperimus spiritum , that is nothing , because the soule or spirit although it bee some thing , & a most excellent thing , yet because it is not visible , nor any sensible thing , he calleth it nothing . 6. It is taken for that which is regenerate by the spirit of God , so sayth the Apostle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the spirit lusteth against the flesh , that is , the spirit as it is guided by God , doth striue and wrastle with it selfe . 7. when the soule and the spirit doe concur together in the same sentence , the soule signifieth mans will , and the spirit his vnderstanding , so the Apostle saith : I pray God that your whole spirit and soule and body may be kept blameles , &c. But last of all , and in this place it is that which is defined by Aristotle : Actus corporis organici in potentia vitam habentis , an acte or perfection of the body which giueth vnto the bodie life , sense , motion , vegetation , &c. And of this signification of the soule we are to dispute in this place . Concerning the originall of the soule , which I proposed in the second place , it is agreed vpon by the best Diuines and Philosophers , that since the first Sabaoth , God ceased from creating any more visible things , but y t he doth Quotidie noues animas creare , create new soules querie day & houre , & momēt , for asmuch as euerie moment young Children are quickned in their mothers wombes , and that Anima hominis creando infunditur et infundendo creatur , mans soule is in one moment infused by creation , and created by infusion of it into the bodie . But Optatur desireth to bee resolued by S. Augustin concerning this doubt of the originall of the soule : vtrum animae vt corpora , propagàtione nascantur , sintque ex illa vna anima quae primo homini creata est , vel Deus sine vlla propagatione animas nouas faciat singulis proprias ? Whether euerie mans soule is made out of Adams souie , as euery mans bodie is made out of Adams bodie , that so , by propagation a soule should come out of a soule , as a bodie commeth out of a bodie ? or whether God doth especially create to euery mans body a newe soule proper onely to that bodie ? He answereth : that in the same manner as God made Adams soule of nothing , so hee made all mens soules of nothing , and he proueth it thus . 1. When Adam saith of Eue : flesh of my flesh and bone of my bone , hee dooth not say , soule of my soule . 2. If any man holde that the soule of man commeth of man , hee must shewe that as one light is kindled of an other , and one fier lighted of an other without diminishing of their former light and heate : so the soule must proceede out of an other soule , the same soule out of which it proceedeth being not diminished , which cannot bee expressed how it might be by the wit of man. And besides , saith hee , it is dangerous to holde so , least ye fal into the error of Tertullian which deemed the soule to be a bodie and not a spirit , for so it must be borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of seede , as the bodie is . If they speake of semen incorporeum a spirituall seede infused inuisibly into the body at the time of mās conception : suppose that which is often seene , that that which is conceaued doth prooue an obortiue and vntimely fruit when it is Embrio , or non homo , not a perfect man , not fully shaped in the wombe that spirituall seede must either returne whence it came , which it cannot doe , or perish with the bodie , and then wil follow this absurditie , that an immortall soule is borne of corruptible & mortall seede . Tolet the Iesuit sheweth that mans soule cannot come ax traduce , by any Propagation , for these causes . 1. No naturall agent can produce and bring foorth that which is aboue it selfe , but the soule of man is aboue nature , because it comprehendeth supernaturall thinges . The maior is plaine because no naturall agent can worke , but it must worke vpon matter , the action must bee a materiall action , whereas the soule is immateriall . 2. Euerie natural agent , as I haue shewed , doth work vpon matter and the matter is capable of diuision , but the soule of man is indiuisible . 3. God hath created soules in the same manner as hee created Angells , but the Angells were created of nothing , therefore mens soules were created of nothing . And because I haue entred into this discourse concerning the soule , that I may leaue the Atheist for a little season , & handle one point for the instruction of the Diuine . The question ariseth vppon this discourse , how the soule commeth to bee infected with sinne ? Pope Gregorie the great disputeth in this manner : Si anima oriatur cum carne ex substantia Adae , cur non simul moritur eum carne ? si cum carne non nascitur , cur peccato obligatur ? The soule is either borne together with the bodie of the substance of Adam , or else it is onely infused from aboue : if it be borne with the bodie of the substance of Adam , then should it also die with the body : if it be infused of God , how can it being newly created , and immediately comming from God which is perfectly righteous , be originally and naturally sinfull , as is the flesh which originally descendeth from a sinfull man ? Optatus desireth to be instructed how , when , and where , the soule which of it selfe is pure , beginneth to take infection ? S. Augustin answereth that hee is not able to giue him full satisfaction therein . Pelagius obiecteth against S. Augustin in this manner . If the flesh onely descended from Adam , then is the flesh onely polluted with sinne , and not the soule , quia iniustum est vt hodie nata anima non ex Adae massa tam antiquum peccatum portet alienum , quia nulla ratione conceditur vt Deus qui propria peccata dimittit vnum imputet alienum , because it cannot stand with the iustice of God , that the soule which is newly borne and not descended of Adam , and therefore hauing no sinne of her own , shold beare the sinne of an other man , namely of Adam , which was committed so long before , For it is not to be thought that God which forgiueth vs our owne sinnes will impute an other mans sinnes vnto vs. The soule saith hee , at the first creation is eyther pure or corrupted , impure it cannot be , because it commeth immediately from God , and being at the first cleane , how commeth it to be vncleane ? how can a spirit bee infected by a body ? that which is immateriall bee polluted by that which is materiall ? But Mr. Caluin doth satisfie that doubt saying : that although corruption be inherent both in the soule and the body , yet the cause of that hereditarye corruption is not in the substance eyther of the body or the soule , but onely it was ordayned of God that the imperfections of the first parents should bee common to all the Children , euen as according to the lawes of earthly Princes such as are descended of parents attainted of high treason , are also stayned in their bloud , preiudiced in respect of their landes and honors by their fathers offences committed before their time , and wherof they were ignorant , and it is but imitatio diuinae iusticiae , an imitatiō of that iustice w c is with God. So thē we are borne of impure seede as the Psalmist teacheth , and not onely the bodie , but also the soule is infected with sinne , by reason of this our birth , although sinne be more apparent in the body , then in the soule , and the onely cause why the soule is thus infected is this our impure and vncleane birth , and yet the soule is not of seede , or any materiall thing , but it commeth immediately from God. And it is a weake argument which Pelagius vseth : that because beleeuing parents doe sanctifie their Children , therefore Children cannot receaue infection from their Parents which are regenerate . For the children doe lineally descend from their parents by carnall generation , but not by spiritual regeneration , because regeneration is not from beneath , but from aboue , not from men , but from the holy Ghost . Sanctification is an especial blessing giuen in particular : but so , that the general course of al mankinde may take holde of all men , for as much as they all are the Sonnes of men . Natus est homo natura , sanctificatus ex supernaturali gratia , that wee are borne , it is the worke of nature , that we are sanctified it is supernaturall , & of the especiall grace of God. But I returne to the Atheist . The soule I say , as it appeareth by these premises , is of a more excellent and diuine nature thē that it should be subiect to mortalitie and corruption . And therfore , that we may not complaine with Theophrastus , who accused Nature because she gaue to Rauens and Harts a long life whome length of life did no way profit , but made mās life of that shortnes , vt tum extingueretur qùum incaepisset sapere , that euen then hee was cut off and vtterly extinguished when hee did but begin to be wise : I will produce these arguments which are alleadged by naturall Philosophers to prooue the immortallitie of the soule , that I may refute Theophrastus , and shew plainely that wee are not vtterly extinguished by death , and that although wee doe but then begin to bee wise when we are neare our death , yet wee doe not then cease to bee wise , but then we increase in wisdome when the soule is separated from the bodie . My reasons are these . The first is drawne from the vnderstanding of man , for mans soule is of infinit capacitie , the more it vnderstandeth the more it is able to vnderstand . It is able to comprehend not onely the whole world , but infinit worldes . In numbring it can adde and multiply so farre , that of addition and multiplication there shall bee no end . It is able to imagin infinit perfection . But , whatsoeuer is infinit in capacitie , is also infinit in continuance , because , as the proprietie of any thing is , so is the existence of the same . But , for asmuch as it is infinitlye capable in this life , and cannot bee satisfied in this life , therefore it must bee satisfied in the life to come . 2. The obiect of mans vnderstanding is truth , as Tully speaketh , not in particular , but in general , which is the way wherby all thinges are knowne , And therefore it cannot be satisfied vntill it come vnto that in which all truth consisteth , and that is God , which is truth it selfe according to his essence , for no accidents are in him . And for asmuch as this cannot be attained vnto in this life , therefore it is reserued vnto a better life . 3. The obiect of mans vnderstanding is ENS , euerie thing that is , but because there are some thinges material , and some spirituall , it must conceaue them both , and as for the thinges which be immateriall and without bodies , it cannot distinctly conceaue them in this fraile body , therfore the conceiuing of them belongeth to the soule when it is separated from the bodie . 4. All men by nature desire knowledge as the Philosopher speaketh , but scire est rem per causas cognoscere , to knowe a thing is to iudge & discerne of the causes of it . So then because it is naturall to euery man when hee seeth any effect , to search out the causes of that effect : and againe , when hee hath found out the cause , to search farther , and examine what is the cause of that cause , and so to ascend higher vntill he come to the highest cause which is God. And that cannot be in this life , because the essence of God is not conceaued by discoursing of him , but by perfectly seeing of him , and beholding of him face to face euen as he is . My second reason is drawne from the will of man. That also is infinite , for he can loue that which is good , not onely in the first degree , but also in the second and third , neyther can there be any end of his loue , but still his louing and liking may increase , as St. Augustin saith in his Meditations : En amo te Domine , et si hoc non sufficit , amo teplus , et si hoc parum est amabo te validius , Behold Lord I loue thee , if this be not enough , I wil loue thee more , and if that be not yet enough , I wil stil loue thee more . Man may desire that which is infinitely good , & this infinite capacitye of the will must bee fulfilled , and because not in this life , therefore after death . 2. The libertie also and freedome of mans will ( I meane not in Diuine but in ciuill and Domesticall affayres ) is of an infinit power , which is a sufficient argument to proue the immortality of the soule . For if man will not , no creature is able to force his will to loue this thing or that , voluntas potest cogi , who can impose a necessitie vpon man to bee willing or vnwilling to do this or that ? but onely God which hath created both the will and vnderstanding and is therefore aboue them both . 3. The obiect of the wil is that whatsoeuer is good , I meane all goodnesse in generall , and therefore neuer resteth , but still willeth & desireth , vntill it come to the perfect fruition of God in whome all goodnesse is included , who is essentially good in himselfe . 4. The will of man mooueth it selfe to one thing and an other , and is not mooued by any naturall agent , and as the will is , so is the essence it selfe , and therefore not subiect to corruption . A third reason , the verie appetit of man is also infinit , it findeth no contentment among al the things which are vnder the Sunne , it is neuer satisfied with the desire of happinesse , knowledge , honour , glorie , riches , and eternitie , that it may liue after death . But to whatsoeuer nature hath giuen this appetite , it hath also appointed how this appetite shall bee satisfied , and that must bee onely after death . A fourth , the verie operations of the soule it selfe without any reference vnto the bodie . As for example , to beleeue , goeth farre aboue sence , and is an act separated from it . To distinguish between a body and a spirit , to imagin those thinges which are but onely imaginarie , as vacuum , infinitum , in rerum natura , emptines , infinitenes in worldly and naturall thinges , mathematicall lines , to make sillogismes , to define , deuide , demonstrate . And these thinges it doth without the conditions and proprieties of the bodie , & it doth these thinges the better , the more it is abstracted from the body , and therefore doth then , best of all when it is altogether out of the bodie , and at full liberty , these thinges which do not depend vpon the body neither can bee accomplished by the Organs and Instruments of the body . A fift , nothing can be destroyed by that wherein the perfection of it doth consist , but y e very perfection of the soule doth cōsist it , the abstraction & seperation of it from the body which appeareth by the iudgement of all morall Philosophers which holde the very highest perfection of vertue to be then when man doth not follow the passions and perturbations of the body , but doth subdue them wholy to the minde and vnderstanding . The sixt , There is a kinde of reflection of the minde and al the faculties thereof , aboue it selfe the vnderstanding vnderstandeth that it doth vnderstand , the wil willeth that it shal be willing , the memorie remembreth that it doth remember , so it vnderstandeth that it willeth and doth remember , which no bodily nor mortall thing can performe , it is therefore spirituall and immortall . The seauenth . Besides the vsuall manner of attaining to knowledge which is proper to it selfe , the soule hath also a more diuine knowledge by the influence of an higher cause , which is by reuelation and infusion . But when it hath such reuelations it is abstracted from the body , and therfore it is in a more perfect estate when it is not at all in the body . The eight . The first originall or beginning of the soule is not by any naturall agent , because it is more perfect then the bodye , for no effect which is more perfect can proceed frō a cause which is of lesse perfection . Therfore as it proceeded not frō any natural cause , so it cannot be destroyed by any naturall cause , and therefore it cannot dye by seperation of it from the bodye . The nynth . The soule subsisteth by it selfe , and therefore it cannot die by any accident : The antecedent I proue , because it hath operations proper to it selfe , as I haue shewed . The tenth . Euerie thing which is corrupted hath his bane & destruction eyther by that which is contrarie to it selfe , as heate by colde , drynes by moisture , or by the absence of that whereby it is preserued and nourished , as the lampe goeth out for want of oyle , or by the corruption of the subiect in which it is , as the heate of the fire when the fire is extinguished , but nothing is contrarye to the soule because it is a substance and not an accident , neither doth it depend vpon any material cause , but onely on God , neither hath it any subiect because it is no accident . The eleuenth . That which dyeth with the body must also languish and decay with the bodie , and wax olde when the body is olde , as it appeareth by sence , motion and vegetation , which in olde men doe faile , but vnderstanding doth increase in age . The twelfe is the verie conuenience and agreement which the soule hath with God , and the Angells it argueth the immortality thereof , for why are they sayd to be immortall , but because they are as the soule is , spirituall , immateriall , simple , no way mixed or depending of the bodye ? The thirteenth . What is more common in this life , then the prosperitye of the wicked and the aduersitye of the godlye ? But it cannot stand with Gods iustice nor his prouidence , that there should be no rewarde for wel-doers , and no punishment for vngodly men , therefore because it is not in this life , it must needes be in an other life w t cannot be vnles the soules of men be immortall . To conclude , It is incident to good men to hope well , to euill men to feare and be troubled in their mindes because of their offences , there is Conscience . But there cannot be Conscience without immortality of the soule . Therefore I conclude , that the soule of man is immortall . Chapter , 11. Of Noah his Arke and the Deluge . THe Atheists dispute against the storye of Noah his Arke , & the maner of the drowning of the worlde with water , saying : it was an impossibilitye that so many creatures should be preserued in so small a vessel , or that the worlde should be so destroyed . For the better satisfaction of such vngoldly men , concerning that storye , I obserue these thinges which folowe . Concerning the multitude of Beastes which were in the Arke , of those which were cleane were 7. of euery sorte , that is , 3 , couples for increase , for meat when it should be permitted to eat flesh , for labour , and other vses of man , and the odde beast for Sacrifice . Of vncleane beastes , 2. of euery sorte for increase . As for Fishes , they were in the Sea , and not destroyed , because they were farther separated frō the sinnes of men , for they were in an other element , as also such other creatures as can liue in the waters , as Otters , sea-wolues , Swannes , water-soules &c. Agairie , from the kindes of beastes which were in the Arke were excluded such as bred not by generation , as Mules , such Serpents and creeping thinges as are ingendred by the Sun out of putrifaction , such as being wholye perished might be restored agayne in other creatures which were preserued , as Mules which are ingendred of an horse and a shee Asse . Therefore these beastes which were in the Arke , were onely such as liued vpon the drye , and proceeded by generation . The number of beastes ( according to Plinye and Gesner ) are not knowne to be aboue one hundreth and fiftye kindes . And it is verye likely that they which are not known , should be neither great , nor manye . And of them which are great , there are not aboue fortye kindes . As for the capacitye of the Arke , it was 300. cubits in length , 50 , in bredth , 30. in height : there were 3. chambers or floores in it , therefore there was roome enough to receiue all these beastes , and many more , and meate for them for a long time , that we need not for the defence of this storye to flye to Geometricall cubits , saying : that Moses being learned in Geometrye and all the artes of the Egiptians , did vnderstand Geometricall cubits , but playne cubits . Such a cubit is the length of a mans arme from his elboe to the top of his middle finger . Though ( no dout ) such cubits were longer then now they are , because men were of higher stature then now they are . But the length therof being 300. cubits , sheweth that it was 5. times the length of Salomons Temple which was but 60. cubits long , the bredth of it being 50. it was twice & an halfe as broad as being but 20. cubits broad . But , the length of it being 300. cubits and the bredth 50. being ioyned together , do make of square measure , by the cōmon rules of arte 15. thousand cubits . Moreouer , it contayned in the height of it 3. storyes as I haue shewed , one being aboue the other , in regard whereof , it was 3. times as capable of the creatures , contayning 3. times the measure of the lowest roome , excepting onely the thicknesse of the boordes which made the partition betweene the floores , that is in the whole 45. thousand cubits , and euerye seuerall floore contayning 10. cubits in height . The food of the beastes , whatsoeuer it was before , it might behaye , hearbes and berryes , for what food would not hunger cause them to eat ? The worke-manship , though it were aboue the knowledge of man to deuise it , and contriue it in such sorte , and aboue his cunning and strength to guide so great a vessell on the water , and to keepe it frō wrackes : it was an hūdred yeares in building , it needed not to be lanched out into the water as Ships are , because the water of itselfe did beare it vp whē all the earth was ouerflowen . From whence had God such great quantity of water to drowne the worlde ? There were two immediat causes , the Sea beneath , because the fountaynes of the deep were opened , and the heauen aboue , for the windowes of the heauen were also open . Concerning the waters from beneath : The vaynes and pores of the earth were broken vp to send forth more abundance of water , the waters which were before gathered together into certayne places began to swell , and being rarified ouer flowered the bankes , that , as before , according to nature the water was to hide and couer the whole earth , yet , secundum naturae consilium , according to the counsell and dispensation of nature , for the preseruation of these creatures the water and the earth made but one globe : so now againe , for the destruction of these creatures , the waters did hyde & couer the whole earth , as according to nature they ought to doe . And we see by our owne experience , though not in generall , because God hath promised otherwise , yet in particular , how often the water goeth beyond the bankes , & maketh breaches into the land . And it is in mans reason impossible how it should be otherwise , but that the water being a liquid and fluid substance , so farre in quantitye exceeding the earth , and in place higher then the earth , should presentlye drowne the earth . But onely God doth supernaturally gouerne it , & restrayne it against the nature of the first creation . The windowes of heauen were open , that is , as the Text doth expound it , it rayned 40. dayes and 40. nights , all the cloudes were melted and dissolued into rayne , and wheras before God separated and diuided the waters from the waters that some were beneath in the Sea and riuers , and parte of the earth & some in the ayre frozen and congealed into cloudes : now to make a deluge and generall ouer-flowing , he brake the partition , and let them be at libertye as they were before . I could for their better contentment stand vpon such natural causes as are besides the Text , as some Diuines & Philosophers haue done , which by the windowes of heauen vnderstand Cancer Pisces , Heiades , Pleiades , and Orion among the starres , Mars , Venus and Luna among the planets . Also I could alleadge Mechlinus the scholer of Albertus Magnus in his Cōmentaryes , which writeth that before the floud there was a Coniunction of Iupiter & Saturne in the end of Cancer , contrary to the Ship called Argo , which represented the Arke , and that this Coniunction did portend an inundation , although I need not to stand vpon these thinges , because the naturall causes which I haue alleaged out of the Text are sufficient . But they obiect , that the waters couered the mountaynes 15. cubits vpward , as it is in the Text , and they aske how that could be , seeing there were but two causes , the swelling of the waters beneath , and the rayne from aboue . For some mountaynes are higher then the middle region of the ayre , and by a consequent they are higher then the clowdes , as namely Olympus in Thessaly , Artas in Barbary , the Alpes &c : My answer is , that if any parte of the earth is aboue the cloudes , it is naturall for the water also to be aboue that parte of the earth , bee it neuer so high , therefore it is not to be wondred at , much lesse is it impossible or absurd . Againe , though the cloudes are not aboue these fewe mountaines , yet the firmament or middle region of the ayre it selfe is farre aboue them , and although some of these mountaynes are found to be by the plum-lyne or perpendiculer 15. surlonges ascending from the playne , and the cloudes are commonly lifted vp but 10. furlonges aboue vs , yet sometimes they are lifted vp 40. furlonges as Pliny sheweth . Againe , the very waters of the deep doe stand aboue the mountaynes . You aske how that may be ? you say they are beneath the firmament , & that therfore they cannot be aboue the mountaines , seeing these aboue the firmament are the clouds which are a great deale lower then the mountaynes , vnlesse the waters which are beneath the firmament , should be aboue the waters which are aboue the firmament ? To this I answer , that the mistes which are in the vallyes are reckoned among the waters which are aboue the firmament , and yet are sometimes dissolued into rayne before they are drawne vp so high as the mountaynes , for which cause they seeme to them which be in the vallyes , to be gathered together in the tops of the mountaynes , and doe hyde the mountaynes with darknes : in the tops of which mountaines , yet Springes doe arise , which are of the waters beneath the firmament . For an other cauell , they obiect , that the floud began the 17. day of the second month , that the rayne continued 40. dayes , that the waters preuayled 150. dayes , where-vpon they aske how it could be that the Arke rested vpon the mount of Armenia the 7. day of the 7. month , which by this account was 4. dayes before the falling of the water ? to them I answer : the waters preuayled on the earth 150. dayes , albeit they began to be diminished before the full end of 150. dayes . albeit they began to be deminished before y e ful end of 150. dayes . For nothing letteth but y t they might well be saide to preuayle , that is to be strong and deep vpon the earth , albeit they were in parte diminished , and that the Arke might drawe so deep of water , as the mount being high , to rest vpon it . And where it is said after the Arke rested vpō the mountayne then the waters were abated , that is , it might then more plainly & sensibly be perceiued and apeare to the eyes of Noah . The heathen historyes doe mention this Deluge , although after a corrupt maner , which is not sufficient to strengthen the truth , but yet serueth to conuince the Atheist . And though S. Augustine sayth : Diluuium gentium nec Latina nec Graeca nouit historia , no heathenish writers doe remember it , meaning , without corruption : yet Iosephus sayth : Huius arstem diluuij & arcae meminerunt omnes Barbaricae historiae scriptores , that all Barbarian historiographers haue mentioned this Deluge and Arke of Noah , whereof he reckoneth these : namely Berosus the Chaldaean , Hicronimus the Egiptian , Phoenix Mnasseas , Nicholaus Damascenus . And Eusebius remembreth Greeke writers , Alexandrum Polihistorem , Molonem , Empoleneum and others which haue written of it vnder the name of Deucalion , as they haue receiued it from others by reporte . Ouid maketh a liuely discription of this Deluge vnder the name of Deucaliō . And Iustin Martyr sayth : we Christians call him Noah whom the heathens call Deucalion . Plutarch sayth , that the Doue which was sent out of Deucalion his Arke brought to him a token of the fall of the water . And Lucian an A theist yet sayth : that this generation of man which now is , was not from the beginning , but that it wholye perished which then was , and that this progenye which now is , is an other which descended from Deucalion . And of the generation which perished , that they were cruell , wicked , periured , they harboured not strangers , they were inexorable , for which cause they suffered great calamitye , for suddenlye the earth poured out great store of water , great quantitye of rayne fell from the skye , the riuers swelled , the Sea arose to such an height , that the worlde was drowned and all thinges perished . Of that multitude only Deucalion was left aliue who was preserued by these meanes : Hee put him selfe with his wife and children in a great Arke which he had made , when he had imbarqued him selfe , there came vnto him Swine , Horses , Lyons , and all other Beastes which the earth nourished , two of euery sorte . So God lefte not him selfe without witnes among the heathen , that thereby he might stirre them vp to search out the truth , which onely remayned in the Church of God. Chapter , 12. Of the destruction of Sodome . WHen Lot had entred into Zoar , the Lord rayned vpō Sodom fire & brimstone , & burned the Cittie , & the plaine , and all the inhabitantes , and all that grewe vpon the earth . And Lots wife behinde him looked backe , and she was turned into a Piller of Salte . This is the slorie of the Bible , and what ground hath any Atheist to deny it ? The Christian may easily confound the Atheist , because the reliques of it doe yet remayne , and the place doth shew it selfe . Concerning the time when it was done , it is set downe in the Text , that it was burned in the dayes of Abraham , which arose early in the morning and beheld the smoke of it mounting vp as the smoke of a Furnace . And by iust computation it is well knowne to haue beene about 392. yeares after the sloud . The place is well knowne to all Cosmographers , and is daylye seene by many trauaylers : it is one of the three famous Lakes which are in the Land of Canaan , which are commonly by the figure catachresis called seas . For in that Land there are three such waters , the Sea of Galilie where Peter , Andrew , Iames , and Iohn , were about their nettes , when our Sauiour did call them to be Apostles . The Sea of the Gaderens , into which the heard of swine did run hedlong when the Deuils had entred into them by the permission of our Sauiour Christ being beyond Jorden towards Arabia , and the waters are at this time venimous , and as it is thought , polluted by those swines . The third is this which wee are now to speake of and the subiect of our discourse . A greate part of it , which then was land is now all water , and is called Asphaltites of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth pitch , because great quantitie of pitch boyleth out of it , and it is also called Mare mortuum the dead Sea , or mare mortuorum the sea of the dead , because no fish nor other creatures can liue in it . The nature of it is such that if any bordes be throwne into it , they will presently sinke to the bottom , if any vessell be vpon it which hath men in it , so long as the men liue it will bee aboue the water , but as soone as the men are dead being poysoned with the stinke of it , the vessel wil presently sinke . In so much that when Vespasian the Emperour had caused certaine men to haue their handes tyed behinde them that they might not be able to shift for themselues , and so to be violently plunged into the botome : they were presently driuen vp againe with as great a violence vnto the top , and so sloted vppon the superficies of the water vntill they were dead . The quātitie of this stinking lake is about 8. high Almaigne miles , with in the compasse of it were scituated these fiue Citties , Sodom , Gomorah , Adama , Seboim , and Segor , which were destroyed with fire and brimstone , of the which the cheife and principal was Sodom . In this water standeth a Rocke , which to them that behold it , representeth the image of a woman , that is Lots wife . In the bankes round about it , & al the ground which is neare it , are some reliques of these Citties yet remayning , for the earth doth looke like ashes taken out of a furnace , there are great stones and peeces of rockes which looke as if they had bin in the fier , greate heapes of salte , a smell of fire as if the place were still burning , a filthye sauour of brimstone , such smokes & vapours continually rising out of the ground , that they doe annoy the villages and inhabitants which are anye way nere that place . Some Trees doe growe there , and bring fruite , but the fruites thereof neuer come to rypenes : if a man gather one of the Apples and cut it with his knife , they are full of nothing but sparkles of fire and noysome smoakes . And therfore , for the confirmation of this story , besides the witnes of the Scriptures , we need no more then the testimony of the place it selfe , which doth most plainly discouer it selfe . And therefore , the best counsaile that I can giue the Atheist that readeth this storye is this : that hereafter he doe no more denye the truth of it , or make anye question how it might be , but rather thus : Quotiescunque legit historiam timeas ne ipse flat historia , so often as he readeth the storye , let him tremble at Gods iudgements , leaste he become also an acter of such a Tragedye , and the subiecte of the like storye , that is , leaste he be turned into a stone as Lots wife was , or consumed with fire and brimstone as Sodome was . Chapter . 13. Of Christ . I Haue ( I trust ) sufficiently proued that there is a God , that the Atheists might be conuerted vnto the true God. But , because this knoweledge of God in his creatures , is onely sufficient to giue them occasion to seeke further , and no way in it selfe able to saue their soules , they must also knowe him in his Sonne , by whome onely saluation commeth . When the fulnes of time was come saith the Apostle , God sent his Sonne made of a womā &c That I may therefore proue vnto them God in his Sonne our Sauiour Christ , by humane authorityes and reasons , because they will not stand to the authoritye of the Scriptures : I will not alleage the testimony of the deuils out of the Gospell , which sayd : Iesus thou Sonne of God , what haue we to doe with thee ? art thou come hither to tormēt vs before y e time ? but out of prophane historyes , which sayd in effect the same thing . For , being silenced at his comming , that their Oracles could giue no more answer , and being asked a reason of their silence , one of them answered , as in the 4. Chapter I haue already shewed vnto you . Me puer Hebraeus diuos Deus ipse gubernans Cedere sede iubet , tristemque redire sub orcum . Aris ergo dehinc tacitus abcedito nostris . Vpon which answer by them giuen , Augustus the Emperour erected an Altar in the Capitoll of Rome with this inscription : ARA PRIMO-GENITI DEI , An Altar dedicated to the first begotten Sonne of GOD. I cannot see how any thing can be playner then the deuils confession by the Oracle of Apollo , wherein he is called : Puer Hebraeus , an Hebrue Childe , & Deus a God. A childe there is , his birth and humane nature , like that of the Prophet Esay : Natus est nobis puer , a Childe is borne vnto vs , and an Hebrue as the Apostle speaketh : Hee descended not of Angells , but of the seede of Abraham . And God , there is his Diuine nature , God is become a childe , there is Christ God and man. Our Sauiour shewed himselfe many waies to the Infidels to be God , & yet to be borne , but they vnderstood him not . Tully citeth the prophecy of Sybel for proofe y t a King should be borne , and that none shold be saued vnles they did imbrace him , & yet , neither he nor the rest of the Romās had the grace to applie it rightly . Tully his selfe did onely aleadge it , but not beleeue it , for hee thought it to be some inuentiō of man tēding to the alteration of the state of Rome . Lentulus applyed it vnto himselfe , hoping hee should be that King , & therfore ioyned in conspiracie with Cataline . Virgill applyed it to Solonius the Sonne of Pollio because he was his good Patron , & was desirous to ; honour & magnifie him aboue other men . And it is very likely that Virgil had heard something concerning this matter of the Hebrues themselues , because ( as Iosephus writeth ) when so euer Herod the King of Iudaea came to Rome he lodged at Pollio his house , vnto which house Virgill often resorted . But afterward Constantine the great did expound that prophecie to bee vnderstood onely of the incarnation of Christ . Iosephus writeth that there was an auncient prophecie among the Romans , that a King should come out of Iudaea , which should be the great man of the worlde . But they were so blinde that they could not apply it vnto Christ , of whome it was meant , but they vnderstood it of Vespacian the Emperour because hee conquered the Iewes . Swetonius maketh mention of a strange accident which fell out at Rome before the birth of Christ , by which it was publikely acknowledged that Nature did beeede a King which should raigne ouer the people of Rome , & what that wonder was , Dio sheweth : In the Capitoll many images were ouerthrowne from heauen , writings in grauen in Marble pillers were blotted out . But they had not somuch light as to vnderstand that the Kingdome of Christ his Gospell should ouerthrow idolatrie , and prescribe new Christian lawes , whereby his Church should be gouerned . Great was the blindenes of Augustus which could erect an altar to the Sonne of God , & yet could not acknowledg the Sonne of God whē he was borne and published to the world , and being himselfe a tipe & figure of Christ , yet did not see christ in his selfe , of whome hee was a figure . And , that it may not seeme to any man absurde which I haue said , that Augustus , was a tipe of Christ , wee finde the like in the Prophet Esay concerning Cyrus the King of Persia : I haue likened thee to my selfe , thogh thou hast not knowne me . Cyrus was a tipe of Christ though hee knewe not Christ , in that he deliuered Gods people out of Captiuitie , by giuing them leaue to returne to their countrie and to builde the Temple . So was Augustus a tipe of Christ in his happie & peaceable gouernment of the Empire , in that hee was saluted first by that name of Augustus the sixt day of Ianuarie , and the same day was Christ worshipped as a God & King by the wise men which came from the Easte : that vnder him were burnt the recordes and specialties of the debts w t were due to the treasure house or chamber of the Empire ; for so by our Sauiour was cancelled the hand-writing of ordinance which was against vs , and it , was nayled on the Crosse , when our Sauiour was borne : greate quantitie of oyle did miraculously issue out of the earth , what was that but the birth of the Lords annointed w t was annointed with the oyle of gladnes aboue al his fellowes ? vpon that miracle Augustus was so astonished y t he made proclamatiō , y t after that time no mā shold call him Lord , & what was that but a manifest acknowledgemēt that a greater Lord was borne then Augustus was ? To this also I may adde the testimonye of the starces and constellations in heauen , to shew the Atheist the birth of the Son of God vpon the earth . The wisemen , as I haue shewed before , sought out our Sauiour Christ by the leading of a Starre , which Staire I haue proued to bee miraculous . And yet although the birth of the Sonne of God was not subiect to constellations , but was farre aboue the capacitie of Astrologers and the course of the heauens : yet the verie Astrologicall predictions , and Aspects of other naturall Starres were enough to giue occasion to the Gentiles to seeke farther and so to come to the knowledge of the birth of Christ , for asmuch as they did yeelde benignos influxus et amica lumina , as the Astrologers call them ; the best influences ; and moste fauourable Aspects vnto the natiuitie of him , of whome they receaued their influences , their lights , their Aspects , and all their heauenly vertues . The wise men which came from Persia to Bethleem , although they could not knowe Christ by the heauens , yet the heauens gaue them two manner of wayes to vnderstand that a man shold be borne , which in glorie & honour , vertue and pietie , should farre exceede all other men . For first , the sixt yeare before our Sauiour was borne , there was a coniunction of Iupiter and Saturne in Cancer , which mooued all the Astrologers then liuing , to say , that shortly after there should insue a verie great change and alteration of Religion . Secondly the constitution of the heauen which was at the time of our Sauiour his birth in the 42. yeare of the Empire of Augustus the 24. of December a little before midnight did testifie the same . For in it the Horoscopus was the eight part of Virgo , which signifieth change of Religion , Saturne was in the highest part of the heauen , Sol in the lowest , which did shewe that such a Childe was borne which might cause the world to wonder . And as Albertus Magnus citeth out of Albumasar the great Astrologer : ascendi in prema facie illius signi virgo pulchra et honesta habens in manu sua duas spicas et nutrit puerum , et vocat ipsum puerum quaedam gēs Ipsum , et ascendit cum eastella virginis ; Non quod subiaceret stellarum motui qui creauit ipsas stellas , sed quia quum extenderet coelum sicvt pellem , formans librum vniuersitatis , noluit literis eiusdem de esse ex his quae secundum prudentiam suam in libro aeternitatis sunt scriptae etiam elegantissimum illud a natura quod de virgine nasceretur , et per hoc innueretur homo carnalis et verus , qui non naturaliter nascebatur . There arose in the first aspect of the signe Virgo , a faire and chaste Virgin , hauing two eares of Corne in her hand , and a Childe in her armes , which Childe some nations doe call Iesus , not as if he that made the starres were any way subiect to the motion of the Starres , but that hee which stretcheth foorth the heauens as a scrole of Parchment , when hee writ the booke of nature , might not want witnes out of the booke of nature , of that which before was contayned in the book of aeternitie , which was his secret decree , that a Virgin should bring foorth a Childe , and so he should be described to vs to be a natural man although not borne after a naturall manner . Thus , haue I proued the comming of Christ by manie witnesses , of mē , of deuils , of stars & senseles creatures , cyted out of prophane stories , because the Atheist wil not beleeue the testimony of God & Angels in the holy Bible . Yet for their better satisfactiō concerning diuers particulars , I will alleage them reason so far as faith may bee made manifest by reason , that if possibly it may be , they may be brought to the acknowledgment of the truth . They aske vs what neede there was that the Son of God should take our flesh ? and whether God was not able to saue vs by other meanes ? I answer , Man offended God , & therfore it behoued man to make satisfaction , but mā alone was not able to satisfye , therefore God & mā were ioyned together . I proue the minor , that man alone was not able to satisfie , because God would not be satisfyed but by sacrifice , & no sacrifice vnlesse it were infinite , could suffice . That an infinite sacrifice was requisit , I proue by these reasons : An infinite offence cannot be purged but by a sacrifice answerable to the offence , but mans offence was infinite in two respects , first , of the infinite God-head w t was offended , secondly of man himself w t was the offender , which although he be finite , yet voluntate peccandi in infinitum rapitur , hee hath an infinite wil & desire to cōmit offences . And againe , as man alone was not sufficiēt , so it was not for God alone to worke this worke of our redēption , because there was no sacrifice sufficiēt to pacifie God but by death , & , as man without God could not ouer-come death , so God without man could not suffer death , & therefore it was required that the Sauiour of the worlde should be God incarnate , and so God and man to make one Christ might be vnited together . They aske how it came to passe that man offended ? For their satisfaction I answere : God made two especiall creatures to his owne Image , indued with vnderstanding , Angels and men : hee gaue thē two giftes wherby they might continue their happy estate , knowledge to distinguish betweene good and euill , & freedome of will to choose one & leaue the other , so that they might choose whether they would fall or stand . The Angelles first fell , the cause of their fall was pride , the obiect by which they were puffed vp , the reflection of themselues vpon their own selues beholding their owne glorie and that excellencie whereunto they were created . For they could not be proud without an obiect , & there could be no other obiect to make thē proud but themselues . For God was so farre aboue them in glorie , that the sight of him would make them rather to haue a meane conceite of themselues and as for man he was farre beneath them , that they took no such delight in looking so stedfastlye vpon him , as to compare him with themselues . And therfore they beheld themselues in themselues , and so being delighted with their owne glory , manie of them forgot their owne selues how they were subordinate vnto God , and so their seruice & duetie towards God was interrupted , which did consist in perfect loue , sincere adoration , and imitation of him . And for this cause they were cast downe . After their fall they enuied that man should stand , and mooued him to disobedience , the outward obiect which allured him to disobedience being an Apple , they mooued him to take the Apple by false suggestions ; that so his estate should bee aduanced . Now both Angells & men had fallen , it pleased God to restore man againe , but not Angells , for these two causes : First , the Angells being first in the praeuarication seduced man , and were the cause of his fall . Secondly , the Angells being Spirits and not bodies were of greater perfection then man was , & therefore better able to withstand sinne and all manner of temptations then man was , and therefore God was more highly displeased with the sinne of Angells then he was with the sinne of men . And therefore hee sent his Sonne for the redemption of Man , but not of Angells . They aske why the Father tooke not flesh rather then the Sonne ? why the Sonne being incarnate had his conception of the holy Ghost without begetting how he could be borne of a Virgin , and wherefore he was so borne ? to which questions I answer as followeth : The incarnation of the Sonne was the worke of the whole Trinitye , yet one person was incarnate , as if three sisters should make a Coate , and one put it on . Pater & Spiritus imple erunt carnem Christi maiestate , Filius tantum assumptione , The Father and the holy Ghost filled the flesh of Christ by their maiesty , but the Sonne by assumptiō of it vnto him selfe Quia congruum fuit , vt qui erat in deitate Filius Dei , esset in humanitate filius hominis , It was most fit that the Sonne onely should be incarnate , and not the father , nor the holy Ghost , that he which in his diuinity was the Sonne of God , might be in his humanitye the Sonne of man. He could not haue beene man , had he not beene conceiued . And forasmuch as he came into the world to redeeme mankind , which he could not doe vnles he were without sinne , & he could not haue beene without sinne , had he not beene conceiued onely and not begotten , For if man had begotten him he had begotten him in sinne , because omne simile generat sui simile , euerye thing which begetteth doth beget that which is like to it selfe , and therfore he was not begotten , but onely conceiued without the helpe of man , and he could not haue beene so conceiued , but by the holy Ghost . He was therefore conceiued by the holy Ghost , that he might be conceiued without sinne . As he was conceiued by the holy Ghost that he might be conceiued without sinne , so he was borne of a Virgin that he might be borne without sinne . But they aske how he could be borne of a Virgin ? I could aske them how Eue could be borne of Adam without a mother ? or Adam of the earth without father or mother ? why could not Christ aswell be borne of a mother without a father , as Eue of a man without a woman , or Adam without man or woman ? And because this doth not onely concerne the A theist , but also the Iewe and the Maniche , S. Augustin for confutation of them both sayth : Ego tibi ostendam incredule Iudaee & detestande Manichaee , peperisse Virginem , I will proue to the vnbeleeuing Iewe , and the curssed Maniche , how a Virgin may bring forth a Childe . Against the Iewe he alleageth that twelue roddes according to the number of the 12. Tribes were put into the Arke of the couenant , among the rest , Aarons rodde wanting moysture , and all the rightes of nature , contrary to nature brought forth fruite . Quod virga potuit , virgo non potuit ? virga potuit contra naturam Nuces producere , nunquid & Virgo non potuit contra naturam Dei filium generare ? ostendas mihi quo modo virga Nuces pratulit , & ego tibi ostendam quo modo Virgo filium peperit . That which a rodde could doe , could not a Virgin doe ? a rodde could contrary to nature bring forth Almonds , and could not a Virgin contrary to nature bring forth the Sonne of God ? shewe me how the rodde brought forth Almonds , and I will shewe thee how a Virgin brought forth a Childe . Rubus sust●…uit ignem , & non amisit viriditatem , sic Virgo peperit Christum & non amisit virginitatem . The Bush burned and yet continued greene , but as the Bush bore the heat of the fire without losse of viriditye , so the Virgin bore a Childe wtthout losse of virginitye . This may suffice to confute the Iewe which doth allow the authoritye of the bookes of Moses , but it wil not serue for the confutatiō of the Atheist , for he will aske me how it may stand with humane reason and with the rules of arte how this may be ? and how there may be penetratio corporum , that one body should penetrate an other ? I will not therfore cyte the authorityes & exāples of the scriptures , how Christ arose out of his graue , the graue being shut vp , & the stone not rolled away : how after his resurrection he went into the house where his Disciples were , the doores being locked : how at his ascension he peirced the heauens : how he is ( as before I haue shewed ) liberrimum agens , & medijs non alligatum , a free agent , and not tyed to meanes whereby he worketh : how he hath metaphysicum imperium in singula , a supernaturall power whereby he ouer-ruleth all creatures . But I will dispute by reason against the Atheist , as S. Augustin doth against the Maniche : Solis radius specular penetrat , & soliditatem illius insensibili soliditate pertransit , & talis videtur foris qualis intus , nec quum ingreditur violat , nec quum egreditur dissipat , quoniam ad ingressum & egressum specular integrum perseuerat . Specular non rumpit solaris radius , neque igitur integritatem Virginis vitiare potuit ingressus aut egressus Deitatis . The Sun-beame peirceth through the glasse , & the glasseis not broken , how it passeth through so solid & hard a body , the eye or sense of man cannot perceiue , it looketh alike both within and without : whē it entreth in , the glasse is not cracked by the entrance of it , when it goeth out agayne , the glasse remaineth without blemish as it was before : and so it is with our Sauiour Christ which passed through the Virgins wombe . He came in forme of a seruant that he might suffer , si enim cognouissent , Dominum gloriae non crucifixissent , for if he had beene outwardly glorious , that the Iewes had knowen him to be the Lord of glory , they had neuer put him to so vnglorious a death . And seeing that he came to dye , it behoued him to dye vpon the Crosse , & to choose that death aboue all other . Placuit Deo hominem reconciliasse eodem modo quo nouit cecidisse : homo damnatus est in ligno , reconciliatus est in ligno , vixit in ligno vitae , mortuus est in ligno scientiae , reuixit in ligno Crucis . Quia primus Adam deceptus est in ligno , secūdus Adam passus est in ligno . It pleased God that mā should rise by the same maner as he fel , but mās saluatiō came by the wood of y e tree , & therfore his saluatiō came throgh the wood of the tree . Because the first Adam was deceiued in the tree , the secōd Adā suffered in the tree . Man liued in the wood of life , man dyed in the wood of knowledge , man reuyued agayne in the wood of the crosse . The differēce being shewed between creating & redeming , & how hard it was for the Son to redeeme , ouer that it was for the Father to create , as namely the Father did his work by speaking , the Son his worke by doing , the Father commaūding , the Son by obeying , the father in 6. dayes , the Son in no lesse time thē 33. yeares , the father w t ease , the Son with groning , the Father as an agēt , the Son as a paciēt , the Father with the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He , which is but an aspiration , the Sonne in the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thau , which representeth the gallowes , or the Crosse . After reproach , by due course did follow glorie , after suffering death , victorie and triumph ouer death , else hee could not haue deliuered vs from death . And because vnderstanding creatures are in three places , deuils and damned soules in hell , men vppon earth , Angelles and blessed soules in Heauen , due course required that he should descend into hell to triumph among the Deuils & damned soules , arise from the dead to triumph before men , and ascend vp into heauen to Triumph among the Angells , & blessed soules which are in heauen . It was no strange thing for him to descend into hel , because that descension was onely in soule , & therefore an easie passage . Of his resurection from the dead we see manie resemblances , for out of the ashes of the dead Phoenix doth arise a liue Phoenix , of the Corne buried and rotted in the earth , foringeth vp Corne againe in greater measure then it was sowed , all these thinges being as vnlikely , and as impossible as the resurection from the dead . In Alcumistrie they see that when golde is brought to powder there is a speedie reduction of that same powder into golde againe , & so ofal other metalles : the heauens yeelde no moysture to the earth , but they take it vp againe . And as for his ascention vp into heauen it was most naturall vnto him , for where should a glorified body be , but in a place of glory , and where should God be but in heauen , which is his throne and dwelling place . Chapter , 14 The end of the world . THe Atheist thinketh the worlde shall haue no ende , but hee alleadgeth no reasons to proue his vngodly assertion , more then haue bin already answered by St. Peter . Our reasons to proue an end and consummation of all things are these . 1. What-soeuer had a beginning must also haue an end . That the worlde had a beginning , I haue alreadie proued in the 8. Chapter , and the sequell followeth in natural Philosophie , y t it must therefore haue and end because it had a beginning . There must bee resolutio in materiam primam , a resolution into that chaos wherof it was first made according to Aristotle the great Philosopher of the world . 2. Man is commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world , and for his sake the great worlde was partly made , for if hee stretcht foorth his armes at length , from the endes of his two middle fingers , to his head & foote , may be drawne a circle , his head is as the North pole , his feete instead of the South , his armes as the expansion of heauen , his handes as the East and West , his Nauel as the Center . In him are colde , heate , moysture , drinesse as the foure Elemēts , his heart still mouing representeth heauen which is in continuall motion , his soule an immortal Spirit guiding & moouing the bodie , resembleth God the guider of the worlde , But man which is the lesser worlde declineth , it followeth therefore as a good consequent , that the greater worlde also doth decline , and where there is declination there is also corruption , and death . That man declineth , it is manifest , for men are of lower stature , lesser bones and strength , and shorter life then their fore fathers were , but whatsoeuer is languishing , faynting & declining , doth growe to an end , & whence commeth this but from the declining estate of the greater world ? The earth we see , w t is the lower part of it , is not so fruitefull as before it was , but beginneth to bee baren , like the wombe of Sara , the fruites which she doth bring foorth yeeld not so much nutriment as before they did . And how commeth that to passe , but because the heauen also fainteth , the Planets wax olde , and cannot affoord so great vertue & influence to these lower bodies , as in times past they did ? as I'liny and Aulus Gellius testifie . But this is a manifest proofe seeing lesse and weaker bodies are conceiued euerye age in the wombe of nature , that nature waxeth olde and wearye of conceiuing , & cuiuscunque est senectus illius est mors , whatsoeuer waxeth olde , that also dyeth and hath an end . 3. If a man do but behold the face of heauen , the Moone looketh pale and wan , Mars lesse rubicund , Sol lesse orient , Iupiter not of so amiable and fauourable countenance , Venus more hipocriticall , all the rest both of the wandring & fixed stars , more weake & suspicious then they did before . That mightye Gyant which was wōt to runne his vnwearied race , now waxeth weary , as if he would stand still in heauen , as he did in the dayes of iosue , shineth more dimly , apeareth more sildome then before , what is this but an argument that shortly the high Arch of heauen which is erected ouer our heads , will fall & dissolue it selfe ? 4. What do so many irregular & threatning Eclipses portend , such vn-vsuall aspects of the starres , such fearfull Coniunctious of Planets , such prodigious apparitions of Comets ? but , that as the Apostle speaketh : The feruent desire of the creature wayteth when the sonnes of God shal be reuealed , euerie creature groneth with vs , and trauaileth in paine together vnto this present , that they may bee deliuered from the bondage of corruption , into the glorious liberty of the sonnes of God ? 5. Empires , and kingdomes , and all estates haue their fatall periods . Daniel his exposition of Nabuchodozer his dreame is now almost fulfilled , the head of gold , the shoulders of Siluer , the belly of brasse , are already worne out , nothing of that image is now lefte but the very stumps of clay , their dates are ended , their periods determined long since , & how is it possible that feete of claye should continue for euer , seing golde , siluer , brasse , & yron , such strong mettals are consumed ? what now remayneth therefore , but the stone cut out of the rocke without hands which bruiseth this image in peices ? The euerlasting kingdome of Iesus Christ in an other worlde , vnto which all the temporal kingdomes in this worlde must giue place , that all these being expired Christ in heauenly kingdome may rule for euer ? what remaineth now but that we looke dayly & howerly for this kingdome , that now we begin to climbe Jacob his Ladder , a peccato ad poenitentiam , a poenitentia ad opera , ab operibus ad iudicium , a iudicio ad miserccordiam , a misericordia ad gloriam , from sinne to repentance , from repentāce to good workes , from workes to iudgment , from iudgement to mercye , from mercy to glorye ? there is the glory of God standing vpon the top of the Ladder . Last of all that the worlde shall haue an end , & be consumed with fier , witnes not onely St. Peter the Apostle , but also Ouid the Poet , his wordes be these : Esse quoque infatis reminiscitur affore tempus , Quo mare , quo tellus , correptaque regia coeli Ardeat , & mundi moles operosa laboret . That the worlde shall haue an end , witnes Lucretius , his words are these : Vna dies dabit exitio , multosque per annos Sustentata ruet moles , & machina mundi , Accidet exitium Coeli , terraeque futurum . To this also agreeth the Poet Lucan , his wordes be these : Inuida fatorum series , summisque negatum Stare diu , nimioque graues sub pondere lapsus , Nec se Roma ferens . Sic cum compage soluta Secula tot mundi suprema coegerit hora Antiquum repetens iterum Chaos , omnia mistis Sidera sideribus concurrent , igneapontum Astrapetent , tellus extendere littora nolet , Excutietque fretum . Fratri contraria Phoebe Ibit , & obliquum bigas agitare per orbem Indignata diem poscet sibi , totaque , discors Machina , diuulsi turbabit foedera mundi , The fates enuye the states of mortall men , The highest seates doe not continue long : Great is the fall vnder the greater burden , ( and greatest thinges doe to them selues great'st wrong ) Rome was so great ( whome all the world did feare ) that Rome her selfe she could no longer beare . So when this well couch't frame of worlde shall burne , And the last houre so many ages end : To former Chaos all thinges shall returne , ( the enuyous fates this issue doe portend ) Then all the Planets shall confus'dly meete , And fires Caelestiall on the flouds shall sleete . The earth shall grudge to make the sea a shore , And cast it off , and push the fload away : The Moone enrag'd shall crosse her brother sore , And seeke to alter course , to shine by day : Thus all at oddes , in strife and out of frame , They shall disturbe the worlde , & spoyle the same . Chapter , 15. Of Hell fire . THus you haue heard , how by the course of nature the worlde shall haue an end . What then foloweth ? I say to the Atheist with S. Paul ; And thinkest thou ô man that thou shalt escape the iudgement of God ? shall men thinke there is no punishment for wicked men after this life ? I wish that they would beleue S. Ambros : Christus moriens in nouissimo Testamento singula singulis , officia distribuebat , Patri spiritum , militibus vestimenta , corpus Iudaeis , pacem Discipulis , Crucem . Apostolis , latroni paraedisium , peccatoribus infernum . When Christ dyed in his last wil & Testament , he bequeathed diuers Legacyes : To his Father he commended his soule , to the Iewes his bodye , to the Soldiers his garments , to his Disciples peace , to his Apostles the Crosse , Paradice to the good . Theefe which was crucified by him , but hel fire to vngodly men . But to perswade these vnbeleeuers that there is an hell , my reasons are these : First , I haue manifestly prooued that there is a God , and it cannot stand with the nature of God , but that he must be iust , and there can be no iustice in God vnles he punish offenders , they for the moste part do escape punishment in this worlde , Gods iudgements doe not ouer take them in this life therefore that God may be iust , their iudgement is reserued vnto another world that they may be punished in an other place , and where is that , but in Hell-sire . Secondly whereas Tully a Philosopher , Claudius Claudianus a Poet , Seneca , and others being so many , in their description of Hell , make mention of Minos & Rhadamanthus , the Iudges there so cruell and inexorable , the furies , the fier , Tantalus his euerlasting thirste , ●xion his wheele alwaies rolling , Titius vpon whose bowels the vultures are eternally feding , what is this but the same description of hel , which is in the Scriptures , eternal fire prepared for the deuill and his Angells , and as the Prophet Esay writeth : fier that shall neuer bee quenched , and a worme of conscience gnawing alwaies and neuer dying ? Thirdly , witnes the Atheist that there is a hell for wicked men . For many times hauing committed heynous offences , though so secret that no man can detect them , & he so mightie that he feareth no man that should punish him , yet he is inwardly troubled & vexed in his Conscience : what is this his Conscience but a secret feare that God will punish him ? he soeth that God doth not punish in this world according to the qualitye of such an offence , therfore he feareth punishment in an other world , then witnes the Atheist his owne Conscience there is a hell . Fourthly witnes , the Atheist that there is an hell , all be it hee denyeth Hell. For hee knoweth , and also verye well considerreth , that in the time of his health he is subiect to sicknes , pouertie , imprisonment , a whole sea of gall and bitternes , nay a worlde of discontentments , yet he would not dye Nay whē he is grieuously sicke , his panges intollerable , his disease vncurable , he would giue a great summe of money yet to prolonge his paine vpon earth , to liue heere continually though in continuall sickenes . And why is all this , but because hee is loath to die ? why is that , but because he feareth death ? But if hee thought his soule were extinguished by death , that after death there should be no iudgement , no hel , no feeling of sorrowe , then why should hee feare death ? Nay why should not an Atheist which is so worldly wise , and which loueth his own ease so much , desire to die , and so to be at rest rather then to liue in continuall sicknes , if he thought that death were an end of sorrowe ? Therefore it followeth as a necessarie consequent , that he feareth death , because he thinketh that a farther reckning is to be made of the thinges which he did in this life , that greater panges and torments shall ensue after death then could bee incident vnto him in this life , and that can bee nothing else but Hell-fier . Fiftly , let the Atheist for his better satisfaction concerning this point , but trauaile into the Land of Canaan , to beholde the lake Asphaltites , where Sodom stood , and he shall see the verie Image and Idea of Hell before his eyes ouen in this life . When he cōmeth thither these thinges shall present themselues vnto him : Tetrus odor , aspectus horrendus , lacus fietidus , fumus venenosus , poma quae morsu tentata , in fumum et fauillam or to fatiscente vanescunt . An vgly and loathsome smel of brimstone , horrible & dreadful prospect , a stinking lake poysoning smoke , Apples full of filthie vapours and sparkes of fier , the thinges which hee shall see with his eyes , smell with his Nostrells , and taste with his tongue , wil make him to confesse there is an hell . To them which aske whether hell be a materiall place or no ? I answer , it must of necessitie be so , because in it are to be tormented not onely soules , but also bodies . It is no imaginarie thing , because when they come there , it shal be no imaginarie punishēt which they shall suffer . If they aske where hell is ? surely it is in the lowest parts of the earth , because they are farthest from Heauen . But I wish them not to be so curious in disputing , and inquiring Notes, typically marginal, from the original text Notes for div A69226-e270 Luc , 21 , 2. Contrà menda : Chap , 6. Dè Trinitat : Lib. 1. Chap , 3. Apoc , 2 , 4. & 14 , 15. & 20. Apoc , 3 , 1. 15 , & 16. Apoc , 13. 17 2 , Thes , 2 , 39. 1 , King , 12 , 31 Mal , 2. 9. Act , 13 , 22. Notes for div A69226-e790 Ephe , 2. Gal , 4. Rom , 1. Psalme , 14. Psalme , 36. Psalme , 10. 1. Cor. 15 , Iob , 4. 1. Sam. 3. Libro dé cuuatione Graecarū affectionū . Eleuch : alphabet : C , 1. Dè ●isto : pretarum , Dialo : 6. Iudith . 6. Exod , 5. 2 Reg , 18. Vide Suide Hist : Sozom. l. 6 , c 7. et . 10. Tripartit , hist . Theodore , l. 5. Hist . C. 25. Phil , 3. 1 Sam , 17. Prou , 8. 1 Iohn , 4. Math , 12. Hollend shed in his Cronicle . Machiauell principis . C , 1. De natura De orum . lib , 1. Math , 10. Rom , 12 , Esay , 2. Esay , 11 , Rom , 10. Luc , 2. Gen , 18. 2 Reg , 4. 1 Reg , 17. Deut , 11. Psal , 133. Math , 7 , & 15 Matb , 13. Math , 10. Act , 20. Ezech , 23. Math , 22. Act , 17. Psalm , 10. Iob , 1 , 1 , Sam , 4 2 , Reg. 23 2 , Reg , 25 Lib. 1. Cap. de neglect religione . De haeres . Lib. 1. Gen , 19 1 , Reg , 13 , 1 , Sam , 4 , Numb , 16 , 2 Reg , 2 2 Reg , 9. Leuit , 10 1 , Sam , 15 Dan , 5 Luc , 1 , Act. 8. Act. 5 , 2. Reg : 5 Deut , 32 Exod , 8 2 Pet , 3. Rom , 2. Psal , 10. Dè Ciui : Dei , Lib , 1. Chap , 8. 2 COL 4. 2 , Reg , 15 Exod , 5. Exod , 8. 1 Sam , 5. Dan , 4. Esther , 6. Pro , 19 , & 20 Act. 13. Act , 5. 1 Reg. 21. Dan , 3. Psal . 12. Act , 17. Psalm , 14. What haynous sin , blasphemous mangainst Gods beloued Sonne Doest thou commit ? vp brayding him who did for vs become ? Our self-same : flesh : who bore our sin , & pitved frō his Throne That most vhappy state of ours frō whence Adam was throwne . With such vncircumcised lippes forbeare ( ô wretch ) againe To Crucifye the Virgins soune , and feare eternall paine . De falsae religione . L. 1. C. 2 Ad filium suū Tatium quod manifestus Deus manifestissimus est . Psalm , 19. Rom , 1. Psal , 104. Ad filiū Tatiū Phisic : l , 2. c , 1 Iob , 12. Gen , 3. Math , 14. Gen , 4. Pro , 28. Rom , 2. Oratione pro. S. Roscio Amorine . Pro , 15 Esay , 57. Ouidij metamorpho : Gen , 4. Suco●●●● Ca●gul : Cap , 15 ●is in Nerone De natura De●●●… , Lib , 1. Institut : Lib , 1 Iouae , 1. Pro , 27. Dan , 9. Exod , 33. Metaphy : Lib , 1. Cap , 1. Officiorū , si , 1. 〈◊〉 Tatiū Cicero in som : Stip : Phisico : Lib , 7. Cap , 2. & 10. Phes L , 8 C 6 , de coelo . l , 1 , ● , 9 Lib , 2 , Cap , 3. Metaphy : Lib , 11 , Cap , 7. Laērtius dé vita Aristot : De pietate et Philosophia . Paenander Sermo sacar Glauis . De natu : deo●●●… . L , 1. ●●seuls quest : Lab. 1. Ciuitatis Dei , L. 22 , Cap. 8 Vide Carcaum de meteoris . Charion in his Chronicles . Plutarch in ●ita Fabii . Luuius . l. 4. Decad. 3. et L. 3. dec 1. Math. 2. Ignatius ad Ephes . Lib. 2. Sa●…turnal . Ad Ephe. Math. 26. Libello de Sph●ra . Sermone de pasions . Contra Celsum L , 2. Vide de ed Fusins apud Suidam . Apologiâ aduersus gentes . Iudith . 11 Theodo : bist : L , 3. C. 23. Sabell : anae . 8. L. 2. C , 11 Fulgentius , lib , 7 , & 6. Mat. lac . 2. Act. 19. Marci . 1. Ex. 7. Ex. 8. 1. Sam Vide Ciceronem Lib. 2. de diuinat . Arnobius aduersus Gentil Lib. 3. Sueton in Octau . C. 94. C , 70 Chap , 29 Niceph. hist . L 1. C , 17. Susdas . An Hebrus Childe , his selsea God , which other Gods doth quell . Bids me be silent , leaue my seate , and get me downe to hell . From this same place departe therefore : This Oracle will speake no more . Ro. 10. Phil. 2. In Marcum 〈◊〉 . 14. Meditat. Cap. 31. Poster Lib : 1 C. 3. Iohn . 3. Tuscul : quast . Lib. 1. Ro. 9. Ex , 33. Magister sentent . L. 1. dist . 3. Ro. 1 Mat. 3 , Gen , 3 , Gen , 18 Esay , 6. Saballius Anoe ad , 8 , L. C. 11 , Heb , 1 Peter Lomb : dist : 3 : Aug : de Trinitate , Lib. 4 Psal , 50 , Gen , 3. Ephe , 2 Ro. 1 , Exod , 7 , 1 , Sam , 5. De eiuitate Dei , Lib , 1 , C : 2 Aenaad , Lib , 2 De ciuitate Dei. L. 4. Cap. 34. Defalsa religione . Lib. 1. C. 3 Gal. 4. 1. Tim , 1 , In. Psal . 90. Ephes , 2 , 2. Tim. 3. 2 〈◊〉 et . 1 Ro. ● Psal , 2. Aduersus Indaeos . C. 7. 8 Act. 2. 2 , Pet , 3. Dan , 9. Iohn , 2. Apoc , 4. De Fide. lib , 4. Psal , 45 , Dan , 13. Math. 16 , Prafat in Biblea interlinear . Gen , 49 , 28. 1 Cor , 1. Aug. in Iohn , chrysost . hom . 4. in Esaiae verba vide dominum stantem super thronum Iosephus en Aristo . antique Lib. 12 , C , 2. Euseb . Lib. 8. Peup euen . C. 1. Act. 13. Iohn . 3. Math. 2. Math 26. Iohn . 9. Ex , 4. Dan. 7. Antiqu Lib. Vide Polidorū Virgil de muēt Vide Euseb : de temporibus et 10. de praepavat : euang et Lib 8. Heb , 1 Lactant. Lib. 1 c. 6. Hieron cont : Intuian : L , 1 , Theophi : Atio chonus ad Auto . Lib : 2. Clem : A exstro : Lib 2. Contra Celsum . L. 5 De diuinat . Lib. 1. Tit. 1. 1. Cor. 15. Menander in Thaide . Act. 17. Strom , Lib. 6 In oratione ad Autonium P●um . Vide Dionisium helicar : hist . Rom. L. 4 Lactantius , L. 1 , C , 6 Cornelius Tacitus annal . l. 〈◊〉 Eccles . 1. Math , 2. Numb . 24. Chalesdiús commentin Timaum Platon : In numeros hous : 13. Mat. 2. Saturnal : L , 2. Cap. 4. Math , 26. Iohn , 9. Metamor : L , 1 Antiquit : L , 8 Cap , 4. Gen , 1 , Iohn , 1. Paemandus . Ibidem . Centra Faustīs Manichaeum : Lib , 3 , Cap , 19. Ioh , 5. 2 Tim. 3. Numb . 16. Dent. 24 , Math. 19. Rom , 9 Math , 11 , Luc , 10 , Exod , 20 , Iob , 1 , Exod. 33 , 2 , Sam , 16 Exod , 20 Math , 26 , Act , 1 , Math , 7 , Gen , 1. Rom. 1. 1. Sam. 17. Iudith . 11. Exod. 7. Iudic. 16. DeCluit , Doi . Lib. 12. Ca. 17 Adoptatum epist. 157. Gen 2 Psal . 18. 1. Sam. 18. Gen , 40 , 2. Sam. 1. Act , 20. Esa . 26. Gal. 5. 1. Thes . 5 August epist . 157 Gen , 2 , De anima Lib 3 Ad Secun linū epist . 53. Iustitut Lib. 1 Psal . 50. 1. Cor. 7. Iohn . 3 , Officiorum lib. ●… Metaphisicorum . L. 1. C. 1. Postereorum . Lib. 1. C , 2 Naturalihist . Cap. 10. De Animalibus . Act , 7. 1 Reg , 6. Gen ● Gen , 1. In magnas Albumasaris coniunctiones . Selius Polihist : Cap. 18. Herodian . Herodotise in Melpo●●●●●… . Lib : 2 cap 23. Giuitat : Dei. Lib. 18. Anti , Li : ca. 4. Lib : 9. de preparat : Euang : Metam : Lib. 1. Apolog : 1 , Lib : de industria Animalium , Lib , d : deâ Syria . Gen , 19 , Deut. 29. Esa . 13. Math. 4. Math , 8 , Vide Garcaei meteora . Gal. 4. Mat , 8. Esay . 9. Heb. 2 , Symbolum Athanasis . De diuina Hone. L. 2. Lucius Florus . L , 4. C. 1. aglog . 4. Antiquit. Lib. 15. C. 13. Oratione ad sanctum caetum . Belts Indeici . L. 7. C. 12. In octan , Aug. C. 94. Rom. hist. Lib 37 Esay , 45. Mat , 2. Col , 2 , Orasius hist . L , 6 , C , 20. Heb. 1. Mat. 2. Petrus Aliacus Card : quest in Gen. 30. Inspeculo . In maiori introdactorio , tractatis sexta . Numb . 27. Exod. 3. Math , 28 , Luc , 24 , Marc , 16 , Ioh , 20. & 21 2 , Pet , 3 , Phis . L. 1. Natural hist , L , 7 , C. 16. N●ct , At : L. 13 , C , 1 , Psal . 19. Ro. 8 , Dan. 2 , Gen , 28 , 2 Pet. 3 , Metamor : Lib : 1. And there he shewes how 't is ordaynd of olde , that time shall come , when both the earth and sea , With heauens Arche , so glorious to beholde , shall burne , and all shall turne vnto decaye . Lib : 5. The worlde which stood so many yeares Shall in one day destroyed be : Destruction likewise shall appeare for heauen and earth most sodenly . Belliciuilis Lib : 1. Rom , 2. Tuscul : quaest : Lib , 1. Mat. 25. Esa . 66. 
A45638	----	The atheistical objections against the being of a God and his attributes fairly considered and fully refuted in eight sermons, preach'd in the cathedral-church of St. Paul, London, 1698 : being the seventh year of the lecture founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. 1698 Approx. 370 KB of XML-encoded text transcribed from 118 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A45638 Wing H845 ESTC R15119 12337341 ocm 12337341 59815 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45638) Transcribed from: (Early English Books Online ; image set 59815) Images scanned from microfilm: (Early English books, 1641-1700 ; 533:21) The atheistical objections against the being of a God and his attributes fairly considered and fully refuted in eight sermons, preach'd in the cathedral-church of St. Paul, London, 1698 : being the seventh year of the lecture founded by the Honourable Robert Boyle, Esq. / by John Harris ... Harris, John, 1667?-1719. [226] p. Printed by J. L. for Richard Wilkin ..., London : 1698. Each sermon has special t.p. except the fifth which is combined with the fourth. Each of the titles in this volume has a special t.p., is paged separately, and is catalogued separately. Reproduction of original in the Cambridge University Library. [I] Immorality and pride, the great causes of atheism -- [II] The atheist's objection, that we can have no idea of God, refuted -- [III] The notion of a God, neither from fear nor policy -- [IV-V] The atheist's objections, against the immaterial nature of God and incorporeal substances, refuted : in two sermons ... -- [VI] A refutation of the objections against the attributes of God in general -- [VII] A refutation of the objections against moral good and evil -- [VIII] A refutation of the atheistical notion of fate or absolute necessity. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Sermons. Atheism -- Early works to 1800. 2005-03 TCP Assigned for keying and markup 2005-07 SPi Global Keyed and coded from ProQuest page images 2005-08 John Cords Sampled and proofread 2005-08 John Cords Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion THE Atheistical Objections , AGAINST THE BEING of a GOD , And His ATTRIBUTES , Fairly Considered , and Fully Refuted . IN Eight Sermons , Preach'd in the CATHEDRAL-CHURCH of St. Paul , London , 1698. Being the Seventh Year of the LECTURE Founded by the Honourable ROBERT BOYLE , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. Academiae Cantabrigiensis Liber . Immorality and Pride , The Great Causes of ATHEISM . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , January the 3 d. 1697 / 8. BEING The First of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. TO THE Most Reverend Father in God THOMAS Lord Archbishop of Canterbury ; Sir HENRY ASHURST Baronet ; Sir JOHN ROTHERAM Serjeant at Law ; JOHN EVELYN Senior Esquire ; Trustees appointed by the Will of the Honorable ROBERT BOYLE Esquire . Most Reverend and Honoured , AS I had the Honour to Preach this Sermon by your Kind and Generous Appointment , so I now Publish it in Obedience to your Commands , and humbly offer it , as also my ensuing Discourses , to your Candid Patronage and Acceptance . I have ( in pursuance of Your Grace's direction ) studied to be as Plain and Intelligible as possibly I could , and shall , by the Divine Assistance , prosecute my whole Design after the same manner ; which Method of Treating this Subject , appears very Suitable to the Pious and Excellent Design of Our Noble and Honourable Founder . I humbly desire your Prayers to Almighty God , that He will vouchsafe to render my weak Endeavours effectual to shew the Groundlessness and Inconclusiveness of those Objections which Atheistical Men usually bring against the great and Important Truths of Religion ; which is the End they are sincerely directed to , by Most Reverend and Honoured , Your most obliged humble Servant , J. HARRIS . PSALM X. 4 . The Wicked through the Pride of his Countenance , will not seek after God : Neither is God in all his Thoughts . IN this Psalm is Contained a very lively Description of the Insolence of Atheistical and Wicked Men , when once they grow Powerful and Numerous ; for then , as we read at the Third Verse , they will proceed so far , as openly to boast of and glory in their Impiety : They will boldly defie and contemn the great God of Heaven and Earth , v. 13. They will deny his Providence , v. 11 . and despise his Vengeance : And , as we are told in these words of my Text , They will grow so Proud and high , as to scorn to pay him any Honour or Worship , to Pray to him or Call upon him ; but will endeavour to banish the very Thoughts of his Being out of their Minds . The Wicked through the Pride of his , &c. In which words , we have an Account more particularly , by what Methods and Steps Men advance to such an Exorbitant height of Wickedness , as to set up for Atheism , and to deny the Existence of a God ; for there are in them these Three Particulars , which I shall consider in their Order . I. Here is the general Character or Qualifications of the Person the Psalmist speaks of ; which is , That he is a Wicked Man. The Wicked through the Pride , &c. II. The particular kind of Wickedness , or the Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed ; And That is Pride . The Wicked through the Pride of his Countenance , &c. And , III. Here is the great Charge that is brought against this Wicked and Proud Man ; viz. Wilful Atheism and Infidelity : He will not seek after God : Neither is God in all his Thoughts : Or , as it is in the Margin of our Bibles , with good Warrant from the Hebr. All his Thoughts are there is no God. In discoursing on the two First of these Heads , I shall endeavour to shew , that Immorality and Pride are the great Causes of the Growth of Atheism amongst us : And on the Third , I shall consider the Objections that Atheistical Men usually bring against the being of a Deity , and shew how very weak and invalid they are . And first I think it very Necessary to say something of the Causes of Infidelity and Atheism , and to shew how it comes to pass that Men can possibly arrive to so great a height of Impiety . This my Text naturally leads me to , before I can come to the great Subject I design to Discourse upon ; and I hope it may be of very good use to discover the Grounds of this heinous Sin , and the Methods and Steps by which Men advance to it ; that so those who are not yet hardened in it , nor quite given up to a Reprobate Mind , may , by the Blessing of God , take heed , and avoid being engaged in such Courses as do naturally lead into it . I. Therefore let us consider the general Character or Qualifications of the Person here spoken of in my Text , And that is , that he is a Wicked Man. The wicked through the Pride , &c. And this is every where the Language of the Sacred Scripture , when it speaks of Atheistical Men. David tells us ( Psal. 14.1 . and 51.1 . ) that 't is the Fool ( i. e. the Wicked Man , for so the word Nabal often signifies , and is so here to be understood ) 'T is he that hath said in his heart there is no God. 'T is such an one as is a Fool by his own fault ; one stupified and dull'd by Vice and Lust , as he sufficiently explains it afterwards ; one that is corrupt and become filthy , and that hath done abominable works . So the Apostle St. Paul supposes , that those Men will have in them an evil heart of unbelief , who do depart from the living God , and live without him in the world . And indeed , it is very Natural to conclude , That those which are once debauched in their Practices , may easily grow so in their Principles : For when once 't is a Man's Interest that there should be no God , he will readily enough disbelieve his Existence : We always give our assent very precipitantly to what we wish for , and would have to be true . A Man oppressed with a Load of Guilt , and conscious to himself , that he is daily obnoxious to the Divine Vengeance , will be often very uneasie , restless , and dissatisfied with himself , and his Mind must be filled with Dismal and Ill-boding Thoughts . He is unwilling to leave his Sins , and to forego the present Advantage of Sensual Pleasure ; and yet he cannot but be fearful too , of the Punishments of a Future State , and vehemently disturbed now and then , about the account that he must one day give of his Actions . Now , 't is very Natural for a Man under such Circumstances , to catch at any thing that doth but seem to offer him a little Ease and Quiet , and that can help him to shake off his melancholy Apprehension of impending Punishment and Misery . Some therefore bear down all Thought and Consideration of their Condition , in an uninterrupted enjoyment of Sensual Delights , and quite stupifie and drown their Conscience and Reason in continual Excesses and Debauchery ; and thus very many commence Atheists , out of downright Sottishness and Stupidity , and come at last to believe nothing of the Truths of Religion , because they never think any thing about it , nor understand any thing of it . Others , who have been a little enured to thinking , and have gotten some small smattering in the superficial Parts of Learning , will endeavour to defend their wicked Practices by some pretence to Reason and Argument . These will one while justifie their Actions , by forced and wrested Citations and Explications of some particular Texts of Scripture ; at another time they will shroud themselves under the Examples of the Prevarications of some great Men in Sacred Scripture , as a Licence to them , to be guilty of the same or the like wicked Acts ; without considering at all , of their great Penitence afterwards . Sometimes they will dispute the Eternity of Hell Torments , deny that their Soul shall survive the Body , and please themselves with the glorious hopes of being utterly annihilated . Now they will argue against the Freedom of their own Wills ; and by and by , against that of the Divine Nature : and from both conclude , that there can be no harm nor evil in what they do , because they are absolutely necessitated to every thing they commit . But against all this precarious stuff , the Sacred Scriptures do yet appear and afford a sufficient Refutation . The next Step therefore must be to quarrel at , and expose them ; to pretend that there are Absurdities , Contradictions and Inconsistencies in them : To assert that the Religion they contain , is nothing but a meer Human and Political Institution , and the Invention of a Crafty and designing Order of Men , to promote their own Interest and Advantage ; but that they are of no manner of Divine Authority , nor Universal Obligation . And when once they get thus far , they begin to be at Liberty ; now they can pursue their vicious Inclinations without controul of their Consciences , or the Conviction of God's holy Word , and are got above the Childish Fears of Eternal Misery . By this time , the true and through Calenture of Mind begins ; they grow now deliriously enamoured with the feign'd Products of their own Fancies ; and these Notions appear to them now , adorned with such bright and radiant Colours , and so beautiful and glorious , that they will rush headlong into this Fools Paradise , though Eternal Destruction be at the bottom ; for now they stick at nothing ; They Retrench the Deity of all his Attributes , absolutely deny his Presidence over the Affairs of the World , and make him nothing but a kind of necessary and blind Cause of things , Nature , the Soul of the World , or some such word , which they have happened to meet with in the Ancient Heathen Writers . But they Profess that 't is impossible to have any Idaea of him at all ; and what they cannot conceive or have an Idaea of , they say is nothing , and by Consequence there can be no such thing as a God. This , or such like , I 'm perswaded is the usual Method , by which these kind of Men advance to absolute Infidelity and Atheism : And in this , they are every step confirmed and established by the seeming Wit , and real Boldness , with which Atheistical Men dress up their Arguments and Discourses ; and of which , if they were stripped and divested , their weakness and inconclusiveness must needs appear to every one . But the Mirth and Humour , and that Surprising and Extravagant Vein of talking which always abounds in the Company of such Men , so suits and agrees with his own vicious Inclinations , that he becomes easily prejudiced against the Truth of Religion , and any Obligation to its Precepts and Injunctions : And so he will soon resolve to seek no more after God , but will employ all his Thoughts to prove that there is no such Being in the World. But on the other hand , it appears wholly impossible for a Man to arrive at such a pitch as absolute Infidelity and Atheism , if he hath been virtuously Educated , and be enclined to live a Sober and a Moral Life . For there is certainly nothing that Religion enjoins , but what is exactly agreeable to the Rules of Morality and Virtue ; nothing but what is conformable to right Reason and Truth ; nothing but what is substantially good and pleasant , and nothing but what will approve it self to a thinking Mind , as certainly conducing to the good of Human Society , and to every one's Quiet , Ease , and Happiness here in this Life : And over and above this , it gives us an assurance of a glorious Immortality in the World to come . Now , Can it be imagined , that any sober and virtuous Man , and one that is not prejudiced by the Inducements of Sensual Pleasure , if he seriously considers things , will not be induced to take upon him the Profession of our holy Religion : and with all due Gratitude to our Gracious God , accept of so vast a Reward as this of Eternal Happiness ? Especially too when it is ▪ for doing that only out of a true Principle of Religion , which it is supposed he was inclined to perform without it , by the Principles of Reason and Honour . A Man that is enclined to live virtuously , justly , temperately , and peaceably in this present World , will soon be satisfied , if he read the Holy Scriptures , that it is this which lies at the Bottom of all Revealed Religion , and for whose Advancement and Propagation among Mankind , all that gracious Dispensation was contrived and delivered to us . What reason can therefore be possibly assigned , why such a Person should disbelieve the Truths of Religion ? Is not a desire of Happiness so Natural to us , that 't is the great Inducement of all our Actions ? and will not every Man aim to get as much of this as he can , according to the Notion he hath of it ? what is there then that can prejudice such a Man's Mind against the Belief and Expectation of a future Reward at the hand of God ? Is it not Natural to embrace any offer that proposes to us a great Advantage ? and are not we very ready to believe the Truth of any thing that is advanced of that Nature ? The Great Truths therefore of Religion , containing nothing impossible , absurd or improbable in them , and exhibiting to him Infinite Advantages on such easie Conditions , must needs be the delightful Objects of a Good and Virtuous Man's Faith. He , indeed , that hath just Grounds to fear that his Irregular Life will incapacitate him for the Favour of God , and the Joys of another World , may be willing , and at last infatuated so far , as really to disbelieve what he knows he cannot obtain . But one that is of a Moral , Sober and Virtuous Disposition , can never be supposed to be so unaccountably absurd , as to commence Atheist contrary to his Interest , his Inclination , and his Reason . And as 't is hardly possible to conceive a Person can be an Atheist , without being first Wicked ; so it appears as difficult to imagine , that if he be an Atheist , he should not continue to be so . I know the Contrary is often pretended ; viz. That one that believes nothing of a God or Religion , may yet be , and often is guided by a Principle of Reason and Honour , and will do to others as he would be done unto himself : Such an one ( it is said ) will be satisfied of the Necessity of Humane Laws , and of the Advantages that do thence arise to Mankind : He will think himself obliged to submit to the Laws of his Country , and consequently will keep up to the Rules of common Justice and Honesty ; and this ( say they ) is enough , and all that Religion can pretend to enjoin . (a) There is a late French Author , that endeavours to maintain by Arguments and Examples , that the Principles of Atheism do not necessarily lead to Vice and Immorality . But in the Proof of this , he comes very short of his Design . He alledges , That some Professing Christianity have always , and do still , live as bad Lives and as wickedly as any Atheists whatsoever can do : And that some Atheists have lived very Regularly and Morally . But what then ? Allowing and granting all this ; it doth not in the least follow that Atheism doth not lead to Immorality and a Corruption of Manners . For it is neither asserted that Atheism is the only way of becoming Wicked ; nor that an Atheist must necessarily be guilty of all manner of Vice. No doubt very many Men betake themselves to a sinful Course , without having any Principles to justifie themselves by , as the Atheist pretends to : But are drawn into Wickedness purely by Incogitancy and want of Consideration . And such kind of Persons , though they make an outward Profession of Christianity , yet they may be , and doubtless often are , as Vicious and Immoral as any other Men , without ever arriving at the Point of Speculative Atheism , or perhaps without ever so much as doubting of the Being of a God , of the Truth of Religion , or of a Future State of Rewards and Punishments . No one saith also that an Atheist must necessarily be guilty of all manner of Vice and Immorality : But 't is plain enough , that his Principles lead him to prosecute any vicious Inclination that is suitable to him , and to do any thing that he can safely , to procure to himself that kind of Happiness or Satisfaction he proposes to enjoy . Many Sins are disagreeable to some particular Periods and Circumstances of a Man's Life , to his Constitution , Genius and Humour . Now 't is easie to suppose a Man may abstain from such , for his own Ease , Health and Quiet 's sake . Self-Love will preserve the Atheist from such open and notorious Acts of Wickedness , as will expose him to the Capital Punishment of Human Laws ; and which will endanger depriving him of his Being here , where he only proposes to be happy . This Principle also of Self-Love , will hinder him from exposing himself to Ignominy and Scandal ; and will make him endeavour to keep fair in the Opinions of those whose disesteem would give him a great degree of Unhappiness . But it doth not in the least follow from hence , that because he is not guilty of all manner , or of this or that particular Vice , that therefore he is a good Moral Man , and guilty of none at all : It cannot be concluded from hence , that such a Person will avoid committing any Fact , be it never so Wicked , when it is stript of all these Inconveniences , and can be done secretly , safely and securely : when 't is agreeable to his Constitution and Humour , fashionable and gentile , and contributes very much to that kind of Satisfaction he is inclin'd to ; for as one that had consider'd this Point well , observes , Self-Love , which like Fire covets to resolve all things into it self , makes Men they care not what Villany or what Impiety they Act , so it may but conduce to their own Advantage . ( Preface to Great is Diana of the Ephesians . ) And indeed , if he be not absolutely Stupid , and one that proposes to himself no manner of End at all , he will certainly do this very thing : He will pursue and practise Indifferently such kind of Designs and Actions , be they good or bad , as will give him as much Pleasure and Happiness as he can have here in this short Life , where , Miserable Wretch as he is , he only hath any hope . And nothing can nor will hinder such a Person from endeavouring to do or obtain any thing he hath a Mind to , but the fear of being exposed to Punishment and Misery here , from those among whom he lives . Now , this Consideration can have no place in secret Actions , and consequently nothing will hinder a Man of these abominable Principles from committing the most barbarous Villany that is consistent with his Safety , and subservient to his Desires ; that can be either concealed in Secresie , or supported by Power . For , as to the Principle of Honour , that such Men will pretend to be governed and guided by , and which they would set up to supply the Room of Conscience and Religion ; 't is plain , that 't is the veriest Cheat in Nature : 't is nothing but a meer abusive Name , to gull the World into a Belief that they have some kind of Principle to act and proceed by , and which keeps them from doing an Ill Thing : Whereas the Atheist can have no Principle at all , but that sordid one of Self Love ; which will still carry him to the perpetrating of any thing indifferently , according as it best conduces to his present Interest and Advantage . They deny that there are any Actions truly Good or Honourable , or Wicked and Base in themselves ; but that this is all owing to the peculiar Customs , Laws , and Constitutions of Places and Countries : And that as all Men are , so Actions also , are naturally equal and alike : And how far such Notions as these will carry Men , 't is very easie both to Imagine and to Observe . One would think nothing could be more Noble , Honourable and Comely , than for a Man to stick firm and constant to those Principles that he pretends to , and by no means whatever to be brought to abjure and deny them . Sincerity is so lovely and desirable a Vertue , that it doth approve it self , as it were naturally , to the reason of all Mankind : and 't is equally Useful , nay , indeed Necessary , to the due Government of the World. But this Noble Virtue , so peculiar to a Man of True honour and greatness of Mind , the Atheist will practise no longer than it is for his Interest and Advantage , and while it is consistent with his Safety . That Men may profess or deny any thing to save their Lives , is the avowed Principle of one of their great Writers . And the same is expresly asserted in other words , even in lesser Cases than that of Danger of Death , by the Translator of Philostratus's Life of Apollonius Tyanaeus , with a great Pretence to Wit and Humour . But if Men may Lye and Prevaricate from so base and abject a Principle as Fear , no doubt they may do so for Interest and Advantage , for that is certainly as good a ground , as Cowardliness and Baseness ; and then what becomes of this boasted Honour that is so much talk'd of ; this greatness of Mind , that will keep a Man from doing an ill thing . In reality , 't will at last amount to no more than this , that he will forbear doing an Ill Thing , when he thinks it will prove ill to him : he will be Just , Honest and Sincere when he don't dare be otherwise , for fear of the Law , Shame , and Ignominy : For all Men of Atheistical Principles would be Knaves and Villains if they durst , if they could do it safely and securely : such a Man ( 't is like ) shall return you a Bag of Money , or a rich Jewel you happen to depose in his Hands ; but why is it ? 't is because he dares not keep it and deny it ; 't is great odds but he is discovered and exposed by this means ; and besides , 't is Unfashionable and Ungenteel to be a Cheat in such Cases . But to impoverish a Family by Extravagance and Debauchery , to defraud Creditors of their just Debts , or Servants of their Wages , to Cheat at Play , to violate one's Neighbour's Bed to gratifie one's own Lust , are things , which though to the full as Wicked and Unreasonable in themselves , are yet swallowed down as allowable enough , because common and usual , and which are not , the more is the pity , attended with that Scandal and Infamy that other Vices are . Thus 't is very plain , that this pretended Principle of Honour in an Atheist or a Wicked Man , and this Obedience and Deference that he pretends to pay to the Laws of his Country , is a most Partial and Changeable thing , and vastly different from that true Honour and Bravery that is founded on the Eternal Basis of Conscience and Religion ; 't is an Airy Name that serves only to amuse unthinking and short-sighted Persons into a Belief , that he hath some kind of Principles that he will stick to ; that so he may be thought fit to be trusted , dealt and conversed withall in the World. And thus , I think , it is very clear and apparent that Wickedness naturally leads to Infidelity and Atheism , and Infidelity and Atheism to the Support and Maintenance of That : And that it is the Wicked that will not seek after God , and whose thoughts are that there is no God. Which was my First Particular . I come next to Consider , II. That Peculiar Kind of Wickedness which the Psalmist here takes notice of , as the chief Ground from whence Infidelity and Atheism proceed : And that is Pride . The Wicked , through the Pride of his Countenance will not seek after God , neither is God in all his Thoughts . And I question not but this Vice of Pride , is generally the Concomitant of Infidelity , and the chief Ground from whence the Spirit of Speculative Atheism proceeds . When Men of proud and haughty Spirits lead ill Lives , as they very often do , they always endeavour to justifie themselves in their Proceeding , be it never so Irregular and Absurd , and never so contrary to the considerate Sentiments of all the rest of the World. A Proud Man hates to acknowledge himself in an Errour , and to own that he hath committed a Fault : He would have the World believe that there is a kind of Indefectibility in his Understanding and Judgment , which secures him from being deceived and mistaken like other Mortals . Whatever Actions therefore such a Person commits , he would fain have appear reasonable and justifiable . But he sees plainly that he cannot make Wickedness and Immorality do so , as long as Religion stands its Ground in the World. The Sacred Scriptures are so plain and express against such a course of Life , that there is no avoiding being convicted and condemned while their Authority remains good : 'T is impossible any way to reconcile a vicious Life to the Doctrine there delivered : And therefore he sees plainly , That one that Professes to believe the great Truths of Religion , and the Divine Authority of those Sacred Books , and yet by his Practices gives the Lye to his Profession , and while he acknowledges Jesus Christ in his Words , doth in his Works deny him ; he sees , I say , that such an one stands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-condemned , and can never acquit himself either to his own Conscience , or to the Reason of Mankind . Now this is perfectly disagreeable to the Genious and Humour of a Proud Man ; he cannot bear to be thought in any respect Incoherent or Inconsistent with himself : And therefore having vainly tried to justifie himself in his Wickedness , by alledging the Examples of some good Men in Sacred Scripture , that have been guilty of great Sins , but whose Repentance he can by no means digest : And having also fruitlessly endeavoured to rely on the perverted Sense of some particular Texts of Scripture , which he knows are sufficiently refuted by the Analogy of the whole ; he finds at last that 't is the best way to deny the Divine Authority of the Bible , and the Truth of all Revelation , and so boldly shake off at once all Obligation to the Rules of Piety and Virtue ; and since Religion can't be wrested so as to give an allowance to his way of living , he will take it quite away , Banish that and God Almighty out of the World , and set up Iniquity by a Law. And nothing can be more pleasing and agreeable to the Arrogance of such Men than this way of Proceeding : It gratifies an insolent and haughty Spirit prodigiously , to do things out of the common Road ; to pretend to be Adept in a Philosophy that is as much above the rest of Mankind's Notions , as 't is Contradictory to it : to assume to himself a Power of seeing much farther into things than other Folk , and to penetrate into the deepest recesses of Nature . (a) He would pass for one of Nature's Cabinet Councellors , a Bosome Favourite that knows all the secret Springs of Action , and the first remote Causes of all Things . He pleases himself mightily to have discovered with what Ridiculous Bugbears the Generality of Mankind are awed and frighted ; he can now look down (b) with a Scornful Pity on the poor groveling Vulgar , the Unthinking Mobb below , that are poorly enslaved and terrified by the Fear of a God , and of Ills to come they know not when nor where : He despises such dull Biggots as will be imposed upon by Priests , and that will superstitiously abstain from the Enjoyment of present Pleasure , on account of such idle Tales as the Comminations of Religion . And as he despises those that are not Wicked , so he upbraids those that are so , with inconsistency with their Principles and Profession , and for doing the same things that he doth , when they have nothing to bear them out : And thus he doubly gratifies his Pride , by justifying himself , and condemning and triumphing over others . Nay , the very Mistakes and Errours of such a Man , we are told , appear laudable and great to him , and he can please himself at last , with saying , That he hath not Erred like a Fool , but Secundum Verbum . Vid. Oracles of Reason , p. 92. When Men have a while enured themselves to talk at this rate , and to blow themselves up with such lofty Conceits and Fancies , they grow by degrees more and more opinionated , and do dote more and more on their own dear Notions ; and finding by this means quiet and ease in the Practice of their Sins , they at last degenerate so far as firmly to believe the Truth of what they perhaps at first advanced and talk'd only from a Spirit of Contradiction ; and become so stupid and blind , as , like great Liars , to believe their own Figments and Inventions (a) To such any Extravagant and Inconsistent Hypothesis , so it do but clash with Sacred Scripture , shall be no less than a real Demonstration ; a Bold and daring Falsity shall pass for undoubted Truth ; and a Prophane Jest , or a Scurrilous Reflection on the Character or Person of one in Holy Orders , shall be a sufficient Refutation of the plainest Demonstration he can bring against their Principles and Practices . For it is most certain , that though a Proud Man always think himself in the right , and arrogate to himself an Exemption from the common Frailties and Errours of Mankind ; yet there is no body so frequently deceived and mistaken , as he ; for he doth so over-estimate all his Faculties and Endowments , and is so much enamoured of , and Trusts so much to his own Quickness and Penetration , that he usually Imagines his Great Genius able to Master any thing without the servile fatigue of Pains and Study : and therefore he will never give himself Time seriously to examine into things , he scorns and hates the Drudgery of deeply revolving and comparing the Idaeas of things in his Mind , but rashly proceeds to Judgment and Determination on a very Transient and Superficial View : And there will he stick , be the Resolution he is come to never so absurd and Unaccountable ; for he is as much above confessing , an Errour in Judgment , as he is of Repenting of a Fault in Practice . And indeed , as the absurd and ridiculous Paradoxes which Atheistical Writers maintain , shew their shallow insight into things , and their Precipitancy in forming a Determination about them ; so the Pride and Haughtiness with which they deliver them , abundantly demonstrates the True Spirit of such Authors , and the Real Ground both of their Embracing and Maintaining their Opinions . Plato describes the Atheists of his Age , to be a Proud , Insolent , and Haughty sort of Men , the Ground of whose Opinion was , he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in reality , a very mischievous Ignorance ; though to the conceited Venders and Embracers of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It appeared to be the greatest Wisdom , and the Wisest of all Opinions . Lactantius tells us in his Discourse , De Ira Dei , p. 729. Oxon. that the true Reason why Diagoras Melius and Theodorus , two of the Ancient Atheists denied a Deity was , That they might gain the Glory of being the Authors of some new Opinion , contradictory to the common Notions of Mankind . And of the former of these , Diagoras , Sextus Empiricus acquaints us , That because a certain perjured Person , who had wrong'd him , lived unpunished by the Gods , he was so enraged at it , that he undertook to maintain there were no Gods at all . Lib. Adr. Mathem . Edit . Genev. 1621. The like Pride and Arrogance Lactantius tells us he found in the two great Writers that appeared against Christianity , in his time , in Bithynia . The former of these , who , 't is probable , was the famous Porphyry , called himself Antistes Philosophiae , the Chief or Prince of Philosophers ; and saith Lactantius , Nescio utrum Superbius an Importunius , pretended to correct the blind Errors of Mankind , and to guide Men into the True Way ; He could not bear , that Unskilful and Innocent Persons should be enslaved by the Cheats of , and become a Prey to , Crafty and Designing Men. Lib. de Justit . p. 420 , 421. Oxon. With the like Assurance do the Modern Writers of this kind express themselves : And though they have in reality very little or nothing New , but only the Arguments of the Ancients a little varied and embelished , ( as I shall have occasion to observe hereafter more at large , ) yet they all set up for new Lights , and mighty Discoverers of the Secrets of Nature and Philosophy ; and all of them assume the Glory of first leading Men into the way of Truth , and delivering them out of the dark mazes of Vulgar Errors . This was the pretence of Vanini , who was burnt for Atheism at Tholouse , A. D. 1619. whose Mind , he says , grew more and more strong , healthful and robust , as he exercised it in searching out the Secrets of that Supreme Philosophy , which is wholly unknown to the common and ordinary Rank of Philosophers : And this , he saith , will soon be discovered , by the perusal of his Physico-Magicum , which was now to see the Light. Vid. Vanini Amphitheatr . in Epist. Dedicat. After the same manner do Machiavel , Spinoza , Hobbs , Blount , and all the late Atheistical Writers , deliver themselves ; Instances of which , I think , I need not stay to give , since 't is conspicuous through the whole course of their Writings , and , no doubt , taken notice of by every Reader ; only of the first of these , viz. Machiavel , I cannot but take notice , that Vanini himself saith , that 't was his Pride and Covetousness that made him deny the Truth of the Miracles recorded in Sacred Scripture . Amphitheatr . p. 51. Edit . Lugduni , 1615. And as the Writings , so the Discourses of these Gentlemen do equally discover this Pride and Vanity : for they do usually deliver themselves with such a scornful and contemptuous Air , when they either endeavour to establish their own , or to overthrow their Adversaries Arguments , as sufficiently shews the Propriety and Truth of the Psalmist's Observation here , that 't is through the pride of his countenance , that the wicked will not seek after God. The LXXII . indeed render it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Through the abundance of his wrath : and therein they are followed by the vulgar Latin. As if the Wicked were angry against God , and enraged at his Presidency over Humane Affairs : as if they fretted under , and quarelled at the Severity of his Laws and Government , and scorned to apply themselves to him by Prayer , and to submit to him by Obedience . But though this may be a good sence of the words ; and though , I doubt not , a stubborn Frowardness and Perverseness of our Wills against the Will of God , may be a frequent cause and ground of Infidelity : yet our English Translation appears to me to be much better warranted from the Hebrew ; for there it is properly , through the Elevation of his Nose or Face . Which , truly , is very emphatical , and expresses such a proud and scornful gesture of Face , as is the natural Indication of the Internal Haughtiness of a Man's Mind ; or as the Targum , on this place , render it , of the arrogance of his Spirit . Such a Turn and Air of Countenance as argues a proud contempt of all the rest of Mankind , who trot on in the common road , believe and worship a God , and poorly submit to be governed by his Laws and Precepts . And thus having dispatched my Two first Particulars , and shewed , That Wickedness and Pride are two great Causes of Infidelity and Atheism ; I should now proceed to speak to the Third thing observable in my Text , viz. III. The great Charge which the Psalmist brings against the wicked Person here mentioned , That he will not seek after God ; neither is God in all his Thoughts . But this I must leave for my next Discourse , and shall now Conclude with a word or two by way of Application . Since the Case stands thus , That Wickedness in general , and Pride in particular , do so naturally lead to Infidelity and Atheism ; and that 't is hardly possible to imagine a Man can entertain such an Opinion without them : Let every one then , that hath any Inclination or Temptation that way , seriously examine his own Mind , whether he be not prejudiced towards it by some vitious Desires and Affections ; whether he doth not heartily wish that there were no God nor Religion ; whether he hath not , by his past Actions , really loaded himself with guilt , and therefore is disturbed in his Mind with the apprehension , that the Divine Punishment will overtake him , and light upon him , for his Sins : Let him search diligently whether he hath not recourse to Infidelity , as to an Opiate in this case , to allay the Pains of his Conscience , and to compose the Disorder of his guilty Mind , and to gain , as it were , an Insensibility in Sinning . For if the case be thus , 't is plain , he is not free , and at liberty , to make a just Judgment of the Truth of Things ; he is already a Party , and much more enclined to one side of the Question than to the other ; and consequently , he will pitch on that as Truth , which he would have to be so . But this is certainly a very partial way of proceeding , and such as no wise Man would use in a matter of so very great moment , to engage one's self rashly in a Determination , before a thorough and careful Examination of the Evidence on both sides : This is to look on things in a false Light , through coloured Glasses , through Diseased and Icterical Eyes ; and then to believe them to be in reality , what our depraved and prejudicate Apprehensions make them . The Enemies to Religion say , That the Preachers of it are not to be minded ; the Arguments they bring are all forced and strained , because 't is their Trade , and they get Money by it ; and their Craft obliges them to cry out , Great is Diana of the Ephesians ! I hope therefore this being so Precarious and Partial a way of Proceeding , to subscribe to Religion by Implicit Faith , and to take it up upon trust from those , whose Interest ( they say ) it is to propagate it in the World : I hope , I say , that Men will not act so on the other hand , and embrace Atheism and Infidelity on the same Precarious Grounds . I hope all such Persons can clearly approve themselves to be truly Virtuous and Moral in their Inclinations and Practices ; and are sure that they have no strong Inclinations to such Actions as the World calls Vicious . For if they have , and do take real Pleasure in the Practice of Wickedness , 't is plain that they must be Prejudiced and Bigotted to their Lusts and Humours ; they cannot be Free-thinkers in the Case ; the Cloggs of ill Custom , and a loose Education bear them down , and they cannot shake them off . Their present Interest influences and governs their Belief , and enslaves and Tyrannizes over their Reason . Let them consider impartially the Arguments for Infidelity , and they will find them all forced and strained Paradoxes , Invented by Sceptical and Canting Philosophers , a Crafty and Designing sort of Men , who set up Atheism because they Get by it , and whose Interest it is that there should be no God and Religion . Let not therefore Men be so stupid and blind as to talk of Prejudices on the side of Religion , and never perceive that there are any at all on that of Infidelity . If they scorn to take up Religion on trust , without examining into its Grounds and Reasons ; for their Own sakes let them be as Cautious and Inquisitive on the other hand , and not run Hood-winked into Eternal Destruction , by subscribing to Atheism in hast , and without that previous Consideration and Regard , which so great and important an Affair requires : For if they will but strip themselves of those Prejudices which arise from their Vices , and avoid being impetuously born down by their depraved Inclination ; they will soon perceive that the Grounds and Principles of Infidelity are abundantly too precarious to afford them any thing like a Demonstrative assurance of the Falsity of Religion : Without which , surely no Man of Sense , and that can think at all , will ever run the hazard of Damnation . FINIS . Books printed for Rich. Wilkin at the King's-Head in St. Paul's Church-yard . DR . Woodward's Natural History of the Earth . in Octavo . Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth ; By J. Harris , M. A. and Fellow of the Royal-Society . In Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . A Serious Proposal to the Ladies , for the Advancement of their true and greatest Interest ; Part I. By a Lover of their Sex. The Third Edition . In Twelves . A Serious Proposal to the Ladies ; Part II. Wherein a Method is offer'd for the Improvement of their Minds . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies and Mr. John Norris . In Octavo . An Answer to W. P. his Key about the Quakers Light within , and Oaths ; with an Appendix of the Sacraments . In Octavo . A Letter to the Honourable Sir Robert Howard : Together with some Animadversions on a Book , entituled , Christianity not Mysterious . In Octavo . Now in the Press . Discourses on several Practical Subjects , By the late Reverend W. Payne , D.D. With a Preface giving an Account of his Life , Writings , and Death . In Octavo . The ATHEIST's Objection , That we can have no Idea of GOD , REFUTED . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , February the 7 th . 1697 / 8. BEING The Second of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. PSAL. x. 4 . The Wicked , through the Pride of his Countenance , will not seek after God ; neither is God in all his Thoughts . IN these words , I have , in a former Discourse , taken notice of these Three Particulars : I. The General Character or Qualifications of the Person here mentioned , which is , That he is a Wicked Man. II. The Particular Kind of Wickedness , or Origin from whence the Spirit of Atheism and Irreligion doth chiefly proceed , and that is Pride ; The Wicked , through the Pride of his Countenance , &c. III. The great Charge which the Psalmist brings against the Person here spoken of in my Text , viz. Wilful Atheism and Infidelity ; He will not seek after God , neither is God in all his Thoughts . The Two first of these I have already dispatch'd , and therefore shall now proceed to discourse on my Third Head , viz. The great Charge here brought against this Wicked Person , That he will not seek after God ; neither is God in all his Thoughts : or , as it is in the Margin , with good grounds ( as I have before observed ) from the Hebrew , All his Thoughts are , There is no God. Which appears to me to imply a wilful and malicious slighting and contemning of God , and his Laws , and an endeavour to banish the very Thoughts of his Existence out of their Minds . And under this Head , I shall make it my business to enumerate all the pretended Arguments and Objections which I have met with , and are of any weight , against the Being of a God , in general ; and then endeavour to shew how Weak and Inconclusive they are , and how miserable a Support they will prove for Atheism and Infidelity . But first it will be necessary , briefly to clear up one Point , and to obviate one Objection that may be made against this very Attempt of mine , of Refuting and Answering the Atheists Arguments and Objections . It will , I doubt not , be said , That there is not now , nor ever perhaps was in the World , any such Person as a Speculative Atheist , or one that believes , there is no God. It is said , with great assurance , by some , That the Ancient Atheists were only such as declared against the Plurality of Gods , and the Idolatry and Superstition of the Heathen Worship . And we are told by one , very lately , (a) That he hath travelled many Countries , and could never meet with any Atheists , ( which are few , if any ; ) and all the Noise and Clamour , saith he , is against Castles in the Air. To which I Answer , That nothing can be more plain and clear , than that both Ancient and Modern Writers do give us an account of such Persons as were known and reputed Atheists , by those that were Contemporary with them , and did well understand their Principles and Tenets . I need not insist on Proofs from any of the Ancient Christian Writers ; for 't is sufficient , that Plato , Diogenes Laertius , Plutarch , Cicero , and many others , do acquaint us , that such kind of Men there have been in the World. Tho' I shall particularly produce the Testimony of two Authors , one ancient , and the other , 't is probable , now living , to prove this Point ; and these are , Sextus Empiricus , and he that wrote the Thoughts on the Comet that appeared in the Year 1680. Sextus is express , (a) That Diagoras Melius , Prodicus Chius , Euemerus , Critias Atheniensis , Theodorus , and many others , were absolute Atheists , and denied that there were any Gods at all . And the French Gentleman (b) saith the same of most of those mentioned by Sextus , and other Ancient Writers ; and to the number , adds some others of a Modern date : And Mr. Blount saith , (c) that the Epicureans constantly affirmed , there were no Gods. Now the Evidence of these Authors will , I hope , be allowed , because they seem Well-wishers to the Cause of Infidelity themselves . To these I might add , were it necessary , That Vaninus himself tells us frequently of Atheists that he met with , ( and no one will doubt but that he knew where to find one at any time , ) and he calls Machiavel , expressly , Atheorum facilè Princeps (d) But indeed , this Assertion of these Gentlemen , That there is no such thing as an Atheist in the World , is like most other things that they advance , Uncertain and Precarious , and often contradicted by what at other times they deliver : for though they are sometimes , and in some Companies , for Reasons that are very obvious , unwilling to take the Title of Atheist on themselves or their Party ; yet they are often ready enough to bestow it on others ; and when it is subservient to their purpose , will insinuate , (a) That the greatest Lights and Teachers of the Church believe as little of Religion as themselves . But I say also , 2. That 't is one thing to disbelieve the Existence of a God , and another to declare so to the World. And it doth not at all follow , that a Man is not an Atheist , because he doth not openly profess himself to be so , at all times , and in all Companies . There are no Writers so insincere as these kind of Gentlemen ; they are very cautious and tender how they expose themselves to the just Punishment of the Law. Vaninus himself , though he did at last suffer Death madly , for his Infidelity , ( as one (b) saith of him , that died as madly himself , ) yet is he very cautious and careful , in his Writings , how he renders himself obnoxious to the Censure of the Inquisition ; and he declares , (c) That he will submit all things to the Judgment of the Roman Church . So a Gentleman of our own Nation , though he endeavours , as effectually as 't is possible , under-hand , to ridicule and undermine Religion ; yet he would sain appear to the World to be a good Christian , and one that hath a mighty Veneration for God and his Laws : but , in the mean time , 't is very easie to discover his true Principles and Design ; for he declares ▪ (d) That he thinks it much safer to believe as the Church believes , and to pin his Faith always on my Lord of Canterbury ' s Sleeve , as he saith he will do , and subscribe to any ridiculous Legend , rather than incurr the Censure of the Popish Clergy ; as he basely calls the Ministers of this most Excellent Protestant Church : for the same laudable Reasons also , he forbears communicating , what he doth , or ought to think Truth , to Mankind , ( as he tells us in many places . ) Now if this be the case with these Men of Honour , that they dare not speak their Minds , nor discover their true Sentiments plainly to the World ; we must by no means conclude over-hastily of their Orthodoxy , by what they say in Discourse at some times , or publish in Print at others : but , in short , if they set up such a Notion of a God , as is essentially inconsistent with the Idea that all Mankind have of such a Being ; if they make him either a Necessary Agent , or a Blind , Idle and Unactive One ; if they divest him of his Providence , or cramp him in his Attributes , as those that call themselves Deists generally do : in a word , if they make him such an Impotent and Careless Being , as either cannot or will not govern the World , give Laws to his People , vindicate his own Honour , and punish and reward Men according to their Actions : 'T is plain , I say , that though in words they may profess to believe and honour a God , yet in reality they deny him , and have no manner of Notion of his true Nature and Perfections . But 't is not the Name only , nor the empty Sound of the word Deity , but the Thing , that is wanting in the World ; 't is the true Knowledge and Belief of this only , that can clear a Man from the imputation of Atheism : If he be not right in this Point , i. e. if he have not such a belief of God , as implies in it a knowledge of the Perfections of his Nature , he may call himself by as fine and fashionable Names as he pleases , and pretend to Deism and Natural Religion ; but in reality he is an Atheist , and so ought to be esteemed by all Mankind ; for as one saith , (a) that knew very well what an Atheist was , Such are Atheists , as deny God's Providence ; or who restrain it in some particulars , and exclude it in reference to others , as well as those who directly deny the Existence of a Deity : And Vaninus (b) calls Tully Atheist , on this very account ; and in another place , he saith , (c) That to deny a Providence , is the same thing as to deny a God. This therefore being returned in Answer to the Objection , That there is no such thing as an Atheist : Let us now go about to examine and consider the Arguments and Objections that are usually brought by Atheistical Men , against the Being of a God. And these , one would think , should be exceeding weighty ones , and no less than direct Demonstrations ; for if they are not such strenuous Proofs as are impossible to be refuted , I 'm sure the Atheist ought to pass for the most senseless and stupid of all Mankind . He slights and despises that inestimable Offer of being Happy for ever ; he runs the risque of being eternally Miserable ; he bids open defiance to the Laws of God and Man ; and he opposes his own Opinion and Judgment , to the sober and considerate Sentiments of the judicious part of Mankind , in all Ages of the World. Now surely , in such a case , he ought to be very sure that he cannot be mistaken ; and to be as demonstratively certain , as of the truth of any Theorem in Euclid , that there is no God , no Moral Good nor Evil , no Revealed Religion , nor any Future State of Rewards and Punishments . But can any Man have the face to pretend to this ? Will not the common sense of all Mankind pronounce this impossible ? and that a Demonstration of the Non-Existence of these things , is not to be obtained ? Can any one be directly assured , that there is not so much as a Possibility that these things should be true ? And if so , then 't is plain , that for any thing he can directly prove to the contrary , the Atheist may be in the wrong , and consequently be Eternally damned and miserable . Now would any one , that can think at all , run this Dreadful Hazard ? much less sure , one that pretends to be a Man of Penetration and Judgment , and to Philosophize above the Vulgar : And yet this every Atheist doth ; and that too on no other Grounds but the Strength of some trifling Objections against , and seeming Absurdities in , the Notion of a God , and Religion , which the Extravagant Wit of wicked Men hath invented and coined to stop the Mouths of those that reprove them , to stifle and bear down the Stings of Conscience , and to gain some pretence to Reason and Principles in their Impious Proceedings . But surely these Persons must know well enough , that 't is a very easie thing to start Objections against the most plain and obvious Truths ; They know also , that in other Cases , themselves think it very unreasonable to disbelieve the truth of a Thing , only because they can't readily answer all the Objections a witty Man may bring against it , and because they cannot solve all the Phoenomena of it . Now , why should not they proceed so in Matters of Religion ? They know that all the great Truths of it , have been demonstrated over and over , by those Learned and Excellent Persons which have written in the Defence of it ; Nay , they know too , that most of their Objections have been already refuted and answered , and that they adhere to a Cause that hath been frequently baffled . They know the weight and importance of the Subject , and that if Religion should at last prove to be true , they must be for ever Miserable : All this , I say , they very well know ; and therefore it looks strangely like an Infatuation upon them , that they will run this Dreadful Hazard only on the Strength of a few Objections , and a bare surmise only that there is no such thing as a God or Religion . These Objections are their only Hold and Pretence that they can stick to and abide by , and what and how Great they are , I shall now proceed to Examine . These I shall take in their Natural Order : And , 1. Consider such Objections as are brought against the Being of a God in General . 2. Such as are alledged against his Attributes and Perfections . 3. Such as are advanced against the Truth and Authority of revealed Religion . The Groundlessness and Inconclusiveness of all which I shall endeavour as clearly as I can to Demonstrate . And First , I shall consider and refute the Objections and Arguments that are brought against the Being of God in General ; and these are ( as far as I can find ) all reducible to these two Heads . It is said , 1. That we can have no Idea of God. 2. That the Notion of a Deity owes its Original , either to the foolish Fears of some Men , or the Crafty Designs of others . I shall at this Time handle the former of these , and Refute the Objections that are brought against the Existence of a Deity , from our not being able ( as they say ) to have any Idea or Notion of him . The Atheist alledges , That whatsoever is Unconceiveable is really nothing at all : that we can have no Idea , or possible Notion of any thing that is not some how or other an Object of our Senses ; for all Knowledge is Sense : and we can only judge of the Existence of things by its Evidence and Testimony . Now God is by Divines said to be Incomprehensible , Infinite , and Invisible ; i. e. Something that 't is impossible to know any thing about ; that is every where , and yet no where ; that sees every thing , and yet no body can see him ; nor can we perceive any thing of him by any other of our Senses : We cannot tell what to make of such an Account as this of a God ; we can have no ●●●tasm , Idea or Conception of any such Thing ; and therefore we justly conclude , There is no such Being in Nature . And as for that precarious Notion of a God , that is so much talk'd of in the World , 't is nothing but a meer Phantome or Mormo devised and set up by Politick and Designing Men to keep the Rabble in awe , and to scare such Fools as are afraid of their own Shadows . The several Points of this Objection , I shall singly consider ; and , As to the First Part of it , That what we cannot attain any Idea of ; or , That what is absolutely Vnconceiveable , is really nothing at all ; perhaps it may be true , taking it in the most strict and proper sence of the words ; for though I am not of Protagoras's Mind , that Man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet as I think , that That which is absolutely Unconceivable in its own Nature , is not possible to be Existent ; so what is absolutely so to us , we can know nothing at all of , nor reason , nor argue about it ; since there is no doing of this but from our Ideas . But I cannot see how this will be advantageous at all to the Cause of Infidelity : For there is neither any one that asserts , nor is the Atheist able to prove , that That Being which we call God , is absolutely Unconceiveable . There is a vast difference between a thing 's being Vnconceivable , and Incomprehensible ; between our having no Idea at all of a thing , and our having an Imperfect one ; and between our knowing Nothing at all of a Being , and our comprehending all the Possible Perfections and Excellencies of such a Being . We readily grant that the Immense Nature of God is incomprehensible to our finite Understandings ; but we don't say 't is absolutely Unconceivable , and that we can know nothing at all about it . The common Notion (c) which all Mankind have of a God , is a sufficient Refutation of this Part of the Objection , as it is also a very good Proof of the real Existence of a Deity ; for if there were no such Being , 't is impossible to conceive how any Idea of him could ever have come into any one's Mind , as I shall hereafter more largely prove . 2. There is implied in this Objection , That we can have no possible Idea , nor Notion of the Existence of any thing that is not the Object of our Senses : And from hence these Sublime Thinkers argue against the Existence of a Deity , and conclude there is no God , because they cannot see him , and because he is not perceivable by any of our Bodily Senses . Thus one of our Modern Atheistical Writers asserts , That the only Evidence we can have of the Existence of any thing , is from Sense . And in another place , (a) Whatsoever we can conceive ( saith he ) hath been perceived first by Sense , either at once or in Parts , and a Man can have no Thought representing any thing not subject to Sense . And he defines Sense to be Original Knowledge . Which is but the Reverse of what Protagoras , long ago determin'd : for Plato , in his Theaetetus , tells us , That he defined all Knowledge to be Sense . Now , is not this admirable Philosophy ? and worthy of those that pretend to a sublimer pitch of Knowledge than the Vulgar ? There is no Knowledge , say they , but Sense . If so , then , as Protagoras saith , all Sense must be Knowledge ; and consequently , he that sees , hears , smells or feels any thing , must immediately know all that is to be known about it : By seeing the Letters of any Language , or hearing the Words pronounced , a Man or a Beast must needs understand all the Sense and Meaning of it ; and the Philosophick Nature of all Bodies will be perfectly comprehended , as soon as ever they once come within the reach of our Senses . This is , indeed , a good easie method of attaining Learning ; and perhaps very suitable to the Genius of these Gentlemen ! But I cannot account from this Notion , how they come to have so much more Penetration and Knowledge than their Neighbours . Are their Eyes and Ears , Noses and Feeling , so much more accurate than those of the Vulgar ? Yes , doubtless , these are truly Men of Sense ! their Lyncean Eyes can penetrate Mill-stones , and the least silent whisper of Nature moves the Intelligent Drum of their tender Ears ; nothing escapes their Knowledge , but what is undiscoverable by the nicest Sense , and can only be comprehended by Reason . Reason ! an Ignis Fatuus of the Mind , whose uncertain Direction they scorn to follow , while this Light of Nature , Sense , can be their Guide . Nor will it avail them to alledge here , that when they say , we have no Knowledge but what we have from our Senses ; they mean only , that all our Knowledge comes in that way , and not by Innate Idea's : for the Author I have mentioned above , is express , that we can have no thought of any thing not subject to Sense ; that the only Knowledge we have of the Existence of all things , is from Sense ; and that Sense is Original Knowledge . And if so , there can be no such thing as comparing or distinguishing of Idea's in our Mind ; but the simple Idea's of Sensible Objects being impressed upon our Brain , must needs convey to us , by that means , all the Knowledge that we can ever obtain about them , and that as soon too as ever the Objects are perceived . But than this , nothing can be more false and absurd : for 't is plain , that by our bare Sensations of Objects , we know nothing at all of their Natures . Our Mind , indeed , by these Sensations , is vigorously excited to enquire further about them : but this we could by no means do , if Sense were the highest Faculty and Power in our Natures , and we were quite devoid of a Reasoning and Thinking Mind . This , Democritus of old was very well aware of , ( however he comes now to be deserted by the Modern Atheistick Writers , ) for saith he , (a) There is in us two kinds of Knowledges ; one Dark and Obscure , which is by the Senses ; the other Genuine and Proper , which is by the Mind . And nothing can be more plain , than that we have certain Knowledge of the Existence of many things , which never were , nor perhaps can possibly be the Objects of our Bodily Senses . Protagoras himself saith , (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Take heed that none of the Uninitiated hear you , who are such as think nothing to Exist , but what they can lay hold of with their Hands ; and who will not allow any thing that is Invisible , to have a place among Beings . The Epicurean Atheist must needs grant the Existence of his Atoms , and his Empty Space ; when yet they must be both acknowledged to be no way sensible . Those that hold a Soul or Life in Matter , Plastically diffused through all Parts of the Universe , by which all things are actuated and regulated , cannot deny but this Power is Invisible , and no way the Object of Bodily Sense . Nay , those that assert a Corporeal Deity , and say , that nothing can possibly exist but Body ; must needs own , that something of this Deity , as his Wisdom , Power and Understanding , which is certainly the Chief and most Noble of all his Essence , can no ways fall under our Bodily Senses . Let him that asserts , That what is not the Object of Sense , is really nothing at all ; let him tell me , if he ever saw that Power , Faculty , Understanding or Mind , by which he is enabled to make such a Determination ? That there is such a Power or Mind in him , 't is impossible for him to doubt or deny : for that very doubting and denying , will refute him ; and must convince him , that there must be something in him of a Real Nature , that can thus Think and Consider , Doubt and Deny ; and at last conclude , That there is nothing Actually Existent , but what is Sensible : For what is really and absolutely Nothing , can never Think , Consider , Doubt or Determine . Now let him call this Mind or Soul of his what he pleases , I do not here consider its Nature ; let it be a Substance distinct from Matter , be it a happy Combination of Animal Spirits ; or the brisk Agitation of any fine and subtile Parts of Matter , 't is all one to our present purpose , it certainly Exists , or is ; and yet is it by no means an Object of Sense . For Animal Spirits , Motion , and the sinest and subtilest Parts of Matter are no more sensible to us now , than an Incorporeal Substance is . And as he is thus assured that there is something real in himself , which yet is the Object of none of his Senses ; so he cannot but conclude the same of other Men that are round about him , that they also have a Soul or Mind of the same Nature : for he must know and be satisfied , that they can think , reason , doubt , affirm , deny and determine , as well as himself . Now , if he must grant that there are on this Account many things existent in the World , which do no way fall under the cognisance of our Senses , it will be strangely senseless and ridiculous to argue against the Being of a God from His not being so ; and to deny that there is any such thing , because he cannot see Him with his Bodily Eyes , because he cannot feel Him with his Hands , and hear the Sound of his Voice actually speaking from Heaven . For the Existence of that Divine Being whom no Eye hath seen nor can see , is as plainly demonstrable from Reason and Nature , from his visible Works in the World , and from the inward Sentiments of our unprejudiced Minds , as the Being of our Own and Others Minds is from the power of thinking and reasoning that we find in our selves and them . 3. But Thirdly , 't is objected further , (a) That we cannot have any Idea of God , and consequently may conclude , There is no such Being ; because he is , by Divines , said to be Incomprehensible and Infinite : ( That is , say they ) something which we can know nothing at all about ; for we cannot have any Phantasm or Conception of any such thing . Thus saith that famous Atheistical Writer , Whatever we know , we learn from our Phantasms ; but there is no Phantasm of Infinite , and therefore no Knowledge or Conception of it . No Man , saith he , can have in his mind an Image of Infinite Power or Time : And there is no Conception or Idea of that which we call Infinite . In another place , he asserts , (c) That the Attributes of God signifie Nothing true nor false , nor any Opinion of our Brain ; and are not sufficient Premises to inferr Truth , or convince Falshood . And the Name of God ( he saith ) is used , 〈◊〉 to make us Conceive him , but that we may Honour him . And he elsewhere saith , (d) That those that venture to discourse Philosophically of the Nature of God , or to reason of his Nature from his Attributes , losing their Understanding in the very first attempt , fall from one Inconvenience to another , without end or number , and do only discover their Astonishment and Rusticity . This Bold Writer doth in another place tell us , (e) That God must not be said to be Finite ; and so being neither Finite nor Infinite , he must be nothing at all : Which is the very same Dilemma that the Sceptick , Sextus Empiricus , (f) makes use of against a Deity . Another Modern Author of the same stamp , tells us , That he that calls any thing Infinite , doth but , Rei quam non capit attribuere nomen quod non Intelligit ; Give an unintelligible Name to a thing which he doth not understand . All which agrees exactly with what Sextus also saith , in many places of his Book ; and whom these Gentlemen follow pretty closely in most things , without taking any notice at all of him . Now to this , I return ; That as 't is very foolish and precarious , to deny the Existence of a God , because He is not an Object of our Bodily Senses ; so , to conclude , that there is no such Being , from our not being able perfectly to comprehend Him , and to have a true and adequate Idea of him , is equally absurd and unaccountable . For at this rate , we may soon come to deny the Existence of most things in Nature , since there are very many of which we do not adequately comprehend the Nature of , and know all that is to be known about them . There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Incomprehensible in the Nature of all things . Are there not a thousand Beings , which we are sure are truly and actually existent in Nature , the manner of whose Operation and Action we cannot comprehend , and whose Phaenomena we cannot Philosophically explain ? Let any of these Penetrating Gentlemen try their Skill at Gravity , Light , Sound , Magnetism and Electricity , and oblige the World with such an adequate Account of any one of them , as shall make all impartial and curious Men acquiesce in it as satisfactory . Let him clearly shew us how his own Sensations are made ; how the Circulation of the Blood first begins , and continues its Vital Tour round his Body ; how Pestilential and Contagious Diseases first invade and are propagated ; how several Medicines , that may be properly enough call'd Specifick's , operate ; and particularly , how the Cortex Peruvianus cures an Intermitting Fever : In a word , let him tell us how his own Body ( setting aside Accidents ) decays , grows old , and dies , when the same Digestions and Assimulations are made to Day , as were Yesterday , and there is no apparent defect in the Nutriment of any one part of it . He that can account for these , and many other such like things , which are obvious to every one's daily Observation , will certainly approve himself to be a Man of very curious and acute Thought , and of very deep Insight into Nature : and when he hath fully convinced me , that he throughly comprehends the Nature of but these few things , I will allow that he hath some ground to disbelieve the Existence of whatever appears to him Incomprehensible . But if a Person will candidly own , as he that hath any Knowledge and Modesty must do , That there are many things in the History of Nature , of which he cannot meet with a satisfactory Solution and Explication ; he hath certainly no manner of reason to disbelieve the Existence of a God , on the same account ; and to say , There is no such Thing , because his Nature is Incomprehensible to our finite and imperfect Capacities . We cannot , by searching , find out God , nor discover the Almighty unto perfection , Job xi . 7 . But again ; There is a vast difference between Apprehending and Comprehending of a thing ; between knowing a thing really to be , and knowing all that is possible to be known about that thing . We cannot indeed perfectly comprehend the Nature of God , because we have shallow , limited , finite and imperfect Capacities and Faculties ; and the Deity contains in himself all possible Perfection . Every one must grant , that 't is impossible the lesser should contain and comprehend the greater , especially too when the Extent and Fulness of one , Infinitely exceeds the Capacity of the other . From hence therefore to inferr that we can have no Idea nor Knowledge at all of God , is very absurd and incongruous . 'T is a strange Method of Arguing , that I can know nothing at all of a thing , because I can't know every particular that belongs to it ; and he would deservedly be esteemed a Madman , that should deny that there is any such thing as the Sun , because he cannot tell how many Miles he is in Diameter , how far he is from us , and which way he comes by a supply of Matter to continue his enlivening Fire and Heat . When some great and advantageous Revolution is brought about in any Nation ; when the Publick Good is secured , the Laws and Liberties preserved , and Confusion , Bloodshed , and Misery of all Kinds , prevented , by the wise and deep Council and Conduct of Him , or Those that are at the Helm of Affairs : Would it not be gross Stupidity , for a Man to assert , That all this came about by Chance , and that there was no Wisdom nor Conduct , that so opportunely managed all things ; only because he cannot penetrate into all the secret Steps and Methods of it , and see all the hidden Springs , by which it was moved regularly on to its intended Perfection ? There are many things whose Existence 't would be ridiculous to doubt of , whose Nature and Qualities we are very far from being able perfectly to Comprehend and Explain . And amongst the rest , there is nothing but our own Existence , that we can be more assured of , than that there is a God. For as to all Objects of Sense , we may , as Monsieur Des Cartes shews , have some reason to doubt of their actual Existence without us , till we are first satisfied that our Senses do not deceive us : Till we know this , for any thing we can demonstratively prove to the contrary , all sensible Objects may be meer Phantasms and Delusions , and nothing but the internal Configurations of our own Brains , and the result of Imagination and Fancy . But when once we are assured that there is a God , who is perfectly Knowing , Wise , and Good , we shall discover that He can be no Deceiver ; we shall find that 't is not suitable to the Idea we have of Him , that He should delude and cheat us with false Appearances ; and consequently we may well conclude , that he hath appointed our Senses to be proper Judges of their own Objects , and that those Things are actually existing without us , whose Idea's we so plainly perceive in our selves , and which we truly judge to be so . And if we will impartially consult our own Thoughts , and reason clearly from those Idea's that we have within us ; I think , we may most demonstratively be assured of the Existence of a God , and that He is such a most Perfect or Infinite Being , as the Sacred Scriptures and Divines describe Him to be . I will allow that the greatest Certainty that we can have of the Existence of any thing , is of our own Being ; of which , as I have already said , no one can possibly doubt : for whatsoever can Think reason , doubt , will , and determine , must needs be Something , and have a true and real Being . And because we find by this means , that there is certainly something actually existing ; it will plainly follow , that something or other must always have been so : for if ever there was a time when there was Nothing , there never could have been any thing at all : for absolute Nothing could never have done , or produced any thing . Something therefore ( 't is plain ) must have been always , or eternally existing , and which never could have had any beginning . For if it ever had any beginning , tho' never so many Thousands of Millions of Ages ago , it must have then began from meer Nothing , which 't is impossible for any Man to conceive . Now , if we consider our selves , or any things else that are round about us in the world ; we shall plainly find , that neither we nor they , can be this thing that always was existent , and which we have discovered must have been without beginning ; for we know well enough , that it was but a little while ago when we began to be , and that 't is but a short space before we shall die , and cease to be in this World any more . Besides , we find in our selves , and discover in things without us , such Defects , Limitations and Imperfections , as sufficiently must convince us , that neither we nor they can be Independent Beings , nor indeed the Cause of one another's Existence . We must therefore in our Thoughts have recourse to some first Cause or Origin , from whence all things do proceed : And that there must be some first Cause , or some Being , which produced both our selves and the things that are round about us in the World , we cannot but be assured of , for we know , nothing can cause , or make it self to be ; and we see that we cannot make or produce each other ; and we perceive that none of our Forms or Modes of Existence are Indestructible and Eternal ; but that all things are continually slitting and changing : some improving and increasing , while others are decreasing and dying . The common Matter , indeed , of all Bodies will remain , and we do not find it to be perishable , as their forms are ; But then , this we may easily know cannot be the first Cause of all other Things ; since we have no Idea of its being an Active , Intelligent , Wise , and Powerful Being , as that must be ; but the Notion we have of it is , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , purely Passive , and obsequiously Capable of all variety of Forms and Motions ; as I shall hereafter more largely shew . If we farther carefully consider of this Being , that we have thus found must have eternally been or existed ; we shall find also , that it must for ever continue to be for the time to come ; for we cannot imagine , how a Being that hath Eternally existed for the time past , should ever terminate or cease to be for the time to come ; since there is nothing in its self , or in any thing without it , that can possibly be the Cause of its Destruction . Such a Being therefore will be properly Eternal , and necessarily Self-existent , without Beginning or End , or any Possibility of Dying or Ceasing to be . Such a Being also , must on this Account , be the Creator , Author , and Cause of all things : because , nothing can be the Cause of it self ; and therefore they must either be Eternal and Necessarily Self existent , as we are assured they are not ; or else derived from , and produced by this Eternal and Infinite Being . And as the Beings themselves are derived from , and produced by this Eternal and Self existent Being , so must all their Perfections and Qualifications too : for they are indeed the most Noble Things in their Natures . Knowledge therefore , and Wisdom , Thought and Reasoning , and all the excellent Powers and Faculties that are found in any Creatures , must come from the same Power that produced those Beings and Natures in which they are inherent . And if these Excellencies and Perfections are derived from this Necessarily existent Being , they must certainly be in Him in the greatest Perfection : for if they were not in Him , they could not be derived from him ; since 't is unconceivable that any thing can give or communicate to another , either what it hath not it self , or a greater degree of any thing than it is Master of . This Eternal and Self-existent Being therefore must have in it , and that in the utmost Perfection , all the Excellencies that we admire and value in any other things . It must have the Power of doing all things that are possible to be done , and therefore be Almighty ; it must know all things that are possible to be known , and therefore be Omniscient : In a word , it must be All-Wise and Good , Just and True , Merciful and Gracious , and contain in it all possible Excellencies and Perfections . Now this may very well pass for a Description of the Deity ; and 't is such an One as is very Intelligible and Plain to the meanest Capacity that can but think at all . And it gives us such an Idea of God , as we see is easily attainable by an obvious and familiar Chain of Consequences , and which puts our Minds not at all on the wrack to conceive . As for the word Infinite , which is often applied to God , and which these Gentlemen quarrel so much at , and of which they affirm , that it is impossible to have any Conception or Idea ; I say , that it is groundlessly and precariously asserted : and that nothing but the wilful Darkness and Confusion which they have brought upon their own Minds can make it appear Unintelligible . For as the Excellent Dr. Cudworth hath proved the Idea that we have of Infinite , is the same with that which we have of Perfection . And therefore when we say , that God is Infinite in Power , Wisdom or Goodness , we mean by it , that He is most perfectly or compleatly so ; and that he wants nothing which is necessary to render Him most Perfect , and Excellent in that Respect of which we speak of Him. Now a Being that any way is Deficient or Imperfect , and that hath not all the possible Excellencies that are to be had , is Finite , and that in the same proportion as it is defective . Thus , for Instance , those Beings which endure but for a time , which had a Beginning , and will have an end , are finite or imperfect , as to their existence : But GOD , who is , was , and is to come , who is and will be from Everlasting to Everlasting , He is properly said to be Infinite (a) or Perfect , as to Existence or Duration . For there is no Restriction , Limitation or Imperfection in His Nature , in this respect , as there is in that of all Creatures whatever . A Being whose Power extends to but a few things , is very imperfect or finite in Power ; and if there be any Possible thing that it cannot do , 't is still so far imperfect in Power . But a Being that can do all things that are not contradictory to his Nature , or all possible things , is properly said to be Infinite or Perfect in Power , or Almighty ; so a Being that knows all things possible to be known , is Infinite or Perfect in Knowledge : and the like of any other Attributes or Perfections : In all , the Comparison or Proportion is the same . A Being that wants no degree of Excellency or Perfection is God ; Infinite in Power , Wisdom , Justice , Goodness and Truth . But if a Being want any one , or any degree or proportion of These Things , it is Finite and Imperfect , and that in the same degree or Proportion . Now , where is the Inconceivableness , Confusion , Absurdity , and Nonsence of all This ? is it not as easie to conceive or apprehend that a Being may have in his Nature all possible Perfection , as it is to have an Idea of one that is Imperfect and Deficient ? for how comes the Idea of Imperfection into our Mind ? how come we to know that a Thing is Finite , Defective and Limited , unless we have also an Idea or Notion of Infinity or Perfection ? how can we know what is wanting in any Being , unless we have an Idea of it , that it is in some other Being ? Most certain therefore it is , that we may have as true and clear an Idea of the Existence of a God , as of any thing in Nature : (b) and in Fact it is most notoriously true , that a clear and distinct Notion that there is such a Being , hath and doth still appear in the Minds of all Mankind ; and it is impressed there , I doubt not , by the peculiar Care of that Divine and Merciful Being Himself . And therefore those that assert , that we have not , nor can have any Notion or Idea of a God , nor of his Attributes and Perfections , and that on that Account deny his Existence ; discover such wretched Ignorance as well as Obstinacy , that they are really a Disgrace to Humane Nature . For pretending to be over-Wise , they become Fools , they are vain in their Imaginations , and their foolish heart is darkened ; Their vicious Inclinations have debauched their Reason and Understanding : And though God be not far from every one of us , since in Him we live , move , and have our being ; yet their Wickedness and Pride is such , That they will not seek after God , neither is God in all their Thoughts . From which wilful Blindness and Stupidity , may the God of Truth deliver them , by the gracious Illuminations of his Blessed Spirit ; To whom , with our Lord and Saviour Jesus Christ , be all Honour and Glory , &c. FINIS . Books printed for Rich. Wilkin at the King's-Head in St. Paul's Church-yard . MR. Harris's Sermon , Preach'd at the Cathedral-Church of St. Paul , January the 3d. 1697 / 8. being the First of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esquire . — His Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . Dr. Woodward's Natural History of the Earth , in Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . A Serious Proposal to the Ladies , for the Advancement of their true and greatest Interest ; Part I. By a Lover of her Sex. The Third Edition . In Twelves . A Serious Proposal to the Ladies ; Part II. Wherein a Method is offer'd for the Improvement of their Minds . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies and Mr. John Norris . In Octavo . An Answer to W. P. his Key about the Quakers Light within , and Oaths ; with an Appendix of the Sacraments . In Octavo . A Letter to the Honourable Sir Robert Howard : Together with some Animadversions on a Book , entituled , Christianity not Mysterious . In Octavo . The Notion of a GOD , Neither from FEAR nor POLICY . A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , March the 7 th . 1697 / 8. BEING The Third of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. PSALM x. 4 . The Wicked , through the Pride of his Countenance , will not seek after God : neither is God in all his Thoughts . IN my last Discourse on these words , I came to consider the Third Particular I had before observed in them ; which was , The great Charge the Psalmist brings against the Wicked and Proud Person here spoken of , viz. Wilful Atheism and Infidelity . He will not seek after God : and all his thoughts are , There is no God. Under which I proposed to Consider and Refute the Atheist's Objections , against the Being of a God in general . And these I found might be reduced to these Two Heads : I. That we can have no Idea of God. II. That the Notion of Him , which is about in the World , owes its Original to the foolish Fears and Ignorance of some Men , and to the crafty Designs of others . The former of these I have already refuted , and shewed that it is Groundless and Precarious in all its Parts . I shall now therefore consider the Second Objection against the Being of a God in general , viz. That the Notion of a Deity , which is so generally found among Mankind , owes its Original to the foolish Fears and Ignorance of some Men , and to the designing and crafty Figments of others . And here I shall first give you the Sense of these kind of Writers on this Point : And then endeavour to shew you , how very weak and trivial their Arguments are , and how very far short they come of Disproving the Existence of a Deity . And first I shall give you the full sense of this Objection , from the words of those that bring it ; beginning with the Modern Writers , who , as you will find by and by , have little or nothing new , but like Carriers Horses , follow one another in a Track , and because the first went wrong , all the rest will succeed him in the same Errour ; not considering , that he who comes behind , may take an advantage to avoid that Pit , which those that went before , are fallen into . ( as it is in the words of the Translator of (a) Philostratus . ) But here it must be premised , That since these kind of Men do frequently disguise their true meaning ; It is not the bare Words only , but the Scope of a Writer , that giveth the true Light by which any Writing is to be interpreted , ( as Mr. Hobbs (b) very well observes : ) yet this must be said for both him and the other Modern Atheistick Writers , That their Disguise is so very thin and superficial , that any one may easily see through it , and discover their true Meaning and Design . Nothing can be clearer , than that 't is the great scope of the Author of Great is Diana of the Ephesians , to persuade the World , That the first Original of all Religion , was from Craft and Imposture , and that it was cultivated and carried on by the Cunning and Avarice of the Priests . And in his Anima Mundi , pag. 13 , 14. he tells us , That Superstition ( by which these kind of Writers always mean Religion in general ) did certainly proceed from some Crafty and Designing Person , who observed what were the Inclinations of Mankind , and so adapted his Fictions accordingly : He pretended to have some extraordinary way revealed to him , from an Invisible Power , whereby he was able to instruct the People ; and to put them into a way of being happy in a Future State. And in another place , he saith , (a) That Mankind being ill-natured , and unapt to oblige others without Reward , as also judging of God Almighty by themselves , did at first conceive the Gods to be like their Eastern Princes , before whom no Man might come empty-handed ; and thus came the Original of Sacrifices : And this Institution , he saith , was improved by the crafty Sacerdotal Order , into all that costly and extravagant Superstition that did afterwards so abound in the World. Now in this passage , 't is plain , that he makes all the Jewish Religion to be nothing but Priest-craft and Imposture ; tho' on wretched poor grounds , as I shall hereafter sufficiently make appear . And his Opinion of the Christian Religion , may easily be guessed , by what he delivers , Anim. Mund. pag. 124. viz. That most Christian Churches , like the Musk-melon from the Dunghill , were raised from the filthy Corruption and Superstition of Paganism . And in another place , he saith , (b) That he will engage to make appear , That a Temporal Interest was the great Machine on which all Humane Actions ever moved ; ( he means , in the Establishing of the Jewish and Christian Religions ; ) and that the common Pretence of Piety and Religion , was but like Grace before a Meal : i. e. according to him , nothing but a meer customary piece of Folly that signifies nothing at all , and which he frequently ridicules and exposes (c) . Now all this , though not in plain and express words , yet in the most obvious sense and meaning , is equally applicable to the Notion of a God ; and no doubt was so intended by the Author . And , indeed , take away Religion and the Notion of a God must of course follow : For 't is impossible to think that if there be a God , he should not expect Veneration and Worship from those Creatures of his , that he hath rendred capable of doing it ; which therefore is their reasonable Service , Rom. 12.1 . After the same manner doth Spinoza declare himself as to the Origin of Religion ; which he also calls by the Name of Superstition . (a) He tells us , That the true Cause from whence Superstition took its rise , is preserved and maintained , is Fear . (b) That if all things would but succeed according to Mens Minds , they would never be enslaved by Superstition : But because they are often in great streights , and so put to it , that no Counsel or Help will be beneficial to them , they are tossed and bandied about between Hope and Fear , and at last have their Mind so debilitated , that they are prone to believe any thing . (c) But that in reality all those things which have been the Objects of Mens vain Religious Worship , are nothing but the dreadful Phantasms and mad Figments of a sorrowful and timorous Mind . (d) And the reason ( he saith ) why all Men are thus subject by Nature to Superstition , is only from Fear ; and not as some have fansied , from any confused Idea of a God , which they will have to be impressed on all Mankind . The Author of the Leviathan , speaks yet a little plainer as to this Point ; (e) Ignorant Men ( saith he ) feign to themselves several kinds of Invisible Powers , stand in awe of their own Imaginations , in time of Distress invoke them , in time of Success give them thanks , making the Creatures of their own fancy Gods. This is the Natural Seed of Religion , which Men taking notice of , have formed into Laws , &c. And he tells us in another place , (f) That Fear of Power invisible feigned by the Mind , or imagined from Tales publickly allowed is Religion , not allowed , is Superstition . So that according to Mr. Hobbs , Religion and Superstition differ only in this , that the latter is a Lye and a Cheat standing only on the Authority of Private Men , whereas the former is supported by the Power of the Government . In these Four Things , saith he , elsewhere , (a) consists the Natural Seed of Religion , viz. Ignorance of Second Causes , Opinion of Ghosts , Devotion toward what Men Fear , and taking things casual for Prognosticks . These are the Accounts which our Modern Atheistical Writers give of the Origin of Religion , and the Notion of a God among Men. And this they , with great assurance , put off as their own new Invention ; without being so just as to mention any of the Ancients , from whom they have borrowed every Article of it . That trite Passage every Body knows Primus in orbe Deos fecit timor ; and Lucretius mentions Fear and the Ignorance of Second Causes , as that which gave the first rise to the Notion of a God : For , saith he , (b) When Men with fearful Minds behold the things in the Earth and Heavens , they become abject and depressed under the fear of the Gods ; whose Empire Ignorance of Causes sets up in the World : for when Men cannot see any natural Reason for any Effect , they strait fansie 't is the Product of some Divine Power . The very same thing he saith also in another place , (c) where he attributes likewise the Notion of Ghosts , and consequently of the Gods interfering with the Affairs of the World , to Mens not being able to distinguish Dreams from Real Appearances . Tully tells us , That there were some in his time , and no doubt , long before , who attributed the Opinion and Belief of the Gods to have been feigned by Wise Men for the good of the Commonwealth . (d) And Plato acquaints us , (e) That the ancient Atheists did affirm , that the Gods were not by Nature , but by Art and Laws only , and so were different in different places , according as the different humour of the Law givers chanced to determine the Matter . Sextus Empiricus saith , That there were at first some Intelligent and Prudent Men (f) who consider'd what would be beneficial to Humane Life ; and these first feigned the fabulous Notion of Gods , and caused that Suspicion that there is in Mens Minds about them . Afterwards he saith , That heretofore Men lived wild and savage , and preyed upon one another like wild Beasts ; till some Men being willing to prevent and repress Injuries and Rapine , invented Laws to punish those that did amiss : And then they feigned , that there were Gods also , who took cognizance of all Mens Actions , whether good or bad ; that so no one might dare to commit any secret Wickedness , when he was by this means persuaded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Gods , tho' unseen by Men , did yet inspect into all Humane Actions , and take notice who did well , and who the contrary . Sextus also attributes the Rise of Mens Belief of a God , to their ignorance of Second Causes , ( as I shewed you before that Lucretius doth : ) for he makes Democritus speak thus , (a) When Men of old saw strange and frightful things in the Air or Heavens , such as Thunder , Lightning , Thunderbolts , Eclipses of the Sun and Moon , &c. not knowing the Natural Causes of them , but being terrified by them , they strait imagined the Gods to be the Authors of them . This therefore being proved to be the true sence of the Ancient Atheistical Writers , and from them copied by the Moderns , viz. That Fear , Ignorance and Cunning were the first Originals or Causes of the Notion and Belief of a God. Let us now fairly examine the Case , and see what ground there is for such an Assertion ; and whether this can account for that Universal Notion of a Divine and Omnipotent Being , which we find every where in the World. And , 1. I say , That the Notion of a GOD , could not come from Fear ; for if it did , either this Fear must be universally inherent in all Mankind , or else peculiar only to some Dastardly and Low-spirited Mortals . If the former be asserted , 't is a very convincing Argument , that there is a just ground for such a Fear ; and that it hath something that is Real for its Object , that can thus affect all Men , after the same manner . And if it be so , that all Men are naturally subject to this Fear of a Deity ; how could any one ever discover , that there was no real ground for this , in the nature of the thing ? how came he himself exempted from this poorness of Spirit ? And if he were not exempted from this terrible Passion , how came he to discover , that the Object of this Fear is all a Cheat , and nothing but a meer Mormo and Bugbear ? 'T was very lucky for him , that the rambling Atoms of his Constitution jumpt by chance into such a couragious and noble Frame and Temper ! But pray who was this mighty Man ? when and where did he live ? what Ancient History gives us any Account of this happy Person , that laughed at that which all the World besides were afraid of ? Let the Atheists give us but any Relation of him , that is Authentick , and it shall be allowed as the greatest thing they have ever yet advanced . But I suppose they will not say that this Fear is Universal ; but that it only possesseth mean and abject Spirits , and never invades the Great and Brave Soul. Let us see whether this will do them any service . Now by Brave and Great Souls , who do they mean ? Do they intend by them , such as have Power , Command and Empire over others ? Nothing is more certain , than that Kings and Princes have been equally subject to these Fears of a God , and of Divine Punishment , with the meanest and most contemptible of their Subjects . And this (a) Lucretius himself owns , ( as also that this Fear of a Deity is Universal ) and we have Examples of it in the Histories of all Ages and Parts of the World. But they will say , 't is like , that by Brave and Great Souls , they don't mean Kings and Princes , but the Wise , Knowing , and Learned part of Mankind : These were they that first discovered this Cheat , and who , finding its Advantage to Mankind , have ever since continued it and carried it on for the Publick Good. These Cunning Men finding the Vulgar generally subject to dismal Apprehensions and Fears of they knew not what kind of Invisible Powers , took advantage from thence to tell them of a God , and to form the product of their Fears into the Notion of a Deity . Now to this I say , That if these cunning Politicians found that there was a Fear , Dread and Apprehension of some Divine and Almighty Being , Universally impressed upon the Minds of Men , as no doubt but there is ; this , I say , is a very convincing Argument that such a Belief hath a good Foundation in the Nature of the thing , and consequently hath Truth at the bottom . And therefore 't is plain , that these Men did not Invent , but find this Notion and Belief actually Existing , by a kind of Anticipation in the Hearts of all Mankind . And that they could not possibly invent it , had there been no Ground nor Reason for such a Belief , I shall plainly prove by and by . But again ; That the Notion of a God , did not arise only from Fear , is plain from hence ; That Mankind hath gotten an Idea of Him , that could never proceed only from that Passion . If Fear only were to make a God , it would compose him of nothing but black and terrible Idea's : it would represent Him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all envious and spiteful ; a grim , angry and vindicative Being ; one that delights in nothing but to exercise his Tyrannical Power and Cruelty upon Mankind : we should then believe him to be such a Power as the Indians do their Evil God , and we do the Devil ; a mischievous and bloody Deity , that is the Author of nothing but Evil and Misery in the World : for these must be the dreadful Attributes of a Being which Fear only would create and set up in our Hearts . But now , instead of this , we find a quite different Notion of God in the World. We justly believe Him to be a most Kind , Loving and Gracious Being , and whose mercies are over all his works . We are taught by the Scriptures , those Sacred Volumes of his Will , to believe that He at first Created the World , and all things that are therein , to display his Goodness and Kindness to his Creatures : That he wills not , nor delights in the death of a sinner , nor in the evil and misery of any thing ; but that He hath by most admirable methods of Divine Love , provided for our Happiness both here and hereafter . Now such an Account as this of the Deity , could never take its Rise from Fear only : And therefore since it cannot be denied but that we have such a Notion of God , it must have some more Noble and Generous an Original . We find , indeed , in our selves a just Fear and Dread of Offending so Good and Gracious a God ; and we believe it suitable to his Justice , to punish those that will pertinaciously continue in a state of Rebellion against Him , after having refused and slighted the repeated Overtures of his Mercy . But then we know very well , That the Notion we have of a Deity , is not occasioned by , and derived from this Fear ; but , on the contrary , this Fear from it . 'T is the Natural Consequence and Effect of the Belief and Knowledge of a God , but it cannot be the Cause and Original of it . For Fear alone can never dispose the Mind of Man to imagine a Being that is infinitely Kind , Merciful and Gracious . The Atheist therefore must here taken in Hope too , as well as Fear , as a joint Cause of his pretended Origin of the Belief of a God ; and say , That Mankind came to imagine that there was some Powerful and Invisible Being , which they hoped would do them as much good , as they were afraid it would do them hurt (a) . But these two contrary Idea's , like Equal Quantities in an Equation with contrary Signs , will destroy one another , and consequently the Remainder will be nothing . And therefore the Mind of Man must lay aside such an Idea of God , as soon as he hath well considered it , for it will signifie just nothing at all . Another very good Argument , That the Notion of a God , did not take its first Original from Fear only , may be drawn from hence , That those that do believe and know most of God , are the least Subject to that servile Passion . If Fear only occasioned Mens Notion and Belief of a God , the consequence must be , that where the Notion of a Deity is most strong and vivid , there Men must be most timorous and apprehensive of Danger ; there the greatest distrust , suspicion , and anxious sollicitousness about the Events of Futurity would be always found . But this is so far from being true in Fact , that no one is so free from those Melancholy and Dreadful Thoughts and Apprehensions , as he that truly believes in , and Fears God. For he can find always in Him Almighty Defence and Protection ; he can cast all his care on God who he knows careth for him : When all the treacherous Comforts of this World leave him , and when nothing but a gloomy Scene of Affliction , Distress and Misery presents its self here ; yea , even when Heart it self and Strength begin to fail , God will be ( he knows ) the Strength of his Heart and his Portion for ever ; and even in the vast Multitude of his Afflictions , God's Comforts will refresh his Soul. But 't is far otherwise with the miserable Wretch that hath no Belief of , nor any Knowledge of God ; if he fall into Affliction , Trouble , or Misery , he hath nothing to support him : He is the most abject and dispirited of all Mankind , his whole head is sick , and his heart is faint , and his Spirit cannot sustain his Infirmity ; for he hath not only no Power and Ability to bear the present load of Misery , but he expects yet much worse to come ; and notwithstanding all his former Incredulity and Bravery , he now , as the Devil himself doth , believes and trembles . And therefore , though as Plutarch observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it be the chief Design of Atheism to give Men an Exemption from Fear ; yet 't is a very foolish one , and falls very far short of answering its End : for it deserts and fails its Votaries in their greatest Extremities and Necessities , and by depriving them of all just Grounds for hope , must needs expose them to the most dismal Invasions of Fear . And thus , I think , it is very plain , That the Notion of a God could not take its first Original from Fear . As to the Ignorance of Second Causes , which is sometimes alledged as another Occasion of the Notion of a Deity ; the Modern Atheists do not much insist upon it , and therefore I need not do so in its Refutation . I have shewed already whence they had it ; and I think it sufficient to observe here , that there are no Men so Ignorant of Second Causes , nor any that give so poor and trifling Accounts of the Phaenomena of Nature as these Atheistical Philosophers do . And therefore Ignorance ought rather to be reckoned among the Causes of Atheism and Infidelity , than of the Idea of God and Religion ; for I am very well assured that a through insight into the Works of Nature , and a serious Contemplation of that admirable Wisdom , excellent Order , and that useful Aptitude and Relation that the several Parts of the World have to each other , must needs convince any one , that they are the Products of a Divine and Almighty Power . The Invisible things of God may be understood by the things that are made , and his Eternal Power and Godhead discovered by this means (a) ; as hath been excellently demonstrated by the learned Dr. Cudworth , Dr. Bentley , Mr. Ray , and many others . And these kind of Gentlemen have betrayed their shallow and superficial Knowledge of things , by nothing more , than by pretending to give an Account of the Original of the World , the Motion of the Heavenly Bodies , of Gravity , and several other Phaenomena of Nature , without having recourse to a Deity ; as I shall hereafter more particularly observe . But I now hasten to Refute that which they make their Great and most Common Objection against the Being of a God ; And to shew , 2. That the Notion of a God did not , nor could not , arise from Cunning and Contrivance ; and that it was not invented by any Crafty and Politick Person . Though that it did do so , is the constant Assertion of these Gentlemen ; and they do it with as much assurance , as if it were a Self-evident Proposition . In all Companies they will nauseously tire you with this Battology , over and over again . That All Religion is a Cheat , and the greatest Cheat of all is Religion . But this themselves have happily discovered ; and therefore they Scorn to be imposed upon by Priest-craft ; they will neither be ridden by Priests , nor lead by them ; they can go without Leading-strings ; and won't be put to the Temporal Charge of a Spiritual Guide : and they have quitted the Thoughts of going to Heaven by the same means as they go to the Play-house , ( i. e. ) by giving Money to the Door-keepers . As the Translator of Philostratus insolently expresses it . (a) Now after all this bold and repeated Exclamation against Priest-Craft and Holy Shams , &c. Would not one think that they had some demonstrative Ground , to prove that the Notion of God , and Religion is all a Cheat and Imposture ? Would not one suppose that they could name the very Person that first Invented this Fourbe ; tell us when , and where he lived , and plainly prove by what means he came to impose so grosly on Mankind , and how they came to be such Fools as to take it , and dully to submit to it ever since ? Nothing sure , that is less than a direct Demonstration , ought to protect a Man under so rude a Liberty as these Gentlemen take , of ridiculing all the Sacred Laws of God and Men. But have they any such Proof ready ? or have they ever yet produced it ? No , nor is it possible they ever should ; as appears plainly from the Ancient Histories of all Nations in the World. In no one of these do we ever find the least mention made of any one that Invented the Notion of a God. 'T was a Thing taken for Granted by all the Ancient Law-givers , that there was a God : This they never went about to prove ; nor had they any need so to do , or to feign it , for they found it universally and naturally stamp'd upon the Minds of Mankind . This Moses himself doth not so much as attempt to teach the Jews , as knowing very well that it was what they had a general Notion and Idea of before . And Homer speaks every where of the Gods , as of Beings universally known and believed , and never goes about to prove their Existence . The same thing appears in Hesiod , and in the Fragments that we have of all the Ancient Greek Poets . And though it be not true in Fact , yet 't is a good Argument ad Hominem against the Atheists , that Lucretius pretends to tell you when Atheism began , and who was the first Bold Man that disputed and denied the Being of a God. This , he saith , was Epicurus . (a) But he cannot deny but that in so doing , Epicurus contradicted the common Sentiments of all Mankind , and broke through those Fears and Obligations that the generality of Men were under to a Divine Power . But to Refute a little more Methodically this trite Objection . I say , that the Notion of a God could not derive its Original from the cunning Invention of any Politick Person , for these Reasons : 1. Because the pretended Inventor himself could never possibly have come by such a Notion , had there been no such Being as a God. Sextus Empiricus observes very well , That though (b) 't is pretended that Law-givers and Politicians invented the Notion of a God ; yet the Asserters of it are not aware of an Absurdity that arises thence : for if it should be asked , how they themselves came by such a Notion ? they must be at a loss ; they will not say they had it from others , nor can they account how they came by it ; and therefore it must have been from the beginning ; and so all Men must have a Notion of God , though not all after the same way . And , indeed , 't is not possible to imagine that such a Notion could ever have come into any one's Head , had there been no such Being as a Deity . Were he an absolute Non-entity , and really Nothing at all , 't is unconceivable how any one could ever attain an Idea of God , or have coined any word that should so have expressed that Idea , as to render it intelligible to any one else . The Mind of Man cannot invent , or make any new simple Idea or Cogitation ; it cannot possibly make a Positive Conception of that which is really nothing at all . Which way soever we come by our Idea's , we cannot have one of what is absolutely a Non-entity ; for what is absolutely Nothing , can neither come into us by our Senses , nor be innate in our Minds . And therefore if there were no God , we could never have had any Idea of Him ; nor could any one ever possibly invent , or frame such a Notion in his Mind . I know the compounding , ampliating and feigning Power of the Mind will here be alledged ; and it will be said that we may by that means frame Notions of things which perhaps did never , nor ever will Exist : Thus we may gain the Notion of a Flying Horse , of a Creature , half a Man and half a Horse , a Man of a Thousand Foot high , &c. and therefore say they , (a) why might not the Mind of Man , by this compounding and ampliating Power , feign as well the Notion of a Deity ? To which I answer , That this Power in our Minds doth not , nor cannot extend so far . All that we can do by it , is to connect together two or more possible and consistent Idea's , or to Ampliate or Enlarge any one or more of them , in point of Time , Extent , &c. Thus , as was before said , by connecting the Idea's of Wings and a Horse , or of a Horse and a Man , we may feign a Pegasus or a Centaure ; and I can imagine either of these Creatures , or any other , to live Five Thousand times as long , or to be Fifty thousand times as big , as is usual . But all this is still short of what 't is brought for , and will give no account at all of the Invention of the Idea of a God. For suppose the Mind would endeavour to amplifie the Idea of a Man into that of God , which is the Way Sextus Empiricus says Men might and did come by the Notion of a Deity . (b) First , he saith , the Mind can give him Eternity of Duration : But how came it by that Idea of Eternity ? was that Idea previous to the Invention of a Deity ? and had Mankind a clear Conception of it ? if they had , the Notion of God could not be then invented , for one of his chiefest Attributes was known before . But I suppose they will say that the Notion of Eternity was gained by Ampliating the Idea of Duration or Time beyond the common and ordinary Term : And thus by imagining a Man to live a Thousand or Ten Thousand Years , I may come to frame the Notion of a Being that should always exist . But that is a gross Mistake ; for a Being that should endure Ten Thousand , or Ten Millions of Years , is not therefore exempt from dying at last , any more than one that endures but Ten Minutes . Had I not in my Mind before a clear Idea of Eternity , I could no more by this Ampliating Power gain a Notion of an Eternal Being , than I could believe my self to be Eternal ; for every thing about me would contradict that Notion ; and 't is very strange that I should come to believe any Being could have an Eternal Duration from considering of things that are all perishable and mortal . That which leads Men into this mistake , is , I suppose this : We have all of us a Notion of a Being , Perfect or Eternal , as to his Duration , because there is such a Being in Reality : And therefore , whenever we go about to consider of Time , or of the Period or Term of the Duration of a Being , we can ampliate it so , as to suppose it shall never cease to be , but have its Being still continued on without end : That is , we can connect the Idea that we have of Eternity with a Being , and so render it Eternal . But this could never be done , if there were no Idea of Eternity at all , if there were nothing Eternal , if there were no God. The case is the same as to all the other Perfections of the Divine Nature . We have clear Idea's and Notions of them in our Minds ; and therefore we can talk about them , and be understood : because there are real Idea's that answer to those words that we use ; and something really existing , that answers to those Idea's . But were there no such Being , nor any thing Real in Nature , to deduce our Idea's from , were there no God , 't is impossible there could be any such Idea's at all . But however , this Assertion , That the Mind of Man was able to Invent the Notion of a Deity , and communicate it to the World , is a most flat and palpable Contradiction to what the Atheist at other times urges , and that too , as founded on Principles that he is very fond of . In my last Discourse , I shewed you , That he objected against the Being of a God , from our not being able to have any Idea of Him ; and this he endeavours to support , by asserting also , That we have no Knowledge but Sense , and that all our Conceptions are Passive . Now both these are absolutely inconsistent with the Original that he is now attributing to the Notion of a God. For if it be true , as he saith it is , That we can have no Idea of God ; 't is very strange to suppose , that a Politick Man should Invent , and the World Receive the Idea or Notion of That which 'tis impossible for any one to invent , or receive . 'T is a little odd , that a Man should first cunningly devise he knew not what , and then the affrighted World believe they knew not what ; and that we should prove and assert , and the Atheist ridicule and deny the Existence of That which we do none of us all know any thing about ! But so it must be , according to the Atheist's Uniform Scheme of Things . Again , If , as he asserts , all our Conceptions be Passive , and all our Knowledge , Sense : which way could this Cunning Inventer of a God , come by his Notion or Idea of Him ? how could his Mind attain any such feigning and ampliating Power ? For according to the Atheist's Principles , the Mind could have no Active , much less Spontaneous Power at all ; but all our Idea's and Conceptions would be meer necessary Motions , mechanically occasioned by the Impressions of External Objects . So that as Protagoras tells us ( in Plato's Theoetet . ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : 'T is neither possible to conceive that which is not , nor indeed any thing else , but only just as our Mind suffers it by Impressions from without . And therefore no Man could ever possibly Invent any thing at all , nor have any Power within him of putting or joining together two or more simple idea's , or of ampliating or enlarging any Idea or Notion at all ; much less could he grow so very subtle as to Invent the Notion of a Deity . And as no Law-giver nor Politician could , we see , have Invented the Notion of a Deity , if he had had a mind so to do ; so it appears very weak and foolish in him to do it , if he could . For while there was no Belief among Men , of any Divine and Almighty Power , he would have been a mortal God himself , (a) as Hobbs calls the Commonwealth : His Will would have been his Law ; and Men's Obedience to Him , would have been founded in the Fear they were under of his great Power . And this , according to the Atheistical Principles , would have been a much better Stay and Support to his Authority , than the idle Obligations of Conscience and Religion : For the aforesaid Author tells us , (b) That if the Fear of Spirits ( i. e. of a God ) were taken away , Men would be much better fitted for Civil Obedience . And in another place he goes a little further yet , and saith , (c) That 't is impossible any Government can stand , where any other than the Sovereign hath a Power of giving greater Rewards than Life , and greater Punishments than Death . That is , where there is any Obligation on Mens Minds to a Divine and Almighty Power : which they will chuse to obey , rather than the Unlawful Commands of an Arbitrary Prince , that can only kill the Body . Now there is no doubt but that this is true of such a Power or Government , as that he calculated his Leviathan for ; i. e. One absolutely Arbitrary and Tyrannical . And all Power must be so , if there be no God , and no Antecedent Good and Evil , but what the Will of the Sovereign shall make so , as Mr. Hobbs positively asserts there is not . Therefore that Man must act very unwisely , who when he was possessed of Power enough to give Laws to , and govern others by his sole Will and Pleasure , would ever invent the Notion of a God and Religion . For this was the direct way to cramp himself in his Power , to tie up his own Hands , and to let the People see that he himself is accountable to God , as well as they ; 't is to teach them , that the Power he hath , is but a Trust committed to him by God , which he is to discharge for his Subjects Good and Advantage , and not only to gratifie his own Will and Humour . And this Notion might induce the Subjects of an Arbitrary and Tyrannical Prince , to ease him of the Trouble of a Government , that they perceived involved him in a great deal of Guilt , and would proportionably encrease the Account that he must one day give of his Stewardship . But , 2. As the Idea and Notion of a God , cannot possibly have been invented by any one ; so neither could it have been understood or believed by Mankind , if it had been so . Had there been only one Person that had coined the Idea of a God , and no manner of Notion at all of any of his Attributes or Perfections previous to this , in the Minds of Men ; what would it have signified , to tell them , that there was a God ? how could they understand the meaning of a meer Arbitrary word , that had no manner of foundation in Nature , nor any Idea or Notion answering to it ? Words are but Marks of Things , or Signs to know them or distinguish them by : and therefore a Word that is the Sign of what is absolutely Nothing , or a Non-Entity , must needs be nonsense and unintelligible . And consequently , he that should attempt to awe Mankind with an empty Sound , that had no Signification , would certainly be exposed to contempt ; and instead of affrighting others , would only be laughed at himself . The Author of Anima Mundi , saith , (a) That to tell a Prophane Rabble of an Invisible Deity , and of a Future State of Rewards and Punishments , will signifie nothing at all : and , That Men will not for such Metaphysicks , forbear any manner of Pleasure or Profit , how base soever . How then could the Figment of a Deity gain admittance into the Minds of Men , at first ? What would it signifie to tell Men of an Invisible Power , that presides over , and governs the World ; when ( according to the Atheist's Supposition ) they had no manner of Notion of any such Being before , and consequently could not know what was meant by such Words and Expressions . Should you tell them , indeed , of a potent Neighbour , that was coming strongly armed , to take away their Life or Goods , they would look about them , and endeavour , by flight or force , to secure themselves . But to tell them of a Power that they never saw nor heard any thing of before , and which they are told withal , is impossible to be seen or heard , or any way rendred an Object of their Senses , could make no impression at all on Mankind : or suppose that it could make some impression , and frighten some Men at its first proposal , how long would this last ? No longer , at farthest , than till they were by Experience convinced that it was false and precarious , and that there was no Ground nor Reason to believe any such thing . And this they must arrive at in a small time , if the Thing were false . 'T is impossible such a Cheat as this , which it would have concerned every one to have examined , could long have maintained its Ground . Time discovers , and certainly lays open all impostures ; and that the sooner , the more are concerned to enquire into it . And therefore had this Notion and Belief of a Deity had no other Original and Foundation than what the Atheists pretend , 't is impossible it could have continued so long in the World ; and much more so , that it should have gained ground as we know it hath continually done , and be established on better Principles , the more it hath been considered and understood . Opinionum commenta delet dies , naturae judicia confirmat , saith Cicero . Besides , It cannot well be imagined that any Man should have the vanity to believe , that a thing which he knew he had invented himself , and which had no manner of ground nor foundation to support it from the Nature of the thing , could ever impose upon and delude Mankind , or indeed find any admittance in their Belief . He must needs think that others would be as sagacious to discover the Cheat , as he could be to contrive it ; and that among so many Heads , some one would soon detect the Forgery of what must necessarily appear false and precarious to the common Sense and Reason of all Men. But , 3 dly , and lastly , The Universality of the Notion and Belief of a God , is also a most demonstrative Argument , that it could not arise from the Invention of any Cunning and Designing Person . That there is such an Universal Notion of a Deity , cannot , I think , be denied by any one ; and I doubt not but farther Discoveries will satisfie us , that there is a Notion of God even among those Barbarous and Savage People that are said to have no manner of Idea of Him , by a late Ingenious Author . But supposing that it were so , that the Knowledge of a God were quite lost , in three or four dark and uncultivated parts of the Earth , whose Inhabitants are so brutish , as scarce to think at all : this is no more an Argument against the Belief of God's being Universally diffused throughout the World , than Monsters and Fools are , that Men have not generally a Humane Shape and Reason . There are some Anomalies , Irregularities and Exceptions in all Things and Cases , which yet are not by any accounted of force enough to over-turn a general Rule . I shall not say much to this Point , it having been so largely and frequently handled already ; only I cannot omit the Testimony of some of the Ancient Writers , who are very express , that there is an Universal Notion of a God among Mankind , and which they looked upon to be Natural , or by way of Anticipation . There is , saith Cicero , (a) a Notion of a God impressed on the Minds of all Men. And in another place , saith he , (b) What kind of Nation or People is there any where to be found , who have not , without learning it from others , a Prolepsis or Anticipation of a Deity . And in two other places , he tells us , (c) That there is no Nation so barbarous and wild , who do not acknowledge the Being of a God , and some how or other revere and worship him . Seneca , in his Epistles , (d) frequently saith the same thing . Sextus Empiricus owns also , (e) That all Men have a common Notion of God , by way of Prolepsis ; and believe Him to be a most Blessed and Happy Being , Incorruptible , Immortal , and uncapable of any kind of Evil. And he concludes , That 't is unreasonable to assert , that all Men should come to attribute the same Properties to God by Chance , and not rather be induced thereunto by the Dictates of Nature . Maximus Tyrius hath a very plain Passage , to prove this common Notion of a God , (f) Though , saith he , there be so much quarrelling , difference and jangling in the World , yet you may see this agreed in all over the Earth , that there is One God , the King and Father of all . This the Greek and the Barbarian both say , the Islander and the Inhabitant of the Continent , the Wise and the Unwise alike . Aristotle saith , (g) That all Men have a Pre-notion concerning the Gods , even both Greeks and Barbarians . And in another place , he hath a very remarkable passage to this sence , That there is a very Ancient Tradition ( which our Fore-fathers have handed down to Posterity , in a Mythological Dress ) That there are Gods ; and that the Divine Nature sustains or encompasseth all things . But this Tradition , he saith , had , in process of time , some Figments connected with it ; as , that the Gods had Humane Shapes , or those of other Creatures , &c. which if we separate from it , we may suppose it at first divinely spoken and delivered , That the Gods were the First Beings . (h) Many more Testimonies might be produced to prove this Point , that it was the concurrent Opinion , of all the Ancient Heathen Writers , that there was a common Notion or Belief of a Deity in the Minds of Men ; But these , I think , are sufficient . And now what can the Atheist say to such a Proof as this ? What greater Evidence can be desired of the Truth of any thing , than that it hath been believed by all Men in all Ages and Places of the World ? 'T is a very good way of Arguing from Authority , that Aristotle uses in his Topicks . That , saith he , which seems true to some Wise Men , ought to appear a little probable ; what most Wise Men believe , is yet further probable ; and what most Men , both Wise and Unwise do agree in , is much more probable yet ; But what is received as Truth by the general consent of all Mankind in all Ages of the World , hath certainly the highest degree of Evidence , of this Kind , that is possible . And what hath such a Testimony , 't is intolerable Arrogance and Folly for any Men to deny ; and to set up their single Judgments and Opinion contrary to the common Suffrage of all Mankind . But they are so puff't up with Pride and Vanity , that they do not see the Weakness and Precariousness of what they advance , nor how inconsistent it is with their other Tenets . If it have but the appearance of contradicting the received Notion that we have of a God , and if it do but seem never so little to Undermine Religion , they will set it up at a venture as a Demonstration , and stick to it , let it be never so inconsistent with what at other times they deliver . Thus sometimes they will assert , that there is no Universal Idea or Notion of a God. At other times they will grant there is such an One , but that it was Coined and Invented by some Cunning Politician a long while ago , before any Books or Histories were written , and by him communicated by Tradition to Posterity . But here they do not consider that this will necessarily derive all Mankind from one common Parent : which is a thing they will , at another time , by no means admit of , lest it should seem to countenance the Story of Adam or Noah : which is said to be nothing but an old Jewish Tradition . And that 't is impossible to account for the Peopling of America and All Islands remote from the Continent , without supposing their Inhabitants to be Aborigines , and to spring out of the Earth like Mushrooms . And then , to account for the General Notion , that they cannot deny , these Aborigines have of a God ; as before they made One Wise Man Invent it , now they will suppose it to be done by a Hundred such Cunning Politicians : who , though in different Places and Ages of the World , yet did all light by chance on the very same Notion of a God , and Abuse and Cheat Mankind just after the same manner ; and though this be the most extravagant and ridiculous Assertion that ever can possibly come into the Mind of Man , as well as contradictory to the former , yet 't is all one for that ; this , or any thing else , shall be supposed rather than they will yield to the Conviction of Truth , and allow the Notion of a Deity to have a real Foundation . But 't is no wonder to find Men that wilfully shut their Eyes against the clearest Light , to go forward and backward , and often times run against each other in the dark Mazes of Error : those must needs be at a Loss who neglect His Guidance , who is the Way , the Truth and the Light , and that Spirit which would lead them into all Truth ; and those , no doubt , may easily miss of the true Knowledge of God , who are resolved they will not seek after Him , and all whose Thoughts are , that there is no God. FINIS . Books printed for Rich. Wilkin at the King's-Head in St. Paul's Church-yard . IMmorality and Pride the Great Causes of Atheism . A Sermon Preach'd at the Cathedral Church of St. Paul , January the 3 d. 1697 / 8. Being the First of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq In Quarto . The Atheist's Objection , That we can have no Idea of God Refuted . A Sermon Preach'd at the Cathedral-Church of St. Paul , February the 7 th . 1697 / 8. Being the Second of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq In Quarto . Remarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . All three by J. Harris , M. A. and Fellow of the Royal-Society . Dr. Woodward's Natural History of the Earth , in Octavo . Dr. Abbadie's Vindication of the Truth of the Christian Religion , against the Objections of all Modern Opposers ; in Two Volumes . In Octavo . The Atheist's Objections , Against the IMMATERIAL NATURE of GOD , AND INCORPOREAL SUBSTANCES , Refuted . In Two SERMONS Preach'd at the CATHEDRAL-CHURCH of St. Paul , April 4 th . and May 2 d. 1698. BEING THE Fourth and Fifth of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. JOHN iv . 24 . God is a Spirit — THE Occasion of these words was this : Our Blessed Lord , in his way into Galilee , passed through Sychar , a City of Samaria , near to which was the famous Well of the Patriarch Jacob. To this Well our Saviour went to refresh himself on his Journey ; and as he always made it his business to be doing Good , took occasion from a Woman's coming to draw Water , to discourse with her about the Business of his Mission . By way of Introduction to which , He first gives her some Proofs of his being endowed with a Super-natural Knowledge . From whence she justly concluding Him to be a Prophet , or a Person enrich'd with Divine and Extraordinary Gifts and Qualifications ; she ask'd Him concerning one great Point that had been long in dispute between the Samaritans and the Jews , ( i. e. ) about the true Place for Religious Worship . The Jews rightly asserted Jerusalem to be the Place where Men ought to Worship . The Samaritans contended , that it ought to be with them , at Shiloh , in Mount Ephraim , where the Ark and Tabernacle were placed long before the building of the Temple at Jerusalem , and where also the Patriarchs , before the Law , did use to sacrifice to , and worship God. They pretended also to be the true Successors of Jacob , and of the Ancient Patriarchs , and consequently , that their Place of Worship had the greatest Support from Antiquity . This Pretence was an Umbrage to that Temple that they set up in Mount Gerizim ( in the time of Darius ) in opposition to that at Jerusalem , (a) and which they supposed to give an Holiness to that Mountain , even after the Temple was destroyed . And the Samaritan Version of the Pentateuch hath plainly falsified the Text of Moses , in Deut. xxvii . 4 . by substituting Mount Gerizim instead of Mount Ebal , in order to gain some Honour to this Celebrated Place . But notwithstanding all these mighty Pretensions , the Samaritans were perfectly in the wrong . The Ancient Pedigree that they boasted so much of , was wholly false and precarious . For they were , in reality , only the Successors of some Assyrians , who were planted in the Cities of Samaria by Salmaneser , when he carry'd the Tribe of Ephraim Captive into Assyria ; as you may read at large , 2 King. xxvi . 24 . This therefore being the true State of the Case between the Jews and the Samaritans ; our Saviour's Answer to the Woman was , That the Jews were in the right , because they worshipped the True God , and that too in such a manner as was agreeable to that Revelation God had given them of his Will : We know what we worship — But the Samaritans were doubly mistaken , both as to the Object , and as to the Place of their Worship . They , He tells her , worshipped they knew not what . In which , it seems probable , that he may allude to what is said of their Ancestors the Assyrians in the Place before mentioned , 2 King. xvii . 26 . ( viz. ) . That they worshipped the God of the Land. That is , They blindly paid their Devotion to the God of their New Country , without having any true and real Knowledge of him : But along with him , they worshipped their own Assyrian Deities too ; such as Succoth-Benoth , Ashima-Nergal , and the like . Our Saviour tells this Woman also , That a Time of Reformation was now at hand , when the Worship of God should not be confined either to Jerusalem , or Mount Gerizim ; and that a more pure and Spiritual manner of Worship should be established ; one that was not embarrass'd with so vast a number of External Rites and Ceremonies , but one more suitable to the Nature of God , and to the Improved Sentiments of Mankind : for God , saith he , is a Spirit ; and they that worship him , must worship him in Spirit and in Truth . This seems to be the Occasion and Connexion of these words : which having briefly shewed you , I proceed now to speak to the words themselves , God is a Spirit . By which Terms , God and Spirit , thus connected together , we understand an Infinite Being , most Wise and Powerful , containing in Himself all possible Perfection , without being subject to any of those Defects and Limitations which we plainly discover in Material Beings . And after this manner the Holy Scriptures do describe God Almighty to us ; they attribute such Perfections and Qualifications to Him , as we can have no possible Idea of , as belonging to Matter . Body or Matter is a Sluggish , Insensible , Passive and Unintelligent Thing , not possibly able to move of it self , or to act or perform any thing by its own Power ; but all the Motion and Activity that it hath , comes to it by Communication from something that is without it , or distinct from it . But all Power , both in Heaven and Earth , is the Lords : In his Hands are Power and Might : with Him is Wisdom and Strength , he hath Counsel and Understanding . He made all Things ; He stretcheth forth the Heavens alone , and spreadeth abroad the Earth by himself . There is none like to Him , who created and maintaineth all things , and in whom all Things Live , and Move , and have their Being (a) . The Form and Fashion of all Material Things , we see , is continually flitting and changing , and there is nothing among them of any constant and lasting duration . But God is Immutable and Eternal , the same Yesterday , to Day , and for ever ; He was , and is , and is to come , and with him is no variableness , neither shadow of Turning (b) . Material Beings are all limited and imperfect as to their Extent . The Place they are in confines and circumscribes them ; Nothing else can be there with them , nor they themselves any where else . But the Heaven of Heavens cannot contain God , which yet he more than fills with his Presence : which Presence no one can flee or hide himself from : He is the searcher even of our hearts , and knoweth the most secret thoughts of Men. There is no Creature that is not manifest in his sight , but all things are Naked and open before him (c) . This and such like is the Account that the Sacred Scripture gives of God , which is plainly Inconsistent with his being Material or Corporeal : and therefore it calls him in the words of my Text a Spirit , a Divine , most Excellent and Perfect Being , that discovers himself to our Reason and Understanding , but cannot possibly do so to our Senses ; for him no Eye hath seen nor can see ; he is Invisible , he is a Spirit . But here the Atheist thinks he hath a sufficient Ground for insuperable Objections ; Here his Philosophy is called in to his Assistance ; and by the Strength of that , he will undertake to maintain , that there is not , nor cannot be any such thing as a Spirit , ( i. e. ) Any Incorporeal or Immaterial Being or Substance . And therefore since the Sacred Scripture and Divines do describe the Deity after this absurd and impossible manner , 't is a good Argument ( say they ) that there is no such Being at all : For when Men pretend to Describe God after such a manner as is Nonsensical , Unintelligible and Impossible , ( and yet say , that theirs is the only right way of Speaking of him ) : When Men attribute such a manner of Existence to him , as we know is contradictory to the Nature of Things ; we have then just Ground to disbelieve all that they advance , in defence of so ridiculous and absurd a Notion , and consequently to conclude that there is no God at all . And hence we see these Men raise another Great Objection against the Being of a God , viz. That his Nature is so Described as to be Unintelligible and Nonsense , Which I shall now therefore endeavour to Refute . And in Order to shew the Groundlesness and Invalidity of this Objection , I shall in pursuance of my former Method : I. Give you the sense of the Modern and Ancient Atheists on this Point . And then , II. Endeavour to Refute what they Advance , and shew how Unreasonable it is to build Atheism and Infidelity on so weak and invalid a Foundation . And , 1. I shall give you the Modern and Ancient Atheists Sense on this Point . Mr. Hobbs , that lofty Pretender to Philosophy , declares that to say there is any Immaterial Substance , is not so much an Error , as it is Nonsense ; 't is using an Insignificant word , whereby we conceive nothing but the Sound (a) . And in his Kingdom of Darkness , where he undertakes to correct the University Learning , he is very Angry with Aristotle's Metaphysicks , because it brought in , as he saith ( tho' falsly , as I shall prove hereafter ) the Doctrine or Notion of Separated Essences , and also of Immateriality and Incorporeity ; for what is not Corporeal , he saith , is Nothing , and consequently no where . And this he undertakes to prove from a Passage which he seems to have borrowed from Ocellus Lucanus , tho' without naming him ; and which , tho' it be a poor Sophism , and much worse than those he is condemning ; yet he boldly lays it down as a Demonstration . The Universe , saith he , is Corporeal , that is to say Body , and hath the Dimensions of Magnitude , namely , length , breadth , and depth ; also every Part of Body is Body ; and consequently every Part of the Universe is Body , and that which is not Body is no Part of the Universe . And because the Universe is all , that which is no Part of the Universe is Nothing , and consequently no where (b) . In another place he saith , That no Man can conceive any thing but he must conceive it in some place , of some Determinate Magnitude , and as that which may be divided into Parts (c) . And again , p. 17. and 207. he tells us , That an Incorporeal Substance is a Contradictory and Inconsistent Name ; 't is all one as if a Man should say , an Incorporeal Body ; which words when they are joined together , do destroy one another ; and therefore Body and Substance are all one (a) . Elsewhere he tells us , That the proper Signification of the word Spirit in common speech , is either a subtile , fluid and invisible Body , or else a Ghost or other Idle Phantasm of our Imagination (b) , and a little after he asserts , that to Men that understand the meaning of the words Substance and Incorporeal , they imply a Contradiction ; and that to say an Angel or Spirit is an Incorporeal Substance , is to say in effect there is no Angel nor Spirit (c) . And this Notion he defends in his Answer to Bishop Bramhall's Book written against his Leviathan ; and perseveres in asserting that God himself is a Most Pure simple and corporeal Spirit ; and he defines a Spirit in General to be a thin , fluid , transparent and invisible Body (d) . Thus also Spinoza , in his Opera Posthuma , p. 13. determines Extended Substance ( that is Body ) to be one of the Infinite Attributes of the Deity , and this he undertakes to demonstrate from hence ; that there is not ( as he saith ) any Other Substance but God ; and who consequently is a Corporeal , as well as a Cogitative Being . Deus est res extensa (e) . This , you perceive , is the plain sense of these Writers , That there is no other Substance but Body ; and consequently to talk of a Spirit or an Incorporeal Substance , is to them perfect Nonsense and Contradiction . But tho' this be their Opinion and Assertion , yet they did not Invent it , nor first find it out : they are as far from being Originals in this , as in other things ; for herein they do but Copy the Sentiments of the Ancient Atheists , and tread exactly in their Steps . That there was nothing but Body in the World , was long ago the Assertion of such unthinking Men as our Modern Atheists are . Plato tells us , That there were some in his Time , who asserted nothing to be Substance but what they could feel , and which would resist their Touch : and these Men affirmed Body and Substance to be the same thing ; and what they were not able to lay hold of , and to grasp with their Hands , they said was really nothing at all . And if any one happened to talk with them about any thing that was not Body , they would ridicule and despise him , and not hear a word more that he should say (a) . Aristotle acquaints us , That just such were the Atheistical Principles of his Contemporaries . They affirm ( saith he ) Matter or Body to be the only Substance ; and that all other things are only Passions and Affections of it . And in another place , he saith , that these Men asserted all things to be one ; That there is but one Nature only , which is the Matter of all Things , and this is Corporeal , and hath magnitude (b) . And this was long before the Opinion also of Leucippus , and Democritus . Epicurus argues against Plato , that there can be no Incorporeal Deity ; not only because no Man can frame a conception of an Incorporeal Substance , but also because whatever is Incorporeal , must needs want Sense , and Prudence and Pleasure ; all which things are included in the Notion of God : And therefore an Incorporeal Deity , saith he , is a Contradiction (c) . And his Followers , as appears by Lucretius , continued in the same Opinion , that there is no other Substance in Nature but Body (a) ; and they had no Notion of any Incorporeal thing , but their Vacuum or Empty space , which was really nothing at all . Sextus Empiricus tells us , that all the Epicureans , and some of the Stoicks , as Basileides in particular , maintained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there was nothing Incorporeal or Immaterial (b) . By these Testimonies we see plainly , that the Modern Atheists transcribe the Ancient Opinions exactly , and have been able to add very little to them . And the Notion that Mr. Hobbs seems so fond of , and which he would fain set up as his own Discovery , That a Spirit is nothing but a Thin fluid and transparent Body : seems to me to be plainly taken from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Aristotle tells us , was the Definition that some then gave of a Spirit , or the Soul of Man. And thus having truly stated the Case , and shewed you what the Sentiments of the Ancient and Modern Atheists were and are , as to the Matter before us . I shall now proceed to Examine by what Reasons and Arguments they endeavour to support their Assertion , That there is no such thing as any Incorporeal Substance , but that whatever really is , is Body . And here I find their main and chief Argument to be This ; that an Immaterial Substance is an Unconceivable Thing : 'T is what no Man can possibly have any notion or conception of ; 't is a perfect contradiction in Terms , and consequently Nonsense and Impossible . This is every where almost the Language of Mr. Hobbs , as I have before observed . He also pretends to discover the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the true Cause of this Fiction about Immaterial Substances . The Notion , he tells us , took its rise from the Abuse of abstracted Words , and such-like Metaphysical and Scholastical Terms , which some have fansied as real Entities separated and distinct from the Subject , or Matter , of which they are Attributes or Qualities only . Thus for Instance , because we can consider Thinking or a Reasoning Power alone by it self , and distinct from Body ; therefore some have been so foolish as to conclude that it is not the Action or Accident of that Body in which it is , but a real Substance by it self . And 't is upon this Account , that (a) when a Man is dead and buried , they will say , his Soul ( that is , his Life ) can walk separated from the Body , and is seen by Night among the Graves , whereas Life is only a Name of Nothing , (b) and the Soul or Mind of Man is in reality Nothing else but the result of Motion in the Organical Parts of his Body (c) . 'T is like the forms and qualities of Other things , depending purely on the Mechanism , Modification , and Motion of the Parts of Matter , according as it happens to be variously disposed , figured and agitated ; and consequently it can be nothing at all distinct from that Body whose Form or Quality it is . And this Soul or Mind , or any other Faculty or Quality in Man , coming once to be conceived as a thing distinct from the Body , and being Invisible and Insensible , hath been called by such Names as we use to give to fine Subtile and aereal Bodies . Such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Spiritus , and the like : which do properly signifie the Wind , or , which is near akin to it , the Breath of Man (d) . And so Mr. Hobbs tells us , that in order to express our greater honour of God , the name of Spirit hath been given to him likewise , as better expressing to vulgar Apprehensions his fine aereal and Subtile Nature , than the grosser word of Body . But however , Philosophers and Men of sense must take care , and not be imposed upon by insignificant words , so far as to imagine there can in reality be any such thing as an Incorporeal Substance : for that is , when throughly considered , an absolute Contradiction and Nonsense . 'T is nothing but an empty Name , with which some poor Wretches are frighted , as the Birds are from the Corn by an empty Doublet , a Hat and a Crooked Stick (e) ; as he is pleased to express himself . And this is the summ of what this mighty Philosopher advances against Immaterial Substances . Spinoza is the only Man besides , which I have met with , that aims at disproving the Existence of Incorporeal Beings : Which in his Opera posthuma he pretends demonstratively to do . But his chief and indeed only Argument is this ( as I hinted before ) that there is but one only Substance in the World , and That is God. Matter or Body he asserts to be one of the Attributes of this Substance , or the Mode by which God is considered as Res extensa ; from whence he concludes , that there can be no Substance but what is corporeal , because Body is an Essential Property of his one only Substance , the Divine Nature . The Precariousness of which Obscure and Metaphysical way of Arguing , I shall plainly shew below . And , Thus having given you the sum , of what these Writers advance against the Doctrine of Incorporeal Substances , I shall next proceed to Refute it , and to shew you how weak and inconclusive their Arguments and Objections are . In order to which , I say , In the First place , 1. That 't is a very precarious and groundless way of arguing , to deny the Existence of any thing only from our particular Apprehensions and Conceptions not being able to master it . For it will not in the least follow , that there can be no such thing as an Incorporeal Substance or a Spirit , because some few Men pretend that they cannot conceive how any such thing can possibly be . And I have already shewed , (a) that we have very just reason to allow the truth of , and to be satisfied of the Existence of many things , whose Nature neither we , nor perhaps any one else , can fully Understand and Comprehend . These Gentlemen pretend that they cannot conceive or have any Idea of an Incorporeal Substance . But yet they think , I suppose , that they have a clear Idaea and Conception of Body . Tho' should you put them to describe it , they would be very much at a loss . For as one hath well observed , ( Mr. Lock in his Essay of Humane Understanding , Book 2. c. 23. ) if we carefully examine our Idea of Substance , we shall find that it is a kind of complex one , consisting as it were of several Idea's coexisting together : which because we are apt to conceive as one thing , we give it the General Name of Substance : as imagining that word to express something , tho' in reality we know not what , which is the support of these Accidents or Qualities which occasion the Idea's we have in our Minds of it . Let us therefore take any corporeal Substance , as suppose Gold ; and inquire in our Mind what is that Support , Substratum or Substance , in which the Accidents of Yellowness , great Specifick Weight , and strange Ductility under the Hammer do inhere ; all which concurr to give us that complex Idea which we have of Gold ; Shall we not find our selves put to it how to conceive , or to have a clear Idea of this ? If we should say that the subject of these Properties are the solid extended Parts ; we shall not be much the nearer Satisfaction : for our Mind will be inquisitive agen what is the Support or Subject of that Extension and Impenetrability . We may say , indeed , that 't is the Substance it self : which is a word that we use , and implies something or other that is the Support of these Properties , but what that is , we have , I think , no clear and certain Idea . When yet we have clear and distinct Conceptions enough of these Properties which we find in this Body , and from whence we pronounce it to be Gold. So if on the other hand we take any Incorporeal Substance , as suppose the Mind or Soul of Man ; and enquire what is the true Support of that Self-moving Power , that Reasoning and Cogitative Faculty , and that Liberty or Freedom of Action which we plainly perceive to be inherent in it : we shall indeed be at a loss , but yet no more than we were before in reference to Gold. For as from considering the Properties peculiar to that Body , we were satisfied that they must be inherent in something , tho' how or in what , we have no clear Idea ; so when we consider Life , Cogitation and Spontaneous Motion in our Soul , we know very well that those more real Properties must have something also for their Support , or some Substance to inhere in : tho' what that is , and the peculiar manner of this we are wholly ignorant of . But then we have as just reason to believe that this Substance is real , as that the Substance of Gold is so . For Cogitation , Life , and Spontaneous Action , are Properties undoubtedly of as real a Nature as great Intensive Weight , Yellowness and Ductility can possibly be . And as we cannot but conclude both these to be real Substances , so we cannot also but conceive them as Natures absolutely distinct and different from each other , and which can have no necessary dependance upon and relation to each other : for we can never imagine that Gold can be ever brought to think , reason or move it self spontaneously , any more than we can conceive a Soul or Mind to be yellow , heavy or ductile . That is , we have quite different Idea's of each of them , and which nothing but wilful or long habituated Ignorance can ever make us confound together . And thus it appears to me that we may have as clear an Idea of Incorporeal Substance , as we have of Body ; and that the former is no more unconceivable than the latter . And therefore 't is as absurd to argue against the Existence of a Spirit , only from our not having any clear Idea of the Substance of a Spirit ; as it would be to say there is no such thing as Body , because we don't know exactly what the Substance of Body is : which I dare say no Man can affirm that he doth . 'T is very possible that Men may be so blinded and prejudiced by false Principles , so stupified by Ignorance , Idleness or Vice , and so engaged and enslaved to a peculiar sett of Notions , which advance and support that way of acting and proceeding which they take delight in , that a great many things may appear Unconceivable and Impossible to them , which shall be far from being so to others , whose Minds are free , and more enured to thinking . Should you tell a Man , who is a Stranger to Geometry and Astronomy , of the many admirable and surprizing Truths that can certainly be demonstrated from the Principles of those Noble Sciences , he would boldly pronounce them Impossible ; and all your Discourse and Proof ( should you attempt any such thing ) would to such a Person be Nonsense , and your words meer empty and insignificant Sounds . And there are many Persons in the World , on whom the clearest and strongest Method of Reasoning that ever was , will make no manner of impression at all , because their Minds are not at all enured to a close way of Arguing and Thinking . And truly the Atheistical Writers do discover so poor a Knowledge in Philosophy , and so very little acquaintance with true Reasoning and Science ; that 't is no wonder at all that they should not be able to conceive and comprehend a great many things which others are very well satisfied with . I know very well , saith the Ingenious Person before cited , that People whose Thoughts are immersed in Matter , and who have so subjected their Minds to their Senses , that they seldom reflect on any thing beyond them , are apt to say they cannot comprehend a thinking thing ; which perhaps is true , &c. And therefore such a Philosopher as Mr. Hobbs , that defines Knowledge to be Sense ; and saith , that the Mind of Man is nothing but Motion in the Organical Parts of his Body , may easily be infatuated so far as to assert that there is no other Substance but Body , and that a Spirit or Incorporeal Being , is a Nonsensical , Contradictory and Impossible Notion . While Others , who can raise their Minds a little higher , and who can penetrate farther into things , will be fully satisfied that such Philosophy is Nonsense and Impossibility . As indeed some Persons , in all Ages of the World , of which we have any Account , have ever been . For , 2. Which is another very good Ground , from whence to refute this absurd Opinion that there is no such thing as an Incorporeal Being : I say , there have been always many Persons in the World , that have firmly believed and embraced the Doctrine of Immaterial Substances , and who have also asserted the Deity to be of that Nature . And this will Undeniably refute the two great Points of Mr. Hobbs his Opinion . For , if it be proved plainly that there hath been all along a received Belief and Opinion that there are Immaterial Substances , and that God himself is such an One : it is then most clear and certain , that the Notion is neither inconceivable , contradictory , nor nonsense : and also that it did not take its Rise and Original only from the Abuse of the Philosophy of Aristotle . Not the former ; for what is in its own Nature unconceivable , nonsensical and absurd , could never sure gain an Admittance into the Belief of so many great Men , as we shall see presently this Opinion did . Not the latter ; for what was commonly received in the World before the time of Aristotle , could never be derived only from his and the Schoolmen's Philosophy , as Mr. Hobbs is pleased to say this Belief of Immaterial Substances was . And that there was always in the World , a Notion and Belief of another more noble Substance than Body , and that the Deity was of an Incorporeal or Spiritual Nature , we have the united Suffrages of all the Ancient Writers that are preserved down to our time . Cicero tells us , That the Heathen Philosophers generally defined God to be Mens pura & sincera , soluta & libera ab omni concretione mortali (a) ; and speaking of Thales Milesius in particular , he saith of him , Aquam dixit esse Initium Rerum , Deum autem cum Mentem quae ex aquâ cuncta fingeret . Now this Mind they all distinguished plainly from Matter , and looked upon it as a much more Noble Principle than 't was possible to conceive Matter to be . Lactantius acquaints of Pythagoras (a) . Quòd unum deum confitetur , dicens Incorporalem esse mentem , quae per omnem Naturam diffusa & intenta , vitalem sensum cunctis Animalibus tribuat . And Plutarch gives us much the same Account of him in his Books , De Placitis Philosophorum , viz. That he made two Principles ; one Active , which was Mind or God : The other Passive , or the Matter of the World. And those Verses of Empedocles , are very remarkable ; wherein speaking of the Deity , he asserts Him not to be of Humane shape : And also that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ( i. e. ) That he is no way perceivable by any of our Senses ; which is as much as to say , he is Incorporeal . And in the next Lines he doth expresly tell us what he is : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A sacred and ineffable Mind , which by swift Thoughts moves and actuates the whole World. Anaxagoras also asserted , That (b) an ordering and regulating Mind was the first Principle of all things ; and this Mind he made , as Aristotle saith of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The only , pure , simple , and unmixt thing in the World : thereby plainly distinguishing it from Matter , the Parts of which , he , who was as Sextus Empericus calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 knew very well to be promiscuously blended and mixed togethere very where . Sextus also tells us , That That Mind which Anaxagoras asserted to be God ; was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Active Principle ; in opposition to Matter , which is a Passive one , * and this is agreeable to what the Poets say of Spiritus intus alit ; mens agitat molem , &c. We are told likewise by Sextus , That Xenophanes held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there is but One God , and he Incorporeal . And Plutarch describing the Deity , hath these remarkable words , God is Mind , a separated Form perfectly unmixed with Matter , and without any thing that is passible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in another place he asserts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That 't is impossible Matter alone can be the sole Principle of all things (a) . Plato every where distinguisheth between corporeal , and incorporeal Substances , calling the former by the Names of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensible , and the latter always either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , immaterial or intelligible ; and he saith , That certain intelligible and incorporeal Forms , are the true and first Substance ; and that incorporeal Things which are the greatest and most excellent of all others , are discoverable by reason only , and nothing else (b) . And in another place , he saith , That they were instructed by their forefathers , that Mind and a certain wonderful Wisdom , did at first frame , and doth now govern all things , His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Phileb . p. 28. Which sufficiently shews the Antiquity of the Notion of an Incorporeal Deity , and the way also how they came by it . Of the same Opinion also was Socrates , as we are told by Plutarch , and others . Lib. de Placit . Philos. 1. c. 3. Zeno and the Stoicks defined the Deity to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Intellectual and Rational Nature ; or as Plutarch recites their Opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; an Intelligent Spirit devoid of all Bodily shape . Ibid. And Sextus Empericus tells us of Aristotle , that he constantly asserted God to be Incorporeal , and the Utmost Bounds of the Universe (a) . And Aristotle concludes his Book of Physicks with affirming (b) that 't is impossible the first Mover ( or God ) can have any Magnitude ; but he must needs be devoid of Parts , and Indivisible . And Plutarch gives us this as the received and common Opinion of the Stoicks , that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit that was extended , or did penetrate throughout the whole World. De Placitis Philosoph . lib. 1. c. 3. p. 882. Now by these Passages , and many others that might easily be produced , it appears very plain that the most Ancient Writers had a good clear Notion of God , and that they speak of him as of a Mind perfectly distinct from Matter , or as an immaterial or incorporeal Being . Many of them also deliver themselves very expresly as to the Soul of Man ; which , as Plutarch tells us (c) , they generally asserted to be Incorporeal ; and that it was naturally a Self-moving and Intelligible Substance . But of this , more in another place . And that the Ancients did believe God to be a Spirit , or a most Powerful , Intelligent , and Perfect Immaterial Substance will yet farther appear , if we consider what Notion they had of , and how they defined Matter or Body . Plato describes it by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which thrusts against other Bodies , and resists their Touch or Impulse . Others call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which so fills up a place , as , at that time , to exclude from it any other Body . Sometimes they called it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in contradistinction to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That is , they distinguished it to be of a pure passive Nature , and which was acted and determined only by Impulse from without it , or distinct from it ; they knew very well that there was also besides it , some Active Thing , something that was the Cause of Motion and Action in the Universe . For , as Plutarch well observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) 'T is impossible Matter alone can produce any thing , unless there be besides it some Active Cause . Sextus Empiricus also gives this Definition of Matter or Body (b) That it is that which resists other things which are brought against it ; for Resistance , saith he , or Impenetrability , is the true Property of Body . By these Accounts that they have given us of Matter or Body , 't is very easie to understand their Notion or Idea of it ; which , indeed , was the Just and True one . They thought Matter or Body to be a purely Passive Thing , incapable of moving or acting by it self ; but wholly determined either by some Internal and Self-moving Mind , or by the Motions and Impulses of other Bodies without it : That it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as we now adays speak , Impenetrably extended , and did so fill up space or place , as to exclude any other Body from being in the same Place with it at the same Time : If to this you add what Aristotle , and some others , said of it , that it was also capable of all Forms , Figures and Modifications , you have then the whole that ever they thought Matter could do or be . Now from hence 't is exceeding clear that they could not , as indeed we find actually they did not , think Matter or Body the only Substance in the World ; and that the Deity was Material or Corporeal . For they always described the Divine Nature by Attributes and Properties that were the very Reverses of what they appropriated to Matter or Body . God , they have told us , is an Intelligent Mind , pervading and encompassing all things ; an Active Energetical Principle ; the Cause of all Motion and Operation whatever ; Intangible , indivisible , invisible , and no ways the Object of our Bodily Senses ; But yet whose Essence is plainly discoverable by our reasoning and Understanding Faculty . This was , as we have seen , the Notion or Idea that many of the Ancient Philosophers had of the Deity ; and this plainly shews us , that they look'd upon him to be what St. John here defines him , an Incorporeal Being , or a Spirit . There were indeed some even then , as I have before shewed , who being wholly immersed in Matter themselves , did assert that there was nothing else but Body in the World. Such were Leucippus and Democritus ; and afterwards Epicurus and his Sect , who perverted the Ancient Atomical and true Philosophy to an Atheistical Sense , and made use of it for the banishing the Notion and Belief of a God out of their own and others Minds : as , indeed , some others long before them had attempted to do (a) . But in this , 't is very plain ( as (b) an Excellent Person of our Nation hath observed ) that these Men did not understand the Philosophy they pretended to : For it doth most clearly follow from the Principles of the True Atomical or Corpuscular Philosophy , that there must be some other Substance , distinct from , and more Noble than Matter ; and which is of an Immaterial , Incorporeal or Spiritual Nature . And this , I hope , it will not be judged impertinent briefly to prove at this Time ; because some , who seem not so throughly to understand it , have of late reckoned the Mechanical Philosophy among the Causes of the growth of Atheism and Infidelity . It is very much to the Purpose , that the Ancient Atomists before Democritus and Leucippus , did plainly assert and maintain the Doctrine of Incorporeal Substances , and that the Deity was also of that Nature himself , as I think I have sufficiently proved in this Discourse ; and therefore those confident Modern Writers , who say that the Ancients never had any Notion of an Immaterial Being , betray equally their Ignorance with their Assurance : for the Doctrine of Immaterial Substances was as well the Concomitant , as indeed it is the Necessary result of this kind of Philosophy . The Embracers of it , found plainly that they had a clear and distinct Idea of two Things , viz. Passive Matter , and Active Power ; and these they found were perfectly distinct from each other , and no way dependent at all upon each other . To the former of these , they only attributed extension and impenetrability , and a Power of being variously figured , modified , disposed and moved . To the latter , they ascribed Cogitation , Life , Sensation , and the Power of Motion , which they plainly saw did belong to this , and could not do so to the other . And these Two , they made the Two Great Principles or General Heads of Being in the Universe , and called them by two vastly different Names , as I have before shewed , viz. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The one Passive Matter or Bulk , and the other Self-Activity , or Life . In the former of these , viz. Passive Matter ; they found that there was nothing Real , besides its Bulk , or impenetrably extended Parts : and that consequently all Forms and Qualities in Bodies were no real Entities distinct from the Body in which they inhered , but only the Parts of the Body differently modified , disposed and agitated , and therefore they held , that when any Body received a new Form or Quality differing from what it had before , there was no new Entity produced , any more than an old one destroyed ; for that they look't upon to be perfectly Impossible : And this was the true Ground of that Fundamental Axiom of theirs , That Nothing could be made or produced out of Nothing ; which they did not ( as the Modern Atheists do ) advance at all in Opposition to a Creative and Almighty Power 's producing all things at first from Nothing ; but purely against the producibleness of real Entities out of Nothing , in an Usual and Natural way : which those that assert Forms and Qualities to be Substantial and Real Beings , must needs grant to be daily done . But it was this , and this only , that that Axiom was levelled against . And hence it was that they asserted the Deity and the Souls of Men to be real Entities distinct from Matter , and not to be producible out of the Power of Matter ; as all Qualities which are nothing but Modes of it , they maintained , were : and this made them perhaps have recourse to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prae-existence and Transmigration of Souls ; for they could never believe their Souls were , as one expresses it , younger than their Bodies , and that they perished , when the Bodies died . And therefore nothing can be plainer , than that the very Principles of this Philosophy did lead Men to the Acknowledgment of Incorporeal Substances , and forced them to believe Life , Motion , and Cogitation to be things that could not be Modifications of Matter , nor perishable and producible , as the common Qualities and Forms of Body or extended Bulk are . And thus when it is rightly considered and throughly understood , the Atomical or Mechanical Philosophy is so far from being any way instrumental to the leading Men into Atheism , that there is none other that doth so truly distinguish between Matter and Incorporeal Beings ; none that renders the Operations and Qualities of Bodies so Intelligible , and none that prepares so clear , natural , and easie a way for the Demonstration of Immaterial Substances , as this kind of Philosophy doth . Indeed , as almost all things are , so This is capable of , and hath been made use of to ill Purposes by its Atheistical Votaries ; who did anciently , as they do now , assert that Cogitation , Life , Sensation , and Active Power , were all producible out of bare Matter without a Deity . But as this was what the True Atomists never could think possible ; so it is really involved with the most monstrous Absurdities that ever any Opinion was : and which therefore ought not to be charged on the Philosophy it self , but only on that Dark , Unintelligible and Inconsistent System of it , which the Ignorant Atheists have Compiled ; and that only to render it subservient to their wicked Designs of excluding the Idea's of God and of Incorporeal Substances out of the World. Tho' ( God be thanked ) they do in this Point so far fail of Success , that nothing can be clearer than that 't is utterly impossible to account for any first Cause of things , for Cogitation , Life , Sensation , or Motion , according to their Principle , that there is no other Substance but Body : And this necessarily leads me to another very good Argument , for the Necessity of allowing Incorporeal Substances , and to prove that God himself is of that Nature , or a Spirit , viz. The strange Absurdities of the contrary Opinion . But these being very many , and it being of great moment truly to clear up this Point , in an Age wherein Men are so fond of Corporealism . I shall deferr this till my next Discourse : wherein I shall finish this and my remaining Arguments to Prove God to be a Spirit , and that there are Beings of an Immaterial and Incorporeal Nature . The End of the Fourth Sermon . THE Fifth Sermon . JOHN iv . 24 . God is a Spirit . — I Have already shewn the Meaning and Import of these Words , and what we understand by God's being a Spirit . I have shewn you also the Atheist's Objections against the Immaterial Nature of God , and the Existence of Incorporeal Substances ; and have endeavoured to Refute them , from Two Arguments . I have proved , 1. That 't is a precarious and unfair way of Arguing against the Existence of any thing , only because our particular Apprehensions and Conceptions cannot master it : And that it will not follow , That there is no such thing as an Incorporeal Substance , on the Account only of some Mens declaring that they cannot conceive how any such thing can be . Where likewise I shewed , That the Notion of a Spirit , or an Immaterial Substance , is as Intelligible as that of Body ; and that we have as much reason to believe the Existence of the former , as of the latter . 2. I have plainly proved , That the Notion of Incorporeal Substances hath all along been believed and received by many Knowing and Judicious Men amongst the most Ancient Writers and Philosophers ; and consequently that it can neither be Nonsence and Impossible , nor of so late an Original as the perverted Philosophy of Aristotle : both which the Atheists are pleased to assert . 3. I proceed now to speak to a Third Argument , To prove the Deity to be of a Spiritual or Immaterial Nature , and that there are Incorporeal Substances : And this I shall draw from the many and strange Absurdities of the contrary Opinion , That there is nothing but Matter in the World. And if these can fully be made to appear , I hope the Doctrine involved with them will also appear false and precarious ; and that the contrary Opinion , of the Real Existence of Incorporeal Beings , will find an easie admittance into our Faith. But here I must premise , as taken for granted , That we are all agreed on the Definition of , or know what we mean by Matter or Body , viz. That it is Substance Impenetrably extended ; whereby we distinguish it from Spirit , which is a Thinking Substance without Corporeal Extension , or without having Partes extra Partes . For if this be not the Notion which our Adversaries have of it , as well as we ; 'T is in vain to dispute about it at all . If therefore they have any other Idea of it that is different from this , let them produce it , and make it as clear and Intelligible as this is ; for without doing so , they do nothing to the purpose . And if they have not a clear and distinct Idea of Matter or Body , how come they so boldly to say that Matter and Substance are all one ? how can they distinguish the Idea's of Body and Spirit so plainly , as to be sure there can be no such thing as an Incorporeal Substance , but that it implies a Contradiction ? Unless they fully know what Matter or Body is , there may be Millions of Varieties and Degrees of Immaterial Substances ; or there may be no such thing as Body at all , for any thing they can prove to the contrary . The Atheist must then do one of these two things ; he must either establish a new Notion of Matter , that shall be so intelligible and plain , that all Mankind shall as readily acquiesce in it , as they do in the old and common one , or else he must resolve to keep to That . The former of these he hath not yet done , nor I believe is very ready to do ; but when he doth it , 't will be time enough to consider it . In the mean while , I will readily join Issue with him , on the common and received Notion of Body : And from thence undertake to maintain , That nothing is more absurd and unaccountable than their Assertion , That there is no other Substance but Matter or Body in the World. For , First , Had there been nothing else but Matter in the World from Eternity ( and if there be nothing else now , there never was any thing else ) I cannot possibly see how these Gentlemen can account for Motion , (a) or shew us how Matter came first to be moved . And Matter without Motion sure could never be God , never be the Cause of any thing , nor could it ever produce , act , or do any thing whatever . Before Motion began , Matter could have been nothing but an heavy , lifeless Lump of vast extended Bulk ; which must have lain also for ever in the same dead and unactive Position , if nothing had been superinduced to put it into Motion and Action . And no one sure can be so stupid as to call this a Deity ! This is as Mr. Blount rudely and irreverently expresseth himself , worse than to suppose (a) a Hum-Drum-Deity , chewing of his own Nature ; a Droning God , that sits hoarding up of his Providence from his Creatures . And this even he can't but acknowledge , is an Atheism no less Irrational , than to deny the very Essence of a Divine Being . I hope therefore they will grant , that Matter without Motion cannot be suppos'd to be a Deity . And if so , then the Divine Nature ( whatever it be ) must be something distinct from , and more Noble than Matter , and more akin to Motion , than to Matter or Body in general , or to it quatenus Matter , as the Schools speak . And indeed , Motion taken in this sense , not for a translation of Body from one place to another , but for the Active Cause of Motion , may be very well said to be Incorporeal , or the Deity it self . But how came this Motion into Matter at first ? and which way did Matter attain this Divine Activity , or God-like Energy ? Here they must assert one of these three things , either , 1. That Motion came into Matter from something without it , and distinct from it . Or , 2. That Motion is Essential to Matter , and Co-eternal with it . Or , 3. That it came into it afterwards by Chance , or without any Cause at all . The First of these they will not say , I doubt , because it 's Truth : but however , if they do , our Controversie is at an end ; for we believe that 't was a Divine and powerful Mind , perfectly distinct from , and more Noble than Matter , who first made it , and moved it , and doth still continue to modifie and dispose it according to his Infinite Wisdom and Providence . And one would think no Man can be so senseless as to maintain the last , viz. That Motion came into Matter without any Cause at all , and that it was Chance only that first produced it ; for Chance here signifies nothing in reality : And truly , Men that will be so ridiculously absurd as to assert , that a Body , or Particle of Matter , that is once at rest , may move by Chance only , or may Chance to move of it self , though there be nothing to cause its Motion , deserve no serious Refutation , but ought to be treated only as we do Fools and Madmen , with silent Pity and Compassion . And yet so very fond are some Persons of any thing that opposes Truth , that they will run into the greatest Absurdities to maintain it . For a late Corporealist is pleas'd to say , (a) That Matter can move of it self : and to shew his deep Skill in Philosophy , he tells us , that Wind , Fire , and very fine-sifted small Dust , are Matter , and yet Self movers . And of Wind and Fire , he profoundly asserts , That they cannot lose their Motion , or cease Moving , so long as they continue to be Wind and Fire . That is , As long as Wind and Fire are in Motion , they cannot cease to move . This , indeed , is a very deep and important Discovery ! But yet 't is what hardly any Man would have publish'd in Print , but one that concludes a Body must needs move of it self , only because he can't see with his Eyes the Cause or Origin of its Motion . And yet even this he may often see in the case of Fire , if he will but vouchsafe to observe how 't is usually kindled . A little Consideration would have satisfied him also , that Winds may be produced in the Atmosphere , by the Air 's being moved some way , by Heat , Compression , or some other Accidental Cause , as well as in an Eolipile , or a Pair of Bellows . And as for his fine Dust's rising up in a Cloud of it self ; had he understood that the Agitation of any Fluid will keep the small Particles of any heavier Matter mixed with it from descending to the bottom of it , nay , and raise them up from thence too ; and had he not forgotten that this was the case here , ( the Air being so agitated by the Motion of Sifting ) he would not , sure , have been so silly as to have brought these as Instances of Spontaneous Motion in Matter . But however , he is not the first that hath been guilty of this Absurdity . For Aristotle upbraids some , in his time , (a) with introducing Motion into Matter , without any Cause , or without supposing any Principle whence it should proceed . The Second Point therefore , is , I suppose , that which our Corporealist will adhere to , viz. That Motion is Essential to , and Co-eternal with Matter ; and that either all Matter and Motion taken together , or else some Fine and Subtile Parts of it are the Deity . But this , if it be throughly considered , will appear almost as absurd and unaccountable as that Matter should be moved without any Cause at all . For , in the first place , 't is plain , That Motion is not Essentially included in the Idea of Matter . I can conceive Matter to the full as well , if not better , when it is at rest , as when it is in Motion . When I look on any Body , or consider any determinate quantity of Matter , I can conceive that 't is a Substance that is impenetrably extended , divisible , and moveable ; that it fills up such a space , and that it excludes any Body from being there with it at the same time , without conceiving it to be in Motion at all ; much less being forced to acknowledge that it must be , and was always in Motion . Whereas certainly , if Motion were as Essential to Matter , as Impenetrability and Extension , 't were as impossible for me to conceive it at rest , as it is to conceive it without those Qualifications or Properties : But no doubt I have as true an Idea of a Stone or a Bullet , or of any other Body or Part of Matter , when it lies still on the Ground , as I have of it when 't is projected from a Sling or a Gun. Now if Motion be not Essentially included in the Idea or Notion that we have of Matter , how can any one suppose it as Essential to , and Co-eternal with it ? This is a Conclusion beyond the power of our Reason to make ; no one can come to it naturally , and in the ordinary way of Apprehending and Reasoning ; and 't is much more Unintelligible and Mysterious than a great many other things which they pretend they cannot believe purely on this account . But supposing that Motion be Essential to Matter ; it must then be so to every Particle of it , and that Uniformly alike , or in the same Proportion . And if so , then every Atom of Matter must always retain its Original Degree of Motion or Velocity , and can never possibly be deprived of it : For no Accidental Cause can any way either encrease or diminish , promote or hinder the Essential Properties of a Being . Thus , for Instance , take a Particle of Matter , or any Body whatever , and move it as fast or as slow as you please , place it where or how you please , separate it from other Particles or Bodies , or combine it with them ; still 't will retain its Essential Properties of Extension and Impenetrability , and they will receive no Intension and Remission all this while . But now 't is quite otherwise in the case of Motion ; we find the same Body may be brought to move sometimes faster , sometimes slower , and sometimes ( to all appearance ) be reduced to absolute rest ; which could never be , if Motion were Essential to each Particle of Matter , in such a Determinate Degree of Velocity , and there were ( as is now supposed ) Nothing else without or distinct from Matter to put it into Motion . For then nothing could ever accelerate or retard its Motion : no one Body could ever move faster or slower than another . But a Snail or the Pigritia would keep pace with the seemingly Instantaneous irradiations of Light. And thus we may see plainly , that without supposing some Principle of Motion distinct from Matter , Motion could never have come into it , nor have been co-eternal with it . But allowing them that Motion should get into Matter neither they nor we know how , or that it is Eternal and Essential to it : If there be nothing else but Matter and Motion in the Universe , which way will they account for the Deity ? they dare not say Matter alone without Motion can be God ; and I think there can be nothing more clear , than that Bare Motion in Matter can never make a Deity . For if Motion came into Matter any time after its Existence , the Deity must then be produced , and consequently receive a Beginning ; and so the First Cause of all things must be caused himself after all things , which is contradictory to the Notion of a Deity . If they say that Motion is Co-eternal with , and Essential to Matter , and the Deity be Matter thus Eternally moved ; then either every Particle of Matter must be essentially God , or else he must be the result of the whole , or of some Parts of Matter combined together . If the former be asserted , there must of necessity be as many Gods as there are Atoms or Physical Monads : for each of them are Individually distinct from each other , and have their separate and peculiar Properties of Impenetrability , Extension and Motion ; which in this fine Hypothesis , are the only Perfections of the Divine Nature . But no doubt they will say , that 't is not any one Particle of Matter that is a God alone , and therefore they cannot be all Deities singly ; But 't is all of them , or at least a good convenient Number of these luckily combined together , out of whom the Deity is composed . Though which of these to stick to , our Corporealists are very much at a loss ; Spinoza asserting the former , and Mr. Hobbs the latter . But I think 't is no great matter which they adhere to ; for both are alike unaccountable and absurd : For if there be not a Divine Nature , and its Perfections , in each single Atom of Matter ; will barely combining some , or all of them , together make a Deity of them ? Can it ever enter into the Heart of Man to conceive that barely collecting together a parcel of roving Particles of Matter , such as agitated Dust , or Motes moving up and down in the Sun , will ever unite them into a God ? give the Combination Almighty Power , Wisdom , and Goodness ? when there was nothing like this before in any of the Atoms themselves ? Certainly , Men that can assert such monstrous Opinions as these , do not think as other People do ; or , indeed , rather do not think at all . These certainly labour under the Disease mentioned by Epictetus , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , (a) a stony Insensibility or Deadness of Understanding , by which they are besotted and stupified in their Intellectuals ; so that they can believe and assert any thing , if it be subservient to their designs , tho' never so contradictory to the clearest light of Reason and Truth . But to go on : Granting to the Corporealists that Matter either hath been always in Motion , or for what time they please ; allowing its Particles to be small or great , to move swiftly or slowly , and to be combined together , or disjoined from each other as they think fit . I enquire what all this will signifie towards producing of Cogitation , Wisdom , and Vnderstanding ? or to the production of Life , Self Activity , or Spontaneous Power ? And yet These are the most Great and Noble Things in the World ; these are the highest Perfections of the Divine Nature , and in these we place the Essence of the Deity . Now here Matter and Motion is more than ever at a loss ; and I think it demonstratively certain that it cannot account for these things . Aristotle did very truly find fault with the Corporealists of his Time , that they did not , as ours cannot now , assign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , (b) any Cause of well and fit ; any Origin of , or Reason for that Wisdom and Regularity , that harmonious Relation and Aptitude of one part of the Creation to another , which is so very conspicuous in all things ; supposing that there is nothing in Nature but Matter and Motion . And it is most certainly true , that the Idea which we have of Body doth not necessarily include Cogitation in it , nor our Notion of Cogitation include Body : but they are two as distinct Idea's as any we have . So far are they from being the same thing , that we cannot possibly conceive Cogitation with Extension . No Man ever conceived a Thought to be so many Inches or Yards long ; to be deep , thick or broad , to be divisible into two or more Parts , or to have any Kind of Figure or determinate Position or Extension ; whereas if whatsoever be unextended , or not Body , be absolutely Nothing , as these Gentlemen assert : Cogitation , Wisdom , Understanding , and Spontaneous Power must be nothing : or else they must be figurate Bodies ; than which nothing can be more absurd . And if we farther examine our own Mind , and consult our own Reason , we shall find that we cannot possibly conceive how thinking , Wisdom , Consciousness , and Spontaneous Power can possibly be the result of Bare Motion of the Parts of Matter . Was there ever any one that seriously believed a Particle of Matter was any Wiser or had any more Understanding for being moved than it was before when it lay still ? for let it be never so briskly agitated , is it not still Body ? there is no other Idea ariseth from hence , but only that it changeth its place , and is united successively to several parts of space , that it will move such other Particles of Matter as 't is capable of , and be retarded in its Motion by hitting or striking against them ; these , and such like , are all the Ideas that we can have of a Body in Motion ; but what is this to Thought and Consciousness ? Did ever any one but a stupid Corporealist imagine that a Particle of Matter by being moved , was made Intelligent ? and that its travelling from place to place , made it understand all things in its way ? and did any one ever think that the Knowledge of such a rambling Atom encreased in Proportion to the velocity of its Motion ? Yes , doubtless ! and thus a Bullet discharged from the Mouth of a Cannon , ought to be look'd upon as one of the most Ingenious Beings in Nature . And hence it will follow , that the more hast any one makes to tumble over Books , or to ramble over Countries ; and the more precipitantly he makes a judgment of Notions or Opinions , the Better Account he can give of Authors and Places ; and the more solid and substantial will be his Learning . This , indeed , is the best Account that can be given of the fineness and quickness of Thought , that some Men so much pretend to ; for this way they may come by a vast share of Penetration , and be volatilized far above the dull studious and considerate Vulgar : and the Event shews that they frequently make use of the Experiment . But again ; As we cannot possibly conceive that the Motion of one Particle of Matter alone , can give it Knowledge and Understanding ; so neither can we suppose that a Body composed of many of them , can acquire any such thing barely on the Account of the Motion or Agitation of its Parts , for Motion only will do no more to the whole , than it did to each one singly ; and 't is not conceivable that Three , or Three Millions of Bullets will be any wiser for being discharged together , than if they were all shot singly in pursuit of Understanding . Nor can any happy Combination or Constitution of Parts avail any thing in this Case , any more than Motion ; nor can that be effectual to super-induce Wisdom and Understanding into Matter . The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no more a God , than Jupiter's Log was among the Frogs , nor than the most dense and gross body in Nature . For after all the various Positions , Configurations , and Combinations of Matter , is it not Matter still ? will rarefying or subtilizing of Matter change its Nature and Essential Properties ? A Rare Body is nothing but a contexture of fine and subtile Particles , which being separated farther asunder than is usual , are also perhaps more briskly agitated and moved . And pray what is here new ? what will this do towards Divinity ? will bare Figure and Position of Parts change the Nature of those Parts , and give them Cogitation and Knowledge when they had no such thing singly and before ? will adding , subtracting , multiplying or dividing of Numbers , make them any thing else more Noble than what they were before ? will not the Summs , Remainders , Products , or Quotients be still Figures and Numbers like the first Digits , out of which these do by Combination or various Positions arise ? and is it not just so with Matter ? will a Particle of it be made any more Wise and Intelligent , for being render'd smaller than it was before ? and hath a little Particle more Sense than a larger ? will Three or Four , or Four Millions of these be more ingenious than a Body or Lump that is as big as them all ? and will moving a few Atoms a good distance from each other , Separate them into Knowledge , and Disjoin them into an Understanding Power which none of them had before ? If Men can swallow such things as these , and think at this Extravagant and Unaccountable Rate ; I fear all good Arguments and sound Reason will be lost upon them , and they ought to be neglected as downright Stupid or Distracted . And yet these , and such like Absurdities , must be the Natural Consequences of supposing Matter and Motion alone capable of thinking , that Matter can be rarified into a Deity , and that Divine and Almighty Wisdom , Knowledge , Goodness and Power , are the result of Body luckily disposed and moved ; which yet was the Opinion of Hobbs , and is still of many of his Admirers and Followers . For notwithstanding those Excellent Demonstrations that many Learned Men (a) amongst us have established , that Matter and Motion cannot possibly produce Cogitation , Consciousness , Understanding and Liberty of Will : There is lately an Ignorant Corporealist who asserts , (b) That the Inflamed and glowing Particles of the Blood , called Spirits , tho' they are not in themselves Sentient and Intelligent , are yet the active Principle of Life and Motion , of Sense and Understanding in Man and Beast ; and do act the Understanding or Brain to apprehend , judge and remember . Now by this 't is plain that he supposes Cogitation , Understanding , Consciousness and Liberty , and all the Faculties of the Soul of Man to be nothing but the result of some peculiar Motions in a Fitly organized Body . The Animal Spirits he thinks are like the Elastick Particles in the Spring of a Watch , tho' they cannot tell what a Clock it is themselves , yet they can by means of the Spring which they actuate , do that and many other things that the Movement shall be fitted for : Or to make use of a Comparison of his own ; The Animal Spirits may do as the Wind doth in the Chest of an Organ , tho' it can make no Musick of it self , yet by being communicated so as to inspire the several Pipes , it may actuate them into a very fine Harmony . It is not my Business nor Design to discourse here of the Soul of Man : but yet I would fain beg these Corporealists clearly to explain , how Self-Consciousness , Reflection , and Liberty of Action can possibly be accounted for by this Hypothesis . For this necessarily makes Men meer Machines at long run . An Engine is never the more free and conscious to its self of its own Operations for being fine and curiously contrived : And the wonderful Clock at Strasburgh knows no more what it doth , nor is it any more the Spontaneous Cause of its so many and curious Motions , than the Ancient Clepsydra , or a modern Hour-glass knoweth what it is about , when it rudely measureth the Duration of any Part of Time. For whatever is performed by meer Matter and Motion must needs be necessary in every step and degree of its course , be the way of acting in the Engine never so curious , and never so remote from the cognisance of our Senses . They know well enough , as I shall shew below , that there is no possible room for freedom of Action , Consciousness of any Operation , nor for a Cogitative and Reasoning Power , according to this way of explicating the Operations of the Humane Soul. For in the Animal Spirits they grant there is no such thing ; they are only a fiery and briskly agitated Fluid , which serves to actuate any Part of the Rational Machine pro re natâ : And these several Parts or Organs of the Machine can no more produce any such thing without the Animal Spirits , than the Hand or Dial-Plate of a Watch can , or any other Part of a curious Instrument . If therefore you enquire of them , wherein they place this Cogitation , Self-Consciousness and Liberty ; they will tell you 't is in the Man , 't is in the whole ; 't is neither his Soul alone , nor his Body alone ; 't is no Spiritual Substance distinct from Matter , but 't is the whole Man that thinks , reasons , and acts freely by the form of the whole : But this is very unaccountable , and is what neither they nor any one else , I believe , can ever apprehend or conceive ; that Liberty should be the result of Necessarily moved Matter ; that Cogitation should arise from Senseless and Unthinking Atoms , and that Knowledge and Consciousness of its own Operations should come into any Engine by its being finely and curiously contrived , and be nothing but the necessary result of bare local Motion , and rightly Organized Matter . These Absurdities some other Corporealists clearly perceiving , and being fully convinced that 't is impossible to account for Cogitation , Consciousness , and the like , from bare Matter and Motion ; and to educe the Perfections of the Deity out of the Power of Matter only . These , I say , had recourse to another way of maintaining their beloved Assertion , that there is no other Substance but Body . They assert , that Cogitation is Essential to Matter : or , as Spinoza words it , All Substance is essentially Cogitative and Extended ; so that as there is no Substance but what is Material , so there is none but what is Cogitative too . Indeed , as I shewed you before , he asserts that there is but One only Substance , which is God , or in other words , Universal Matter ; and Cogitation and Extension ( he saith ) are the two Infinite Attributes , or else the Affections of the Attributes of the Deity (a) . And this , with a great deal of Assurance ( as the way of these Writers is ) he pretends to demonstrate Mathematically , by a Pompous , tho' a very Obscure , Apparatus of Definitions , Axioms , Postulates and Propositions . But it is not calling a thing a Demonstration , that will make it to be so ; nor concluding with Quod erat Demonstrandum , that will make every body acquiesce in a Proposition , when it is either perfectly unintelligible or false . And yet such are those that Spinoza brings to prove and support this strange Opinion . The Monstrous Absurdities of which , I shall now consider . And First , 'T is plain , That if Cogitation be as Essential to Matter as Extension ; Then all and every Particle of it must needs be a Thinking Substance or Body by it self , Distinct from all Other Particles of Matter in the World. There is no one doubts but 't is so , in reference to the proper and allowed Affections of Body , Impenetrability and Extension . Every least Particle or Atom of Matter hath these Properties as compleat within it self , as they are in the whole Bulk of the Universe , or in any larger Body whatsoever : These are also individually distinct in each Particle ; so that its Properties , though of the same kind , are not the very same with those of other Parts of Matter . Now if to each such Particle of Matter Cogitation be also added ; then every Atom in the Universe will be a Thinking , Intelligent and Reasoning Being , distinct from all the rest , and have its own proper and peculiar Faculties and Operations ; 't will be a different Person from all Others ; and every Individual Particle of Matter will be so from it , and from every one else in the World. Every Atom also will be equal to any of the rest , in respect of this Cogitative Power ; will have it in the very same Proportion , and not be wiser or more foolish , duller or more ingenious than its neighbours . And if this be so ( as it must necessarily be , if all Matter be Essentially Cogitative ) then there must either be no God at all , or else every Particle of Matter must be a distinct God by it self ; and so the most ridiculous Polytheism that ever was imagin'd , must be introduced and allowed of . For if there be any such things as Perfect Knowledge , Power , Wisdom and Goodness , every one of these Particles must have it : For 't is impossible Infinite or Perfect Power , Wisdom , Knowledge and Goodness , can be produced out of finite ; the lesser can never produce the greater , nor any thing make or give that which it hath not within it self : And therefore it plainly follows , that either there is no Deity at all , or else that every Particle of Matter must be a God by it self , according to this Hypothesis . For finite or imperfect Cogitation can no more be the Cause of Infinite , than Cogitation can arise from incogitative Matter . And this Spinoza saw very well ; and therefore he asserts all Cogitation , as well as all Substance , to be Infinite (a) . Indeed , to avoid this abominable Absurdity of each Particle of Matter 's being God by it self ; he saith , that there is but one only Substance in Nature , and that this is God (b) But this will not help him out , nor do him much service in defending him from the horrid Absurdities of this Notion . For if by Substance , he mean only Substance in general , or the Idea that we have of some Substratum , Support or Subject of Inhesion in which we conceive the Properties and Accidents of Real Beings to inhere ; as by his Definition of Substance he seems to imply ; 'T is plain , this is only a Metaphysical Notion , only a general Word or Term that serves to denote our conception of something in a Being that doth not depend upon the Properties of it , nor inhere in them , but they upon and in it . But we can have no Notion of Substance existing without any Properties , any more than of Properties without it . If therefore he mean that God is such a Substance as this , that God is the Term or Idea of Substance in general , he makes the Deity nothing at all but a meer Name , a meer Ens Rationis , or Creature of the Brain only ; than which nothing can be more ridiculous and foolish . For 't is the Attributes or Properties of the Deity that we chiefly contend for , and which we are chiefly obliged to Acknowledge and Reverence ; and 't is These that we assert must be inherent in an Infinite and Immaterial Substance , or Spirit . But if by there being but one only Substance , which he saith is God , Spinoza means , that the Deity is the whole Mass of Beings or of Matter in the Universe , as by what he delivers in many places , I do really believe that he did ; for he asserts , that all Corporeal Substance is Infinite and One (c) ; and that Extension and Cogitation are the Attributes , or the Affections of the Attributes of God , as I hinted before . I say , if this be his Opinion , there cannot possibly be a more unaccountable , absurd and impossible Notion of God advanced . And 't is also absolutely inconsistent and contradictions with what he doth at other times assert . For if Substance , Matter , and God , signifie all the same thing , and all Matter be Essentially Cogitative , as such ; Then 't is plain , as I have shewed already , that God cannot be the whole Matter of the Universe , but each Particle of Matter will be a God by it self . For if there be any such thing as Infinite Perfection , it must be Essentially in every Particle of Matter ; otherwise Infinite Perfection may arise out of what is only Finite , which is impossible . And if every Particle of Matter have this Infinite Perfection , the whole Mass of these , Collectively considered , will be by no means One God , or One Being , Infinitely Perfect , but a Swarm of Innumerable Deities , every one of which will be Personally distinct from each other , and yet contain all possible Perfection in it self . But allowing him all the Collective Mass of Beings , or the Universe to be God ; What a strange kind of a Deity would this make ? The Divine Nature must then necessarily be Divisible , part of it here , and part there ; part of it in Motion , and part of it at Rest ; part of it Hot , and part Cold ; part Fire , and part Water ; and , in a word , subject to all manner of Imperfections , Vicissitudes , Changes , Contrarieties and Alterations that can be imagined . But this the common Sense of all Mankind will abhorr and detest to be spoken of the Deity : and besides , 't is contrary to what Spinoza asserts in other places , where he saith Substance is Indivisible (d) . But how there can be but One Only Substance , and that the Matter of the Universe ; and how this Substance can be Indivisible , when yet each Particle of Matter must be a distinct Substance by it self , and is divisible , and divided from all others , as our Reason and our Senses do every day inform us , is a flight of Metaphysicks above my Understanding , and can , I believe , never be conceived by any one that understands the meaning of the Words or Terms such an Opinion shall be delivered in . But he indeed that doth not , and that will admire lofty and insignificant Sounds , without Sense , or he that hath some wicked and base Design to cover under such Cant , may conceive any thing , or at least say that he doth so . The Operations and Actions also of a Corporeal Deity ( were it possible there should be such an one ) must be all absolutely Necessary , and determined by pure Physical and Mechanical Fatality . For he would be really and truly Natura Naturata , only the bare Result of Motion in Matter , as 't is variously formed , figured , moved and disposed so as to produce any Natural Effect . And this , I doubt not but some of these Corporealists very well understand ; and that is the reason that makes them so very fond of the Notion of a Corporeal Deity , and of asserting , That there is nothing in the World but Body : For then they know very well , that there can be nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nature , such a Physical Necessity as will perfectly exclude all Freedom and Liberty of Will amongst Men , and consequently destroy all Notions of , and Distinctions between Good and Evil. They don't care to say plainly there is no God , that looks a little too bare-faced : for Atheism is a Name they don't love to take . But they will readily and studiously endeavour to advance such an Account and Notion of a Deity as shall do as well ; such an one as they know is in effect the same as to say there is no God at all . And this the representing him as Corporeal , will effectually do ; for this subjects Him to a Physical Necessity , makes Him nothing at all but Nature , and deprives both Him and us of the Noble Principle of Freedom of Will : and then they know that there can be no such things as Rewards and Punishments proportionate to Mens Actions ; but that all things are alike , without any distinction of Good and Evil , and consequently that they may do any thing that they have a mind to . And this appears to be the Issue that they would willingly bring all things to ; For if this were not the case , what Reason can be given why Men should be such zealous Sticklers for a Corporeal Deity ? Why should they still , in spite of Sense , Reason and Philosophy , maintain , That there can be no such thing as an Incorporeal or Immaterial Substance ? Is it purely out of a devout and holy Desire to understand the Divine Nature more clearly , in order to speak of him more properly , to adore him more religiously , and obey him more heartily ? I fear , not : For if Matter and Motion can Think , and ( as they say ) the Properties or Attributes of God can be accountable that way , and there be really and truly a Wise , Powerful , Just and Good God , though Corporeal ; why should not these Gentlemen look upon themselves obliged to obey such a God , as well as a Spiritual one ? Why do they quarrel with , and cast off his Holy Word , and reject and despise his Revealed Will ? Is not a Corporeal Deity ( according to their Notion ) truly a Being endowed with all possible Perfections . Is not He the First Cause , Maker and Preserver of all Things ? and consequently is not He as fit and worthy to be worshipped as well as a Spiritual One ? and cannot such a Deity acquaint his Creatures how he will be worshipped and served ? cannot He Reward them for so doing , and Punish them for offending against Him , equally as if He were Incorporeal ? If he cannot , indeed , then there is something more than bare Speculation in the case , and there must be some substantial Reason why Deists and Antiscripturists are always Corporealists . And this is the truth of the Matter ; the God of the Corporealists is not the True Deity , whatever they may pretend , but a blind , stupid , senseless Idol , that hath nothing but the Name of God wickedly applied to it . 'T is only Nature or a Plastick Power in Nature , the whole mass of , or some sine , subtile and active Parts of Matter in rapid Motion , without any Understanding , (a) Wisdom , or Design , without liberty of Will or freedom of Action ; but Physically and Mechanically Necessary in all its Operations . Their God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Herodotus speaks , he is the Servant of Necessity , and cannot possibly himself avoid the destined fate . And to be sure , if God be not a free Agent , Nothing else can : for all things flowing from him by an inevitable Necessity (b) , or being Parts of Him , as Spinoza asserts , they must be under the same Necessity with the Deity , and he saith plainly , That every thing that is determined to Operate , is so determined necessarily by God , and could not act at all if God did not thus necessarily determine it (c) . That the Will of Man cannot be called free , but is only a necessary Cause (d) . And in another place (e) he tells us plainly , that there are no such things as final Causes in Nature , they being only the Ignorant Figments of Mankind ; but that all things are Governed by Absolute Necessity . A while after this , (f) he asserts Man to be a meer Machine , and saith , that 't is only those who are Ignorant of Causes that say he was thus finely formed by any Art or Design ; or who attribute his Composition to any Supernatural Wisdom . And then at last he comes to the great Point on which all this Philosophy turns ; which is , That Good and Evil are not by Nature ; but that the Notions of them came only from Mens mistaken Opinion , that all things were made for them ; and who therefore call that Good which is agreeable to their Fancy , and that Evil which is contrary to it . By which short Connexion of their Opinions , 't is clear enough why Spinoza was a Corporealist , as also why Mr. Hobbs advanced the same Notions . And I doubt those that Espouse the same Opinions now adays , know too well the Consequences of them . But of the Precariousness of these Notions , I must say no more now ; designing particularly to confute them hereafter , as they are made Objections against the Truth , and Obligation of Religion in general . FINIS . ADVERTISEMENT . REmarks on some late Papers relating to the Universal Deluge , and to the Natural History of the Earth ; By John Harris , M. A. and Fellow of the Royal-Society . In Octavo . Discourses on several Practical Subjects ; By the late Reverend William Payne , D. D. with a Preface giving some Account of his Life , Writings , and Death . Both Printed for Richard Wilkin . A REFUTATION of the Objections Against the ATTRIBUTES of GOD in general . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , September the Fifth , 1698. BEING The Sixth of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24 . Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things I delight , saith the Lord. PRide and Vain-Glory , are Things which Human Nature is strangely subject to ; there being scarce any one so mean , but who judges that he hath something or other that he may justly be Proud of , and value himself for . But as Pride is Folly in the general , so it apparently discovers itself in this respect , That those Men are usually most Vain , who have the least Reason to be so , and that too in Things that are the least valuable in themselves . Thus , as the Prophet intimates in the Verse before the Text , Men frequently glory in Bodily Strength , in Beauty , and Agility , and in the Affluence of external Possessions : Things which are the meanest Appurtenances to our Natures , and which are neither in our Power to get nor keep . Wisdom indeed , and Judgment , Learning and Parts , Wit and Penetration , and all the Nobler Endowments of our Minds , are things of the greatest intrinsick Worth and Value , and we have much more reason to esteem our selves for them , than for all the Goods of Fortune , or any Bodily Excellencies . But yet , Let not the wise man Glory in his Wisdom and Knowledge neither ; tho' as the Targum on the place hints , it were as great as that of Solomon himself ; for we have in reality no just ground to value our selves for even this , when we consider that the best of us have it but in a very slender Proportion ; and that our highest Knowledge is very imperfect and defective . Hence it comes to pass , or at least ought to do so , that the Modesty and Humility of truly knowing Men encreases with their Learning and Experience : Their being raised something above the common level , instead of lessening and shortening in their Eyes the Statures of other Men , encreases their Prospect of a Boundless Field of Knowledge all around them ; the more of which they discover , the more they find yet undiscover'd . But he that knows but little , vainly thinks he knows every thing , and judges all is empty and void that is without the Bounds of his scanty Horizon . Another great Vanity there is also in Pride , which is , That Men are frequently conceited and Proud of those things , which they have the least share of , and are fond of such Actions as do plainly discover their Defects . For usually those Men are most forward to talk of Learning , who are least acquainted with Books ; and those make the greatest Noise about , and Pretensions to Philosophy , who have the least insight into Nature . Those who talk most of Certainty and Demonstration have usually the most confused Idea's , and the most Superficial Notions of things , and are the farthest of all Men from true Science . This is apparently seen in the Pretenders to Scepticism and Infidelity , and in all the Atheistical Writers . No Men express themselves with such an insupportable Insolence as these New Lights , these Reformers of our Philosophy and our Politicks ; who yet after all are Proud knowing nothing , as St. Paul speaks , Rom. 1.21 . But are vain in their imaginations ; their foolish heart is darkened , and professing themselves to be wise , they become fools . And therefore it is that the wisdom of God appears as foolishness to them , because the carnal mind savoureth not the things that are of God. Tho' would Men but studiously apply themselves to consider of , would they carefully and impartially examine into , and would they but seriously make use of those Means that God hath graciously given Mankind , in order to attain a sufficient Knowledge of his Nature and Perfections ; They would then find so much Beauty , Wisdom , Harmony , and Excellency in this inexhaustible Fund of Knowledge , as would sufficiently Reward their Pains and Endeavours . And this we may glory in ; this Knowledge will be the most noble and honourable that our Capacities can attain unto ; and in comparison of which , there is no other Qualification and Excellence in our Natures at all valuable . For here we have an Object the greatest and most perfect that can be , the more we know of which , the more we shall exalt and perfect our selves . Here are no empty Speculations ; no difficiles Nugae , no false Lights , nor Phantastical Appearances ; but 't is a real and substantial , an useful and practical Knowledge ; a Knowledge that doth not only delight us for the present , but which brings constant and lasting Satisfaction here , and eternal Happiness hereafter . Let him therefore that glorieth , glory in this , that he understandeth and knoweth God , that He is the Lord , who exerciseth loving kindness , judgment and righteousness in the earth , for in these things do I delight , saith the Lord. In which words , there are these two Things chiefly considerable : I. A Supposition that God is capable of being known to us by his Attributes . II. An Account of some of those Attributes which he exerciseth in the Earth , and in which he delights . Under which Two Heads , I shall , in pursuance of my general Design , endeavour to Answer those Objections that Atheistical Men have brought against the Attributes and Perfections of the Divine Nature . 1. Here is a Supposition that God is capable of being known to us by his Attributes . He that glorieth , let him glory in this , that he understandeth and knoweth God , that he is the Lord , who exerciseth loving kindness , judgment and righteousness in the earth . 'T is plainly supposed here , That this Knowledge which we are directed to acquire , is a possible Knowledge . God would not command us to understand him by his Attributes of Goodness , Mercy and Justice , which he continually exerciseth in the Earth , if it were impossible for us to attain to it : He would not delight to do such Works in the World , if nothing of them could be known , nor himself by them . But the Psalmist tells us , the Lord is known by his Works : And that the Heavens declare his Glory , and the Firmament sheweth his handy work : And St. Paul is express , That the Invisible Things of Him are clearly seen , being understood by the things that are made , even his Eternal Power and Godhead . And indeed , These Attributes of God are what is most and best known to us , and from the certain Knowledge that we have of these , we may be effectually assured of the Existence of some first Cause , some Supream Being in whom all these Attributes and Perfections must inhere . The Infinite Nature , indeed , of This Divine Being is Incomprehensible to our shallow and scanty Understandings , and we cannot by searching find it out , nor discover the Almighty unto Perfection . But notwithstanding we have as certain a Knowledge , and as clear Idea's of his Attributes as we have of any thing in the World. And Grotius's Gloss on this place is very just and proper : God doth not bid Men know him according to his Nature , which exceeds Humane Capacity to do , but according to those Attributes or Properties of his which relate to Mankind , which the Hebrews call Middôth , i.e. those Measures or Dimensions of Him which are proportionable to our Understandings and Capacities . And such his Attributes are , for we see them visibly exerted in the Works of the Creation , and we find them necessarily included in the Notion that we have of the Supream Being , or the First Cause of all things ; as I have already shewed in another Discourse . But this , some are pleased to deny ; and say , That nothing at all can be known of God , but only , that he is : for his Nature is perfectly Incomprehensible ; that we do but dishonour God , by pretending to Understand and to talk about his Attributes ; about which we can say nothing but only what serves to express our Astonishment , Ignorance , and Rusticity ; and therefore the Civil Magistrate ought to determine what Attributes shall be given to the Deity . This seems to be the Sense of Vaninus , and is plainly of Mr. Hobbs ; and was before them of Sextus Empiricus . Which take in their own words : Non Deum melius Intelligimus quam per ea quoe negamus nos Intelligere , saith Vaninus (a) . Again , Deum nuuis tam plenè indicatum intelligimus Vocibus , quàm iis quoe Ignorantiam nostram proetendunt . We can have , saith Mr. Hobbs , no Conception of the Deity , and consequently all his Attributes signifie only our Inability and Defect of Power to conceive any thing concerning Him , except only this , that there is a God (b) . And in another place , saith he , God's Attributes cannot signifie what he is , but ought to signifie our desire to honour him ; but they that venture to reason of his Nature from these Attributes of honour , losing their Vnderstanding in the very first Attempt , fall from one Inconvenience to another without End and Number , and do only discover their Astonishment and Rusticity (c) . Again , When Men ( saith he ) out of Principles of Natural Reason dispute about the Attributes of God , they do but dishonour him ; for in the Attributes we give to God , we are not to consider Philosophical Truth (d) . And therefore he concludes , That those Attributes which the Soveraign Power shall ordain in the Worship of God , as signs of Honour , ought to be taken and used for such by Private Men in their Publick Worship (e) . In which he agrees as he useth to do , exactly with Sextus Empiricus ; who tells us that the Sceptick is in the right for asserting Gods according to the Laws and Custom of his Country ; and in paying them that veneration and worship which on the same account becomes due to them , will not venture to determine any thing Philosophically about them (a) . Now from these Passages , I think it appears plain enough , that tho' these Men did in words pretend to own and acknowledge a God , yet in Fact they were Atheists , and had no true Belief of any such Being . For a Deity without the Attributes of Understanding and Wisdom , without Ends or Design ; none of which Mr. Hobbs asserts expresly , can be in God (b) , is a Ridiculous stupid Being , an Idol that every rational Agent must needs despise , and which can never be the Object of any one's Adoration , Love , or Obedience . To assert therefore that the Attributes of God are not discoverable by Reason , nor agreeable to Philosophical Truth , but may be declared to be any thing which the Soveraign Power pleases to make them ; this is designedly to expose the Belief and Notion of a Deity , and to render it so Precarious , that it can be the Object of no Rational Man's Faith. And this last named Writer Treats the Deity after the same manner in most other Places of his Works ; He saith , we must not say of Him that he is Finite , that he hath figure Parts or Totality , that he is here or there , that he moveth or resteth , or that we can conceive or know any thing of him ; for all this is to dishonour him : And yet to say that he is an Immaterial Substance , that he is an Infinite and Eternal Spirit , is , he saith , Nonsense , and what destroys and contradicts it self . However he is willing to allow the word Immaterial or Spirit to be used towards God , as a Mark of Honour and Respect . That is , we may attribute to God what we know to be Nonsense and Contradiction , and this is the Way to Honour him ; and to speak of him any other way , is to Dishonour Him ! Who doth not perceive that it was plainly the Design of this Writer to treat of the Deity after such a manner , as should deprive Him of all Knowledge and Care of Humane Affairs , and consequently , effectually Banish out of Mens Minds a just Veneration for Him , and Adoration of Him ? Such Men are the most Dangerous and Mischievous of all others ; Profess'd Atheists can do no great Harm ; for all Persons are aware of them , and will justly abhor the Writings and Conversation of Men that say boldly there is no God. But there are but few such ; they have found a way to pass undiscovered under a fairer Dress and a softer Name : They pretend to be true Deists and sincere Cultivators of Natural Religion ; and to have a most Profound Respect for the Supream and Almighty Being : But when this Profound Respect comes to be throughly examined and duly understood , it will appear to be the most abominable Abuse that can be , and a most wicked and Blasphemous Idea of the Deity . For they make him either nothing but the Soul of the World , Universal Matter , or Natura Naturata , a God that is an absolutely necessary Agent , without any Rectitude in his Will ; without any Knowledge , Wisdom , Goodness , Justice , Mercy , or Providence over his Works . But let such Persons take what Names they please upon themselves , a little consideration will soon discover what they are in reality ; and , I hope , give Men a just abhorrence of such Notions , tho' never so speciously put forth . But let us now proceed to examine what Ground there is from the Nature of the Thing , for Men to advance such wicked Opinions , and to shew the weakness and precariousness of them . And here it must be premised and taken for granted , that there is a God. This is what the Persons I am now concerned with , pretend to own , and to acknowledge . Which being supposed : It appears very plain that we may have if we will , and some Persons , as I have shew'd (a) , have always had , a very clear Notion or Idea of the Attributes and Perfections of such a Being ; as also that they are fixed and immutable Properties in the Divine Nature . For by professing to believe a God , they must mean , if they mean any thing , The first Cause and Author of all Things , and the Governour and Disposer of them ; A Divine Being , containing in himself all possible Perfections ; without being subject to any manner of Defect . This I have already hinted at in another place (b) , and shall now more largely prove . So far is it from being true , that we cannot reason of the Nature of God from his Attributes , nor Discourse of those Attributes from our Reason ; That this seems to be the only proper Way of enquiring into the wonderful Depth of the Divine Perfections . I mean , the only Way we have without Revelation , for I am not now considering what God hath farther discovered of Himself to us by his Word . For tho' the Deity doth abound with Infinite Excellencies and Perfections ; yet by the Light of Nature we can discover those only , of which he hath given us some Impression on our own Natures ; and these are the Scales and Proportions by which our Reason must measure the Divine Attributes and Perfections . For in order to gain good and true Notions of these , we ought to take our Rise from those Perfections and Excellencies which we find in the Creatures , and especially in our selves . There can be but two Ways of coming to the Knowledge of any thing ; by its Cause , and by its Effects . 'T is impossible for us to make use of the former of these , in Reference to the Deity : For He being himself without Cause , and the First Cause and Original of all Things cannot be known to us this Way . But by the second Way , he very properly may be the Object of our Knowledge , and we ought to apply our selves to this Method , in order to understand the Attributes of God. For whatever Excellency or Perfection we can any way discover in the Effects of God in the World , i. e. in the Works of the whole Creation ; the same we cannot but suppose must be in Him , in the highest and most noble Proportion and Degree ; since they are all owing to , and derived from Him. And if we take a serious and considerate View of the Excellencies and Perfections that are to be found in the Creatures , or the Works of God in the World ; we shall find that they may be reducible to these Four general Heads ; Being or Substance , Life , Sensibility , and Reason . All which we find to be in our selves , and therefore they are at hand , and ready to assist our Meditations ; and these will , if duly considered , lead us into a good Way of discovering the Attributes and Perfections of the Divine Nature . And I doubt not but a great Reason why Men have had and advanced wrong Notions of God , hath been because they have had such of themselves , and of those Perfections that are in our own Natures . Men that do not understand that the true Perfection of Humane Nature consists in Moral Goodness , or in an Universal agreeableness of our Will to the Eternal Laws of Right Reason , cannot conceive aright of the Attributes and Perfections of God : For they will be for making him like themselves , guided by vehement Self-love , and inordinate Will , or whatever predominant Passions possess them . 'T were easie to Trace this in the Epicurean Notion of a God dissolved in Ease and Sloth , and who neglects the Government of the World , to enjoy his own private Pleasures ; and in the Hobbian one of a Deity not guided by any Essential Rectitude of Will , but only by Arbitrary , Lawless , and irrisistible Power ; for both these Opinions are exactly agreeable to the Genius and humours of their Authors and Propagators . But to proceed with our Deduction of the Divine Attributes from the Excellencies and Perfections which we find in our selves . 1. If in the first place we consider Being , and the high Perfections that do belong to it ; we shall find that they must needs be in the Deity , who is the First and Supream Being , and the Cause and Author of all others in the World , in the utmost Perfection . Now the highest Perfections belonging unto Being , we find to be these two : 1. That it shall have an underivable and necessary Existence , always be , and never cease , die , terminate or be extinct ; and , 2. That it be Great and Ample as to its Extent , in opposition to Littleness or Scantyness , and to being Limited , Circumscribed , Bounded or Restrained by any Other Thing . And if we attribute these two Perfections to God , thence will plainly Arise his Eternity , and his Immensity or Omnipresence . For what cannot possibly cease to be , but hath necessary Existence included in its Nature , is Eternal . And what cannot be any way Limited , Circumscribed or Restrained , must needs be Boundless and Immense , and present every where . And I dare say , that these Notions of God's Eternity and Immensity , do find an easie admission into , and are firmly rooted in all considerate and unprejudiced Minds ; and who are not debauched by Sceptical and Atheistical Metaphysicks . For 't is impossible for any one that thinks at all , to have a Notion of a Deity that can die , or cease to be ; or that is so confined and imprisoned in any one part of Space , that he can extend himself no farther : No! it must be an Epicurean Stupefaction of Soul , indeed , that can induce a Man to fancy a Mortal or a Topical God ; one that may be slain , or die of old Age , or be shackled and confined to any one part of the Universe , exclusive of the rest . And tho' a Man cannot find perhaps that he hath an adequate Idea of Eternity ; yet that God must be without Beginning or End , he will readily allow , as soon as he considers the Thing ; for he will perceive that the First Cause of all Things could not be caused by any thing else , but must be Self-existent , and without Beginning : and if nothing could cause his Being , nothing can take it away neither , and consequently he must be Everlasting or Eternal . And of this Attribute the Heathens had a clear Idea and Belief , giving God the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Swearing usually by the Immortal Gods. Tully saith , Deum nisi Sempiternum Intelligere quî possumus ? How can we conceive the Deity any otherwise than to be an Eternal Being . And Aristotle in many places makes Eternity Essential to the Idea of God ; and particularly , Lib. 2. de Coelo . And so as to Immensity or Omnipresence , tho' he , indeed , cannot tell the manner how a Spirit or Immaterial Substance permeates Matter , or is present to every part of it ; yet he will conclude that the Deity must some how or other actually fill and be present with all things ; since 't is impossible he should be excluded any where , or be in any respect bounded or limited ; as 't is also that he should act or operate where he is not . Nor would , I believe , any free and unprejudiced Mind have recourse either to the Notion of God's being Universal Matter or Infinite Space , in order to solve His Immensity or Omnipresence . For the former , he would see , necessarily makes the Deity materially divisible , into Parts actually separated from each other ; and to be part of him here , and part there ; which he could not but think monstrously absurd and impossible : and the latter renders God nothing at all , but Imaginary Room , Vacuity or Space , in which Bodies are capable of Moving up and down , or to and fro , without hindrance or impediment from any Medium . Which how it should , any more than the former account for the Energetical Power , Wisdom , Justice and Goodness of the Divine Nature , ( the noblest Perfections he can have any Idea of ) 't would be as impossible for him to conceive , as it is for the Assertors of it to prove . The ancient Heathens allowed this Attribute of Immensity to the Deity , by common consent . Tully tells us , That Pythagoras asserted , Deum esse animum per Naturam Rerum omnium intentum & comeantem , De Nat. Deorum . And he cites it as the Opinion of Thales Milesius ; Deorum omnia esse Plena , De Legib. lib. 2. which Virgil also affirms expresly , — Jovis omnia plena . And again , Deum namque ire per omnes Terras tractusque maris , coelumque profundum , Georg. lib. 4. And Seneca tells us , That God is ubique & omnibus proesto (a) . And in another place (b) , Quocunque te flexeris , ibi Deum videbis Occurrentem tibi , nihil ab illo vacat , Opus suum ipse Implet . 2. If we consider Life ; Another Perfection which we find in our selves , we must needs conclude that this is in the Deity too , who is the great Author and Fountain of Life , in the highest Degree and Proportion imaginable . Now the Perfection of Life seems to consist in Activity , or an Energetical Power to Act , or Operate ; in opposition to Impotence , Weakness , or Inability . And this Perfection , no one sure can possibly doubt to be in the Deity . For besides that 't is impossible for us to conceive that Life and Activity in our selves can proceed from a Dead and Unactive Principle ; our Reason must needs reject the Notion of an Inanimate , and Impotent Deity , or of one that is any way defective in Power , as soon as it can be proposed to it . Can we imagine that a Being from whom all Life , Power and Energy is derived , can be without it himself ? and that he who hath , as Simplicius calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a whole entire or perfect Power , that hath all the Power of Nature at His Command , can be unable to perform whatever is possible to be done ? that is , whatever is agreeable to , and consistent with , the other Attributes of the Divine Nature ? And if so , must not then such a Being be own'd to be Almighty or Omnipotent ? From whence we see another great Attribute doth plainly arise . And of this Attribute of the Deity , there was a plain and clear Notion all along among the Heathen Writers ; as appears from Homer in many places , who speaking of God , says , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same thing also we have in the Fragments of Linus , long before Him. And in Callimachus also , in express words . As also in Agatho , an Ancient Greek Poet cited by Aristotle in his Ethicks . So in Virgil and Ovid , you have frequently the Title of Pater Omnipotens given to the Deity . And this Attribute of Infinite Power in God , Epicurus set himself with all his might to confute ; denying there was any such thing as Infinite Power at all ; that thereby ( says Lucretius , lib. 1. ) he might take away Religion too . And from hence also his Eternity might be naturally deduced . For we cannot conceive this Life or Activity , this Almighty Power that is in God , can ever cease , decay or determine , any more than it can have had a beginning , and consequently such a Being must necessarily Exist , be Eternal , or Endure and Live for Ever . 3. If we proceed a little higher , and consider Sensibility which is another great Perfection that we find in our selves , and some other Creatures , we must needs Attribute This also , and that in the highest degree , to the Divine Nature . I take this now in the general , for that Power or Faculty whereby any Being is capable of taking Pleasure or feeling Pain . And such a Sensibility , or something Analogous to it , we cannot but think God must have in the most exquisite Perfection , since our Own , as well as that of all other Creatures , must be derived from Him. And tho' , indeed , we ought to think that the Infinite Perfection of his Nature secures him from all Possibility of feeling Pain , ( since nothing can contradict his Will , run counter to his Desires , or frustrate his Expectations ) yet we have no reason to suppose the Deity insensible of Pleasure ; but may justly conclude from hence , that he is always most perfectly happy . For he contains in Himself all Possible Good and Infinite Excellencies and Perfection , and of this He is most exquisitely sensible , and consequently must eternally be Pleased and delighted with himself in the Enjoyment of his own Infinite Fulness : And this Notion many of the Heathens had of God , that he was a most Happy Being ; stiling Him frequently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. But the Highest Perfection which we can discover in our selves , and in any created Beings whatever , is Reason . And this , no doubt , we ought also to attribute to God in the highest Degree and Perfection . Now the Perfection of Reason seems to consist in these two Things : 1. In Knowledge and Wisdom in the Understanding Faculty . And , 2. In Rectitude or Righteousness in the Will. All which we cannot but suppose the Divine Nature to be perfectly endowed with . And first as to Knowledge and Wisdom ; The former of which , implies an Understanding of things as they are in themselves , according to their true Natures and Properties : And the latter , a considering of them as to their Relations to , and Dependances upon one another ; or in other words , according as they are fit or qualified to be Ends or Means . And these must certainly be in God , for the same reason that we have found in Him the other Perfections above-mentioned . To the Deity therefore , from this Consideration , we ought to Attribute Omniscience , and Infinite , or most perfect Wisdom ; for no doubt we ought to conclude , That the Deity both knows every thing according to its Nature , and also understands its Usefulness and Subservience to any End , Design or Purpose whatsoever . And therefore it was as stupidly or impiously said by Mr. Hobbs , That there can be no such thing as Knowledge in God , and that he can have no Ends. For I cannot imagine there can one so grossly Ignorant and Foolish be found among Mankind , who doth really believe there can be an ignorant or a foolish God ; and who would not abhor such a Position as monstrously absurd and impossible . A Man must be a long while conversant with Atheistical and Sceptical Philosophy , before he can grow so dull as not to perceive the force and Power of the Psalmists Logick and reasoning in Psal. 94. v. 8 , 9 , &c. and he must be very Studiously brutish and Learnedly foolish , before he can think that he that planted the Ear , should not be able to hear himself ; and that he that formed the Eye should not see ; and that he that gave and taught all Knowledge to Men should have none himself . The mighty Reason that Mr. Hobbs is pleased to give , Why there can be no Understanding in God is , because that Faculty being in us nothing but a Tumult of Mind , raised by External Things that press the Organical Parts of our Bodies (a) , there can be no such thing in God. And in other places , he sagaciously determines , that 't is impossible to hear without Ears , to see without Eyes , and to Understand without Brains , none of which God hath ; and therefore must be Ignorant and Stupid . But , methinks , 't is very hardly done of Him , to determine the Deity to be Corporeal ▪ and yet to assign Him none of these Material Organs in order to make him an Intelligent Being . Why should not the same Matter which is able to form the Mechanick Understanding of so great a Philosopher , be capable of being modified as Intelligently in the Divine Nature ? Must the Deity have the worst and most stupid Body of All others ? Into what abominable Absurdities will such Principles as these lead a Man ! or rather into what abominable Impieties and Blasphemies will Vice and Pride hurry him ! He doth not only think wickedly that the Deity is such an one as himself , but infinitely worse ; a Corporeal Being that hath less and fewer Perfections than a Corporeal Man ! But I must not dwell on shewing the Design of this Writer , having sufficiently done it already . I shall only now add , that I think I have already proved that Matter alone cannot think , know , nor understand ; and therefore it is not Mens Brains , but their Soul that hath this Intelligent Power ; and no doubt an Infinite and Immaterial Mind , needs not any Material Organs to convey Knowledge to him , in whom all the Treasures of Wisdom and Knowledge do Inhabit , and from whom they are all derived and do proceed . And there was , Anciently amongst the Heathens , a clear belief of the Infinite Knowledge and Wisdom of God. Tully tells us , that Thales used commonly to say , Deos omnia cernere , the Gods behold or know all things . And Seneca saith , Deo nihil Clausum est ; interest Animis nostris , & mediis cogitationibus intervenit . And as to the Wisdom of God , Tully deduces it after the same manner as we now have done , by attributing the Excellencies of the Creature to the Deity in the Highest Perfection . Sapiens est Homo , saith he , & propterea Deus ; Man hath Wisdom , and therefore God , from whom the Wisdom in Man is derived , must needs have it himself . But again , As we must attribute to God Infinite Knowledge and Wisdom ; so we must Rectitude of Will or Perfect Righteousness too . And since the Rectitude of the Will consists in an exact Conformity of it and all its Affections to the Impartial Rule of Right Reason ; we cannot but suppose also , that the Will of God is in a most exquisite Conformity to the Dictates of his Unerring Reason ; and that the Deity doth in every respect act exactly agreeable thereunto . And by this means we shall find that God must be Just and Righteous in all his Proceedings , and that he always executeth Justice and Righteousness in the Earth , and delights in these things . Our Adversaries , indeed , do assert , That there is no such thing as any distinction between Good and Evil , Just and Vnjust , that can be taken from any common Rule , or from the Objects themselves ; but only with Relation to the Person that useth them ; who calls that Good which he loves , and that Evil which he hates (a) . That God doth every thing by his Irresisistible Power ; and that in that is founded our Obedience to Him , and not in any Principle of Gratitude to him (b) for Benefits which we have received from him . That Justice is founded in Power , and that whatever is Enacted by a Soveraign Power can't be Unjust . The Groundlessness of which Impious and Dangerous Notions , I shall fully shew in a subsequent Discourse ; and therefore shall only now observe , that this Way of depriving the Deity of these most excellent and lovely Attributes of Justice and Goodness , and making Him to Act only according to the Arbitrary Dictates of Irresistible Power , gives us the Notion of a Devil instead of a Deity , of an absolute Tyrant , instead of a righteous Governour of the World ; and is directly contrary to the Sober and Considerate Sentiments of all Mankind * , in whose Minds a plain Distinction between Good and Evil is founded , and who can never be brought without doing great violence to themselves , to assert that the Deity is not guided in all things by the Eternal Rules of Truth and Justice , and that the Judge of all the Earth should not do right . They see the comliness and loveliness that there is in good and just Actions among Men ; and therefore cannot suppose that an Infinite and Almighty Being can do any thing contrary to them ; they are sensible that Deviations from those Rules proceed only from the Defects and Imperfections that are in our Natures ; but that God , who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who possesseth and sustaineth all things , cannot make use of any indirect Means to procure himself Happiness , or to stave off Misery ; since the Perfection of his Nature gives him all the one , and secures him from all the other . And they which certainly never believe that God will do any Action , that they do not think suitable to be done by a good and just Man ; But will on just Grounds conclude , That whatever Excellence or Perfections they can any way discover to be in a Good Man , must needs be in the highest Proportion in God , and consequently that the Deity must be most Righteous , Just and Good , and most Kind , Merciful and Gracious in all his Dealings with his Creatures . And thus we see how by considering the Excellencies and Perfections which we find in our selves , and attributing them in the Highest Proportion to that Supream Being the Deity , from whence they must all be derived ; we may attain to a good and clear Knowledge of the Properties and Attributes of the Divine Nature : We may find them to be such as are agreeable to the plainest Reason and to Philosophical Truth : and consequently conclude , that they can have no such weak and precarious Foundation as the Order of the Civil Power , and the Will of the Supream Magistrate . And were it now my Business , 't were very easie from hence to shew also the True Foundation of Religious Worship ; that it doth depend on the Right Apprehensions and Notions that we have of the Attributes of God ; and that our Obedience to Him , is founded in our Gratitude to him for the Benefits which we receive from Him , and consequently is our Reasonable Service . But the Proof of this will be more proper in another Place . FINIS . A REFUTATION of the Objections Against MORAL GOOD and EVIL . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , October the Third , 1698. BEING The Seventh of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24 . Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do I delight , saith the Lord. IN these Words , as I have already shewed , there are these two Things considerable : I. A Supposition that God is capable of being known to us by his Attributes . II. An Account of some of those Attributes which he exerciseth in the Earth , and in which he delights . On the former of these , I did , in my last Discourse endeavour to remove the Objections against the Attributes of God in general , and to shew that they are plainly discoverable by Reason , and agreeable to Philosophical Truth . As to the Second , The Attributes of God mentioned here by the Prophet , and which he is said to delight to exercise in the Earth . I think it not necessary to discourse particularly of them , having in my last Sermon shewn how They , as well as all other Excellencies and Perfections which we can discover in the Creatures , must of necessity be in the Divine Nature in the greatest Perfection ; because they are all derived from Him. But that which I judge will be more proper to be done now , as being agreeable to my Design of Answering the Atheistical Objections in their Natural Order , will be from hence to Remove two Great Barrs to the true Knowledge of God and of his Attributes , which Sceptical and Unbelieving Men have here placed in the Way . For indeed , till this be done , no true Notion of God or of his Perfections can be established in Mens Minds ; nor any Ground fixt whereon to build a Rational Belief of Natural or Revealed Religion , or any kind of Worship of the Supream and Almighty Being . And these Two great Objections of our Adversaries are , 1. That there is in reality no such thing as Moral Good and Evil ; but that all Actions are in their own Nature indifferent . 2. That all things are determined by Absolute Fatality : And that God himself , and all Creatures whatsoever , are Necessary Agents , without having any Power of Choice , or any real Liberty in their Nature at all . These are two of the strongest Holds of Atheism and Infidelity , which 't is therefore absolutely necessary to batter down and demolish : And these do in some sense communicate with and run into one another ; and indeed the former plainly follows from the latter . But however , they being very frequently made use of distinctly by the Opposers of Religion , and the former being maintained by some Persons whom I cannot find do hold the latter ; I shall endeavour to Refute them severally . Beginning with that which I have first proposed ; viz. That there is in reality no such things as Moral Good and Evil , but that all Actions are in their own Nature purely Indifferent . And this Position our Adversaries are very express in maintaining , as will sufficiently appear by their own Words . The Virtues that Men extoll so highly , saith Mr. Blount (a) , are not of equal weight and value in the Balance of Nature ; but that it may fare with them , as with Coin made of Copper or Leather : which tho' it may go at a high Rate in one Country by Proclamation ; yet will it not do so in another , for want of Intrinsick Value . 'T is plain enough what he means by this ; but how this Assertion will agree with his allowing some things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (b) , Good and Just in their own Nature , as he doth in his Account of the Deists Religion , let the Admirers of those Contradictory Oracles of Reason , consider . But , indeed , 't is no new or uncommon thing with these kind of Men to make Contradictory Propositions subservient to their Purposes : as they often do in this very Case . For when you upbraid them with a Disbelief of Revelation , they will say , that 't is enough for any Man to live up to the Principles of Natural Religion , and to adhere inviolably to all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; for those are things that are Obligatory on all Mankind , and not like Revealed Truths , mere Political and Topical Institutions . Whereas at another time , if you tell them of some gross Immoralities that they are Guilty of , and which are plainly contrary to Reason , and to the clearest Light of Nature ; Then they will answer you , That Good and Evil are only Thetical things ; which receive their very Essence from Human Laws or Customs only , but that by Nature nothing is either Good or Bad ; and that all Actions are alike and Indifferent ; so hard is it , as an Excellent Person observes (a) , to contradict Truth and Nature , without contradicting ones self . But to go on , Spinoza takes care to deliver himself very plainly , as to this Matter . Bonum & Malum nihil Positivum in Rebus sc. in se consideratis indicant (b) . And in another Place , he tells us , Postquam homines sibi persuaserunt , omnia quae fiunt , propter ipsos fieri , id in unaquàque re praecipuum judicare debuerunt , quod ipsis , utilissimum ; & illa omnia praestantissima aestimare , à quibus optimè afficiebantur . Unde has formare debuerunt Notiones , quibus Rerum naturas explicarunt , sc. Bonum & Malum , Ordinem & Confusionem , &c. (c) . And the same thing also he asserts in many other places . Mr. Hobbs also expresly maintains , That there is nothing simply nor absolutely Good or Evil , nor any common Rule about them to be taken from the Objects themselves , but only from the Person ; who calleth that Good which he likes or desires , and that Evil which he hates , &c. (d) Nothing , saith he , is in its own Nature Just or Vnjust , because naturally there is no Property , but every one hath a Right to every thing (e) ; And therefore he defines Justice to be only keeping of a Covenant (f) . And in another place he tells us , That Good and Evil are only Names that signifie our Appetites and Aversions ; which in different Tempers , Customs and Doctrines of Men are different (g) . The same thing he asserteth also in many other places of his Writings (h) . And this Doctrine the Translator of Philostratus is so fond of , that , tho' he be sometimes very desirous of being thought an Original , yet he Transcribes this entirely from Mr. Hobbs (a) ; as indeed Mr. Hobbs , according to his usual way , had before , in a great measure done from Sextus Empiricus ; who in very many places declares that it was the Opinion of the Scepticks , that there was nothing Good or Evil in it self (b) . And he endeavours to prove this Point , by the very same Arguments which the Modern Assertors of this Opinion , do make use of (c) . And tho' Mr. Hobbs boast much of his Notions about these things to be new , and originally his own ; yet 't is plain , that it was the Old Atheistick Doctrine long before Plato's Time. For he tells us , Lib. 2. De Rep. p. 358. That there were a sort of Men who maintained , That by Nature Men have a boundless Liberty to act as they please , and that in such a state , to do that to another which is now called an Injury , or a piece of Injustice , would be Good ; tho' to receive it from another would be Evil : And that Men did live a good while at this rate , but in Time finding the Inconveniencies of it , they did agree upon Laws , in order to live peaceably and quietly with one another . And then that which was enacted by these Laws , was called Just , and Lawful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is the Principle we see of those Atheistical Men : which tho' some of them do now and then take Care to conceal , or to express a little cautiously , yet they understand one another well enough : and so indeed may any one do them , that thinks it worth his while to consider seriously of , and to search into the Bottom of the Matter . And this is truly one of the Great Depths of Atheism and Infidelity : 'T is a Principle that when once thoroughly understood and imbibed , confirms a Man in the Disbelief of all manner of Religious Obligation . For he that hath once swallowed down this abominable Tenet , will , as some of the lately mentioned Writers discover themselves to do , believe nothing of the Deity , but that he is Almighty and Arbitrary Power , or a Blind fatal and Necessary Agent : Either a Being that makes his Will his Law , and who is not guided in his Actions or Dispensations , by the Dictates of Reason nor by any Rules of Justice and Goodness : or else one that properly speaking , hath no Ends nor Designs at all (a) ; but is without any Understanding (b) , Freedom of Will , Choice or Wisdom ; one who cannot possibly help doing as he doth , but is impelled in every thing by absolute Necessity . So that there being ( as according to these Principles there cannot be ) no Goodness in the Deity , there can be none any where : But all Actions , antecedent to Human Laws , will be Indifferent . And the Obligation that Men are under to Human Laws being only , as Hobbs saith , from Fear of Punishment ; no doubt a Man of this wicked Perswasion will stick at the Perpetration of no Villany nor Immorality , that will any way advantage himself , and which he can commit secretly and securely ; but will pursue his own Private Benefit and Interest ( the only Good he understands , and thinks himself obliged to mind ) by all possible Means and Endeavours . This therefore being the Case before us , it will very much concern us to Return a fair Answer to , and fully to Refute this Dangerous Objection against all Religion , and indeed against the Good and Welfare of all Governments , and all Civil Societies : and which I wish we had not so much reason to believe , is fixt in the Minds of too many amongst us . And in order to do this the more clearly and effectually , it will be necessary first truly to state the Point , and to dis-engage it from some Difficulties and Perplexities which our Adversaries have designedly clouded it withall . Say they whatever is the Object of any Man's Desires that he calls Good ; as also whatsoever is in any respect Beneficial and Advantageous to him . And on the other hand , that which is hurtful and prejudicial to him , and is the Object of his Hatred and Aversion , that he calls Evil , and so doubtless it is to him . Now , say they further , Since that which may be Good to one Man , or desired by him now , may be Evil to another , or may by the very same Person , be hated and shunned at another Time ; it plainly follows , that the Nature of Good and Evil , is perfectly precarious , and will be as various and changeable as the different Humours and Inclinations of Mankind can make it . And thus Mens Actions will be denominated accordingly . Every one accounting that a Good one which he likes , which promotes his Interest , and is conducible to his Advantage : And calling that an Evil one , which he disapproves of , and which is contrary to his Interest and Inclination . To all which , I say , that these Men run their Argument a great way too far , and conclude much more from it than the Nature of the thing will bear . For allowing as a first Principle that all Men desire Good , and that they cannot do otherwise ; Allowing also that Apparent or seeming Good hath the same Effect as real Good , while it is the Object of any particular Man's Desires : Nay , allowing also this Apparent Good to be a very precarious Thing , and to depend very much on the different Humours , Tempers and Inclinations of Mankind ; which is the whole Basis on which these Writers found their Argument . I say , Granting all this , it doth not come up to the Question between us , nor form any Real Objection against the natural difference between Good and Evil , and the Eternal Obligation of Morality ; for the Point in dispute is not whether such an Essential and Immutable Difference as this now spoken of , be discernible in all the Actions of Mankind ; for 't is readily allowed that there are a great many Indifferent , and which are neither good nor bad in their own Natures , but may be either , as Circumstances determine . This , I say , is not the Case ; but whether there be not some such Actions , as do plainly discover themselves to the Unprejudiced Judgment of any Rational Man , to be Good and Evil in their own Natures , antecedent to the Obligation of any Human Laws . Or in other Words , whether there be not some Actions which do carry along with them such a clear and unalterable Reasonableness and Excellency , as that they do approve themselves to be Good and Lovely to any Unprejudiced Mind , and consequently Mankind must be under an Universal and Eternal Obligation to perform them , and to avoid and shun their Contraries . As also , whether we have not all the reason in the World to believe that those Actions , which the Mind of Man can thus discover to be Morally and Essentially Good , are agreeable to the Will of God , and directed by it : And to conclude , that the Deity also acts and proceeds in all Respects according to the same Universal and Eternal Dictates of Reason , and is Just and Good , Equitable and Righteous in all his Dealings with his Creatures ; and that he exerciseth these things in the Earth . This I take to be the true state of the Case ; and this is what we Assert , and our Adversaries Deny ; and what I shall now endeavour to prove . In order to which , it must be allowed in the 1. Place , That Man is a thinking Being , and hath the Power of Reasoning and Inference . It must be allowed also , that we are capable of Knowing this , and do most evidently discover such a Power in our selves . And since all Intelligent Creatures do naturally desire to be happy , we must do so too , and consequently endeavour to obtain that Kind of Happiness which is agreeable to our Natures and Faculties ; i. e. a Happiness that shall relate to our whole Natures , and not to the Body only : Now the Happiness of any Being consisting in the free and vigorous Exercise of its Powers and Faculties , or in the Perfection of its Nature ; and the Nature of Man being Reason , the Happiness of Mankind must consist chiefly in the free and vigorous Exercise of his Reasoning Faculty ; or being in such a Condition as that we can do all things that are agreeable to , and avoid all such things as are disagreeable to it . Now all this supposed and granted , as I think none of it can be denied , it will plainly follow , that all such Actions as do Universally approve themselves to the Reason of Mankind , and such as when duly examined and considered , do constantly and uniformly tend towards , and promote the Happiness of Man , considered as to his whole Nature , and chiefly as to that part of him in which his Nature doth more properly consist , which is his Rational and Understanding Faculty : Such Actions , I say , must necessarily be said to be in their own Nature Good ; and their Contraries must be denominated Evil , after the same manner ; for whatsoever is universally Approved , is universally Good : to call a thing Good being nothing else but to declare its conducibility to that end it was designed for . Now according to our Adversary's Assertion , Men call that Good which promotes their own Advantage and Happiness , and so no doubt it ought to be esteemed ; all that they mistake in , being , that they don't understand wherein their true Happiness consists . And therefore if a Thing doth in its own Nature approve it self to the impartial Reason of Mankind , and can on due Examination manifestly appear to conduce to the Interest , Advantage and Happiness of Human Nature ; such a thing must by all Rational and thinking Men be pronounced naturally and morally Good ; and its Reverse , Evil in the same manner . And that this is the case in Reference to that which is commonly called Moral Good and Evil , will appear plain and evident when we shew , 2. That there are some Things and Actions which the Free and Unprejudiced Reason of all Mankind , cannot but acknowledge to be Comely , Lovely , and Good in their own Natures as soon as ever it considers them , and makes any Judgment about them . And this is what is apparent to the Observation of all Men to have been ipso facto done ; and the Truth of it cannot be denied : For have not all Nations in the World agreed in paying some kind of Worship and Veneration to the Deity ? Was there ever any Place where , or Time when , Obedience to Parents , Gratitude for Benefits received , Acts of Justice , Mercy , Kindness , and Good Nature , were not accounted reasonable , good and decent things ? I know some Persons have boldly told the World that 't is quite otherwise , and that there are some whole Nations so Savage and Barbarous as to have no Notion of any Deity , who have no manner of Religious Worship at all , and who have no Notion or Idea of Moral Good and Evil : But when we consider that these Accounts come originally only from a few Navigators , who probably did not stay long enough at those Places to acquaint themselves with the Language of the Natives , and who consequently could not have much Knowledge of their Notions , Opinions , and Customs ; it will be too hardy a Conclusion to inferr positively that Men pay no Worship to , nor have any Idea of a God , only because they did not see them at their Devotions . And moreover , when we have had later and more accurate Accounts of some of those Places , which do plainly disprove the former Assertions , we have good reason , I think , to suspend our assent to them . And then as to their Notions of Good and Evil , it will not follow that they account Stealth and Murder as good and comely things as Justice and Mercy , only because these Relators had some of those Acts committed on them . For commonly they themselves shew them the way , by wickedly Robbing , Imprisoning and Murdering them ; and therefore why the Poor Indians may not return some such Actions upon their Enemies and Invaders , without being supposed to be quite Ignorant of the Difference between Good and Evil , I confess , I do not see . And by what too often appears from their own Relations and Books of Travels , the Indians have not more reason to be thought Savage and Barbarous , than those that give us such an Account of them ; for by their Actions they discover as poor Notions of Morality , as 't is possible for any Men to have . But after all , suppose the Fact true , as I do really believe it is not , That there is any Nation of Men so Stupid as to be quite devoid of any Notion of a God , or of the Difference between Good and Evil : All that can be concluded from hence is , that some Men may for want of Commerce with other Parts of the World , and for want of Thinking , and cultivating and exercising their Rational Faculties , degenerate into meer brute Beasts ; and indeed , as such the Relators describe them ; according to whose Account of them , many Species of the Brute Creation discover more Understanding , and Act , if I may so speak , more rationally ; but it cannot be fairly argued from hence , that they never have had any Notion or Belief of these things ; or that their Reasons will not assent to the Truth of them hereafter , when their unhappy Prejudices may be removed , and they may become civilized by Commerce . Much less sure will this Prove , that there is no Notion of a Deity , nor of Moral Good and Evil in all the other Parts of the World , and amongst Men that can think , and do exercise their Reason and Understanding . Will not a General Rule stand its Ground tho' there be a few Exceptions against it ? Will Men take their Measures to judge of Human Nature only from the Monstrosities of it , from the worst and most stupid Parts of Mankind ? Men may as well argue that all Mankind are devoid of Arms or Hands , or are Universally Defective in any other Part of the Body , because some few are daily born so , or rather have them cut off . We see there are often Natural Defects in Mens Minds as well as their Bodies , and that some are born Fools and Idiots , as well as others Blind and Lame ; and a great many we see make themselves so by their own Fault ; But sure no one will conclude from hence , that all Mankind are Fools and Idiots , unless he be a degree worse than one himself . And yet Men may even as justly make any of these absurd Inferences , as to say , there is in the Minds of Men no Power to distinguish a Natural Difference between Good and Evil , only because there are some Stupid and Barbarous People , among whom no such thing can be discovered . For my part , I do most heartily believe , that 't is impossible for a Rational and Thinking Mind , acting as such , to be insensible of the Difference between Moral Good and Evil : I cannot Imagine that such a Person can think it a thing indifferent in its own Nature , whether he should Venerate , Love and Worship the God that made him , and from whom he derives all the Good he can possibly enjoy ; or whether he should Slight , Despise , Blaspheme or Affront him . It seems utterly impossible to me , that any thinking and considerate Man , should judge it an indifferent thing in its own Nature , whether he should honour and reverence his Father , or abuse him and cut his Throat : or that he can esteem it to be as good and decent a thing to be Ungrateful or Unjust , as it is to acknowledge and to return a Kindness , to render every one their Due , and to behave our selves towards others , as we would have them do towards us . I do not think that the Instances produced by a late Ingenious Writer , of some wild People's exposing their Sick and Aged Parents to die by the Severities of Wind and Weather , nor of others who eat their own Children , are of force to prove that there is really and naturally no difference between Good and Evil , any more than I will believe that he cited those Passages with a design to make the World think so ; for I think , allowing the truth of all these Relations , no such Inference can be thence deduced . A Practical Principle , of the Truth and Power of which a Man may be demonstratively assured , may yet be over-born in some Respects by other Opinions which Ignorance and Superstition may have set up in a Man's Mind . This Gentleman saith , p. 25. Of Human Understanding , That a Doctrine having no better Original than the Superstition of a Nurse , or the Authority of an Old Woman , may be length of time grow up to the dignity of a Principle in Religion or Morality . Now should a precarious and wicked Opinion over-rule a Man in one or two particular Cases , and carry him against the Rules of Morality , will it follow from thence that a Man doth believe those Rules of no Natural Force , and that it is an Indifferent thing whether he observe them or not ? Ought I to conclude , that because I have read of a King that Sacrificed his Son to Moloch , that therefore he believed it as good and reasonable a thing to burn his Children alive , as to preserve , take care of them , and give them a good Education ? Certainly , 't would be a fairer and more reasonable Inference , to conclude that his Reason and Natural Affection was over-power'd by his Idolatrous and Superstitious Opinion ; and that the reason why he did such a Wicked and unnatural Action was because he expected some very great Benefit for it from the Idol , or that he would Inflict some very great Judgment upon him , if he did not do it . And so in the Cases above-mentioned , one may well enough believe that those Barbarous and Inhumane Wretches that Starved their Parents and Eat their Children ; did not nor could not believe it was as good and reasonable so to do , as it would be to preserve them ; but only that they were under the Power of some Wicked Superstition , or Abominable Custom that had unhappily crept in among them ; which they thought it a greater Evil to break ( if they thought at all ) than they did to Act against their Judgment , Natural Reason , and Affection . For this way ( as he observes ▪ ) 't is easie to imagine how Men , may come to worship the Idols of their own Minds , grow fond of Notions they have been long acquainted with there , and stamp the Characters of Divinity upon Absurdities and Errors , &c. p. 26. So that I cannot see any Consequence at all , in asserting the Non-existence of Moral Good and Evil , from a few Barbarous and Ignorant Wretches doing some Actions that bear hard on the Rules of Morality : For notwithstanding that they may be lost in a great measure in some places ; yet these things , and many others that might be instanced in , do certainly carry such Self-evidence along with them ; that a free and unprejudiced Mind must needs perceive which way to determine , as soon as ever they can be proposed to it , and considered of by it . For any one in the World that doth but understand the meaning of the Terms in any of the lately mentioned Moral Propositions , will be demonstratively assured of the Truth of them : And he will see as clearly that God is to be worshipped , that Parents are to be honoured , and in a word , that we ought to do to others as we would be done unto , as he assents to the Truth of such Axioms as these : That a Thing cannot be and not be , at the same Time ; That Nothing hath no Properties ; And that the whole is greater than any one , and equal to all its Parts taken together : For the Reason why all Mankind allow these as first Principles , is because their Truth is so very Apparent and Evident , that they approve themselves to our Reason at first sight . And so , I think , do all these Great Principles in Morality ; they certainly affect impartial and considerate Minds , with as full a Conviction as any of the former can possibly do . And would no more have been denied or disputed than the others are , had they not been Rules of Practice , and did they not require something to be done , as well as to be believed . For he that rightly understands what is meant by the words God , and Worship ; will see the Necessary connexion between those Terms , or the Truth of this Proposition , God is to be worshipped , as evidently as he that knows what a Whole and a Part is , will see that the Whole must be greater than a Part. And no Proposition in Geometry can be more demonstratively clear , than these Moral ones are , to Men that are not wilfully Blind and wickedly Prejudiced against such Practical Truths . For as one hath well observed (a) , Morality may be reckoned among those Sciences that are capable of Demonstration . And that these Moral Truths have a stronger connexion one with another , and a more necessary Consequence from our Idea's , and come nearer to a perfect Demonstration than is commonly imagined ; insomuch , that as he saith in another place , They are capable of real Certainty as well as Mathematicks (b) Now if the case be so , as most certainly it is ; it will plainly follow , that Those things that do thus demonstratively approve themselves to the unprejudiced Reason of all Mankind , must be good and lovely in their own Natures , or Morally so , antecedent to the Obligation of Human Laws , Customs or Fashions of particular Countries . And in this plain Distinction between Good and Evil , which our Reason , when duly used , Impowers us thus at first sight to make , is founded that which we call Conscience : which is a kind of an Internal Sensation of Moral Good and Evil. And this Candle of the Lord , set up by himself in mens Minds , and which 't is impossible for the Breath or Power of man wholly to extinguish (a) ; is as Natural to a Rational Mind , as the Sense of Pain and Pleasure is to the Body ; for as that is given us by the Author of our Natures to preserve us from bodily Evils , and to capacitate us to enjoy such a Kind of Happiness ; so Conscience is our Guard against the Invasions of Moral or Spiritual Evils ; and will , if rightly followed , give us always so much Peace , Joy , and Satisfaction of Soul , as cannot possibly be had any other way . But again ; 2. It is most plain also , That there are some things which do Universally and Naturally tend to promote the Happiness and Welfare of Mankind , and others that do equally contribute to its Misery : And consequently on this Account we must esteem the former to be really and naturally Good things , and the latter , Evil. Now one would think , that one need not spend Time to prove that the Practice of Moral Virtue , doth Uniformly and Naturally promote the Happiness of Mankind , and that Vice and Immorality do as naturally and necessarily tend to its Misery . For doth not any one plainly perceive , that there is no Virtue , or Part of Morality , but what hath some particular Good and Advantage to Human Nature , connected with it , as all Vice and Wickedness hath the contrary ? Doth not a sincere Veneration for that Supream and Almighty Being , from whom all our Powers and Faculties are derived , and a consciousness to our selves that we are obedient to his Will , and consequently under his Protection ; doth not this , I say , bring constant Peace , Comfort and Satisfaction along with it ? and prove our greatest Support under any Troubles and Afflictions ? And on the other hand , hath not generally speaking he that is guilty of Impiety , Profaneness and Irreligion , dismal Doubts and dire Suspicions in his Mind of impending Punishments , and Misery ? Is not such a Mans whole course of Action , a continual state of War in his own Breast , and a constant Contradiction of his Reason and his Conscience ? What hath such a Person to support him , or to give him any comfort on a Sick or a Death-Bed , when the hurry and amusements of sensual Pleasure are over ; and when all the treacherous Enjoyments of this World begin to fail him , and discover themselves to be counterfeit and fictitious ? But again , is it not plain to every one , that Truth , Justice and Benevolence , do Naturally and Essentially conduce to the well being and Happiness of Mankind , to the mutual support of Society and Commerce , and to the Ease , Peace and Quiet of all Governments and Communities ? and doth it not as clearly appear on the contrary that breach of Trusts and Compacts , lying and falsifying of Mens Words , Injustice , Oppression , and Cruelty , do inevitably render that Place or Society miserable where they abound ? What an unexpressible wretchedness would Mankind be in , if Hobbs his State of Nature were in Being amongst us ? i. e. a State wherein no Man would have any Notion of Moral Virtue , but where every one should think himself to have a right to all things , and consequently be still endeavouring to obtain them ; and making it his daily business to vex , rob , ruin and destroy all who opposed his Will , and they also be doing continually the same things against Him , and against one another . A Man must be stupidly and wilfully blind before he can assert such a State as this , to be as happy and advantageous to Mankind , as where all Moral Virtues are observed and exercised : And therefore Mr. Hobbs himself is forced to allow that rational Agents would have recourse to the Enacting of Laws for the due Government and Regulation of Society . But how these Laws should ever come into Peoples Heads , that are supposed to have no manner of Notion of any distinction between Good or Evil , Just or Unjust ; and when there is in reality no such thing , is what I cannot not possibly conceive . On the contrary , I think that the Constant and Universal Support , that these Moral Virtues have always had from Human Laws , is a most demonstrative Argument that Men have always thought them Substantially and Morally Good and Excellent in themselves ; and that they do Naturally and Eternally conduce to the good of all Societies . Indeed , some things may be , and often are Enacted or Prohibited by Human Laws , that have no real nor Intrinsick Goodness , nor Natural Evil in them ; but are only Good and Evil , according to some particular Circumstances and Exigencies of Affairs . And thus God himself was pleased to appoint the Jews many Rites and Observances that had not any real or Intrinsick goodness in them , but only were necessary for the present Circumstances and Condition of that Nation . But then these are every where in Holy Writ , Post-poned to Moral Virtue (a) , declared by God himself to be of much lesser Value ; and whenever there was a Competition between them , these were to give place to those ; which were properly speaking good in their own Natures , and of Universal and Eternal Obligation ; whereas the others were only good pro & nunc . Therefore they are said by the Apostle , to be not Good , i. e. in themselves or in their own Natures ; but only by Institution . But this is not the Case as to such Actions as we have been mentioning , which are called Morally Good or Evil ; for these have been constantly and universally distinguished by Humane Laws , and have never been confounded or changed . For can any Man produce a Law that ever obtained universally against paying Adoration and Worship to the Deity ? against Mens honouring their Parents , or against their being Just , Good , Merciful , and Righteous in their Dealings with one another ? Against such things , as St. Paul tells us , there is no Law. Nor is it possible for our Adversaries to shew us , that the contrary Immoralities were ever universally thought good and lawful ; or allowed and established by any General Authority whatsoever ; and should the Reverses to Moral Virtue be enjoined as Laws , and every one commanded to be Unjust , Oppressive , and Cruel , as now he is enjoyned the contrary , any one may imagine what would be the dismal Consequences of it . 3. But again , Another Argument for the Natural distinction between Good and Evil , may be drawn from the Consideration of our Passions and Affections : For these are so framed and contrived by our Wise Creator , as to guide and direct us to Good , and to guard and preserve us from Evil by a kind of Natural Instinct , which we find in our selves frequently previous to all Reasoning and Consideration . Thus , we perceive a strange Horrour , and very ungrateful Sensations seize upon us immediately , on the sight of a Scene of Misery , or a Spectacle of Cruelty ; and as soon as ever our Ears are entertained with the doleful Relation of such Actions ; so also an Instance of great Injustice or very base Ingratitude , raises a just Indignation in us against the offending Person ; and we cannot avoid being uneasily moved and affected in such Cases . While on the contrary , a very pleasing Satisfaction of Soul arises in us , when we see , or hear of an Instance of great Kindness , Justice , Generosity , and Compassion . Now this Sympathizing of our Natural Affections with our Reason ; and their approving and disapproving the very same things that it doth , is a very convincing Argument that there is an Essential difference between Actions as to their being Good or Evil , and that we have a plain Knowledge of such a distinction . For no doubt God implanted these Passions and Affections in our Natures , and gave them this Turn which we plainly perceive they have , in order to prepare the way for our Reasons more thoroughly assuring us of the Natural Goodness and Excellence of Moral Virtue , when it comes to be Ripe , and sufficient for that End ; and in the mean time , to keep Children and Young Persons , in whom we perceive these Natural Efforts to be very strong , by a kind of Anticipation or Natural Instinct from doing such things as their Reason , freely exercised , will afterwards condemn them for . And now upon the whole , there being thus plainly proved an Essential and Natural Difference between Moral Good and Evil ; and that the Reason of all Mankind freely and impartially exercised doth agree in this Point , that Morality conduces to the Happiness , and Immorality to the Misery of Human Nature : We may very justly conclude from hence , that all other Rational Agents must judge of Good and Evil after the same manner , and plainly distinguish one from the other . And they also must Know and Understand that their Perfection and Happiness ( though they may differ in some Circumstances from us ) doth consist in Acting according to the Eternal Rules of Right Reason and Moral Virtue . For if the Case be not so , several Rational Natures all derived from the same Deity , may come to make contradictory Judgments , even when they Act according to the Great and Common Rule of their Nature . But the Principle of Right Reason , at this Rate , would be the most precarious thing imaginable , and Men could never possibly be assured that they were in the Right in any Point , or knew any thing at all . Assuredly therefore this Great Rule of Right Reason that God hath given his Creatures to govern and direct themselves by , is no such uncertain thing , is in no respect Contradictory to it self ; but must be Uniformly and Constantly the same in all Beings , that are endowed with it , when it is rightly and perfectly followed . And from hence also we cannot but conclude , that the same Eternal , Constant and Uniform Law of Right Reason and Morality that God hath given as an Universal Guide to all Rational Beings , must also be in Him in the greatest and most exquisite Perfection . And that , not only because all Perfections and Excellencies in the Creatures must necessarily be in that First Being from whom they are derived , as I have already proved ; But also , that if it were not so , God must be supposed to have given us a Rule of Action that is contrary to his own Nature , or at least vastly different from it . And that he hath contrived our Powers and Faculties so , as to deceive us in the most Material and Essential Points , and indeed hath left us no possible way of knowing the Truth of any thing whatsoever . For , If when , as I have shewn above , God hath not only fixed in our Natures , a Desire of Happiness ; but also disposed them so , that every Power Faculty and Capacity of them convinces us that the Exercise of Moral Virtue is the Way , and indeed , the only Way to make us entirely happy . If I say after all this , there be no such things as Moral Virtue and Goodness , but that all Things and Actions , both in us and the Deity , are purely and in their own Natures Indifferent ; 't is plain , Reason is the most ridiculous thing in the World , a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Errour , and to expose us to Roam and Float about in the boundless Ocean of Scepticism , where we can never find our Way certainly to any Place , nor direct our Course to the Discovery of any Truth whatsoever . But this not being to be supposed of the Deity , who contains in himself all Possible Excellence and Perfection ; it must needs be that our Reason will direct us to conclude the Deity also guided and directed in all his Proceedings by the Eternal Rules of Right Reason and Truth : and consequently that He will and doth always exercise loving Kindness , Judgment and Righteousness in the Earth ; as the Prophet here speaks . And indeed , the Hobbian Notion of a Deity guided only by Arbitrary Will Omnipotent , without any regard to Reason , Goodness , Justice , and Wisdom , is so far from attributing any Perfection to God , or as they pretend , being the Liberty and Sovereignty of the Deity ; that it really introduces the greatest Weakness and Folly , and the most Brutish Madness that can be ! for what else can be supposed to be the Result of Irresistible and Extravagant Will , pursuing the most fortuitous Caprichio's of Humour , without any Wisdom , Ends , or Designs to Regulate its Motions by ? And of this the Ancient Heathens were so sensible , that they always connected Goodness with the Idea that they had of an Omnipotent Mind's being Supream Lord over all things in the Universe ; for Mind not guided and directed by Goodness was , according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mere Folly and Madness , and consequently no true Deity . There is a Remarkable Passage of Celsus's to this purpose , which though introduced upon another Design , yet very clearly shews the Idea that the Heathens had of the Goodness and Wisdom of the Deity . God , saith he , can't do evil things , nor will any thing contrary to Nature ( or Reason ) — for God is not the President or Governour of Irregular or Inordinate Desires ; nor of erroneous Disorder and Confusion , but of a Nature truly Just and Righteous . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orig. contr . Cels. lib. 5. p. 240. Cantabr . Excellently to the same Purpose , is that Saying of Plotinus , The Deity doth always act according to his Nature or Essence , and that Nature or Essence discovereth Goodness and Justice in all its Operations : for indeed , if these things should not be there ( i. e. in God ) where can they else be found ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; p. 265. Ficin . And 't is plain that the Heathens had a true Notion , that the Deity must be a Good , Just and Righteous Being ; because several of the old Atheists , as Protagoras , &c. argued against the Existence of a Deity , from the Worlds being so ill Made and Ordered as it is , and from there being so much Evil and Misery among Mankind , as they pretended to find in the World ; but now there had been no manner of force in this Argument , and it had been ridiculous to bring it , if , both the Atheistical Proposers of it , and their Antagonists , had not had a clear Notion that Goodness , Justice and Righteousness are naturally included in the Idea of a God. Accordingly Vaninus tells us , That Protagoras used to say , Si Deus non est unde igitur Bona ? si autem est , unde Mala , Amph. Aetern . Provid . p. 90. And the same thing Tully tells us also ( Lib. De Nat. Deorum ) that Diagoras used to object against a Deity . All which sufficiently proves that they were all Agreed that there was some common Standard of Good and Evil ; and that the Notion of a Deity had always these Attributes of Goodness and Justice connected with it . And if this be so , as undoubtedly it is , we shall gain one more good Argument for this Natural and Eternal Distinction between Good and Evil , and a yet much Nobler Foundation for Morality . For we cannot but think , that a God who hath Perfect Goodness , Justice and Mercy , Essential to his Nature , and who hath Created several Orders of Being in the World , to make them Happy , and in order to display his own Glory , by his Just , Kind and Gracious Dealing with them : we cannot but think , I say , that God will give to those of his Creatures , whom he hath endowed with Reason , and a Power of Liberty and Choice , such a Method of knowing his Will , ( the Way that leads to their own Happiness ) as that they shall never be Mistaken about it , but by their own gross Fault and Neglect . And also that he will make the difference between Good and Evil , and between Virtue and Vice so plain and conspicuous , that no one can miss of the Knowledge of his Duty , but by a wilful Violation of those Powers and Faculties God hath graciously implanted in his Nature . And all this we see God hath Actually done : and indeed much more ; having over and above connected very great Rewards with the Practice of Virtue and Morality . And hath either naturally planted in the Minds of Men a Notion of some future State , or else hath given our Nature such a Power , as that we may attain to such a Notion : for we find a very plain Belief and Expectation of such a State , among many of the Ancient and Modern Heathens . And over and above all this , he hath also given us a clear Revelation of his Will in the Holy Scripture , that sure Word of Prophecy and Instruction , whereby we may , if we will , gain a yet plainer Knowledge of our Duty , be more perfectly Instructed in the Method of Eternal Salvation , and find also much higher Encouragements , and much greater Helps and Assistances than we had before in the State of Nature . And all this is vouchsafed us to enforce the more effectually the Practice of Moral Virtue , and to enable us more perfectly to perform those Things , which the Universal Reason of Mankind approves as Good , Lovely and Advantageous to Human Nature . FINIS . Books Printed for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard . REmarks upon some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . In Octavo . And , Immorality and Pride the great Causes of Atheism . The Atheist's Objection , that we can have no Idea of God , Refuted . The Notion of a God , neither from Fear nor Policy . The Atheist's Objections , against the Immaterial Nature of God , and Incorporeal Substances , Refuted . A Refutation of the Objections against the Attributes of God in General : In Six Sermons Preach'd at the Cathedral Church of St. Paul , 1698. being the first Six of the Lecture for that Year , Founded by the Honourable Robert Boyle , Esq By John Harris , M. A. and Fellow of the Royal Society . Dr. Payne's Discourses on several Practical Subjects . In Octavo . Dr. Abbadie's Vindication of the Christian Religion , in Two Parts . In Octavo . A Serious Proposal to the Ladies , in Two Parts . In Twelves . Letters concerning the Love of God , between the Author of the Proposal to the Ladies , and Mr. Norris . A Treatise of the Asthma , divided into Four Parts . In the First is given a History of the Fits , and the Symptoms preceeding them . In the Second , The Cacochymia , that disposes to the Fit , and the Rarefaction of the Spirits which produces it , are Described . In the Third , The Accidental Causes of the Fit , and the Symptomatic Asthmas are Observ'd . In the Fourth , The Cure of the Asthma Fit , and the Method of Preventing it , is Proposed . To which is annex'd a Digression about the several Species of Acids distinguish'd by their Tastes : And 't is observ'd how far they were thought Convenient or Injurious in general Practice , by the Old Writers ; and most particularly in relation to the Cure of the Asthma ; By Sir John Floyer . In Octavo . A Refutation of the Atheistical Notion OF Fate , or Absolute Necessity . IN A SERMON Preach'd at the CATHEDRAL-CHURCH of St. Paul , November the Seventh , 1698. BEING The Eighth of the LECTURE for that Year , Founded by the Honourable Robert Boyle , Esq By JOHN HARRIS , M. A. and Fellow of the ROYAL-SOCIETY . LONDON , Printed by J. L. for Richard Wilkin , at the King's-Head in St. Paul's Church-Yard , 1698. JEREM. ix . 24 . Let him that glorieth , glory in this , that he understandeth and knoweth me , that I am the Lord , who exercise loving kindness , judgment and righteousness in the earth : for in these things do I delight , saith the Lord. I Did , in my last Discourse , begin to Speak to the Second Particular considerable in these Words , viz. An Account of some of those Attributes which God is here said to Exercise in the Earth , and in which he Delights . On which I did not think it necessary to Discourse particularly ; but from thence took an Occasion to Remove two Great Bars to the true Knowledge of God and of his Attributes , which Sceptical and Unbelieving Men had raised in the Way . Which were These : I. That there is in reality no such Things as Moral Good or Evil : But that all Actions are in their own Nature indifferent . II. That all things are determined by absolute Fatality : And that God himself , and all Creatures whatsoever , are Necessary Agents , without having any Power of Choice , or any real Liberty in their Natures at all . The former of These I did then dispatch , plainly proving the Existence of Moral Good and Evil , and answering the Objections against it . I proceed now to speak to the latter ; which is an Objection that our Adversaries are very fond of , and do all of them , upon Occasion , have recourse to . And it is indeed a great Point gain'd if they could make it out , and will effectually destroy all manner of Religious Obligation , and all dread of Punishment for doing amiss . For as one observes on these Three things all Religion is founded : 1. That there is a God who made , presides over , and governeth all things . 2. That there are some things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in their own Natures good and just . 3. That there is also something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something in our own Power to do , whereby we are Accountable for our Actions , and become guilty when we do amiss . But there can certainly be neither Good nor Evil in any Man's Actions , and no Rewards or Punishments can be the Consequents of them , if nothing at all be in our own Power , if whatever we act or commit , it is absolutely impossible for us to avoid acting or committing . Which yet must be the case , if , as they assert , Things are determined by absolute Fatality ; and that God himself and all Creatures whatsoever are necessary Agents , without having any Power of Choice , or any real Liberty in their Natures at all . I shall therefore at this Time , 1. Shew you that this is plainly their Assertion , from their own words . 2. I shall endeavour to shew the Groundlesness of of those Reasons on which they build their Hypothesis . And 3. from some Arguments , Establish the contrary Position of the Freedom and Liberty of Human Nature . 1. And that this is the Assertion of the Two great Atheistical Writers , is very plain , Mr. Hobbs declares himself to be of the Opinion , (a) That no Man can be free from Necessitation . That Nothing taketh beginning from it self , but from the Action of some other Immediate Agent without it self . And that therefore , when first a Man hath an Appetite or Will to something , to which immediately before he had no Appetite nor Will , the Cause of his Will is not the Will it self , but something else not in his own disposing . So that whereas it is out of Controversie that of Voluntary Actions the Will is the Necessary Cause , and by this which is said , the Will is also caused by other things whereof it disposeth not , it followeth , that Voluntary Actions have all of them Necessary Causes , and therefore are necessitated . (b) This ( saith he also ) is a certain Truth ; that there are Certain and Necessary Causes which make every Man to will what he willeth , Ib. p. 306. And then as to the Deity , I have already more than once taken notice , That Hobbs denies Him any Understanding , Sense , or Knowledge ; (c) and asserts him to be without any Ends or Designs in his Actions and Operations . Which plainly makes Him an Agent absolutely and physically Necessary ; as , indeed , follows also from the Notion of his Being Corporeal , which the same Writer every where maintains (d) . Spinoza also is very Express in this Matter , as I have already shewn (e) in some Measure . In mente ( saith he ) nulla est absoluta sive libera voluntas ; sed Mens ad Hoc vel illud Volendum determinatur à Causâ , quae etiam ab aliâ , & haec iterùm ab aliâ & sic in Infinitum (f) . And in another place , Voluntas non potest vocari Causa libera , sed Tantum necessaria . (g) And yet on another Occasion , and in another Book , he hath these words , Clarè & distinctè Intelligimus , si ad Nostram naturam attendamus , nos in nostris actionibus esse liberos , & de multis deliberare propter id solum , quod volumus (a) . Which is as plain and palpable a Contradiction to what he , with the same air of Assurance , delivers in other places , as can possibly be . Mr. Hobbs also cannot be acquitted from expresly contradicting himself as to this Point of Liberty and Necessity ; for he tells us in his Reasons for his Opinion ) (b) That he that reflecteth on himself cannot but be satisfied . That a Free Agent is he that can do if he will , and forbear if he will. And such an Agent he allows Man to be , and saith he hath proved it too . But how he will reconcile this with his Assertion that no Man can be free from Necessitation , and that all our Actions have necessary Causes , and therefore are necessitated , I cannot imagine . As to Spinoza's Account of the Deity , in Reference to this Point , I have given a hint or two of it already . He makes God to be the same with Nature , or the Universe , to be Corporeal and an absolutely necessary Agent ; one who cannot possibly help doing as he doth ; one who hath no Power of Creation , nor doth act according to free Will (c) . But is Limited and Restrained to one constant Method of Acting by the Absolute Necessity of his Nature , or by his Infinite Power . And lest any one should misunderstand him so far , as to imagine that he means by this , that God is by the Excellency and Perfection of his Nature , in all his Operations exactly conformable to the Rules of Justice , Goodness and Right Reason ; He plainly excludes that Notion in these words ; Qui dicunt Deum omnia sub Ratione Boni agere , Hi aliquid extra Deum videntur ponere , quod à Deo non dependet , ad quod Deus tanquam ad Exemplar in Operando attendit , vel ad quod , tanquam ad certum scopum collimat : Quod profectò nihil aliud est quam Deum Fato subjicere (a) . Now , I think nothing can more shew the wicked Perversness of this Writer's Mind , than this Passage ; For he could not but know very well that when Divines assert the Deity to be Essentially and necessarily Good , they do not mean that Goodness is any thing Extrinsical to the Divine Nature , much less that it is something which hath no dependance upon it : but only that the Excellency and Perfection of his Nature is such , as that it is in every thing exactly conformable to Right Reason ; and therefore this was certainly a wilful Perversion of their Sense , set up on purpose to overthrow the Notion of Moral Goodness in the Deity . But how vain is it for him to tell us , that for the Deity to Act sub Ratione Boni , is for Him to be Subject to Fate , when at the same time he Himself Asserts , that God is in every respect a Necessary Agent , without any free Will , nay , without any Knowledge or Vnderstanding in his Nature at all ? This is so plain a Demonstration , that it was his chief and Primary Design to banish out of Mens Minds the Notion of Moral Goodness , that nothing can be more : and therefore tho' he was resolved to Introduce absolute Necessity into all Actions both Divine and Human ; yet it should be such an one as should leave no Umbrage for any distinction between Good and Evil , or any Foundation for Rewards and Punishments . And in this Notion of Necessity , these Writers follow Democritus , Heraclitus , Leucippus , and that Atheistical Sect ; who maintain'd that there was Nothing in all Nature but Matter and Motion . And therefore when these Modern Writers assert that there is nothing in the Universe but Body , as they do , they run Fate farther than most of the Old Heathen Patrons of Necessity did . For there was none but the Democritick Sect , that supposed Fate to have a Power over the Will of Man ; and in this particular , even they were deserted by Epicurus ; as I observe below . The Pythagoreans , Platonists , and Stoicks agreed that the Mind of Man was free . And 't is well known that the Stoicks did in this Free Power of the Will of Man , found that arrogant Assertion of theirs , That a Wise Man was in one respect more excellent than the Gods ; for they were Good by the Necessity of their Nature and could not help it , whereas Man had a Power of being otherwise , and therefore was the more commendable for being so . There was , indeed , some of the Poets , and some few of the Philosophers too , who did subject the Gods themselves to Fate or Necessity . Thus Seneca in one place saith , Necessitas & Deos alligat ; Irrevocabilis Divina pariter ac Humana Cursus vehit . Ille ipse omnium Conditor ac Rector scripsit quidem Fata , sed sequitur , semper paret , semel jussit . Which Opinion is effectually refuted and exposed by Lucian , in that Dialogue of his called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As also by Lactantius in his First Book De falsâ Religione , Chap. 11. But this , as I doubt not but Seneca and some others understood in a softer sense than at first sight it appears to have , so was it the Doctrine of but a few ; for generally the Heathens did fully believe that Prayers and Sacrifices would alter a Man's Fortune and Circumstances for the better ; that they would appease the Anger , and gain the Favour and Blessing of the Gods , and that Their Nature was not so absolutely Fatal and Necessary , but that they could freely deal with their Creatures according as they deserved at their hands . For we find Balbus the Stoick mentioned by Cicero , telling us , That the Nature of God would not be most Powerful and Excellent , if it were Subject to the same Necessity or Nature , Quâ Coelum , maria , terraeque reguntur : Nihil Enim est praestantius Deo , Nulli igitur est Naturae Obediens & Subjectus . So that these Writers tread in the Steps of the worst , and most Atheistical of the Heathen Philosophers , and maintain a more rigid Fate , and a more irresistible Necessity than most of them did . But , 2 : I come next to shew the Groundlesness of those Reasons and Arguments on which these Men build their Hypothesis of Absolute Necessity . And first as to the Reasons of Mr. Hobbs . The Chief that he brings against the freedom of Human Actions are these , saith Mr. Hobbs , In all Deliberations and alternate Successions of Contrary Appetites , 't is the last only which we call Will ; this is immediately before the doing of any Action , or next before the doing of it become Impossible . Also , Nothing , saith he , can take beginning from it self , but must do it from the Action of some other immediate Agent without it ; if therefore a Man hath a Will to something , which he had not before : the Cause of his Willing is not the Will it self , but something else not in his own disposing . So that whereas 't is out of Controversie , that of Voluntary Actions the Will is the Necessary Cause ; and by this which is now said , the Will is also Caused by Other things whereof it disposeth not , it follows that Voluntary Actions have all of them Necessary Causes , and therefore are necessitated . Agen also , Every sufficient Cause , saith he , is a Necessary one , for if it did not produce its Effect necessarily , 't was because something was wanting to its Production , and then it was not sufficient . Now from hence it follows that whatsoever is produced , is produced Necessarily , and consequently all Voluntary Actions are Necessitated . And to define a Free Agent to be that , which when all things are present which are necessary to produce the Effect , can nevertheless not produce it , is Contradiction and Nonsense ; for 't is all one as to say the Cause may be sufficient ( i. e. ) Necessary , and yet the Effect shall not follow . This is the Substance of all Mr. Hobbs his Proof against Free Will ; in which , there are almost as many Mistakes as there are Sentences ; and from hence it plainly will appear , that either he had no clear Idea's of what he wrote about ; or else did designedly endeavour to perplex , darken and confound the Cause : For in the first place , He confounds the Power or Faculty of Willing in Man with the last act of Willing , or Determination after Deliberating . And consequently doth not distinguish between what the Schools would call Hypothetical and Absolute Necessity : which yet ought to be carefully done in the Point between us ; for an Agent may be free , and no doubt every Man is free to deliberate on , and to compare the Objects offered to his Choice , and yet not be so after he hath chosen . Then , indeed , Necessity comes in ; 't is impossible for any one to choose and not to choose , or to determine and not to determine ; and after the Election is made , no one ever supposed that a Man is free not to make it . And therefore if by the Will Mr. Hobbs means that last Act of Willing or Electing , which immediately precedes Acting , or which is next before the doing of a thing become impossible , as he expresseth himself ; he fights with his own shadow , and opposes that which no body ever denied : for no Man ever supposed Freedom and Determination to be the same thing ; but only that Man before he determined was free , whether he would determine so and so , or not . And accordingly he himself defines a voluntary Agent , to be him that hath not made an end of Deliberating (a) . Agen , 2. 'T is hard to know what he means here , by Nothing taking its beginning from it self : he is talking about Voluntary Actions , and about the freedom of Human Nature , and therefore should referr this to the Will of Man : but the Instances he afterwards produces , are of Contingent Things (b) , which are nothing at all to his purpose . But if this be spoken of the Will , what will it signifie ? I grant Nothing can take its beginning from itself ; the Will of Man took its beginning from God , and Voluntary Actions ( we say ) take their beginning from the Faculty or Power of Willing placed in our Souls : But what then ? doth it follow from thence , that those Actions we call Voluntary are Necessitated , because that they take their Original from that free Power of Election God hath placed in our Natures , and not from themselves ? I dare say , no one can see the consequence of this part of the Argument . And it will not in the least follow from hence , that the Cause of a Man's Willing , is not the Will it self ; but something else not in his own disposing : Which yet he boldly asserts . It is the Power of Willing , or that Faculty which we find in our selves , of being free ( in many Cases ) to Act or not Act , or to Act after such a particular manner , which is generally called the Will ; and this is commonly said to be free . Tho' I think ( as one hath observed ) (a) it is not so proper a way of Speaking , as to say , the Man is free . For besides that 't is not usual , nor indeed proper , to predicate one Faculty of another ; 't is hardly good sense to say the Will is free , in the manner now explain'd ; for that would be the same thing as to say , that a free Power is free ; whereas it is not the Power , but the Man that hath the Power , that is free . But however the Other way of Expression hath prevailed and doth do so , and I don't think any one is misled by it into Error ; for that which every body understands and means by saying the Will of Man is free , is , that Man hath in his Nature such a free Power , as is called his Will. Now from hence it will not follow that a Man is free whether he will Will , or not ; for he must Will someway , either to Act , or not to Act ; or to Act after such a particular manner . But it will follow , that when a Man hath made any particular Volition , or hath determined the Point whether he shall Act , or forbear to Act , he is then no longer at Liberty , as to this particular Case and Instant ; for the Determination is then actually made , and the Man no longer free not to make it . But this proves nothing at all against the Liberty or Freedom of the Mind of Man. Again , what doth Mr. Hobbs mean by the Will 's being the Necessary Cause of Voluntary Actions ? Doth he mean that the Will of Man must of Necessity act freely , and produce Actions voluntarily ; if he doth , we are agreed ; but if he means that the Will is previously necessitated in every Act of Volition to Will just as it doth , and could not possibly have willed otherwise ; this is to beg the Question , and to take for granted the great thing in Dispute ; 't is to call that out of Controversie , which is the only thing in Controversie ; which indeed , when a Man contradicts the Common Sense and Reason of Mankind , without Proof , is the best way of Proceeding . But that which looks most like an Argument for the Necessity of all Humane Actions , is this which he brings in the last place . That Cause ( saith he ) is a sufficient Cause which wanteth nothing requisite to produce its Effect , but such a Cause must also be a Necessary one ; for had it not necessarily produced its Effect , it must have been because something was wanting in it for that Purpose , and then it could not have been sufficient : So that whatever is produced , is produced necessarily ; for it could not have been at all without , a sufficient ( or necessary ) Cause ; and therefore also , all Voluntary Actions are necessitated . Now all this proves to his Purpose ( I think ) just nothing at all : He proceeds on in his former Error of confounding the Act of Willing with the Power of Willing ; and of making Hypothetical the same with absolute Necessity ; for , not now to dispute what he saith of every sufficient Cause's being a Necessary one ; allowing that when ever any Volition or Determination is made , or when ever any Voluntary Action is done , that the Will of Man was a sufficient Cause to produce that Effect ; nay , that it did at last necessarily produce it ; he can inferr nothing from hence more than this ; That when the Will hath determined or willed , 't is no longer free to Will , or Nill that particular thing at that particular Instant ; which I don't believe any Body will ever , or ever did deny . But this will not prove at all that the Will was necessitated to make that Determination à Priori , and that it could have made no other ; which yet is what he means , and ought to have clearly made out . For the same Power or Faculty of Liberty , which enabled it to make that Determination , would have been a sufficient Cause for it to have made another contrary to it , or differing from it : and then when that had been made , it would have been as necessary as the former . And therefore that Definition of a Free Agent 's being that , which when all things are present which are needful to produce the Effect , can nevertheless not produce it , ( tho' I don't think it the best ) doth not , when rightly understood , imply any Contradiction , nor is it Nonsense at all . For the meaning of it is , That he is properly Free , who hath the Power of Determination in himself ; and when all Requisites are ready , so that nothing shall extrinsecally either hinder him from , or compel him to Act , can yet choose whether he will Act or not . Thus , if a Man hath Pen , Ink and Paper , and a place to write upon , his Hand well and at Liberty , and understands how to write ; he hath all things present that are needful to produce the Effect of Writing ; yet he can nevertheless not produce that Effect ; because he can choose after all , whether he will write or no. Mr. Hobbs defines a Free Agent to be him that can do if he will , and forbear if he will , and that Liberty is the absence of all external Impediments (a) ; which if he intended any thing by it , but to palliate a bad Cause , and to amuse the Person he wrote to , is as much Nonsense and Contradiction to what he himself advances about Necessity as is possible . For how a Man can be said to Act necessarily , that hath no external Impediments to hinder him , or Causes to compel him , but is free to Act if he will or forbear if he will , is what I believe no Man can possibly conceive . Thus we see plainly , that this great Patron of Necessity hath very little to say for his Darling Notion , and that he plainly contradicts and is Inconsistent with himself . Had he indeed dared speak out , and thought it time to declare his Opinion freely , he would , no doubt , have proceeded on other Grounds in this Point , and made use of Arguments more agreeable to his Set of Principles : which being allowed him , would have demonstrated an absolute Necessity of all things whatsoever . For he was a thorough Corporealist , and maintained that there was nothing more in Nature , but Matter and Motion ; which if it were true , it is most certain , that all Things and Actions must be inevitably Fatal and Necessary ; for ( as Mr. Lock well observes ) nothing but Thought or Willing , in a Spirit , can begin Motion . The Necessity therefore in such an Hypothesis would be the true Ancient Democritick Fate , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , as Epicurus calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a through Material necessity Mechanically producing all Things : or the Fate of the Naturalists , who held nothing besides Matter and Motion . But this Notion , for some Reasons best known to himself , he did not think fit to insist on , when he wrote this Tract against the Liberty of Human Nature . Tho' his Successor Spinoza , with a little Variation did ; whose Arguments we must next consider . Spinoza , as I have formerly shewed , was an Absolute Corporealist as well as Mr. Hobbs ; but finding that Cogitation could never be accounted for from Matter and Motion only , he supposes Cogitation Essential to Matter ; and as he makes but one only Substance in the World , which is the Matter of All Things , or God ; so he supposes Cogitation to be one of the Essential Attributes of this Deity , as Extension is the other . And from hence he concludes , That all things , according to the Infinite variety of their several Natures , must necessarily flow from God or the whole , and must be just what they are , and cannot be , nor could not possibly have been , any otherwise (a) . He doth indeed Stile the Deity Causa Libera , and say he is only so (b) . But the reason he assigns for it , is only because nothing can compel him to , or hinder him from doing any Thing ; but he expresly denies him to have either Understanding or Free Will (c) . And he declares oftentimes , That all things flow from the Deity by as Absolute a Necessity , as that the Three Angles of a Triangle are equal to Two right ones . And then as to the Mind of Man , he gives this Reason why it cannot have any free Will ; Quia mens ad hoc , vel illud Volendum determinatur à Causâ , quae etiam ab alia , & haec iterum ab aliâ & sic in Infinitum (d) . The same thing also he asserts in another Place (e) , and from thence undertakes to prove also , that God cannot have any Free Will ; and withal saith , That Understanding and Will , as they are called , belong to the Nature of God , just as Motion and Rest , and other Natural Things do , which are absolutely determined to Operate just as they do , and cannot do otherwise (a) . This is the Argument of Spinoza , to prove that there is no such thing as freedom in the Nature of Man , but that he is determined in every thing by Absolute and Inevitable Necessity . And this Necessity also 't is plain according to him , is purely Physical and Mechanical . As to the Refutation of which , I think , I have already effectually removed the foundation on which it is all built , by proving that there are such Beings as Immaterial Substances , and that God himself is such an One , or a Spirit (b) . For all the Necessity Spinoza contends for , depends purely on his Notion of the Deity ; as appears sufficiently from what I have produced of his words . If therefore it be true , that God be an Immaterial Substance , a Being Distinct from Nature , or the Universe ; and the Creator and Producer of all things , ( as I think I have very clearly proved ) 't is most certain that the whole Chain of Spinoza's Argument for Necessity is broken to pieces . For the Reason he assigns for the necessary Operations of the Deity , are not the Perfections of his Nature determining him to Good and Just , Lovely and Reasonable things ; but that the Deity being Universal Nature , All things and Operations are Parts of him , and their several Ways and Manners of Acting and existing according to the necessary Laws of Motion and Mechanism , are his Understanding and Will : which Ignorant People , he saith , may perhaps take in a literal Sense , and think that God can properly Know or Will any thing ; but that in reality there is no such thing as Understanding or Free Will in God , since all things flow from Him by Inevitable Necessity . And if there be not any freedom in the Deity , that is in the whole , there can be none in Men , or in any other Beings , who are but Parts of him . If this indeed be true , that there is no other God but Nature ; then 't is easie to see that all things must be governed by absolute Fatality , and be in every respect Physically necessary ; there can then be no such thing as Contingency , or any Voluntary Actions ; and if we were sure of this , 't is indeed the greatest Ignorance and Folly in the World , to pretend to talk any thing about it . But on the other hand , if there be a Deity who is an Infinitely perfect Being , distinct from Nature : who Created all things by the Word of his Power , and for whose sole Pleasure they are and were Created , then none of those Consequences will follow ; but it will appear very reasonable to believe , that God hath still a Care and Providence over that World which he made at first : and that he delights to exercise loving Kindness , Judgment and Righteousness in the Earth ; as the Prophet here speaks : That he hath made some Creatures capable of Knowing and Vnderstanding this , and who consequently have a free Power , as in other things , so of giving Praise and Glory to so Great and Wonderful a Being , nay , and of Glorying themselves in being capacitated to attain so Excellent a Knowledge . And that Man hath such a Power or Freedom of Will , in his Nature , is what I shall now proceed in the last place plainly to prove . 1. And the first Argument I shall make use of to demonstrate this , shall be the Experience of all Mankind . And this , one would think , should be of great Weight , and turn the Scale against all the Atheistical Metaphysicks in the World ; and so , no doubt it would , were it not wicked Mens Interest to advance the contrary Notion . Now that we have a free Power of deliberating , in many Cases , which way 't is best for us to proceed ; that we can act this way or that way , according as we like best ; and that we can often forbear whether we will Act at all , or not , is a Truth so clear and manifest , that we are ( I think ) almost as certain of it as we are of our own being and Existence ; and 't is an unimaginable thing how any Man can be perswaded that he hath no such Power (a) . Indeed , one may by Sophistical words , Metaphysical Terms , and abstruse Unintelligible Banter , be perhaps a little amused and confounded for the present . But that any one should by such a Jargon be persuaded out of his Senses , his Reason , and his Experience , and continue in that Opinion , is what I do believe never yet befel any Rational and Thinking Man. When Zeno brought his silly Sophisticals Argument to prove there was no such thing as Motion ; his Antagonist thought it to no purpose to return an Answer to what plainly was contradictory to the common Sense of Mankind ; and therefore convinc'd him only , by getting up and Walking . And the very same Return will baffle and expose all the Pretended Arguments for Necessity . For 't is plain , He had a Power first whether he would have walked or not , he could have walked Five Turns , or Fifty ; he could have gone across the Room , or length-wise ; round it , or from Angle to Angle . And I dare say , no Sophistry or Metaphysicks whatever would have convinced him that none of these were in his Power , when he plainly found them all to be so ; any more than he was convinced a Body could not move out of its place , when he had seen and tried a Thousand times that it would . 'T is the same thing in reference to the Thoughts of our Minds , as it is in the Motions of our Bodies . We plainly find we have a Power in abundance of Cases , to preferr one thought before another , and to remove our Contemplation from one Notion or Idea to another : We can , in our Minds , compare and revolve over the several Objects of our Choice ; and we can oftentimes choose whether we will do this , or not ; and this Internal Freedom in Reference to our Thoughts and Idea's , we do as plainly perceive , and are as sure of , as we are that we can voluntarily move our Body or any part of it from place to place . And as I have plainly shewed you above , our Adversaries do grant and allow this when it is for their Turn . But they will say , tho' we seem to be free , and do think and perceive our selves to be so , yet in reality we are not ; and it is only our Ignorance of Things and Causes , which induces us to be of this mistaken Opinion (a) ; and the Idea of Liberty which Men have is this , that they know no Cause of their Actions ; for to say they depend on the Will , is to talk about what they do not understand , and to use words of which they have no Idea's at all . To which , I say , that I cannot but be of the Opinion that it is a good Rational way enough of Proceeding , to pronounce of things according as we do experience them to be , and to declare them to be that which we have all the Reason in the World to think and believe that they really are . And I think we may well enough own and be contented with the Charge of Ignorance here laid upon us . For the Case is thus : We think our selves free , because we plainly find and experiment our selves to be so in a Thousand Instances ; and this also these Penetrating Gentlemen sometimes , as I have shewed , do kindly allow ; and we are indeed wholly Ignorant of any Causes that do absolutely determine us to Action ; or which do necessitate us in what we do ▪ previous to that free Power which we find in our selves ; so that plainly perceiving our selves to have this free Power , and being Ignorant of any true Reason why we should believe we are mistaken in what we perceive and know , we do , indeed , ( such is our Ignorance and Weakness ) embrace the Opinion that there is a Liberty of Action in Human Nature . And this free Power or Liberty which we find in us , we not being deep Metaphysicians , call the Will ; by which we understand , as I have shewed before , not any Particular Act of Volition , but the Power or Faculty of Willing . And since we plainly perceive that in many cases we are not determined to Action by any thing without us , but do choose or refuse , act or not act , according as we please ; and being withal grosly Ignorant of any Cause these Actions have , but what we find and perceive them to have , we call our free Will the Cause of these Actions , and say they depend on it : and yet after all , do we not find out , that we talk about what we do not understand , and use words that we have no Idea of . But our Adversaries , it seems , have a quite different rellish of things , they soar in a higher and more subtle Region , they will not condescend to speak common sense in this Matter ; Tho' they plainly understand , ( as they tell us ) that they are really free as to many Actions , and can deliberate whether they will do them or not , purely because they have a free Power so to do (a) ; tho' they are satisfied that they can act if they will , or forbear if they will (b) ; yet they say this is in reality a Mistake , and that there is no such thing as freedom after all , but that all Actions are absolutely necessitated . And as for the Power or Faculty which is vulgarly called the Will ; that sometimes is one thing sometimes another , according as they think fit to name it . Sometimes 't is an Act of Volition that follows the Ultimum dictamen Intellectûs , and sometimes 't is the Understanding itself (c) . Now 't is nothing but an Idea (d) , and by and by a meer Ens Rationis (d) , or an Imaginary Cause of Action , which Ignorant Men have fansied that they have in themselves (e) . So hard is it for Men that fly so high , to have a distinct view of any thing below . But I proceed , 2. To another Argument , for the freedom of Humane Nature ; and that is , the monstrous Absurdities and Consequences of the contrary Opinion . For the Assertion that all our Actions are necessitated , it perfectly destroys the Notions of Good and Evil , Rewards and Punishments , and of all manner of Obligation both to Divine and Human Laws : and consequently is the most Destructive Principle , that can be advanced , to the Good of Society . I have already proved that there is a Natural Distinction between Actions as to Good and Evil , that this is plainly discoverable by the Light of Reason , and that all Nations in all Ages of the World have been sensible of it ; and if this be proved , ( as I think it hath been ) we ought not to desert it , only because we can't readily solve all the Difficulties about the Freedom of the Will of Man , which a Sceptical Man may raise against it ; much less ought we to embrace an Opinion that perfectly Contradicts it ; as this of absolute Necessity certainly doth . For if all things and Actions whatever are absolutely Necessary , and cannot possibly be otherwise than they are ; there can be no such thing as Good or Evil , Right or Wrong , Honourable or Base , &c. And why should any Creatures trouble themselves about paying any Veneration to the Deity , if that he could not help making them just such as they are ? and if he hath absolutely necessitated them to do just as they do ? God hath , according to these Horrid Principles , no Natural Right to any Obedience from us , as a free Agent would , who had out of his own gracious Goodness bestowed so many Gifts and Mercies upon us . This Mr. Hobbs well knew , and therefore he tells us , That there is no Obedience due to God out of Gratitude to him for Creating or Preserving us , &c. (a) but what we pay him , is founded only in his Irresistible Power . And so likewise , as to Human Laws and the Good of the Government or Commonwealth where we are placed . No Man , according to these Abominable Tenets , hath any Obligation upon him to obey Rulers , to be just and honest in his Dealings , to be loving and merciful , helpful and beneficial to his Neighbours ; but he may Rebel , Murder , Rob , and Oppress , without being Subject to any guilt at all ; and if he can but escape Punishment from the Magistrate he is safe enough , and hath no reason to be disturbed in his own Mind ; for he can't help any of all this , he is under an absolute necessity of doing what he doth , and no one ought to blame him for it . Indeed , Spinoza says , That the Government may , if they think fit , put such a Man to Death ; but not because he is Guilty and deserves it , but because he is Mischievous and Dangerous to them , and therefore is to be feared . And when one wrote to him on this Point , alledging , that if the Will were not free , All Vice would be excusable ; he Answers , Quid inde (a) ? Nam homines mali non minus timendi sunt , nec minus perniciosi , quando necessariò mali sunt . By which he plainly allows that all Wickedness is excusable , tho' it be not always tolerable , as it is not when it becomes formidable . Fear is that which according to these Men doth every thing in the World , in this Case . A Subject pays Obedience to the Laws , not because he thinks himself bound in Conscience so to do , or because it is just and reasonable ; but because he is afraid of Punishment if he do not do it . And the Magistrates Punish an Offender , not because they think he hath committed any Fault , or is Guilty of any Crime properly speaking ; but because They are afraid of Him , and under an apprehension that he is likely to do them a Mischief . And thus a Man that is guilty of all manner of Immorality , an Assassinator of Princes , a Firer of Cities , a Betrayer of his Country , a Poisoner , Coiner , a Common Robber , or the most flagitious Villain that can be imagined , is as Innocent as a Saint from any guilt of Sin he hath upon him ; for he is necessitated to do what he doth , he can't help it , any more than another Man can , that acts virtuously , as 't is called : and therefore he may and ought to have as much Peace and Satisfaction in his own Mind , and as much Respect and Honour paid him from others too , provided they are not afraid of him , as ever any Man had . But will not such a Principle as this be the most mischievous and dangerous to Mankind that can possibly be ? Doth it not open a Door to all the Wickedness that can possibly enter into the Heart of Man to commit ? And consequently ought not all Governments to be afraid , as they themselves would express it , of Men that vent such Notions as these , so plainly contradictory to , and inconsistent with the Good of Human Society ? And as this is a most pernicious , so 't is the most Impudent and Daring Opinion that ever was advanced : for it charges all Mankind in all Ages of the World , with the most gross and palpable Folly that can be : For , besides that it gives the Lye to the Experience and certain Knowledge of every Body , as I shewed before ; it renders all Laws , and Rules of Action , and all the Sanctions of them , ridiculous : it makes all Advice and Exhortation useless , and to no purpose ; all Censure , Punishment and Reproof is Vnjust and Unreasonable ; All Honours and Rewards it renders Unmerited ; And all Knowledge , Wisdom , Care and Circumspection , become by this means , the most foolish and unaccountable things in the World ; for if all things are governed by Absolute Fatality , any one may see that all these things signifie Nothing at all , but 't is plain , the Wisest Part of the World as they have been justly esteemed , are in reality the greatest Fools and most stupid Idiots that can be : for they encourage Men to act well , and discourage them from doing amiss , by Elaborate and Studied Methods , when after all , 't is impossible according to this Notion , that any one can possibly avoid doing just as he doth . Nor can I see how these wonderful Discoverers themselves , that have thus luckily found out that all Mankind are mistaken in thinking themselves Free , when they are not so ; I can't see , I say , how according to their own Notions they can be acquitted from being as Ignorant and Mistaken , and as arrant Fools as the rest of Mankind . For why do they write Books , and spin out such Elaborate Treatises as they fansie they do ? and why should they set themselves up above others , and expect Praise and Glory for their fine Thoughts and elevated Notions ? they can 't sure be so Ignorant as to expect to convince any Body , or to Proselyte any one over to their Opinion ? Can any Man help being of that Opinion he embraces ? if he can , he hath free Will , and is not necessitated to hold what he doth hold ; which destroys all they are so studiously advancing . But if he cannot alter his Opinion freely , but is absolutely necessitated to believe what he doth believe ; how ridiculous is it to pretend to Dispute or Argue in such a Case ? They will say , no doubt , that they are necessitated to write , and can't help it : But if the Government should Plead the same thing , for Punishing them for so doing ; they would , we know , make a large out-cry against Persecution , and the Infringement of that Native Liberty , that every Man hath to enjoy his own Opinion . For these Gentlemen make use of Liberty and Necessity , according as it best serves their purpose . When they commit Immoralities and Wicked Actions ; they then ought not to be punished either by God or Man , because they are necessitated to do it , and can't help it . But if a Government , judging such Notions destructive to the Good of Human Society , and contrary to the express Word of God , thinks fit to Prohibit the Propagation of them , and to Punish the Authors of them : How do these Men then Cry up the Liberty of Human Nature ? then every Man's Opinion ought to be free , no Compulsion must be used , every Man's Conscience is to be his Guide , and the like . But how ridiculously Vain is all this , according to these Principles ? Is not the Magistrate as much necessitated to Punish as they are to Offend ? and the Government to make Laws as they are to break them ? Oh by no means ! They would be free to Sin and to commit Wickedness , and then necessitated not to be Punished . They would have Men think them necessitated in all their Actions , so as to excuse them from blame , and they would have the Magistrate free to forbear Punishing them , tho' he think them never so guilty . That is , in short , they would do what they please , and no one should call them to an Account for it ; they would act like Fools , and yet be thought Wise Men ; they would proceed contrary to Reason , and yet have the Reputation of having Principles , and pursuing the Dictates of Reason and Truth : And they would build themselves a Reputation in the World by advancing Paradoxes contrary to the common Sense and Reason of Mankind : by pretending to a higher pitch of Knowledge than their Neighbours , and by calling all the rest of the World Fools and Ignorant . In a word they would say , with those in the Psalmist , We are they that ought to speak , who is Lord over us . This , I am fully perswaded , is what they aim at in all their Arguments and Objections against Religion , and particularly in the bustle that they make about this Point , of the Absolute Necessity of All Events and Actions . Which how weakly they Prove , and how contradictorily they Maintain , against the Common Sense and Experience of all Mankind , I think I have sufficiently shewn . FINIS . ADVERTISEMENT . REmarks upon some late Papers relating to the Universal Deluge , and to the Natural History of the Earth . By John Harris , M. A. and Fellow of the Royal-Society . In Octavo . Notes, typically marginal, from the original text Notes for div A45638-e540 (a) Pensees diverses Ecrites à un Docteur de Sorbonne à l'Occasion de la Cométe qui parut au Mois de Decembre , 1680. Rotterdam . 8 vo . (a) Vid. Jul. Caes. Vanini Amphitheatr . in Titulo & Epist. Dedicator . (b) Despicere unde queas alios , passimque videre Errare , atque viam palantes quaerere vitae . Lucr. lib. 2. (a) Vid. Great is Diana of the Ephesians . Animus tamen in supremae & vulgo Philosophantibus incognitae Philosophiae Arcanit investigandis validior factus & robustior ; ut Physico-Magicum nostrum , quod mox ex umbrâ in lucem prodibit pellegent , aequa posteritas facilè est Judicatura . Notes for div A45638-e3780 (a) Two Essays from Oxford , in the Apology . (a) Adv. Mathem . p 317 , 318 , &c. Genevae , 1621. (b) Pensees diverses à l' Occasion de la Comete , Tom. 2. §. clxxiv . p. 531. (c) Anim. Mand. p. 96. (d) Amphitheatr . D. Providentiae , p. 35. (a) Vid. Blount's Translation of the Life of Apollonius , p. 84. (b) Anima Mundi , in the Oracles of Reason , p. 54. (c) Amphitheatr . p. 151 , 334. Lugdun . 1615. (d) Blount's Translation of Philostratus's Life of Apollonius , in the Preface . (a) Blount's Anima Mundi , in Oracles of Reason , Pre● . (b) Amphitheatr . p. 124. (c) Pag. 152. Leviathan , p. 208. (c) Sextus Empiricus allows , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a common Notion or Idea of a God , even when he dispu●es against him . Adv. Math. p. 333. (a) Hob's Leviath . p. 11. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vid. Sext. Empiric . adv . Mathem . p. 164. (b) Sext. Emp. (a) Hobb's Leviathan , p. 51. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Empir . adv . Ma●● . p. 17. And a little after , he asserts , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (c) Leviath . p. 11 , 190. (d) Leviath . Par. iv . c. 46. p. 374. (e) Pag. 190. (f) Adv. Mathem . p. 333. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Empir . adv . Math. pag. 150. (b) Vid. Mr. Lock 's Essay of Vnderstanding . P. IV. Ch. X. Notes for div A45638-e8080 (a) Blount's Life of Apollon . p. 19. (b) Leviath . p. 338. (a) Life of Apollon . p. 3. (b) Oracles of Reason , p. 158. (c) Blount's Life of Apollon . in the Preface , and p. 24. (a) Causa , à qua Superstitio oritur , conservatur & fovetur , metus est . Tract . Theol. Polit. in Praef. (b) Si Homines res omnes suas certo consilio regere possent , vel si fortuna ipsis prospera semper foret ; nulla superstitione tenerentur : sed quoniam eò saepè angustiarum rediguntur ut consilium nullum ad ferre queant , inter spem metumque misere fluctuant , ideo animum ut plurimum , ad quidvis credendum pronissimum habent . Ibid. (c) Ea omnia quae Homines unquam vanâ Religione colucrun● , nihil praeter Phantasmata , animique tristis & timidi fuissé deliria . Ibid. (d) Ex hàc itaque Superstitionis Causâ ( sc. metu ) clarè sequitur omnes homines naturâ superstitioni esse obnoxios : quicquid dicant alii , qui putant hoc inde oriri , quod omnes mortales confusam quandam Numinis Idaeam habent . Ibid. (e) Leviath . p. 51. (f) Leviath . p. 26. 51. (a) Leviath . p. 54. (b) Caetera , quae fieri in Terris Coeloque tuentur Mortales , pavidis cùm pendent mentibu ' saepè Efficiunt Animos humiles formidine Divùm , Depressosque premunt ad Terram , propterea quòd Ignorantia Causarum conferre Deorum Cogit ad Imperium Res , & concedere Regnum : Et Quorum operum causas nullâ ratione videre Possunt , haec fieri Divino numine rentur . Lib. 6. v. 49. (c) Lib. 5. v. 1160. Nunc quae causa Deum , &c. (d) Ii qui dixerunt totam de Diis immortalibus opinionem fictam esse ab hominibus sapientibus Reipublicae causâ . (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato de Legib. lib. 10. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sext. Emp. adv . Math. p. 310. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (a) Praeterea , cui non animus formidine Divùm Contrahitur ? cui non conrepunt membra pavore Fulminis horribili cum plagâ torrida tellus Contremit , & magnum percurrunt murmura Coelum ? Non Populi Gentesque tremunt ? Regesque superbi Conripiunt Divùm perculsâ membra timore Ne quod ob admissum foedè , dictumque superbè Poenarum grave sit solvendi tempus adactum ? Lucret. l. 5. v. 1217. (a) Vid. Archbishop Tillotson's First Sermon , p. 47. (a) Rom. 1.20 . (a) Blount's Life of Apollon . in the Preface . (a) Primum Graius homo mortales tollere contra Est oculos ausus , primusque obsistere contra : Quem nec fama Deûm , nec sulmina nec minitanti Murmure compressit Coelum . — Lib. 1. v. 67. (b) — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Math. p. 314. (a) Sext. Empiric . Adv. Mathem . p. 316 , 317. (b) Vbi supra . (a) Leviathan , p. 87. (b) Ib. p. 7. (c) Ib. p. 238. (a) Pag. 36. (a) In omnium Animis Deorum Notionem natura ipsa impressit . De Nat. Deorum , lib. 1. (b) Quae Gens est , aut quod Genus Hominum , quòd non habeat sine Doctrinà , anticipationem quandam Deorum , quam appellat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicurus . Ib. c. 32. (c) Tuscul. Quaest. l. 1. De Legib. l. 1. (d) Vid. Epist. 117 , 118. De Benefic . 4.4 . (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Mathem . p. 314. (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dis. 1. p. 5. (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Coelo , l. 1. c. 3. (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Aristot. Metaph. l. 14. c. 8. p. 483. Paris . 1654. Notes for div A45638-e12130 (a) Joseph . Antiquit . l. 11. c. 8. (a) 1 Chron. 29.11 , 12. Job 12.9 , &c. Isa. 44.24 , &c. Acts 17.24 , 25 , &c. (b) Rev. 4.8 . Jam. 1.17 . Deut. 33.27 . (c) 2 Chron. 6.18 . Jer. 23.24 . Jer. 17.10 . & 20.12 . (a) Leviath . p. 19. (b) Leviath . p. 371.207 . (c) Leviath . p. 11. (a) Leviath . p. 17.207 . (b) Leviath . p. 208. (c) Leviath . p. 214. (d) Answer to Bishop Bramhall , p. 31 , 36. (e) Ethices Pars 2. Prop. 2. p. 42. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophist . p. 172. Ficin . (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Metaph. l. 1. c. 7. (c) Dr. Cudw . Intel. Syst. p. 20. (a) Praeterea nihil est quod possis dicere ab omni Corpore sejunctum , &c. Lib. 1. v. 431. (b) Adv. Math. p. 267. (a) Leviath . p. 373. (b) p. 372. (c) Leviath . p. 190. & De Cive C 15. §. 14. And in another place , he saith , Mens nihil aliud est praeterquam motus in quibusdam partibus corporis Organici . (d) Leviath . p. 207 , 208. (e) Leviath . p. 373. (a) See my Second Sermon . Essay of Human Vnderstanding , p. 143. (a) Lib. de Nat. Deorum , & Tuscul. Quaes● . lib. 1. (a) De Irà Dei , c. 11. p. 742. Oxon. Lib. 1. c. 3. (b) Plutarch de Placitis Philosoph . Lib. 1. c. 3 ▪ p. 876. * Sext. Empir . adv . Mathem . p. 309. (a) De Placit . Philos. l. 1. c. 3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Polit. p. 547. Ficin . (a) Adv. M●th . p. 155. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nat. Auscult . l. 8. c. 15. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lib. de Placitis Philos. 4. c. 2. p. 898. (a) De Placitis Philos. Lib. 1. c. 3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Math. p. 32. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Arist. Metaph. l. 1. c. 3. p. 842. Paris . (b) Dr. Cudw . in his Intellectual Syst. of the Vniverse . Notes for div A45638-e16840 (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith Anaxagoras . Vid. Diog. Laert. (a) Oracles of Reason , p. 126 , 127. (a) Observ. on Dr. Bentley's Serm. p. 6 , 7. (a) Metaph. l. 1. c. 3. (a) Arrian . Lib. 1. c. 5. (b) Lib. 1. Metaph. c. 3. (a) Dr. Cudworth , Dr. Bentley , and others . (b) Observations on Dr. Bentley's Sermon , p. 10. (a) Op. Posthum . p. 12. & 14. (a) Op. Post. p. 21.6 . 4 , 5. (b) Ib. p. 12. (c) Ib. p. 14. (d) Ib. p. 11. (a) Quando attribuimus Deo sensus , Scientiam & Intellectum , quae in nobis nihil aliud sunt quàm suscitatus à rebus externis organa prementibus animi Tumultus , non est putandum aliquid tale accidere Deo. Hobbs de Civ . c. xv . §. 14 . p. 271. The same thing he saith also , Leviath . c. 31. p. 190. (b) Omnia Inevitabili necessitate ex Dei Naturâ sequi statuo . Op. Past. p. 453. Vid. etiam , p. 24 , 18 , 26 , &c. (c) Op. Post. p. 24. (d) P. 28. (e) P. 36. (f) P. 37. Notes for div A45638-e20230 (a) Amphitheatr . Provid . Aetern . p. 9. (b) Humane Nature , p. 69. (c) Leviath . p. 374. (d) Leviath . p. 191. (e) Leviath . p. 192. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Adv. Math. p. 317. (b) Leviath . p. 190. (a) Sermon 4 th . and 5 th . (b) In my Second Sermon . (a) Ep. 95. (b) De Benef. lib. 4. (a) Leviath . p. 190. (a) Leviath . p. 24 , 63 , 64. Spinoza Oper. Posth . p. 37. (b) Leviath . p. 187. * Plato calls the Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the very Idea or Essence of Good. And herein he seems to have followed the Pythagoreans and Timaeus Lacrus in particular : Who asserts of Mind , according to him the first Principle of the Universe , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Nature of Good : And saith further , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they call it God , and the Principle of the best things . Aristotle also reckons Moral Goodness among the Perfections of the Divine Nature : And Plutarch saith , 't is one of the chiefest Excellencies in the Deity ; and that on this account it is that Men love and honour Him. Hierocles in Carm. Pythagor . asserts the Deity to be Essentially Good , and not by Accidental or External Motives . Notes for div A45638-e23840 (a) Anima Mund. in Or. of Reason , p. 117. (b) Oracles of Reason , p. 89. (a) A. Bish. Tillots . Serm. Vol. 4. p. 315. (b) Op Posthum , p. 164. (c) Ibid p. 37. Vid. etiam , p. 171 , 185 , 360 , &c. (d) Leviath . p. 24. (e) Ibid. p. 63 , 64. (f) P. 73. (g) Ibid p. 79. (h) Vid. Hum. Nature , p. 38. Element . de Cive c. 1. §. 2. (a) Blount's Life of Apollonius , p. 151. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Pyrrh . Hypot . p. 46. And again , p. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . (c) Vid. Sext. Emp. Adv. Math. p. 450 , 451 , &c. 462 , 463 , &c. (a) Spinoz . Op. Posthum . p. 36. (b) Ostendamad Dei naturam neque Intellectum neque Voluntatem pertinere . Ibid. p. 18. Vid. Etiam , p. 29. (a) Essay of Human Understand . p. 274 , 275. (b) Pag. 284. (a) Essay of Hum. Understand . p. 276. (a) Mich. 6.8 . Deut. 10.12 . 1 Sam. 15.22 . Psal. 50.8 . Notes for div A45638-e26960 Dr. Cudworth in Preface to his Intellectual System . (a) Hobbs Tripos , p. 297. (b) Ibid. p. 312. (c) Vid. Sermon V. p. 51. Serm. VI. p. 5. (d) Vid. Serm. V. p. 49. (e) Serm. V. p. 51. (f) Spinoza Op. Posthum . p. 85. (g) p. 28. (a) Princep . Philos. Cartes . Demonstrat . p. 103. (b) Hobbs Tripos , p. 314. (c) p. 29. Op. Posthum . and p. 33 , 18. (a) Op. Posth . p. 32. (a) Tripos , p. 311. (b) Ibid. 315. (a) Mr. Lock , in his Essay of Humane Vnderstanding . (a) Tripos , p. 314. (a) Ex necessitate Divinae naturae , Infinita Infinitis modis sequi debent . Op. Posthum . p. 16 , 18. (b) p. 17. (c) p. 18. Tract . Theol. Polit. c. 4. p. 63. (d) Op. Posthum . p. 85. (e) p. 28. (a) p. 29. (b) Vid. Serm. 4 , & 5. (a) Had it not been a thing Undeniable that the Will of Man is free , and had not Epicurus , and his Follower Lucretius , very well known that it was a thing which every one could not but experience in Himself , he had certainly , as a very Learned Person observes ( Dr. Lucas Enquiry after Happiness , Vol. 1. p. 156 , 157. ) followed his Old Master Democritus , and asserted the Mind of Man to be as necessarily and fatally moved by the strokes of his Atoms , as Natural and Irrational Bodies are . But this Opinion he was forced to desert , and to assert the Liberty of the Soul of Man ; and 't was to make this out according to his Senseless Hypothesis , that he Invented that Unaccountable Oblique Motion of his Atoms ; which Lucretius calls Exiguum Clinamen Principiorum . Lib. 2. (a) Falluntur homines quod se liberos esse sutant , quae opinio in hoc solo consistit , quod suarum Actionum sint conscii , & Ignari Causarum à quibus determinantur . Haec ergo est eorum libertatis Idea quod suarum A●●ionum nullam c●gnescunt Causam . Nam quod aiunt humanas Actiones à Voluntate pendere verba sunt quorum nullam habent Ideam . Eapt . Spinoz . Op ▪ Posthum , p. 73. Vid. etiam , p. 37. (a) Spinozae Princip . Philos. Cartes Demonst. p. 103. (b) Hobbs Tripos , p. 314. (c) Spin. Op. Posth . p. 87 , 88. (d) Ibid. p. 399. (d) Ibid. p. 399. (e) p. 73. (a) Leviath . p. 187. (a) Spinoz . Op. Posthum . p. 586 
A51284	----	An antidote against atheisme, or, An appeal to the natural faculties of the minde of man, whether there be not a God by Henry More ... More, Henry, 1614-1687. 1653 Approx. 381 KB of XML-encoded text transcribed from 101 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-03 (EEBO-TCP Phase 1). A51284 Wing M2639 ESTC R10227 12533829 ocm 12533829 62817 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A51284) Transcribed from: (Early English Books Online ; image set 62817) Images scanned from microfilm: (Early English books, 1641-1700 ; 769:4) An antidote against atheisme, or, An appeal to the natural faculties of the minde of man, whether there be not a God by Henry More ... More, Henry, 1614-1687. [32], 164 [i.e. 162], [6] p. Printed by Roger Daniel ..., London : 1653. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism -- Early works to 1800. 2002-12 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-05 Aptara Rekeyed and resubmitted 2004-11 Andrew Kuster Sampled and proofread 2004-11 Andrew Kuster Text and markup reviewed and edited 2005-01 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST ATHEISME , OR An Appeal to the Natural Faculties of the Minde of Man , whether there be not a GOD. By HENRY MORE Fellow of Christ Colledge in CAMBRIDGE . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Trismegist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. LONDON ▪ Printed by ROGER DANIEL , at Lovell's Inne in Pater-noster-Row . Anno 1653. To the Honourable , the Lady ANNE CONWAY . MADAME , THe high opinion or rather certain knowledge I have of your singular Wit and Vertues , has emboldened , or to speak more properly , commanded me to make choice of none other then yourself for a Patronesse of this present Treatise . For besides that I do your Ladiship that Right as also this present Age and succeeding Posterity , as to be a witnesse to the World of such eminent Accomplishments & transcendent Worth ; so I do not a little please my self , while I find my self assured in my own conceit that Cebes his mysterious & judicious Piece of Morality hung up in the Temple of Saturne , which was done in way of Divine Honour to the Wisdome of the Deity , was not more safely and suteably placed then this carefull Draught of Natural Theology or Metaphysicks , which I have dedicated to so noble , so wise , and so pious a Personage . And for my own part it seems to me as reall a point of Religious worship to honour the Vertuous as to relieve the Necessitous , which Christianity terms no lesse then a Sacrifice . Nor is there any thing here of Hyperbolisme or high-flow'n Language , it being agreed upon by all sides , by Prophets , Apostles , and ancient Philosophers , that holy and good Men are the Temples of the Living God. And verily the Residence of Divinity is so conspicuous in that Heroical Pulchritude of your noble Person , that Plato if he were alive again might finde his timorous Supposition brought into absolute Act , & to the enravishment of his amazed Soul might behold Vertue become visible to his outward sight . And truly Madame , I must confesse that so Divine a Constitution as this , wants no Preservative , being both devoid & uncapable of Infection ; and that if the rest of the World had attain'd but to the least Degree of this sound Complexion & generous frame of Minde , nay if they were but brought to an aequilibrious Indifferency , and , as they say , stood but Neutralls , that is , If as many as are supposed to have no love of God , nor any knowledge or experience of the Divine life , did not out of a base ignorant fear irreconcilably hate him , assuredly this Antidote of mine would either prove needless and superfluous , or , if Occasion ever called for it , a most certain Cure. For this Truth of the Existence of God being as clearly demonstrable as any Theorem in Mathematicks , it would not fail of winning as firm and as universall Assent , did not the fear of a sad After-clap pervert mens Vnderstandings , and Prejudice and Interest pretend uncertainty & obscurity in so plain a matter . But considering the state of things as they are , I cannot but pronounce , that there is more necessity of this my Antidote then I could wish there were . But if there were lesse or none at all , yet the pleasure that may be reaped in perusal of this Treatise , ( even by such as by an holy Faith & divine Sense are ever held fast in a full assent to the Conclusion I drive at ) will sufficiently compensate the pains in the penning therof . For as the best Eyes & most able to behold the pure Light do not unwillingly turn their backs of the Sun to view his refracted Beauty in the delightfull colours of the Rainbow ; so the perfectest Minds & the most lively possest of the Divine Image , cannot but take contentment & pleasure in observing the glorious Wisdome & Goodness of God so fairly drawn out and skilfully variegated in the sundry Objects of externall Nature . Which delight though it redound to all , yet not so much to any as to those that are of a more Philosophicall & Contemplative constitution ; & therefore Madame , most of all to Yourself , whose Genius I know to be so speculative , & Wit so penetrant , that in the knowledge of things as well Natural as Divine you have not onely out gone all of your own Sexe , but even of that other also , whose ages have not given them overmuch the start of you . And assuredly your Ladiship 's Wisedome and Judgement can never be highly enough commended , that makes the best use that may be of those ample Fortunes that Divine Providence has bestow'd upon you . For the best result of Riches , I mean in reference to ourselves , is , that we finding ourselves already well provided for , we may be fully Masters of our own time : & the best improvement of this time is the Contemplation of God and Nature , wherein if these present Labours of mine may prove so gratefull unto you and serviceable , as I have been bold to presage , next to the winning of Soules from Atheisme , it is the sweetest Fruit they can ever yield to Your Ladiships humbly devoted Servant HENRY MORE . THE PREFACE . ATheisme and Enthusiasme though they seeme so extreamely opposite one to another , yet in many things they do very nearly agree . For to say nothing of their joynt conspiracy against the true knowledge of God and Religion , they are commonly entertain'd , though successively , in the same Complexion . For that temper that disposes a man to listen to the Magisteriall dictates of an over-bearing fancy , more then to the calm and cautious insinuations of free Reason , is a subject that by turns does very easily lodge and give harbour to these mischievous Guests . For as dreams are the fancies of those that sleep , so fancies are but the dreams of men awake . And these fancies by day , as those dreams by night , will vary and change with the weather & present Temper of the body . So that those that have onely a fiery Enthusiastick acknowledgement of God ; change of diet , feculent old Age , or some present dampes of Melancholy will as confidently represent to their fancy that there is no God , as ever it was represented that there is one ; and then having lost the use of their more noble faculties of Reason and Understanding , they must according to the course of Nature , bee as bold Atheists now , as they were before confident Enthusiasts . Nor do these two unruly Guests only serve themselves by turns on the same party , but also send mutuall supplies one to another ; being lodg'd in severall persons . For the Atheist's pretence to wit and natural reason ( though the foulenesse of his mind makes him fumble very dotingly in the use thereof ) makes the Enthusiast●●cure ●●cure that reason is no Guide to God. And the Enthusiast's boldy dictating the carelesse ravings of his own tumultuous fancy for undeniable principles of divine knowledge , confirms the Atheists that the whole buisinesse of religion & notion of a God , is nothing but a troublesome fit of over-curious Melancholy . Therefore , I thought I should not be wanting to Religion and to the Publique , if I attempted , some way , to make this fansifull Theosophy or Theomagy , as it is very ridiculous in it self , so also to appeare to the world , and if it were possible , to the very favourers of it ; it being the most effectuall means in my judgment , to remove this dangerous evill out of the minds of men , and to keep it off from theirs that are as yet untainted . And this I indeavoured in those two late Pamphlets I wrote , namely my Observations and my Reply . In both which I putting my self upon the merry pin ( as you see it was necessary so to do ) and being finely warm'd with Anger and Indignation against the mischief I had in designe to remove , if I may seem after the manner of men to have transgressed in any niceties , yet the ingenuous cannot but be very favourable in their censure , it being very hard to come off so clearly well , in the acting of so humorous a part ; there scarce being any certaine Judge of humours , but the humour of every man that judges . And I am very well aware that some passages cannot but seem harsh to sad and weakly Spirits , as sick men love no noise nor din , and take offence at but the smell of such meats , as are the most pleasant and strengthening nourishment of those that are well . But as for my selfe I can truly pronounce that what I did , I did in reason & judgment , not at all offending that Life that dwelleth in mee . For there was that Tonicall exertion , and steady Tension of my Spirits , that every chord went off with a cleare and smart sound , as in a well-tuned Instrument set at a high Pitch , and was good Musick to my self that throughly understood the meaning of it . And my agile and swift Motion from one thing to another , even of those that were of very different natures , was no harsh harmony at all to mee , I having the art to stop the humming of the last stroke , as a skilfull Harper on his Irish Harpe , and so to render the following chord cleane , without the mixing or interfaring of any tremulous murmurs , from the strings that were touch'd immediately before . And I did the more willingly indulge to my self this freedome and mirth , in respect of the Libertines whom I was severely and sharply to reprove , and so made my self as freely merry as I might , and not desert the realities of Sobernesse , that thereby they might know , that no Superstitious Sneaksby , or moped Legallist ( as they would be ready to fancy every body that bore no resemblance at all with themselves ) did rebuke them or speak to them , but one that had in some measure attain'd to the truth of that Liberty , that they were in a false sent after . Thus was I content to become a Spectacle to the world , in any way or disguise whatsoever , that I might thereby possibly by any means gain some souls out of this dirty and dizzy whirle-poole of the Flesh , into the Rest and Peace of God ; and to seem a fool my self to provoke others to become truly and seriously wise . And as I thought to winne upon the Libertine by my mirth and freenesse , so I thought to gain ground upon the Enthusiast , by suffering my self to be carried into such high Triumphs and Exaltations of Spirit as I did . In all which ( though the unskilfull cannot distinguish betwixt vain-glory and Divine joy or Christian gloriation ) I do really nothing but highly magni●y the simplicity of the life of Christ above all Magick , Miracles , Power of Nature , Opinions , Prophecies , and what ever else humane nature is so giddily and furiously carried after , even to the neglecting of that which is the sublimest pitch of happinesse that the soul of man can arrive to . Wherefore many of those expressions in my Reply that seem so turgent are to be interpreted with allusion to what this Divine life does deservedly triumph over , and particularly what Magicians boast they can do : As in that passage which seems most enormous pag. 49th . I still the raging of the Sea &c. Which is the very same that Medea vaunts of in Ovid , — Concussaque sisto , Stantia concutio cantu freta , nubila pello . And for the rest that has falne from me in those free heats , I 'me sure there is neither Expression nor Meaning that I cannot not only make good by reason , but warrant and countenance also by some thing plainly parallell thereto , in Scripture , Philosophers and Fathers , especially Origen , whom I account more profoundly learned and no lesse pious then any of them . But as I said the Drift and Scope of all was , vigourously to witnesse to this buisy and inquisitive Age , that the Simplicity of the life of Christ , though it bee run over by most and taken no notice of , that is , that perfect Humility and divine Love , whence is a free command over a mans passions and a warrantable Guidance of them , with all Serenity , becoming Prudence , and Equity ; that these are above all the glory of the World , curiosity of Opinions , and all power of Nature whatsoever . And if the sense of this so plaine a truth with all it's power and lovelinesse did so vehemently possesse my soul , that it caused for the present some sensible mutations and tumults in my very Animall Spirits and my body , the matter being of so great Importance , it was but an obvious piece of prudence to record those Circumstances , that professing my self so very much moved , others might be the more effectually moved thereby ; according to that of the Poet — si vis me flere , dolendum est Primùm ipsi tibi . And I am no more to be esteemed an Enthusiast for such passages as these , then those wise and circumspect Philosophers , Plato and Plotinus , who upon the more then ordinary sensible visits of the divine Love and Beauty descending into their enravish'd soules , professe themselves no lesse moved , then what the sense of such expressions as these will bear , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to such Enthusiasme as is but the Triumph of the soul of man , inebriated as it were , with the delicious sense of the Divine life , that blessed Root , and Original of all holy wisdome & virtue , I am as much a friend , as I am to the vulgar fanaticall Enthusiasme a professed enemie . And eternal shame stop his mouth , that will dare to deny , but that the fervent love of God and of the pulchritude of Vertue will afford the spirit of man more joy and triumph , then ever was tasted in any lustfull pleasure , which the pen of unclean Wits do so highly magnify both in verse and prose . Thus much I thought fit to premise concerning my two late Pamphlets , which I have done in way of Civility to the world , to whom I hold my selfe accountable , especially for any publique Actions , who now I hope will not deem those unexpected Motions of mine so strange and uncouth , they so plainly perceiving what Musick they were measured to . But as for this present Discourse against Atheisme , as there is no humour at all in it , so I hope there is lesse hazzard of Censure . For here is nothing to give offence , unlesse we be so weak-sighted , that the pure light of Reason & Nature will offend us . Here 's no lavish Mirth , no Satyricall Sharpenesse , no Writhing or Distorting the genuine frame & composure of mine own mind , to set out the deformity of anothers , no Rapture , no Poetry , no Enthusiasme , no more then there is in Euclid's Elements , or Hippocrates his Aphorismes . But though I have been so bold as to recite what there is not in this present Discourse , yet I had rather leave it to the Quick-sightednesse of the Reader to spie out what there is , then be put upon so much Immodesty my self , as to speak any thing that may seem to give it any precellency above what is already extant in the world about the same matter . Onely I may say thus much , that I did on purpose abstaine from reading any Treatises concerning this subject , that I might the more undisturbedly write the easy Emanations of mine own mind , and not be carried off from what should naturally fall from my self , by prepossessing my thoughts by the inventions of others . I have writ therefore after no Copy but the Eternall Characters of the mind of man , and the known Phaenomena of Nature . And all men consulting with these that indeavour to write sense , though it be not done alike by all men , it could not happen but I should touch upon the same heads that others have , that have wrote before mee ▪ Who though they merit very high commendation for their learned atcheivements , yet I hope my indeavours have been such , that though they may not deserve to be corrivalls or partners in their praise and credit , yet I doe not distrust but they may do their share towards that publique good , that such performances usually pretend to aime at . For that which did embolden me to publish this present Treatise , was not , as I said before , because I flatte●'d my self in a Conceit that it was better or more plausible , then what is already in the hands of men : but that it was of a different sort , and has it 's peculiar serviceablenesse and advantages apart and distinct from others ; whose proper preeminences it may aloofe off admire , but dare not in any wise compare with . So that there is no Tau●ology committed in recommending what I have written to the publique view , nor any lessening the labours of others by thus offering the fruit of mine own . For considering there are such severall Complexions and Tempers of men in the world , I do not distrust but that as what others have done , has been very acceptable and profitable to many , so this of mine may be well rellish'd of some or other , and so seem not to have been writ in vain . For though I cannot promise my Reader that I shall entertaine him with so much winning Rhetorick and pleasant Philology , as hee may find else where , yet I hope hee will acknowledge , if his mind be unpreiudic'd , that he meets with sound and plain Reason , and an easy and cleare Method . And though I cannot furnish him with that copious variety of Arguments that others have done , yet the frugall carefulnesse and safenesse of choise that I have made in them , may compensate their paucity . For I appeale to any man , whether the proposall of such as will easily admit of Evasions ( though they have this peculiar advantage that they make for greater pompe and at first sight seem more formidable for their multitude ) does not embolden the Atheist and make him fancy , that because he can so easily turn the edge of these , that the rest have no more solidity then the former ; but that if hee thought good , and had leisure , hee could with like facility enervate them all . Wherefore I have endeavoured to insist upon such alone , as are not onely true in themselves , but are unavoidable to my Adversary , unlesse he will cast down his shield , forsake the free use of the naturall facultyes of his mind , and professe himself a mere puzzled Sceptick . But if he will with us but admit of this one Postulate or Hypothesis , that Our Faculties are true , though I have spoke modestly in the Discourse it self , yet I think I may here without vanity or boasting , freely professe that I have no lesse then demonstrated that ●here is a God. And by how much more any man shall seriously indeavour to resist the strength of my Arguments , by so much the more strong he shall find them ; as he that presses his weak finger against a wall of Marble ; and that they can appear slight to none but those that carelessly and slightly consider them . For I borrowed them not from books , but fetch 't them from the very nature of the thing it self and indelible Ideas of the Soul of Man. And I found that keeping my self within so narrow compasse as not to affect any reasonings but such as had very clear affinity and close connexion with the subject in hand , that I naturally hit upon what ever was materiall to my purpose , and so contenting my self with my own , received nothing from the great store and riches of others . And what I might easily remember of others , I could not let passe if in my own Judgement it was obnoxious to evasion . For I intended not to impose upon the Atheist , but really to convince him . And therefore Des-Cartes , whose Mechanicall wit I can never highly enough admire , might bee no Master of Metaphysicks to mee . Whence it is that I make use but of his first Argument only , if I may not rather call it the Schooles or mine own . For I thinke I have mannag'd it in such sort and every way so propp'd it and strengthened it , that I may challenge in it as much interest as any . But as for his following reasons , that suppose the Objective Reality of the Idea of God does exceed the efficiency of the mind of man , and that the mind of man , were it not from another , would have conferr'd all that perfection upon it self , that it has the Idea of , & lastly , that it having no power to conserve it self , and the present and future time having no dependance one of another , that it is continually reproduc'd , that is conserv'd by some higher cause , which must be God ; these grounds , I say , being so easily evaded by the Atheist , I durst not trust to them , unlesse I had the Authours wit to defend them , who was handsomely able to make good any thing . But they seem to me to be liable to such evasions as I can give no stop to . For the mind of man , as the Atheist will readily reply , may be able of her self to frame such an actuall Idea of God , as is there disp●●ed of , which Idea will be but the present modification of her , as other notions are , and an effect of her essence , and power , and that power a radicall property of her essence . So that there is no excesse of an effect above the efficiency of the cause , though wee look no further then the mind it self , for she frames this notion of God as naturally and as much without the help of an higher Cause , as she does any thing else whatsoever . And as for the mind 's contributing those perfections on her self , shee has an Idea of ; if shee had been of her self , the Atheist will say , it implyes a contradiction , and supposes that a thing before it exists , may consult about the advantages of its own existence . But if the mind be of it self , it is what it finds it self to be , and can be no otherwise . And therefore lastly if the mind find it self to exist , it can no more destroy it self , then produce it self , nor needs any thing to continue its being , provided that there be nothing in Nature that can act against it and destroy it ; for what ever is , continues so to be , unlesse there be some cause to change it . So likewise from those Arguments I fetch'd from externall Nature , as well as in these from the innate propertyes of the mind of man , my careful choise made very large defalcations , insisting rather upon such things as might be otherwise , and yet are farre better as they are , then upon such as were necessary and could not be otherwise . As for example ; When I consider'd the distance of the Sun , I did not conceive that his not being plac'd so low as the Moone , or so high as the fixed Starres , was any great argument of Providence , because it might be reply'd that it was necessary it should be betwixt those two distances , else the Earth had not been habitable , & so mankind might have waited for a being , till the agitation of the Matter had wrought things into a more tolerable fitness or posture for their production . Nor simply is the Motion of the Sun or rather of the Earth , any argument of divine Providence , but as necessary as a piece of wood's being carried down the stream , or straws about a whirle-poole . But the Laws of her Motion are such , that they very manifestly convince us of a Providence , and therefore I was fain to let goe the former , and insist more largely upon the latter . Nor thought I it fit , to Rhetoricate in proposing the great variety of things , and praecellency one above another , but to presse close upon the designe and subordination of one thing to another , shewing that whereas the rude motions of the matter a thousand to one might have cast it otherwise , yet the productions of things are such as our own Reason cannot but approve to bee best , or as wee our selves would have design'd them . And so in the consideration of Animalls , I do not so much urge my Reasons from their diversity and subsistence , ( though the framing of matter into the bare subsistence of an Animall is an effect of no lesse cause then what has some skill and counsell ) But what I drive at , is the exquisite contrivance of their parts , and that their structure is farre more perfect , then will meerly serve for their bare existence and continuance in the world ; Which is an undenyable demonstration that they are the effects of wisdome , not the results of Fortune or fermented Matter . Lastly when I descend to the History of things miraculous and above the ordinary course of Nature , for the proving that there are Spirits , that the Atheist thereby may the easier bee induced to believe there is a God , I am so cautious and circumspect , that I make use of no Narrations that either the avarice of the Priest , or the credulity and fansifullnesse of the Melancholist may render suspected . Nor could I abstaine from that Subject , it being so pat and pertinent unto my purpose , though I am well aware how ridiculous a thing it seems to those I have to deale with . But their confident ignorance shall never dash mee out of countenance with my well-grounded knowledge : For I have been no carelesse Inquirer into these things , and from my childhood to this very day , have had more reasons to believe the Existence of God and a Divine Providence , then is reasonable for mee to make particular profession of . In this History of things Miraculous or Super-naturall , I might have recited those notable Prodigies that happened , after the birth , in the life , and at the death of Christ ; As the star that led the Wise men to the yong Infant ; Voices from heaven testifying Christ to bee the Sonne of God ; and lastly that miraculous Eclipse of the Sun , made , not by interposition of the Moon , for shee was then opposite to him , but by the Interpos●●ion or totall Involution , if you will , of those scummy spots that ever more or lesse are spread upon his face , but now over-flowed him with such thicknesse and so universally , that day-light was suddainly intercepted from the astonished eyes of the Inhabitants of the Earth . To which direfull Symptomes though the Sunne hath been in some measure at severall times obnoxious , yet that those latent Causes should so suddainly step out and surprise him , and so enormously at the passion of the Messias , hee whose mind is not more prodigiously darkened then the Sun was then Eclips●d , cannot but at first sight acknowledge it a speciall designement of Providence . But I did not insist upon any sacred History , partly because it is so well and so ordinarily known , that it seemed lesse need●ull ; but mainly because I know the Atheist will boggle more at whatever is fetch'd from establish'd Religion , and fly away from it , like a wild Colt in a Pasture at the sight of a bridle or an halter , snuffing up the Aire and smelling a Plot afarre off , as hee foolishly fancies . But that hee might not be shy of mee , I have conform'd my self as neer his own Garbe as I might , without partaking of his folly or wickednesse , that is , I appeare now in the plaine shape of a meere Naturalist , that I might vanquish Atheisme ; as I did heretofore affectedly symbolize in carelesse Mirth and freedome with the Libertines , to circumvent Libertinisme . For hee that will lend his hand to help another fallen into a ditch , must himself though not fall , yet stoop and incline his body : And hee that converses with a Barbarian , must discourse to him in his own language : So hee that would gaine upon the more weake and sunk minds of sensuall mortalls , is to accommodate himself to their capacity , who like the Bat and Owle can see no where so well as in the shady glimmerings of their own Twilight . AN ANTIDOTE AGAINST ATHEISME . CHAP. I. The seasonable usefulnesse of the present Discourse , or the Motives that put the Authour upon these indeavours of demonstrating that there is a God. THe grand truth which wee are now to bee imployed about , is the proving that there is a God ; And I made choice of this subject as very seasonable for the times wee are in , and are coming on , wherein Divine Providence granting a more large release from Superstition , and permitting a freer perusall of matters of Religion , then in former Ages , the Temp●er would take advantage where hee may , to carry men captive out of one darke prison into another , out of Superstition into Atheisme it self . Which is a thing feasible enough for him to bring about in such men as have adhered to Religion in a meere externall way , either for fashion sake , or in a blind obedience to the Authority of a Church . For when this externall frame of godlinesse shall breake about their eares , they being really at the bottome devoyd of the true feare and love of God , and destitute of a more free and unprejudic'd use of their facultyes , by reason of the sinfullnesse and corruption of their natures ; it will bee an easy thing to allure them to an assent to that , which seemes so much for their present Interest ; and so being imboldned by the tottering and falling of what they took for Religion before , they will gladly in their conceipt cast down also the very Object of that Religious Worship after it , and conclude that there is as well no God as no Religion ; That is , they have a mind there should be none , that they may be free from all wringings of conscience , trouble of correcting their lives , and feare of being accountable before that great Tribunall . Wherefore for the reclayming of these if it were possible , at least for the succouring and extricating of those in whom a greater measure of the love of God doth dwell , ( who may probably by some darkening cloud of Melancholy or some more then ordinary importunity of the Tempter be dissettled and intangled in their thoughts concerning this weighty matter ) I held it sit to bestow mine indeavours upon this so usefull and seasonable an Enterprise , a● to demonstrate that there is a God. CHAP. II. What is meant by demonstrating there is a God , and that the mind of man , unlesse he do violence to his facul●ies , will fully ●ssent or dissent from that which notwithstanding may have a bare possibility of being otherwise . BUt when I speak of demonstrating there is a God , I would not be suspected of so much vanity and ostentation as to be thought I mean to bring no Arguments , but such as are so convictive , that a mans understanding shall be forced to confesse that is is impossible to be otherwise then I have concluded . For for mine own part I am pro●e to believe , that there is nothing at all to be so demonstrated . For it is possible that Mathematicall evidence it self , may be but a constant undiscoverable delusion , which our nature is necessarily and perpetually obnoxious unto , and that either fatally or fortuitously there has been in the world time out of mind such a Being as we call Man , whose essential property it is to be then most of all mistaken , when he conceives a thing most evidently true . And why may not this be as well as any thing else , if you will have all things fatall or casuall without a God ? For there can be no cu●be to this wild conceipt , but by the supposing that we our selves exist from some higher Principle that is absolutely good and wise , which is all one as to acknowledge that there is a God. Wherefore when I say that I will demonstrate that there is a God , ● do not promi●e that I will alwayes produce such arguments , that the Reader shall acknowledge so strong as he shall be forced to confesse that it is utterly unpossible that it should be otherwise . But they shall be such as shall deserve full assent and win full assent from any unprejudic'd mind . For I conceive that we may give full assent to that which notwithstanding may possibly be otherwise : which I shall illustrate by severall examples . Suppose two men got to the top of mount Athos , and there viewing a stone in the form of an Altar with ashes on it , and the footsteps of men on those ashes , or some words if you will , as Optimo Maximo , or , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the like , written or scralled out upon the Ashes ; and one of them should cry out , Assuredly here have been some men here that have done this : But the other more nice then wise should reply , Nay it may possibly by otherwise . For this stone may have naturally grown into this very shape , and the seeming ashes may be no ashes , that is no remainders of any fewell burnt there , but some unexplicable and imperceptible Motions of the Aire , or other particles of this fluid Matter that is active every where , have wrought some parts of the Matter into the form and nature of ashes , and have fridg'd and plaid about so , that they have also figured those intelligible Characters in the same . But would not any body deem it a piece of weaknesse no lesse then dotage for the other man one whit to recede from his former apprehension , but as fully as ever to agree with what he pronounced first , notwithstanding this bare possibility of being otherwise ? So of Anchors that have been digged up , either in plaine fields or mountainous places , as also the Roman Vrnes with ashes and inscriptions , as Severianus , Ful : Linus and the like , or Roman Coynes , with the effigies and names of the Caesars on them ; or that which is more ordinary , the Sculls of men in every Church-yard , with the right figure , and all those necessary perforations for the passing of the vessells , besides those conspicuous hollowes for the Eyes and rowes of teeth , the Os Styloeides , Ethoeides , and what not ? if a man will say of them , that the Motion of the particles of the Matter , or some hidden Spermatick power has gendred these both Anchors , Vrnes , Coynes , and Sculls in the ground , hee doth but pronounce that which humane reason must admitt as possible : Nor can any man ever so demonstrate that those Coynes , Anchors , and Vrnes , were once the Artifice of men , or that this or that Scull was once a part of a living man , that hee shall force an acknowledgment that it is impossible that it should be otherwise . But yet I doe not think that any man , without doing manifest violence to his facultyes , can at all suspend his assent , but freely and fully agree that this or that Scull was once part of a living man , and that these Anchors , Vrnes and Coynes , were certainly once made by humane artifice , notwithstanding the possibility of being otherwise . And what I have said of Assent is also true in Dissent . For the mind of man not craz'd nor prejudic'd will fully and unreconcileably disagree , by it's own natural fagacity , where notwithstanding the thing that it doth thus resolvedly and undoubtingly reject , no wit of man can prove impossible to bee true . As if wee should make such a fiction as this , that Archimedes with the same individuall body that hee had when the Souldiers slew him , is now safely intent upon his Geometricall figures under ground , at the Center of the Earth , farre from the noise and din of this world that might disturb his Meditations , or distract him in his curious delineations he makes with his rod upon the dust ; which no man living can prove impossible : Yet if any man does not as unreconcileably dissent from such a fable as this , as from any falshood imagineable , assuredly that man is next doore to madness or dotage , or does enormous violence to the free use of his Facultyes . Wherefore it is manifest that there may bee a very firme and unwavering assent or dissent , when as yet the thing wee thus assent to may be possibly otherwise ; or that which wee thus dissent ●rom , cannot bee proved impossible to be true . Which point I have thus long and thus variously sported my self in , for making the better impression upon my Reader , it being of no small use and consequence , as well for the advertising of him , that the Arguments which I shall produce , though I doe not bestowe that ostentative term of Demonstration upon them , yet they may bee as effectuall for winning a firme and unshaken assent , as if they were in the strictest Notion such ; as also to reminde him that if they bee so strong and so pa●ly fitted and suteable with the facultyes of mans mind , that hee has nothing to reply , but only that for all this , it may possibly bee otherwise , that hee should give a free and full assent to the Conclusion . And if hee do not , that hee is to suspect himself rather of some distemper , prejudice , or weaknesse , then the Arguments of want of strength . But if the Atheist shall contrariwise pervert my candour and fair dealing , and phan●y that he has got some advantage from my free confession , that the arguments that I shall use are not so convictive , but that they leave a possibility of the thing being otherwise , let him but compute his supposed gains by adding the limitation of this possibility ( viz. that it is no more possible , then that the clearest Mathematicall evidence may be false ( which is impossible if our facultyes be true ) or in the second place , then that the Roman Vrnes and Coins above mentioned may prove to be the works of Nature , not the Artifice of man , which our facultyes admit to be so little probable , that it is impossible for them not fully to assent to the contrary ) and when he has cast up his account , it will be evident that it can be nothing but his grosse ignorance in this kind of Arithmetick that shall embolden him to write himself down gainer and not me . CHAP. III. An attempt towards the finding out the true Notion or Definition of God , and a cleare Conviction that there is an indelible Idea of a Being absolutely perfect in the mind of Man. ANd now having premised thus much , I shall come on nearer to my present designe . In prosecution whereof it will bee requisite for mee , first to define what God is , before I proceed to demonstration that he is . For it is obvious for Mans reason to find arguments for the imp●ssibility , possibility , probability , or necessity of the Existence of a thing , from the explication of the Essence thereof . And now I am come hither , I demand of any Atheist that denies there is a God , or of any that doubts whether there be one or no , what Idea or Notion they frame of that they deny or doubt of . If they will prove nice & squeamish , and professe they can frame no notion of any such thing , I would gladly aske them , why they will then deny or doubt of they know not what . For it is necessary that he that would rationally doubt or deny a thing , should have some settled Notion of the thing hee doubts of or denies . But if they professe that this is the very ground of their denying or doubting whether there be a God , because they can frame no Notion of him , I shall forthwith take away that Allegation by offering them such a Notion as is as proper to God as any Notion is proper to any thing else in the world . I define God therefore thus , An Essence or Being fully and absolutely perfect . I say fully and absolutely perfect , in counterdistinction to such perfection as is not full and absolute , but the perfection of this or that Species or Kind of finite Beings , suppose of a Lyon , Horse or Tree . But to be fully and absolutely perfect is to bee at least as perfect as the apprehension of a Man can conceive , without a Contradiction . But what is inconceivable or contradictious is nothing at all to us , for wee are not now to wagg one Atome beyond our facultyes . But what I have propounded is so farre from being beyond our facultyes , that I dare appeale to any Atheist that hath yet any command of Sense and Reason left in him , if it bee not very easie and intelligible at the first sight , and that if there bee a God , he is to be deemed of us , such as this Idea or Notion sets forth . But if hee will sullingly deny that this is the proper Notion of God , let him enjoy his own humour ; this yet remains undenyable that there is in Man , an Idea of a Being absolutely and fully perfect , which wee frame out by attributing all conceivable perfection to it whatsoever , that implyes no Contradiction . And this Notion is Naturall and Essentiall to the Soul of Man , and can not bee wash'd out , nor conveigh'd away by any force or trick of wit what●oever , so long as the Mind of man is not craz'd , but hath the ordinary use of her own facultyes . Nor will that prove any thing to the purpose , when as it shall be alledg'd that this Notion is not so connaturall and Essentiall to the Soul , because she framed it from some occasions from without . For all those undenyable conclusions in Geometry which might be help'd and occasion'd from some thing without , are so Naturall notwithstanding and Essentiall to the Soul , that you may as soon un-soul the Soul , as divide her from perpetuall assent to those Mathematicall truths , supposing no distemper nor violence offered to her Facultyes . As for example , shee cannot but acknowledge in her self the Several distinct Ideas of the five Regular Bodies , as also , that it is impossible that there should bee any more then five . And this Idea of a Being absolutely perfect is as distinct and indelible an Idea in the Soul , as the Idea of the five Regular Bodyes , or any other Idea whatsoever . It remaines therefore undenyable , that there is an inseparable Idea of a Being absolutely perfect ever residing , though not alwayes acting , in the Soul of Man. CHAP. IV. What Notions are more particularly comprised in the Idea of a Being absolutely perfect . That the difficulty of framing the conception of a thing ought to bee no argument against the existence thereof : the nature of corporeall Matter being so perplex'd and intricate , which yet all men acknowledge to exist . That the Idea of a Spirit is as easy a Notion as of any other substance what ever . What powers and propertyes are containd in the Notion of a Spirit . That Eternity and Infinity , if God were not , would bee cast upon something else ; so that Atheisme cannot free the mind from such Intricacyes . Goodnesse , Knowledge and Power , Notions of highest perfection , and therefore necessarily included in the Idea of a Being absolutely perfect . BUt now to lay out more particularly the perfections comprehended in this Notion of a Being absolutely and fully perfect , I think I may securely nominate these ; Self-subsistency , Immateriality , Infinity as well of Duration as Essence , Immensity of Goodnesse , Omnisciency , Omnipotency , and Necessity of Existence . Let this therefore bee the description of a being absolutely perfect , that it is a Spirit , Eternall , Infinite in Essence and Goodnesse , Omniscient , Omnipotent , and of it self necessarily existent . All which Attributes being Attributes of the highest perfection , that falls under the apprehension of man , and having no discoverable imperfection interwoven with them , must of necessity be attributed to that which we conceive absolutely and fully perfect . And if any one will say that this is but to dresse up a Notion out of my own fancy , which I would afterwards ssily insinuate to be the Notion of a God ; I answer , that no man can discourse and reason of any thing without recourse to settled notions decyphered in his own mind . And that such an exception as this implies the most contradictious absurdities imaginable , to wit , as if a man should reason from something that never entred into his mind , or that is utterly out of the ken of his own facultyes . But such groundlesse allegations as these discover nothing but an unwillingnesse to find themselves able to entertain any conception of God , and a heavy propension to sink down into an utter oblivion of him , and to become as stupid and senselesse in divine things as the very beasts . But others it may be will not look on this Notion as contemptible for the easie composure thereof out of familiar conceptions which the mind of man ordinarily figures it self into , but reject it rather for some unintelligible hard termes in it , such as Spirit , Eternall , and Infinite , for they do professe they can frame no Notion of Spirit , and that anything should be Eternal or Infinite , they do not know how to set their mind in a posture to apprehend , and therefore some would have no such thing as a Spirit in the world . But if the difficulty of framing a conception of a thing must take away the existence of the thing it self , there will be no such thing as a Body left in the world , and then will all be Spirit or nothing . For who can frame so safe a notion of a Body , as to free himself from the intanglements ▪ that the extension thereof will bring along with it . For this extended matter consists of either indivisible points , or of particles divisible in infinitum . Take which of these two you will , and you can find no third ) you will be wound into the most notorious absurdityes that may be . For if you say it consists of points , from this position I can necessarily demonstrate , that every Speare or Spire-Steeple or what long body you will is as thick as it is long ; that the tallest Cedar is not so high as the lowest Mushrome ; and that the Moon and the Earth are so neere one another , that the thicknesse of your hand will not go betwixt ; that Rounds and Squares are all one figure ; that Even and Odde Numbers are Equall one with another ; and that the clearest Day is as dark as the blackest Night . And if you make choice of the other Member of the disjunction , your fancy will bee little better at ease . For nothing can be divisible into parts it has not : therefore if a body be divisible into infinite parts , it has infinite extended parts : and if it has an infinite number of extended parts , it cannot be but a hard mystery to the Imagination of Man , that infinite extended parts should not amount to one whole infinite extension . And thus a grain of Mustard-seed would be as well infinitely extended , as the whole Matter of the Universe ; and a thousandth part of that grain as well as the grain it self . Which things are more unconceivable then any thing in the Notion of a Spirit . Therefore we are not scornfully and contemptuously to reject any Notion , for seeming at first to be clouded and obscur'd with some difficulties and intricacies of conception ; sith that , of whose being we seem most assured , is the most intangled and perplex'd in the conceiving , of any thing that can be propounded to the apprehension of a Man. But here you will reply that our senses are struck by so manifest impressions from the Matter , that though the nature of it bee difficult to conceive , yet the Existence is palpable to us , by what it acts upon us . Why , then all that I desire is this , that when you shall be reminded of some actions and operations that arrive to the notice of your sense or understanding , which unlesse we do violence to our faculties we can never attribute to Matter or Body , that then you would not be so nice and averse from the admitting of such a substance as is called a Spirit , though you fancy some difficulty in the conceiving thereof . But for mine own part I think the nature of a Spirit is as conceivable , and easy to be defin'd as the nature of anything else . For as for the very Essence or bare Substance of any thing whatsoever , hee is a very Novice in speculation that does not acknowledge that utterly unknowable . But for the Essentiall and Inseparable properties , they are as intelligible and explicable in a Spirit as in any other subject whatever . As for example , I conceive the intire Idea of a Spirit in generall , or at least of all finite created and subordinate Spirits ▪ to consist of these severall powers or properties , viz. Self-penetration . Self-Motion , Self-contraction and Dilatation , and Indivisibility ; and these are those that I reckon more absolute ; I will adde also what has relation to another , and that is the power of Penetrating , Moving and Altering the Matter . These properties and powers put together make up the Notion and Idea of a Spirit , whereby it is plainly distinguished from a Body , whose parts cannot penetrate one another , is not Self-moveable , nor can contract nor dilate it self , is divisible and separable one part from another ; But the parts of a Spirit can be no more separated , though they be dilated , then you can cut off the Rayes of the Sunne by a paire of Scissors made of pellucide Crystall . And this will serve for the settling of the Notion of a Spirit ; the proofe of it's Existence belongs not unto this place . And out of this description it is plain that a Spirit is a notion of more perfection then a Body , and therefore the more fit to be an Attribute of what is absolutely perfect , then a Body is . But now for the other two hard terms of Eternall and Infinite , if any one would excuse himself from asse●●g to the Notion of a God , by reason of the Incomprehensiblenesse of those attributes , let him consider , that he shall whether he will or no be forced to acknowledge something Eternal , either God or the World , and the Intricacy is alike in either . And though he would shuffle off the trouble of apprehending an Infinite De●ty , yet he will never extricate himself out of the intanglements of an Infinite Space ; which Notion will stick as closely to his Soul , as her power of Imagination . Now that Goodnesse , Knowledge and Power , which are the three following Attributes , are Attributes of perfection , if a man consult his own Facultyes , it will be undoubtedly concluded , and I know nothing else he can consult with . At least this will be returned as infallibly true , that a Being absolutely perfect has these , or what supereminently containes these . And that Knowledge or something like it is in God , is manifest , because without animadversion in some sense or other , it is impossible to be Happy . But that a Being should bee absolutely perfect , & yet not happy , is as impossible . But Knowledge without Goodnesse is but dry Subtilty , or mischievous Craft ; and Goodnesse with Knowledge devoyd of Power is but lame and ineffectuall : Wherefore what ever is absolutely perfect , is Infinitely both Good , Wise and Powerfull . And lastly it is more perfection that all this be Stable , Immutable and Necessary , then Contingent or but Possible . Therefore the Idea of a Being absolutely perfect represents to our minds , that that of which it is the Idea is necessarily to exist . And that which of its own nature doth necessarily exist , must never fail to be . And whether the Atheist will call this absolute perfect Being , God or not , it is all one ; I list not to contend about words . But I think any man else at the first sight will say that wee have found out the true Idea of God. CHAP. V. That the soul of man is not Abrasa Tabula , and in what sense shee might be said ever to have had the actuall knowledge of eternal truths in her . ANd now wee have found out this Idea of a Being absolutely perfect , that the use which wee shall hereafter make of it , may take the better effect , it will not be amisse by way of further preparation , briefly to touch upon that notable point in Philosophy , whether the Soul of man be Abrasa Tabula , a Table book in which nothing is writ ; or whether shee have some innate Notions and Ideas in her self . For so it is that shee having taken first occasion of thinking from externall objects , it hath so imposed upon some mens judgements , that they have conceited that the Soul has no Knowledge nor Notion , but what is in a Passive way impressed , or delineated upon her from the objects of Sense ; They not warily enough distinguishing betwixt extrinsecall occasions and the adaequate or principal causes of things . But the mind of man more free and better excercised in the close observations of its own operations and nature , cannot but discover , that there is an active and actuall Knowledge in a man , of which these outward objects are rather the reminders then the first begetters or implanters . And when I say actuall Knowledge , I doe not mean that there is a certaine number of Ideas flaring and shining to the Animadversive faculty like so many Torches or Starres in the Firmament to our outward sight ▪ or that there are any figures that take their distinct places , & are legibly writ there like the Red letters or Astronomical Characters in an Almanack ; but I understand thereby an active sagacity in the Soul , or quick recollection as it were , whereby some small businesse being hinted unto her , she runs out presently into a more clear and larger conception . And I cannot better describe her condition then thus ; Suppose a skilful Musician fallen asleep in the field upon the grasse , during which time he shall not so much as dream any thing concerning his musical faculty , so that in one sense there is no actuall skill or Notion nor representation of any thing musicall in him , but his friend sitting by him that cannot sing at all himself , jogs him and awakes him , and desires him to sing this or the other song , telling him two or three words of the beginning of the long , he presently takes it out of his mouth , and sings the whole song upon so slight and slender intimation : So the Mind of man being jogg'd and awakened by the impulses of outward objects is stirred up into a more full and cleare conception of what was but imperfectly hinted to her from externall occasions ; and this faculty I venture to call actuall Knowledge in such a sense as the sleeping Musicians skill might be called actuall skill when he thought nothing of it . CHAP. 6. That the Soul of Man has of her self actuall Knowledge in her , made good by sundry Instances and Arguments . ANd that this is the condition of the Soul is discoverable by sundry observations . As for example , Exhibite to the Soul through the outward senses the figure of a Circle , she acknowledgeth presently this to be one kind of figure , and can adde forthwith that if it be perfect , all the lines from some one point of it drawn to the Perimeter , must be exactly Equal . In like manner shew her a Triangle , she will straightway pronounce that if that be the right figure it makes toward , the Angles must be closed in indivisible points . But this accuracy either in the Circle or the Triangle cannot be set out in any materiall subject , therefore it remains that she hath a more full & exquisite knowledge of things in her self , then the Matter can lay open before her , Let us cast in a third Instance , let some body now demonstrate this Triangle described in the Matter to have it's three Angles equall to two right ones : Why yes saith the Soul this is true , and not only in this particular Triangle but in all plain Triangles that can possibly be describ'd in the Matter . And thus you see the Soul sings out the whole song upon the first hint , as knowing it very well before . Besides this , there are a multitude of Relative Notions or Ideas in the Mind of Man , as well Mathematicall as Logicall , which if we prove cannot be the impresses of any materiall object from without , it will necessarily follow , that they are from the Soul her self within , and are the naturall furniture of humane understanding . Such as are ●hese , Cause , Effect , Whole and Part , Like and Vnlike , and the rest . So Equality and Inequality , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proportion & Analogy ▪ Symmetry and Asymmetry , and such like : All which Relative Ideas I shall easily prove to be no materiall impresses from without upon the Soul , but her own active conception proceeding from her self whilst shee takes notice of externall Objects . For that these Ideas can make no Impresses upon the outward senses is plain from hence ; because they are no sensible nor Physicall affections of the Matter . And how can that , that is no Physicall affection of the Matter affect our corporeall Organs of Sense ? But now that these Relative Ideas , whether Logical or Mathematicall be no Physicall , affections of the Matter is manifest from these two arguments . First they may be produced when there has been no Physicall Motion nor alteration in the Subject to which they belong , nay indeed when there hath been nothing at all done to the Subject to which they doe accrue . As for example , suppose one side of a Room whitened the other not touch'd or medled with , this other has thus become unlike , and hath the Notion of Dissimile necessarily belonging to it , although there has nothing at all been done thereunto . So suppose two Pounds of Lead , which therefore are two Equal Pieces of that Metall ; cut away half from one of them , the other Pound , nothing at all being done unto it , has lost it's Notion of Equall , and hath acquired a new one of Double unto the other . Nor is it to any purpose to answere , that though there was nothing done to this Pound of Lead , yet there was to the other ; For that does not at all enervate the Reason , but shewes that the Notion of Sub ●double which accrued to that Lead which had half cut away , is but our Mode of conceiving , as well as the other , and not any Physicall affection that strikes the corporeall Organs of the Body , as Hot and Cold , Hard and Soft , White and Black , and the like do . Wherefore the Ideas of Equall and Vnequall , Double and Sub-double , Like and Vnlike , with the rest , are no externall Impresses upon the Senses , but the Souls own active manner of conceiving those things which are discovered by the outward Senses . The second argument is , that one and the same part of the Matter is capable at one and the same time , wholly and entirely of two contrary Ideas of this kind . As for Example , any piece of Matter that is a Middle proportionall betwixt two other pieces , is Double , suppose , and Sub-double , or Tripple and Sub-tripple , at once . Which is a manifest signe that these Ideas are no affections of the Matter , and therefore do not affect our senses , else they would affect the senses of Beasts , and they might also grow good Geometricians and Arithmeticians . And they not affecting our senses , it is plain that wee have some Ideas that we are not beholding to our senses for , but are the meer exertions of the Mind occasionally awakened , by the Appulses of the outward objects ; Which the out-ward Senses doe no more teach us , then he that awakened the Musician to sing taught him his skill . And now in the third and last place it is manifest , besides these single Ideas I have proved to be in the mind , that there are also severall complex Notions in the same , such as are these ; The whole is bigger then the part : If you take Equall from Equall , the Remainders are Equall : Every number is either Even or Odde ; which are true to the soul at the very first proposal ; as any one that is in his wits does plainly perceive . CHAP. VII . The mind of man being not unfurnish'd of Innate Truth , that wee are with confidence to attend to her naturall and unprejudic'd Dictates and Suggestions . That some Notions and Truths are at least naturally & unavoydably assented unto by the soul , whether shee have of her self Actuall Knowledge in her or not . And that the definition of a Being absolutely perfect is such . And that this absolutely perfect Being is God , the Creatour and Contriver of all things . ANd now we see so evidently the Soul is not unfurnished for the dictating of Truth unto us , I demand of any man , why under a pretence that shee having nothing of her own but may be moulded into an assent to any thing , or that shee does arbitrariously and fortuirously compose the severall Impresses shee receives from without , hee will be still so squeamish or timorous , as to be affraid to close with his own facultyes , and receive the Naturall Emanations of his owne mind , as faithfull Guides . But if this seem , though it be not , too subtile which I contend for , viz ; That the Soul hath actuall knowledge in her self , in that sense which I have explained , yet surely this at least will be confess'd to be true , that the nature of the Soul is such , that shee will certainly and fully assent to some conclusions , how ever shee came to the knowledge of them , unlesse shee doe manifest violence to her own Faculties . Which truths must therefore be concluded not fortuitous or arbitrarious ▪ but Natural so the Soul : such as I have already named , as that every Finite number is either even or odde . If you adde equal to equal , the wholes are equal ; and such as are not so simple as these , but yet stick as close to the Soul once apprehended , as that The three angles in a Triangle are equal to two right ones : That there are just five regular Bodies neither more nor lesse , and the like , which we will pronounce necessarily true according to the light of Nature . Wherefore now to reassume what we have for a while laid aside , the Idea of a Being absolutely perfect above proposed , it being in such sort let forth that a man cannot rid his minde of it , but he must needs acknowledge it to be indeed the Idea of such a Being ; it will follow that it is no arbitrarious nor fortuitous conceipt , but necessary and therefore natural to the Soul at least if no● ever actually there . Wherefore it is manifest , that we consulting with our own natural light concerning the Notion of a Being absolutely perfect , that this Oracle tells us , that it is A spiritual Substance , Eternal , Infinite in Essence and Goodness , Omnipotent , Omniscient , and of it self necessarily existent . For this answer is such , that if we understand the sense thereo● , we cannot tell how to deny it , and therefore it is true according to the light of Nature . But it is manifest that that which is Self-subsistent , infinitely Good , Omniscient and Omnipotent , is the Root and Original of all things . For Omnipotency signifies a Power that can effect any thing that implies no contradiction to be effected ; and Creation implyes no contradiction : Therefore this perfect Being can create all things . But if it found the Matter or other Substances existing aforehand of themselves , this Omnipotency and Power of Creation will be in vain , which the free and unprejudic'd Faculties of the Minde of man do not admit of . Therefore the natural notion of a Being absolutely perfect , implies that the same Being is Lord and Maker of all things . And according to Natural light that which is thus , is to be adored and worshipped of all that has the knowledge of it , with all humility and thankfullnesse ; and what is this but to be acknowledged to be God ? Wherefore I conceive I have sufficiently demonstrated , that the Notion or Idea of God is as Naturall , Necessary and Essentiall to the Soul of Man , as any other Notion or Idea whatsoever , & is no more arbitrarious or fictitious then the Notion of a Cube or Terraedrum , or any other of the Regular Bodyes in Geometry : Which are not devised at our own pleasure ( for such figments and Chimaras are infinite , ) but for these it is demonstrable that there can be no more then five of them . Which shews that their Notion is necessary , not an arbit●arious compilement of what we please . And thus having fully made good the Notion of God , What he is , I proceed now to the next point , which is to prove , that Hee is . CHAP. VIII . The first Argument for the Existence of God taken from the Idea of God as it is representative of his Nature and Perfection : From whence also it is undeniably demonstrated that there can be no more Gods then One. ANd now verily casting my eyes upon the true Idea of God which we have found out I seem to my self to have struck further into this businesse then I was aware of . For if this Idea or Notion of God be true , as I have undenyably proved , it is also undeniably true that he doth exist ; For this Idea of God being no a●bitrarious Figment taken up at pleasure , but the necessary and naturall Emanation of the mind of Man , if it signifies to us that the Notion and Nature of God implyes in it necessary Existence as we have shown it does , unlesse we will wink against our own naturall light , wee are without any further Scruple to acknowledge that God does exist . Nor is it sufficient grounds to diffide to the strength of this Argument , because our fancy can shuffle in this Abater , viz. That indeed this Idea of God , supposing God did exist , shews us that his Existence is necessary , but it does not shew us that he doth necessarily exist . For he that answers thus , does not observe out of what prejudice he is inabled to make this Answer , which is this : He being accustomed to fancy the Nature or Notion of every thing else without Existence , and so ever easily separating Essence and Existence in them , here unawares hee takes the same liberty , and divides Existence from that Essence to which Existence it self is essentiall . And that 's the witty fallacy his unwarinesse has intangled him in . Again when as we contend that the true Idea of God represents him as a Being necessarily Existent , and therefore that he does exist ; and you to avoid the edge of the Argument reply , If he did at all exist ; by this answer you involve your self in a manifest contradiction . For first you say with us , that the nature of God is such , that in its very Notion it implyes its Necessary Existence , and then again you unsay it by intimating that notwithstanding this true Idea and Notion ▪ God may not exist , and so acknowledge that what is absolutely necessary according to the free Emanation of our Facultyes , yet may be otherwise : Which is a palpable Contradiction as much as respects us and our Facultyes , and we have nothing more inward and immediate then these to steer our selves by . And to make this yet plainer at least if not stronger when wee say that the Existence of God is Necessary , wee are to take notice that Necessity is a Logicall Terme , and signifies so firme a Connexion betwixt the Subject and Praedicate ( as they call them ) that it is impossible that they should bee dissevered , or should not hold together , and therefore if they bee affirm'd one of the other , that they make Axioma Necessarium , an Axiome that is necessary , or eternally true . Wherefore there being a Necessary Connexion betwixt God and Existence ; this Axiome , God does Exist , is an Axiome Necessarily and Eternally true . Which we shall yet more clearly understand , if we compare Necessity and Contingency together ; For as Contingency signifies not onely the Manner of Existence in that which is contingent according to its Idea , but does intimate also a Possibility of Actual Existence , ( so to make up the true and easy Analogy ) Necessity does not only signify the Manner of Existence in that which is Necessary , but also that it does actually Exist , and could never possibly do otherwise . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessity of Being and Impossibility of Not-being , are all one with Aristotle , & the rest of the Logicians . But the Atheist and the Enthusiast , are usually such profess'd Enemyes against Logick ; the one meerly out of Dotage upon outward grosse sense , the other in a dear regard to his stiffe and untamed fancy , that shop of Mysteryes and fine things . Thirdly , wee may further add , that whereas wee must needs attribute to the Idea of God either Contingency , Impossibility , or Necessity of Actuall Existence , ( some one of these belonging to every Idea imaginable ) and that Contingency is incompetible to an Idea of a B●ing absolutely perfect , much more Impossibility , the Idea of God being compiled of no Notions but such as are possible according to the light of Nature , to which wee now appeal : It remains therefore that Necessity of Actuall Existence bee unavoidably cast upon the Idea of God , and that therefore God does actually Exist . But fourthly and lastly , if this seem more subtile , though it bee no lesse true for it , I shall now propound that which is so palpable , that it is impossible for any one that has the use of his wits for to deny it . I say therefore , that either God or this corporeall and sensible world must of it self necessarily exist . Or thus , Either God or Matter or both doe of themselves necessarily exist . If both , wee have what we would drive at , the existency of God. But yet to acknowledge the necessary existence of the Matter of it self , is not so congruous and suteable to the light of Nature . For if any thing can exist independently of God , all things may ; so that not onely the Omnipotency of God might be in vain , but beside there would be a letting in from hence of all confusion and disorder imaginable ; Nay of some grand Devill of equall Power and of as large Command as God himself : Or if you will of six thousand Millions of such monstrous Gigantick Spirits , fraught with various and mischievous Passions , as well as armed with immense power , who in anger or humour appearing in huge shapes ▪ might take the Planets up in their prodigious Clutches , and pelt one another with them as boyes are wont to do with snowbals ; And that this has not yet happened will bee resolved onely into this , that the humour has not yet taken them . But the frame of Nature and the generation of things would be still lyable to this ruine and disorder . So dangerous a thing it is to slight the naturall dependencyes and correspondencyes of our innate Ideas and conceptions . Nor is there any Refuge in such a Reply as this , that the full and perfect Infinitude of the power of God , is able easily to overmaster these six thousand Millions of Monsters , and to stay their hands . For I say that six or fewer , may equallize the infinite power of God. For if any thing may be self-essentiated besides God , why may not a Spirit of just six times lesse power then God exist of it self ? and then six such wil equallize him , a seventh will overpower him . But such a rabble of self-essentiated and divided Deities , does not only hazzard the pulling the world in pieces , but plainly takes away the Existence of the true God. For if there be any power or perfection whatsoever , which has its original from any other then God , it manifestly demonstrates that God is not God , that is , is not a Being absolutely and fully perfect , because we see some power in the world that is not his , that is , that is not from him . But what is fully and wholly from him , is very truly and properly his , as the thought of my minde is rather my mindes , then my thoughts . And this is the only way that I know to demonstrate that it is impossible that there should be any more then one true God in the world ; For if we did admit another beside him , this other must be also self-originated ; and so neither of them would be God. For the Idea of God swallows up into it self all power and perfection conceivable , and therefore necessarily implies that whatever hath any Being , derives it from him . But if you say the Matter does only exist and not God , then this Matter does necessarily exist of it self , and so we give that Attribute unto the Matter which our Natural Light taught us to be contain'd in the Essentiall conception of no other thing besides God. Wherefore to deny that of God , which is so necessarily comprehended in the true Idea of him , and to acknowledge it in that in whose Idea it is not at all contain'd ( for necessary Existence is not contain'd in the Idea of any thing but of a Being absolutely perfect ) is to pronounce contrary to our Natural light , and to do manifest violence to our Faculties . Nor can this be excused by saying that the Corporeall Matter is palpable and sensible unto us , but God is not , and therefore we pronounce confidently that it is , though God be not , and also that it is necessary of it self , sith that which is without the help of another must necessarily bee and eternally . For I demand of you then sith you professe your selves to believe nothing but sense , how could sense ever help you to that truth you acknowledged last , viz That that which exists without the help of another , is necessary and eternall ? For Necessity and Eternity are no sensible Qualities , and therefore are not the objects of any sense ; And I have ready very plentifully proved , that there is other knowledge and perception in the Soul besides that of Sense . Wherefore it is very unreasonable , when as we have other faculties of knowledge besides the senses , that we should consult with the senses alone about matters of knowledge , and exclude those facultyes that penetrate beyond Sense . A thing that the profess'd Atheists themselves will not doe when they are in the humour of Philosophising , for their principle of Ato●es is a businesse that does not fall under Sense , as Lucretius at large confesses . But now seeing it is so manifest that the Soul of man has other cognoscitive faculties besides that of Sense ( which I have clearly above demonstrated ) it is as incongruous to deny there is a God , because God is not an object fitted to the Senses , as it were to deny there is Matter or a Body , because that Body or Matter , in the imaginative Notion thereof , lies so unevenly and troublesomly in our fancy and reason . In the contemplation whereof our understanding discovereth such contradictious incoherencies , that were it not that the notion is sustain'd by the confident dictates of Sense , Reason appealing to those more crasse Representations of Fansy , would by her shrewd Dilemma's be able to argue it quite out of the world . But our Reason being well aware that corporeal matter is the proper object of the sensitive faculty , she gives full belief to the information of Sense in her own sphear , slighting the puzzling objections of perplexed Fancy , and freely admits the existence of Matter , notwithstanding the intanglements of Imagination , as she does also the existence of God , from the contemplation of his Idea in our soul , notwithstanding the silence of the senses therein . For indeed it were an unexcusable piece of folly and madnesse in a man , when as he has cognoscitive faculties reaching to the knowledge of God , and has a certain and unalterable Idea of God in his soule , which he can by no device wipe out , as well as he has the knowledge of Sense that reaches to the discovery of the Matter ; to give necessary Self-existence to the Matter , no Faculty at all informing him so ; and to take necessary Existence from God , though the natural notion of God in the Soul informe him to the contrary ; and only upon this pretence , because God does not immediately fall under the Knowledge of the Senses ; Thus partially siding with one kind of Faculty only of the Soul , and proscribing all the rest . Which is as humoursomely and foolishly done , as if a Man should make a faction amongst the Senses themselves , and resolve to believe nothing to be but what he could see with his Eyes , and so confidently pronounce that there is no such thing as the Element of Aire nor Winds nor Musick nor Thunder . And the reason forsooth must be because he can see none of these things with his Eyes , and that 's the sole sense that he intends to believe . CHAP. IX . The second Argument from the Idea of God as it is Subjected in our Souls , and is the fittest Naturall meanes imaginable to bring us to the knowledge of our Maker . That bare possibility ought to have no power upon the mind , to either hasten or hinder it's assent in any thing . We being delt with in all points as if there were a God , that naturally wee are to conclude there is one . ANd hitherto I have argued from the naturall Notion or Idea of God as it respects that of which it is the Idea or Notion . I shall now try what advantage may be made of it , from the respect it bears unto our Souls , the Subject thereof , wherein , it does reside . I demand therefore who put this Indelible Character of God upon our Souls ? why and to what purpose is it there ? Nor do not think to shuffle me off by saying , We must take things as we find them , and not inquire of the finall Cause of any thing ; for things are necessarily as they are of themselves , whose guidance and contrivance is from no principle of Wisdome or Counsell , but every substance is now and ever was of what nature and capacity it is found ; having it's Originall from none other then it self ; and all those changes and varieties we see in the World , are but the result of an Eternall Scuffle of coordinate Causes , bearing up as well as they can , to continue themselves in the present state they ever are , and acting and being acted upon by others , these varieties of things appeare in the world , but every particular Substance with the Essential Properties thereof is self-originated , and independent of any other . For to this I answere , that the very best that can be made of all this is but thus much ; that it is meerly and barely possible ▪ nay if we consult our own faculties , and the Idea of God , utterly impossible : but admit it possible ; this bare possibility is so laxe , so weak , and so undeterminate a consideration , that it ought to have no power to move the mind this way or that way that has any tolerable use of her own Reason , more then the faint breathings of the loose Aire have to shake a Mountaine of brasse . For if bare possibility may at all intangle our assent or dissent in things , we cannot fully mis-believe the absurdest Fable in Aesop or Ovid , or the most ridiculous figments that can be imagin'd ; As suppose that Eares of Corn in the field heare the whistling of the wind and chirping of the Birds ; that the stones in the street are grinded with pain when the Carts go over them : that the Heliotrope eyes the Sun and really sees him as well as turns round about with him : that the Pulp of the Wall-nut , as bearing the signature of the brain , is indued with Imagination and Reason . I say no man can fully mis-believe any of these fooleries , if bare possibility may have the least power of turning the Scales this way or that way . For none of these nor a thousand more such like as these imply a perfect and palpable Contradiction , and therefore will put in for their right of being deemed possible . But we are not to attend to what is simply possible , but to what our naturall faculties do direct and determine us to . As for Example , Suppose the Question were , whether the Stones in the Street have sense or no , we are not to leave the point as indifferent , or that may be held either way , because it is possible and implyes no palpable Contradiction , that they may have sense and that a painfull sense too . But we are to consult with our naturall faculties , and see whither they propend : and they do plainly determinate the Controversy by telling us , that what has sense and is capable of pain , ought to have also progressive Motion , to bee able to avoyd what is hurtfull and painfull , and we see it is so in all Beings that have any considerable share of Sense . And Aristotle who was no doater on a Deity , yet frequently does assume this principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Nature does nothing in vain . Which is either an acknowledgment of a God , or an appeale to our own Rationall Faculties . And I am indifferent which , for I have what I would out of either , for if we appeale to the naturall suggestions of our own faculties , they will assuredly tell us there is a God. I therefore again demand and I desire to be answered without prejudice , or any restraint laid upon our naturall faculties , to what purpose is this indelible Image or Idea of God in us , if there be no such thing as God existent in the world ? or who seal'd so deep an Impression of that Character upon our Minds ? If we were travailing in a desolate wildernesse , where we could discover neither Man nor house , and should meet with Herds of Cattell or Flocks of Sheep upon whose bodies there were branded certain Markes or Letters , we should without any hesitancy conclude that these have all been under the hand of some man or other that has set his name upon them . And verily when we see writ in our Souls in such legible Characters the Name or rather the Nature and Idea of God , why should we be so slow and backward from making the like reasonable inference ? Assuredly he whose Character is signed upon our Souls , has been here , and has thus marked us that we and all may know to whom we belong . That it is he that has made us , and not we our selves ; that we are his people and the sheep of his Pasture . And it is evidently plain from the Idea of God , which includes omnipotency in it , that we can be made from none other then he ; as I have before demonstrated . And therefore there was no better way then by sealing us with this Image to make us acknowledge our selves to be his , and to do that worship and adoration to him that is due to our mighty Maker and Creatour , that is to our God. Wherefore things complying thus naturally , and easily together , according to the free Suggestions of our naturall Faculties , it is as perverse and forced a buisinesse to suspend assent , as to doubt whether those Romane Vrnes and Coynes I spoke of digg'd out of the Earth be the works of Nature or the Artifice of Men. But if wee cannot yet for all this give free assent to this Position ▪ that God does Exist , Let us at least have the Patience a while to suppose it . I demand therefore supposing God did Exist , what can the Mind of Man imagine that this God should do better or more effectuall for the making himself known to such a Creature as Man , indued with such and such faculties , then we find really already done ? For God being a Spirit and Infinite , cannot ever make himself known Necessarily , and Adaequa●ely by any appearance to our outward Senses . For if he should manifest himself in any outward figures or shapes , portending either love or wrath , terrour or protection , our faculties could not assure us that this were God , but some particular Genius good or bad : and besides such dazeling and affrightfull externall forces are neither becoming the divine Nature , nor suteable with the Condition of the Soul of Man , whose better faculties and more free God meddles with , does not force nor amaze us by a more course and oppressing power upon our weake and brutish senses . What remaines therefore but that he should manifest himself to our Inward Man ? And what way imaginable is more fit then the indelible Impression of the Idea of himself , which is ( not divine life and sense ▪ for that 's an higher prise laid up for them that can win it , but ) a naturall representation of the God-head and a Notion of his Essence , whereby the Soul of Man could no otherwise conceive of him , then an Eternall Spirit , Infinite in goodnesse , Omnipotent , Omniscient and Necessarily of himself Existent . But this , as I have fully proved , we find de facto done in us , wherefore we being every way dealt with as if there were a God Existing , and no faculty discovering any thing to the contrary , what should hinder us from the concluding that he does really Exist ? CHAP ▪ X. Naturall Conscience , and Religious Veneration , arguments of the Existence of God. HItherto we have argued for the Existency of the God-head from the naturall Idea of God , inseparably and immutably risiding in the Soul of Man. There are also other arguments may be drawn from what we may observe to stick very close to mans nature , and such is Naturall remorse of Conscience , and a feare and disturbance from the committing of such things as notwithstanding are not punishable by men : As also a naturall hope of being prosperous and successefull in doing those things which are conceived by us to be good & righteous ; And lastly Religious Veneration or Divine worship ; All which are fruits unforcedly and easily growing out of the nature of man ; and if we rightly know the meaning of them , they all intimate that there is a God. And first of Naturall Conscience it is plain that it is a fear and confusion of Mind arising from the presage of some mischief that may be●all a man beside the ordinary course of Nature , or the usuall occurrences of affaires , because he has done thus or thus . Not that what is supernatural or absolutely extraordinary must needs fall upon him , but that at least the ordinary calamityes and misfortunes , which are in the world , will be directed and levelled at him sometime or other , because he hath done this or that Evill against his Conscience . And men doe naturally in some heavy Adversity , mighty Tempest on the Sea or dreadfull Thunder on the Land ( though these be but from Naturall Causes ) reflect upon themselves and their actions , and so are invaded with fear , or are unterrifide , accordingly as they condemne or acquit themselves in their own Consciences . And from this supposall is that magnificent Expression of the Poet concer-cerning the just man Nec fulminant is magna Jovis manus , That he is not affrayd of the darting down of Thunder and Lightening from Heaven . But this fear , that one should bee struck rather then the rest , or at this time rather then another time , because a man has done thus or thus , is a naturall acknowledgment that these things are guided and directed from some discerning principle , which is all one as to confesse that there is a God. Nor is it materiall that some alledge that Marmers curse and swear the lowdest when the storm is the greatest , for it is because the usualnesse of such dangers have made them loose the sense of the danger , not the sense of a God. It is also very naturall for a man that follows honestly the dictates of his own Conscience , to be full of good hopes , and much at ease , and secure that all things at home and abroad will goe successfully with him , though his actions or sincere motions of his Mind act nothing upon Nature or the course of the world to change them any way : wherefore it implyes that there is a Superintendent Principle over Nature , and the materiall frame of the world , that looks to it so that nothing shall come to passe , but what is consistent with the good and welfare of honest and conscientious Men. And if it does not happen to them according to their expectations in this world , it does naturally bring in a belief of a world to come . Nor does it at all enervate the strength of this Argument that some men have lost the sense and difference betwixt good and evill , if there be any so fully degenerate ; but let us suppose it , this is a monster , and I suspect of his own making . But this is no more prejudice to what I ayme at , who argue from the Naturall constitution of a Man the Existency of a God ; then if because Democritus put out his Eyes , some are born blind , others drink out their Eyes and cannot see , that therefore you should conclude that there is neither Light nor Colours : For if there were , then every one would see them , but Democritus and some others doe not see them . But the reason is plain , there hath been force done to their Naturall Facultyes and they have put out their sight . Wherefore I conclude from naturall Conscience in a Man that puts him upon hope and fear of Good and Evill from what he does or omits , though those actions and omissions doe nothing to the change of the course of Nature or the affaires of the world , that there is an Intelligent Principle over universall Nature that takes notice of the Actions of Men ▪ that is that there is a God ; for else this Naturall Faculty would be false and vaine . Now for Adoration or Religious Worship it is as universall as mankind , there being no Nation under the Cope of heaven that does not do divine worship to something or other , and in it to God as they conceive ; wherefore according to the ordinary naturall light that is in all men , there is a God. Nor can the force of this Argument be avoyded , by saying it is but an universall Tradition that has been time out of mind spread among the Nations of the world . For if it were so ( which yet cannot at all be proved ) in that it is universally received , it is manifest that it is according to the light of Nature to acknowledge there is a God. For that which all men admit as true , though upon the proposall of another , is undoubtedly to be termed true according to the light of Nature . As many hundreds of Geometricall Demonstrations that were first the inventions of some one man , have passed undenyable through all ages and places for true , according to the light of Nature , with them that were but Learners not Inventours of them . And it is sufficient to make a thing true according to the light of Nature , that no man upon a perception of what is propounded and the reasons of it ( if it be not cleare at the first sight and need ●easons to back it ) will ever stick to acknowledge for a Truth . And therefore if there were any Nations that were destitute of the knowledge of a God , as they may be it is likely of the Rudiments of Geometry , so long as they will admit of the knowledge of one as well as of the other , upon due and ●it proposall ; the acknowledgment of a God is as well to be said to be according to the light of Nature , as the knowledge of Geometry which they thus receive . But if it be here objected that a thing may be universally receiv'd of all Nations and yet be so farre from being true according to the light of Nature , that it is not true at all ▪ As for example that the Sun moves about the Earth , and that the Earth stands still as the fix'd Center of the world , which the best of Astronomers and the profoundest of Philosophers pronounce to be false : I answere that in some sense it does stand still , if you understand by Motion the translation of a body out of the vicinity of other bodyes . But suppose it did not stand still , this comes not home to our Case ; For this is but the just victory of Reason over the general prejudice of Sense ; and every one will acknowledge that Reason may correct the Impresses of Sense , otherwise we should admit the Sun and Moon to be no wider then a Sive , and the bodyes of the Starrs to be no bigger then the ordinary flame of a Candle . Therefore you see here is a clashing of the faculties one against another , and the stronger carryes it . But there is no faculty that can be pretended to clash with the judgement of Reason and natural Sagacity that so easily either concludes or presages that there is a God : wherefore that may well go for a Truth according to the light of Nature that is universally received of men , be it by what faculty it will they receive it , no other faculty appearing that can evidence to the contrary . And such is the universall acknowledgment that there is a God. Nor is it much more materiall to reply , That though there be indeed a Religious Worship excercised in all Nations upon the face of the Earth , yet they worship many of them but stocks and stones , or some particular piece of Nature , as the Sunne , Moon , or Starrs ; For I answer , That first it is very hard to prove that they worship any Image or Statue , without reference to some Spirit at least , if not to the omnipotent God. So that we shall hence at least win thus much , that there are in the Universe some more subtile and Immateriall Substances that take notice of the affairs of Men , and this is as ill to a slow Atheist , as to believe that there is a God. And for that adoration some of them do to the Sunne and Moon , I cannot believe they do it to them under the Notion of mere Inanimate Bodies , but they take them to be the habitation of some Intellectuall Beings , as that verse does plainly intimate to us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Sun that hears and sees all things ; and this is very neer the true Notion of a God. But be this universall Religious Worship what it will , as absurd as you please to fancy it , yet it will not faile to reach very farre for the proving of a Deity . For there is no naturall Faculties in things that have not their object in the world ; as there is meat as well as mouths , sounds as well as hearing , colours as well as sight , dangers as well as feare , and the like . So there ought in like manner to be a God as well as a naturall propension in men to Religious Worship , God alone being the proper Object thereof . Nor does it abate the strength of the Argument that this so deeply radicated property of Religion in Man , that cannot be lost , does so ineptly and ridiculously display it self in Manking . For as the plying of a Dogges●eet ●eet in this sleep , as if there were some game before him , and the butting of a yong lambe before he has yet either hornes or Enemies to encounter , would not be in Nature , were there not such a thing as a Hare to be coursed , and an horned Enemy to be incountred with horns : So there would not be so universall an Excercise of Religious Worship in the world , though it be done never so ineptly and foolishly , were there not really a due Object of this worship , and a capacity in Man for the right performance thereof ; which could not be unlesse there were a God. But the Truth is , Mans Soul in this drunken drowsy condition she is in has fallen asleep in the body , and like one in a dreame talks to the bed-posts , embraces her pillow instead of her friend , falls down before statues in stead of adoring the Eternall and Invisible God , prayes to stocks and stones instead of speaking to him that by his word created all things . I but you will reply that a yong Lambe has at length both his weapon and an Enemy to encounter , and the dreaming Dogge did once and may again pursue some reall game ; And so he that talks in his sleep did once conferre with men awake , and may do so again ; But whole Nations for many successions of Ages have been very stupid Idolaters , and do so continue to this day . But I answere that this rather informes us of another great mystery , then at all enervates the present argument or obscures the grand truth we strive for . For this does plainly insinuate thus much , that Mankind is in a laps'd condition , like one fallen down in the fit of an Epilepsy , whose limbes by force of the convulsion are moved very incomposedly and illfavourdly ; but we know that he that does for the present move the members of his Body so rudely and fortuitously , did before command the use of his Muscles in a decent exercise of his progressive faculty , and that when the fit is over he will doe so again . This therefore rather implyes that these poore barbarous Souls had once the true knowledge of God , and of his worship , and by some hidden providence may be recover'd into it again ; then that this propension to Religious Worship , that so conspicuously appeares in them , should be utterly in vain : As it would be both in them and in all men else if there were no God. CHAP. XI . Of the Nature of the Soul of Man , whether she be a meere Modification of the Body , or a Substance really distinct , and then whether corporeall or incorporeall . VVE have done with all those more obvious faculties in the Soul of Man , that naturally tend to the discovery of the Existence of a God. Let us briefly , before wee loose from our selves and lanch out into the vast Ocean of the Externall Phaenomena of Nature , consider the Essence of the Soul her self , what it is , whether a meer Modification of the Body or Substance distinct therefrom ; and then whether corporeall or incorporeall . For upon the clearing of this point wee may happily be convinced that there is a Spiritual Substance ▪ really distinct from the Matter . Which who so does acknowledge will be easilier induced to beleeve there is a God. First therefore if we say that the Soul is a meer Modification of the Body , the Soul then is but one universall Faculty of the Body , or a many Facultyes put together , and those operations which are usually attributed unto the Soul , must of necessity be attributed unto the Body . I demand therefore to what in the body will you attribute Spontaneous Motion ? I understand thereby a power in our selves of wagging or holding still most of the parts of our Body , as our hand suppose or little finger . If you will lay that it is nothing but the immission of the Spirits into such and such Muscles , I would gladly know what does immit these Spirits and direct them so curiously . Is it themselves , or the Braine , or that particular piece of the Braine they call the Co●arion or Pine-ker●ell ? whatever it be , that which does thus immit them and direct them must have Animadversion and the same that has Animadversion has Memory also and Reason . Now I would know whether the Spirits themselves be capable of Animadversion , Memory and Reason : for it indeed seemes altogether impossible . For these animall Spirits are nothing else , but Matter very thin and liquid , whose nature consists in this , that all the particles of it be in Motion , and being loose from one another fridge and play up and down according to the measure and manner of agitation in them . I therefore now demand which of the particles in these so many loosely moving one from another , has Animadversion in it ? If you say that they all put together have , I appeal to him that thus answers how unlikely it is that that should have Animadversion that is so utterly uncapable of Memory , and consequently of Reason . For it is as impossible to conceive Memory competible to such a subject , as it is , how to write Characters in the water or in the wind . If you say the Brain immits and directs these Spirits , how can that so freely and spontaneously move it self or another that has no Muscles ? besides Anatomists tell us that though the Brain be the Instrument of sense , yet it has no sense at all of it self ; how then can that that has no sense , direct thus spontaneously and arbitrariously the animall Spirits into any part of the Body ? an act that plainely requires determinate sense and perception . But let the Anatomists conclude what they will , I think I shall little lesse then demonstrate that the Brains have no Sense . For the same thing in us that has Sense has likewise Animadversion , and that which has Animadversion in us has also a faculty of free and arbitrarious Fansy and of Reason . Let us now consider the nature of the Brain , and see how competible those operations are to such a Subject . Verily if wee take a right view of this laxe pith or marrow in Mans head , neither our sense nor understanding can discover any thing more in this substance that can pretend to such noble operations as free Imagination and sagacious collections of Reason , then we can discern in a Cake of Sewer or a bowle of Curds . For this loose Pulp , that is thus wrapp'd up within our Cranium is but a spongy and porous body , and pervious not onely to the Animall Spirits but also to more grosse Juice and Liquor , else it could not well be nourished , at least it could not be so soft and moistned by drunkennesse and excesse as to make the understanding inept and sottish in its operations . Wherefore I now demand in this soft substance which we call the Brain , whose softnesse implyes that it is in some measure liquid , and liquidity implyes a severall Motion of loosned parts ; in what part or parcell thereof does Fancy , Reason and Animadversion lye ? In this laxe consistence that lyes like a Net all on heaps in the water , I demand in what knot , loop , or Intervall thereof does this faculty of free Fancy and active Reason reside ? I believe you will be asham'd to assigne me any : and if you will say in all together , you must say that the whole brain is figured into this or that representation , which would cancell Memory and take away all capacity of there being any distinct Notes and places for the severall Species of things there represented . But if you will say there is in Every part of the brain this power of Animadversion and Fansy , you are to remember that the brain is in some measure a liquid body , and we must inquire how these loose parts vnderstand one anothers severall Animadversions and Notions : And if they could ( which is yet very inconceivable ) yet if they could from hence doe any thing toward the immission and direction of the Animall Spirits into this or or that part of the Body , they must doe it by knowing one anothers minds , and by a joynt contention of strength , as when many men at once , the word being given , lift or tugge together for the moving of some so masty a body that the single strength of one could not deal with . But this is to make the severall particles of the brain so many Individuall persons ; A fitter object for laughter then the least measure of beliefe . Besides how come these many animadversions to seem but one to us , our mind being these , as is supposed ? Or why if the figuration of one part of the brain be communicated to all the rest , does not the same object seem situated both behind us and before us , above and beneath , on the right hand and on the left , and every way as the Impresse of the object is reflected against all the parts of the braines ? But there appearing to us but one animadversion and one site of things , it is a sufficient Argument that there is but one , or if there be many , that they are not mutually communicated from the parts one to another , and therefore there can be no such joynt endeavour toward one designe , whence it is manifest that the Braines cannot immit nor direct these Animall Spirits into what part of the Body they please . Moreover that the Braine has no Sense , and therefore cannot impresse spontaneously any motion on the Animall Spirits , it is no slight Argument in that some being dissected have been found without Braines , and Fontanus tells us of a boy at Amsterdam that had nothing but limpid water in his head in stead of Braines ; and the Braines generally are easily dissolvable into a watry consistence , which agrees with what I intimated before . Now I appeale to any free Judge how likely these liquid particles are to approve themselves of that nature and power as to bee able by erecting and knitting themselves together for a moment of time , to beare themselves so as with one joynt contention of strength to cause an arbitrarious ablegation of the Spirits into this or that determinate part of the Body . But the absurdity of this I have sufficiently insinuated already . Lastly the Nerves , I mean the Marrow of them which is of the self same substance with the Braine , have no Sense as is demonstrable from a Catalepsis or Catochus : but I will not accumulate Arguments in a Matter so palpable . As for that little sprunt piece of the Braine which they call the Conarion , that this should be the very substance whose naturall faculty it is to move it self , and by it's Motions and Nods to determinate the course of the Spirits into this or that part of the Body , seems to me no lesse foolish and fabulous then the story of hi● that could change the wind as he pleased by setting his Cap on this or that side of his head . If you heard but the magnificent stories that are told of this little lurking Mushrome , how it does not onely heare and see , but imagines , reasons , commands the whole fabrick of the Body more dextrously then an Indian boy does an Elephant , what an acute Logician , subtle Geometrician , prudent Statesman , skillfull Physician and profound Philosopher he is , and then afterward by dissection you discover this worker of Miracles to be nothing but a poor silly contemptible Knobb or Protuberancy consisting of a thin Membrane containing a little pulpous Matter much of the same nature with the rest of the Braine , Spectatum admissirisum teneatis amici ? Would not you sooner laugh at it then goe about to confute it ? And truly I may the better laugh at it now , having already confuted it in what I have afore argued concerning the rest of the braine . I shall therefore make bold to conclude that the Impresse of Spontaneous Motion is neither from the Animall Spirits nor from the Braine , and therefore that those operations that are usually attributed unto the Soul are really incompetible to any part of the Body ; and therefore that the Soul is not a meer Modification of the Body , but a Substance distinct therefrom . Now we are to enquire whether this Substance distinct from what ordinarily we call the Body , be also it self a Corporeall Substance , or whether it be Incorporeall . If you say that it is a Corporeall Substance , you can understand no other then Matter more subtile and tenuious then the Animall Spirits themselves , mingled with them and dispersed through the vessells and Porosities of the Body , for there can be no Penetration of Dimensions . But I need no new Arguments to confute this fond conceipt , for what I said of the Animall Spirits before , is applicable with all ease and fitnesse to this present case . And let it be sufficient that I advertise you so much , and so be excus'd from the repeating of the same things over again . It remains therefore that we conclude that that which impresses Spontaneous Motion upon the Body , or more immediatly upon the Animall Spirits , that which imagines , remembers , and reasons , is an Immateriall Substance distinct from the Body , which uses the Animall Spirits and the Braines for Instruments in such and such Operations : and thus we have found a Spirit in a proper Notion and signification that has apparently these faculties in it ; it can both understand and move Corporeall Matter . And now this prize that we have wonne will prove for our designe of very great Consequence . For it is obvious here to observe that the Soul of man is as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Compendious Statue of the Deity . Her substance is a solid Effigies of God. And therefore as with ease we consider the Substance and Motion of the vast Heavens on a little Sphere or Globe , so we may with like facility contemplate the nature of the All-mighty in this little Meddall of God , the Soul of Man , enlarging to Infinity what we observe in our selves when wee transferre it unto God ; as we do imagine those Circles which we view on the Globea to be vastly bigger while we fancy them as described in the Heavens . Wherefore we being assur'd of this that there is a Spirituall Substance in our selves in which both these properties do resid , eviz . of understanding and of moving Corporeall Matter , let us but enlarge our Minds so , as to conceive as well as we can of a spirituall Substance that is able to move and actuate all Matter whatsoever never ●o farre extended , and after what way and manner soever it please , and that it has not the knowledge onely of this or that particular thing , but a distinct and plenary Cognoscence of all things ; and we have indeed a very competent apprehension of the Nature of the Eternall and Invisible God , who like the Soul of Man , does not indeed fall under sense , but does every where operate so , that his presence is easily to be gathered from what is discovered by our outward senses . CHAP. I. The Universall Matter of the World be it homogeneall or heterogeneall , self mov'd or resting of it self , that it can never be contriv'd into that Order it is without the Super-intendency of a God. THE last thing I insisted upon was the Specifick nature of the Soul of Man , how it is an immateriall substance indued with these two eminent Properties , of Understanding and Power of moving corporeall Matter . Which truth I cleared , to the intent that when we shall discover such Motions and Contrivances in the largely extended Matter of the world as imply Wisdome and Providence we may the easilier come off to the acknowledgment of that Eternall Spirituall Essence that has fram'd Heaven and Earth , and is the Author and Maker of all visible and invisible Beings . Wherefore we being now so well furnish'd for the voiage , I would have my Atheist to take Shipping with me , and loosing from this particular Speculation of our own inward nature to lanch out into that vast Ocean , as I said , of the Externall Phaenomena of universall Nature , or walke with me a while on the wide Theatre of this Outward world , and diligently to attend to those many and most manifest marks and signes that I shall point him to in this outward frame of things that naturally signify unto us that there is a God. And now first to begin with what is most generall , I say that the Phaenomena of Day and Night , Winter and Summer , Spring-time and Harvest , that the manner of rising and setting of the Sun , Moon and Starrs , that all these are signes and tokens unto us that there is a God , that is , that things are so framed that they naturally imply a principle of Wisdome and Counsell in the Authour of them . And if the●e be such an Authour of externall Nature , there is a God. But here it will be reply'd ▪ that meere Motion of the universall Matter will at last necessarily grinde it self into those more rude and generall Delineations of Nature that are observed in the Circuits of the Sunne , Moone and S●arres , and the generall Consequences of them . But if the mind of man g●ow so bold as to conceipt any such thing , let him examine his Faculties what they naturally conceive of the Notion of Matter . And verily the great Master of this Mechanicall Hypothesis does not suppose not admitt of any Specificall difference in this universall Matter , out of which this outward frame of the World should arise . Neither do I think that any Man else will easily imagine but that all the Matter of the world is of one kind for its very Substance or Essence . Now therefore I demand concerning this universall uniform Matter , whether naturally Motion or Rest belongs unto it . If Motion it being acknowledg'd uniforme , it must be alike moved in every part or particle imaginable of it . For this Motion bring naturall and essentiall to the Matter is alike every where in it , and therefore has loosened every Atome of it to the utmost capacity , so that every particle is alike , and moved alike , And therefore there being no prevalency at all in any one Atome above another in biggnesse or motion , it is manifest that this universall Matter , to whom motion is so essentiall and intrinsecall , will be ineffectu●ll ●or the producing of any varity of appearances in Nature , and so●o Sunnes , nor Starres no● Earths , nor Vortic●s 〈◊〉 ever arise out of this infinitely thin and still Matter , which most thus eternally remain unperceptible to any of 〈◊〉 , were our Senses ten thousand Millions of times 〈…〉 then they are ▪ Indeed there could not be any such thing as either Man or Sense in the world . But we see this Matter shewes it self to us , in abundance of varieti●●●●● appearance ; therefore there must be another principle besides the Matter to order the Motion of it so , as may make these varieties to appear : And what will that prove but a God ? But if you 'l say that Motion is not of the nature of Matter ( as indeed it is very hard to conceive it , the matter supposed homogeneall ) but that it is inert and stupid of it self ; then it must be moved from some other , and thus of necessity we shall be cast upon a God , or at least a Spirituall substance actuating the Matter ▪ which the Atheists are as much affraid of , as children are of Spirits , or themselves of a God. But men that are much degenerate know not the naturall Emanations of their own Minds , but think of all things confusedly , and therefore it may be will not stick to affirm , that either the parts of the Matter are Specifically different , or though they be not , yet some are Moveable of themselves , others inclinable to Rest , and was ever so ; for it happened so to be , though there be no reason for it in the thing it self ; which is to wound our Faculties with so wide a gap , that after this they will let in any thing , and take away all pretence to any principles of Knowledge . But to scuffle and combat with them in their own dark C●verns , let the universall Matter be a heterogeneall Chaos of Confusion , variously moved and as it happens : I say there is no likelyhood that this mad Motion would ever amount to so wise a Contrivance as is discernable even in the generall Delineations of Nature . Nay it will not amount to a naturall appearance of what we see and is conceived most easy thus to come to passe , to wit , a round 〈◊〉 , Moon , and Earth . For it is shrewdly to be suspected that if there were no Superintendent over the Motions of those Aetheriall Whirle-pooles , which the French Philosophy supposes , that the form of the Sun and the rest of the Starres would be oblong not round , because the Matter recedes all along the Axis of a Vortex , as well as from the Center , and therefore naturally the Space that is left for the finest and subtilest Element of all , of which the Sunne and Starres are to consist , will be Long not Round . Wherefore this Round Figure we see them in , must proceed from some higher principle then the meere Agitation of the Matter : But whether simply Spermaticall , or Sensitive also and Intellectuall , I 'le leave to the disquisition of others who are more at leasure to meddle with such Curiosities . The Businesse that lies me in hand to make good is this , that taking that for granted which these great Naturallists would have allowed , to wit , that the Earth moves about the Sunne , I say the laws of its Motion are such , that if they had been imposed on her by humane Reason and Counsell , they would have been no other then they are . So that appealing to our own faculties , we are to confesse that the Motion of the Sunne and Starres , or of the Earth , as our Naturallists would have it , is from a knowing Principle , or at least has pass'd the Approbation and Allowance of such a Principle . For as Art takes what Nature wi●l afford for her purpose , and makes up the rest her self ; So the Eternall Mind ( that put the universall Matter upon Motion , as I conceive most reasonable , or if the Matter be confusedly mov'd of its self , as the Atheist wilfully contends ) this Eternall Mind , I say , takes the easy and naturall results of this generall Impresse of Motion , where they are for his purpose , where they are not he rectifies and compleats them . And verily it is farre more suteable to Reason that God making the Matter of that nature that it can by meere Motion produce something , that it should go on so farre as that single advantage could naturally carry it , that so the wit of Man , whom God has made to contemplate the Phaenomena of Nature , may have a more fit object to exercise it self upon . For thus is the understanding of Man very highly gratifi'd , when the works of God and there manner of production are made intelligible unto him by a naturall deduction of one thing from another : which would not have been if God had on purpose avoided what the Matter upon Motion naturally afforded , and cancelled the laws thereof in every thing . Besides to have altered or added any thing further where there was no need , had been to Multiply Entities to no purpose . Thus it is therefore with Divine Providence ; what that one single Impresse of Motion upon the Vniversall Matter will afford that is usefull and good , it does allow and take in ; what it might have miscarried in , or could not amount to , it directs or supplies . As in little pieces of wood naturally bow'd like a Mans Elbow , the Carver does not unbow it , but carves an hand at the one end of it , and shapes it into the compleat figure of a Mans Arme. That therefore that I contend for is this , that be the Matter moved how it will , the Appearances of things are such as do manifestly intimate that they are either appointed all of them , or at least approved by an universall Principle of Wisdome and Counsell . CHAP. II. The perpetuall Parallelisme of the Axis of the Earth and its due proportion of Inclination , as also the course of the Moon crossing the Ecliptick , evident arguments that the fluid Matter is guided by a divine Providence . The Atheists Sophisme of arguing from some petty inconsiderable Effects of the Motion of the Matter , that the said Motion is cause of all things , seasonably detected and deservedly derided . NOw therefore to admit the Motion of the Earth , & to talk w th the Naturallists in their own Dialect , I demand whether it be better to have the Axis of the Earth steddy , and perpetually parrallell with its self , or to have it carelesly tumble this way and that way as it happens , or at least very variously and intricately . And you cannot but answer me that it is better to have it steady and parallel : For in this lyes the necessary Foundation of the Art of Navigation and Dialling . For that steddy stream of Particles which is supposed to keep the Axis of the Earth parallel to it self , affords the Mariner both his Cynosura and his Compasse . The Load-stone and the Load-star depend both on this . And Dialling could not be at all without it . But both of these Arts are pleasant , and the one especially of mighty importance to Mankind . For thus there is an orderly measuring of Time for our affaires at home , and an opportunity of Traffick abroad , with the most remote Nations of the world , and so there is a mutual supply of the severall commodities of all Countreys , besides the inlarging of our understanding by so ample Experience we get of both men and things . Wherefore if we were rationally to consult , whether the Axis of the Earth is to be held steady and parallel to it self , or to be left at randome , wee would conclude that it ought to be steady . And so we find it de facto , though the Earth move floating in the liquid Heavens . So that appealing to our own Facultyes , we are to affirm that the constant direction of the Axis o● the Earth was established by a principle of Wisedom● and Counsell ▪ or at least approved of it . Again , there being severall Post●●es of this steady direction of the Axis of the Earth , v●z , either Perpendicular to a Plane going through the Center of the Sun , or Coincident or Incl●ning , I demand which of all these Reason and Knowledge would make choise of . Not of a Perpendicular posture , For both the pleasant variety and great conveniency of Summer and Winter , Spring● time and Harvest would be lost ; and for want of accession of the Sun , these parts of the Earth that bring forth fruit now and are habitable , would be i● an incapacity of ever bringing forth any , and consequently could entertain no Inhabitants ; and those Parts that the full h●at of the Sun could reach , he plying them allwayes alike without any annual recession or intermission , would at last grow tired and exhausted . And besides consulting with our own facultyes we observe , that an orderly vicissitude of things , is most pleasant unto us , and does much more gratifie the contemplative property in Man. And now in the second place ▪ nor would reason make choice of a Coincident position of the Axis of the Earth . For if the Axis thus lay in a Plane that goes through the Center of the Sun , the Ecliptick would like a Colure or one of the Meridians passe through the Poles of the Earth , which would put the Inhabitants of the World into a pittifull Condition . For they that scape best in the Temperate Zone , would be accloy'd with very tedious long Nights , no lesse then fourty dayes long , and they that now have their Night never aboue fovr and twenty houres , as Friseland , Iseland , the further parts of Russia and Norway , would be deprived of the Sun above a hundred and thirty dayes together , our selves in England and the rest of the same Clime would be closed up in darknesse no lesse then an hundred or eighty continuall dayes , and so proportionably of the rest both in and out of the Temperate Zones . And as for Summer and Winter , though those vicissitudes would be , yet it could not but cause very raging diseases , to have the Sun stay so long describing his little Circles neer the Poles and lying so hot upon the Inhabitants that had been in so long extremity of Darknesse and Cold before . It remaines therefore that the posture of the Axis of the Earth be Inclining , not Coincident nor Perpendicular to the forenamed Plane . And verily it is not onely inclining , but in so fit proportion , that there can be no fitter excogi●ated , to make it to the utmost capacity as well pleasant as habitable . For though the course of the Sun be curbed within the compasse of the Tropicks and so makes those parts very hot , yet the constantgales of wind from the East ( to say nothing of the nature and fit length of their nights ) make the Torrid Zone not only habitable but pleasant . Now this best posture which our Reason would make choise of , we see really establish'd in Nature , and therefore , if we be not perverse and willful , we are to inferre that it was established by a Principle that has in it Knowledge and Counsell , not from a blind fortuitous jumbling of the parts of the Matter one against another , especially having found before in ourselves a knowing Spiritual Substance that is also able to move and alter the Matter . Wherefore I say we should more naturally conclude , that there is some such universall knowing Principle , that has power to move and direct the Matter ; then to fancy that a confused justling of the Parts of the Matter should contrive themselves into such a condition , as if they had in them Reason and Counsell , and could direct themselves . But this directing Principle what could it be but God ? But to speake the same thing more briefly and yet more intelligibly , to those that are only acquainted with the Ptolemaicall Hypothesis : I say that being it might have happened that the annuall course of the Sun should have been through the Poles of the world , and that the Axis of the Heavens might have been very troublesomely and disorderly moveable , from whence all those inconveniencies would arise which I have above mentioned ; and yet they are not but are so ordered as our own Reason must approve of as best ; it is Naturall for a man to conceive , that they are really ordered by a Principle of Reason and Counsell , that is , that they are made by an all wise and all-powerful God. I will only adde one or two observables more , concerning the Axis of the Earth and the course of the Moon , and so I will passe to other things . It cannot but be acknowledged that if the Axis of the Earth were perpendicular to the Plane of the Sun 's Ecliptick , that her Motion would be more easy and naturall , and yet for the conveniencies afore mentioned we see it is made to stand in an inclining posture . So in all likelyhood it would be more easy and naturall for that hand-maid of the Earth the Moon , to finish her Monethly courses in the Aequinoctiall Line , but we see like the Sun she crosses it and expatiates some degrees further then the Sun him self , that her exalted light might be more comfortable to those that live very much North , in their long Nights . Wherefore I conclude that though it were possible , that the confused agitation of the parts of the Matter might make a round hard heap like the Earth , and more thin and liquid bodies like the Aether , and Sun , and that the Earth may swimme in this liquid Aether like a rosted Apple in a great bowle of wine , and be carried about like straws or grasse cast upon a whirle-poole , yet that it's Motion and Posture should be so directed and attemper'd as we our selves that have Reason upon due consideration would have it to be ; and yet not to be from that which is Knowing and in some sense Reasonable ; is to our faculties , if they discerne any thing at all , as absonous and absurd as any thing can be . For when it had been easier to have been otherwise , why should it be thus , if some Superintendent Cause did not oversee and direct the Motions of the Matter , allowing nothing therein but what our Reason will confesse to be to very good purpose ? But because so many Bullets joggled together in a Mans Hat will settle to such a determinate figure , or because the Frost and the Wind will draw upon dores and Glasse-windows pretty uncouth streaks like feathers , and other fooleries which are to no use or purpose , to inferre thence that all the Contrivances that are in Nature , even the frame of the bodyes both of Men and Beasts , are from no other principle but the jumbling together of the Matter , and so because that this does naturally effect something that it is the cause of all things , seems to me , to be a reasoning in the same Mood and Figure with that wise Market-mans , who going down a Hill , and carrying his Cheeses under his Armes , one of them falling and trundling down the Hill very fast , let the other go after it , appointing them all to meet him at his house at Gotham , not doubting but they beginning so hopefully would be able to make good the whole journey . Or like another of the same Town , who perceiving that his Iron Trevet he had bought had three feet , and could stand , expected also that it should walk too and save him the labour of the Carriage . So our profound Atheists and Epicureans according to the same pitch of Wisdome do not stick to infe●●e , because this confused Motion of the parts of the Master may amount to a rude delineation of hard and soft , rigid and fluid , and the like ; that therefore it will go on further and reach to the disposing of the Matter in such order as does naturally imply a Principle ▪ that someway or other contains in it exact Wisdome and Counsell . A position more beseeming the Wise-men above mentioned , then any one that has the least command of his naturall wit and faculties . Wherefore we having sufficiently detected the ridiculous folly of this present Sophisme , let us attending heedfully to the naturall emanations of unprejudic'd reason conclude , that the Rising and Setting of the lights of Heaven , the vicissitude of Day and Night , Winter and Summer , being so ordered and guided , as if they had been settled by exquisite consultation , and by clearest knowledge ; that therefore that which did thus ordaine them is a knowing Principle , able to move , alter and guide the Matter according to his own will and providence , that is to say , that there is a God. And verily I do not at all doubt but that I shall evidently trace the visible foot-steps of this Divine Counsell and Providence , even in all things discoverable in the world . But I will passe through them as lightly and briefly as I can . CHAP. III. That Rivers , Quarries of stone , Timber-Wood , Metalls , Mineralls , and the Magnet , considering the nature of Man , what use he can make of them , are manifest signes that the rude Motion of the Matter is not left to it self , but is under the guidance and Super-intendency of an all-wise God. LEt us therefore swiftly course over the Vallies and Mountains , sound the depth of the Sea , range the Woods and Forests , dig into the Entrailes of the Earth , and let the Atheist tell me which of all these places are silent and say nothing of a God. Those that are most dumbe will at least compromize with the rest , that all things are by the guidance and determination ( let the Matter move as it will ) or at least by the allowance , and approbation of a Knowing Principle : as a Mason that makes a wall , sometimes meets with a stone that wants no cutting , and so only approving of it he places it in his work . And a piece of Timber may happen to be crack'd in the very place where the Carpenter would cleave it , and he need not close it first that he may cleave it asunder afterwards ; wherefore it the mee● Motion of the Matter can do any rude generall thing of good consequence , let it stand as allowable ; but we shall find out also those things which do so manifestly ●avour of Designe and Counsell , that we cannot naturally withhold our assent , but must say there is a God. And now let us betake out selves to the search , and see if all things be not so as our Reason would desire them . And to begin at the Top first , even those rudely scattered Mountains , that seeme but so many Wens and unnaturall Protu●erancies upon the face of the Earth , if you consider but of what consequence they are , thus reconciled you may deeme them ornaments as well as usefull . For these are Natures Stillatories in whose hollow Cavernes the ascending vapours are congealed to that universal Aqua vitae , that good fresh-water , the liquor of life , that sustaines all the living Creatures in the world , being carried along in all parts of the Earth in the winding Chanels of Brookes and Rivers . Geography would make it good by a large induction . I will onely instance in three or foure : Ana and Tagus run from Sierra Molina in Spain , Rhenus , Padus and Rhodanus from the Alpes , Tenats from the Riphean , Garumna from the Pyrene●n Mountains , Achelous from Pindus , Hebrus from Rhodope , Tigris from Niphates , Or●ntes from Libanus , and Euphraetes from the Mountains of Armenia , and so in the rest . But I will not insist upon this , I will now betake my self to what does more forcibly declare an Eye of Providence , directing and determining as well as approving of the results of the supposed agitation of the parts of the Matter . And that you may the better feel the strength of my Argument , let us first briefly consider the nature of Man , what faculties he has , and in what order he is in respect of the rest of the Creatures . And indeed though his body he but weak and disarmed , yet his inward abilities of Reason and Artificiall contrivance is admirable . He is much given to Contemplation , and the viewing of this Theatre of the world , to trafick and commerce with forrain Nations , to the building of Houses and Ships , to the making curious instruments of Silver , Brasse or Steele , and the like . In a word he is the flower and chief of all the products of Nature upon this Globe of the Earth . Now if I can shew that there are designes laid even in the lowest and vilest products of Nature that respect Man the highest of all , you cannot deny but that there is an Eye of Providence that respecteth all things , and passeth very swiftly from the Top to the Bottome , disposing all things wisely . I therefore now demand , Man being of this nature that he is , whether these noble faculties of his would not be lost and frustrate were there not Materialls to excercise them on . And in the second place I desire to know , whether the rude confused Agitation of the particles of the Matter do certainly produce any such Materialls fit for Man to exercise his skill on or no ; That is to say , whether there were any Necessity that could infallibly produce Quarries of Stone in the Earth which are the chief Materialls of all the Magnificent Structures of building in the world ; And the same of Iron and Steel , without which there had been no use of these stones ; And then of Sea-Coal and other necessary Fewel , fit for the working or melting of these Metalls ; and also of Timber Trees , for all might have been as well brush-wood and shrubs ; And then assuredly there had been no such convenient shipping , what ever had become of other buildings ; And so of the Load-stone that great help to Navigation , whether it might not have laine so low in the Earth as never to have been reached by the Industry of Man ; and the same may be said also of other Stones and Metalls , that they being heaviest might have laine lowest . Assuredly the Agitated Matter , unlesse there were some speciall over-powering guidance over it , might as well have over-slipt these necessary usefull things , as hit upon them : But if there had not been such a Creature as Man , these very things themselves had been uselesse , for none of the bruit beasts make use of such commodities , Wherefore unlesse a man will doe enormous violence to his faculties , he must conclude that there is a contrivance of Providence and Counsell in all those things , which reacheth from the beginning to the end , and orders all things sweetly . And that Providence foreseeing what a kind of Creature she would make Man , provided him with materialls from whence he might be able to adorne his present Age , and furnish History with the Records of egregious exploits both of Art and Valour . But without the provision of the forenamed Materialls , the Glory and Pompe both of warre and Peace had been lost . For men instead of those magnificent buildings which are seen in the world , could have had no better kind of dwellings , then a bigger sort of Bee-hives or Birds-nests made of contemptible sticks and straws & durty mo●ter . And instead of the usuall pompe and bravery of warre , wherein is heard the solemne sound of the hoarse Trumpett , the couragious beating of the Drumm , the neighing and pransing of the Horses , clattering of Armour , and the terrible thunder of Cannons , to say nothing of the glittering of the Sword and Spear ▪ the waving and fluttering of displayed Colours , the gallantry of Charges upon their well managed Steeds and the like : I say had it not been for the forenamed provision of Iron , Steel and Brasse , and such like necessary Materialls , instead of all this glory and solemnity , there had been nothing but howlings and showtings of poor naked men belabouring one another with snag'd sticks , or dully falling together by the eares at Fi●ti-cuffs . Besides this , Beasts being naturally armed , and men naturally unarmed with any thing save their Reason , and Reason being ineffectuall having no materialls to work upon , it is plaine that that which made Men , Beasts and Metalls , knew what it did , and did not forget it self in leaving Man destitute of naturall Armature , having provided Materialls , and giving him wit and abilityes to arme himself , and so to be able to make his party good against the most fierce and stoutest of all living Creatures whatsoever , nay indeed left him unarmed on purpose that he might arme himself and excercise his naturall wit and industry . CHAP. IV. A further proof of divine Providence taken from the Sea , and the large train of Causes laid together in reference to Navigation . HAving thus passed over the Hills and through the Woods and hollow Entrailes of the Earth , let us now view the wide Sea also , and see whether that do not informe us that there is a God , that is , whether things be not there in such sort as a rationall Principle would either order or approve , when as yet notwithstanding they might have been otherwise . And now we are come to view those Campos natantes as Lucretius calls them , that vast Champian of water the Ocean , I demand first whether it might not have been wider then it is , even so large as to overspread the face of the whole Earth , and so to have taken away the habitation of Men and Beasts . For the wet particles might have easily ever mingled with the dry , and so all had either been Sea or Quag-mire . Secondly though this distinction of Land and Sea be made , whether this watry Element might not have fallen out to be of so thin a consistency as that it would not beare Shipping ; For it is so farre from impossibility , as there be de facto in Nature such waters , as the river Silas for example in India . And the waters of B●risthenes are so thin and light , that they are said to swim upon the top of the Stream of the river Hypanis . And we know there is some kind of wood so heavy , that it will sink in any ordinary kind of water . Thirdly and lastly , I appeale to any mans reason , whether it be not better that there should be a distinction of Land and Sea , then that all should be mire or water ; and whether it be not better that the Timber-trees afford wood so light that it swim on the water , or the water be so heavy that it will beare up the wood , then the Contrary . That therefore which might have been otherwise , and yet is settled according to our own hearts wish who are knowing and rationall Creatures , ought to be deemed by us as established by Counsell and Reason . And the closer we looke into the buisinesse we shall discerne more evident foot-steps of Providence in it . For the two maine properties of Man being contemplation and sociablenesse or love of converse , there could nothing so highly gratify his nature as power of Navigation , whereby he riding on the back of the waves of the Sea , views the wonders of the Deep , and by reason of the gl●bnesse of that Element , is able in a competent time to prove the truth of those sagacious suggestions of his own mind , that is , whether the Earth be every way round , and whether there be any Antipodes , and the like ; and by cutting the Aequinoctiall line decides that controversy of the habitablenesse of the Torrid Zone , or rather wipes out that blot that lay upon divine Providence , as if so great a share of the world had been lost by reason of unfitnesse for habitation . Besides the falling upon strange Coasts and discovering Men of so great a diversity of manners from our selves , cannot but be a thing of infinite pleasure and advantage to the enlargement of our thoughts from what we observe in their conversation , parts , and Poli●y . Adde unto this the sundry rarities of Nature , and commodities proper to severall Countries , which they that stay at home enjoy by the travailes of those that go abroad , and they that travaile grow rich for their adventure . Now therefore Navigation being of so great consequence , to the delight and convenience ▪ of humane life , and there being both wit and courage in Man to attempt the Seas , were he but ●itted with right Materialls and other advantages requisite ; when we see there is so pat a provision made for him to this pu●pose , in large Timber for the building of his Ship , in a thick Sea-water sufficient to beare the Ships burden , in the Magnet or Load-stone for his Compasse , in the steady and parallell direction of the Axis of the Earth for his Cynosura ; and then observing his naturall wit and courage to make use of them , and how that ingenit desire of knowledge an● converse , and of the improving of his own parts and happinesse stirre him up to so notable a designe ; we cannot but conclude from such a traine of Causes so ●ittly and congruously complying together , that it was really the counsell of a● universall and eternall Mind that has the overseeing and guidance of the whole frame of Nature , that laid these causes so carefully and wisely together , that is , we cannot but conclude that there is a God. And if we have got so fast foot-hold already in this truth by the consideration of such Phaenomena in the world that seeme more rude and generall , what will the contemplation of the more particular and more polished pieces of Nature afford in Vegetables , Animalls and the Body of Man ? CHAP. V. Though the meere motion of the Matter may do something , yet it will not amount to the production of Plants and Animalls . That it is no Botch in Nature that some Phaenomena be the results of Motion , others of Substantiall Formes . That Beauty is not a meere Phancy ; and that the Beauty of Plants is an argument that they are from an Intellectuall Principle . HItherto we have only considered the more rude and carelesse strokes and delineaments of divine Providence in the world , set out in those more large Phaenomena of Day and Night , Winter and Summer , Land and Sea , Rivers , Mountains ▪ Metalls and the like ; we now come to a closer view of God and Nature in Vegetables , Animalls , and Man. And first of Vegetables , where I shall touch only these foure heads , their Forme and Beauty , their Seed , their Signatures & their great Vse as well for Medicine as Sustenance . And that we may the better understand the advantage we have in this closer Contemplation of the works of Nature , we are in the first place to take notice of the condition of that Substance which we call Matter , how fluid and slippery and undeterminate it is of it self : or if it be hard , how unfit it is to be chang'd into any thing else . And therefore all things rot into a moisture before any thing can be generated of them , as we soften the wax before we set on the Seal . Now therefore , unlesse we will be so foolish , as because the uniforme motion of the Aire , or some more subtile corporeall Element , may so equally compresse or beare against the parts of a little vapourous moisture as to forme it into round drops ( as we see in the Dew and other Experiments ) and therefore because this more rude and generall Motion can do something , to conclude that it does all things ; we must in all Reason confesse that there is an Eternall Mind , in vertue whereof the Matter is thus usefully formed and changed . But meere rude and undirected Motion , because naturally it will have some kind of Results , that therefore it will reach to such as plainly imply a wise contrivance of Counsell , is so ridiculous a Sophisme , as I have already intimated , that it is more fit to impose upon the inconsiderate Souls of Fooles and Children then upon men of mature Reason and well exercis'd in Philosophy . Admit that Raine and Snow and Wind and Haile and Ice and such like Meteors may be the products of Heat and Cold , or of the Motion and Rest of certaine small particles of the Matter ; yet that the usefull and beautifull contrivance of the branches , flowers and fruits of Plants should be so too ( to say nothing yet of the bodyes of Birds , Fishes , Beasts and Men ) is as ridiculous and supine a Collection , as to inferre that because mere Heat and Cold does soften and harden waxe and puts it into some shape or other , that therefore this mere Heat and Cold or Motion and Rest , without any art or direction made the Silver Seal too , and graved upon it so curiously some Coat of Armes , or the shape of some Birds or Beasts , as an Eagle , a Lyon and the like . Nay indeed this inference is more tolerable farre then the other , these effects of Art being more easy and lesse noble then those others of Nature . Nor is it any botch or gap at all in the works of Nature that some particular Phaenomena be but the easy results of that generall Motion communicated unto the Matter from God , others the effects of more curious contrivance or of the divine Art or Reason ( for such are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Rationes Seminales ) incorporated in the Matter , especially the Matter it self being in some sort vitall , else it would not continue the Motion that it is put upon when it is occasionally this or the other way moved ; & besides , the Nature of God being the most perfect fullnesse of life that is possibly conceivable , it is very congruous that this outmost and remotest shadow of himself be some way though but ob●curely vitall . Wherefore things falling off by degrees from the highest perfection , it will be no uneven or unproportionable step , if descending from the Top of this outward Creation , Man , in whom there is a principle of more fine and reflexive Reason , which hangs on , though not in that manner in the more perfect kind of Brutes , as sense also , loth to be curb'd within too narrow a compasse , layes hold upon some kinds of Plants , as in those sundry sorts of Zoophyta , but in the rest there are no further foot-steps discovered of an animadversive forme abiding in them , yet there be the effects of an inadvertent form ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) of materiated or incorporated Art or Seminall Reason : I say it is no uneven jot , to passe from the more faint and obscure examples of Spermaticall life , to the more considerable effects of generall Motion , in Mineralls , Metalls & sundry Meteors , whose easy & rude shapes have no need of any particular principle of life or Spermaticall forme distinct from the Rest or Motion of the particles of the Matter . But there is that Curiosity of forme and beauty in the more noble kind of Plants bearing such a sutablenesse and harmony with the more refined ●ense and sagacity of the Soul of Man , that he cannot chose ( his Intellectuall Touch being so sweetly gratifide by what it deprehends in such like Objects but acknowledge that some hidden Cause much a kin to his own nature , that is intellectuall , is the contriver & perfecter of these so pleasant spectacles in the world . Nor is it all to the purpose to object , that this buisinesse of Beauty and comelinesse of proportion is but a conceit , because some men acknowledge no such thing , & all things are alike handsome to them , who yet notwithstanding have the use of their Eyes as well as other folkes . For I say this rather makes for what we a yme at , that pulchritude is convey'd indeed by the outward Senses unto the Soul , but a more intellectuall faculty is that which relishes it ; as a Geometricall Scheme is let in by the Eyes , but the demonstration is discern'd by Reason . And therefore it is more rationall to affirm that some Intellectuall Principle was the Authour of this Pulchritude of things , then that they should be thus fashion'd without the help of that Principle . And to say that there is no such thing as Pulchritude , because some mens Souls are so dull & stupid that they relish all objects alike in that respect , is as absurd and groundlesse as to conclude there is no such thing as Reason and Demonstration , because a naturall Fool cannot reach unto it . But that there is such a thing as Beauty , & that it is acknowledged by the whole generations of Men to be in Trees , Flowers and Fruits ; the adorning and beautifying of Buildings in all Ages is an ample & undenyable Testimony . For what is more ordinary with them then the taking in flowers and fruitage for the garnishing of their work ? Besides I appeal to any man that is not sunk into so forlorne a pitch of Degeneracy , that he is as stupid of these things as the ba●est of Beasts ▪ whether for Example a rightly cut Tetraedrum , Cube or Icosaedrum have no more pulchritude in them , then any rude broken stone lying in the field or high wayes ; or to name other solid Figures which though they be not Regular properly so called , yet have a settled Idea and Nature , as a Cone , Sphear or Cylinder , whether the ●ight of these doe not gratifie the minds of men more , and pretend to more elegancy of shape , then those rude cuttings or ch●ppings of free stone that fall from the Masons hands and serve for nothing but to fill up the middle of the Wall , and so to be hid from the Eyes of Man for their ●glinesse . And it is observable that if Nature shape any thing near this Geometricall accuracy , that we take notice of it with much content and pleasure ; As if it be but exactly round ( as there are abundance of such stones found betwixt●two hills in Cuba an Iland or America ) or ordinatly Quinquangular , or have the sides but Parallell , though the Angles be unequall , as is seen in some little stones , and in a kind of Alabaster found here in England ; these stones I say gratifie our sight , as having a neerer cognation with the Soul of man , that is rationall and intellectuall ; and therefore is well pleased when it meets with any outward object that fits and agrees with those conge●it Ideas her own nature is furnished with . For Symmetry , Equality , and Correspondency of parts is the discernment of Reason , not the object of Sense , as I have heretofore proved . Now therefore it being evident that there is such a thing as Beauty , Symmetry and Comelinesse of Proportion ( to say nothing of the delightfull mixture of colours ) and that this is the proper Object of the Understanding and Reason ( for these things be not taken notice of by the Beasts ) I think I may safely inferre that whatever is the first and principall cause of changing the fluid and undeterminated Matter into shapes so comely and symmetricall , as wee see in Flowers and Trees , is an understanding Principle , and knows both the nature of man and of those objects he offers to his sight in this outward and visible world . For these things cannot come by chance or by a multi●arious attempt of the parts of the matter upon themselves , for then it were likely that the Species of things ( though some might hit right , yet most ) would be maym'd and ridiculous ; but now there is not any ineptitude in any thing which is a signe that the fluidnesse of the Matter is guided and determined by the overpowering counsell of an Eternall Mind , that is , of a God. If it were not needlesse I might now instance in sundry kinds of flowers , herbes and trees ● but these objects being so obvious and every mans Phansie being branched with the remembrance of Roses , Marigolds , Gillyflowers , Pionyes , Tulips , Pa●sies , Primroses , the leaves and clusters of the Vine , and a thousand such like , of all which they cannot but confesse , that there is in them beauty and symmetry and gratefull proportion , I hold it superfluous to weary you with any longer induction , but shall passe on to the three considerations behind , of their Seed , Signatures and Vsefulnesse , and shall passe through them very briefly , the Observables being very ordinary and easily intelligible . CHAP. VI. The Seeds and Signatures of Plants , arguments of a divine Providence . I Say therefore in that every Plant ▪ has its Seed , it is an evident signe of divine Providence . For it being no necessary Result of the Motion of the Matter , as the whole contrivance of the Plant indeed is not , and it being of so great consequence that they have Seed for the continuance and propagation of their own Species , and for the gartifying of mans Art also , industry and necessityes , ( for much of husbandry and gradening lyes in this ) it cannot but be an Act of Counsell to furnish the severall kinds of Plants with their Seeds , especially the Earth being of such a nature , that though at first for a while it might bring forth all manner of Plants , ( as some will have it also to have brought forth all kinds of Animalls ) yet at last it would grow so sluggish , that without the advantage of those small compendious Principles of generation , the graines of Seed , it would yield no such births ; no more then a Pump grown dry will yield any water , unless you pour a little water into it first , & then for one Bason-full you may fetch up so many Soe-fulls . Nor is it materiall to object that stinking weeds , and poysonous Plants bear seed too as well as the most pleasant and most usefull , For even those stinking weeds and poysonous Plants have their use . For first the Industry of Man is excercised by them to weed them out where they are hurtfull . Which reason if it seem slight , let us but consider that if humane Industry had nothing to conflict and struggle with , the fire of mans Spirit would be half extinguish'd in the flesh , and then wee shall acknowledge that that which I have alledged is not so contemptible nor invalid . But secondly who knows but it is so with poysonous Plants , as vulgarly is phansied concerning Toads and other poysonous Serpents , that they lick the venome from off the Earth ? so poysonous plants may well draw to them all the maligne juice and nourishment that the other may be more pure and defaecate , as there are Receptacles in the body of Man and Emunctories to draine them of superfluous Choler , Melancholy and the like . But lastly it is very well known by them that know any thing in Nature and Physick , that those herbs that the rude and ignorant would call weeds are the Materialls of very soveraigne Medicines , that Aconitum hyemale or Winter wolfes bane , that otherwise is ranck poyson , is reported to prevaile mightily against the bitings of vipers and scorpions , which Crollius assenteth unto . And that that plant that bears death in the very name of it , Solanum Laethiferum , prevents death by procuring sleep , if it be rightly apply'd in a feaver . Nor are those things to be deemed unprofitable whose use we know not yet , for all is not to be known at once , that succeeding Ages may ever have something left to gratifie themselves in their own discoveries . We come now to the Signatures of Plants , which seems no lesse Argument that the highest originall of the works of Nature is some understanding Principle , then that so carefull provision of their seed . Nay indeed this respects us more properly and adaequare●y then the other , and is a certaine Key to enter Man into the knowledge and use of the Treasures of Nature . I demand therefore whether it be not a very easie and genuine inference from the observing that severall herbs are marked with some marke or signe that intimates their vertue , what they are good for ; and there being such a creature as Man in the world that can read and understand these signes and characters , hence to collect that the Authour both of Man and them knew the nature of them both ; For it is like the inscriptions upon Apothecaries Boxes that the Master of the Shop 〈◊〉 on ▪ that the Apprentise may read them ; nay it is better , for here is in herbs inscribed the ve●y nature and use of them ▪ not the meere name . Nor is there any necessity that all should be thus signed , though some be ; for the rarity of it is the delight ; for otherwise it had been dull and cloying , too much harping upon the same string . And besides divine Providence would onely initiate and enter mankind into the usefull knowledge of her Treasures , leaving the rest to imploy our industry that we might not live like idle Loyterers and Truants . For the Theatre of the world is an excercise of Mans wit , not a lazy Polyanthea or book of Common places . And therefore all things are in some measure obscure and intricate , that the sedulity of that divine Spark the Soul of Man , may have matter of conquest and triumph when he has done bravely by a superadvenient assistance of his God. But that there be some Plants that bear a very evident Signature of their nature and use , I shall fully make good by these following instances . Capillus Vener● , Polytrichon or M●ydenhaire , the lye in which it is sodden or in●us'd , is good to wash the head and make the haire grow in those places that are more thin and bare . And the decoction of Quinces , which are a downy and hairy fruit , is accounted good for the fetching again hair that has fallen by the French Poxe . The leaf of Balme and of Alleluia or Wood-Sorrell , as also the Roots of Anthora represent the heart in figure and are Cardiacall . Wall nuts beare the whole signature of the head . The outward green Cortex answers to the Pericranium , and a salt made of it is singularly good for wounds in that part , as the kernell is good for the brains which it resembles . Vmbilicus Veneris is powerfull to provoke lust as Di●scorides affirmes . As also your severall sorts of Satyrions which have the evident resemblance of the genitall parts upon them : Aron especially , and all your Orchisses , that they have given names unto from some beasts or other , as Cynosorchis , Orchis Myodes , Tragorchis and the like . The last whereof , notorious also for its goatish smell and tufts not unlike the beard of that lecherous Animall , is of all the rest the most powerful Incentive to Lust. The leaves of Hypericon , are very thick prick'd , or pinck'd with little holes , and it is a singular good wound-herb , as usefull also for deobstructing the pores of the body . Scorpioides , Echium , or Scorpion-grasse is like the crooked tayle of a Scorpion , and Ophioglossum or Adders-tongue has a very plain and perfect resemblance of the tongue of a Serpent , as also Ophioscorodon of the intire head and upper parts of the body , and these are all held very good against poyson and the biting of Serpents . And generally all such plants as are speckled with spots like the skins of vipers or other venemous creatures , are known to be good against the stings or bitings of them , and are powerfull Antidotes against Poyson . Thus did divine Providence by naturall Hieroglyphicks read short Physick lectures to the rude wit of man , that being a little entered and engaged he might by his own industry and endeavours search out the rest himself , it being very reasonable that other herbs that had not such signatures ▪ might be very good for Medicinall uses , as well as they that had . But if any here object that some herbs have the resemblance of such things as cannot in any likelyhood referre to Physick , as Geranium , Cruciata , Bursa Pastoris , & the like ; I say they answer themselves in the very proposall of their Objection : For this is a signe that they were intended onely for ludicrous ornaments of Nature , like the flourishes about a great letter that signify nothing but are made onely to delight the Eye . And 't is so farre from being any inconvenience to our first progenitours if this intimation of signatures did faile , that it cast them with more courage upon attempting the vertue of those that had no such signatures at all ; it being obvious for them to reason thus , Why may not those herbs have medicinall vertue in them that have no signatures , as well as they that have signatures have no vertue answerable to the signes they beare ? which was a further confirmation to them of the former conclusion . And it was sufficient that those that were of so present and great consequence as to be Antidotes against poyson that so quickly would have dispatch'd poore rude and naked Antiquity , or to helpe on the small beginnings of the world by quickning and actuating their phlegmatick Natures to more frequent and effectuall Venery ( for their long lives shew they were not very fiery ) I say it was sufficient that herbs of this kind were so legibly sign'd with Characters that so plainly bewrai'd their usefull vertues , as is manifest in your Satyrions , Ophioglossum , and the like . But I have dwelt too long upon this Theory , wee 'l betake our selves to what followes . CHAP. VII . Arguments of divine Providence drawn from the Usefulness of Plants . VVE are at length come to the fourth and last consideration of Plants , viz. their Vse & Profitablenesse . And to say nothing now of those greater Trees that are fit for Timber , and are the requisite Materials for the building of Ships and magnificent Houses , to adorne the Earth , and make the life of Man more splendid and delectable ; as also for the erecting of those holy Structures consecrated to divine Worship amongst which we are not to forget that famous Aedifice , that glorious Temple at Jerusalem consecrated to the great God of Heaven and Earth : As indeed it was most fit that he whose Guidance & Providence permitted not the strength of the Earth to spend it self in base gravel and pebbles insteed of Quarries of Stones , nor in briars and brush-wood instead of Pines , Cedars and Okes , that he should at some time or other have the most stately magnificent Temples erected to him , that the wit and industry of Man and the best of those materials could afford . It being the most suteable acknowledgment of thanks for that piece of Providence that can be invented . And it is the very consideration that moved that pious King David to designe the building of a Temple to the God of Israel ; See now , sayes he , I dwell in a house of Cedar , but the Arke of God dwelleth within Curtains . But as I sayd I will add nothing concerning these things being contented with what I have glanced upon heretofore . We will now briefly take notice of the profitablenesse of Plants for Physick and Food , and then paste on to the consideration of Animalls . And as for their Medicinall uses , the large Herballs that are every where to be had are so ample Testimonies thereof , that I have said enough in but reminding you of them . That which is most observable here is this , that brute Beasts have some share in their vertue as well as Men. For the Toad being overcharged with the poison of the Spider , as is ordinary believed , has recourse to the Plantane leafe . The Weasel when she is to encounter the Serpent , armes her self with eating of Rue . The Dog when he is sick at the stomach , knows his Cure , falls to his Grasse , vomits , and is well . The Swallowes make use of Celandine ; the Linnet of Euphragia for the repairing of their sight . And the Asse when hee 's oppress'd with Melancholy , eats of the herbe Asplenium or Miltwaste , and so eases himself of the swelling of the Spleene . And Virgill reports of the Dictamnum Cretense or Cretian Dittany , that the wild Goats eate it when they are shot with darts or arrowes , for that herb has the vertue to work them out of their body and to heale up the wound . — non illa feris incognita Capris Gramina , cum tergo volucres h●esere sagitt●e . Which things I conceive no obscure indigitation of Providence ; For they doing that by instinct and nature , which men who have free Reason cannot but acknowledge to be very pertinent and fitting , nay such that the skillfullest Physitian will approve and allow ; and these Creatures having no such reason and skill themselves , as to turne Physitians ; it must needs be concluded that they are inabled to do these things by vertue of that Principle that contrived them , and made them of that nature they are , and that that Principle therefore must have skill and knowledge , that is , that it must be God. We come now to the consideration of Plants as they afford Food both to Man and Beasts . And here we may observe that as there was a generall provision of water by setting the Mountains and Hills a broche , from whence through the Spring-heads and continued Rivulets drawn together ( that caused afterwards greater Rivers with the long winding distributions of them ) all the Creatures of the Earth quench their thirst : So divine Providence has spread her Table every where , not with a juicelesse green Carpet , but with succulent Herbage and nourishing Grasse , upon which most of the beasts of the field doe feed . And they that feed not on it , feed on those that eate it , and so the generations of them all are continued . But this seeming rather necessary then of choise , I will not insist upon it . For I grant that Counsell most properly is there implyde where we discerne a variety and possibility of being otherwise , and yet the best is made choise of . Therefore I will onely intimate thus much , that though it were necessary that some such thing as grasse should be , if there were such and such Creatures in the world , yet it was not at all necessary that grasse and herbs should have that colour which they have , for they might have been red or white , o● some such colour which would have been very offensive and hurtfull to our sight . But I will not insist upon these things ; let us now consider the Fruits of Trees , where I think it will appear very manifestly , that there was one and the same Authour both of Man and them , and that assuredly he knew what he did when he made them . For could Apples , and Oranges , and Grapes , and Apricocks , and such like fruit , be intended for Beasts that hold their heads downward and can scarce look up at them , much lesse know how to reach them ? When we feed our dogs , we set the dish or trencher on the ground , nor on the Table . But you 'le say that at last these fruits will fall down , and then the beasts may come at them : But one thing is , there are not many that desire them , and so they would rot upon the ground before they be spent , or be squander'd away in a moment of time , as it might easily fare with the most precious of Plants the Vine . But Man who knowes the worth of the Grape knowes to preserve it a long season ( for it is both eaten and drunk some yeares after the vintage ) as he does also gather the rest of the fruits of the Earth , and layes up both for himself and his Cattel : Wherefore it is plainly discoverable that Mans coming into the world , is not a thing of Chance or Necessity , but a Designe , as the bringing of worthy Guests to a well furnish'd Table . And what I have intimated concerning the Vine is as eminently , if not more eminently , observable in the ordinary kinds of Graine , as Wheat and Barly , and the like , which also like the Vine are made either Edible or Potable by Mans Art and Industry ; But that 's not the thing that I care so much to observe . That which I drive at now is this : That Bread-corne that brings so considerable increase by tillage and husbandry would scarce be at all without it : for that which grows wildly of it self is worth nothing : But it being so wholesome and strengthning a food , that it should yield so plentifull increase , and that this should not be without humane Art and Industry , does plainly insinuate , that there is a divine Providence that intended to excercise the wit of Man in Husbandry and Tillage : Which we may the more firmly assure our selves of , if we add unto this the carefull provision of Instruments so exactly fitted out for this imployment , viz. the laborious Oxe , and the stout but easily manageable Horse ; Iron for the plough-share , and Ropes for the horse-geares to pull by . And it is very seasonable to take notice of this last , it belonging to this consideration of the profitablenesse of Plants . And I appeale to any body that will but take the pains a while to consider of what great use and consequence Cordage is in the affaires of Men , whether it was not a palpable Act of Providence to send out such plants out of the Earth which would affoord it . For we can discover no necessity in Nature that there must needs be such Plants as Hempe and Flaxe . Wherefore if we will but follow the easy suggestions of free Reason , we muust cast it upon Providence , which has provided Man-kind of such a Commodity , that no lesse affaires depend upon , then all the Tackling of Ships , their Sayles and Cable-ropes , and what not ? and so consequently all forraigne Traffick , and then the transportation of wood and stone , and other necessary materialls for building ; or the carriage of them by land in Waines and Carts , besides the ordinary use of Pulleyes or other Engines for the lifting up of heavy weights which the strength of Man without these helps would not easily master ; besides what I hinted before concerning the use of Cordage in Husbandry , in plowing and carrying home the fruits of the Earth . The uses indeed of the forenamed Plants are so universall , and take place so in every affaire of Man , that if it were lawfull to be a little merry in so serious a matter , a man might not unfittingly apply that verse of the Poet to this so generall a commodity ; Omnia sunt homini tenui pendentia filo . That all the businesses of Men do very much depend upon these little long fleaks or threds of Hempe and Flaxe ▪ Or if you will say , that there may some scambling shift be made without them in long chaines of Iron , or sayles of Woollen and the like ; yet we seeing our seives provided for infinitely better , are in all reason to judge it to proceed from no worse a Principle then divine Providence . I might now reach out to Exotick Plants , such as the Cinnamon-tree , the Balsame-tree , the Tree that beares the Nutmegge invelloped with the Mace , as also the famous Nut-tree , which at once almost affords all the Necessaries of life . For if they cut but the twiggs at Evening , there is a plentifull and pleasant Juice comes out , which they receive into Bottles and drink instead of Wine , and out of which they extract such an Aqu●vitae as is very soveraign against all manner of sicknesses . The branches and boughs they make their Houses of ; and the body of the Tree being very spongy within , though hard without , they easily contrive into the frame and use of their Canoes or boates . The kernell of the Nut serves them for Bread and Meat , and the shells for Cups to drink in , and indeed they are not mere empty Cups , for there is found a delicious cooling Milk in them : Besides there is a kind of Hemp that incloses the Nut , of which they make Ropes and Cables , and of the finest of it Sailes for their ships ; and the leaves are so hard and sharpe-pointed , that they easily make needles or bodkins of them , for stitching their Sailes and for other necessary purposes . And that Providence may shew her self benigne as well as wise , this so notable a Plant is not restrain'd to one Coast of the world , as suppose the East-Indies , but is found also in some parts of Africa , and in all the Islands of the West-Indies , as Hispaniola Cuba , as also upon the Continent of Carthagena , in Panama , Norembega , and severall others parts of the new-found world . But I thought fit not to insist upon these things , but to containe my self within the compasse of such Objects as are familiarly and ordinarily before out eyes , that we may the better take occasion from thence to return thanks to him who is the bountiful Authour of all the supports of life . CHAP. VIII . The Usefullnesse of Animalls an Argument of divine Providence . WE are now come to take a view of the nature of Animalls : In the contemplation whereof we shall use much what the same Method we did in that of Plants , for we shall consider in them also , their Beauty , their Birth , their Make and Fabrick of body , and Vsefullnesse to Man-kind . And to dispatch this last first . It is wonderfull easy and naturall to conceive , that as almost all are made in some sort or other for humane uses , so some so notoriously and evidently , that without maine violence done to our faculties we can in no wise deny it . As to instance in those things that are most obvious and familiar ; when we see in the solitary fields a Shepheard , his Flock , and his Dog , how well they are fitted together ; when we knock at a Farmers door , and the first that answers shall be his vigilant Mastiffe , whom from his use and office he ordinarily names Keeper , and I remember Theophrastus in his Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tells us , that his Master when he has let the stranger in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taking his Dog by the snout will relate long stories of his usefullnesse and his services he does to the house and them in it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This is he that keepes the yard , the house and them within . Lastly when we view in the open Champian a brace of swift Grey-hounds coursing a good stout and well-breathed Hare , or a pack of well tuned Hounds , and Huntsmen on their horse-backs with pleasure and alacrity pursuing their game , or heare them winding their Hornes neere a wood side , so that the whole wood rings with the Echo of that Musick and chearefull yelping of the eager Doggs : to say nothing of Duck-hunting , of Foxe-hunting , of Otter-hunting , and a hundred more such like sports and pastimes , that are all performed by this one kind of Animall ; I say when we consider this so multifarious congruity and fitnesse of things in reference to our selves , how can we withhold from inferring , that that which made both Dogs and Ducks and Hares and Sheep , made them with a reference to us , and knew what it did when it made them ? And though it be possible to be otherwise , yet it is highly improbable that the flesh of Sheep should not be designed for food for men ; and that Dogs that are such a familiar and domestick Creature , to Man , amongst other pretty feats that they doe for him , should not be intended to supply the place of a servitour too , and to take away the bones and scraps that nothing might be lost . And unlesse we should expect that Nature should make Jerkins & Stockings grow out of the ground , what could she doe better then afford us so fit materialls for clothing as the Wooll of the Sheep , there being in Man Wit and Art to make use of it ? To say nothing of the Silk-worme that seems to come into the world for no other purpose ▪ then to furnish man with more costly clothing , and to spin away her very entrailes to make him fine without . Agains when we view those large Bodies of Oxen , what can ●e better conceit them to be then so many living and walking powdring Tubbs and that they have animam pro Sale , as Philo speaks of Fishes , that their life is but for Salt to keepe them sweet till we shall have need to eate them ? Besides their Hides afford us Leather for Shooes and Boots . as the skins of other beasts also serve for other uses . And indeed Man seems to be brought into the world on purpose that the rest of the Creation might be improved to the utmost usefulnesse & advantage ; For were it not better that the hides of Beasts and their flesh should be made so considerable use of as to feed and cloath Men , then that they should rot and stink upon the ground , and fall short of so noble an improvement as to be matter for the exercise of the wit of Man , & to afford him the necessary conveniences of life ? For if Man did not make use of them , they would either dye of Age , or be torne apieces by more cruel Masters . Wherfore we plainly see that it is an Act of Reason & Counsel to have made Man that he might be a Lord over the rest of the Creation ▪ & keep good quarter among them . And being furnish'd with fit Materialls to make himself weapons , as well as with naturall wit and valour , he did bid battaile to the very fiercest of them , and either chased them away into Solitudes and Deserts , or else brought them under his subjection and gave lawes unto them ; Under which they live more peaceably , and are better provided for ( or at least might be , if Men were good ) then they could be when they were left to the mercy of the Lyon Bear or Tiger . And what it he doe occasionally and orderly kill some of them for food ? their dispatch is quick and so lesse dolorous then the paw of the Bear or the teeth of the Lyon , or tedious Melancholy and sadnesse of old Age , which would first torture them , and then kill them and let them srot upon the ground stinking and uselesse . Besides , all the wit and Philosophy in the world can never demonstrate , that the killing and slaughtering of a Beast is any more then the striking of a bush where a birds Nest is , where you fray away the Bird and then seize upon the empty Nest. So that if we could pierce to the utmost Catastrophe of things , all might prove but a Tragick-Comedy . But as for those Rebells that have fled into the Mountains and Deserts , they are to us a very pleasant subject of naturall History besides we serve our selves of them as much as is to our purpose . And they are not onely for ornaments of the Universe , but a continuall Exercise of Mans Wit and Valour when he pleases to encounter . But to expect and wish that there were nothing but such dull tame things in the world , that will neither bite nor scratch , is as groundlesse and childish as to wish there were no choler in the body nor fire in the universall compasse of Nature . I cannot insist upon the whole result of this warre , nor must forget how that generous Animall the Horse , had at last the wit to yield himself up , to his own great advantage and ours . And verily he is so fitly made for us , that we wight justly claim a peculiar right in him above all other Creatures . When we observe his patient service he does us at the Plough , Cart , or under the Pack-saddle , his speed upon the high way in matters of importance , his dociblenesse and desire of glory and praise , and consequently his notable atchievements in war , where he will knap the Speares a pieces with his teeth , and pull his Riders Enemy out of the Saddle ; and then that he might be able to performe all this labour with more Ease , that his hoofs are made so fit for the Art of the Smith , and that round armature of Iron he puts upon them ; it is a very hard thing not to acknowledge , that this so congruous contrivance of things was really from a Principle of Wisdome and Counsell . There is also another consideration of Ani●alls and their usefulnesse , in removing those Evills we are pester'd with by reason of the abundance of some other hurtfull Animalls , such as are Mice and Rats and the like ; and to this end the Cat is very serviceable . And there is in the West-Indies a beast in the form of a Beare which Cardan calls Vrsus Formicarius , whose very businesse it is to eate up all the Ants which some parts of that Quarter of the World are sometimes excessively plagued withall . We might add also sundry Examples of living Creatures that not onely bear a singular good affection to Mankind , but are also fierce Enemies to those that are very hurtfull and cruell to Man ; and such are the Lizard , an Enemy to the Serpent ; the Dolphin to the Crocodile ; the Horse to the Bear ; the Elephant to the Dragon , &c. but I list not to insist upon these things . CHAP. IX . Arguments of divine Providence fetched from the Pulchritude of Animalls , as also from the manner of their Propagation . I Return now to what I proposed first , the Beauty of living Creatures ; which though the coarse-spirited Atheist will not take notice of , as relishing nothing but what is subservient to his Tyranny or Lust : yet I think it undeniable , but that there is comely Symmetry & Beautifulnesse in sundry living Creatures , a tolerable usefull Proportion of parts in all . For neither are all men and women exquisitly handsome , indeed very few , that they that are may raise the greater admiration in the minds of Men , and quicken their natural abilities to brave adventures either of Valour or Poetry . But as for the brute Creatures though some of them be of an hatefull aspect , as the Toad , the Swine & the Ra● ; yet these are but like discords in Musick to make the succeeding chord goe off more pleasantly , as indeed most of those momentany inconveniences that the life of Man ever and anon meets withall they but put a greater edge and vigour upon his Enioyments . But it is not hard to find very many Creatures , that are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher distinguishes , that are either very goodly things and beautifull , or at least elegant and pretty ; as most of your Birds are . But for Statelinesse and Majesty what is comparable to a Horse ? whether you looke upon him single , with his Mane and his Taile waving in the wind , and hear him coursing and neighing in the pastures ; or whether you see him with some gallant Heros on his back , performing gracefully his usefull postures , and practising his exploits of warre ; who can withhold from concluding that a providence brought these two together , that are fitted so well to each other that they seem but one compleat Spectacle of Nature ? which imposed upon the rude people neere Thessaly , and gave the occasion of the fabulous Centaurs , as if they had been one living Creature made up of Horse and Man. That which I drive at is this , there being that Goodlinesse in the bodies of Animalls , as in the Oxe , Grey-hound and Stagge ; or that Majesty and Statelinesse , as in the Lyon , the Horse , the Eagle and Cock ; or that grave Awfullnesse , as in your best breed of Mastives ; or Elegancy and Prettinesse , as in your lesser Dogs , and most sorts of Birds , all which are severall Modes or Beauty , and Beauty being an intellectuall Object , as Symmetry and Proportion is ( which I proved sufficiently in what I spake concerning the beauty of Plants ) that which naturally followes from all this is , that the Authour or Originall of these Creatures , which are deemed beautifull , must himself be intellectuall , he having contrived so gratefull objects to the Mind or Intellect of Man. After their Beauty let us touch upon their Birth or manner of Propagation . And here I appeale to any man whether the contrivance of Male and Female in living Creatures be not a genuine effect of Wisdome and Counsell ; for it is notoriously obvious that these are made one for the other , and both for the continuation of the Species . For though we should admit with Cardan and other Naturallists , that the Earth at first brought forth all manner of Animalls as well as Plants , and that they might be fastned by the Navell to their common Mother the Earth , as they are now to the Female in the Wombe ; yet we see she is growne steril and barren , and her births of Animalis are now very inconsiderable . Wherefore what can it be but a Providence , that whiles she did beare she sent out Male and Female , that when her own Prolifick vertue was wasted ▪ yet she might be a dry-Nurse or an officious Grand-mother to thousands of generations ? And I say it is Providence , not Chance nor Necessity , for what is there imaginable in the parts of the Matter that they should necessarily fall into the structure of so much as an Animall , much lesse into so carefull a provision of difference of Sexes for their continuall propagation ? Nor was it the frequent attempts of the moved Matter that first light on Animalls , which perpetually were suddainly extinct for want of the difference of Sexes , but afterward by chance differenced their Sexes also , from whence their kinds have continued . For what is perpetuall , is not by chance ; and the births that now are by putrefaction shew that it is perpetuall . For the Earth still constantly brings forth Male and Female . Nor is it any thing to the purpose to reply ( if you will make so large a skip as to cast your self from the land into the water to dive for Objections ) that the Eele , though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Animall so perfect as to have bloud in it , yet that it has no distinction of Sexe : For if it have not , there is good reason for it , that creature arising out of such kind of Matter as will never faile generation . For there will be such like mud as will serve this end so long as there be Rivers and longer too , and Rivers will not faile so long as there is a Sea. Wherefore this rather makes for discriminative Providence that knew afore the nature and course of all things , and made therefore her contrivances accordingly , doing nothing superfluously or in vain . But in other Generations that are more hazardous , though they be sometimes by putrefaction , yet she makes them Male and Female , as 't is plain in Frogs and Mice . Nor are we to be scandalized at it , that there such carefull provision made for such contemptible Vermine as we conceive them : For this onely comes out of pride and ignorance , or a haughty presumption that because we are incouraged to believe that in some sense all things are made for Man , that therefore they are not made at all for themselves . But he that pronounces thus , is ignorant of the nature of God and the knowledge of things . For if a good man be mercifull to his beast , then surely a good God is bountifull and benigne , and takes pleasure that all his Creatures enjoy themselves that have life and sense and are capable of any enjoyment . So that the swarmes of little Vermine , and of Flyes , and innumerable such like diminutive Creatures , we should rather congratulate their coming into Being , then murmure sullenly and scornfully against their Existence ; for they find nourishment in the world , which would be lost if they were nor , and are againe convenient nourishment themselves to others that prey upon them . But besides , life being individuated into such infinite numbers that have their distinct sense and pleasure and are sufficiently ●itted with contentments , those little Soules are in a manner as much considerable for the taking off or carrying away to themselves the over-flowing benignity of the first Original of all things , as the Oxe the Elephant or Whale . For it is sense , nor bulk that makes things capable of enjoyments . Wherefore it was fit that there should be a safe provision made for the propagation and continuance of all the kinds of living Creatures , not onely of those that are good , but of those also that we rashly and inconsiderately call evill . For they are at least good to enjoy themselves and to partake of the bounty of their Creatour . But if they grow noysome and troublesome to us , we have both power and right to curbe them : For there is no question but we are more worth then they or any of the brute Creatures . But to returne to the present point in hand ; there are also other manifest footsteps of Providence which the Generation of living Creatures will discover to us , as for Example , the maner of Procreation of Fishes and Birds . For there being that notable difference in Animalls that some of them are Oviparous , others Viviparous , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Philo comprehends them by that generall terme ) that Fishes and Birds should be Oviparous is a plain signe of Counsell and Providence . For though it will be granted that their Species might continue and subsist , though they had been Viviparous , yet it would have brought their Individualls to very small numbers . For as for Fishes , since grasse and herbs are no fruit of the Sea , it was necessary that they should feed one upon another , and therefore that they should multiply in very great plenty , which they could not have done any thing neer to that fullnesse they now do , if they had been Viviparous as four-footed beasts are : but being now Oviparous , and the lesser kinds of them so many at first , and sending forth such infinite numbers of Spawn , their generations are neither extinct nor scanted , but are as plentifull as any Creatures on the Land. And the reason why Birds are Oviparous & lay Egges but do not bring forth their yong alive , is because there might be moreplenty of them also , and that neither the Birds of prey , the Serpent nor the Fowler should straiten their generations too much . For if they had been Viviparous , the burden of their wombe , if they had brought forth any competent number at a time , had been so big and heavy , that their wings would have failed them , and so every body would have had the wit to catch the Old one . Or if they brought but one or two at a time , they would have been troubled all the yeare long with feeding their yong , or bearing them in their wombe ; besides there had been a necessity of too frequent . Venery , which had been very prejudiciall to their dry carcases . It was very reasonable therefore that Birds should propagate by laying of Egges . But this is not all the advantage we shall make of this consideration . I demand further what is it that makes the Bird to prepare her Nest with that Artifice , to sit upon her Egges when she has laid them , and to distinguish betwixt these and her uselesse Excrement ? Did she learne it of her Mother before her ? or rather does she not do she knows not what , but yet what ought to be done by the appointment of the most exquisite knowledge that is ? Wherefore something else has knowledge for her , which is the Maker and Contriver of all things , the Omniscient and Omipotent God. And though you may reply that the Hatching of their Egges be necessary else their generations would cease ; yet I answere that all the Circumstances and Curiosities of Brooding them are not necessary . For they might have ma●e shift on the ground in the grasse , and not made themselves such curious and safe Nests in Bushes and Trees . Besides if all things were left to Chance , it is far easier to conceive that there should have been no such things as Birds , then that the blind Matter should ever have slumbled on such lucky instincts as they that seem but barely necessary . But you 'le object that the Ostrich layes Egges and hatches them not , ●o that these things are rather by Chance then Providence . But this rather argues a more exquisite discerning Providence then is any Argument against it . For the heat of the ground ( like those Ovens in Egypt , Diodorus speaks of ) whereon she layes them , proves effectuall for the production of her yong . So Nature tyes not the Female to this tedious service where it is needlesse and uselesse ; as in Fishes also , who when they have spawn'd are discharg'd of any further trouble : which is a most manifest discovery of a very curious and watchfull Eye of Providence which suffers nothing to be done ineptly and in vaine . I will only make one advantage more of this Speculation of the Birth of Animalls , and then passe on to what remains . It is observed by those that are more attentive watchers of the works of Nature , that the foetus is framed out of some homogeneall liquour or moysture , in which there is no variety of parts of Matter to be contrived into bones and flesh ; but , as in an Egge for Example , about the third day the Hen has sate on it , in that part where Nature beginnes to set upon her worke of efformation , all is turned into a Crystalline liquid substance about her , as also severall Insects are bred of little drops of dew : So in all Generations besides it is supposed by them , the Nature does as it were wipe clean the Table-booke first , and then pourtray upon it what she pleaseth . And if thus be her course to corrupt the subject Matter into as perfect Privation of Form as she may , that is , to make it as homogeneall as she can , but liquid and plyable to her Art and Skill ; it is to me very highly probable , if not necessary , that there should be something besides this fluid Matter , that must change it , alter and guide it into that wise contrivance of parts that afterwards we find it . For how should the parts of this liquid Matter ever come into this exquisite Fabrick of themselves ? And this may convince any Atheist that there is a Substance besides corporeall Matter , which he is as loth to admit of as that there is a God. For there being nothing else in Nature but Substantia or Modus , this power of contriving the liquid Matter into such order and shape as it is , being incompetible to the liquid Matter it self , it must be the Modus of some other substance latitant in the fluid Matter , and really distinguishable from it , which it either the Soul or some seminall From or Archeus , as the Chymists call it , and they are all alike indifferent to me at this time . I ayming here only at a Substance besides the Matter , that thence the Atheist may be the more easily brought off to the acknowledgment of the existence of a God. Nor can the force of this Argument be eluded by saying the Matter is touched and infected by the life of the Female whiles she bore the Egge , or that her Phansy gets down into her wombe . For what life or Phansy has the Earth , which as they say gendred at first all Animalls , some still ? and what similitude is there betwixt a Bee and an Oxe , or a Waspe and an Horse , the those Insects should arise out of the putrifide bodies of these Creatures ? It is but some rude and generall congruity of vitall preparation that sets this Archeus on work rather then another . As mere Choler engages the Phansy to dream of fiering of Gunns , and fighting of Armies : Sanguine figures the imagintion into the representation of faire Women , and beautifull Children : Phlegme transforms her into Water and Fishes ; and the shadowy Melancholy intangles her in colluctation with old Hagges and Hobgoblins , and frights her with dead mens faces in the dark . But I have dwelt on this subject longer then I intended . CHAP. X. The Frame or Fabrick of the Bodies of Animalls plainly argue that there is a God. I Come now to the last consideration of Animalls , the outward Shape and Fabrick of their Bodies , which when I have shew'd you that they might have been otherwise , and yet are made according to the most exquisite pitch of Rea●on that the wit of Man can conceive of , it will naturally ●ollow that they were really made by Wisdome and Providence , and consequently that there is a God. And I dem●nd first in generall concerning all those Creatures that have Eyes and Eares , whether they might not have had onely one Eye and one Eare a piece ; and to make the supposition more tolerable , had the Eye on one side the head , and the Eare on the other , or the Eare on the Crown of the head , the Eye in the Forehead for they might have lived and subsisted though they had been no better provided for then thus . But it is evident that their having two Eyes and two Eares , so placed as they are , is more safe , more sightly , and more usefull . Therefore that being made so constantly choice of , which our own Reason deemeth best , we are to inferr that that choice proceeded from Reason and Counsell . Again I desire to know why there be no three-footed Beasts , ( when I speak thus , I doe not meane Monsters , but a constant Species of kind of Animalls ) for such a Creature as that would make a limping shift to live as well as they that have foure . Or why have not some beasts more then foure-feet , suppose sixe & the two middlemost shorter then the rest , hanging like the two legges of a Man a horse-back by the horse sides ? For it is no harder a thing for Nature to make such frames of Bodies then others that are more elegant and usefull . But the works of Nature being neither uselesse nor inept , she must either be wise her self , or be guided by some higher Principle of Knowledge : As that Man that does nothing foolishly all the dayes of his life , is either wise himself , or consults with them that are so . And then again for the armature of Beasts , who taught them the use of their weapons ? The Lyon will not kick with his Feet , but he will strike such a stroke with his Tayle , that he will breake the back of his Encounterer with it . The Horse will not use his Tayle unlesse against the busy flyes , but kicks with his Feet with that force that he layes his Enemy on the ground . The Bull and Ram know the use of their Hornes as well as the Horse of his Hoofes . So the Bee and Serpent know their Stings , and the Beare the use of his Paw . Which things they know merely by naturall instinct , as the Male knowes the use of the Female . For they gather not this skill by observation and experience , but the frame of their nature carries them to it , as it is manifest in young Lambes that will butt before they have horns . Therefore it is some higher Providence that has made them of this nature they are . And this is evident also in Birds that will flutter with their wings , when there is but a little Down upon them , and they are as yet utterly unusefull for flying . And now I have fallen upon the mention of this kind of Creature , let me make my advantage of that generall structure observable in them . The forme of their Heads being narrow and sharpe , that they may the better cut the Aire in their swift flight , and the spreading of their Tayles parallell to the Horizon for the better bearing up their Body ; for they might have been perpendicular as the Tayles of Fishes in the water . Nor is it any thing that the Owle has so broad a face , for her flight was not to be so swift nor so frequent . And as for Fishes and the bladder of wind found in their Bodies , who can say it is conveigh'd thither by chance , but is contriv'd for their more easy swimming , as also the manner of their finnes , which consist of a number of gristly bones long and slender like pinnes and needles , and a kind of a skin betwixt , which is for the more exactnesse and makes them thin and flat like Oares . Which perfect artifice and accuracy might have been omitted and yet they have made a shift to move up and down in the water . But I have fallen upon a subject that is infinite and inexhaustible , therefore that I be not too tedious I will confine my self to some few observations in ordinary Beasts and Birds ( that which is most known and obvious being most of all to our purpose , ) and then I shall come to the contemplation of Man. And indeed what is more obvious and ordinary then a Mole , and yet what more palpable Argument of Providence then she ? The members of her body are so exactly fitted to her nature and manner of life : For her dwelling being under ground where nothing is to be seene , Nature has so obscurely fitted her with Eyes , that Naturalists can scarce agree whither she have any sight at all or no. Bu● for amends , what she is capable of for her defence and warning of danger , she has very eminently conferr'd upon her : for she is exceeding quick of hearing . And then her short Tayle and short Leggs , but broad Fore-feet armed with sharpe Clawes , we see by the event to what purpose they are , she so swiftly working her self under ground and making her way so fast in the Earth , as they that behold it cannot but admire it . Her Leggs therefore are short that she need dig no more then will serve the merethicknesse of her Body . And her Fore-feet are broad , that she may scoup away much Earth at a time . And little or no Tayle she has , because she courses it not on the ground like the Rat or Mouse of whose kinred she is , but lives under the Earth and is fain to dig her self a dwelling there : And she making her way through so thick an Element , which will not yield easily as the Aire or the Water , it had been dangerous to have drawn so long a train behind her : for her Enemy might fall upon her Reare and fetch her out before she had compleated or had got full possession of her works . Cardan is so much taken with this contemplation , that though I find him often staggering , yet here he does very fully and finnely professe that the contrivance of all things is from Wisedome and Counsell : his words are so generous and significant that I hold them worth the transcribing . Palam est igitur , Naturam in cunctis sollicitam mirum in modum fuisse , nec ●biter sed ex sententia omnia praevidisse , hominesque quibus hoc beneficium Deus largitus est , ut Causam rerum primam inveniant , participes esse illius prim● Naturae , neque alterius esse generis Naturam quae haec constituit , ab illorum mente , qui causam eorum cur ita facta sint plene assequi potuerunt . Thus forcibly has the due contemplation of Nature carried him beyond Nature and himself , and made him write like a Man rap'd into a divine Exstasy . But there are as manifest foot-steps of divine Providence in other Creatures as in the Mole . As for Example ; the Hare , whose temper and frame of body are plainly fitted on purpose for her Condition . For why is she made so full of Feare and Vigilancy ever re●ring up and listning whiles she is feeding ? and why is she so exceeding swift of foot , and has her Eyes so prominent , and placed so that she can see better behind her then before her ? but that her flight is her onely safety , and it was needful for her perpetually to eye her pursuing enemy , against whom she durst never stand at the Bay , having nothing but her long soft limber Eares to defend her . Wherefore he that made the Hare made the Dog also , and guarded her with these Properties from her eager foe , that she might not be too easy a booty for him , and so never be able to save her self , or afford the Spectatour any considerable Pastime . And that the Hare might not alwayes get away from the Grey hound , see how exquisitely his shape is fitted for the Course : For the narrownesse and slendernesse of his parts are made for speed ; and that seeming impertinent long Appendix of his body , his Taile , is made for more nimble turning . There are other Animalls also whose particular Fabrick of Body does manifestly appeare the Effect of Providence and Counsell , though Naturallists cannot agree whether it be in the behalf of the Beast thus framed or of Man. And such is that Creature which though it be Exotick yet is ordinarily known by the name of a Camell : For why are those bunches on his backe , but that they may be instead of a ●ack-saddle to receive the burden ? And why has he four knees and all his Legges bending inwards , like the fore-feet of other beasts , and a Protuber●anoy under his Breast to lean on , but that being a tall Creature he might with ease kneel down and so might the more gainly be loaden ? But Cardan will by no meanes have this the designe of Nature , but that this frame of the Camell's body is thus made for his own convenience : For he being a Creature that lives and seeks his food in waste and dry deserts , those Bunches he would have Receptacles of redundant Moysture , from whence the rest of his body is to be supply'd in a hard and tedious time of drought , and that his legges being very long , he ought to have knees behind and a knob beneath , to rest his weary limbes in the wildernesse , by sitting or kneeling in that posture he does , for he could not so conveniently lie along as the Horse or Asse or other Creatures . But I should not determine this to either alone , but take in both Causes , and acknowledge therein a richer designe of Providence , that by this Frame and Artifice has gratifide both the Camell and his Master . CHAP. XI . The particular Frames of the Bodies of Fowls or Birds palpable signes of Divine Providence . WE passe on now to the consideration of Fowls or Birds : where omitting the more generall Properties of having two Ventricles , and picking up stones to conveigh them into their second Ventricle , the Gizzerne , ( which provision and instinct is a supply for the want of teeth ) as also their having no Paps as Beasts have , their yong ones being nourished so long in the Shell , that they are presently fit to be fed by the mouths of the old ones ( which Observations plainly signify that Nature does nothing ineptly and foolishly , and that therfore there is a Providence ) I s●all content my self in taking notice only of some few kinds of this Creature that familiarly come into our sight , such as the Cock , the Duck , the Swan and the like . I demand therefore concerning the Cock , why he has Spurres at all , or having them how they come to be so fittingly placed . For he might have had none ▪ or so misplaced that they had been utterly uselesse , and so his courage and pleasure in fighting had been to no purpose . Nor are his Combe and his Wattles in vaine , for they are an Ornament becoming his Martiall Spirit , yea an Armature too , for the t●gging of those often excuses the more useful parts of his head from harm . Thus fittingly does Nature gratify all Creatures with accommodations sutable to their temper , and nothing is in vaine . Nor are we to cavill at the red pugger'd attire of the Turkey , and the long Excrescency that hangs down over his Bill , when he swells with pride and anger ; for it may be a Receptacle for his heated bloud , that has such free recourse to his head , or he may please himself in it as the rude Indians , whose Jewells hang dangling at their Noses . And if the bird be pleasur'd we are not to be displeased , being alwaies mindfull that Creatures are made to enjoy themselves , as well as to serve us , and it is a grosse piece of Ignorance and Rusticity to think otherwise . Now for Swannes and Ducks and such like Birds of the Water , it is obvious to take notice how well they are fitted for that manner of life . For those that swim their Feet are framed for it like a paire of Oares , their Clawes being connected with a pretty broad Membrane , and their Necks are long that they may dive deep enough into the water . As also the Neck of the Herne and such like Fowl who live of Fishes and are fain to frequent their Element , who walk on long stilts also like the people that dwell in the Marshes ; but their Clawes have no such Membranes , for they had been but a hindrance to those kind of birds that onely wade in the water and do not swim . It is also observable how Nature has fitted other Birds of Prey , who spy their booty from aloft in the Aire , and see best at that distance , scarce see at all neere at hand . So they are both the Archer and shaft , taking aime afar off , and then shooting themselves directly upon the desired Mark , they seize upon the prey having hit it . The works of Providence are infinite , I will close all with the description of that strange bird of Paradise , for the strangenesse has made it notorious . There is a Bird that falls down out of the Aire dead , and is found sometimes in the Molucco Ilands ▪ that has no Feet at all no more then an ordinary Fish. The bignesse of her Body and Bill , as likewise the form of them , is much what as a Swallows ; but the spreading out of her Wings and Tayle has no lesse compasse then an Eagles . She lives and breeds in the Aire , comes not near the Earth but for her buriall , for the largenesse and lightnesse of her Wings and Tayle sustain her without lassitude . And the laying of her Egges and brooding of her young is upon the back of the Male which is made hollow , as also the breast of the Female for the more easy incubation . Whether she live merely of the dew of Heaven or of Flyes and such like Insects , I leave to others to dispute ; but Cardan professes he saw the Bird no lesse then thrice , and describes it accordingly . Nor does Scaliger cavill with any thing but the bignesse of the Wings and littlenesse of the Body , which he undertakes to correct from one of his own which was sent him by Orvesanus from Java . Now that such contrivances as these should be without divine Providence , is as improbable to me as that the Copper Ring with the Greek inscription upon it found about the Neck of an overgrown Pike , should be the effect of unknowing Nature , not the Artifice and Skill of Man. CHAP. XII . Vnavoydable Arguments for divine Providence taken from the accurate Structure of Mans Body , from the Passions of his Mind , and fitnesse of the whole Man to be an Inhabiter of the Universe . BUt we needed not to have rambled so farre out into the works of Nature , to seek out Arguments to prove a God , we being so plentifully furnish'd with that , at home which we took the pains to seek for abroad . For there can be no more ample testimony of a God & a Providence then the frame and structure of our own Bodyes . The admirable Artifice whereof Galen , though a mere Naturallist , was so taken with , that he could not but adjudge the honour of a hymne to the wise Creatour of it . The contrivance of the whole and every particular is so evident an argument of exquisite skill in the Maker , that if I should pursue all that suites to my purpose , it would amount to an entire Volume . I shall therefore only hint at some few things , leaving the rest to be supply'd by Anatomists . And I think there is no man that has any skill in that Art , but will confesse the more diligently and accurately the frame of our Body is examined , it is found the more exquisitely conformable to our own Reason , Judgement , and Desire . So that supposing the same matter that our bodyes are made of , if it had been in our own power to have made our selves , we should have fram'd our selves no otherwise then we are . To instance in some particular . As in our Eyes , the number , the situation , the fabrick of them is such that we can excogitate nothing to be added thereto , or to be altered either for their beauty , safety or usefulnesse . But as for their Beauty I will leave it rather to the delicate wit and Pen of Poets and amorous persons , then venture upon so tender and nice a subject with my severer style . I will onely note how sa●●ly they are guarded , and fitly framed out for that use they are intended . The Brow and the Nose saves them from harder strokes : but such a curious part as the Eye being necessarily lyable to mischief from smaller matters , the sweat of the Forehead is fenced off by those two wreaths of haire which we call the Eye-brows ; and the Eye-lids are fortify'd with little stiffe bristles as with Palisadoes , against the assault of Flyes and Gnats , and such like bold Animalcula . Besides the upper-lid presently claps down and is as good a fence , as a Portcullis against the importunity of the Enemy : Which is done also every night , whether there be any present assault or no , as if Nature kept garrison in this Acropolis of Mans body the Head & look'd that such lawes should be duly observ'd , as were most for his safety . And now for the Vse of the Eye which is Sight , it is evident that this Organ is so exquisitely framed for that purpose , that not the least curiosity can be added . For first the Humour and Tunicles are purely Transparent , to let in light and colours unfoul'd and unsophisticated by any inward tincture . And then again the parts of the Eye are made Convex , that there might be a direction of many raies coming from one point of the Object unto one point answerable in the bottome of the Eye ; to which purpose the Crystalline Humour is of great Moment , and without which the sight would be very obscure and weake . Thirdly the Tunica Vvea has a Musculous power , and can dilate & contract that round hole in it which is called the Pupill of the Eye , for the better moderating the transmission of light . Fourthly the inside of the Vvea is black'd like the wals of a Tennis-court , that the rayes falling upon the Retina ▪ may not , by being rebounded thence upon the Vvea , be returned from the Vvea upon the Retina again , for such a repercussion would make the sight more confused . Fifthly the Tunica Arachnoides , which invellops the Crystalline Humour by vertue of its Processus Ciliares can thrust forward or draw back that precious usefull part of the Eye , as the neernesse or distance of the Object shall require . Sixthly and lastly the Tunica Retina is white , for the better and more true reception of the species of things ( as they ordinarily call them ) as a white paper is fittest to receive those Images into a dark roome . If the wit of Man had been to contrive this Organ for himself , what could he have possibly excogitated more accurate ? Therefore to think that meer Motion of the Matter , or any other blind Cause could have hit so punctually ( for Creatures might have subsisted without this accurate provision ) is to be either mad or sottish . And the Eye is already so perfect , that I believe the Reason of Man would have easily rested here , & admir'd at it's own contrivance : for he being able to move his whole head upward and downward and on every side , might have unawares thought himself sufficiently well provided for . But Nature has added Muscles also to the Eyes , that no Perfection might be wanting ; For we have oft occasion to move our Eyes , our Head being unmoved , as in reading and viewing more particularly any Object set before us : and that this may be done with more ease and accuracy , she has furnish'd that Organ with no lesse then six severall Muscles . And indeed this framing of Muscles not only in the Eye but in the whole Body is admirable ; For is it not a wonder that even all our flesh should be so handsomly contriv'd into distinct pieces , whose Rise and Insertions should be with such advantage that they do serve to move some part of the Body or other ; and that the parts of our Body are not moved only so conveniently as wil serve us to walke and subsist by , but that they are able to move every way imaginable that will advantage us ? For we can fling our Leggs and Armes upwards and downwards , backwards , forwards and round , as they that spin , or would spread a Mol●hill with their feet . To say nothing of Respiration , the constriction of the Diaphragme for the keeping down the Guts and so enlarging the Thorax that the Lungs may have play , and the assistance of the inward Intercostall Muscles in deep Suspirations , when we take more large gulps of Aire to coole our heart overcharged with Love or Sorrow . Nor of the curious fabrick of the Larynx so well fitted with muscles for the modulation of the Voice , tunable Speech , and delicious Singing . You may adde to these the notable contrivance of the Heart , it 's two Ventricles and it's many Valvulae , so fram'd and situated as is most fit for the reception and transmission of the bloud , which comes about through the Heart , and is sent thence away warm to comfort & cherish the rest of the Body : For which purpose also the Valvulae in the Veines are made . But I will rather insist upon such things as are easy and intelligible even to Idiots , who if they can but tell the Joynts of their Hands or know the use of their Teeth , they may easily discover it was Counsel , not Chance , that created them . For why have we three Joynts in our Leggs and Armes as also in our Fingers , but that it was much better then having but two or four ? And why are our fore-Teeth sharp like cheesells to cut , but our inward-Teeth broad to grind , but that this is more exquisite then having them all sharp or all broad , or the fore-Teeth broad and the other sharp ? But we might have made a hard shift to have lived though in that worser cōdition . Again why are the Teeth so luckily placed , or rather why are there not Teeth in other bones as well as in the jaw-bones ? for they might have been as capable as these . But the reason is , Nothing is done foolishly nor in vaine , that is , there is a divine Providence that orders all things . Again to say nothing of the inward curiosity of the Eare , why is that outward frame of it , but that it is certainly known , that it is for the bettering of our Hearing ? I might adde to these that Nature has made the hind-most parts of our body which wee sit upon most fleshy , is providing for our Ease and making us a natural Cushion , as well as for instruments of Motion for our Thighes and Legges . She has made the hinder-part of the Head more strong , as being otherwise unfenced against falls and other casualties . She has made the Back-bone of severall Vertebrae , as being more fit to bend , more tough & lesse in danger of breaking then if they were all one intire bone without those gristly Junctures . She has strengthned our Fingers and Toes with Nailes , wheras she might have sent out that substance at the end of the first or second joynt , which had not been so handsome ●or usefull , nay rather somewhat troublesome and hurtfull . And lastly she has made all the Bones devoid of sense , because they were to bear the weight of themselves and of the whole Body . And therefore if they had had sense , our life had been painfull continually and dolorous . And what she has done for us , she has done proportionably in the contrivance of all other Creatures ; so that it is manifest that a divine Providence strikes through all things . And therefore things being contrived with such exquisite Curiosity as if the most watchfull wisdome imaginable did attend them , to say they are thus framed without the assistance of some Principle that has Wisdome in it , & that they come to passe from Chance or some other blind unknowing Originall , is sullenly and humorously to assert a thing , because we will assert it , and under pretense of avoyding Superstition , to fall into that which is the onely thing that makes Superstition it self hatefull or ridiculous , that is , a wilfull and groundlesse adhering to conceits without any support of Reason . And now I have considered the fitnesse of the parts of Mans Body for the good of the whole , let me but consider briefly the fitnesse of the Passions of his Minde , whether proper , or common to him with the rest of Animalis , as also the fitness of the whole Man as he is part of the Vniverse , and then I shall conclude . And it is manifest that Anger does so actuate the Spirits and heightens the Courage of men and beasts that it makes them with more ease break through the difficulties they incounter . Feare also is for the avoyding of danger , and Hope is a pleasant praemeditation of enjoyment , as when a Dog expects till his Master has done picking of the bone . But there is neither Hope , nor Feare , nor Hate , nor any peculiar Passion or Instinct in Brutes that is in vaine ; why should we then think that Nature should miscarry more in us then in any other Creature , or should be so carefull in the Fabrick of our Body , and yet so forgetfull or unlucky in the framing of the faculties of our Soules ; that that Feare that is so peculiarly naturall to us , viz. the feare of a Deity , should be in vaine , and that pleasant Hope and Heavenly Joyes of the mind which man is naturally capable of , with the earnest direction of his Spirit towards God , should have no reall Object in the world ? And so Religious affection which Nature has so plainly implanted in the Soul of Man should be to no use ▪ but either to make him ridiculous or miserable : Whenas we find no Passion or Affection in Brutes either common or peculiar but what is for their good and welfare . For it is not for nothing that the Hare is so fearfull of the Dog , & the Sheep of the Wolfe ; & it there be either Fear or Enmity in some Creatures for which we cannot easily discerne any reason in respect of themselves , yet we may well allow of it as reasonable in regard of us , and to be to good purpose . But I thinke it is manifest that Sympathy and Antipathy , Love and Enmity , Aversation , Feare , and the like , that they are notable whetters and quickners of the Spirit of life in all Animalls , and that their being obnoxious to dangers and encounters does more closely knit together the vitall Powers , and makes them more sensibly relish their present safety , and they are more pleased with an Escape then if they had never met with any Danger . Their greedy assaults also one upon another while there is hope of Victory highly gratifies them both . And if one be conquer'd and slaine , the Conquerour enjoyes a fresh improvement of the pleasure of life , the Triumph over his Enemy . Which things seeme to me to be contriv'd even in the behalf of these Creatures themselves , that their vitall heat and moysture may not alwayes onely simber in one sluggish tenour , but some times boyle up higher and seeth over , the fire of life being more then ordinarily kindled upon some emergent occasion . But it is without Controversy that these peculiar Passions of Animalls many of them are usefull to Men ▪ ( as that of the Lizards enmity against the Serpent ) all of them highly gratify his contemplative faculty , some seem on purpose contriv'd to make his Worship merry ; For what could Nature intend else in that Antipathy betwixt the Ape and Snayle , that that Beast that seems so boldly to claime kinred of Man from the resemblance of his outward shape , should have so little Wit or Courage as to runne away from a Snayl , and very ●ufully and frightfully to look back , as being affraid she would follow him as Erasmus more largely and pleasantly tells the whole story ? But that Nature should implant in Man such a strong Propension to Religion , which is the Reverence of a Deity , there being neither God nor Angell nor Spirit in the world , is such a Slurre committed by her as there can be in no wise excogitated any Excuse . For if there were a higher Species of things to laugh at us as wee doe a● the Ape , it might seem more tolerable . But there can be no End neither ludicrous nor serious of this Religious property in Man , unlesse there be something of an hig●er Nature then himself in the world . Wherefore Religion being convenient to no other Species of things besides Man , it ought to be convenient at least for himself : But supposing there were no God , there can be nothing worse for Man then Religion . For whether we look at the Externall Effects thereof , such as are bloudy Massacres , the disturbance and subversion of Common-weales , Kingdomes and Empires , most salvage Tortures of particular persons , the extirpating and dispossessing of whole Nations , as it hath hapned in America , where the remorselesse Spaniards in pretense of being educated in a better Religion then the Americans , vilifyed the poor Natives so much , that they made nothing of knocking them o th' head merely to feed their doggs with them , with many such unheard of crueltyes . Or whether we consider the great affliction that that severe Governess of the life of Man brings upon those Souls she seizes on ▪ by affrighting horrours of Conscience , by puzzeling and befooling them in the free use of their Reason , and putting a barre to more large searches into the pleasing knowledge of Nature , by anxious cares and disquieting feares concerning their state in the life to come , by curbing them in their naturall and kindly injoyments of the life present , and making bitter all the pleasures and contentments of it , by some checks of Conscience and suspicions that they do something now that they may rue eternally hereafter ; Besides thosse ineffable Agonies of mind that they undergo that are more generously Religious , and contend after the participation of the divine Nature , they being willing , though with unspeakeable paine , to be torn from themselves to become one with that Universall Spirit that ought to have the guidance of all things , and by an unsatiable desire after that just and decorous temper of mind ( whereby all Arrogancy should utterly cease in us , and that which is due to God , that is , all that we have or can do , should be lively and sensibly attributed to him , and we fully and heartily acknowledge ourselves to be nothing , that is , be as little elated , or no more rellish the glory and praise of Men , then if we had done nothing or were not at all in being ) doe plunge themselves into such damps and deadnesse of Spirit , that to be buried quick were lesse torture by farre , then such darke privations of all the joyes of life , then such sad and heart-sinking Mortifications : I say , whether we consider these inward pangs of the Soul , or the externall outrages caused by Religion ( and Religious pretense will animate men to the committing such violences , as bare Reason and the single passions of the Mind unback'd with the fury of Superstition will never venture upon ) it is manifest that if there were no God , no Spirit , no Life to come , it were farre better that there were no such Religious propensions in Man-kind , as we see universally there is . For the feare of the Civill Magistrate , the convenience of mutuall ayde and support , and the naturall scourge and plague of diseases would contain men in such bounds of Justice , Humanity and Temperance , as would make them more clearly and undisturbedly happy , then they are now capable of being , from any advantage Religion does to either Publique State or private person , supposing there were no God. Wherefore this Religious affection which Nature has implanted , and as strongly rooted in Man as the feare of death or the love of women , would be the most enormous slip or bungle she could commit , so that she would so shamefully faile in the last Act , in this contrivance of the nature of Man that instead of a Plaudite she would deserve to be hissed off the Stage . But she having done all things else so wisely , let us rather suspect our own ignorance then reproach her , and expect that which is allowed in well approved Comedies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for nothing can unlose this knot but a Deity . And then we acknowledging Man to dwell as it were in the borders of the spirituall and materiall world ( for he is utriusque mundi nexus , as Scaliger truly calls him ) we shall not wonder that there is such tugging and pulling this way and that way , upward and downward , and such broken disorder of things ; those that dwell in the confines of two kingdomes , being most subject to disquiet and confusion . And hitherto of the Passions of the mind of Man , as well those that tye him down to the Body , as those that lift him up towards God. Now briefly of the whole Man as he is part of the Vniverse . It is true if we had not been here in the world , we could not then have missed our selves ; but now we find our selves in being and able to examine the reasonableness of things , we cannot but conclude that our Creation was an Act of very exquisite Reason & Counsel . For there being so many notable Objects in the world , to entertaine such faculties as Reason and inquisitive Admiration ▪ there ought to be such a member of this visible Creation as Man , that those things might not be in vaine : And if Man were out of the world , who were then left to view the face of Heaven , to wonder at the transcursion of Comets , to calculate Tables for the Motions of the Planets and Fix'd Starres , and to take their Heights and Distances with Mathematicall Instruments , to invent convenient Cycles for the computation of time , and consider the severall formes of Yeares , to take notice of the Directions , Stations and Repedations of those Erratick lights ▪ and from thence most convincingly to informe himself of that pleasant and true Paradox of the Annuall Motion of the Earth , to view the asperityes of the Moon through a Di●ptrick-glasse , and venture at the Proportion of her Hills by their shadowes , to behold the beauty of the Rain-bow , the Halo ▪ Parelii and other Meteors , to search out the causes of the Flux and Reflux of the Sea , and the hidden vertue of the Magnet , to inquire into the usefullnesse of Plants , and to observe the variety of the wisdome of the first Cause in framing their bodies , and giving sundry observable instincts to Fishes ▪ Birds and Beasts ? And lastly as there are particular Priests amongst Men , so the whole Species of Man-kind being indued with Reason and a power of finding out God , there is yet one singular end more discoverable of his Creation , viz. that he may be a Priest in this magnificent Temple of the Vniverse , and send up prayers and praises to the great Creatour of all things in behalf of the rest of the Creatures . Thus we see all filled up and fitted without any defect or uselesse superfluity . Wherefore the whole Creation in generall and every part thereof being so ordered as if the most exquisite Reason and Knowledge had contrived them , it is as naturall to conclude that all this is the work of a wise God , as at the first sight to acknowledge that those inscribed Vrnes and Coynes digg'd out of the Earth were not the Products of unknowing Nature , but the Artifice of Man. CHAP. I. That , good men not alwayes faring best in this world , the great examples of Divine Vengeance upon wicked and blasphemous Persons are not so convincing to the obstinate Atheist . The irreligious Jeares and Sacrileges of Dionysius of Syracuse . That there have been true Miracles in the world as well as false , and what are the best and safest wayes to distinguish them that we may not be impos'd upon by History . HItherto I have insisted upon such Arguments for the proving of the Existence of God , as were taken from the ordinary and known Phaenomena of Nature ; For such is the History of Plants , Animalls and Man. I shall come now to such effects discovered in the World as are not deemed naturall , but extraordinary and miraculous . I do not mean unexpected discoveries of Murders , a conspicuous Vengeance upon proud and blasphemous Persons , such as Nicanor , Antiochus , Herod and the like , of which all Histories , as well Sacred as Profane are very full , and all which tend to the impressing of this divine Precept , in the Poet , upon the minds of Men , Discite Justitiam moniti & non temnere Divos . For though these Examples cannot but move indifferent men to an acknowledgment of divine Providence , and a superiour Power above and different from the Matter ; yet I having now to do with the obstinate and refractory Atheist , who , because himself a known contemner of the Deity he finds to be safe and well at ease , will shuffle all these things off , by asking such a Question as he did , to whom the Priest of Neptune shewed the many D●naria hung up in his Temple by his Votaries saved from ship-wrack , & therefore vaunted much of the Power of that God of the Sea ; But what is become of all those , saith he , that notwithstanding their vowes have been lost ? So I say , the Atheist to evade the force of this Argument will whisper within himself ; But how many proud blasphemous Atheisticall men like my self have escaped , and those that have been accounted good have dyed untimely deaths ? Such as Aesop and Socrates , the Prophets , Apostles and Martyrs , with sundry other wise and good men in all Ages and Places , who yet being not so well aware of the ill condition and restinesse of this wicked World , of which they have truely profess'd themselves no Citizens , but Strangers , have suffered the greatest mischiefs that can happen to humane Nature , by their innocent meaning and intermedling in Aliena Republica ; It having usually been more safe , craftily and cautiously to undermine the honour of God , then plainly and honestly to seek the good and wellfare of Men. Nay outragious affronts done on purpose to Religion , will the Atheist further reply , have not onely past applauded by the World , but unpunish'd by divine Justice : As is notorious in that Sacrilegious Wit , Dionysius of Syracuse , who spoiling Jupiter Olympius of his costly Robe very stiff and ponderous with Gold , added this Apologetical jear to his Sacrilege , that this golden Vestment was too heavy for the Summer , and too cold for the Winter , but one of wooll would fit both Seasons . So at Epidaurus he commanded the golden Beard of Aesculapius to be cut off and carried away , alledging that it was very unfit that the Son should wear a Beard when as his Father Apollo wore none . That also was not inferiour to any of his Sacrilegious jests , when taking away the golden Cups and Crowns held forth by the hands of the Images of the Gods , he excused himself , saying , that he received but what they of their own accord gave him ; adding that it were a gross piece of foolishness , when as we pray to the Gods for all good things , not to take them when they so freely offer them with their own hands . These and other such like irreligious Pranks did this Dionysius play , who notwithstanding fared no worse then the most demure and innocent , dying no other death then what usually other Mortalls do : as if in those Ages there had been as great a lack of Wit , as there was here in England once of Latin , and that he escaped a more severe Sentence by the benefit of his Clergy . But others think that he was pay'd home and punish'd in his Son that succeeded him . But that , will the Atheist reply , is but to whip the absent , as Aristotle wittily said to him that told him that such an one did unmercifully traduce him behind his back . Wherefore I hold it more convenient to omit such Arguments as may intangle us in such endless Altercations , & to bring only those that cannot be resolved into any Naturall causes , or be phansyed to come by Chance , but are so Miraculous , that they do imply the presence of some free subtile understanding essence distinct from the brute Matter , and ordinary power of Nature . And these Miraculous effects , as there is nothing more cogent if they could be believed ; so there is nothing more hard to the Atheist to believe then they are . For Religionists having for pious purposes , as they pretend , forged so many false miracles to gull and spoile the credulous people , they have thereby with the Atheist taken away all belief of those which are true . And the childish & superstitious fear of Spirits in Melancholick persons who cre●te strange Monsters to themselves & terrible Apparitions in the darke , hath also helped them with a further evasion , to impute all Spectres and strange Apparitions to mere Melancholy and disturbed Phansy . But that there should be so universall a fame , and feare of that , which never was , nor is , nor can be ever in the world , is to me the greatest Miracle of all . For if there had not been at some time or other true Miracles ( as indeed there ought to be , if the faculties of Man , who so easily listens to and allowes of such things , be not in vain ) it is very improbable that Priests and cunning Deluders of the people would have ever been able so easily to impose upon them by their false . As the Alchymist would never go about to sophisticate Metalls , & then put them off for true Gold and Silver , but that it is acknowledged that there is such a thing as true Gold and Silver in the world . In like manner therefore as there is an indeavour of deluding the people with false Miracles , so it is a signe there have been and may be those that are true . But you 'l say there is a Touch-stone whereby we may d●scerne the truth of Metalls , but that there is nothing whereby we may discover the truth of Miracles recorded every where in History . But I answer there is ; and it is this . First if what is recorded was avouched by such persons who had no end nor interest in avouching such things . Secondly if there were many Eye-witnesses of the same Matter . Thirdly and lastly if these things which are so strange and miraculous leave any sensible effect behind them . Though I will not acknowledge that all those stories are ●alse that want these conditions , yet I dare affirme that it is mere humour and sullennesse in a man to reject the 〈◊〉 of those that have them ; For it is to believe nothing but what he seeth himself : From whence it will follow that he is to read nothing of History , for there is neither pleasu●e nor any usefullnesse of it , if it deserve no belief . CHAP. II. The Moving of a Sieve by a Charme . Coskinomancy . A Magicall cure of an Horse . The Charming of Serpents . A strange Example of one Death-strucken as he walked the Streets . A story of a suddain winde that had like to have thrown down the Gallows at the hanging of two Witches . ANd now that I have premised thus much I will b●iefly recite some of few those many miraculous passages we meet with in Writers , beginning first with the bare and simple effects of Spirits , as I will aforehand adventure to pronounce them , and then afterwards we shall come to the Apparitions of Spirits themselves . And of those bare effects we will not care to name what may seem slightest first . Bodinus relates how himself and severall others at Paris saw a young man with a Charme in French , move a Sieve up and down . And that ordinary way of Divination which they call Coskinomancy or finding who stole or spoiled this or that thing , by the Sieve and Sheares , Pictorius Vigillanus professeth he made use of thrice , and it was with successe . A friend of mine told me this story concerning Charms , that himself had an Horse , which if he had stood sound had been of a good value . His servants carried him to severall Farriers but none of them had the skill to cure him . At last unknown to their Master , they led him to a Farrier , that had , it should seem , some tricks more then ordinarie , and dealt in Charms , or Spells , and such like Ceremoni●s : in vertue of these he made the Horse sound . The Owner of him after he had observ'd how well his Horse was , asked his servants , how they got him cured , Whence understanding the whole matter , and observing also that there was an S. branded on his buttock , which he conceited stood for Satan , chid his servants very roughly , as having done that which was unwarrantable and impious . Upon this profession of his dislike of the fact , the Horse forthwith ●ell as ill as ever he was , in so much that for his unserviceablenes he was faine to be turned up loose in the pasture . But a kinsman of the Owners coming to his house & after chanceing to see the Horse in the Grounds took the advātage of a low price for so fair a gelding & bought him . The Horse had no sooner changed his Master but presently changed his plight of body also & became as sound as ever . Charming also of Serpents is above the power of Nature . And Wierus tells us this story of a Charmer at Saltzburg , that when in the sight of the people he had charmed all the Serpents into a ditch and killed them , at last there came one huge one far bigger then the rest , that leapt upon him , and winded about his wast like a girdle , and pulled him into the ditch , and so killed the Charmer himself in the conclusion . That also I will adventure to refer to the effects of Spirits which I heard lately from one Mrs . Dark of Westminster concerning her own Husband ; who being in the flower of his Age , well in health and very chearfull , going out of his house in the morning with an intent to return to dinner , was , as he walked the streets , sensibly struck upon the thigh by an invisible hand , for he could see no man near him to strike him . He returned home indeed about dinner-time , but could eat nothing , onely he complain'd of the sad Accident that befell him , and grew forthwith so mortally sick , that he dyed within three dayes . After he was dead there was found upon the place where he was struck , the perfect figure of a man's hand , the four fingers palme and thumb black and sunk into the flesh , as if one should clap his hand upon a lump of dow . And hitherto there is nothing related which will not abide the exactest triall and be cleared from all suspicion of either Fraud or Melancholy . But I shall propound things more strange , and yet as free from that suspicion as the former . And to say nothing of VVinds sold to Merchants by Laplanders , and the danger of losing the Third knot ( which was very frequent as Olaus affirmes before those parts of the world were converted to Christianity ) ● shall content my self for the present with a true story which I heard from an eye-witnesse concerning these preternatural Winds . At Cambridge in the raigne of Queen Elizabeth there was two VVitches to be executed , the Mother and Daughter . The Mother when she was called upon to repent and forsake the Divel , she said , there was no reason for that , for he had been faithfull to her these threescore yeares , and she would be so to him so long as she lived ; and thus she died in this obstinacy . But she hanging thus upon the Gallowes , her Daughter being of a contrary mind renounced the Divel , was very earnest in prayer and penitence ; which by the effect , the people conceived the Divel to take very heinously . For there came such a sudden blast of Wind ( when as all was calme before ) that it drave the Mothers body against the ladder so violently , that it had like to have overturned it , and shook the Gallows with such force , that they were faine to hold the posts for fear of all being fung down to the ground . CHAP. III. That Winds and Tempests are raised upon mere Ceremonies or forms of words prov'd by sundry Examples . Margaret Warine discharg'd upon an Oake at a Thunder-Clap . Amantius and Rotarius cast headlong out of a Cloud upon a house top . The VVitch of Constance seen by the Shepheards to ride through the Aire . VVIerus that industrious Advocate of Witches recites severall Ceremonies that they use for the raising of Tempests , and doth acknowledge that Tempests do follow the performance of those Ceremonies , but that they had come to passe neverthelesse without them : which the Divell foreseeing , excites the deluded Women to use those Magick Rites , that they may be the better perswaded of his power . But whether there be any causall connexion betwixt those Ceremonies and the ensuing Tempests I will not curiously decide . But that the connexion of them is supernaturall is plain at first sight . For what is casting of Flint-Stones behind their backs towards the West , or flinging a little Sand in the Aire , or striking a River with a Broom , and so sprinkling the Wet of it toward Heaven , the stirring of Vrine or Water with their finger in a Hole in the ground , or boyling of Hogs Bristles in a Pot ? What are these fooleries available of themselves to gather Clouds and cover the Aire with Darknesse , and then to make the g●ound smoke with peales of Haile and Raine , and to make the Aire terrible with frequent Lightnings and Thunder ? Certainly nothing at all . Therefore the ensuing of these Tempests after such like Ceremonies must be either from the prevision of the Divell ( as Wierus would have it ) who set the Witches on work , or else from the power of the Divell which he hath in his Kingdome of the Aire . And it seems strange to me that Wierus should doubt this power , when he gives him a greater ; For what is the transporting of vapours or driving them together , to the carrying of Men and Cattel in the Aire , ( of which he is a confident Asserter ) unlesse it require larger Divells or greater numbers ? And that there are sufficient numbers of such Spirits will seem to any body as credible , as that there are any at all . But now for the truth of this , that certain Words or Ceremonies do seem at least to cause an alteration in the Aire and to raise Tempests ; Remigius writes that he had it witnessed to him by the free confession of neer two hundred men that he examined : Where he adds a story or two in which there being neither Fraud , nor Melancholy to be suspected , I think them worth the mentioning . The one is of a Witch , who to satisfy the curiosity of them that had power to punish her , was set free that she might give a proof of that power she professed she had to rai●e Tempests . She there●ore being let go ▪ presently betakes her self to a place thick set with Trees , scrapes a Hole with her hands fills it with Vrine , and stirres it about so long , that she caused at last a thick dark Cloud charged with Thunder and Lightning to the terrour and affrightment of the beholders . But she bade them be of good courage ▪ for she would command the● Cloud to discharge upon what place they would appoint her , which she made good in the sight of the Spectatours . The other Story is of a young Girle , who to pleasure her Father complaining of a drought , by the guidance and help of that ill Master her Mother had devoted and consecrated her unto , rais'd a Cloud , and water'd her Father's ground only , all the rest continuing dry as before . Let us add to these the Story of Cuinus and Margaret Warine . While this Cuinus was busy at his Hay-making , there arose suddenly great Thunder and Lightning , which made him runne homeward , and forsake his work , for he saw sixe Oakes hard by him overturned from the very Roots , and a seventh also shatter'd and torn a pieces : he was fain to lose his hat and leave his fork or rake for hast ; which was not so fast but another crack overtakes him and rattles about his Eares ; upon which Thunder-clap , he presently espied this Margaret Warme a reputed Witch upon the top of an Oake , whom he began to chide . She desired his secrecy , and she would promise that never any injury or harm should come to him from her at any time . This Cuinus deposed upon Oath before the Magistrate , and Margaret Warine acknowledged the truth of it , without any force done unto her , severall times before her death , and at her death . [ See Remigius Daemonolatr . lib. 1. cap. 29. ] Remigius conceives she was discharged upon the top of the Oake at that last Thunder clap and there hung amongst the boughs ; which he is induced to believe from two Stories he tells afterwards . The one is of a Tempest of Thunder and Lightning that the Herdsmen tending their Cattell on the brow of the Hill Alman in the field of Guicuria were f●ighted with , who running into the Woods for shelter suddenly saw two countrey men on the top of the Trees , which were next them , so durty , and in such a pickle , and so out of breath , as if they had been dragg'd up and down through thornes and miry places ; but when they had well eyed them , they were gone in a moment out of their sight they knew not how nor whither . These Herdsmen talked of the businesse , but the certainty of it came out not long after . For the free confessions of those two men they then saw , being so exactly agreeing with what the Herdsmen had related , made the whole matter cleare and undoubted . The other Story is of the same Persons , known afterward by their names , viz. Amantius and his partner Rotarius , who having coursed it aloft again in the Aire , and being cast headlong out of a cloud upon an house , the later of them being but a Novice and unexperienced in those supernaturall exploites , was much astonish'd and affraid at the strangenesse of the matter , but Amantius being used to those feats from his youth , his Parents having devoted him from his childhood to the Divell , made but a sport of it , and laughing at his friend called him Foole for his feare , and bad him be of good courage ; for their Master , in whose power they were , would safely carry them through greater dangers than those . And no sooner had he sayd these words , but a Whirlwinde took them , and set them both safe upon the ground : but the house they were carryed from , so shook , as if it would have been overturn'd from the very foundations . This , both those men examin'd apart , confessed in the same words , not varying their Story at all ; whose confessions exactly agreed in all circumstances with what was observed by the country people concerning the time and the manner of the Tempest and shaking of the House . I will onely add one Story more of this nature , and that is of a Witch of Constance , who being vext that all her neighbours in the Village where she lived were invited to the wedding , and so were drinking and dancing and making merry , & she solitary and neglected , got the Divell to transport her through the Aire , in the middest of day , to a Hill hard by the Village : where she digging a hole and putting Vrine into it , rais'd a great Tempest of Haile , and directed it so , that it fell onely upon the Village , and pelted them that were dancing with that violence , that they were forc'd to leave off their sport . When she had done her exploite she returned to the Village , and being spied was suspected to have raised the Tempest , which the Shepheards in the field that saw her riding in the Aire knew well before , who bringing in their witnesse against her , she confess'd the fact . I might be infinite in such narrations , but I will moderate my self . CHAP. IV. Supernaturall Effects observ'd in them that are Bewitch'd and Possess'd . The famous Story of Magdalena Crucia . WE will now passe to those supernaturall effects which are observed in them that are bewitch'd or possess'd . And such are ; Foretelling things to come , Telling what such and such persons speak or do as exactly as if they were by them , when the party possess'd is at one end of the town and sitting in a house within doores , and those partyes that act and conferre together are without at the other end of the town ; to be able to see some and not others ; to play at Cards with one certain person and not to discern any body else at the table besides him ▪ to act and talk and goe up and down and tell what will become of things , and what happens in those fitts of possession , and then so soon as the possessed or bewitched party is out of them , to remember nothing at all , but to enquire concerning the welfare of those whose faces they seemed to look upon but just befo●e , when they were in their fitts . All which can be no symptomes nor signes of any thing else but of the Devil got into the body of a man , and holding all the operations of his Soul , and then acting and speaking and sporting as he pleases , in the miserable Tenement he hath crouded himself into , making use of the Organs of the body at his own pleasure for the performing of ●uch pranks and fears as are farre above the capacity ▪ st●ength or agility of the party thus bewitched or possessed . All these things are fully made good by long and tedious observations recorded in the discovery of the Witches of Warbois in Huntingtonshire Anno 1594. The memory whereof is still kept fresh by an Anniversary Sermon preacht at Huntington by some of the Fellows of Queens Colledge in Cambridge . There is al●o lately come forth a Narration how one Mrs . Muschamp's children were handled in Cumberland ▪ which is very like this of Mr. Throckmorton's children of Warbois . That which is generally observed in them both is this , that in their fitts they are as if they had no Soule at all in their Bodyes , and that whatsoever operations of sense , reason or motion there seemes to be in them , it is not any thing at all to them , but is wholly that stranger's , that hath got into them . For so soone as their fitts are over , they are as if they had been in so profound a sleep , that they did not so much as dreame , and so remember nothing at all of what they either said , or did , or where they had been ; as is manifest by an infinite number of examples in the forenamed relations . Of the truth of which passages here at home we being very well ascertain'd , we may with the more confidence venture upon what is recorded concerning others abroad . As for example ▪ The possession of the Religious Virgins in the Monastery of Werts , others in Hessimont , others also not farre from Xantes , and in other places , where there were Eye-witnesses enough to take notice how strangely they were handled , being flung up from the ground higher then a mans head , and falling down again without harme , swarming upon trees as nimbly as Cats , and hanging upon the boughes , having their flesh ●orne off from their bodyes without any visible hand or instrument , and many other mad prankes which is not so fit to name , but they that have a mind may read at large in Wierus . I would passe now to other effects of Witchcraft , as the conveying of knives , balls of haire , and nailes into the bodyes of them that are bewitched ; but that the mention of these Nunnes puts me in mind of that famous story in Wierus of Magdalena Crucia , first a Nunne , and then an Abbatesse of a Nunnery in Corduba in Spain . Those things which were miraculous in her were these ; that she could tell allmost at any distance how the affairs of the world went , what consultations or transactions there were in all the nations of Christendome , from whence she got to her self the reputation of a very Holy woman and a great Prophetesse . But other things came to passe by her or for her sake , no lesse strange and miraculous ; as that at the celebrating of the holy Encharist , the Priest should allwayes want one of his round wafers , which was secretly conveyed to Magdalen , by the administration of Angells , as was supposed , and shee receiving of it into her mouth a●e it , in the view of the people , to their great astonishment and high reverence of the Saint . At the elevation of the Host Magdalen being near at hand , but yet a wall betwixt , that the wall was conceived to open and to exhibite Magdalen to the view of them in the chappell , and that thus she partaked of the consecrated bread . When this Abbatesse came into the chappel her self upon some speciall day , that she would set off the solemnity of the day by some notable and conspicuous miracle : For she would sometimes be lifted up above the ground three or foure cubits high ; other sometimes bearing the Image of Christ in her armes , weeping sa●ou●ly , she would make her haire to increase to that length and largenesse that it would come to her heels , and cover her all over and the Image of Christ in her armes , which anon notwithstanding would shrink up again to its usuall size ; with a many such specious though ●nprofitable miracles . But you 'll say that the narration of these things is not true , but they are feigned for the advantage of the Roman Religion , and so it was profitable for the Church to forge them and record them to posterity . A man that is unwilling to admit of any thing supernaturall would please himself with this generall shuffle and put-off . But when we come to the Catastrophe of the story he will find it quite otherwise ; for this Saint at last began to be suspected for a Sorceresse as it is thought , and she being conscious , did of her own accord , to save her self , make confession of her wickednesse to the Visiters of the Order , as they are called , viz. That for thirty yeares shee had been marryed to the Divel in the shape of an Aethiopian ; that another Divel●ervant ●ervant to this , when his Master was at dalliance with her in her cell , supplyed her place amongst the Nunnes at their publick Devotions ; that by vertue of this contract she made with this Spirit , she had done all those miracles she did . Upon this confession she was committed , and while she was in durance , yet she appear'd in her devout postures praying in the chappell as before at their set houres of prayer ; which being told to the Visiters by the Nunnes , there was a strict watch over her that she should not stirre out . Neverthelesse shee appeared in the chappell as before , though she were really in the prison . Now what credit or advantage there can be to the Roman Religion by this story , let any man judge . Wherefore it is no figment of the Priests or Religious persons , nor Melancholy , nor any such matter ( for how could so many spectatours at once be deluded by Melancholy ? ) but it ought to be deemed a reall Truth : And this Magdalena Crucia appearing in two severall places at once , it is manifest that there is such a thing as Apparitions of Spirits . But I must abstaine as yet from touching that argument , I having not dispatch'd what I propounded concerning the vomiting up of Nailes , the conveying of Knives and pieces of VVood into the Bodies of Men , and the like . Which things are so palpable and uncapable of delusion , that I think it worth the while to insist a little upon them . CHAP. V. Examples of Bewitch'd Persons that have had Balls of Haire , Nayles , Knives , Wood stuck with Pinns , pieces of Cloth , and such like trash conveigh'd into their Bodies , with examples also of other Supernaturall Effects . I Will begin with that memorable true Story that Langius tels of one Vlricus Neusesser who being grievously tormented with a pain in his side , suddenly felt under his skin , which yet was whole , an iron Naile as he thought . And so it prov'd when the Chirurgion had cut it out : But neverthelesse his great torments continued , which enraged him so , that he cut his own Throat . The third day when he was carried out to be buried , Eucharius Rosenbader , and Joannes ab Ettenstet , a great company of people standing about them , dissected the Corps , and ripping up the Vent●icle , found a round piece of wood of a good length , four knives , some even and sharp , others indeated like a Saw , with other two rough pieces of Iron a span long . There was also a ball of Haire . This happened at Fugenstall ▪ 1539. VVierus tells also a story of one that was possessed , of which himself was an Eye-witnesse , that vomited up pieces of cloth with pins stuck in them , nailes , needles and such like stuffe : which he contends doth not come from the stomack , but by a prestigious slight of the Devil is only ingested into the mouth . Antonius Benivenius also witnesses of his own knowledge , that a woman his Patient , after a great deal of torture , and disquiet , and staring distraction , and extraordinary swelling of her belly , at last fell a vomiting of long crooked Nailes , Pinns , and a clue of Haire and VVaxe , and so great a Crust of Bread as no man's swallow could ever get down . Then she fell a prophecying and raging in such sort as those that are bewitched or possessed , so that the Physician was forced to leave her to the cure of the Church . Meinerus Clatsius his Servant , when he was bewitch'd , his throat was so swelled that his face became blew again with it , and therefore his Mistresse , Judith a devout Mat●on , fearing he would be choked , betook her self to her prayers with the rest of her Family . VVilliam in the mean time ( for so was his name ) begins to discharge at the mouth , and sends out of his throat the forepart of the Shepheards Breeches , whole Flints and their fragments , clues of Yarne , besides long Locks of Womens Haire , Needles , a piece of the lining of a Boies Coat , a Peacocks feather which he had pulled out of the taile of it eight dayes before , with other more slight stuffe . Cardan tells a story also of a good simple countrey fellow and a friend of his , that had been a long time troubled with vomiting up Glasse , Iron , N●iles and Haire , and that at that time he told Cardan of it he was not so perfectly restored but that something yet crash'd in his belly as if there we●e a Bag of Glasse in it . I might add seasonably hereunto what is so credibly reported of Mrs. Muschamp's Child , that it was seen to vomit up pieces of VVood with Pinns stuck in it . But I will conclude all with that Story of about thirty Children that were so strangely handled at Amsterdam 1566. of the truth whereof VVierus professeth himself very well assured . They were tortured very much , and cast violently upon the ground , but when they arose out of their fitt knew nothing but thought they had been onely asleep . For the remedying of this mischief they got the help of Physicians , VVizards and Exorcists , but without successe ▪ Onely while the Exorcists were reading , the Children vomited up Needles , Thimbles , shreds of Cloth , pieces of Pots , Glasse ▪ Haire , and other things of the like nature . Now the advantage I would make of these stories is this , that these effects extraordinary and supernaturall being so palpable and permanent , they are not at all lyable to such Subterfuges as Atheists usually betake themselves to , as of Melancholy , & disturbance of Phansy in those that professe they see such strange things , or any Fraud or Impost●re in those that act . All that can with any shew of reason be alledged is this , That such partyes in their ●itts of distraction may devoure such things as they vomit up , or at least put them into their mouthes . But they that are by might easily see that , distracted people doing things carelessly and openly . And these things happen to those that are thus handled against their wills ; and as they are not discovered to doe any such things , of themselves , so neither do they confess afterwards that they did it , when they are come to their right senses ; and ordinarily it is found out that some Woman or other by Sorcery or VVitchcraft was the Authour of it . Besides it is evident that there can be no mistake at all in some of these passages ; For how can an iron Naile get betwixt the skin and the flesh , the skin not at all ripped or touch'd ? Or how is it possible for any body to swallow down Knives and pieces of Iron a span long ? which besides that story of Vlricus Neusesser , is made good in another of a young Wench , who when she had made cleane a paire of shoes with a Knife , which she put in her bosome , she after seeking for it , it could not be found any where , till at length it began to discover it self in a swelling on her left side , and at last was pulled out thence by the Chirurgion . You may read the whole story in VVierus , lib. 4. It was done at Levensteet in the Dukedome of Brunswick 1562. An old Women had come to the house in the morning , and a strange black Dog was found under the table . There are also other miraculous and supernaturall effects , as in that maid of Saxonies speaking of Greek ; and in another in Italy telling what was the best verse in all Virgill . In another whom Caelius Rhodiginus profess'd he saw that spoke from betwixt her legs . Another at Paris whom Dr. Picard and other Divines would have dispossest , whom one Hollerius a Physician deriding , as if it had been nothing but Melancholy in the Woman and Ignorance in those Divines , was after convinc'd of the contrary , when he saw her standing betwixt two other women and crying out of a sudden , discerning her hands to be so fast bound that there was no loosing of them without cutting the string . There was not the appearance of any thing to any body but to the possessed onely , who said she saw then a white cloud come neer her when she was bound . CHAP. VI. The Apparition Eckerken . The Story of the pyed Piper . A Triton or Sea-God seen on the banks of Rubicon . Of the Imps of Witches , and whether those old women be guilty of so much dotage as the Atheist fancies them . That such things passe betwixt them and their Imps as are impossible to be imputed to Melancholy . The examination of John Winnick of Molesworth . The reason of Sealing Covenants with the Divell . BUt it is now high time to cleare up this more dim and cloudy discovery of Spirits into more distinct and articulate Apparitions , according as I did at first propound . And these I shall cast into two ranks : Such as appeare near to us on the Ground , or such as are seen afarr off , above in the Aire . And here again to begin with small things first . Near Elton a Village half a mile distant from Embrica in the Dukedome of Cleve , there was a thing had its haunt , they called it Eckerken ; there appeared never more then the shape of an Hand , but ●t would beat travellers , pull them off from their horses , and overturn carriages . This could be no Phansy , there following so reall Effects . The story of the pyed Piper , that first by his pipe gathered together all the Rats and Mice , and drown'd them in the River , and afterward , being defrauded of his reward , which the Town promis'd him if he could deliver them from the plague of those Vermine , took his opportunity , and by the same pipe made the Children of the town follow him , and leading them into a Hill that opened , buried them there all alive ; hath so evident proof of it in the town of Hammel where it was done , that it ought not at all to be discredited . For the fact is very Religiously kept amongst their ancient Records , painted out also in their Church-windowes , and is an Epoche joyn'd with the yeare of our Lord in their Bills and Indentures and other Law●nstruments . That also seems to me beyond all exception and evasion which Suetonius relates of a Spectrum appearing on the b●nks of the River Rubicon : which was thus , Julius Caesar having marched with his Armie to this River , which divides Gall●a Citerior from Italy , and being very doubtfull with himself whither he should passe over into Italy or not , there was seen on the River side a Man of a prodigious stature and form playing on a Reed . The strangeness of his person as well as the pleasantnesse of his Musick had drawn severall of the Shepherds unto him , as also many of the Souldiers , amongst whom were some Trumpeters ; which this 〈◊〉 ( as Melanchthon ventures to call him ) or Sea God well ob●erving nimbly snatches away one of the Trumpets ou● of their hands , leaps forthwith into the River , and 〈◊〉 a March with that strength and violence , that he seem'd to ●end the Heavens , and made the Aire ring again with the m●ghty fo●cibleness of the Blast , in this manner he p●ssed over to the other side of the River . Whereupon Caesar taking the Omen , leaves off all further dispute with himself carries over his Army enters Italy , secure of success from so manifest tokens of the favour of the Gods. To confirme this truth of Apparitions , if we would but admit the free confessions of VVitches concerning their Impes , whom they so frequently see and converse withall , know them by their names , and do obeisance to them ; the point would be put quite out of all doubt , and their proofs would be so many , that no volume would be large enough to containe them . But forsooth these must be all Melancholy old●women that dote and bring themselves into danger by their own Phansyes and Conceits . But that they doe net dote , I am better assured of , then of their not doting , that say they do . For to satisfy my own curiosity I have examined severall of them , and they have discours'd as cunningly as any of their quality and education . But by what I have read and observ'd I discerne they serve a very perfidious Master , who playes wreaks many times on purpose to betray them . But that 's only by the by . I demand concerning these Witches who confesse their contract and frequent converse with the Divel ; s●me with him in one shape , others in another ; whether mere Melancholy and Imagination can put Powders , Rods , Oyntments , and such like things into their hands , and tell them the use of them , can impresse Markes upon their bodies ▪ so deep as to take away all sense in that place , can put Silver and Gold into their hands , which afterwards commonly proves but either Counters , Leaves ▪ or Shells , or some such like uselesse matter ? These reall effects cannot be by mere Melancholy . For if a man receive any thing into his hand , be it what it will be , there was some body that gave it him . And therefore the VVitch receiving some reall thing from this or that other shape that appeared unto her , it is an evident signe , that it was an externall thing that she saw , not a mere figuration of her melancholy Phansy . There are innumerable examples of this kind , but the thing is so triviall and ordinary that it wants no instances . I will only for down one , wherein there is the apparition of three Spirits . John VV●nnick of Molsew●rth in Huntington-shire being examin'd 11. Aprill 1646. confessed as followes . Having lost his purse with seven shillings in it , for which he suspected one in the family where he lived , he saith , that on a Friday while he was making hay bottles in the barn , and swore and curs'd and rag'd , and wisht to himself that some wise body would help him to his purse a●d money again , there appear'd unto him a Spirit in the shape of a Beare but not so big as a Coney , who promis'd upon condition that he would fall down and worship him , he would help him to his purse . He assented to it , and the Spirit told him to morrow about this time he should find his purse upon the floor where he made bottles , and that he would then come himself also ; which was done accordingly : and thus at the time appointed recovering his purse he fell down upon his knees to the Spirit , and said , My Lord and God I thank you . This Spirit brought then with him two other , in the shape the one of a white Cat , the other of a Coney , which at the command of the Beare-Spirit he worshipped also . The Beare-Spirit told him he must have his Soul when he dyed , that he must suck of his body , that he must have some of his Bloud to seale the Covenant . To all which he agreed , and so the Beare-Spirit leaping up to his shoulder , prick'd him on the head , and thence took bloud . After that , they all three vanished , but ever since came to him once every twenty four houres , and suck'd on his body , where the markes are found . And that they had continually done thus for this twenty nine yeares together . That all these things should be a mere dreame is a conceit more slight and foolish than any dreame possibly can be . For that receiving of his purse was a palpable and sensible pledge of the truth of all the rest . And it is incredible that such a series of circumstances back'd with twenty nine yeares experience of being suck'd and visited dayly , sometimes in the day time , most commonly by night , by the same three Familiars , should be nothing but the hanging together of so many Melancholy Conceits and Phansies . Nor doth the sealing of Covenants and writing with Bloud make such stories as these more to be suspected : For it is not at all unreasonable that such Ceremonies should passe betwixt a Spirit and a Man , when the like palpable Rites are used for the more firmly tying of Man to God. For whatsoever is crasse and externall leaves a stronger Impresse upon the Phansy , and the remembrance of it strikes the mind with more efficacy . So that assuredly the Divel hath the greater hanck upon the Soul of a Witch or Wizard , that hath been perswaded to complete their Contract with him in such a grosse sensible way , and keepes them more fast from revolting from him , than if they had only contracted in bare words . CHAP. VII . The nocturnall Conventicles of Witches ; that they have often dissolved & disappeared at the naming of the Name of God or Jesus Christ ; and that the party thus speaking has found himself alone in the fields many miles from home . The Dancing of Men , Women and cloven-footed Satyres at mid-day ; John Michaell piping from the bough of an Oake , &c. BUt I shall now adde further stories that ought to gain credit for the conspicuous effects recited in them . As that which Paulus Grillandus reports of one not far from Rome , who at the perswasion of his wife anointing himself , as she had done before him , was carried away in the aire to a great Assembly of Wizards and VVitches , where they were feasting under a Nut-Tree . But this stranger not relishing his cheare without Salt , at last the Salt coming , and he blessing of God for it , at that Name the whole Assembly disappeared , and he poore man was left alone naked an hundred miles off from home ; whither when he had got he accused his wife , she confess'd the fact , discovering also her companions , who were therefore burnt with her . The same Authour writes a like story of a young girle thirteen years old in the Dukedome of Spalatto , who being brought into the like company and admiring the strangenesse of the thing , and crying out Blessed God , what 's here to do ! made the whole assembly vanish , was left herself in the field alone , and wandring up and down was found by a countrey man to whom shee told the whole matter . So the Husband of the Witch of Lochiae , whom she brought into the like Assembly , by saying O my God where are we ? made all to vanish , and found himself naked alone in the field fifteen dayes journey from home . Severall other stories to this purpose Bodinus sets down , which these sensible effects of being so far distant from home and being found naked in the fields , shew to be no freakes of Melancholy but certain truth . But that the Divel in these junquetings appeares to the Guests in the form of a Satyr , black Goat , or else sometimes in the shape of an ill-favoured black man , is the ordinary confession of VVitches , by this way discovered and convicted . Of his appearance in the shape of a man in black at least , if not a black man , a young woman committed for the suspicion of VVitchcraft , at the castle in Cambridge told my learned friend Dr. Cudworth and my self this story . How one Lendall-wife , who afterwards at Cambridge suffered for a Witch , made a motion to her of procuring her a husband ; she accepted of it . The day and hour appointted , her Sweet-heart met her at Lendall's house . He brake the businesse to her ; but in the middle of the conference she did but turne her head aside and he was vanished , and instead of a good proper Yeomanlike Man there was found in the chaire , where he did sit , nothing but a young Whelp lying on the cushion . Shee told us also how upon a time when she dwelt with a Dame in a little town near Cambridge , and was sent into the fields to gather sticks , that Lendall-wife did meet her there and urged the old businesse again , and b●cause she would not consent to it , that shee beat her unmercifully , pulled off all her cloathes , and left her naked and in a manner dead upon the ground , and that she thought , if her Dame had not come to seek her , and had not found her , she had died no other death . She told us also how at another time the door being shut and she going to bed , that her Sweet-heart came to her himself , earnestly desiring that the Match might goe on : which she as resolutely refusing , he grew very angry , and asked her if she would make a fool of him , and gave her such a parting blow upon her thigh that it was black and blew a good while after . But that which I aime at happened sometime betwixt these passages I have already related . While this marriage was driving on , the Wench was again invited to Lendall-wife's house , where she might meet with her Sweet-heart at a supper . Shee told us , when she was come , that shee waited ● great while below , and marvelled that there was neither fire nor rost-meat nor any thing else that could promise any such entertainment as was expected , nor did she see any thing brought into the house all the while she was there , and yet notwithstanding , that at supper time the table was well furnish't as well with guests as meat . He that did sit at the upper end of the table was all in black , to whom the rest gave very much respect , bowing themselves with a great deal of reverence whenever they spake to him . But what the wench seemed most of all affected with , was that the company spake such a Language as she understood not ; and Lendall-wife whom at other times , she said , she could understand very well , when she spake then at table she could not understand at all . Old Stranguidge ( of whom there hath been reported ever since I came to the Universitie that he was carried over Shelford Steeple upon a black Hogge and tore his breeches upon the weather-cock ) was one of the company . I doe not remember any other she told us of that wee knew ; but there were severall that she her self knew not . It was darke when they went to supper , and yet there was neither candle nor candlestick on the board , but a moveable light hovered over them , that waf●ed it self this way and that way in the aire betwixt the seeling and the table . Under this glimmering lamp they ate their victuals and entertain'd discourse in that unknown Dialect . She amazed at the strangenesse of the businesse and weary of attending of so uncouth a company , as she said , slunck away from them and left them . As for my own part , I should have looked upon this whole Narration as a mere idle fancy or sick mans dream , had it not been that my beliefe was so much enlarged by that palpable satisfaction I received from what wee heard from foure or five VVitches which we lately examined before : And yet what I heard was but such matters as are ordinarily acknowledged by such VVitches as will confesse . And therefore I shall rather leave my Reader to wait the like opportunity , then trouble my self with setting down any further examinations of my own . I will only adde a Story or two out of Remigius concerning these Conventicles of Witches , and then I will proceed to some other proofs . John of Hembach was carried by his Mother being a Witch to one of these Conventicles , and because he had learnt to play on the Pipe , was commanded by her to exercise his faculty & to get up into a Tree , that they might the better hear his Musick . Which he doing , & looking upon the Dancers , how uncouth and ridiculous they were in their Motions and Gestures , being struck with admiration at the novelty of the matter , suddenly burst out into these words , Good God , what a mad company have we here ! Which was no sooner said , but down came John , Pipe and all , and hurt his shoulder with the tumbling cast , who when he called to the company to help him , found himself alone , for they had all vanish'd , John of Hembach told the story , but people knew not what to make of it , till some of that mad Crue that danc'd to his pipe , were apprehended upon other suspicions , as Catharina Praevotia , Kelvers Orilla , and others , who made good every whit what John had before told ( though they knew nothing of what he told before ) adding also more particularly that the place where he pip'd to them was Maybuch . The other memorable Story that I shall relate out of Remigius is this . One Nicolea Langbernhard , while she was going towards Assenunturia along a hedge side , spied in the next field ( it was about Noon-time of day ) a company of men and women dancing in a ring ; and the posture of their bodies being uncouth and unusuall made her view them more attentively , whereby she discerned some of them to have cloven feet , like Oxen or Goats ( it should seem they were Spirits in the shape of lusty Satyrs ) she being astonish'd with fear cryes out , Jesus help me and send me well home . She had no sooner said so , but they all vanished saving onely one Peter Grospetter , whom a little afterwards she saw snatch'd up into the aire and to let fall his Maulkin ( a stick that they make cleane ovens withall ) and her self was also driven so forcibly with the winde , that it made her almost loose her breath . She was faine to keep her bed three dayes after . This Peter ( though at first he would have followed the Law on Nicolea for slandring him , yet ) afterward freely confess'd and discovered others of his companions , as Barbelia the wife of Joannes Latomus , Mayetta the wife of Laurentius , who confessed she danced with those cloven-footed Creatures at what time Peter was amongst them . And for further evidence of the businesse John Michaell , Herds-man , did confesse , that while they thus danced , he plaid upon his Crooked staffe , and struck upon it with his fingers , as if it had been a Pipe , sitting upon an high bough of an Oake ; and that so soon as Nicolea called upon the name of Jesus , he tumbled down headlong to the ground , but was presently catch'd up again with a whirldwind , and carryed to Weiller Meadowes , where he had left his Herds a little before . Adde unto all this , that there was found in the place where they danced a round Circle wherein there was the manifest ma●kes of the treading of cloven feet , which were seen from the day after Nicolea had discover'd the businesse , till the next Winter that the plough cut them out . These things happened in the yeare 1590. CHAP. VIII . Of Fairy Circles . A larger discussion of those Controversies betwixt Bodinus and Remigius , viz. whether the Bodyes of Witches be really transformed into the shape of Wolves and other Creatures ; whether the Souls of Witches be not sometimes at those nocturnall Conventicles , their bodies being left at home ; as also whether they leav● not their bodies in those Extasies they put themselves in when they promise to fetch certain newes from remote places in a very short time . IT might be here very seasonable , upon the foregoing story , to enquire into the nature of those large darke Rings in the grasse , which they call Fairy Circles , whether they be the Rendezv●●z of Witches , or the da●cing places of those little puppet-Spirits which they call Elves or Fairies . But these curios●ties I leave to more busy Wits . I am onely intent now upon my serious purpose of proving there are Spirits ; which I think I have made a pretty good progresse in already , and have produced such narrations that cannot but gain credit with such as are not perversly and wi●lfully incredulous . There is another more profitable question started , if it could be decided , concerning these Night-revellings of VVitches , whether they be not sometimes there , their bodies lying at home , as sundry Stories seem to favour that opinion : Bodinus is for it , Remigius is against it . It is the same question , whether when VVitches or VVizards professe they will tell what is done within so many miles compasse , and afterwards to give a proof of their skill first anoint their bodies and then fall down dead in a manner , and so lye a competent time senselesse , whether , I say , their souls go out of their bodies , or all be but represented to their Imagination . We may add a third , which may happily better fetch off the other two ; And that is concerning your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( which the Germans call Were-VVolff ; the French Loups garous ) Men transformed into VVolves : and there is much what the same reason of other Transformations . I shall not trouble you with any Histories of them , though I might produce many . But as well those that hold it is but a delusion of the Divell and mere Tragedies in Dreames , as they that say they are reall Transactions , do acknowledge , that those parties that have confessed themselves thus transformed have been weary and sore with running , have been wounded and the like . Bodinus here also is deserted of Remigius , who is of the same mind with VVierus , that sly , smooth Physician , and faithfull Patron of VVitches , who will be sure to load the Divell as much as he can , his shoulders being more able to bear it , and so to ease the Haggs . But for mine own part , though I will not undertake to decide the controversy , yet I thinke it not a●●isse to declare , that Bodinus may very well make good his own , notwithstanding any thing those do alledge to the contrary . For that which Wierus and Remigius seem so much to stand upon , that it is too great a power for the Divell and too great indignity to Man , that he should be able thus to transform him ; are in my mind but slight Rhe●orications , no sound Arguments . For what is that outward mis●apement of Body to the inward deformity of their Souls , which he helps on so notoriously ? And they having given themselves over to him so wholy , why may he not use them thus here , when they shall be worse used by him hereafter ? And for the changeing of the species of things , if that were a power too big to be granted the Divell , yet it is no more done here , when he thus transforms a Man into a VVolf , then when he transforms himself into the shape of a Man. For this VVolf is still a Man , and that Man is still a Divell . For it is so as the Poet sayes it was in Vlysses his companions which Circe turned into Hoggs , They had the Head , the Voice , the Body and Bristles of Hoggs ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But their Understanding was unchanged , they had the Mind and Memory of a Man as before . As Petrus Bourgotus professeth that when his companion Michael Verdung had a●ointed his body and transform'd him into a Wolf , when he look'd upon his hairy feet he was at first affraid of himself . Now therefore it being plain that nothing materiall is alledged to the contrary , and that men confesse they are turn'd into Wolves , and acknowledge the salvage cruelties they then committed upon Children , Women and Sheep , that they find themselves exceeding weary , and sometimes wounded ; it is more naturall to conclude they were really thus transformed , then that it was a mere Delusion of Phansy . For I conceive the Divell gets into their body , and by his subtile substance , more operative and searching than any fire or putrifying liquour , melts the yielding Compages of the body to such a consistency , and so much of it as is fitt for his purpose , and makes it plyable to his imagination : and then it is as easy for him to work it into what Shape he pleaseth , as it is to work the Aire into such forms and figures as he ordinarily doth . Nor is it any more difficulty for him to mollify what is hard , then it is to harden what is so soft and fluid as the Aire . And he that hath this power , we can never stick to give him that which is lesse , viz. to instruct men how they shall for a time forsake their Bodies , and come in again . For can it be a hard thing for him , that can thus melt and take a pieces the particles of the Body , to have the skill and power to loosen the Soul , a substance really distinct from the Body and separable from it ; which at last is done by the easy course of Nature , at that finall dissolution of Soul and Body which we call Death ? But no course of Nature ever transforms the body of Man into the shape of a Wolf ; so that this is more hard and exo●bitant from the order of Nature then the other . I but you 'l say the greatnesse and incrediblenesse of the Miracle is this ; That there should be an actuall separation of Soul and Body and yet no Death . But this is not at all strange if we consider that Death is properly a disjunction of the Soul from the Body by reason of the Bodie 's unfitnesse any longer to entertain the Soul , which may be caused by extremity of Diseases , outward Violence or Age ; And if the Divell could restore such bodies as these to life , it were a miracle indeed . But this is not such a miracle , nor is the Body properly dead , though the Soul be out of it . For the life of the Body is nothing else but that fitnesse to be actuated by the Soul. The conservation whereof is help'd , as I conceive , by the anointing of the Body before the Extasy ; which ointment filling the pores keeps out the cold and keeps in the heat and Spirits , that the frame and temper of the Body may continue in fit case to entertain th● Soul again at her return . So the vital streames of the carcasse being not yet spent , the prist●ne operations of life are presently again kindled , as a candle new blown out and as yet reeking , suddenly catches fire from the flame of another , though at some distance , the light gliding down along the smoke . Wherefore there being nothing in the nature of the thing that should make us incredulous , these Sorceresses so confidently pronouncing that they are out of their Bodies at such times , and see and do such & such things , meet one another , bring messages , discover secrets and the like , it is more naturall and easy to conclude they be really out of their Bodies , then in them . Which we should the more easily be induced to believe , if we could give credit to that Story Wierus tells of a Souldier out of whose mouth whilest he was asleep a thing in in the shape of a Wesell came , which nudd●●ng along in the grasse and at last coming to a brook side , very busily attempting to get over ▪ but not being able , some one of the standers by that saw it , made a bridge for it of his sword ▪ which it passed over by , and coming back made use of the same passage , and then entred into the Souldier's mouth again , many looking on : when he waked he told how he dream'd he had gone over an iron Bridge , and other particulars answerable to what the spectatours had seen afore-hand . Wierus acknowledgeth the truth of the story , but will by all meanes have it to be the Divell , not the Soul of the Man ; which he doth in a tender regard to the Witches , that from such a truth as this they might not be made so obnoxious to suspicion that their Extasies are not mere Dreames and Delusions of the Divell , but are accompanied with reall effects . I will not take upon me to decide so nice a controversy , only I will make bold to in●ermeddle thus farre as to pronounce Bodinus his opinion , not at all unworthy of a rationall and sagacious man. And that though by his being much addicted to such like speculations he might attribute some naturall effects to the ministry of Spirits , when there was no need so to doe , yet his judgement in other things of th●s kind is no more to be slighted for that , then Cartesius , that stupendious Mechanicall Witt , is to be disallowed in those excellent inventions of the causes of those more generall Phaenomena of Nature , because by his successe in those he was imboldned to enlarge his Principles too farre , and to assert that A●imalls themselves were mere Machina's : like Aristoxenus the Musician that made the Soul nothing else but an Harmony ; of whom Tully pleasantly observes , Quod non recessit ab arte sua . Every Genius and Temper , as the sundry sorts of Beasts and living Creatures , have their proper excrement : and it is the part of a wise man to take notice of it , and to chuse what is profitable , as well as to abandon what is uselesse and excrementitious . CHAP. IX . The Coldnesse of those bodyes that Spirits appear in witnessed by the experience of Cardan and Bourgotus . The naturall Reason of this Coldnesse . That the Divell does really lye with VVitches . That the very substance of Spirits is not fire . Spirits skirmishing on the ground . Field - fights and Sea - fights seen in the Aire . BUt to return into the way , I might adde other stories of your Daemones Metallici , your Guardian Genii , such as that of Socrates , and that other of which Bodinus tells an ample story , which hee received from him who had the society and assistance of such an Angell or Genius , which for my own part I give as much credit to as to any story in Livy or Plutarch : Your Lares familiares , as also those that haunt and vexe families appearing to many and leaving very sensible effects of their appearings . But I will not so farre tire either my self or my Reader . I will only name one or two storyes more , rather then recite them . As that of Cardan , who writes as you may see in Otho Melander , that a Spirit that familiarly was seen in the house of a friend of his , one night layd his hand upon his brow which felt intolerably cold . And so Petrus Bourgotus confessed that when the Divell gave him his hand to kisse , it felt cold . And many more examples there be to this purpose . And indeed it stands to very good reason that the bodies of Divels being nothing but coagulated Aire should be cold , as well as coagulated Water , which is Snow or Ice and that it should have a more keen and piercing cold , it consisting of more subtile particles , than those of water , and therefore more fit to insinuate , and more accurately and stingingly ▪ to affect and touch the nerves . Wherefore Witches confessing so frequently as they do , that the Divel lyes with them , and withall complaining of his tedious and offensive coldnesse , it is a shrewd presumption that he doth lie with them indeed , and that it is not a mere Dreame , as their friend Wierus would have it . Hence we may also discover the folly of that opinion that makes the very essence of Spirits to be fire : for how unfit that would be to coagulate the aire is plain at first sight . It would rather melt and dissolve these consistencies then constringe them and freeze them in a manner . But it is rather manifest that the essence of Spirits is a substance specifically distinct from all corporeall matter whatsoever . But my intent is not to Philosophize concerning the nature of Spirits , but only to prove their Existence . Which the story of the Spectre at Ephesus may be a further argument of . For that old man which Apollonius told the Ephesians was the walking plague of the city , when they stoned him and uncovered the heap , appear'd in the shape of an huge black dog as big as the biggest Lion. This could be no imposture of Melanchly nor ●raud of any Priest. And the learned Grotius , a man far from all Levity and vain Credulity , is so secure of the truth of Ty●neus his Miracles , that he does not stick to term him impudent , that has the face to deny them . Our English Chronicles also tell us of Apparitions ; armed men , foot and horse , fighting upon the ground in the North part of England and in Ireland for many Evenings together , seen by many hundreds of men at once , and that the grasse was troden down in the places where they were seen to fight their Battailes : which agreeth with Nicolea Langbernhard her Story of the cloven-footed Dancers , that left the print of their hoofs in the ring they trod down , for a long time after . But this skirmishing upon the Earth puts me in mind of the last part of this argument , and bids me look up into the Aire . Where omitting all other Prodigies I shall only take notice of what is most notorious , and of which there can by no meanes be given any other account , then that it is the effect of Spirits . And this is the appearance of armed men fighting and encountring one another in the Sky . There are so many examples of these Prodigies in Historians , that it were superfluous to instance in any . That before the great slaughter of no lesse than fourescore thousand made by Antiochus in Jerusalem recorded in the second of Maccabees chap. 5. is famous . The Historian there writes that through all the city for the space almost of fourty dayes there were seen Horsemen running in the aire , in cloth of Gold , and Arm'd with Lances , like a band of Souldiers , and Troops of Horsemen in array encountring and running one against another , with shaking of shields , and multitudes of pi●●es , and drawing of swords , and casting of darts , and glittering of golden ornaments , and harnesse of all sorts . And Josephus writes also concerning the like Prodigies , that happened before the destruction of the City by Titus ▪ prefacing first , that they were incredible , were it not that they were recorded by those that were Eye-witnesses of them . The like Apparitions were seen before the civill warres of Marius and Sylla . And Melanchthon affirmes that a world of such Prodigies were seen all over Germany from 1524 to 1548. S●ellius amongst other places doth particularize in A●●rtsfort , where these fightings were seen not much higher then the house tops ; as also in Amsterdam where there was a Sea-fight appearing in the aire for an houre or two together , many thousands of men looking on . And to say nothing of what hath been seen in England not long ago , there is lately a punctuall narration of such a Sea-fight seen by certain Hollanders , and sent over hither into England , but a Lion appearing alone at the end of that Apparition , though it may be true for ought I know , yet it makes it obnoxious to Suspicion and evasion and so unprofitable for my purpose . But the Phaenomena of this kind , whose reports cannot be suspected to be in subserviency to any Politick designe , ought in reason to be held true , when there have been many profess'd Eye-witnesses of them . And they being resolvable into no naturall causes , it is evident that we must acknowledge supernaturall ones , such as Spirits , Intelligences or Angels , term them what you please . CHAP. X. A very memorable story of a certain pious man , who had the continuall Society of a Guardian Genius . I Had here ended all my Stories , were I not tempted by that remarkable one in Bodinus , to our-run my Method . I but named it heretofore , I shall tell it now more at large . I am the more willingly drawn to relate it , such examples of the consociation of good Spirits being very scarce in History . The main reason whereof , as I conceive , is because so very few men are heartily and sincerely good . The Narration is more considerable in that he that writes it , had it from the man 's own mouth whom it concerns ; and is as follows . This Party , a holy and pious man , as it should seem , and an acquaintance of Bodinus's , freely told him , how that he had a certain Spirit that did perpetually accompany him , which he was then first aware of , when he had attain'd to about thirty seven years of Age , but conceiv'd that the said Spirit had been present with him all his life time , as he gathered from certain Monitory Dreams and Visions , whereby he was forewarn'd as well of severall dangers as vices . That this Spirit discovered himself to him after he had for a whole year together earnestly pray'd to God to ●end a good Angell to him , to be the Guide and Governer of his life and actions ; adding also , that before and after Prayer he used to spend two or three houres in meditation and reading the Scriptures , diligently enquiring with himself , what Religion , amongst those many that are controverted in the world , might be best , beseeching God that he would be pleased to direct him to it . And that he did not allow of their way , that at all adventures pray to God to confirm them in that opinion they have already preconceived , be it right or wrong . That while he was thus busy with himself in matters of Religion , that he light on a passage in Philo Judaeus in his Book De Sacrificiis , where he writes , that a good and holy Man can offer no greater nor more acceptable Sacrifice to God , then the Oblation of himself , and therefore following Philo's counsell , that he offered his Soul to God. And that after that , amongst many other divine Dreames and Visions , he once in his sleep seemed to hear the voice of God saying to him , I will save thy Soul , I am he that before appeared unto thee . Afterwards that the Spirit every day would knock at the doore about three or four a clock in the morning , though he rising and opening the doore could see no body , but that the Spirit persisted in this course , and unlesse he did rise , would thus rouze him up . This trouble and boisterousnesse made him begin to conceit that it was some evill Spirit that thus haunted him , and therefore he daily pray'd earnestly unto God , that he would be pleased to send a good Angell to him , and often also sung Psalmes , having most of them by heart . Wherefore the Spirit afterward knocked more gently at the doore , and one day discovered himself to him waking , which was the first time that he was assured by his senses that it was he ; for he often touched and stirred a Drinking-glasse that stood in his chamber , which did not a little amaze him . Two dayes after when he entertain'd at supper a certain f●●end of his , Secretary to the King , that this friend of his was much abash'd while he heard the Spirit thumping on the bench hard by him , and was strucken with fear , but he ●ad him be of good courage , there was no hurt towards ; and the better to assure him of it , told him the truth of the whole Matter . Wherefore from that time , ●aith Bodinus , he did affirm that this Spirit was alwayes with him , and by some sensible signe did ever advertize him of things : as by striking his right eare if he did any thing amisse ; if otherwise , his left . If any body came to circumvent him ▪ that his right eare was st●uck , but his left eare , if a good man and to good ends accosted him . If he was about to eat or drink any thing that would hurt him , or intended or purposed with himself to do any thing that would prove ill , that he was inhibited by a signe , and if he delaid to follow his businesse , that he was quickened by a ●●gne given him . When he began to praise God in Psalmes and to declare his marveilous Acts , that he was presently raised and strengthened with a spirituall and supernaturall power . That he daily begg'd of God that he would teach him his Will , his Law and his Truth ; And that he set one day of the week apart for reading the Scripture and Meditation , with singing of Psalmes , and that he did not 〈◊〉 out of his house all that day ; But that in his ordinary conversation he was sufficiently merry and of a chearfull minde , and he cited that saying for it , Vidi facies Sanctorum laetas . But in his conversing with others ▪ if he had talked vainly and indiscreetly , or had some daies together neglected his Devotions , that he was forthwith admonished thereof by a Dreame . That he was also admonished to rise betimes in the Morning , and that about four of the clock a voice would come to him while he was asleep , saying , Who gets up first to pray ? He told Bodinus also how he was often admonish'd to give Almes , and that 〈◊〉 more Charity he bestow'd , the more prosperous he was . And that on a time when his enemies sought after his life , and knew that he was to go by water , that his Father in a Dreame brought two Horses to him , the one white , the other bay ; and that therefore he bid his servant hire him two horses , and though he told him nothing of the colours , that yet he brought him a white one and a bay one . That in all difficulties , journeyings and what other enterprizes soever , he used to ask counsell of God , and that one night , when he had begged his blessing , while he slept he saw a Vision wherein his Father seemed to blesse him . At another time , when he was in very great Danger , and was newly gone to bed , he said that the Spirit would not let him alone till he had raised him again , wherefore he watched and pray'd all that night . The day after he escaped the hands of his Persecuters in a wonderfull manner ; which being done , in his next sleep he heard a voice saying , Now sing , Quisedet in latibulo Altissi●● . A great many other passages this Party told Bodinus , so many indeed , that he thought it an endlesse labour to recite them all . But what remains of those he has recited , I will not stick to take the pains of transcribing them . Bodinus asked him why he would not speak to the Spirit for the gaining of the more plain and familiar converse with it . He answered that he once attempted it , but the Spirit instantly struck the doore with that vehemency , as if he had knock'd upon it with an hammer , whereby he gathered his dislike of the matter . But though the Spirit would not talk with him , yet he could make use of his judgement in the reading of books and moderating his studies . For if he took an ill book into his hands and fell a reading , the Spirit would strike it , that he might lay it down , and would also sundry times , be the books what they would , hinder him from reading and writing overmuch , that his minde might rest , and silently meditate with it self . He added also , that very often while he was awake , a small , subtile , inarticulate sound would come unto his eares . Bodinus further enquiring whether he ever see the Shape and Form of the Spirit , he told him that while he was awake he never see any thing but a certain light very bright and clear and of a round Compasse and Figure ; But that once , being in great jeopardy of his life , and having heartily pray'd to God that he would be pleased to provide for his safety , about break of day , amidst his slumberings and wakings , he espyde on his bed where he lay a young Boy clad in a white Garment tinctured somewhat with a touch of purple , and of a visage admirably lovely and beautifull to behold . This he confidently affirmed to Bodinus for a certain truth . CHAP. XI . Certain Enquiries upon the preceding Story ; as , What these Guardian Genii may be . Whether one or more of them be allotted to every man , or to some none . What may be the reason of Spirits so seldome appearing ; And whether they have any settled Shape or no. What their manner is of assisting men in either Devotion or Prophecy . Whether every mans complexion is capable of the Society of a good Genius . And lastly whether it be lawfull to pray to God to send such a Genius or Angel to one or no. IT is beside my present scope , as I have already professed , to enter into any more particular and more curious Disquisitions concerning the nature of Spirits , my ayme being now onely to demonstrate their Existence by those strange Effects recorded every where in History . But this last Narration is so extraordinarily remarkable , that it were a piece of disrespect done to it , to dismisse it without some Enquiries at least into such Problems as it naturally affords to our consideration , though it may well seem plainly beyond the power of humane Witt , or lawes of Modesty to determine any thing therein . In the first place therefore , it cannot but amuse a man's minde to think what these officious Spirits should be , that so willingly sometimes offer themselves to consociate with a man ; whether they may be Angels uncapable of incorporation into humane Bodies , which vulgarly is conceived : Or whether the Souls of the deceased , they having more affinity with mortality and humane frailty then the other , and so more sensible of our necessities and infirmities , having once felt them themselves ; a reason alledged for the Incarnation of Christ by the Authour to the Hebrews : Which opinion has no worse Favourers then Plutarch , Maximus Tyrius , and other Platonists : Or lastly , whether there may not be of both sorts . For separate Souls being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a condition not unlike the Angels themselves , it is easy to conceive that they may very well undergo the like Offices . Secondly we are invited to enquire , whether every man have his Guardian Genius or no. That Witches have many , such as they are , their own confessions testify . The Pythagorea●s were of opinion that every man has two Genii , a good one and a bad one . Which Mahomet has taken into his Religion , adding also , that they sit on Mens shoulders with table-books in their hands , and that the one writes down all the good , the other all the evill a man does . But such expressions as those I look upon as Symbolicall rather then Naturall . And I think it more reasonable that a man changing the frame of his minde changes his Genius withall : Or rather , unless a man be very sincere and single-hearted that he is left to common Providence , as well as if he be not desperately wicked or deplorably miserable , scarce any particular evill Spirit interposes or offers himself a perpetuall Assistent in his affaires and fortunes . But extreme Poverty , irksome old Age , want of Friends , the Contempt , Injury and Hardheartednesse of evill Neighbours , working upon a Soul low sunk into the body and wholy devoid of the Divine life , does sometimes kindle so sharp , so eager , and so piercing a desire of Satisfaction and Revenge , that the shreeks of men while they are a murdering , the howling of a Wolf in the fields in the night , or the squeaking and roring of tortured Beasts do not ●o certainly call to them those of their own kinde , as this powerfull Magick of a pensive and complaining soul in the bitternesse of it's affliction attracts the ayd of these over-officious Spirits . So that it is most probable that they that are the forwardest to ●ang Witches are the first that made them , and have no more goodnesse nor true piety then these they so willingly prosecute , but are as wicked as they , though with better luck or more discretion , offending no further then the Law will permit them , and therefore they securely starve the poor helpless man , though with a great deal of clamour of justice ▪ they will revenge the death of their Hogg , or Cow. Thirdly it were worth our disquisition , why Spirits so seldome now adayes appear , especially those that are good ; whether it be not the wickednesse of the present Age , as I have already hinted ; or the generall prejudice men have against all Spirits that appear , that they must be straightwayes Divells ; or the frailty of humane nature that is not usually able to bear the appearance of a Spirit , no more then other Animalls are , for into what agonies Horses and Doggs are cast upon their approach , is in every ones mouth , and is a good circumstance to distinguish a reall Apparition from our own Imaginations ; or lastly whether it be the condition of Spirits themselves , who , it may be , without some violence done to their own nature cannot become visible , it being happily as troublesome a thing to them , to keep themselves in one steady visible consistency in the aire , as it is for men that dive , to hold their breath in the water . Fourthly it may deserve our search , whether Spirits have any settled forme or shape . Angells are commonly pictured like good plump cher●y-cheek'd Lads . Which is no wond●r , the boldnesse of the same Artists not sticking to picture God Almighty in the shape of an old man. In both it is as it pleases the Painter . But this story seems rather to favour their opinion , that say that Angells and seperate S●uls have no settled forme but what they please to give themselves upon occasion , by the power of their own Phansy . Ficinu● , as I remember , somewhere calls them Aereall Starres . And the good Genii seem to me to be as the benigne Eyes of God running to and fro in the world with love and pitty beholding the innocent endeavours of harmlesse and single-hearted men , ever ready to doe them good and to help them . What I conceive of separate Soules and Spirits , I cannot better expresse then I have already in my Poem of the Pr●existency of the Soul. And I hope it will be no sin to be better then my word , who in my Preface have promissed no Poetry at all , but I shall not think much to offer to your view these two Stanzas out of the forenamed Poem . Like to a light fast lock'd in Lanthorn dark , Whereby by Night our wary steps we guide In slabby streets , and dirty Chanels mark ; Some w●aker rayes from the black top do glide , And flusher streams perhaps through th' horny side . But when we 've past the perill of the way , Arriv'd at home , and laid that case aside , The naked light how clearly doth it ray , And spread its joyful beames as bright as Summer's day ? Even so the Soul in this contracted state , Confin'd to these straight Instruments of Sense , More dull and narrowly doth operate ; At this hole heares , the Sight must ray from thence , Here tasts , there smells ; But when she 's gone from hence , Like naked Lamp she is one shining Spheare , And round about has perfect cognoscence What ere in her Horizon doth appear ; She is one Orb of sense , all Eye , all airy Eear . And what I speak there of the condition of the Soul out of the Body , I think is easily applicable to other Gen●i , or Spirits . The fift Enquiry may be , how these good Gen●i become serviceable to men , for either heightening their Devotions or inabling them to Prophecy ; whether it can be by any other way then by descending into their bodies and possessing the heart and braine . For the Euchites , who affected the gift of Prophecy by familiarity with evill Spirits , did utterly obliterate in their Souls the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principles of Goodnesse and Honesty ( as you may see in Psellus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) that the evill Spirits might come into their bodies , whom those sparks of virtue , as they said , would drive away , but those being extinguish'd they could come in and possess them and inable them to pr●phecy . And that the Imps of Witches do sometimes enter their own bodies as well as their's to whom they send them , is plain in the Story of the Witches of Warbois . It is also the opinion of Trismegist , that these Spirits get into the Veines and Arteries both of men and beasts . Wherefore concerning the Dreames and Visions of this holy man that so freely imparted himself to Bodinus , it may be conceived reasonable that the good Genius insinuated himself into his very Body , as well as the bad into the bodies of the wicked , and that residing in his braine and figuring of it , by thinking of this or that Object , as we ourselves figure it when we think , the external senses being laid asleep , those figurations would easily be represented to the Common sense ; and that Memory recovering them when he awaked , they could not but seem to him as other Dreames did saving that they were better , they ever signifying some thing of importance unto him . But those Raptures of Devotion by day , might be by the Spirits kindling a purer kinde of Love-flame in his heart , as well as by fortifying and raising his Imagination . And how far a man shall be carried beyond himself by this redoubled soul in him , none , I think , can well conceive unlesse they had the experience of it . And if this be their manner of communion , it may well be enquired into , in the sixt place , whether all men be capable of consociation with these good Genii . Cardan somewhere intimates that their approaches are deprehensible by certain sweet smells they cast . From whence it may seem not improbable , that those bodies that smell sweet themselves , where the mind does not stink with pride and hypocrisy , have some naturall advantage for the gaining their society . But if there be any peculiar c●●plexion or naturall condition required , it will prove lesse hopefull for every one to obtaine their acquaintance . Yet Regeneration come to it 's due pitch , though it can not be without much paine and anguish , may well rectify all uncleannesse of nature ; so that no singularly good and sincere man can reasonably despaire of their Familiarity . For he that is so highly in favour with the Prince , it is no wonder he is taken notice of by his Courtiers . But the last and most considerable question is , whether it be lawfull to pray to God for such a good Genius or Angell . For the Example in the foregoing story seems a sufficient warrant . But I conceive Faith and Desire ought to be full-sayle to make such Voiages prosperous , and our end and purpose pure and sincere , But if Pride , Conceitedness● ▪ or Affectation of some peculiar priviledge above other Mortalls , spurre a man up to so bold an Enterprise , his Devotions will no more move either God or the Good Geni● , then the whining voice of a Counterfeit will stirr the affection of the discreetly Charitable . Nay this high Presumption may invite some reall Fiends to put a worse jest upon him then was put upon that tattered Rogue Guzman , by those Mock-Spirits , for his so impudently pretending Kindred , and so boldly intruding himself into the knowledge and acquaintance , of the Gentry and Nobility of Genoa . But the safest Magick is the sincere consecrating a mans Soul to God , and the aspiring to nothing but so profound a pitch of Humility as not to be conscious to ourselves of being at all touched with the praise and applause of men ; and to such a free and universall sense of Charity as to be delighted with the welfare of another as much as our own . They that solely have their eye upon these will find coming in what ever their heart can desire . But they that put forth their hand to catch at high things , as they phansy , and neglect these , prove at last but a lague to themselves , and a Laughing-stock to the world . These are the severall Speculations that the foregoing Narration would naturally beget in the mindes of the curious . But methinks I hear the Atheist replying to all this , That I have run a long division upo● very uncertain grounds , and asking me not without some scorn and anger , whether I believe that multifarious Fable I have rehearsed out of Bodinus and so much descanted upon . To which I answer , That I will not take my oath that the most likely passage in all Plutarch's Lives , or Livies History is assuredly true . But however that I am not ashamed to professe , that I am as well assured in my own judgement of the existence of Spirits , as that I have met with men in Westminster-Hall , or seen Beasts in Smithfield . CHAP. XII . That whether the Species of things have been from all Eternity , or whether they rose out of the Earth by degrees in Time , the Frame of them is such , that against all the Evasions of the Atheist they naturally imply that there is a God. THus have we gone through the many and manifold effects represented to our senses on this wide Theater of the World. The faintest and obscurest whereof are Arguments full enough to prove the existence of a Deity . But some being more palpable then other some , and more accommodate to awaken the dull and slow belief of the Atheist into the acknowledgement of a God , it will not be amisse to take notice of what Evasions he attempts to make for the extricating himself out of those that he pharisies the most sensibly to entangle him , and the most strongly to hinder his escape . And such are especially these two last I insisted upon , the curious frame of Mans body , and Apparitions . And the force of the former some indeavour to evade thus ; That there hath ever been Man and Woman and other Species in the world , and so it is no wonder that like should propagate its like , and therefore that there is no want of any other invisible or materiall cause but the species of things themselves : And so these admirable contrivances in Nature must imply no divine VVisdome nor Counsell or any such thing . But here I demand whether there were ever any Man that was not mortall , and whether there be any mortall that had not a beginning , and if he had , it must be either by Generation or Creation . If by Creation , there is a God. If by aequivocall Generation , as rising out of the Earth , our argument will hold good still notwithstanding this evasion , But if you 'll say there was never any man in the world but was born of a Woman , this must amount but to thus much ▪ that there hath been an infinite number of successions of births . If there be meant by it any thing more then thus , it will not prove sense . For though our Phansy cannot run through an infinite series of Effects , yet our Reason is assured there is no Effect without a Cause , and be the Progresse of Causes and Effects as infinite as it will , at last we resolve it naturally into some First ; and he that denies this , seems to me w●llfully to winke against the light of Nature , and do violence to the faculties of his minde . And therefore of necessity there must be at least one first Man and VVoman which are first ordine Naturae , though infinity of time reckoning from the present causeth a confusion & obscurity in our apprehensions . And these which are thus first in order of Nature or Causality must also exist first before there can be any other Men or Women in the World. And therefore concerning these first it being manifest that they were born of no Parents , it follows they were Created or rose out of the Earth , and so the Evasion will be frustrated . Besides if you affirm that there was never any Man in the world but who was born of a VVoman , and so grew to Mans estate by degrees , it will fall to some mans share to be a Babe and a Man at once , or to be both Father and Child , For so soon as Mankind was ( let it be from Aeternity , and beyond Aeternity is nothing ) those that then existed were begot of some body , and there was nothing before them to beget them , therefore they begot themselves . But that they should at once then have been perfect men , their substances being of alterable and passive matter , that is wrought diversly and by degrees into that frame it hath , is as rash , as if they should say that Bootes , and Shooes , and Stockins , and Pyes , and Peels , and Ovens have been together with all Aeternity : when as it is manifest there ought to be an orderly intervall of time before these things can be , wherein must precede the killing of Oxen , and flaying of them , as also of Sheep , tanning , spinning , cutting , and many more such like circumstances . So that it is enormously ridiculous to say that Mankind might have been at once from all Aeternity , unlesse the Omnipotency of a God , who can do what ever we can imagine and more , should by his unresistable Fiat cause such a thing in a moment so soon as himself was , which was ever , and he was never to seek for either power or skill . But that the fluid Matter of it self should have been thus raised up from all Aeternity into such compleat Species of things , is very groundlesse and irrationall . I say , that there ever should be such a thing as this in the world , a man at once existing of himself in this corporeall frame that we see , who notwithstanding did afterwards dye like other mortalls ; is a fable above all Poeticall Figments whatsoever , and more incredible then the hardest Article that any Religion ever offered to the Atheist's beliefe . Others therefore deserting this way of Evasion betake themselves to another , which , though it seem more plausible at first view , is fully as frivolous . They say that all the Species of things , Man himself not excepted , came first ●ut of the Earth by the omnifarious attempt of the particles of the Matter upon one another , which at last light on so lucky a construction and fabrick of the Bodies of Creatures as we see , and that having an infinite series of time to try all tricks in , they would of necessity at last come to this they are . But I answer , that these particles might commit infini●e Tautologies in their strokes and motions , and that therefo●e there was no such n●cessi●y at all of falling into those formes and shapes that appea●e in the world . Again , there is that excellent contrivance in the Body , suppose , of a Man , as ● have heretofore instanced , that it cannot but be the effect of very accurate Knowledge and Counsell . And lastly this concourse of Atoms they being left without a guide , it is a miracle above all apprehension , that they should produce no in●pt Species of things , such as should of their own nature have but three Leggs , and one Eye , or but one Eare , rowes of Teeth along the Vertebrae of their Backs , and the like , as I have above intimated , these In●ptitudes being more easy to hit upon , than such accurate and irreprehensible frames of Creatures . But to ●lude the force of this Argument against the fortuitous concourse of Atoms ▪ they 'll excog●ta●e th●s mad evasion ; That Nature did indeed at first bring forth such ill-favoured and ill-appointed Monsters , as well as those that are of a more exquisite frame ; but those that were more pe●fect fell upon those other and kill'd them , and devoured then , they being not so well provided of either limbs or senses as the other , and so were never able to hop fast enough from them , or maturely to discover the approaching d●ngers that ever and anon were coming upon them . But this unjust and audacious calumny cast upon God and Nature will be easily discover'd and convicted of fa●shood if we do but consider , First that Trees , Harbs , and Flowers , that do not stine from their places , or exercise such fierce cruelty one upon another , that they all in their severall kinds are handsome , and elegant , and have no ineptitude or defect in them . Secondly that all Creatures born of putrefaction , as Mice ▪ and Froggs and the like , as those many hundreds of Insects , as Grashoppers , Flyes , Spiders and such other , that these also have a most accurate contrivance of parts , & that there is nothing fram'd rashly or ineptly in any of them . Lastly in more perfect Creatures , as in the Scotch Barnacles , which Historians write of , of which if there be any doubt , yet Gerard relates that of his own knowledge , which is as admirable , and as much to our purpose , that there is a kind of Fowle which in Lancashire are called Tree Geese , they are bred out of rotten pieces of broken ships and ●●unks of Trees cast upon a little Iland in Lancashire they call the Pile of Foulders ; the same Authour saith he hath found the like also in other parts of this Kingdome : Those Fowles in all respects , though bred thus of putrefaction , ( and that they are thus bred is undeniably true as any man if he please may satisfy himself by consulting Gerard the very last page of his History of Plants ) are of as an exact Fabrick of Body , and as fitly contriv'd for the functions of such a kind of living Creature , as any of those that are produced by propagation . Nay the●e kind of Fowles themselves do also propagate , which has imposed so upon the foolishness of some , that they 〈◊〉 denied that other way of their generation , wh●● as 〈◊〉 being generated one way does not exclude the 〈…〉 seen in Froggs and Mice . Where●ore those productions out of the 〈…〉 Putrefaction being thus perfect and accurate in 〈…〉 well as others , it is a manifest discovery that 〈…〉 never frame any species of things ineptly and 〈…〉 that therefore she was ever guided by Counsell and 〈◊〉 that is , that Nature her self is the effect of an all-knowing God. Nor doth this consideration onely take away this present Evasion , but doth more palpably and intelligibly enervate the former . For what boots it them to fly unto an infinite propagation of Individualls in the same aeternall Species , as they imagine , that they might be able alwaies to assigne a Cause answerable to the Effect ; when as there are such Effects as these , and Products of Putrefaction , where Wisdome and Counsell are as truely conspicuous as in others ? For thus are they neverthelesse necessarily illaqueated in that inconvenience which they thought to have escaped by so quaint a subtilty . CHAP. XIII . That the Evasions of Atheists against Apparitions are so weak and silly , that it is an evident Argument that they are convinced in their own Judgements of the Truth of these kinds of Phaenomena , which forces them to answer as well as they can , though they be so ill provided . NOw for their Evasions whereby they would elude the force of that Argument for Spirits , which is drawn from Apparitions , they are so weak and silly , that a man may be almost sure they were convinced in their judgement of the truth of such like Stories , else it had been better flatly to have denied them , then to feigne such idle and vain reasons of them . For first they say they are nothing but Imaginations , and that there is nothing reall without us in such Apparitions . But being beaten off from this slight account , for that many see the same thing at once , then they fly to so miraculous a power of Phansy , as if it were able to change the Aire into a reall shape and form , so that others may behold it , as well as he that fram'd it by the power of his Phansy . Now I demand of any man , whether this be not a harder Mysterie and more unconceivable then all the Magicall Metamorphoses of Divells or Witches . For it is farre easyer to conceive that some knowing thing in the Aire should thus transform the Aire into this or that shape , being in that part of the Aire it doth thus transform , then that the Imagination of man , which is but a Modification of his own mind , should be able at a distance to change it into such like Appearances , But suppose it could , can it animate the Aire that it doth thus metamorphize , and make it speak , and answer to questions , and put things into mens hands , and the like ? O the credulity of besotted Atheisme ! How intoxicated and infatuated are they in their conceits , being given up to sensuality , and having lost the free use of the naturall faculties of their minde ! But shall this force of Imagination reach as high as the Clouds also , and make Men fight pitched Battails in the Aire , running and charging one against the other ? Here the same bold pretender to Wit and Philosophy Caesar Vaninus ( who cunningly and jugglingly endeavours to infuse the poyson of Atheisme into the mind of his Reader on every occasion ) hath recourse to those old cast rags of Epicurus his . School , the Exuvious Effluxes of things ; and attempts to salve these Phaenomena thus ; That the vapours of mens bodies and it seems of Horses too , are carried up into the Aire and fall into a certain proportionable posture of parts , and so imitate the figures of them aloft among the clouds . But I demand how the vapours of the Horses finde the vapours of their Riders : and when and how long are they coming together : and whether they appeare not before there be any Armies in the Field to send up such vapours : and whether Harnesse and Weapons send up vapours too , as Swords , Pikes , and Shields : and how they come to light so happily into the hands of those Aeriall men of warre , especially the vapours of Metalls ( if they have any ) being heavier in all likelyhood then the recke of A●●malls and Men : and lastly how they come to discharge at one ano●her and to fight , there being neither life nor soul in them : and whether Sounds also have their Exuviae that are reserved till these solemnities ; for at Alborough in Suffolke 1642 were heard in the Aire very loud beatings of Drums ▪ shooting of Muskets , and Ordinance ▪ as also in other such like P●odigies there hath been heard the sounding of Trumpets , as Snellius w●ites . A●d Pliny also makes mention of the sounding of ●rumpets and clashing of Armour heard out of the Heavens about the Cymbr●ck Wars , and often before . But here at Alborough all was concluded with a melodious noise of Musicall ●nstruments . The Ex●viae 〈◊〉 Fiddles it seems ●ly up into the Aire too , or were those Musical Accen●s frozen there for a time , and at the heat and firing of the Canons the aire ●elenting and thawing became so harmoniously vocall ? With what vain concei●s are men intoxicated , that willfully wink ●g●inst the light of Nature , and are ●stranged from the true knowledge and acknowledgment of a God! But there is another Evasion which the same se●ulous Insinuatour of A●heisme would make use of in case this should not hold , which seems more sober but no lesse false . And that is this : That these sigh●i●gs and skirmishings in the Aire are only the 〈◊〉 of some reall Battail on the Earth . But this in Nature is plainly impossible . For of necessity these Armies thus fighting , being at such a distance from the Spectatours that the same of the Battail never arrives to their eares , their eyes can never behold it by any re●lexion from the clouds . For besides that reflexion makes the images more dim then direct sight , such a distance from the Army to the clouds , and then from the clouds to our eye , will lessen the Species so exceedingly that they will not at all be visible . Or if we could imag●ne th●t there might be some times such an advantage in the figure of these clouds as might in some sort remedie this lessening of the Species , yet their surfaces are so exceeding rudely polish'd , and Reflection which , as I said , is ever dim enough of it self ▪ is here so extraordinarily imperfect ▪ that they can never be able , according to the course of Nature , to returne the Species of Terrestriall Objects back again to our sight , it being so evident that they are unfit for what is of farr less difficulty . For we never finde them able to reflect the image of a Starr when as not onely glass , but every troubled pool or durty plash of water in the High-way does usually do it . But that it is far easier for a Star , then for any of these Objects here upon Earth to be reflected to our Eyes by those rude naturall Looking-glasses placed among the clouds , sundry reasons will sufficiently inform us . For first , The Starrs do not abate at all of their usuall magnitude in which they ordinarily appeare to us , by this refl●ction ; the difference of many hundreds of Leagues making no difference of magnitude in them , for indeed the distance of the Diameter of the Orbite of the Earth makes none , as must be acknowledged by all those that admit of the annuall motion thereof . But a very few miles do exceedingly diminish the usuall biggnesse of the Species of an Horse or Man , even to that littlenesse , that they grow invisible . What then will become of his Sword , Shield , or Speare ? And in these cases we now speak of , how great a journey the Species have from the Earth to the cloud that reflects them , I have intimated before . Secondly it is manifest , that a Starre hath the preheminence above these Terrestiall Objects , in that it is as pure a light as the Sunne , though not so bigg , but they but opake coloured bodies , and that therefore there is no comparison betwixt the vigour and strength of the Species of a Starre and of them . Thirdly in the Night-time , the Eye being placed in the shadow of the earth , those reflections of a Starr will be yet more easily visible ; whenas the great light of the Sun by Day , must needes much debilitate these reflected Images of the Objects upon the Earth , his beams striking our Eyes with so strong vibrations . Fourthly and lastly , there being Starres all over the Firmament , so as there is , it should seem a hundred times more ●asie for naturall Causes to hit upon a Paraster or Parastron ( for let Analogie ●mbolden me so to call these seldome or never seen Phaenomena , the image of a single Starre or whole Constellation reflected from the clouds ) then upon a Parclios or Paraselenc . But now the story of these is more then an hundred times more frequent then that of the Paraster . For it is so seldome discovered that it is doubted whither it be or no , or rather acknowledged not to be , of which there can be no reason , but that the clouds are so ill-polished that they are not able to reflect so considerable a light as a Starre . From whence I th●nk , we may safely gather ▪ that it is therefore impossible that they should reflect so debile Species as the Colours , and Shapes of Beasts and Men , and that so accurately , as that we may see their swords , helmets , shields , speares , and the like . Wherefore it is plaine that these Apparitions on high in the Aire , are no Reflections of any Objects upon Earth ; or if it were imaginable that they were , that some supernaturall cause must assist to conglaciate & polish the Surfaces of the clouds to such an extraordinary accuracy of figure & smoothnesse , as will suffice for such prodigious Reflections . And that these Spirits that rule in the Aire may not act upon the Materials there , as well as Men here upon the Earth work upon the parts thereof , as also upon the neighbouring Elements so farre as they can reach , shaping , perfecting , and directing things , according to their own purpose and pleasure , I know no reason at all in Nature or Philosophy , for any man to deny . For that the help of some o●ficious Gen● is implyed in such like Prodigies as these , the seasonablenesse of their appearance seems no contemptible argument , they being according to the observation of Historians , the Forerunners of Commotions and Troubles in all Kingdomes and Common-wealths . Yet neverthelesse as good Artificers as I here suppose ▪ they working upon nature must be bounded by the Laws of Nature . And Reflection will have its limits as well as Refractiō , whither for conveiance of Species or kindling of hea● ; the Lawes and bounds whereof that discerning Wit Cartesius being well aware of , doth generously and judiciously pronounce ; That a burning-Glasse , the distance of whose focus from the Glasse doth not beare a lesse proportion to the Diameter thereof , then the distance of the Earth from the Sun to the Diameter of the Sun , will burn no more vehemently then the direct raies of the Sun will do without it , though in other respects this Glasse were as exactly shaped & curiously polished , as could be exspected from the hand of an Angel. I have now compleated this present Treatise against Atheisme in all the three parts therof : upon which while I cast mine eye and view that clear and irrefutable evidence of the cause I have undertaken , the external Appearances of things in the world so faithfully seconding the undeniable dictates of the innate Principles of our own mindes , I cannot but w th cōfidence aver , That there is not any one Notion in all Philosophy more certain & demonstrable then that there is a God. And verily I think I have ransacked all the corners of every kind of Philosophy that can pretend to bear any stroke in this Controversie , with that diligence , that I may safely pronounce , that it is mere brutish Ignorance or Impudence , no Skill in Nature or the Knowledge of things , that can encourage any man to pro●esse Atheisme , or to embrace it at the proposall of those that make profession of it . But so I conceive it is , that at first some famously learned men being not so indiscreetly zealous and superstitious as others , have been mistaken by Idiots and traduced for Atheists , and then ever after some one vain-glorious Fool or other , hath affected with what safety he could to seem Atheisticall , that he might thereby forsooth be reputed the more learned , or the profounder Naturallist . But I dare assure any man , that if he doe but search into the bottome of this enormous Disease of the Soul , as Trismegist truely calles it , he will find nothing to be the cause thereof , but either Vanity of mind , or brutish Sensuali●y , & an untamed desire of satisfying a mans own will in every thing , an obnoxious Conscience , and a base Fear of divine vengeance , Ignorance of the scantness & insufficiency of second causes , a jumbled Feculencie and Incomposednesse of the spirits by reason of perpetuall Intemperance & Luxurie , or else a dark bedeading Melancholy that so starves and kils the apprehension of the Soul in divine matters especially , that it makes a man as inept for such Contemplations , as if his head was filled with cold Earth , or dry Grave-moulds . And to such slow Constitutions as these , I shall not wonder , 〈◊〉 as the first Part of my discourse must seem marvelous subtile , so the last appear ridiculously incredible . But they are to remember that I do not here appeal to the Complexional humours or peculiar Relishes of men , that arise out of the temper of the body , but to the known & unalterable Idea's of the mind , to the Phaenomena of Na●ure and Records of History . Upon the last whereof if I have something more fully insisted , it is not to be imputed to any vain Credulity of mine , or that I take a pleasure in telling strange stories , b●t that I thought sit to fortify and strengthen the Faith of others as much as I could ; being well assured that a contemptuous misbelief of such like Narrations concerning Spirits , and an endeavour of making them all ridiculous and incredible , is a dangerous Prelude to Atheisme it self , or else a more close and cra●ty Profession or Insinuation of it . For assuredly that Saying was nothing so true in Politicks , No Bishop , no King ; as this is in M●taphysicks , No Spirit , no God. A Table of the Chapters of each BOOK . BOOK I. I. THe seasonable usefulness of the present Discourse , or the Motives that put the Authour upon these indeavours of demonstrating that there is a God. 〈…〉 pag. 1 II. VVhat is meant by demonstrating there is a God , and that the mind of men , unless he do vi●lence to his faculties , will fully assent or dissent from that which notwithstanding may have a bare possibility of being otherwise . 2 III. An attempt towards the finding out the true Notion or Definition of God , and a clear Conviction that there is an indelible Idea of a Being absolutely perfect in the mind of Man. 6 IV. VVhat Notions are more particularly comprised in the Idea of a Being absolutely perfect . That the difficulty of framing the conception of a thing ought to be no argument against the existence thereof : the nature of corporeall Matter being so perplex'd and intricate , which yet all men acknowledge to exist . That the Idea of a Spirit is as easy a Notion as of any other substance what ever . What powers and properties are contain'd in the Notion of a Spirit . That Eternity and Infinity , if God were not ▪ would be cast upon something else ; so that Atheisme cannot free the mind from such Intricacies . Goodness , Knowledge and Power , Notions of highest perfection , and therefore necessarily included in the Idea of a Being absolutely perfect . 8 V. That the Soul of Man is not Abrasa Tabula , and in what sense she might be said ever to have had the actuall knowledge of eternall truths in her . 13 VI. That the Soul of Man has of herself actual Knowledge in her , made good by sundry Instances and Arguments . 14 VII . The mind of man being not unfurnish'd of Innate Truth , that we are with confidence to attend to her naturall and unprejudic'd Dictates and Suggestions . That some Notions and Truths are at least naturally and unavoidably assented unto by the soul , whether she have of her self Actuall Knowledge in her or not . And that the definition of a Being absolutely perfect is such . And that this absolutely perfect Being is God , the Creatour and Contriver of all things . 17 VIII . The first Argument for the Existence of God taken from the Idea of God as it is representative of his Nature and Perfection . From whence also it is undeniably demonstrated that there can be no more Gods then One. 19 IX . The second Argument from the Idea of God as it is Subjected in our Souls , and is the fittest Natural means imaginable to bring us to the knowledge of our Maker . That bare possibility ought to have no power upon the mind , to either hasten or hinder it's assent in any thing . We being dealt with in all points as if there were a God , that naturally we are to conclude there is one . 25 X. Naturall Conscience , and Religious Veneration , arguments of the Existence of God. 29 XI . Of the Nature of the Soul of Man , whether she be a mere Modification of the Body , or a Substance really distinct , and then whether corporeal or incorporeal . 35 The Second Book . I. The Universall Matter of the World be it homogeneall or heterogeneall , self-mov'd or resting of it self , that it can never be contriv'd into that Order it is ●ithout the Super-in●endency of a God. 43 II. The perpetuall Parallelisme of the Axis of the Earth and its due proportion of Inclination , as also the course of the Moon crossing the Ecliptick , evident arguments that the fluid Matter is guided by a divine Providence . The Atheists Sophisme of arguing from some petty inconsiderable Effects of the Motion of the Matter , that the said Motion is the cause of all things , seasonably detected and deservedly derided . 47 III. That Rivers , Quarries of stone , Timber-Wood , Metalls , Mineralls , and the Magnet , considering the nature of Man , what use he can make of them , are manifest signes that the rude Motion of the Matter is not left to it self , but is under the guidance and Super-intendency of an all-wise God. 53 IV. A further proof of Divine Providence taken from the Sea , and the large train of Causes laid together in reference to Navigation . 56 V. Though the mere motion of the Matter may do something , yet it will not amount to the production of Plants and Animalls . That it is no Botch in Nature that some Phaenomena be the results of Motion , others of Substantiall Formes . That Beauty is not a mere Phansy : and that the Beauty of Plants is an argument that they are from an Intellectuall Principle . 59 VI. The Seeds and Signatures of Plants , arguments of a divine Providence . 64 VII . Arguments of divine Providence drawn from the Usefulnesse of Plants . 69 VIII . The Usefulnesse of Animalls an argument of divine Providence . 74 IX . Arguments of divine Providence fetched from the Pulchritude of Animalls , as also from the manner of their Propagation . 78 X. The Frame or Fabrick of the Bodies of Animalls plainly argue that there is a God. 86 XI . The particular Frames of the Bodies of Fowls or Birds palpable signes of Divine Providence . 91 XII . Vnavoydable Arguments for divine Providence taken from the accurate Structure of Mans Body , from the Passions of his Mind , and fitnesse of the whole Man to be an Inhabiter of the Universe . 93 The Third Book . I. That , good m●n not alwayes faring best in this world , the great examples of Divine Vengeance upon wicked and blasphemous Persons are not so convincing to the obstinate Atheist . The irreligious Jeares and Sacrileges of Dionys●us of Syracuse . That there have been true Miracles in the world as well as false , and what are the best and safest wayes to distinguish them that we may not be impos'd upon by History . 105 II. The Moving of a Sieve by a Charme . Coskinom●ncy . A Magicall cure of an Horse . The Charming of Serpents . A strange Example of one Death-strucken as he walked the Streets . A story of a suddain winde that had like to have thrown down the Gallows at the hanging of two Witches . 109 III. That Winds and Tempests are raised upon mere Ceremonies or forms of words prov'd by sundry Examples . Margaret War●e discharg'd upon an Oake at a Thunder-Clap . Amantius and Rotarius cast headlong out of a Cloud upon a house top . ●he Witch of Constance seen by the Shepheards to ride through the Aire . III IV. Super●atural Effects observ'd in them that are Bewitch'd and Possess'd . The famous Story of Magdalena Crucia . 115 V. Examples of Bewitch'd Persons that have had Balls of Haire , Nayles , Knives , Wood stuck with Pinns , pieces of Cloth , and such like trash conveigh'd into their Bodies , with examples also of other Supernaturall Effects . 119 VI. The Apparition Eckerken . The Story of the pyed Piper . A Triton or Sea-God seen on the banks of Rub●con . Of the Imps of Witches , and whether those old women be guilty of so much do●age as the Atheist fancies them . That such things passe betwixt them and their Imps as are impossible to be imputed to Melancholy . The examination of John Winnick of Molesworth . The reason of Scaling Covenants with the Diveil . 123 VII . The nocturnal Conven●●les of Witches ; that they have often d●ssolved and disappeared at the naming of the Name of God or Jesus Christ ; and that the party thus speaking has found himself alone in the fields many miles from home . The Dancing of Men , Women and cloven-footed Satyres at mid-day ; John Michaell piping from the bough of an Oake , &c. 127 VIII . Of Fairy Circles . A larger discussion of those Controversies betwixt Bodinus and Remigius , viz. whether the Bodyes of Witches be really transformed into the shape of Wolves and other Creatures ; whether the Souls of Witches be not sometimes at those nocturnall Conventicles , their Bodies being left at home ; as also whether they leav● not their bodies in those Extasies they put themselves in , when they promise to fetch certain newes from remote places in a very short time . 132 IX . The Coldnesse of those bodyes that Spirits appear i● witnessed by the experience of Cardan and Bourgotus . The naturall Reason of this Coldnesse . That the Divell does really lye with VVitches . That the very substance of Spirits is not fire . Spirits skirmishing on the ground . Field sights and Sea-fights seen in the Aire . 137 X. A very memorable story of a certain pious man , who had the continuall Society of a Guardian Genius . 140 XI . Certain Enquiries upon the preceding Story ; as , What these Guardian Genii may be . Whether one or more of them be allotted to every man , or to some none . What may be the reason of Spirits so seldome appearing ; And whether they have any settled Shape or no. What their manner is of assisting men in either Devotion or Prophecy . Whether every mans complexion is capable of the Society of a good Genius . And lastly whether it be lawfull to pray to God to send such a Genius or Angel to one or no. 144 XII . That whether the Species of things have been from all Eternity , or whether they rose out of the Earth by degrees in Time , the Frame of them is such , that against all the Evasions of the Atheist they naturally imply that there is a God. 151 XIII . That the Evasions of the Atheists against Apparitions are so weak and silly , that it is an evident argument that they are convinced in their own judgements of the truth of these kinds of Phaenomena , which forces them to answer as well as they can , though they be so ill provided . 158 FINIS . 
A35345	----	The true intellectual system of the universe. The first part wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated / by R. Cudworth. Cudworth, Ralph, 1617-1688. 1678 Approx. 3558 KB of XML-encoded text transcribed from 491 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A35345 Wing C7471 ESTC R27278 09790720 ocm 09790720 44097 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35345) Transcribed from: (Early English Books Online ; image set 44097) Images scanned from microfilm: (Early English books, 1641-1700 ; 1354:4) The true intellectual system of the universe. The first part wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated / by R. Cudworth. Cudworth, Ralph, 1617-1688. [18], 899 [i.e. 889], [84] p., [1] leaf of plates : ill. Printed for Richard Royston, London : 1678. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2006-01 SPi Global Rekeyed and resubmitted 2006-02 Andrew Kuster Sampled and proofread 2006-02 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE True Intellectual System OF THE UNIVERSE : THE FIRST PART ; WHEREIN , All the REASON and PHILOSOPHY OF ATHEISM is Confuted ; AND Its IMPOSSIBILITY Demonstrated . By R. CVDWORTH , D. D. Origenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed for Richard Royston , Bookseller to His most Sacred MAJESTY , MDCLXXVIII . VICTORY Aristotle 〈◊〉 Pythagoras THEISTS 〈…〉 CONFUSION 〈◊〉 Epicurus A●●●●mandes ATHEISTS 〈…〉 ●●LIGION 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . L. 10. de leg : To the Right Honourable HENEAGE LORD FINCH , BARON of Daventry , Lord High CHANCELLOVR of England , and one of His MAJESTIE's most Honourable Privy Council . MY LORD , THE many Favours I have formerly Received from You , as they might justly challenge , whenever I had a fit opportunity , a Publick and Thankfull Acknowledgment ; so have they encourag'd me at this time , to the Presumption of this Dedication to Your Lordship . Whom , as Your Perspicacious Wit , and Solid Judgment , together with Your Acquired Learning , render every way a most Accomplish'd and Desirable Patron ; so did I persuade my self , that Your Hearty Affection to Religion , and Zeal for it , would make You not Unwilling , to take that into Your Protection , which is written wholly in the Defence thereof ; so far forth , as its own Defects , or Miscarriages , should not render it uncapable of the same . Nor can I think it probable , that in an Age of so much Debauchery , Scepticism , and Infidelity , an Undertaking of this kind , should be judged by You , Useless or Unseasonable . And now , having so fit an Opportunity , I could most willingly expatiate in the large Field of Your Lordship's Praises ; both that I might doe an Act of Justice to Your self , and provoke others to Your Imitation . But I am sensible , that as no Eloquence , less then that of Your own , could be fit for such a Performance ; so the Nobleness and Generosity of Your Spirit is such , that You take much more pleasure in Doing Praise-worthy things , then in Hearing the Repeated Echo's of them . Wherefore in stead of pursuing Encomiums , which would be the least pleasing to Your self , I shall Offer up my Prayers to Almighty God , for the Continuation of Your Lordship's Life and Health ; That so His MAJESTY may long have such a Loyal Subject and Wise Counsellour ; the Church of England , such a Worthy Patron ; the High Court of Chancery , such an Oracle of Impartial Justice ; and the whole Nation , such a Pattern of Vertue and Piety . Which shall ever be the Hearty Desire of , MY LORD , YOUR LORDSHIP' 's Most Humble and most Affectionate Servant , R. Cudworth . THE PREFACE TO THE READER . THOVGH , I confess , I have seldom taken any great pleasure , in reading other mens Apologies , yet must I at this time make some my self . First therefore , I acknowledge , that when I engag'd the Press , I intended onely a Discourse concerning Liberty and Necessity , or to speak out more plainly , Against the Fatall Necessity of all Actions and Events ; which upon whatsoever Grounds or Principles maintain'd , will ( as We Conceive ) Serve The Design of Atheism , and Vndermine Christianity , and all Religion ; as taking away all Guilt and Blame , Punishments and Rewards , and plainly rendring a Day of Judgment , Ridiculous : And it is Evident that some have pursued it of late , in order to that End. But afterwards We consider'd , That this which is indeed a Controversy , concerning The True Intellectual System of the Universe , does , in the full Extent thereof , take in Other things ; the Necessity of all Actions and Events being maintained by Several Persons , upon very Different Grounds , according to that Tripartite Fatalism , mentioned by us in the beginning of the First Chapter . For First , The Democritick Fate , is nothing but The Material Necessity of all things without a God : it supposing Sensless Matter , Necessarily Moved , to be the onely Original and Principle of all things : Which therefore is called by Epicurus , The Physiological ; by us , the Atheistick Fate . Besides which , The Divine Fate is also Bipartite ; Some Theists supposing God , both to Decree and Doe all things in us , ( Evil as well as Good ) or by his Immediate Influence to Determine all Actions , and so make them alike Necessary to us . From whence it follows , That his Will is no way Regulated or Determined , by any Essentiall and Immutable Goodness , and Justice ; or that he hath nothing of Morality in his Nature , he being onely Arbitrary Will Omnipotent . As also That all Good and Evil Morall , to us Creatures are meer Theticall or Positive things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Law or Command onely , and not by Nature . This therefore may be called , The Divine Fate Immorall , and Violent . Again , There being other Divine Fatalists , who acknowledge such a Deity , as both suffers other things , besides it self , to Act , and hath an Essentiall Goodness and Justice in its Nature ; and consequently , That there are things , Just and Unjust to us Naturally , and not by Law and Arbitrary Constitution onely ; and yet nevertheless take away from men , all such Liberty , as might make them capable of Praise and Dispraise , Rewards and Punishments , and Objects of Distributive Justice : they conceiving Necessity to be Intrinsecall to the Nature of every thing , in the Actings of it ; and nothing of Contingency to be found any-where ; from whence it will follow , That nothing could possibly have been Otherwise , in the whole World , then it Is. And this may be called The Divine Fate Morall , ( as the other Immorall , ) and Naturall , ( as the other Violent ; ) it being a Concatenation , or Implexed Series of Causes , all in themselves Necessary , depending upon a Deity Morall , ( if we may so speak ) that is , such as is Essentially Good , and Naturally Just , as the Head thereof ; the First Contriver and Orderer of all . Which kind of Divine Fate , hath not onely been formerly asserted by the Stoicks , but also of late , by divers Modern Writers . Wherefore of the Three Fatalisms , or False Hypotheses of the Universe , mentioned in the beginning of this Book ; One is Absolute Atheism : Another Immorall Theism , or Religion without any Naturall Justice and Morality : ( all Just and Unjust , according to this Hypothesis , being meer Theticall or Factitious things , Made by Arbitrary Will and Command onely : ) The Third and Last , such a Theism , as acknowledges not onely a God , or Omnipotent Understanding Being , but also Natural Justice and Morality , Founded in him , and Derived from him ; nevertheless no Liberty from Necessity anywhere , and therefore no Distributive or Retributive Justice in the World. Whereas these Three Things are , ( as we conceive ) the Fundamentals or Essentials of True Religion . First , That all things in the World , do not Float without a Head and Governour ; but that there is a God , an Omnipotent Understanding Being , Presiding over all . Secondly , That this God being Essentially Good and Just , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Something in its own Nature , Immutably and Eternally Just , and Unjust ; and not by Arbitrary Will , Law , and Command onely . And Lastly , That there is Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , That we are so far forth Principles or Masters of our own Actions , as to be Accountable to Justice for them , or to make us Guilty and Blame-worthy for what we doe Amiss , and to Deserve Punishment accordingly . Which Three Fundamentals of Religion , are Intimated by the Authour to the Hebrews , in these Words ; He that Cometh to God , must Believe that He Is , and That He is a Rewarder of those who seek him out . For to Seek out God here , is nothing else , but to Seek a Participation of his Image , or the Recovery of that Nature and Life of his , which we have been Alienated from . And these Three Things , namely , That all things do not Float without a Head and Governour ; but there is an Omnipotent Understanding Being Presiding over all : That this God , hath an Essentiall Goodness and Justice , and That the Differences of Good and Evil Morall , Honest and Dishonest , are not by meer Will and Law onely , but by Nature ; and consequently , That the Deity cannot Act , Influence , and Necessitate men , to such things as are in their Own Nature , Evil : and Lastly , That Necessity is not Intrinsecall to the Nature of every thing ; But that men have such a Liberty , or Power over their own Actions , as may render them Accountable for the same , and Blame-worthy when they doe Amiss ; and consequently , That there is a Justice Distributive of Rewards and Punishments , running through the World ; I say , These Three , ( which are the most Important Things , that the Mind of man can employ it self upon ) taken all together , make up the Wholeness and Entireness of that , which is here called by us , The True Intellectual System of the Universe ; in such a Sense , as Atheism may be called , a False System thereof : The Word Intellectual , being added , to distinguish it from the other , Vulgarly so called , Systems of the World , ( that is , the Visible and Corporeal World ) the Ptolemaick , Tychonick , and Copernican ; the Two Former of which , are now commonly accounted False , the Latter True. And thus our Prospect being now Enlarged , into a Threefold Fatalism , or Spurious and False Hypothesis of the Intellectual System , making all things Necessary upon several Grounds ; We accordingly Designed the Confutation of them all , in Three Several Books . The First , Against Atheism , ( which is the Democritick Fate ) wherein all the Reason and Philosophy thereof is Refelled , and the Existence of a God Demonstrated ; and so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Material Necessity of all things , Overthrown . The Second , For such a God as is not meer Arbitrary Will Omnipotent , Decreeing , Doing , and Necessitating all Actions , Evil as well as Good ; but Essentially Moral , Good and Just ; and For a Natural Discrimen Honestorum & Turpium ; whereby another Ground of the Necessity of all Humane Actions will be Removed . And the Third and Last , Against Necessity Intrinsecall and Essentiall to all Action ; and for such a Liberty , or Sui-Potestas , in Rational Creatures , as may render them Accountable , capable of Rewards and Punishments , and so Objects of Distributive or Retributive Justice : by which the now onely remaining Ground , of the Fatal Necessity of all Actions and Events , will be Taken away . And all these Three under that One General Title , of The True Intellectual System of the Universe . Each Book having besides , it s own Particular Title : as , Against Atheism ; For Natural Justice and Morality , Founded in the Deity ; For Liberty from Necessity , and a Distributive Justice of Rewards and Punishments in the World. And this we conceive may fully satisfy , concerning our General Title , all those , who are not extremely Criticall or Captious , at least as many of them as have ever heard of the Astronomical Systems of the World : so that they will not think us hereby Obliged , to Treat of the Hierarchy of Angels , and of all the Several Species of Animals , Vegetables , and Minerals , &c. that is , to write De Omni Ente , of whatsoever is Contained within The Complexion of the Universe . Though the Whole Scale of Entity is here also taken notice of ; and the General Ranks of Substantiall Beings , below the Deity , ( or Trinity of Divine Hypostases ) Consider'd : which yet , according to our Philosophy , are but Two ; Souls of several Degrees , ( Angels themselves being included within that Number ) and Body or Matter : as also the Immortality of those Souls Proved . Which notwithstanding is Suggested by us , onely to Satisfy some mens Curiosity . Nevertheless we confess that this General Title , might well have been here spared by us , and this Volume have been Presented to the Reader 's View , not as a Part or Piece , but a Whole Compleat and Entire thing by it self , had it not been for Two Reasons ; First , Our beginning with those Three Fatalisms , or False Hypotheses of the Intellectual System , and Promising a Confutation of them all , then when we thought to have brought them within the Compass of One Volume ; and Secondly , Every other Page's , throughout this whole Volume , accordingly bearing the Inscription , of Book the First , upon the Head thereof . This is therefore that which in the First place , we here Apologize for , our Publishing One Part or Book alone by it self ; We being surprized in the Length thereof ; Whereas we had otherwise Intended Two more along with it . Notwithstanding which , there is no Reason , why this Volume should therefore be thought Imperfect and Incomplete , because it hath not All the Three Things at first Designed by us ; it containing All that belongeth to its own Particular Title and Subject , and being in that respect no Piece , but a Whole . This indeed must needs beget an Expectation , of the Two following Treatises , ( especially in such as shall have receiv'd any Satisfaction from this First ; ) concerning those Two other Fatalisms , or False Hypotheses mentioned ; to make up our Whole Intellectual System Compleat : The One , to Prove , That God is not meer Arbitrary Will Omnipotent , ( without any Essential Goodness and Justice ) Decreeing and Doing all things in the World , as well Evil as Good ; and thereby making them alike Necessary to us ; from whence it would follow , that all Good and Evil Moral , are meer Thetical , Positive , and Arbitrary things , that is , not Nature , but Will ; Which is the Defence of Natural , Eternal , and Immutable Justice , or Morality : The Other , That Necessity is not Intrinsecal to the Nature of Every thing , God and all Creatures , or Essentiall to all Action ; but , That there is Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , That we have some Liberty , or Power over our own Actions : Which is the Defence of a Distributive or Retributive Justice , dispensing Rewards and Punishments throughout the whole VVorld . VVherefore we think fit here to advertize the Reader concerning these , That though they were , and still are , really intended by us ; yet the Compleat Finishing and Publication of them , will notwithstanding depend upon many Contingencies ; not onely of our Life and Health , the Latter of which , as well as the Former , is to us very Vncertain ; but also of our Leisure , or Vacancy from other Necessary Employments . In the next place , VVe must Apologize also , for the Fourth Chapter ; inasmuch as , th●ugh in regard of its Length , it might rather be called a Book , then a Chapter ; yet it doth not Answer all the Contents Prefixed to it . Here therefore must we again , confess our selves Surprized ; who when we wrote those Contents , did not suspect in the least , but that we should have Satisfied them all within a lesser Compass . And our Design then was , besides Answering the Objection , against the Naturality of the Idea of God , from the Pagan Polytheism , ( we having then so fit an Occasion ) to give such a further Account of the Idolatry and Religion of the Gentiles , as might prepare our way for a Defence of Christianity , to be subjoyned in the Close : it being not onely agreeable to the Sense of Ancient Doctors , but also expresly declared in the Scripture , That One Design of Christianity , was to abolish and extirpate the Pagan Polytheism and Idolatry . And our Reasons for this Intended Defence of Christianity , were . First ; Because we had Observed , that some Professed Opposers of Atheism , had either incurred a Suspicion , or at least suffered under the Imputation , of being meer Theists , or Natural Religionists onely , and no hearty Believers of Christianity , or Friends to Revealed Religion . From which either Suspicion or Imputation therefore , we thought it Justice to free our selves , we having so Unshaken a Belief , and firm Assurance , of the Truth of the whole Christian Doctrine . But , Secondly and Principally ; Because we had further Observed it , to have been the Method of our Modern Atheists , to make their First Assault against Christianity , as thinking that to be the most Vulnerable ; and that it would be an easy Step for them from thence , to Demolish all Religion , and Theism . However , since the Satisfying the Former Part of those Contents , had already taken up so much Room , that the Pursuit of the Remainder , would have quite Excluded , our principally Intended Confutation of all the Atheistick Grounds ; the forementioned Objection being now sufficiently Answered ; there was a necessity , that we should there break off , and leave the further Account of the Pagan Idolatry and Religion , together with our Defence of Christianity , to some other more convenient Opportunity . And now we shall Exhibit to the Reader 's view , a Brief and General Synopsis , of the whole following VVork , together with some Particular Reflexions upon several Parts thereof ; either for his better Information concerning them , or for their Vindication : some of which therefore , will be of greater Vse , after the Book has been read , then before . The First Chapter , is an Account of the Atomick Physiology , as made the Foundation of the Democritick Fate . VVhere the Reader is to understand , that this Democritick Fate , which is One of the Three False Hypotheses of the Intellectual System , there Mentioned , is the very Self-same thing with the Atomick Atheism ; the onely Form of Atheism , that hath publickly appeared upon the Stage , as an Entire Philosophick System ; or hath indeed been much taken notice of in the VVorld , for these Two Thousand years past . For , Though it be true , That Epicurus , ( who was also an Atomick Atheist , ( as is afterwards declared ) having , in all probability , therefore a Mind to Innovate Something , that he might not seem to have borrowed all from Democritus , ) did by violence introduce Liberty of Will , into his Hypothesis ; for the Salving whereof , he ridiculously devized , That his Third Motion of Atoms , called by Lucretius , — Exiguum Clinamen Principiorum : Yet was this , as Cicero long since observed , a most Heterogeneous Patch , or Assumentum of his , and altogether as Contradictious to the Tenour of his own Principles , as it was to the Doctrine of Democritus himself . There can be nothing more Absurd , then for an Atheist to assert Liberty of Will : but it is most of all Absurd , for an Atomick One. And therefore our Modern Atheists do here plainly disclaim Epicurus , ( though otherwise so much Admired by them ; ) and declare open War against this Liberty of Will : they Apprehending that it would unavoidably Introduce Incorporeal Substance ; as also well Knowing , that Necessity , on the contrary , Effectually overthrows all Religion ; it taking away Guilt and Blame , Punishments and Rewards ; to which might be added also , Prayers and Devotions . And as there was a necessity for us here , to give some Account of that Ancient Atomick Physiology , with which Atheism now became thus Blended and Complicated ; so do we in this First Chapter , chiefly insist upon Two things concerning it . First , That it was no Invention of Democritus nor Leucippus , but of much greater Antiquity : not onely from that Tradition transmitted by Posidonius the Stoick , That it derived its Original from one Moschus a Phoenician , who lived before the Trojan Wars , ( which plainly makes it to have been Mosaicall ; ) but also from Aristotle's Affirmation , That the greater part of the Ancient Philosophers entertained this Hypothesis ; and further because it is certain , that divers of the Italicks , and particularly Empedocles , before Democritus , Physiologized Atomically : which is the Reason , he was so much applauded by Lucretius . Besides which , it is more then a Presumption , that Anaxagoras his Homoeomery or Similar Atomology , was but a Degeneration from the True and Genuine Atomology of the Ancient Italicks , that was an Anomoeomery , or Doctrine of Dissimilar and Unqualified Atoms . Wherefore all that is True concerning Democritus and Leucippus , is onely this , That these men were indeed , the First Atheizers of this Ancient Atomick Physiology , or the Inventors and Broachers of the Atomick Atheism . Which is Laërtius his True meaning , ( though it be not commonly understood , ) when he recordeth of them , that they were the First , who made Unqualified Atoms , the Principles of all things in the Universe without exception ; that is , not onely of Inanimate Bodies , ( as the other Ancient Religious Atomists , the Italicks , before had done ) but also of Soul and Mind . And whereas we conceive this Atomick Physiology , as to the Essentialls thereof , to be Vnquestionably True , viz. That the onely Principles of Bodies , are Magnitude , Figure , Site , Motion , and Rest ; and that the Qualities and Forms of Inanimate Bodies , are Really nothing , but several Combinations of these , Causing several Phancies in us : ( Which excellent Discovery therefore , so long agoe made , is a Notable Instance of the Wit and Sagacity of the Ancients : ) So do we in the Next place , make it manifest , that this Atomick Physiology rightly understood , is so far from being either the Mother or Nurse of Atheism , or any ways Favourable thereunto , ( as is Vulgarly supposed ; ) that it is indeed , the most directly Opposite to it of any , and the greatest Defence against the same . For , First , we have Discovered , That the Principle , upon which this Atomology is Founded , and from whence it Sprung , was no other then this , Nothing out of Nothing , in the True Sense thereof ; or , That Nothing can be Caused by Nothing : from whence it was concluded , that in Natural Generations , there was no new Real Entity produced , which was not before : the Genuine Consequence whereof was Two-fold ; That the Qualities and Forms of Inanimate Bodies , are no Entities Really distinct from the Magnitude , Figure , Site and Motion of Parts ; and , That Souls are Substances Incorporeal , not Generated out of Matter . Where we have shewed , That the Pythagorick Doctrine , of the Prae-Existence of Souls , was founded upon the very same Principle , with the Atomick Physiology . And it is from this very Principle rightly understood , that Ourselves afterwards , undertake to Demonstrate , The Absolute Impossibility of all Atheism . Moreover , we have made it undeniably Evident , That the Intrinsick Constitution of this Atomick Physiology also is such , as that whosoever admits it , and rightly understands it , must needs acknowledge Incorporeal Substance ; which is the Absolute Overthrow of Atheism . And from hence alone , is it certain to us , without any Testimonies from Antiquity , that Democritus and Leucippus , could not possibly be the First Inventors of this Philosophy , they either not rightly Vnderstanding it , or else wilfully Depraving the same : and the Atomick Atheism , being Really nothing else , but a Rape committed upon the Atomick Physiology . For which Reason , we do by no means here Applaud Plato , nor Aristotle , in their Rejecting this most Ancient Atomick Physiology , and Introducing again , that Unintelligible First Matter , and those Exploded Qualities and Forms , into Philosophy . For though this were probably done by Plato , out of a Disgust and Prejudice against the Atomick Atheists , which made him not so well Consider nor Vnderstand that Physiology ; yet was he much disappointed of his Expectation herein ; That Atomology which he Exploded , ( rightly understood ) , being really the Greatest Bulwark against Atheism ; and on the contrary , Those Forms and Qualities which he Espoused , the Natural Seed thereof ; they , besides their Unintelligible Darkness , bringing Something out of Nothing , in the Impossible Sense ; which we shew to be , the Inlet of all Atheism . And thus in this First Chapter , have we not onely quite Disarmed Atheism of Atomicism , or shewed that the Latter , ( rightly understood , ) affordeth no manner of Shelter or Protection to the Former ; But also made it manifest , that it is the greatest Bulwark and Defence against the same . Which is a thing afterwards further insisted on . As to the Second Chapter , we have no more to say , but onely this ; That here we took the Liberty , to Reveal the Arcane Mysteries of Atheism , and to Discover all its Pretended Grounds of Reason , that we could find anywhere suggested in Writings ; those onely excepted , that are peculiar to the Hylozoick Form , ( which is directly contrary to the Atomick ; ) and that to their best advantage too : nevertheless to this end , that these being afterwards , all Baffled and Confuted , Theism might by this means , Obtain the Greater and Juster Triumph over Atheism . In the Third Chapter , we thought it necessary , in order to a fuller Confutation of Atheism , to consider all the other Forms thereof , besides the Atomick . And here do we first of all , make a Discovery of a certain Form of Atheism , never before taken notice of , by any Modern Writers , which we call the Hylozoick : which notwithstanding , though it were long since started by Strato , in way of Opposition to the Democritick and Epicurean Hypothesis ; yet because it afterwards slept in perfect Silence and Oblivion , should have been here by us passed by Silently ; had we not had certain Knowledge of its being of late Awakened and Revived , by some , who were so sagacious , as plainly to perceive , that the Atomick Form could never doe their business , nor prove Defensible : and therefore would attempt to carry on this Cause of Atheism , in quite a different way , by the Life and Perception of Matter : as also that this in all probability , would ere long publickly appear upon the Stage , though not Bare-faced , but under a Disguize . Which Atheistick Hypothesis , is partly Confuted by us , in the Close of this Third Chapter , and partly in the Fifth . In the next place , it being certain , that there had been other Philosophick Atheists in the world before those Atomicks , Epicurus and Democritus ; we declare , out of Plato and Aristotle , what that most Ancient Atheistick Hypothesis was ; namely , the Eduction of all things , even Life and Understanding it Self , out of Matter , in the way of Qualities ; or as the Passions and Affections thereof , Generable and Corruptible . Which Form of Atheism is styled by us , not onely Hylopathian , but also Anaximandrian : however we grant some probability of that Opinion , That Anaximander held an Homoeomery of Qualified Atoms , as Anaxagoras afterwards did ; the difference between them being onely this , that the Latter asserted an Unmade Mind , whereas the Former Generated all Mind and Understanding , out of those Qualified Atoms , Hot and Cold , Moist and Dry , Compounded together : because we Judged this Difference not to be a sufficient Ground to multiply Forms of Atheism upon . And here do we give notice , of that strange kind of Religious Atheism , or Atheistick Theogonism , which asserted , not onely other Understanding Beings , Superiour to Men , called by them Gods ; but also amongst those , one Supreme or Jupiter too ; nevertheless Native , and Generated at First out of Night and Chaos , ( that is , Sensless Matter ) as also Mortal and Corruptible again into the same . Besides which , there is yet a Fourth Atheistick Form taken notice of , out of the Writings of the Ancients , ( though perhaps Junior to the rest , it seeming to be but the Corruption and Degeneration of Stoicism ) which concluded the whole World , not to be an Animal , ( as the Pagan Theists then generally Supposed ) but onely One Huge Plant or Vegetable , having an Artificial , Plantal , and Plastick Nature ; as it s Highest Principle , Orderly disposing the Whole , without any Mind or Understanding . And here have we set down , the Agreement of all the Atheistick Forms , ( however differing so much from one another ) in this One General Principle , viz. That all Animality , Conscious Life and Understanding , is Generated out of Sensless Matter , and Corruptible again into it . Wherefore in the Close of this Third Chapter , we insist Largely , upon an Artificial , Regular and Plastick Nature , devoid of express Knowledge and Understanding , as subordinate to the Deity : Chiefly in way of Confutation , of those Cosmo-Plastick , and Hylozoick Atheisms . Though we had a further Design herein also , for the Defence of Theism : for asmuch as without such a Nature , either God must be supposed to Doe all things in the world Immediately , and to Form every Gnat and Fly , as it were with his own hands ; which seemeth not so Becoming of him , and would render his Providence , to Humane Apprehensions , Laborious and Distractious ; or else the whole System of this Corporeal Universe , must result onely from Fortuitous Mechanism , without the Direction of any Mind : which Hypothesis once admitted , would Vnquestionably , by degrees , Supplant and Undermine all Theism . And now from what we have declared , it may plainly appear , that this Digression of ours , concerning an Artificial , Regular and Plastick Nature , ( Subordinate to the Deity ) is no Wen , or Excrescency , in the Body of this Book ; but a Natural and Necessary Member thereof . In the Fourth Chapter ; After the Idea of God fully declared , ( where we could not omit his Essential Goodness and Justice , or ( if we may so call it ) the Morality of the Deity ; though that be a thing properly belonging to the Second Book , The Confutation of the Divine Fate Immoral ) There is a large Account given of the Pagan Polytheism ; to satisfy a very considerable Objection , that lay in our way from thence , Against the Naturality of the Idea of God , as Including Oneliness and Singularity in it . For had that , upon enquiry , been found True , which is so commonly taken for granted , That the generality of the Pagan Nations , had constantly , Scattered their Devotions , amongst a multitude of Self-Existent , and Independent Deities , they acknowledging no One Sovereign Numen ; This would much have Stumbled the Naturality of the Divine Idea . But now it being on the Contrary , clearly Proved , That the Pagan Theologers all along , acknowledged One Sovereign and Omnipotent Deity , from which all their other Gods were Generated or Created ; we have thereby not onely Removed the forementioned Objection out of the way ; but also Evinced , That the Generality of mankind , have constantly had a certain Prolepsis or Anticipation in their Minds , concerning the Actual Existence of a God , according to the True Idea of him . And this was the rather done Fully and Carefully by us ; because we had not met with it sufficiently performed before : A. Steuchus Eugubinus , having laboured m●st in this Subject : from whose profitable Industry though we shall no way detract ; yet whosoever will compare , what he hath written , with ours , will find no Just Cause to think ours Superfluous and Unnecessary ; much less , a Transcription out of his . In which , besides other things , there is no Account at all given , of the Many Pagan , Poetical and Political Gods , what they were ; which is so great a part of our Performance , to prove them Really to have been , but the Polyonymy of one God. From whence it follows also , That the Pagan Religion , though sufficiently Faulty , yet was not altogether so Nonsensical , as the Atheists would represent it , out of design ; that they might from thence infer , all Religion to be nothing but a meer Cheat and Imposture : they worshipping onely One Supreme God , in the several Manifestations of his Goodness , Power , and Providence throughout the World , together with his Inferiour Ministers . Nevertheless we cann●t deny , that being once engaged in this Subject , we thought our Selves the more Concerned , to doe the business thoroughly and effectually , because of that Controversy lately Agitated , concerning Idolatry , ( which cannot otherwise be Decided , then by giving a True Account of the Pagan Religion ; ) and the so Confident Affirmations of some , That none could possibly be Guilty of Idolatry , in the Scripture Sense , who Believed One God the Creator of the whole world : Whereas it is most certain on the contrary , that the Pagan Polyteism and Idolatry , consisted not in worshipping Many Creators , or Uncreateds , but in giving Religious Worship to Creatures , besides the Creator ; they directing their Devotion , ( as Athanasius plainly affirmeth of them , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To One Uncreated onely ; but besides him , to many Created Gods. But as for the Polemick Management of this Controversy , concerning Idolatry , we leave it to other Learned Hands , that are already engaged in it . Moreover , We have in this Fourth Chapter , largely Insisted also upon the Trinity . The Reason whereof was , Because it came in our way ; and our Contents engaged us thereunto , in order to the giving a full Account of the Pagan Theology : it being certain , that the Platonicks and Pythagoreans at least , if not other Pagans also , had their Trinity , as well as Christians . And we could not well avoid , the Comparing of these Two together : Vpon which Occasion we take notice of a Double Platonick Trinity ; the One Spurious and Adulterated , of some latter Platonists ; the Other True and Genuine , of Plato himself , Parmenides , and the Ancients . The Former of which , though it be Opposed by us to the Christian Trinity , and Confuted ; yet betwixt the Latter and that , do we find a Wonderfull Correspondence : which is Largely Pursued , in the Platonick Christians Apology . Wherein notwithstanding , nothing must be lookt upon , as Dogmatically Asserted by us , but onely Offered , and Submitted to the Judgment of the Learned in these Matters ; We confining our selves , in this Mysterious Point of the Holy Trinity , within the Compass of those its Three Essentials declared : First , That it is not a Trinity of meer Names and Words , or of Logical Notions onely : But of Persons or Hypostases . Secondly , That none of those Persons or Hypostases , are Creatures , but all Uncreated . And Lastly , That they are all Three , Truely and Really One God. Nevertheless we acknowledge , That we did therefore , the more Copiously insist upon this Argument , because of our then Designed , Defence of Christianity ; we conceiving that this Parallelism , betwixt the Ancient or Genuine Platonick , and the Christian Trinity , might be of some use to satisfy those amongst us , who Boggle so much at the Trinity , and look upon it as the Choak-Pear of Christianity ; when they shall find , that the Freest Wits amongst the Pagans , and the Best Philosophers , who had nothing of Superstition , to Determine them that way , were so far from being shy of such an Hypothesis , as that they were even Fond thereof . And that the Pagans had indeed such a Cabbala amongst them , ( which some perhaps will yet hardly believe , notwithstanding all that we have said , ) might be further convinced , from that memorable Relation in Plutarch , of Thespesius Solensis , who after he had been lookt upon as Dead for Three days , Reviving ; Affirmed amongst other things , which he thought he saw or heard in the mean time in his Ecstasy , This , Of Three Gods in the Form of a Triangle , pouring in Streams into one another ; Orpheus his Soul , being said to have arrived so far ; accordingly as from the Testimonies of other Pagan Writers , we have proved , that a Trinity of Divine Hypostases , was a part of the Orphick Cabbala . True indeed , our Belief of the Holy Trinity , is Founded upon no Pagan Cabbala's , but onely Scripture Revelation : it being that which Christians are , or should be , all Baptized into : Nevertheless these things are Reasonably noted by us to this end ; That that should not be made a Prejudice Against Christianity , and Revealed Religion ; nor lookt upon as such an Affrightfull Bugbear or Mormo in it ; which even Pagan Philosophers themselves , and those of the most Accomplished Intellectuals , and Uncaptivated Minds , though having neither Councils , nor Creeds , nor Scriptures ; had so great a Propensity and Readiness to entertain , and such a Veneration for . In this Fourth Chapter , We were necessitated by the Matter it self , to run out into Philology and Antiquity ; as also in the other Parts of the Book , we do often give an Account , of the Doctrine of the Ancients : which however some Over-severe Philosophers , may look upon Fastidiously , or Undervalue and Depretiate ; yet , as we conceived it often Necessary , so possibly may the Variety thereof not be Ungratefull to others ; and this Mixture of Philology , throughout the Whole , Sweeten and Allay the Severity of Philosophy to them : The main thing which the Book pretends to , in the mean time , being the Philosophy of Religion . But for our parts , we neither call Philology , nor yet Philosophy , our Mistress ; but serve our selves of Either , as Occasion requireth . As for the Last Chapter ; Though it Promise onely a Confutation of all the Atheistick Grounds ; yet do we therein also Demonstrate , the Absolute Impossibility of all Atheism , and the Actual Existence of a God. We say Demonstrate ; not A Priori , which is Impossible and Contradictious ; but by Necessary Inference , from Principles altogether Vndeniable . For we can by no means grant to the Atheists ; That there is no more , then a Probable Persuasion , or Opinion to be had , of the Existence of a God ; without any Certain Knowledge or Science . Nevertheless it will not follow from hence ; That whosoever shall Read these Demonstrat●ons of ours , and Vnderstand all the words of them , must therefore of Necessity , be presently Convinced , whether he will or no , and put out of all manner of Doubt or Hesitancy , concerning the Existence of a God. For we Believe That to be True , which some have Affirmed , That were there any Interest of Life , any Concernment of Appetite and Passion , against the Truth of Geometricall Theorems themselves ; as of a Triangle's Having Three Angles Equall to Two Right ; whereby mens Judgements might be Clouded and Bribed ; Notwithstanding all the Demonstrations of them , many would remain , at least Sceptical about them . Wherefore meer Speculation , and Dry Mathematical Reason , in Minds Vnpurified , and having a Contrary Interest of Carnality , and a heavy Load of Infidelity and Distrust sinking them down ; cannot alone beget an Unshaken Confidence and Assurance of so High a Truth as this , The Existence of One Perfect Understanding Being , the Original of all things . As it is certain also on the contrary , That Minds Cleansed and Purged from Vice , may without Syllogisticall Reasonings , and Mathematical Demonstrations , have an Vndoubted Assurance of the Existence of a God , according to that of the Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purity Possesses men with an Assurance of the Best things : whether this Assurance be called a Vaticination or Divine Sagacity , ( as it is by Plato and Aristotle ) or Faith , as in the Scripture . For the Scripture-Faith , is not a meer Believing of Historicall Things , and upon Inartificiall Arguments , or Testimonies onely ; but a Certain Higher and Diviner Power in the Soul , that peculiarly Correspondeth with the Deity . Notwithstanding which , Knowledge or Science , added to this Faith , ( according to the Scripture Advice ) will make it more Firm and Stedfast ; and the better able to resist those Assaults of Sophisticall Reasonings , that shall be made against it . In this Fifth Chapter , as sometimes elsewhere , we thought Our selves concerned , in Defence of the Divine Wisdome , Goodness , and Perfection , against Atheists , to maintain , ( with all the Ancient Philosophick Theists , ) the Perfection of the Creation also ; or that the Whole System of things taken all together , could not have been Better Made and Ordered then it is . And indeed , This Divine Goodness and Perfection , as Displaying and Manifesting it self in the Works of Nature and Providence , is supposed in Scripture , to be the very Foundation of our Christian Faith ; when that is Defined , to be the Substance and Evidence Rerum Sperandarum ; that is , of Whatsoever is ( by a Good man ) to be hoped for . Notwithstanding which , it was far from our Intention , therefore to Conclude , That Nothing neither in Nature nor Providence , could be Otherwise then it is ; or , That there is Nothing left to the Free Will and Choice of the Deity . And though we do in the Third Section , insist largely , upon that Ancient Pythagorick Cabbala , That Souls are always United to some Body or other ; as also , That all Rationall and Intellectuall Creatures , consist of Soul and Body ; and suggest several things , from Reason and Christian Antiquity , in favour of them both : yet would we not be Vnderstood , to Dogmatize in either of them , but to Submit all to better Judgments . Again , we shall here Advertise the Reader , ( though we have Caution'd concerning it , in the Book it self ) That in our Defence of Incorporeal Substance against the Atheists , However we thought our selves concerned , to say the utmost that possibly we could , in way of Vindication of the Ancients , who generally maintained it to be Unextended , ( which to some seems an Absolute Impossibility ; ) yet we would not be supposed Ourselves , Dogmatically to Assert any more in this Point , then what all Incorporealists agree in , That there is a Substance Specifically distinct from Body ; namely such , as Consisteth Not of Parts Separable from one another ; and which can Penetrate Body ; and Lastly , is Self-Active , and hath an Internal Energy , distinct from that of Locall Motion . ( And thus much is undeniably Evinced , by the Arguments before proposed . ) But whether this Substance , be altogether Unextended , or Extended otherwise then Body ; we shall leave every man to make his own Judgment concerning it . Furthermore , We think fit here to Suggest , That whereas throughout this Chapter and Whole Book , we constantly Oppose the Generation of Souls , that is , the Production of Life , Cogitation and Understanding , out of Dead and Sensless Matter ; and assert all Souls to be as Substantiall as Matter it self ; This is not done by us , out of any fond Addictedness to Pythagorick Whimseys , nor indeed out of a meer Partiall Regard to that Cause of Theism neither , which we were engaged in , ( though we had great reason to be tender of that too ; ) but because we were enforced thereunto , by Dry Mathematicall Reason ; it being as certain to us , as any thing in all Geometry , That Cogitation and Understanding , can never possibly Result out of Magnitudes , Figures , Sites , and Locall Motions , ( which is all that ourselves can allow to Body ) however Compounded together . Nor indeed in that other way of Qualities , is it better Conceiveable , how they should emerge out of Hot and Cold , Moist and Dry , Thick and Thin ; according to the Anaximandrian Atheism . And they who can persuade themselves of the Contrary , may Believe , That any thing may be Caused by any thing ; upon which Supposition , we confess , it Impossible to us , to prove the Existence of a God , from the Phaenomena . In the Close of this Fifth Chapter ; Because the Atheists do in the Last place Pretend , Theism and Religion to be Inconsistent with Civil Sovereignty ; we were necessitated , briefly to Unravel and Confute , all the Atheistick Ethicks and Politicks , ( Though this more properly belong to our Second Book Intended : ) Where we make it plainly to appear , That the Atheists Artificiall and Factitious Justice , is Nothing but Will and Words ; and That they give to Civil Sovereigns , no Right nor Authority at all , but onely Belluine Liberty , and Brutish Force . But on the contrary , as we Assert Justice and Obligation , not Made by Law and Commands , but in Nature ; and Prove This , together with Conscience and Religion , to be the on●ly Basis of Civil Authority ; so do we also maintain , all the Rights of Civil Sovereigns ; giving both to Caesar , the things that are Caesar's ; and to God , the things that are God's . And now , having made all our Apologies and Reflexions , we have no more to adde , but onely the Retractation or Retraction of one Passage , Page 761. Where mentioning that Opinion of a Modern Atheistick Writer , That Cogitation is nothing else but Local Motion , we could not think Epicurus and Democritus to have sunk to such a Degree , either of Sottishness or Impudence , as this ; whereas we found Cause afterwards , upon further Consideration , to Change our Opinion herein , Page 846. For asmuch as when Epicurus Derived Liberty of Will in men , meerly from that Motion of Sensless Atoms Declining Vncertainly from the Perpendicular ; it is Evident , that according to him , Volition it self must be really Local Motion . As indeed in the Democritick Fate , and Material Necessity of all things , it is Implied , That Humane Cogitations are but Mechanism and Motion . Notwithstanding which , both Democritus and Epicurus supposed , That the World was made with●ut Cogitation , though by Local Motion . So that the meaning of these Besotted Atheists , ( if at least they had any meaning ) seems to have been this , That all Cogitation is Really Nothing else but Local Motion ; nevertheless all Motion , not Cogitation ; but onely in such and such Circumstances , or in Bodies so Modified . And now we are not Ignorant , That some will be ready to condemn this whole Labour of ours , and of others in this Kind , Against Atheism , as altogether Vseless and Superfluous ; upon this Pretence , that an Atheist is a meer Chimaera , and there is no such thing any-where to be found in the World. And indeed we could heartily wish , upon that condition , that all this Labour of ours , were Superfluous and Useless . But as to Atheists , These so confident Exploders of them , are both Vnskilled in the Monuments of Antiquity , and Vnacquainted with the Present Age , they live in ; others having found too great an Assurance , from their own Personal Converse , of the Reality of Them. Nevertheless this Labour of ours , is not Intended onely for the Conversion of Downright and Professed Atheists , ( of which there is but Little Hope , they being sunk into so great a degree of Sottishness ; ) but for the Confirmation of Weak , Staggering , and Scepticall Theists . And unless these Exploders of Atheists , will affirm also , that all men have constantly , an Unshaken Faith , and Belief of the Existence of a God , without the least mixture of Doubtfull Distrust , or Hesitancy , ( which if it were so , the world could not possibly be so bad as now it is ) they must needs Grant , such Endeavours as these , for the Confirming and Establishing of mens Minds in the Belief of a God , by Philosophick Reasons , in an Age so Philosophicall , not to be Superfluous and Useless . Imprimatur Hic Liber , cui Titulus , The True Intellectuall System of the Vniverse , &c. Sam. Parker , Reverend mo in Christo Patri ac Domino , Domino Gilberto , Divinâ Providentiâ Archiep. Cantuar. à Sacr. Dom. Maii 29. 1671. Place the Contents at the latter end of the Book . Book I. CHAP. I. 1. The Fatal Necessity of all Humane Actions and Events maintained upon three several Grounds , which are so many false Hypotheses of the Intellectual System of the Vniverse . 2. Concerning the Mathematical or Astrological Fate . 3. Concerning the Opinion of those who suppose a Fate superiour to the Highest Deity . 4. The Moderation of this Discourse . 5. The Atheistical Hypothesis or Democritical Fate , being founded upon the Atomical Physiology ; the necessity of giving an Account of it , and that first briefly described . 6. The Antiquity of this Physiology , and the account which is given of it by Aristotle . 7. A clear and full record of the same Physiology in Plato that hath not been taken notice of . 8. That neither Democritus , nor Leucippus , nor Protagoras , nor any Atheists were the first Inventours of this Philosophy ; and of the Necessity of being thoroughly acquainted with it , in order to the confutation of Atheism . 9. The Tradition of Posidonius the Stoick , that Moschus an ancient Phaenician was the first Inventour of the Atomical Physiology . 10. That this Moschus the Inventour of the Atomical Physiology was probably the same with Mochus the Physiologer in Jamblichus , with whose successours , Priests and Prophets , Pythagoras convers'd at Sidon . 11. Other Probabilities for this , that Pythagoras was acquainted with the Atomical Physiology . 12. That Pythagoras his Monads were Atoms . 13. Proved plainly that Empedocles , who was a Pythagorean , Physiologized Atomically . 14. The same further convinced from Plato , Aristotle , Plutarch & Stobaeus . 15. That Anaxagoras was a spurious Atomist , or unskilful Imitatour of that Philosophy . 16. That Ecphantus the Pythagorean , Zenocrates , Heraclides , Diodorus and Metrodorus Chius were all ancient Asserters of the Atomical Physiology ; together with Aristotle's Testimony that the ancient Physiologers generally went that way . 17. How Aristotle is to be reconciled with himself , and the credit of other Writers to be salved , who impute this Philosophy to Leucippus and Democritus ; That they were the first Atheizers of it , or the Founders of that Philosophy which is Atheistically Atomical . 18. That the Atomists before Democritus were Asserters of a Deity and Substance Incorporeal . 19. A confutation of those Neotericks , who deny that Incorporeal Substance was ever asserted by any of the Ancients , and the Antiquity of that Doctrine proved from Plato , who himself professedly maintained it . 20. That Aristotle likewise asserted Incorporeal Substance . 21. That Epicurus endeavoured to confute this Opinion , as that which Plato and others of the Ancients had maintained . 22. That all those Philosophers who held the Immortality of the Soul and a Deity distinct from the World , held Incorporeal Substance , and that besides Thales , Pythagoras was a grand Champion for the same , who also asserted a Divine Triad . 23. Parmenides an Asserter of Incorporeal Substance , together with all those who maintained that all things did not flow , but something stand . 24. Empedocles vindicated from being either an Atheist or Corporealist at large . 25. Anaxagoras a plain Asserter of Incorporeal Substance . 26. Inferred that the Ancient Atomists before Democritus were both Theists and Incorporealists . 27. That there is not only no Inconsistency between Atomology and Theology , but also a Natural Cognation , proved from the Origine of the Atomical Physiology , and first a general account thereof . 28. A more particular account of the Origine of this Philosophy from that Principle of Reason , That in Nature , Nothing comes from Nothing , nor goes to Nothing . 29. That the same Principle which made the Ancients discard substantial Forms and Qualities , made them also to assert Incorporeal Substance . 30. That from the same Ground of Reason also they asserted the Immortality of Souls . 31. That the Doctrine of Preexistence and Transmigration of Souls had its original from hence also . 32. That the Ancients did not confine this to Humane Souls only , but extend it to all Souls and Lives whatsoever . 33. All this proved from Empedocles , who asserted the Preexistence as well as the Postexistence of all Souls upon that Ground . 34. A Censure of this Doctrine ; that the Reason of it is irrefragable for the Post-eternity of all Humane Souls , and that the Hypothesis of the Creation of Humane Souls , which salves their Immortality without Preexistence , is Rational . 35. A new Hypothesis to salve the Incorporeity of the Souls of Brutes without their Postexistence and successive Transmigrations . 36. That this will not prejudice the Immortality of Humane Souls . 37. That the Empedoclean Hypothesis is more Rational than the Opinion of those that would make the Souls of Brutes Corporeal . 38. That the Constitution of the Atomical Physiology is such , that whosoever entertains it , and thoroughly understands it , must needs hold Incorporereal Substance , in five Particulars . 39. Two general Advantages of the Atomical or Mechanical Physiology ; first that it renders the Corporeal World intelligible . 40. The second Advantage of it , that it prepares an easie and clear way for the Demonstration of Incorporeal Substance . 41. Concluded , That th● ancient Moschical Philosophy consisted of two Parts , Atomical Physiology , and Theology or Pneumatology . 42. That this entire Philosophy was afterwards mangled and dismembred , some taking one part of it alone , and some the other . 43. That Leucippus and Democritus , being Atheistically inclined , took the Atomical Physiology endeavouring to make it subservient to Atheism , and upon what occasion they did it , and how unsuccessfully . 44. That Plato took the Theology and Pneumatology of the Ancients , but rejected their Atomical Physiology , and upon what accounts . 45. That Aristotle followed Plato herein , with a Commendation of Aristotle's Philosophy . THEY that hold the Necessity of all humane Actions and Events , do it upon one or other of these two Grounds ; Either because they suppose that Necessity is inwardly essential to all Agents whatsoever , and that Contingent Liberty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thing Impossible or Contradictious , which can have no Existence any where in Nature ; The sence of which was thus expressed by the Epicurean Poet , — Quòd res quaeque Necessum Intestinum habeat cunctis in rebus agendis , &c. That every thing Naturally labours under an Intestine Necessity : Or else , because though they admit Contingent Liberty not only as a thing Possible , but also as that which is actually Existent in the Deity , yet they conceive all things to be so determin'd by the Will and Decrees of this Deity , as that they are thereby made Necessary to us . The former of these two Opinions , that Contingent Liberty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a Thing as can have no Existence in Nature , may be maintained upon two different Grounds ; Either from such an Hypothesis as this , That the Universe is nothing else but Body , and Local motion , and Nothing moving it self , the Action of every Agent is determined by some other Agent without it ; and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Material and Mechanical Necessity must needs reign over all things : Or else , though Cogitative Beings be supposed to have a certain Principle of Activity within themselves , yet that there can be no Contingency in their Actions , because all Volitions are determined by a Necessary antecedent Understanding . Plotinus makes another Distribution of Fatalists , which yet in the Conclusion will come to the same with the Former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A man ( saith he ) will not do amiss that will divide all Fatalists first into these two General Heads , namely , That they derive all things from One Principle , or Not ; The former of which may be called Divine Fatalists , the latter Atheistical . Which Divine Fatalists he again subdivides into such as First make God by Immediate Influence to do all things in us ; as in Animals the Members are not determined by themselves , but by that which is the Hegemonick in every one : And Secondly , such as make Fate to be an Implexed Series or Concatenation of Causes , all in themselves Necessary , whereof God is the chief . The Former seems to be a Description of that very Fate that is maintained by some Neoterick Christians ; the Latter is the Fate of the Stoicks . Wherefore Fatalists that hold the Necessity of all Humane Actions and Events , may be reduced to these Three Heads ; First , such as asserting the Deity , suppose it irrespectively to Decree and Determine all things , and thereby make all Actions necessary to us ; Which kind of Fate , though Philosophers and other ancient Writers have not been altogether silent of it , yet it has been principally maintained by some Neoterick Christians , contrary to the Sence of the Ancient Church . Secondly , such as suppose a Deity , that acting Wisely , but Necessarily , did contrive the General Frame of things in the World ; from whence by a Series of Causes doth unavoidably result whatsoever is now done in it . Which Fate is a Concatenation of Causes , all in themselves Necessary , and is that which was asserted by the Ancient Stoicks Zeno and Chrysippus , whom the Jewish Essenes seemed to follow . And Lastly , such as hold the Material Necessity of all things without a Deity ; which Fate Epicurus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fate of the Naturalists , that is , indeed , the Atheists , the Assertors whereof may be called also the Democritical Fatalists . Which three Opinions concerning Fate , are so many several Hypotheses of the Intellectual System of the Universe . All which we shall here propose , endeavouring to shew the Falseness of them , and then substitute the true Mundane System in the Room of them . II. The Mathematical or Astrological Fate so much talked of , as it is a thing no way considerable for the Grounds of it , so whatsoever it be , it must needs fall under one or other of those two General Heads in the Plotinical Distribution last mentioned , so as either to derive all things from one Principle , or Not. It seems to have had its first Emersion amongst the Chaldaeans , from a certain kind of blind Polytheism ( which is but a better sort of disguised Atheism ) but it was afterwards Adopted and fondly nursed by the Stoicks in a way of subordination to their Divine Fate . For Manilius , Firmicus and other Masters of that Sect were great Promoters of it . And there was too much attributed to Astrology also , by those that were no Fatalists , both Heathen and Christian Philosophers , such as were Plotinus , Origen , Simplicius and others : Who though they did not make the Stars to necessitate all Humane Actions here below , yet they supposed that Divine Providence ( fore-knowing all things ) had contrived such a strange Coincidence of the Motions and Configurations of the Heavenly Bodies with such Actions here upon Earth , as that the former might be Prognosticks of the latter . Thus Origen determines that the Stars do not Make but Signifie ; and that the Heavens are a kind of Divine Volume , in whose Characters they that are skilled , may read or spell out Humane Events . To the same purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Motion of the Stars was intended for the Physical Good of the whole ; but they afford also another Vse collaterally in order to Prognostication , namely that they who are skilled in the Grammar of the Heavens may be able from the several Configurations of the Stars , as it were Letters to spell out future Events , by making such Analogical Interpretations as they use to do in Augury : As when a Bird flies high , to interpret this of some High and Noble Exploit . And Simplicius in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Fatal Conversion of the Heavens is made to correspond with the Production of Souls into Generation at such and such times , not Necessitating them to will this or that , but conspiring agreeably with such Appetites and Volitions of theirs . And these Philosophers were the rather inclinable to this Perswasion from a Superstitious Conceit which they had , that the Stars being animated , were Intellectual Beings of a far higher Rank than Men. And since God did not make them , nor any thing else in the World , singly for themselves alone , but also to contribute to the Publick Good of the Universe , their Physical Influence seeming inconsiderable , they knew not well what else could be worthy of them , unless it were to portend Humane Events . This indeed is the best Sence that can be made of Astrological Prognostication ; But it is a business that stands upon a very weak and tottering , if not Impossible Foundation . III. There is another Wild and Extravagant Conceit which some of the Pagans had , who though they Verbally acknowledged a Deity , yet supposed a certain Fate superiour to it , and not only to all their other Petty Gods , but also to Jupiter himself . To which purpose is that of the Greek Poet , Latin'd by Cicero , Quod fore paratum est id summum exuperat Jovem ; and that of Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible for God himself to avoid the destin'd Fate ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God himself is a Servant of Necessity . According to which Conceit , Jupiter in Homer laments his Condition , in that the Fates having determined that his beloved Sarpedon should be slain by the Son of Menaetius , he was not able to withstand it . Though all these passages may not perhaps imply much more than what the Stoical Hypothesis it self imported ; for that did also in some sence make God himself a Servant to the Necessity of the Matter , and to his own Decrees , in that he could not have made the smallest thing in the World otherwise than now it is , much less was able to alter any thing . According to that of Seneca , Eadem Necessitas & Deos alligat . Irrevocabilis Divina pariter atque Humana cursus vehit . Ille ipse omnium Conditor ac Rector scripsit quidem Fata sed sequitur . Semper paret semel jussit . One and the same Chain of Necessity ties God and Men. The same irrevocable and unalterable Course carries on Divine and Humane things . The very Maker and Governour of all things that writ the Fates follows them . He did but once command but he always obeys . But if there were this further meaning in the Passages before cited , that a Necessity without God , that was invincible by him , did determine his Will to all things ; this was nothing but a certain Confused and Contradictious Jumble of Atheism and Theism both together ; or an odd kind of Intimation , that however the Name of God be used in compliance with Vulgar Speech and Opinion , yet indeed it signifies nothing , but Material Necessity ; and the blind Motion of Matter is really the Highest Numen in the World. And here that of Balbus the Stoick in Cicero is opportune : Non est Natura Dei Praepotens & Excellens , siquidem ea subjecta est ei vel Necessitati vel Naturae quâ Coelum , Maria , Terraeque reguntur . Nihil autem est praestantius Deo. Nulli igitur est Naturae obediens aut subjectus Deus . God would not be the most Powerful and Excellent Being , if he were subject to that either Necessity or Nature , by which the Heavens , Seas and Earth are governed . But the Notion of a God implies the most Excellent Being . Therefore God is not Obedient or Subject to any Nature . IV. And now we think fit here to suggest , that however we shall oppose those three Fatalisms before mentioned , as so many false Hypotheses of the Mundane System and Oeconomy , and endeavour to exclude that severe Tyranness ( as Epicurus calls it ) of Universal Necessity reigning over all , and to leave some Scope for Contingent Liberty to move up and down in , without which neither Rational Creatures can be blame worthy for any thing they do , nor God have any Object to display his Justice upon , nor indeed be justified in his Providence ; Yet , as we vindicate to God the glory of all Good , so we do not quite banish the Notion of Fate neither , nor take away all Necessity ; which is a thing the Clazomenian Philosopher of old was taxed for ; Affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nothing at all was done by Fate , but that it was altogether a vain Name . And the Sadduceans among the Jews have been noted for the same : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They take away all Fate , and will not allow it to be any thing at all , nor to have any Power over Humane Things , but put all things entirely into the hands of Mens own Free-Will . And some of our own , seem to have approached too near to this Extreme , attributing , perhaps , more to the Power of Free-Will , than either Religion or Nature will admit . But the Hypothesis that we shall recommend , as most agreeable to Truth , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placable Providence , of a Deity Essentially Good , presiding over all , will avoid all Extremes , asserting to God the Glory of Good , and freeing him from the Blame of Evil ; and leaving a certain proportionate Contemperation and Commixture of Contingency and Necessity both together in the World : As Nature requires a mixture of Motion and Rest , without either of which there could be no Generation . Which Temper was observed by several of the Ancients ; as the Pharisaick Sect amongst the Jews who determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That some things and not all were the Effects of Fate , but some things were left in Mens own Power and Liberty . And also by Plato amongst the Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato inserts something of Fate into Humane Lives and Actions , and he joyns with it Liberty of Will also . He doth indeed suppose Humane Souls to have within themselves the Causes of their own Changes to a Better or Worser State , & every where declares God to be blameless for their Evils , and yet he somewhere makes the three Fatal Sisters notwithstanding , Clotho , Lachesis and Atropos , to be busie about them also . For according to the sence of the Ancients , Fate is a Servant of Divine Providence in the World , and takes place differently upon the different Actings of Free-willed Beings . And how Free a thing soever the Will of Man may seem to be , to some , yet I conceive it to be out of Question , that it may contract upon it self such Necessities and Fatalities , as it cannot upon a suddain rid it self of at pleasure . But whatsoever is said in the Sequel of this Discourse by way of Opposition to that Fatalism of the Neoterick Christians , is intended only to vindicate what was the constant Doctrine of the Christian Church in its greatest purity , ( as shall be made manifest ) and not to introduce any New-fangled conceit of our own . V. We must now proceed to give a more full and perfect account of these three several Fates , or Hypotheses of the Mundane System before mentioned , together with the Grounds of them , beginning first with that which we Principally intend the Confutation of , the Atheistical or Democritical Fate . Which as it is a thing of the most dangerous Consequence of all , so it seems to be most spreading and infectious in these latter times . Now this Atheistical System of the World that makes all things to be Materially and Mechanically Necessary , without a God , is built upon a peculiar Physiological Hypothesis , different from what hath been generally received for many Ages ; which is called by some Atomical or Corpuscular , by others Mechanical : of which we must therefore needs give a full and Perfect Account . And we shall do it first in General , briefly , not descending to those minute Particularities of it , which are disputed amongst these Atomists themselves , in this manner . The Atomical Physiology supposes that Body is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Extended Bulk ; and resolves therefore that nothing is to be attributed to it , but what is included in the Nature and Idea of it , viz. more or less Magnitude with Divisibility into Parts , Figure , and Position , together with Motion or Rest , but so as that no part of Body can ever Move it Self ; but is alwaies moved by something else . And consequently it supposes that there is no need of any thing else besides these simple Elements of Magnitude , Figure , Site and Motion ( which are all clearly intelligible as different Modes of extended Substance ) to salve the Corporeal Phaenomena by ; and therefore , not of any Substantial Forms distinct from the Matter ; nor of any other Qualities really existing in the Bodies without , besides the Results , or Aggregates of those simple Elements , and the Disposition of the Insensible Parts of Bodies in respect of Figure , Site and Motion ; nor of any Intentional Species or Shews , propagated from the Objects to our Senses ; nor , lastly , of any other kind of Motion or Action really distinct from Local Motion ( such as Generation and Alteration ) they being neither Intelligible , as Modes of extended Substance , nor any ways necessary . Forasmuch as the Forms and Qualities of Bodies may well be conceived , to be nothing but the Result of those simple Elements of Magnitude , Figure , Site and Motion , variously compounded together ; in the same manner as Syllables and Words in great variety result from the different Combinations and Conjunctions of a few Letters , or the simple Elements of Speech ; and the Corporeal Part of Sensation , and particularly that of Vision , may be salved only by Local Motion of Bodies , that is , either by Corporeal Effluvia ( called Simulachra , Membranae and Exuviae ) streaming continually from the Surface of the Objects , or rather , as the later and more refined Atomists conceived , by Pressure made from the Object to the Eye , by means of Light in the Medium . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Sense taking Cognizance of the Object by the Subtle Interposed Medium that is tense and stretched , ( thrusting every way from it upon the Optick Nerves ) doth by that as it were by a Staff touch it . Again , Generation and Corruption may be sufficiently explained by Concretion and Secretion , or Local Motion , without Substantial Forms and Qualities . And lastly , those sensible Ideas of Light and Colours , Heat and Cold , Sweet and Bitter , as they are distinct things from the Figure , Site and Motion of the insensible Parts of Bodies , seem plainly to be nothing else but our own Phansies , Passions and Sensations however they be vulgarly mistaken for Qualities in the Bodies without us . VI. Thus much may suffice for a General Accompt of the Atomical Physiology . We shall in the next Place consider the Antiquity thereof , as also what notice Aristotle hath taken of it , and what Account he gives of the same . For though Epicurus went altogether this way , yet it is well known that he was not the first Inventor of it . But it is most commonly fathered on Democritus , who was Senior both to Aristotle and Plato , being reported to have been born the year after Socrates ; from whose Fountains Cicero saith that Epicurus watered his Orchards , and of whom Sex. Empiricus and Laertius testify that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cashier Qualities ; and Plutarch , that he made the first Principles of the whole Universe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atoms devoid of all Qualities and Passions . But Laertius will have Leucippus , who was somewhat Senior to Democritus , to be the first Inventor of this Philosophy , though he wrote not so many Books concerning it as Democritus did . Aristotle who often takes notice of this Philosophy , and ascribes it commonly to Leucippus and Democritus jointly , gives us this description of it in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Leucippus and his Companion Democritus make the first Principles of all things to be Plenum and Vacuum ( Body and Space ) whereof one is Ens the other Non-ens , and the differences of Body , which are only Figure , Order and Position , to be the Causes of all other things . Which Differences they call by these Names Rysmus , Diathigte and Trope . And in his Book De Anima , having declared that Democritus made Fire and the Soul to consist of Round Atoms , he describes those Atoms of his after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They are ( saith he ) like those Ramenta or dusty Particles which appear in the Sun-Beams , an Omnifarious Seminary whereof Democritus makes to be the first Elements of the whole Vniverse , and so doth Leucippus likewise . Elsewhere the same Aristotle tells us , that these two Philosophers explained Generation and Alteration without Forms and Qualities by Figures and Local Motion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus and Leucippus having made Figures , ( or variously figured Atoms ) the first Principles , make Generation and Alteration out of these ; namely Generation together with Corruption , from the Concretion and Secretion of them , but Alteration from the change of their Order and Position . Again he elsewhere takes notice of that Opinion of the Atomists , that all Sense was a kind of Touch , and that the Sensible Qualities of Bodies were to be resolved into Figures , imputing it not only to Democritus , but also to the Generality of the old Philosophers , but very much disliking the same : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus and most of the Physiologers here commit a very great Absurdity , in that they make all Sense to be Touch , and resolve sensible Qualities into the Figures of insensible Parts or Atoms . And this Opinion he endeavours to confute by these Arguments . First , because there is Contrariety in Qualities , as in Black and White , Hot and Cold , Bitter and Sweet , but there is no Contrariety in Figures ; for a Circular Figure is not Contrary to a Square or Multangular ; and therefore there must be Real Qualities in Bodies distinct from the Figure , Site and Motion of Parts . Again , the variety of Figures and Dispositions being Infinite , it would follow from thence , that the Species of Colours , Odours , and Tastes should be Infinite likewise , and Reducible to no certain Number . Which Arguments I leave the Professed Atomists to answer . Furthermore Aristotle somewhere also censures that other Fundamental Principle of this Atomical Physiology , That the sensible Ideas of Colours and Tastes , as Red , Green , Bitter and Sweet , formally considered , are only Passions and Phansies in us , and not real Qualities in the Object without . For as in a Rainbow there is really nothing without our sight , but a Rorid Cloud diversely refracting and reflecting the Sun-Beams , in such an Angle ; nor are there really such Qualities in the Diaphanous Prisme , when refracting the Light , it exhibits to us the same Colours of the Rainbow : whence it was collected , that those things are properly the Phantasms of the Sentient , occasioned by different Motions on the Optick Nerves : So they conceived the case to be the same in all other Colours , and that both the Colours of the Prisme and Rainbow were as real as other Colours , and all other Colours as Phantastical as they : And then by parity of Reason they extended the business further to the other Sensibles . But this Opinion Aristotle condemns in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The former Physiologers were generally o●t in this , in that they thought there was no Black or White without the Sight , nor no Bitter or Sweet without the Taste . There are other Passages in Aristotle concerning this Philosophy , which I think superfluous to insert here ; and I shall have occasion to cite some of them afterward for other Purposes . VII . But in the next place it will not be amiss to shew that Plato also hath left a very full Record of this Mechanical or Atomical Physiology ( that hath hardly been yet taken notice of ) which notwithstanding he doth not impute either to Democritus ( whose name Laertius thinks he purposely declined to mention throughout all his Writings ) or to Leucippus , but to Protagoras . Wherefore in his Theoetetus , having first declared in general that the Protagorean Philosophy made all things to consist of a Commixture of Parts ( or Atoms ) and Local Motion , he represents it , in Particular concerning Colours , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First as to that which belongs to the Sight , you must conceive that which is called a White or a Black Colour not to be any thing absolutely existing either without your Eyes or within your Eyes ; but Black and White and every other Colour , is caused by different Motions made upon the Eye from Objects differently modified : so that it is nothing either in the Agent nor the Patient absolutely , but something which arises from between them both . Where it follows immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Can you or any man else be Confident , that as every Colour appears to him , so it appears just the same to every other Man and Animal , any more than Tastes and Touches , Heat and Cold do ? From whence it is plain that Protagoras made Sensible Qualities , not to be all absolute things existing in the Bodies without , but to be Relative to us , and Passions in us ; and so they are called presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Phansies , Seemings , or Appearances in us . But there is another Passage in which a fuller Account is given of the whole Protagorean Doctrine , beginning thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Principle upon which all these things depend is this , That the whole Vniverse is Motion ( of Atoms ) and nothing else besides ; which Motion is considered two ways , and accordingly called by two Names , Action and Passion ; from the mutual Congress , and as it were Attrition together of both which , are begotten innumerable Off-springs , which though infinite in Number , yet may be reduced to two general Heads , Sensibles and Sensations , that are both generated at the same time ; the Sensations are Seeing and Hearing and the like , and the Correspondent Sensibles , Colours , Sounds , &c. Wherefore when the Eye , or such a proportionate Object meet together , both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sensible Idea of White and black and the Sense of Seeing are generated together , neither of which would have been produced if either of those two had not met with the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The like is to be conceived of all other Sensibles , as Hot and Cold , &c. that none of these are Absolute things in themselves , or Real Qualities in the Objects without , but they are begotten from the mutual Congress of Agent and Patient with one another , and that by Motion : So that neither the Agent has any such thing in it before its Congress with the Patient , nor the Patient before its Congress with the Agent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the Agent and Patient meeting together , and begetting Sensation and Sensibles , both the Object and the Sentient are forthwith made to be so and so qualified , as when Honey is tasted , the Sense of Tasting and the Quality of Sweetness are begotten both together , though the Sense be vulgarly attributed to the Taster and the Quality of Sweetness to the Honey . The Conclusion of all which is summed up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That none of those Sensible things is any thing absolutely in the Objects without , but they are all generated or made Relatively to the Sentient . There is more in that Dialogue to this purpose , which I here omit ; but I have set down so much of it in the Authour 's own Language , because it seems to me to be an excellent Monument of the Wisdom and Sagacity of the old Philosophers . That which is the main Curiosity in this whole business of the Mechanical or Atomical Philosophy , being here more fully and plainly expressed , than it is in Lucretius himself , viz. That Sensible things , according to those Ideas that we have of them , are not real Qualities absolutely Existing without us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phansies or Phantasms in us : So that both the Latin Interpreters Ficinus and Serranus , though probably neither of them at all acquainted with this Philosophy , as being not yet restored , could not but understand it after the same manner : the one expressing it thus , Color ex Aspectu Motúque Medium quiddam resultans est . Talis circa Oculos Passio ; and the other Ex varia Aspicientis diathesi , variáque sensilis specie colores varios & videri & fieri , it a tamen ut sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec nisi in animo subsistant . However it appears by Plato's manner of telling the story , and the Tenour of the whole Dialogue , that himself was not a little prejudiced against this Philosophy . In all probability the rather , because Protagoras had made it a Foundation both for Scepticism and Atheism . VIII . We have now learnt from Plato , that Democritus and Leucippus were not the sole Proprietaries in this Philosophy , but that Protagoras , though not vulgarly taken notice of for any such thing ( being commonly represented as a Sophist only ) was a sharer in it likewise : which Protagoras indeed Laertius and others affirm to have been an Auditor of Democritus ; and so he might be , notwithstanding what Plutarch tells us , that Democritus wrote against his taking away way the Absolute Natures of things . However we are of Opinion that neither Democritus , nor Protagoras , nor Lencippus was the first Inventour of this Philosophy ; and our reason is , because they were all three of them Atheists ( though Protagoras alone was banished for that Crime by the Athenians ) and we cannot think that any Atheists could be the Inventours of it , much less that it was the Genuine Spawn and Brood of Atheism it self , as some conceit , because however these Atheists adopted it to themselves , endeavouring to serve their turns of it , yet if rightly understood , it is the most effectual Engin against Atheism that can be . And we shall make it appear afterwards , that never any of those Atheists , whether Ancient or Modern ( how great Pretenders soever to it ) did throughly understand it , but perpetually contradicted themselves in it . And this is the Reason why we insist so much upon this Philosophy here , not only because without the perfect knowledge of it , we cannot deal with the Atheists at their own Weapon ; but also because we doubt not but to make a Sovereign Antidote against Atheism , out of that very Philosophy , which so many have used as a Vehiculum to convey this Poyson of Atheism by . IX . But besides Reason , we have also good Historical probability for this Opinion , that this Philosophy was a thing of much greater Antiquity than either Democritus or Leucippus : and first , because Posidonius , an Ancient and Learned Philosopher , did ( as both Empiricus and Strabo tell us ) avouch it for an old Tradition , that the first Inventour of this Atomical Philosophy was one Moschus a Phoenician , who , as Strab● also notes , lived before the Trojan Wars . X. Moreover it seems not altogether Improbable , but that this Moschus a Phoenician Philosopher , mentioned by Posidonius , might be the same with that Mochus a Phoenician Physiologer in Jamblichus , with whose Successors , Priests and Prophets , he affirms that Pythagoras , sometimes sojourning at Sidon ( which was his native City ) had converst : Which may be taken for an Intimation , as if he had been by them instructed in that Atomical Physiology which Moschus or Mochus the Phoenician is said to have been the Inventour of . Mochus or Moschus is plainly a Phoenician Name , and there is one Mochus a Phoenician Writer cited in Athenaeus , whom the Latin Translator calls Moschus ; and Mr. Selden approves of the Conjecture of Arcerius , the Publisher of Jamblichus , that this Mochus was no other than the Celebrated Moses of the Jews , with whose Successors the Jewish Philosophers , Priests and Prophets , Pythagoras conversed at Sidon . Some Phantastick Atomists perhaps would here catch at this , to make their Philosophy to stand by Divine Right , as owing its Original to Revelation ; whereas Philosophy being not a Matter of Faith but Reason , Men ought not to affect ( as I conceive ) to derive its Pedigree from Revelation , and by that very pretence seek to impose it Tyrannically upon the minds of Men , which God hath here purposely left Free to the use of their own Faculties , that so finding out Truth by them , they might enjoy that Pleasure and Satisfaction which arises from thence . But we aim here at nothing more , than a Confirmation of this Truth , That the Atomical Physiology was both older than Democritus , and had no such Atheistical Original neither . And there wants not other Good Authority for this , That Pythagaras did borrow many things from the Jews , and translate them into his Philosophy . XI . But there are yet other Considerable Probabilities for this , that Pythagoras was not unacquainted with the Atomical Physiology . And first from Democritus himself , who as he was of the Italick Row , or Pythagorick Succession ; so it is recorded of him in Laertius , that he was a great Emulator of the Pythagoreans , and seemed to have taken all his Philosophy from them : Insomuch that if Chronology had not contradicted it , it would have been concluded , that he had been an Auditour of Pythagoras himself , of whom he testified his great admiration in a Book entitled by his Name . Moreover some of his Opinions had a plain Correspondency with the Pythagorick Doctrines , forasmuch as Democritus did not only hold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Atoms were carried round in a Vortex ; but also together with Leucippus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Earth was carried about the Middle or Centre of this Vortex ( which is the Sun ) turning in the mean time round upon its own Axis : And just so the Pythagorick Opinion is expressed by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Earth , as one of the Stars ( that is a Planet ) being carried round about the Middle or Centre ( which is Fire or the Sun ) did in the mean time by its Circumgyration upon its own Axis make day and night . Wherefore it may be reasonably from hence concluded , that as Democritus his Philosophy was Pythagorical , so Pythagoras his Philosophy was likewise Democritical or Atomical . XII . But that which is of more Moment yet ; we have the Authority of Ecphantus a famous Pythagorean for this , that Pythagoras his Monads , so much talked of , were nothing else but Corporeal Atoms . Thus we find it in Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ecphantus ( who himself asserted the Doctrine of Atoms ) first declared that the Pythagorick Monads were Corporeal , i. ● . Atoms . And this is further confirmed from what Aristotle himself writes of these Pythagoreans and their Monads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They suppose their Monads to have Magnitude : And from that he elsewhere makes Monads and Atoms to signifie the same thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It s all one to say Monades or small Corpuscula . And Gassendus hath observed out of the Greek Epigrammatist , that Epicurus his Atoms were sometimes called Monads too ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XIII . But to pass from Pythagoras himself ; That Empedocles , who was a Pythagorean also , did Physiologize Atomically , is a thing that could hardly be doubted of , though there were no more Proof for it than that one Passage of his in his Philosophick Poems ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is nothing but the Mixture and Separation of things mingled ; or thus , There is no production of any thing anew , but only mixture and separation of things mingled . Which is not only to be understood of Animals , according to the Pythagorick Doctrine of the Transmigration of Souls , but also , as himself expounds it , Universally of all Bodies , that their Generation and Corruption is nothing but Mixture and Separation ; or as Aristotle expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concretion and Secretion of Parts , together with Change of Figure and Order . It may perhaps be objected , that Empedocles held four Elements , out of which he would have all other Bodies to be compounded ; and that as Aristotle affirms , he made those Elements not to be transmutable into one another neither . To which we reply , that he did indeed make four Elements , as the first general Concretions of Atoms , and therein he did no more than Democritus himself , who , as Laertius writes , did from Atoms moving round in a Vortex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate all Concretions , Fire , Water , Air and Earth , these being Systems made out of certain Atoms . And Plato further confirms the same ; for in his Book De Legibus he describes ( as I suppose ) that very Atheistical Hypothesis of Democritus , though without mentioning his Name , representing it in this Manner ; That by the Fortuitous Motion of Senseless Matter were first made those four Elements , and then out of them afterward Sun , Moon , Stars and Earth . Now both Plutarch and Stobaeus testifie , that Empedocles compounded the four Elements themselves out of Atoms . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes the Elements to be compounded of other small Corpuscula , which are the least , and as it were the Elements of the Elements . And the same Stobaeus again observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes the smallest Particles and Fragments of Body ( that is , Atoms ) to be before the four Elements . But whereas Aristotle affirms that Empedocles denied the Transmutation of those Elements into one another , that must needs be either a slip in him , or else a fault in our Copies ; not only because Lucretius , who was better versed in that Philosophy , and gives a particular Account of Empedocles his Doctrine ( besides many others of the Ancients ) affirms the quite contrary ; but also because himself , in those Fragments of his still preserved , expresly acknowledges this Transmutation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides all this , no less Author than Plato affirms , that according to Empedocles , Vision and other Sensations were made by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Defluxions of Figures , or Effluvia of Atoms , ( for so Democritus his Atoms are called in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were Bodies which had only Figure without Qualities ) he supposing that some of these Figures or Particles corresponded with the Organs of one Sense , and some with the Organs of another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You say then according to the Doctrine of Empedocles , that there are certain Corporeal Effluvia from Bodies of different Magnitudes and Figures , as also several Pores and Meatus's in us diversly Corresponding with them : So that some of these Corporeal Effluvia agree with some pores , when they are either too big or too little for others . By which it is evident , that Empedocles did not suppose Sensations to be made by intentional Species or Qualities ; but as to the Generality , in the Atomical way ; in which notwithstanding there are some differences among these Atomists themselves . But Empedocles went the same way here with Democritus , for Empedocles's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Defluxions of figured Bodies , are clearly the same thing with Democritus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Insinuations of Simulachra , or Exuvious Images of Bodies . And the same Plato adds further , that according to Empedocles , the Definition of Colour was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Defluxion of Figures , or figured Corpuscula ( without Qualities ) Commensurate to the Sight and Sensible . Moreover , that Empedocles his Physiology was the very same with that of Democritus , is manifest also from this Passage of Aristotle's ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles and Democritus deceiving themselves , unawares destroy all Generation of Things out of one another , leaving a seeming Generation only : For they say that Generation is not the Production of any new Entity , but only the Secretion of what was before Inexistant ; as when divers kinds of things confounded together in a Vessel , are separated from one another . Lastly , we shall confirm all this by the clear Testimony of Plutarch , or the Writer de Placitis Philosophorum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles and Epicurus , and all those that compound the World of small Atoms , introduce Concretions and Secretions , but no Generations or Corruptions properly so called ; neither would they have these to be made according to Quality by Alteration , but only according to Quantity by Aggregation . And the same Writer sets down the Order and Method , of the Cosmopoeia according to Empedocles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles writes , that Aether was first of all Secreted out of the Confused Chaos of Atoms , afterward the Fire , and then the Earth , which being Constringed , and as it were Squeezed by the Force of Agitation , sent forth Water bubling out of it ; from the Evaporation of which did proceed Air. And from the Aether was made the Heavens , from Fire the Sun. We see therefore that it was not without cause that Lucretius did so highly extol Empedocles , since his Physiology was really the same with that of Epicurus and Democritus ; only that he differed from them in some Particularities , as in excluding Vacuum , and denying such Physical Minima as were Indivisible . XV. As for Anaxagoras , though he Philosophized by Atoms too , substituting Concretion and Secretion in the Room of Generation and Corruption , insisting upon the same Fundamental Principle that Empedocles , Democritus and the other Atomists did ; which was ( as we shall declare more fully afterward ) That Nothing could be made out of Nothing , nor reduced to Nothing ; and therefore that there were neither any new Productions nor Destructions of any Substances or Real Entities : Yet , as his Homoeomeria is represented by Aristotle , Lucretius and other Authours , that Bone was made of Bony Atoms , and Flesh of Fleshy , Red things of Red Atoms , and Hot things of Hot Atoms ; these Atoms being supposed to be endued originally with so many several Forms and Qualities Essential to them , and Inseparable from them , there was indeed a wide difference betwixt his Philosophy and the Atomical . However , this seems to have had its Rise from nothing else but this Philosophers not being able to understand the Atomical Hypothesis , which made him decline it , and substitute this Spurious and Counterfeit Atomism of his own in the room of it . XVI . Lastly , I might adde here , that it is recorded by Good Authours concerning divers other Ancient Philosophers , that were not addicted to Democriticism or Atheism , that they followed this Atomical way of Physiologizing , and therefore in all probability did derive it from those Religious Atomists before Democritus . As for Example ; Ecphantus the Syracusian Pythagorist , who , as Stobaeus writes , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible Bodies and Vacuum the Principles of Physiology , and as Theodoret also testifies , taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Corporeal World was made up of Atoms ; Zenocrates that made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible Magnitudes the first Principles of Bodies ; Heraclides that resolved all Corporeal things into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain smallest Fragments of Bodies ; Asclepiades , who supposed all the Corporeal World to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not of Similar Parts ( as Anaxagoras ) but of Dissimilar and inconcinn Moleculae , i. e. Atoms of different Magnitude and Figures ; and Diodorus that salved the Material Phaenomena by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the smallest Indivisibles of Body . And Lastly , Metrodorus ( not Lamsacenus the Epicurean , but ) Chius , who is reported also to have made Indivisible Particles and Atoms the first Principles of Bodies . But what need we any more proof for this , that the Atomical Physiology was ancienter than Democritus and Leucippus , and not confined only to that Sect , since Aristotle himself in the Passages already cited doth expressly declare , that besides D●mocritus , the Generality of all the other Physiologers went that way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Democritus and the most of the Physiologers make all Sense to be Touch , and resolve sensible Qualities , as the Tastes of Bitter and Sweet , &c. into Figures . And again he imputes it generally to all the Physiologers that went before him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The former Physiologers ( without any exception ) said not well in this , that there was no Black and White without the Sight , nor Bitter and Sweet without the Taste . Wherefore , I think , it cannot be reasonably doubted , but that the Generality of the Old Physiologers before Aristotle and Democritus , did pursue the Atomical way , which is to resolve the Corporeal Phaenomena , not into Forms , Qualities and Species , but into Figures , Motions and Phancies . XVII . But then there will seem to be no small difficulty in reconciling Aristotle with himself , who doth in so many places plainly impute this Philosophy to Democritus and Leucippus , as the first Source and Original of it : As also in salving the Credit of Laertius , and many other ancient Writers , who do the like : Democritus having had for many Ages almost the general cry and vogue for Atoms . However , we doubt not but to give a very good account of this Business , and reconcile the seemingly different Testimonies of these Ancient Writers , so as to take away all Contradiction and Repugnancy between them . For although the Atomical Physiology was in use long before Democritus and Leucippus , so that they did not Make it but Find it ; yet these two with their confederate Atheists ( whereof Protagoras seems to have been one ) were undoubtedly the first that ever made this Physiology to be a complete and entire Philosophy by it self , so as to derive the Original of all things in the whole Universe from sensless Atoms , that had nothing but Figure and Motion , together with Vacuum , and made up such a System of it , as from whence it would follow , that there could not be any God , not so much as a Corporeal one . These two things were both of them before singly and apart . For there is no doubt to be made , but that there hath been Atheism lurking in the minds of some or other in all Ages ; and perhaps some of those Ancient Atheists did endeavour to Philosophize too , as well as they could , in some other way . And there was Atomical Physiology likewise before , without Atheism . But these two thus complicated together , were never before Atomical-Atheism or Atheistical Atomism . And therefore Democritus and his Comrade Leucippus need not be envied the glory of being reputed the first Inventors or Founders of the Atomical Philosophy Atheized and Adulterated . XVIII . Before Leucippus and Democritus , the Doctrine of Atoms was not made a whole entire Philosophy by it self , but look'd upon only as a Part or Member of the whole Philosophick System , and that the meanest and lowest part too , it being only used to explain that which was purely Corporeal in the World ; besides which they acknowledged something else , which was not meer Bulk and Mechanism , but Life and Self Activity , that is , Immaterial or Incorporeal Substance ; the Head and Summity whereof is a Deity distinct from the World. So that there has been two Sorts of Atomists in the World , the One Atheistical , the Other Religious . The first and most ancient Atomists holding Incorporeal Substance , used that Physiology in a way of Subordination to Theology and Metaphysicks . The other allowing no other Substance but Body , made sensless Atoms and Figures , without any Mind and Understanding ( i. e. without any God ) to be the Original of all things ; which latter is that that was vulgarly known by the Name of Atomical Philosophy , of which Democritus and Leucippus were the Source . XIX . It hath been indeed of late confidently asserted by some , that never any of the ancient Philosophers dream'd of any such thing as Incorporeal Substance ; and therefore they would bear men in hand , that it was nothing but an upstart and new fangled Invention of some Bigotical Religionists ; the falsity whereof we shall here briefly make to appear . For though there have been doubtless in all Ages such as have disbelieved the Existence of any thing but what was Sensible , whom Plato describes after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That would contend , that whatsoever they could not feel or grasp with their hands , was altogether nothing ; yet this Opinion was professedly opposed by the best of the Ancient Philosopher● and condemned for a piece of Sottishness and Stupidity . Wherefore the same Plato tells us , that there had been always , as well as then there was , a perpetual War and Controversie in the World , and as he calls it , a kind of Gigantomachy betwixt these two Parties or Sects of men ; The one that held there was no other Substance in the World besides Body ; The Other that asserted Incorporeal Substance . The former of these Parties or Sects is thus described by the Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These ( saith he ) pull all things down from Heaven and the Invisible Region , with their hands to the Earth , laying hold of Rocks and Oaks ; and when they grasp all these hard and gross things , they confidently affirm , that that only is Substance which they can feel , and will resist their Touch , and they conclude that Body and Substance are one and the self same thing ; and if any one chance to speak to them of something which is not Body , i.e. of Incorporeal Substance , they will altogether despise him , and not hear a word more from him . And many such the Philosopher there says he had met withal . The other he represents in this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Adversaries of these Corporealists do cautiously and piously assault them from the Invisible Region , fetching all things from above by way of Descent , and by strength of Reason convincing , that certain Intelligible and Incorporeal Forms are the true or First Substance , and not Sensible things . But betwixt these two there hath always been ( saith he ) a great War and Contention . And yet in the Sequel of his Discourse he adds , that those Corporealists were then grown a little more modest and shame-faced than formerly their great Champions had been , such as Democritus and Protagoras ; for however they still persisted in this , that the Soul was a Body , yet they had not ( it seems ) the Impudence to affirm , that Wisdom and Vertue were Corporeal Things , or Bodies , as others before and since too have done . We see here that Plato expresly asserts a Substance distinct from Body , which sometimes he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorporeal Substance , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Substance , in opposition to the other which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensible . And it is plain to any one , that hath had the least acquaintance with Plato's Philosophy , that the whole Scope and Drift of it , is to raise up mens Minds from Sense to a belief of Incorporeal Things as the most Excellent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he writes in another place . For Incorporeal Things , which are the greatest and most excellent things of all , are ( saith he ) discoverable by Reason only and nothing else . And his Subterraneous Cave , so famously known , and so elegantly described by him , where he supposes men tied with their backs towards the Light , placed at a great distance from them , so that they could not turn about their Heads to it neither , and therefore could see nothing but the shadows ( of certain Substances behind them ) projected from it , which Shadows they concluded to be the only Substances and Realities , and when they heard the Sounds made by those Bodies that were betwixt the Light and them , or their reverberated Eccho's , they imputed them to those shadows which they saw . I say , all this is a Description of the State of those Men , who tak● Body to be the only Real and Substantial thing in the World , and to do all that is done in it ; and therefore often impute Sense , Reason and Understanding , to nothing but Blood and Brains in us . XX. I might also shew in the next place , how Aristotle did not at all dissent from Plato herein , he plainly asserting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Substance beside Sensibles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Substance separable and also actually separated from Sensibles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immoveable Nature or Essence ( subject to no Generation or Corruption ) adding that the Deity was to be sought for here : Nay such a Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath no Magnitude at all ; but is Impartible and Indivisible . He also blaming Zeno ( not the Stoick , who was Junior to Aristotle , but an ancienter Philosopher of that Name ) for making God to be a Body , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Zeno implicitly affirms , God to be a Body , whether he mean him to be the whole Corporeal Vniverse , or some particular Body ; for if God were Incorporeal , how could he be Spherical ? nor could he then either Move or Rest , being not properly in any Place ; but if God be a Body , then nothing hinders but that he may be moved . From which , and other Places of Aristotle , it is plain enough also , that he did suppose Incorporeal Substance to be Unextended , and as such , not to have Relation to any Place . But this is a thing to be disputed afterwards . Indeed some learned men conceive Aristotle to have reprehended Zeno without Cause , and that Zeno made God to be a Sphear , or Spherical , in no other sence , than Parmenides did in that known Verse of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein he is understood to describe the Divine Eternity . However , it plainly appears from hence , that according to Aristotle's sence , God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Substance distinct from the World. XXI . Now this Doctrine , which Plato especially was famous for asserting , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorporeal Substance , and that the Souls of Men were such , but principally the Deity ; Epicurus taking notice of it , endeavoured with all his might to confute it , arguing sometimes after this manner ; There can be no Incorporeal God ( as Plato maintained ) not only because no man can frame a Conception of an Incorporeal Substance , but also because whatsoever is Incorporeal must needs want Sense , and Prudence , and Pleasure , all which things are included in the Notion of God ; and therefore an Incorporeal Deity is a Contradiction . And concerning the Soul of Man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They who say that the Soul is Incorporeal , in any other sence , than as that word may be used to signifie a Subtil Body , talk Vainly and Foolishly ; for then it could neither be able to Do nor Suffer any thing . It could not Act upon any other thing , because it could Touch nothing ; neither could it Suffer from any thing , because it could not be Touch'd by any thing ; but it would be just like to Vacuum or Empty Space , which can neither Do nor Suffer any thing , but only yield Bodies a Passage through it : From whence it is further evident , that this Opinion was professedly maintained by some Philosophers before Epicurus his time . XXII . But Plato and Aristotle were not the first Inventors of it : For it is certain , that all those Philosophers who held the Immortality of the Humane Soul , and a God distinct from this visible World , ( and so properly the Creator of it and all its parts ) did really assert Incorporeal Substance . For that a Corporeal Soul cannot be in its own Nature Immortal and Incorruptible , is plain to every one's Understanding , because of its parts being separable from one another ; and whosoever denies God to be Incorporeal , if he make him any thing at all , he must needs make him to be either the whole Corporeal World , or else a part of it : Wherefore if God be neither of these , he must then be an Incorporeal Substance . Now Plato was not the first who asserted these two things , but they were both maintained by many Philosophers before him . Pherecydes Syrus , and Thales , were two of the most ancient Philosophers among the Greeks ; and it is said of the former of them , that by his Lectures and Disputes concerning the Immortality of the Soul , he first drew off Pythagoras from another Course of life to the study of Philosophy . Pherecydes Syrus ( saith Cicero ) Primus dixit animos hominum esse sempiternos . And Thales in an Epistle directed to him , congratulates his being the First that had designed to write to the Greeks concerning Divine Things , which Thales also ( who was the Head of the Ionick Succession of Philosophers , as Pythagoras of the Italick ) is joyned with Pythagoras and Plato , by the Writer De Placitis Philosophorum , after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these determined the Soul to be Incorporeal , making it to be Naturally Self-moving ( or Self-active ) and an Intelligible Substance , that is , not Sensible . Now he that determines the Soul to be Incorporeal , must needs hold the Deity to be Incorporeal much more . Aquam dixit Thales esse initium rerum ( saith Cicero ) Deum autem eam Mentem quae ex aqua cuncta fingeret . Thales said that Water was the first Principle of all Corporeal things , but that God was that Mind which formed all things out of Water . For Thales was a Phoenician by Extraction , and accordingly seemed to have received his two Principles from thence , Water , and the Divine Spirit moving upon the Waters . The First whereof is thus expressed by Sanchuniathon in his Description of the Phoenician Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Turbid and Dark Chaos , and the Second is intimated in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit was affected with love towards its own Principles , perhaps expressing the Force of the Hebrew word Merachepheth , and both of them implyng an Understanding Prolifical Goodness , Forming and Hatching the Corporeal World into this perfection ; or else a Plastick Power , subordinate to it . Zeno ( who was also originally a Phoenician ) tells us , that Hesiod's Chaos was Water ; and , that the Material Heaven , as well as Earth was made out of Water , ( according to the Judgment of the best Interpeters ) is the genuine sence of Scripture , 2 Pet. 3.5 . by which water some perhaps would understand , a Chaos of Atoms confusedly moved . But whether Thales were acquainted with the Atomical Physiology or no ; it is plain that he asserted , besides the Soul's Immortality , a Deity distinct from the Corporeal World. We pass to Pythagoras whom we have proved already to have been an Atomist ; and it is well known also that he was a professed Incorporealist . That he asserted the Immortality of the Soul , and consequently its Immateriality , is evident from his Doctrine of Pre-existence and Transmigration : And that he likewise held an Incorporeal Deity distinct from the World , is a thing not questioned by any . But if there were any need of proving it , ( because there are no Monuments of his Extant ) perhaps it might be done from hence , because he was the chief Propagator of that Doctrine amongst the Greeks , concerning Three Hypostases in the Deity . For , that Plato and his Followers held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Hypostases in the Deity , that were the first Principles of all things , is a thing very well known to all . Though we do not affirm that these Platonick Hypostases are exactly the same with those in the Christian Trinity . Now , Plato himself sufficiently intimates this not to have been his own Invention ; and Plotinus tells us , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Ancient Opinion before Plato's time , which had been delivered down by some of the Pythagoricks . Wherefore , I conceive , this must needs be one of those Pythagorick Monstrosities , which Xenophon covertly taxes Plato for entertaining , and mingling with the Socratical Philosophy , as if he had thereby corrupted the Purity and Simplicity of it . Though a Corporealist may pretend to be a Theist ; yet I never heard , that any of them did ever assert a Trinity , respectively to the Deity , unless it were such an one , as I think not fit here to mention . XXIII . That Parmenides , who was likewise a Pythagorean , acknowledged a Deity distinct from the Corporeal World , is evident from Plato . And Plotinus tells us also , that he was one of them that asserted the Triad of Divine Hypostases . Moreover , whereas there was a great Controversie amongst the Ancient Philosophers before Plato's time , between such as held all things to Flow , ( as namely Heraclitus and Cratylus ; ) and others who asserted that some things did Stand , and that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Immutable Nature , to wit , an Eternal Mind , together with Eternal and Immutable Truths , ( amongst which were Parmenides and Melissus ) the former of these were all Corporealists , ( this being the very Reason why they made all things to Flow , because they supposed all to be Body ) though these were not therefore all of them Atheists . But the latter were all both Incorporealists and Theists ; for whosoever holds Incorporeal Substance must needs ( according to Reason ) also assert a Deity . And although we did not before paticularly mention Parmenides amongst the Atomical Philosophers , yet we conceive it to be manifest from hence , that he was one of that Tribe , because he was an eminent Asserter of that Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Real Entity is either Made or Destroyed , Generated or Corrupted . Which we shall afterwards plainly shew , to be the grand Fundamental Principle of the Atomical Philosophy . XXIV . But whereas we did evidently prove before , that Empedocles was an Atomical Physiologer , it may notwithstanding with some Colour of Probability be doubted , whether he were not an Atheist , or at least a Corporealist , because Aristotle accuses him of these following things . First , of making Knowledge to be Sense , which is indeed a plain sign of a Corporealist ; and therefore in the next place also , of compounding the Soul out of the four Elements , making it to understand every corporeal thing , by something of the same within it self , as Fire by Fire , and Earth by Earth ; and Lastly , of attributing much to Fortune , and affirming that divers of the Parts of Animals were made such by chance , and that there were at first certain Mongrel Animals fortuitously produced , that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as had something of the shape of an Oxe , together with the Face of a Man , ( though they could not long continue ) which seems to give just Cause of Suspicion , that Empedocles Atheized in the same manner that Democritus did . To the first of these we reply , that some others who had also read Empedocles's Poems , were of a different Judgment from Aristotle as to that , conceiving Empedocles not to make Sense , but Reason the Criterion of Truth . Thus Empiricus informs us : Others say that according to Empedocles , the Criterion of Truth is not Sense but Right Reason ; and also that Right Reason is of two sorts , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divine , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Humane : Of which the Divine is inexpressible , but the Humane declarable . And there might be several Passages cited out of those Fragments of Empedocles his Poems yet left , to confirm this , but we shall produce only this one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; Suspend thy Assent to the Corporeal Senses , and consider every thing clearly with thy Mind or Reason . And as to the Second Crimination , Aristotle has much weakened his own Testimony here , by accusing Plato also of the very same thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato compounds the Soul out of the four Elements , because Like is known by Like , and things are from their Principles . Wherefore it is probable that Empedocles might be no more guilty of this fault ( of making the Soul Corporeal , and to consist of Earth , Water , Air , and Fire ) than Plato was , who in all mens Judgments was as free from it , as Aristotle himself , if not more . For Empedocles did in the same manner , as Pythagoras before him , and Plato after him , hold the Transmigration of Souls , and consequently , both their Future Immortality and Preexistence ; and therefore must needs assert their Incorporeity ; Plutarch rightly declaring this to have been his Opinion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as well those who are yet Vnborn , as those that are Dead , have a Being . He also asserted Humane Souls to be here in a Lapsed State , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wanderers , Strangers , and Fugitives from God ; declaring , as Plotinus tells us , that it was a Divine Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Souls sinning should fall down into these Earthly Bodies . But the fullest Record of the Empedoclean Philosophy concerning the Soul is contained in this of Hierocles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Man falleth from his Happy State , as Empedocles the Pythagorean saith , — By being a Fugitive , Apostate , and Wanderer from God , acted with a certain Mad and Irrational Strife or Contention . — But he ascends again and recovers his former State , — if he decline and avoid these Earthly things , and despise this unpleasant and wretched Place , where Murder and Wrath , and a Troop of all other Mischiefs reign . Into which Place , they who fall , wander up and down through the Field of Ate and Darkness . But the desire of him that flees from this Field of Ate , carries him on towards the Field of Truth ; which the Soul at first relinquishing , and losing its Wings , fell down into this Earthly Body , deprived of its Happy Life . From whence it appears that Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived from Empedocles and the Pythagoreans . Now from what hath been already cited it is sufficiently manifest , that Empedocles was so far from being either an Atheist or Corporealist , that he was indeed a Rank Pythagorist , as he is here called . And we might adde hereunto , what Clemens Alexandrinus observes , that according to Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If we live holily and justly , we shall be happy here , and more happy after our departure hence ; having our Happiness not necessarily confined to time , but being able to rest and fix in it to all Eternity ; Feasting with the other Immortal Beings , &c. We might also take notice , how , besides the Immortal Souls of men , he acknowledged Daemons or Angels ; declaring that some of these fell from Heaven , and were since prosecuted by a Divine Nemesis . or these in Plutarch are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Empedoclean Daemons lapsed from Heaven , and pursued with Divine Vengeance ; Whose restless Torment is there described in several Verses of his . And we might observe likewise how he acknowledged a Natural and Immutable Justice , which was not Topical and confined to Places and Countries , and Relative to particular Laws , but Catholick and Universal , and every where the same , through Infinite Light and Space ; as he expresses it with Poetick Pomp and Bravery . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the asserting of Natural Morality , is no small Argument of a Theist . But what then shall we say to those other things which Empedocles is charged with by Aristotle , that seem to have so rank a smell of Atheism ? Certainly those Mongril and Biforme Animals , that are said to have sprung up out of the Earth by chance , look as if they were more a-kin to Democritus than Empedocles , and probably it is the Fault of the Copies that it is read otherwise , there being no other Philosopher that I know of , that could ever find any such thing in Empedocles his Poems . But for the rest , if Aristotle do not misrepresent Empedocles , as he often doth Plato , then it must be granted , that he being a Mechanical Physiologer , as well as Theologer , did something too much indulge to Fortuitous Mechanism : which seems to be an Extravagancy that Mechanical Philosophers , and Atomists , have been always more or less subject to . But Aristotle doth not charge Empedocles with resolving all things into Fortuitous Mechanism , as some Philosophers have done of late , who yet pretend to be Theists and Incorporealists , but only that he would explain some things in that way . Nay he clearly puts a difference betwixt Empedocles and the Democritick Atheists in those words subjoyned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which is as if he should have said , Empedocles resolved some things in the Fabrick and structure of Animals into Fortuitous Mechanism ; but there are certain other Philosophers , namely Leucippus and Democritus , who would have all things whatsoever in the whole World , Heaven and Earth and Animals , to be made by Chance and the Fortuitous Motion of Atoms , without a Deity . It seems very plain that Empedocles his Philia and Nichos , his Friendship and Discord , which he makes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Cause , and Principle of Motion in the Universe , was a certain Plastick Power , superiour to Fortuitous Mechanism : and Aristotle himself acknowledges somewhere as much . And Plutarch tells us , that according to Empedocles , The Order and System of the World is not the Result of Material Causes and Fortuitous Mechanism , but of a Divine Wisdom , assigning to every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not such a Place as Nature would give it , but such as is most convenient for the Good of the whole . Simplicius , who had read Empedocles , acquaints us , that he made two Worlds , the one Intellectual , the other Sensible ; and the former of these to be the Exemplar and Archetype of the latter . And so the Writer De Placitis Philosophorum observes , that Empedocles made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Two Suns , the one Archetypal and Intelligible , the other Apparent or Sensible . But I need take no more pains , to purge Empedocles from those two Imputations of Corporealism and Atheism , since he hath so fully confuted them himself , in those Fragments of his still extant . First , by expressing such a hearty Resentment of the Excellency of Piety , and the Wretchedness and Sottishness of Atheism in these Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : He is happy who hath his mind richly fraught and stored with the Treasures of Divine Knowledge ; but he miserable , whose mind is Darkened , as to the Belief of a God. And , Secondly , by denying God to have any Humane Form , or Members , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Or otherwise to be Corporeal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then positively affirming what he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Only a Holy and Ineffable Mind , that by Swift Thoughts agitates the whole World. XXV . And now we shall speak something also of Anaxagoras , having shewed before that he was a Spurious Atomist . For he likewise agreed with the other Atomists in this , that he asserted Incorporeal Substance in general as the Active Cause and Principle of Motion in the Universe , and Particularly , an Incorporeal Deity distinct from the World. Affirming , that there was besides Atoms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it is express'd in Plato ) An Ordering and Disposing Mind that was the Cause of all things . Which Mind ( as Aristotle tells us ) he made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The only Simple , Vnmixed , and Pure thing in the World. And he supposed this to be that which brought the Confused Chaos of Omnisarious Atoms into that Orderly Compages of the World that now is . XXVI . And by this time we have made it evident that those Atomical Physiologers , that were before Democritus and Lencippus , were all of them Incorporealists ; joyning Theology and Pneumatology , the Doctrine of Incorporeal Substance and a Deity , together with their Atomical Physiology . This is a thing expresly noted concerning Ecphantus the Pythagorean in Stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ecphantus held the Corporeal World to consist of Atoms , but yet to be Ordered and Governed by a Divine Providence , that is , he joyned Atomology and Theology both together . And the same is also observed of Arcesilas , or perhaps Archelaus , by Sidonius Apollinaris ; Post hos Arcesilaus Divinâ Mente paratam Conjicit hanc Molem , confectam Partibus illis Quas Atomos vocat ipse leves . Now , I say , as Ecphantus , and Archelaus , asserted the Corporeal World to be made of Atoms , but yet notwithstanding held an Incorporeal Deity distinct from the same , as the First Principle of Activity in it ; so in like manner did all the other ancient Atomists generally before Democritus , joyn Theology and Incorporealism with their Atomical Physiology . They did Atomize as well as he , but they did not Atheize ; but that Atheistical Atomology was a thing first set on foot afterward by Leucippus and Democritus . XXVII . But because many seem to be so strongly possessed with this Prejudice , as if Atheism were a Natural and Necessary Appendix to Atomism , and therefore will conclude that the same persons could not possibly be Atomists , and Incorporealists or Theists , we shall further make it Evident , that there is not only , no Inconsistency betwixt the Atomical Physiology and Theology , but also that there is on the Contrary , a most Natural Cognation between them . And this we shall do two manner of ways ; First , by inquiring into the Origin of this Philosophy , and considering what Grounds or Principles of Reason they were , which first led the Antients into this Atomical or Mechanical way of Physiologizing . And Secondly , by making it appear that the Intrinsecal Constitution of this Physiology is such , that whosoever entertains it , if he do but thoroughly understand it , must of necessity acknowledge that there is something else in the World besides Body . First therefore , this Atomical Physiology seems to have had its Rise and Origin from the Strength of Reason exerting its own Inward Active Power and Vigour , and thereby bearing it self up against the Prejudices of Sense , and at length prevailing over them , after this manner . The Ancients considering and revolving the Idea's of their own Minds , found that they had a clear and distinct Conception of Two things , as the General Heads and Principles of whatsoever was in the Universe ; the one whereof was Passive Matter , and the other Active Power , Vigour and Vertue . To the Latter of which belongs both Cogitation , and the Power of Moving Matter , whether by express Consciousness or no. Both which together , may be called by one General Name , of Life ; so that they made these two General Heads of Being or Entity , Passive Matter or Bulk , and Self Activity or Life . The Former of these was commonly called by the Ancients , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which suffers and receives , and the Latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Principle , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that from whence Motion Springs . In rerum Natura ( saith Cicero ) according to the General Sence of the Ancients ) Duo quaerenda sunt ; Vnum , quae Materia sit , ex qua quaeque res efficiat●● ; Alterum , quae res sit quae quicque Efficiat : There are two things to be enquired after in Nature ; One , what is the Matter out of which every thing is made ; Another , what is the Active Cause or Efficient . To the same purpose Seneca ; Esse debet aliquid Vnde siat , deinde à Quo fiat ; hoc est Causa , illud Materia : There must be something Out of which a thing is made , and then something By which it is made ; the Latter is properly the Cause , and the Former the Matter . Which is to be understood of Corporeal things and their Differences , that there must be both Matter , and an Active Power , for the production of them . And so also that of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That from whence the Principle of Motion is , is one Cause , and the Matter is another . Where Aristotle gives that name of Cause to the Matter also , though others did appropriate it to the Active Power . And the Writer de Placitis Philosophorum expresses this as the General Sence of the Ancients . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible that Matter alone should be the sole Principle of all things , but there must of necessity be supposed also an Agent or Efficient Cause . As Silver alone is not sufficient to make a Cup , unless there be an Artificer to work upon it . And the same is to be said concerning Brass , Wood , and other Natural Bodies . Now as they apprehended a Necessity of these two Principles , so they conceived them to be such , as could not be confounded together into one and the same Thing or Substance ; they having such distinct Idea's and Essential Characters from one another : The Stoicks being the only Persons , who offering Violence to their own apprehensions , rudely and unskilfully attempted to make these two distinct things to be one and the same Substance . Wherefore as the First of these , viz. Matter , or Passive Extended Bulk , is taken by all for Substance , and commonly called by the name of Body ; so the other , which is far the more Noble of the Two , being that which acts upon the matter and hath a Commanding Power over it , must needs be Substance too , of a different kind from Matter or Body ; and therefore Immaterial or Incorporeal Substance . Neither did they find any other Entity to be conceivable , besides these two , Passive Bulk or Extension , which is Corporeal Substance ; and Internal Self-Activity or Life , which is the Essential Character of Substance Incorporeal ; to which Latter belongs not only Cogitation , but also the Power of Moving Body . Moreover , when they further considered the First of these , the Material or Corporeal Principle , they being not able clearly to conceive any thing else in it , besides Magnitude , Figure , Site , and Motion or Rest , which are all several Modes of Extended Bulk , concluded therefore according to Reason , that there was Really nothing else existing in Bodies without , besides the various Complexions and Conjugations of those Simple Elements , that is , nothing but Mechanism . Whence it necessarily followed , that whatsoever else was supposed to be in Bodies , was , indeed , nothing but our Modes of Sensation , or the Phancies and Passions in us begotten from them , mistaken for things really existing without us . And this is a thing so obvious , that some of those Philosophers who had taken little notice of the Atomical Physiology , had notwithstanding a suspicion of it ; as for Example Plotinus , who writing of the Criterion of Truth , and the power of Reason , hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though the things of Sense seem to have so clear a Certainty , yet notwithstanding it is doubted concerning them , whether ( the Qualities of them ) have any Real Existence at all in the things without us , and not rather a Seeming Existence only , in our own Passions ; and there is need of Mind or Vnderstanding to judge in this Case , and to determine the Controversie , which Sense alone cannot decide . But the ancient Physiologists concluded without any hesitancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Nature of Honey in it self , is not the same thing with my being sweetned , nor of Wormwood with that Sense of bitterness which I have from it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But that the Passion of Sense differ'd from the Absolute Nature of the thing it self without ; the Senses not comprehending the Objects themselves , but only their own Passions from them . I say therefore , that the Ancients concluded the Absolute Nature of Corporeal things in themselves , to be nothing but a certain Disposition of Parts , in respect of Magnitude , Figure , Site , and Motion , which in Tasts cause us to be differently affected with those Senses of Sweetness and Bitterness , and in Sight with those Phancies of Colours , and accordingly in the other Senses with other Phancies ; and that the Corporeal World was to be explained by these Two things , whereof one is Absolute in the Bodies without us , the various Mechanism of them , the other Relative only to us , the different Phancies in us , caused by the respective Differences of them , in themselves . Which Phancies or Phantastick Idea's are no Modes of the Bodies without us , but of that only in our selves which is Cogitative or Self-Active , that is , Incorporeal . For the Sensible Idea's of Hot and Cold , Red and green , &c. cannot be clearly conceived by us as Modes of the Bodies without us , but they may be easily apprehended as Modes of Cogitation , that is , of Sensation , or Sympathetical Perception in us . The Result of all which was ; That whatsoever is either in Our Selves , or the Whole World , was to be reduced to one or other of these two Principles ; Passive Matter , and Extended Bulk , or Self-Active Power and Vertue ; Corporeal or Incorporeal Substance ; Mechanism or Life ; or else to a Complication of them both together . XXVIII . From this General Account , which we have now given of the Origin of the Atomical Physiology , it appears that the Doctrine of Incorporeal Substance sprung up together with it . But this will be further manifest , from that which follows . For we shall in the next place shew , how this Philosophy did , in especial manner , owe its Original , to the Improvement of one Particular Principle of Reason , over and besides all the rest ; namely , that famous Axiom , so much talked of amongst the Ancients , De Nihilo Nihil , in Nihilum Nil posse reverti ; That Nothing can come from Nothing , nor go to Nothing . For though Democritus , Epicurus and Lucretius abused this Theorem , endeavouring to carry it further than the Intention of the first Atomists , to the disproving of a Divine Creation of any thing out of Nothing by it ; Nullam rem à Nihilo gigni Divinitùs unquam ; and consequently of a Deity : Yet as the meaning of it was at first confined and restrained , That Nothing of it self could come from Nothing nor go to Nothing , or that according to the Ordinary Course of Nature ( without an Extraordinary Divine Power ) Nothing could be rais'd from Nothing , nor reduc'd to Nothing ; it is not only an undoubted Rule of Reason in it self , but it was also the Principal Original of that Atomical Physiology , which , discarding Forms and Qualities , acknowledged really nothing else in Body besides Mechanism . Wherefore it was not in vain , or to no purpose that Laertius in the Life of Democritus takes notice of this as one of his Dogmata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nothing was made or Generated out of Nothing , nor Corrupted into Nothing . This being a Fundamental Principle , not only of his Atheism , but also of that very Atomical Physiology it self , which he pursued . And Epicurus in his Epistle to Herodotus plainly fetches the beginning of all his Philosophy from hence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We fetch the beginning of our Philosophy ( saith he ) from hence , that Nothing is made out of Nothing or destroy'd to Nothing ; for if things were made out of Nothing , then every thing might be made out of every thing , neither would there be any need of Seeds . And if whatsoever is Corrupted were destroyed to Nothing , then all things would at length be brought to Nothing . Lucretius in like manner beginning here , insists more largely upon those Grounds of Reason hinted by Epicurus : And first , That Nothing can be made out of Nothing he proves thus ; Nam si de nihilo fierent , ex omnibus rebus Omne Genus nasci posset : Nil Semine egeret : E mare primùm Homines & terra posset oriri Squamigerum Genus , &c. Nec Fructus iidem Arboribus constare solerent , Sed mutarentur : Ferre omnes omnia possent . Praeterea cur Vere Rosam , Frumenta Calore , Vites Autumno , fundi , suadente videmus ? &c. Quòd si de Nihilo fierent , subitò exorerentur Incerto spatio atque alienis Partibus anni . In like manner he argues , to prove that Nothing is Corrupted into Nothing . Huc accedit utì quicque in sua Corpora rursum Dissolvat Natura ; neque ad Nihilum interimat res : Nam si quid Mortale à cunctis Partibus esset , Ex oculis res quaeque repentè erepta periret . Praeterea quaecunque Vetustate amovet aetas , Si penitus perimit , consumens Materiam omnem , Vnde Animale Genus generatim in Lumina Vitae Redducit Venus ? aut redductum Daedala Tellus Vnde alit atque auget ? generatim pabula praebens , &c. Haud igitur penitus pereunt quaecunque videntur , Quando aliud ex alio reficit Natura ; nec ullam Rem gigni patitur nisi morte adjutam alienâ . In which Passages , though it be plain that Lucretius doth not immediately drive at Atheism , and nothing else ; but primarily at the establishing of a peculiar kind of Atomical Physiology , upon which indeed these Democriticks afterward endeavoured to graft Atheism ; yet to take away that suspicion , we shall in the next place shew , that generally the other Ancient Physiologers also , who were Theists , did likewise build the structure of their Philosophy upon the same Foundation , that Nothing can come from Nothing , nor go to Nothing : As for Example , Parmenides , Melissus , Zeno , Xenophanes , Anaxagoras and Empedocles ; of Parmenides and Melissus , Aristotle thus writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say that no Real Entity is either Generated or Corrupted , that is , made anew out of Nothing or destroy'd to Nothing . And Simplicius tells us , that Parmenides gave a notable Reason for the Confirmation of this Assertion , that Nothing in Nature could be Made out of Nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because if any thing be made out of Nothing , then there could be no cause why it should be then made , and neither sooner nor later . Again Aristotle testifies of Xenophanes and Zeno , that they made this a main Principle of their Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it cannot be that any thing should be made out of Nothing : And of this Xenophanes , Sextus the Philosopher tells us , that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there was but one God , and that he was Incorporeal , speaking thus of him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotle also writes in like manner concerning Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles acknowledges the very same with other Philosophers , that it is impossible any thing should be Made out of Nothing or Perish into Nothing . And as for Anaxagoras , it is sufficiently known to all , that his Homoeomeria or Doctrine of Similar Atoms , ( which was a certain Spurious kind of Atomism ) was nothing but a superstructure made upon this Foundation . Besides all which , Aristotle pronounces universally concerning the Ancient Physiologers without any exception , that they agreed in this one thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Physiologers generally agree in this ( laying it down for a grand Foundation ) that it is Impossible that any thing should be made out of Nothing . And again he calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common Opinion of Naturalists ; intimating also , that they concluded it the greatest absurdity , that any Physiologer could be guilty of , to lay down such Principles , as from whence it would follow , that any Real Entity in Nature did come from Nothing and go to Nothing . Now it may well be supposed , that all these Ancient Physiologers ( the most of which were also Theists ) did not keep such a stir about this business for nothing ; and therefore we are in the next place to show , what it was that they drove at in it . And we do affirm that one thing , which they all aimed at , who insisted upon the forementioned Principle , was the establishing some Atomical Physiology or other , but most of them at such as takes away all Forms and Qualities of Bodies ( as Entities really distinct from the Matter and Substance ) and resolves all into Mechanism and Phancy . For it is plain , that if the Forms and Qualities of Bodies be Entities really distinct from the Substance , and its various Modifications , of Figure , Site , and Motion , that then in all the Changes and Transmutations of Nature , all the Generations and Alterations of Body , ( those Forms and Qualities being supposed to have no Real Existence any where before ) something must of necessity be Created or produced miraculously out of Nothing ; as likewise reduced into Nothing in the Corruptions of them , they having no Being any where afterward . As for Example ; when ever a Candle is but lighted or kindled into a flame , there must needs be a new Form of fire , and new Qualities of Light and Heat , really distinct from the Matter and Substance , produced out of Nothing , that is , Created , and the same again Reduced into Nothing , or Annihilated , when the flame is extinguished . Thus , when Water is but Congealed at any time into Snow , Hail , or Ice , and when it is again Dissolved ; when Wax is by Liquefaction made Soft and Transparent , and changed to most of our Senses ; when the same kind of Nourishment taken in by Animals , is turned into Blood , Milk , Flesh , Bones , Nerves , and all the other Similar Parts ; when that which was in the Form of bright Flame , appears in the Form of dark Smoak ; and that which was in the Form of Vapour , in the Form of Rain or Water , or the like : I say , that in all these Mutations of Bodies there must needs be something made out of Nothing But that in all the Protean Transformations of Nature , which happen continually , there should be Real Entities thus perpetually produced out of Nothing and reduced to Nothing , seemed to be so great a Paradox to the Ancients , that they could by no means admit of it . Because as we have already declared , First they concluded it clearly impossible by Reason , that any Real Entity should of it self rise out of Nothing ; and Secondly , they thought it very absurd to bring God upon the Stage , with his Miraculous extraordinary Power , perpetually at every turn ; As also , that every thing might be made out of every thing , and there would be no Cause in Nature , for the Production of one thing rather than another , and at this time rather than that , if they were Miraculously made out of Nothing . Wherefore they sagaciously apprehended , that there must needs be some other Mystery or Intrigue of Nature , in this business , than was commonly dream'd of , or suspected ; which they concluded to be this , That in all these Transformations , there were no such Real Entities of Forms and Qualities distinct from the Matter , and the various Disposition of its Parts , in respect of Figure , Site and Motion ( as is vulgarly supposed ) Produced and Destroyed ; but that all these Feats were done , either by the Concretion and Secretion of actually Inexistent Parts , or else by the different Modifications of the same Preexistent Matter , or the Insensible parts thereof . This only being added hereunto , that from those different Modifications of the small Particles of Bodies , ( they being not so distinctly perceived by our Senses ) there are begotten in us , certain confused Phasmata or Phantasmata , Apparitions , Phancies , and Passions , as of Light and Colours , Heat and Cold , and the like , which are those things , that are vulgarly mistaken for real Qualities existing in the Bodies without us ; whereas indeed there is Nothing Absolutely in the Bodies themselves like to those Phantastick Idea's that we have of them ; and yet they are wisely contriv'd by the Author of Nature , for the Adorning and Embellishing of the Corporeal World to us . So that they conceived , Bodies were to be considered two manner of ways , either as they are Absolutely in themselves , or else as they are Relatively to us : And as they are absolutely in themselves , that so there never was any Entity really distinct from the Substance , produced in them out of Nothing , nor Corrupted or Destroyed to Nothing , but only the Accidents and Modifications altered . Which Accidents and Modifications are no Entities really distinct from their Substance ; for as much as the same Body may be put into several Shapes and Figures , and the same Man may successively Stand , Sit , Kneel and Walk , without the production of any new Entities really distinct from the substance of his Body . So that the Generations , Corruptions and Alterations of Inanimate Bodies are not terminated in the Production or Destruction of any Substantial Forms , or real Entities distinct from the Substance , but only in different Modifications of it . But secondly , as Bodies are considered Relatively to us , that so besides their different Modifications and Mechanical Alterations , there are also different Phancies , Seemings and Apparitions begotten in us from them ; which unwary and unskilful Philosophers mistake for Absolute Forms and Qualities in Bodies themselves . And thus they concluded , that all the Phaenomena of Inanimate Bodies , and their various Transformations , might be clearly resolved into these two things , Partly something that is Real and Absolute in Bodies themselves , which is nothing but their different Mechanism , or Disposition of Parts in respect of Figure , Site and Motion ; and Partly something that is Phantastical in the Sentient . That the Atomical Physiology did emerge after this manner , from that Principle of Reason , that Nothing comes from Nothing , nor goes to Nothing , might be further convinced from the testimony of Aristotle , writing thus concerning it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The ancient Physiologers concluded , that because Contraries were made out of one another , that therefore they were before ( one way or other ) Inexistent , Arguing in this manner . That if whatsoever be made , must needs be made out of Something or out of Nothing , and this latter ( that any thing should be made out of Nothing ) is Impossible , according to the general Consent of all the ancient Physiologers ; then it follows of Necessity , that all Corporeal things are Made or Generated , out of things that were really before and Inexistent ; though by reason of the smallness of their Bulks they were Insensible to us . Where Aristotle plainly intimates that all the ancient Philosophers , whosoever insisted upon this Principle , that Nothing comes from Nothing , nor goes to Nothing , were one way or other Atomical , and did resolve all Corporeal things into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain Moleculae or Corpuscula which by Reason of their smallness were insensible to us , that is , into Atoms . But yet there was a difference between these Atomists , forasmuch as Anaxagoras was such an Atomist , as did notwithstanding hold Forms and Qualities , really distinct from the Mechanical Modifications of Bodies . For he not being able ( as it seems ) well to understand that other Atomical Physiology of the Ancients , that , exploding Qualities , salved all Corporeal Phaenomena by Mechanism and Phancy ; and yet acknowledging , that that Principle of theirs which they went upon , must needs be true , That Nothing could of it self come from Nothing nor go to Nothing ; framed a new kind of Atomology of his own , in supposing the whole Corporeal World or Mass of Matter , to consist of Similar Atoms , that is , such as were originally endued with all those different Forms and Qualities that are vulgarly conceived to be in Bodies , some Bony , some Fleshy , some Firie , some Watery , some White , some Black , some Bitter , some Sweet , and the like , so that all Bodies whatsoever had some of all sorts of these Atoms ( which are in a manner Infinite ) specifically differing from one another in them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That all things were in every thing mingled together , because they saw that every thing was made of every thing ; but that things seemed to differ from one another and were denominated to be this or that , from those Atoms which are most predominant in the Mixture , by reason of their Multiplicity : Whence he concluded that all the Generations , Corruptions and Alterations of Bodies were made by nothing but the Concretions , and Secretions of Inexistent and Preexistent Atoms of different Forms and Qualities , without the Production of any new Form and Qualitie out of Nothing , or the Reduction of any into Nothing . This very account Aristotle gives of the Anaxagorean Hypothesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras seemeth therefore to make Infinite Atoms endued with several Forms and Qualities to be the Elements of Bodies , because he supposed that Common opinion of Physiologers to be true , that Nothing is Made of Nothing . But all the other ancient Physiologers that were before Anaxagoras , and likewise those after him , who insisting upon the same Principle of Nothing coming from Nothing did not Anaxagorize , as Empedocles , Democritus and Protagoras , must needs make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dissimilar Moleculae , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atoms unformed and unqualified , otherwise than by Magnitude , Figure and Motion , to be the Principles of Bodies , and cashiering Forms and Qualities ( as real Entities distinct from the Matter ) resolve all Corporeal Phaenomena into Mechanism and Phancie . Because , if no Real Entity can come from Nothing , nor go to Nothing , then one of these two things is absolutely Necessary , that either these Corporeal Forms and Qualities , being real Entities distinct from the Matter , should exist before Generations and after Corruptions , in certain insensible Atoms originally such , according to the Anaxagorean Doctrine ; Or else that they should not be Real Entities distinct from the Matter , but only the different Modifications and Mechanisms of it , together with different Phancies . And thus we have made it evident that the genuine Atomical Physiology did spring originally from this Principle of Reason , that no Real Entitie does of it self come from Nothing nor go to Nothing . XXIX . Now we shall in the next place show how this very same Principle of Reason which induced the Ancients to reject Substantial Forms and Qualities of Bodies , and to Physiologize Atomically , led them also unavoidably to assert Incorporeal Substances , and that the Souls of Men and Animals were such , neither Generated nor Corrupted . They had argued against Substantial Forms and Qualities as we have shewed , in this manner , that since the Forms and Qualities of Bodies are supposed by all to be Generated and Corrupted , made anew out of Nothing and destroyed to Nothing , that therefore they could not be Real Entities distinct from the Substance of Matter , but only different Modifications of it in respect of Figure , Site and Motion , causing different Sensations in us ; and were all to be resolved into Mechanism and Fancie . For as for that Conceit of Anaxagoras , of Prae and Post-existent Atoms , endued with all those several Forms and Qualities of Bodies Ingenerably and Incorruptibly ; it was nothing but an Adulteration of the genuine Atomical Philosophy , and a mere Dream of his , in which very few follow'd him . And now they argue contrariwise for the Souls of Men and Animals , in this manner ; Because they are plainly Real Entities distinct from the Substance of Matter and its Modification , and Men and Brutes are not mere Machins , neither can Life and Cogitation , Sense and Consciousness , Reason and Understanding , Appetite and Will , ever result from Magnitudes , Figures , Sites and Motions , that therefore they are not Corporeally Generated and Corrupted , as the Forms and Qualities of Bodies are . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible for a real Entity to be made or Generated from Nothing preexisting . Now there is Nothing of Soul and Mind , Reason and Understanding , nor indeed of Cogitation and Life , contained in the Modifications and Mechanism of Bodies ; and therefore to make Soul and Mind to rise out of Body whensoever a man is generated , would be plainly to make a real Entity to come out of Nothing , which is impossible . I say , because the Forms and Qualities of Bodies are Generated and Corrupted , Made and Unmade , in the ordinary course of Nature , therefore they concluded , that they were not real Entities distinct from the Substance of Body and its various Modifications : but because Soul and Mind is plainly a real Entity distinct from the Substance of Body , its Modification and Mechanism ; that therefore it was not a thing Generated and Corrupted , Made and Unmade , but such as had a Being of its own , a Substantial Thing by it self . Real Entities and Substances are not Generated and Corrupted , but only Modifications . Wherefore these Ancients apprehended that there was a great difference betwixt the Souls of Men and Animals , and the Forms and Qualities of other inanimate Bodies , and consequently betwixt their several Productions . Forasmuch as in the Generation of Inanimate Bodies there is no new real Entity acquired distinct from the Substance of the thing it self , but only a peculiar Modification of it . The Form of Stone , or of Timber , of Blood , Flesh and Bone , and such other Natural Bodies Generated , is no more a distinct Substance or Entity from the Matter , than the Form of an House , Stool or Table is : There is no more new Entity acquired in the Generation of Natural Bodies , than there is in the Production of Artificial ones . When Water is turn'd into Vapour , Candle into Flame , Flame into Smoak , Grass into Milk Blood and Bones , there is no more miraculous Production of Something out of Nothing , than when Wool is made into cloth , or Flax into Linnen , when a rude and Unpolish'd Stone is hewen into a beautiful Statue , when Brick , Timber and Mortar , that lay together before disorderly , is brought into the Form of a stately Palace ; there being Nothing neither in one nor other of these but only a different Disposition and Modification of preexistent Matter . Which Matter of the Universe is alwaies Substantially the same , and neither more nor less , but only Proteanly transformed into different Shapes . Thus we see that the Generation of all Inanimate Bodies is nothing but the change of Accidents and Modifications , the Substance being really the same both before and after . But in the Generations of Men and Animals , besides the new disposition of the Parts of Matter and its Organization , there is also the Acquisition and Conjunction of another Real Entity or Substance distinct from the Matter , which could not be Generated out of it , but must needs come into it some other way . Though there be no Substantial difference between a Stately House or Palace standing , and all the Materials of the same ruinated and demolished , but only a difference of Accidents and Modifications ; yet between a living Man and a dead Carcase , there is besides the Accidental Modification of the Body , another Substantial difference , there being a Substantial Soul and Incorporeal Inhabitant , dwelling in the one and acting of it , which the other is now deserted of . And it is very observable that Anaxagoras himself , who made Bony and Fleshy Atoms , Hot and Cold , Red and Green , and the like , which he supposed to exist before Generations and after Corruptions , alwaies immutably the same , ( that so Nothing might come from Nothing and go to Nothing ) yet he did not make any Animalish Atoms Sensitive and Rational . The Reason whereof could not be because he did not think Sense and Understanding to be as Real Entities as Hot and Cold , Red and Green ; but because they could not be supposed to be Corporeal Forms and Qualities , but must needs belong to another Substance that was Incorporeal . And therefore Anaxagoras could not but acknowledge , that all Souls and Lives did Prae and Post-exist by themselves , as well as those Corporeal Forms and Qualities , in his Similar Atoms . XXX . And now it is already manifest , that from the same Principle of Reason before mentioned , That Nothing of it self can come from Nothing nor go to Nothing , the Ancient Philosophers were induced likewise to assert the Soul's Immortality , together with its Incorporeity or Distinctness from the Body . No substantial Entity ever vanisheth of it self into Nothing ; for if it did , then in length of time all might come to be Nothing . But the Soul is a Substantial Entity , Really distinct from the body , and not the mere Modification of it ; and therefore when a Man dies , his Soul must still remain and continue to have a Being somewhere else in the Universe . All the Changes that are in Nature , are either Accidental Transformations and different Modifications of the same Substance , or else they are Conjunctions and Separations , or Anagrammatical Transpositions of things in the Universe ; the Substance of the whole remaining alwaies entirely the same . The Generation and Corruption of Inanimate Bodies , is but like the making of a House , Stool or Table , and the Unmaking or Marring of them again , either different Modifications of one and the same Substance , or else divers Mixtures and Separations , Concretions and Secretions . And the Generation and Corruption of Animals is likewise nothing but — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Conjunction of Souls together with such Particular Bodies , and the Separation of them again from one another , and so as it were the Anagrammatical Transposition of them in the Universe . That Soul and Life that is now fled and gone , from a lifeless Carcase , is only a loss to that particular Body or Compages of Matter , which by means thereof is now disanimated ; but it is no loss to the whole , it being but Transposed in the Universe , and lodged somewhere else . XXXI . It is also further evident that this same Principle which thus led the Ancients to hold the Souls Immortality , or its Future Permanency after Death , must needs determine them likewise to maintain its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Preexistence , and consequently its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Transmigration . For that which did preexist before the Generation of any Animal , and was then somewhere else , must needs Transmigrate into the Body of that Animal where now it is . But as for that other Transmigration of Human Souls into the Bodies of Brutes , though it cannot be denied but that many of these Ancients admitted it also , yet Timaeus Locrus , and divers others of the Pythagoreans , rejected it , any otherwise than as it might be taken for an Allegorical Description of that Beastly Transformation , that is made of Mens Souls by Vice. Aristotle tells us again , agreeably to what was declared before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Ancient Philosophers were afraid of Nothing more , than this one thing , that any thing should be made out of Nothing Preexistent : And therefore they must needs conclude , that the Souls of all Animals Preexisted before their Generations . And indeed it is a thing very well known that according to the Sence of Philosophers , these two things were alwaies included together , in that one opinion of the Soul's Immortality , namely its Preexistence as well as its Postexistence . Neither was there ever any of the Ancients before Christianity , that held the Souls future Permanency after Death , who did not likewise assert its Preexistence ; they clearly perceiving , that if it were once granted , that the Soul was Generated , it could never be proved but that it might be also Corrupted . And therefore the Assertors of the Souls Immortality , commonly begun here ; first , to prove its Pre-existence , proceeding thence afterward to establish its Permanency after Death . This is the Method used in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our Soul was somewhere , before it came to exist in this present Humane Form , and from thence it appears to be Immortal , and such as will subsist after Death . And the chief demonstration of the Soul's Preexistence to the Ancients before Plato was this , because it is an Entity Really distinct from Body or Matter and the Modifications of it ; and no real Substantial Entity can either spring of it self out of Nothing , or be made out of any other Substance distinct from it , because Nothing can be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from nothing either inexisting or preexisting ; all Natural Generations being but the various Dispositions and Modifications of what was before existent in the Universe . But there was Nothing of Soul and Mind , Inexisting and Preexisting in Body before , there being Nothing of Life and Cogitation in Magnitude , Figure , Site , and Motion . Wherefore this must needs be , not a thing Made or Generated , as Corporeal Forms and Qualities are , but such as hath a Being in Nature Ingenerably and Incorruptibly . The Mechanism of Humane Body was a thing Made and Generated , it being only a different Modification of what was before existent , and having no new Entity in it distinct from the Substance : And the Totum or Compositum of a Man or Animal may be said to be Generated and Corrupted , in regard of the Union and Disunion , Conjunction and Separation of those two parts , the Soul and Body . But the Soul it self , according to these Principles , is neither a thing Generable nor Corruptible , but was as well before the Generation , and will be after the Deaths and Corruptions of men , as the Substance of their Body , which is supposed by all to have been from the first Creation , and no Part of it to be annihilated or lost after Death , but only scatter'd and dispersed in the Universe . Thus the Ancient Atomists concluded , That Souls and Lives being Substantial Entities by themselves , were all of them as old as any other Substance in the Universe , and as the whole Mass of Matter , and every smallest Atom of it is . That is , they who maintained the Eternity of the World , did consequently assert also Aeternitatem Animorum ( as Cicero calls it ) the Eternity of Souls and Minds . But they who conceived the World to have had a Temporary Beginning or Creation , held the Coevity of all Souls with it , and would by no means be induced to think that every Atom of Senseless Matter and Particle of Dust , had such a Privilege and Preeminency over the Souls of Men and Animals , as to be Seniour to them . Synesius though a Christian , yet having been educated in this Philosophy , could not be induced by the hopes of a Bishoprick , to stifle or dissemble this Sentiment of his Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I shall never be perswaded to think my Soul to be younger than my Body . But such , it seems , was the temper of those times , that he was not only dispensed withal as to this , but also as to another Heterodoxy of his , concerning the Resurrection . XXXII . It is already plain also , that this Doctrine of the Ancient Atomists concerning the Immateriality and Immortality , the Prae and Post-existence of Souls , was not confined by them to Humane Souls only , but extended universally to all Souls and Lives whatsoever . It being a thing that was hardly ever called into doubt or question by any , before Cartesius , whether the Souls of Brutes had any Sense , Cogitation or Consciousness in them or no. Now all Life , Sense and Cogitation was undoubtedly concluded by them , to be an Entity Really distinct from the Substance of Body , and not the mere Modification , Motion or Mechanism of it ; Life and Mechanism being two distinct Idea's of the Mind , which cannot be confounded together . Wherefore they resolved that all Lives and Souls whatsoever , which now are in the World , ever were from the first Beginning of it , and ever will be , that there will be no new ones produced which are not already , and have not alwaies been , nor any of those which now are destroyed , any more than the Substance of any Matter will be Created or Annihilated . So that the whole System of the Created Universe , Consisting of Body , and particular Incorporeal Substances or Souls , in the successive Generations and Corruptions or Deaths , of Men and other Animals , was according to them , Really nothing else , but one and the same Thing perpetually Anagrammatized , or but like many different Syllables and Words variously and successively composed out of the same preexistent Elements or Letters . XXXIII . We have now declared how the same Principle of Reason which made the Ancient Physiologers to become Atomists , must needs induce them also to be Incorporealists ; how the same thing which perswaded them that Corporeal Forms were no Real Entities distinct from the Substance of the Body , but only the different Modifications and Mechanisms of it , convinced them likewise , that all Cogitative Beings , all Souls and Lives whatsoever , were Ingenerable and Incorruptible , and as well Preexistent before the Generations of Particular Animals , as Postexistent after their Deaths and Corruptions . Nothing now remains but only to show more particularly , that it was de facto thus , that the same persons did from this Principle ( that Nothing can come from Nothing and go to Nothing ) both Atomize in their Physiology , taking away all Substantial Forms and Qualities , and also Theologize or Incorporealize , asserting Souls to be a Substance really distinct from Matter and Immortal , as also to preexist ; and this we shall do from Empedocles , and first from that Passage of his cited before in part . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( al. lect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which I find Latin'd thus , Ast aliud dico ; nihil est Mortalibus Ortus , Est nihil Interitus , qui rebus morte paratur ; Mistio sed solum est , & Conciliatio rerum Mistilium ; haec dici solita est Mortalibus Ortus . The full Sence whereof is plainly this , That there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Production of any thing which was not before ; no new Substance Made , which did not really Preexist ; and therefore that in the Generations and Corruptions of Inanimate Bodies , there is no Form or Quality really distinct from the Substance produced and destroyed , but only a various Composition and Modification of Matter : But in the Generations and Corruptions of Men and Animals , where the Souls are Substances really distinct from the Matter , that there , there is Nothing but the Conjunction and Separation of Souls and particular Bodies , existing both before and after , not the Production of any new Soul into Being which was not before , nor the absolute Death and Destruction of any into Nothing . Which is further expressed in these following Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; That they are Infants in Vnderstanding , and short-sighted , who think any thing to be Made , which was Nothing before , or any thing to Die , so as to be Destroyed to Nothing . Upon which Plutarch glosses after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles does not here destroy Generation , but only such as is out of Nothing ; nor Corruption , but such as is into Nothing . Which , as we have already intimated , is to be understood differently in respect to Inanimate and Animate things ; for in things Inanimate there is Nothing Produced or Destroyed , because the Forms and Qualities of them are no Entities really distinct from the Substance , but only diverse Mixtures and Modifications . But in Animate things , where the Souls are real Entities really distinct from the Substance of the Body , there is Nothing Produced nor Destroyed neither , because those Souls do both exist before their Generations , and after their Corruptions ; which business , as to Men and Souls , is again more fully expressed thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Good and Ill did First us Here attend , And not from Time Before , the Soul Descend ; That here alone we live , and when Hence we depart , we forthwith then , Turn to our old Non-entity again ; Certes ought not to be believ'd by Wise and Learned Men. Wherefore , according to Empedocles , this is to be accounted one of the Vulgar Errors , That Men then only have a being and are capable of Good and Evil , when they live here that which is called Life ; But that both before they are Born , and after they are Dead , they are perfectly Nothing . And besides Empedocles , the same is represented by the Greek Tragedian also , as the Sence of the ancient Philosophers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Nothing Dies or utterly perisheth ; but things being variously Concreted and Secreted , Transposed and Modified , change their Form and Shape only , and are put into a New Dress . Agreeably whereunto , Plato also tells us , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ancient Tradition or Doctrine before his Time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as well the Living were made out of the Dead , as the Dead out of the Living , and that this was the constant Circle of Nature . Moreover the same Philosopher acquaints us , that some of those Ancients were not without suspicion , that what is now called Death , was to Men more properly a Nativity or Birth into Life , and what is called Generation into Life , was comparatively rather to be accounted a sinking into Death ; the Former being the Soul's Ascent out of these Gross Terrestrial Bodies , to a Body more Thin and Subtil , and the Latter its Descent from a purer Body to that which is more Crass and Terrestrial . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Who knows whether that which is called Living be not indeed rather Dying , and that which is called Dying , Living ? Moreover , that this was the Doctrine of Pythagoras himself , that no Real Entity perishes in Corruptions , nor is produced in Generations , but only new Modifications and Transpositions made ; is fully expressed by the Latin Poet , both as to Inanimate , and to Animate Things . Of the first thus : Nec perit in tanto quicquam ( mihi credite ) mundo , Sed variat , faciemque novat : Nascique vocatur Incipere esse aliud , quàm quod fuit antè Morique Desinere illud idem . Cum sint Huc forsitan Illa , Haec Translata Illuc : Summâ tamen omnia constant . Of the Second , that the Souls of Animals are Immortal , did preexist and do transmigrate , from the same Ground , after this manner ; Omnia mutantur ; Nihil interit : Errat & illinc , Huc venit , hinc illuc , & quoslibet occupat artus , Spiritus , éque Feris Humana in Corpora transit , Inque Feras Noster , nec tempore deperit ullo . Vtque novis facilis signatur Cera figuris , Nec manet ut fuerat , nec formas servat easdem , Sed tamen ipsa eadem est : Animam sic semper eandem Esse , sed in varias doceo migrare Figuras . Wherefore though it be a thing which hath not been commonly taken Notice of , of late , yet we conceive it to be unquestionably true , that all those ancient Philosophers , who insisted so much upon this Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That no Real Entity is either Generated or Corrupted , did therein at once drive at these two things : First , the establishing of the Immortality of all Souls , their Prae and Post-existence , forasmuch as being Entities Really distinct from the Body , they could neither be Generated nor Corrupted ; and Secondly , the making of Corporeal Forms and Qualities to be no Real Entities distinct from the Body and the Mechanism thereof , because they are things Generated and Corrupted , and have no Prae and Post-existence . Anaxagoras in this Latter , being the only Dissenter ; who supposing those Forms and Qualities to be real Entities likewise , distinct from the Substance of Body , therefore attributed Perpetuity of Being to them also , Prae and Post-existence , in Similar Atoms , as well as to the Souls of Animals . And now we have made it sufficiently evident that the Doctrine of the Incorporeity and Immortality of Souls , we might add also , of their Preexistence and Transmigration , had the same Original and stood upon the same Basis with the Atomical Pysiology ; and therefore it ought not at all to be wondered at ( what we affirmed before ) that the same Philosophers and Pythagoreans asserted both those Doctrines , and that the Ancient Atomists were both Theists and Incorporealists . XXXIV . But now to declare our Sence freely concerning this Philosophy of the Ancients , which seems to be so prodigiously paradoxical , in respect of that Pre-existence and Transmigration of Souls : We conceive indeed that this Ratiocination of theirs from that Principle , That Nothing Naturally , or of it self , comes from Nothing , nor goes to Nothing , was not only firmly conclusive against Substantial Forms and Qualities of Bodies , really distinct from their Substance , but also for Substantial Incorporeal Souls , and their Ingenerability out of the Matter ; and particularly for the future Immortality or Post-existence of all Humane Souls . For since it is plain , that they are not a mere Modification of Body or Matter , but an Entity and Substance really distinct from it , we have no more reason to think , that they can ever of themselves vanish into Nothing , than that the substance of the Corporeal World or any part thereof , can do so . For that in the Consumption of Bodies by Fire , or Age , or the like , there is the destruction of any real Substance into Nothing , is now generally exploded as an Idiotical conceit , and certainly it cannot be a jot less Idiotical to suppose that the Rational Soul in Death is utterly extinguished . Moreover we add also , that this Ratiocination of the Ancients would be altogether as firm and irrefragable likewise , for the Pre-existence and Transmigration of Souls , as it is for their Post-existence and future Immortality ; did we not ( as indeed we do ) suppose Souls to be Created by God immediately , and infused in Generations . For they being unquestionably , a distinct Substance from the Body , and no Substance according to the ordinary Course of Nature , coming out of Nothing , they must of Necessity either Preexist in the Universe before Generations , and Transmigrate into their respective Bodies , or else come from God immediatly , who is the Fountain of all , and who at first created all that Substance that now is in the World besides himself . Now the latter of these was a thing which those Ancient Philosophers would by no means admit of ; they judging it altogether incongruous , to bring God upon the Stage perpetually , and make him immediatly interpose every where , in the Generations of Men and all other Animals , by the Miraculous production of Souls out of Nothing . Notwithstanding which , if we well consider it , we shall find that there may be very good reason on the other side , for the successive Divine Creation of Souls ; namely , that God did not do all at first , that ever he could or would do , and put forth all his Creative Vigour at once in a moment , ever afterwards remaining a Spectator only of the consequent Results , and permitting Nature to do all alone , without the least Interposition of his at any time , just as if there were no God at all in the World. For this may be , and indeed often hath been , the effect of such an Hypothesis as this , to make men think , that there is no other God in the World but Blind and Dark Nature . God might also for other good and wise Ends , unknown to us , reserve to himself the continual exercise of this his Creative power , in the successive Production of new Souls . And yet these Souls nevertheless , after they are once brought forth into being , will notwithstanding their Juniority , continue as firmly in the same , without vanishing of themselves into Nothing , as the Substance of Senseless Matter that was Created many thousand years before , will do . And thus our Vulgar Hypothesis , of the new Creation of Souls , as it is Rational in it self , so it doth sufficiently salve their Incorporeity , their future Immortality or Post-eternity , without introducing those offensive Absurdities of their Preexistence and Transmigration . XXXV . But if there be any such , who rather than they would allow a future Immortality or Post-existence to all Souls , and therefore to those of Brutes , which consequently must have their Successive Transmigrations , would conclude the Souls of all Brutes , as likewise the Sensitive Soul in Man , to be Corporeal , and only allow the Rational Soul to be distinct from Matter : To these we have only thus much to say ; That they who will attribute Life , Sense , Cogitation , Consciousness and Self-enjoyment , not without some footsteps of Reason many times , to Blood and Brains , or mere Organized Bodies in Brutes , will never be able clearly to defend the Incorporeity and Immortality of Humane Souls , as most probably they do not intend any such thing . For either all Conscious and Cogitative Beings are Incorporeal , or else nothing can be proved to be Incorporeal . From whence it would follow also , that there is no Deity distinct from the Corporeal World. But though there seem to be no very great reason , why it should be thought absurd , to grant Perpetuity of Duration to the Souls of Brutes , any more than to every Atom of Matter , or Particle of Dust that is in the whole World ; yet we shall endeavour to suggest something towards the easing the minds of those , who are so much burthened with this difficulty ; viz. That they may , if they please , suppose the Souls of Brutes , being but so many particular Eradiations or Effluxes from that Source of Life above , whensoever and wheresoever there is any fitly prepared Matter capable to receive them , and to be Actuated by them ; to have a sense and frution of themselves in it , so long as it continues such , but as soon as ever those Organized Bodies of theirs , by reason of their Indisposition , become uncapable of being further acted upon by them , then to be resumed again and retracted back to their Original Head and Fountain . Since it cannot be doubted , but what Creates any thing out of Nothing , or sends it forth from it self , by free and voluntary Emanation , may be able either to Retract the same back again to its original Source , or else to Annihilate it at pleasure . And I find that there have not wanted some among the Gentile Philosophers themselves , who have entertained this Opinion , whereof Porphyry is one : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Every irrational Power is resolved into the Life of the Whole . XXXVI . Neither will this at all weaken the future Immortality or Post-eternity of Humane Souls . For if we be indeed Theists , and do in very good Earnest believe a Deity , according to the true Notion of it , we must then needs acknowledge , that all created Being whatsoever , owes the Continuation and Perpetuity of its Existence , not to any Necessity of Nature without God , and Independently upon him , but to the Divine Will only . And therefore though we had n●ver so much Rational and Philosophical assurance , that our Souls are Immaterial Substances , distinct from the Body , yet we could not for all that , have any absolute certainty of their Post-eternity , any otherwise than as it may be derived to us , from the Immutability and Perfection of the Divine Nature and Will , which does alwaies that which is Best . For the Essential Goodness and Wisdom of the Deity is the only Stability of all things . And for ought we Mortals know , there may be good Reason , why that Grace or Favour of future Immortality and Post-eternity , that is indulged to Humane Souls , endued with Reason , Morality , and Liberty of Will , ( by means whereof they are capable of Commendation and Blame , Reward and Punishment ) that so they may be Objects for Divine Justice to display it self upon after this Life , in different Retributions ; may notwithstanding be denied to those lower Lives and more contemptible Souls of Brutes , alike devoid both of Morality and Liberty . XXXVII . But if any for all this will still obstinately contend for that ancient Pythagorick and Empedoclean Hypothesis , That all Lives and Souls whatsoever are as old as the first Creation , and will continue to Eternity , or as long as the World doth , as a thing more Reasonable and Probable than our Continual Creation of new Souls , by means whereof they become Juniors both to the matter of the World and of their own Bodies , and whereby also ( as they pretend ) the Divine creative Power is made too Cheap and Prostituted a thing , as being Famulative alwaies to Brutish , and many times to unlawful Lusts and undue Conjunctions ; but especially than the Continual Decreation and Annihilation of the Souls of Brutes ; we shall not be very unwilling to acknowledge thus much to them , That indeed of the two , this Opinion is more Reasonable and Tolerable than that other Extravagancy of those , who will either make all Souls to be Generated and consequently to be Corporeal , or at least the Sensitive Soul both in Men and Brutes . For besides the Monstrosity of this latter opinion , in making two distinct Souls and Perceptive Substances in every Man , which is a thing sufficiently confuted by Internal Sense , it leaves us also in an absolute Impossibility , of proving the Immortality of the Rational Soul , the Incorporeity of any Substance , and by consequence the Existence of any Deity distinct from the Corporeal World. And as for that Pretence of theirs , that Senseless Matter may as well become Sensitive , and as it were kindled into Life and Cogitation , as a Body that was devoid of Light and Heat , may be Kindled into Fire and Flame ; this seems to argue too much Ignorance of the Doctrine of Bodies , in men otherwise Learned and Ingenious . The best Naturalists having already concluded , That Fire and Flame is nothing but such a Motion of the Insensible Parts of a Body , as whereby they are violently agitated , and many times dissipated and scattered from each other , begetting in the mean time , t●●se Phancies of Light and Heat in Animals . Now there is no difficulty at all in conceiving that the Insensible Particles of a Body , which were before quiescent , may be put into Motion ; this being nothing but a New Modification of them , and no Entity re●lly distinct from the Substance of Body ; as Life , Sense and Cogitation are . There is nothing in Fire and Flame , or a Kindled Body , different from other Bodies , but only the Motion or Mechanism , and Phancie of it . And therefore it is but a crude conceit , which the Atheists and Corporealists of former times have been always so fond of , That Souls are nothing but Firie or Flammeous Bodies . For though Heat in the Bodies of Animals be a Necessary Instrument for Soul and Life to act by in them , yet it is a thing really distinct from Life ; and a Red hot Iron hath not therefore any nearer approximation to Life than it had before , nor the Flame of a Candle than the extinguisht Snuff or Tallow of it ; the difference between them being only in the Agitation of the Insensible Parts . We might also add , that according to this Hypothesis , the Souls of Animals could not be Numerically the same throughout the whole space of their Lives : Since that Fire that needs a Pabulum to prey upon , doth not continue alwaies one and the same Numerical Substance . The Soul of a new born Animal could be no more the same , with the Soul of that Animal several years after , than the Flame of a new lighted Candle is the same with that Flame that twinkles last in the Socket . Which indeed are no more the same than a River or Stream is the same , at several distances of time . Which Reason may be also extended further to prove the Soul to be no Body at all , since the Bodies of all Animals are in a perpetual Flux . XXXVIII . We have now sufficiently performed our first Task which was to show from the Origin of the Atomical Physiology , that the Doctrine of Incorporeal Substance must needs spring up together with it . We shall in the next place make it manifest , that the Inward Constitution of this Philosophy is also such , that whosoever really entertains it , and rightly understands it , must of necessity admit Incorporeal Substance likewise . First therefore , the Atomical Hypothesis , allowing nothing to Body , but what is either included in the Idaea of a thing Impenetrably extended , or can clearly be conceived to be a Mode of it , as more or less Magnitude with Divisibility , Figure , Site , Motion and Rest , together with the Results of their several Combinations ; cannot possibly make Life and Cogitation to be Qualities of Body , since they are neither contained in those things before mentioned , nor can result from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conjugations of them . Wherefore it must needs be granted , that Life and Cogitation are the Attributes of another Substance distinct from Body , or Incorporeal . Again , since according to the Tenour of this Physiology , Body hath no other Action belonging to it but that of Local Motion , which Local Motion as such , is Essentially Heterokinesie , that which never springs originally from the thing it self moving , but alwaies from the Action of some other Agent upon it : That is , since no Body could ever move it self ; it follows undeniably , that there must be something else in the World besides Body , or else there could never have been any Motion in it . Of which we shall speak more afterwards . Moreover , according to this Philosophy , the Corporeal Phaenomena themselves cannot be salved by Mechanism alone without Phancie . Now Phancie is no Mode of Body , and therefore must needs be a Mode of some other kind of Being in our selves , that is Cogitative and Incorporeal . Furthermore it is evident , from the Principles of this Philosophy , that Sense it self is not a mere Corporeal Passion from Bodies without , in that it supposeth that there is nothing really in Bodies like to those Phantastick Idaea's that we have of Sensible things , as of Hot and Cold , Red and Green , Bitter and Sweet , and the like , which therefore must needs owe their Being to some Activity of the Soul it self , and this is all one as to make it Incorporeal . Lastly , from this Philosophy , it is also manifest , that Sense is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Truth concerning Bodies themselves , it confidently pronouncing that those supposed Qualities of Bodies , represented such by Sense , are merely Phantastical things ; from whence it plainly follows , that there is something in us superiour to Sense , which judges of it , detects its Phantastry , and condemns its Imposture , and determines what really is and is not , in Bodies without us , which must needs be a higher Self-active Vigour of the Mind , that will plainly speak it to be Incorporeal . XXXIX . And now this Atomical Physiology of the Ancients seems to have two Advantages or Preeminences belonging to it , the first whereof is this ; That it renders the Corporeal World Intelligible to us ; since Mechanism is a thing that we can clearly understand , and we cannot clearly and distinctly conceive any thing in Bodies else . To say that this or that is done by a Form or Quality , is nothing else but to say that it is done we know not how , or , which is yet more absurd , to make our very Ignorance of the Cause , disguised under those Terms of Forms and Qualities , to be it self the Cause of the Effect . Moreover , Hot and Cold , Red and Green , Bitter and Sweet , &c. formally considered , may be clearly conceived by us as different Phancies and Vital Passions in us , occasioned by different Motions made from the objects without , upon our Nerves ; but they can never be clearly understood as absolute Qualities in the Bodies themselves , really distinct from their Mechanical Dispositions ; nor is there indeed any more reason why they should be thought such , than that , when a Man is pricked with a Pin , or wounded with a Sword , the Pain which he feels should be thought to be an Absolute Qualitie in the Pin or Sword. So long as our Sensible Idaea's are taken either for Substantial Forms or Qualities in Bodies without us , really distinct from the Substance of the Matter , so long are they perfectly unintelligible by us . For which Cause Timaeus Locrus Philosophizing ( as it seemeth ) after this manner , did consentaneously thereunto determine , That Corporeal things could not be apprehended by us , otherwise than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Sense and a kind of Spurious or Bastardly Reason ; that is , that we could have no clear Conceptions of them in our Understanding . And for the same reason Plato him-himself distinguisheth betwixt such things as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Comprehensible by the Vnderstanding with Reason , and those which are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which can only be apprehended by Opinion , together with a certain Irrational Sence , meaning plainly , by the Latter , Corporeal and Sensible things . And accordingly the Platonists frequently take occasion from hence , to enlarge themselves much in the disparagement of Corporeal things , as being , by Reason of that smallness of Entity that is in them , below the Understanding , and not having so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence as Generation , which indeed is Fine Phancie . Wherefore we must either , with these Philosophers , make Sensible things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Incomprehensible and Inconceivable by our Humane Understandings , ( though they be able in the mean time clearly to conceive many things of a higher Nature ) or else we must entertain some kind of favourable Opinion concerning that which is the Ancientest of all Physiologies , the Atomical or Mechanical , which alone renders Sensible things Intelligible . XL. The Second Advantage , which this Atomical Physiology seems to have , is this , That it prepares an easie and clear way for the Demonstration of Incorporeal Substances , by setling a Distinct Notion of Body . He that will undertake to prove that there is something else in the World besides Body , must first determine what Body is , for otherwise he will go about to prove that there is something besides He-knows-not-what . But now if all Body be made to consist of two Substantial Principles , whereof one is Matter devoid of all Form , ( and therefore of Quantity as well as Qualities ) from whence these Philosophers * themselves conclude that it is Incorporeal ; the other , Form , which being devoid of all Matter , must needs be Incorporeal likewise . And thus Stobaeus sets down the joint Doctrine both of Plato and Aristotle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That in the same manner , as Form alone separated from Matter is Incorporeal , so neither is Matter alone , the Form being separated from it , Body . But there is need of the joint concurrence of both these , Matter and Form together , to make up the Substance of Body ; Moreover , if to Forms Qualities be likewise superadded , of which it is consentaneously also resolved by the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Qualities are Incorporeal , as if they were so many Spirits possessing Bodies ; I say , in this way of Philosophizing , the Notions of Body and Spirit , Corporeal and Incorporeal , are so confounded , that it is Impossible to prove any thing at all concerning them . Body it self being made Incorporeal ( and therefore every thing Incorporeal ) for whatsoever is wholly compounded and made up of Incorporeals , must needs be it self also Incorporeal . Furthermore , according to this Doctrine of Matter , Forms and Qualities in Body ; Life and Vnderstanding may be supposed to be certain Forms or Qualities of Body . And then the Souls of men may be nothing else but Blood or Brains , endued with the Qualities of Sense , and Understanding ; or else some other more Subtle , Sensitive and Rational Matter , in us . And the like may be said of God himself also ; That he is nothing but a certain Rational , or Intellectual , Subtle and Firie Body , pervading the whole Universe ; or else that he is the Form of the whole Corporeal World , together with the Matter making up but one Substance . Which Conceits have been formerly entertained by the best of those Ancients , who were captivated under that dark Infirmity of mind , to think that there could be no other Substance besides Body . But the ancient Atomical Philosophy , setling a distinct Notion of Body , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thing Impenetrably extended , which hath nothing belonging to it , but Magnitude , Figure , Site , Rest , and Motion , without any Self-moving Power ; takes away all Confusion ; shews clearly how far Body can go , where Incorporeal Substance begins ; as also that there must of necessity be such a Thing in the World. Again , this discovering not only that the Doctrine of Qualities had its Original from mens mistaking their own Phancies , for Absolute Realities in Bodies themselves ; but also that the Doctrine of Matter and Form Sprung from another Fallacy or Deception of the Mind , in taking Logical Notions , and our Modes of Conceiving , for Modes of Being , and Real Entities in things without us ; It shewing likewise , that because there is nothing else clearly intelligible in Body , besides Magnitude , Figure , Site , and Motion , and their various Conjugations , there can be no such Entities of Forms and Qualities really distinct from the Substance of Body ; makes it evident , that Life , Cogitation and Vnderstanding can be no Corporeal things , but must needs be the Attributes of another kind of Substance distinct from Body . XLI . We have now clearly proved these two things ; First , that the Physiology of the Ancients , before , not only Aristotle and Plato , but also Democritus and Leucippus , was Atomical or Mechanical . Secondly , that as there is no Inconsistency between the Atomical Physiology and Theology , but indeed a Natural Cognation ; so the Ancient Atomists before Democritus , were neither Atheists nor Corporealists , but held the Incorporeity and Immortality of Souls , together with a Deity distinct from the Corporeal World. Wherefore the First and most Ancient Atomists did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they never endeavoured to make up an Entire Philosophy out of Atomology ; but the Doctrine of Atoms was to them onely one Part or Member of the whole Philosophick System , they joining thereunto the Doctrine of Incorporeal Substance , and Theology , to make it up complete : Accordingly as Aristotle hath declared in his Metaphysicks , that the Ancient Philosophy consisted of these two Parts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Physiology , and Theology or Metaphysicks . Our Ancient Atomists never went about , as the blundering Democritus afterwards did , to build up a World out of mere Passive Bulk , and Sluggish Matter , without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Active Principles , or Incorporeal Powers ; understanding well , that thus , they could not have so much as Motion , Mechanism , or Generation in it ; the Original of all that Motion that is in Bodies springing from something that is not Body , that is , from Incorporeal Substance . And yet if Local Motion could have been supposed to have risen up , or sprung in upon this Dead Lump and Mass of Matter , no body knows how , and without dependance upon any Incorporeal Being , to have Actuated it Fortuitously ; these Ancient Atomists would still have thought it Impossible for the Corporeal World it self , to be made up , such as now it is , by Fortuitous Mechanism , without the Guidance of any higher Principle . But they would have concluded it , the greatest Impudence or Madness , for men to assert that Animals also consisted of mere Mechanism ; or , that Life and Sense , Reason and Understanding , were really nothing else but Local Motion , and consequently that themselves were but Machins and Automata . Wherefore they joyned both Active and Passive Principles together , the Corporeal and Incorporeal Nature , Mechanism and Life , Atomology and Pneumatology , and from both these united , they made up one entire System of Philosophy , correspondent with , and agreeable to , the true and real World without them . And this System of Philosophy , thus consisting of the Doctrine of Incorporeal Substance ( whereof God is the Head ) together with the Atomical and Mechanical Physiology , seems to have been the only Genuine , Perfect , and Complete . XLII . But it did not long continue thus ; for , after a while , this entire Body of Philosophy came to be Mangled and Dismembred , some taking one Part of it alone , and some another ; some snatching away the Atomical Physiology , without the Pneumatology and Theology ; and others , on the contrary , taking the Theology and Doctrine of Incorporeals , without the Atomical or Mechanical Physiology . The former of these were Democritus , Leucippus , and Protagoras , who took only the dead Carcase or Skeleton of the old Moschical Philosophy , namely the Atomical Physiology ; the latter Plato and Aristotle , who took indeed the better Part , the Soul , Spirit , and Quintessence of it , the Theology and Doctrine of Incorporeals , but Unbodied , and Devested of its most Proper and convenient Vehicle , the Atomical Physiology , whereby it became exposed to sundry Inconveniences . XLIII . We begin with Leucippus and Democritus ; Who being Atheistically inclined , quickly perceived , that they could not in the ordinary way of Physiologizing , sufficiently secure themselves against a Deity , nor effectually urge Atheism upon others ; forasmuch as Heraclitus and other Philosophers , who held that all Substance was Body , as well as themselves , did notwithstanding assert a Corporeal Deity , maintaining that the Form of the whole Corporeal World was God , or else that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain kind of Body or Matter , as ( for Example ) a Methodical and Rational Fire , pervading ( as a Soul ) the whole Universe ; the particular Souls of men and Animals being but , as it were , so many pieces , cut and sliced out of the great Mundane Soul ; so that according to them , the whole Corporeal Universe , or Mass of Body , was one way or other a God , a most Wise and Understanding Animal , that did frame all Particularities within it self in the best manner possible , and providently govern the same . Wherefore those Atheists now apprehending , upon what ticklish and uncertain Terms their Atheistical Philosophy then stood , and how that those very Forms and Qualities , and the Self-moving power of Body , which were commonly made a Sanctuary for Atheism , might notwithstanding chance to prove , contrariwise , the Latibulum and Asylum of a Deity , and that a Corporeal God ( do what they could ) might lie lurking under them , assaulting mens minds with doubtful Fears and Jealousies ; Understanding moreover , that there was another kind of Physiology set on foot , which banishing those Forms and Qualities of Body , attributed nothing to it but Magnitude , Figure , Site , and Motion , without any Self-moving Power ; they seemed presently to apprehend some great Advantage to themselves and Cause from it ; and therefore greedily entertained this Atomical or Mechanical Physiology , and violently cutting it off from that other part , the Doctrine of Incorporeals , which it was Naturally and Vitally united to , endeavoured to serve their turns of it . And now joining these two things together , the Atomical Physiology , which supposes that there is nothing in body , but Magnitude , Figure , Site and Motion , and that Prejudice or Prepossession of their own Minds , that there was no other Substance in the World besides Body ; between them both , they begat a certain Mongrel and Spurious Philosophy , Atheistically-Atomical , or Atomically-Atheistical . But though we have so well proved , that Leucippus and Democritus were not the first Inventors , but only the Depravers and Adulterators of the Atomical Philosophy ; yet if any will notwithstanding obstinately contend , that the first Invention thereof ought to be imputed to them , the very Principles of their Atheism seeming to lead them naturally to this , to strip and devest Body of all those Forms and Qualities , it being otherwise Impossible for them , surely and safely to exclude a Corporeal Deity ; yet so , as that the Wit of these Atheists was also much to be admired , in the managing and carrying on of those Principles in such a manner , as to make up so Entire a System of Philosophy out of them , all whose parts should be so coherent and consistent together ; We shall only say thus much ; That if those Atheists were the first Inventors of this Philosophy , they were certainly very unhappy and unsuccessful in it , whilst endeavouring by it to secure themselves from the Possibility and Danger of a Corporeal God , they unawares laid a Foundation for the clear Demonstration of an Incorporeal one , and were indeed so far from making up any such coherent Frame as is pretended , that they were forced every where to contradict their own Principles ; so that Non-sence lies at the bottom of all , and is interwoven throughout their whole Atheistical System . And that we ought to take notice of the invincible power and Force of Truth , prevailing irresistibly against all Endeavours to oppress it ; and how desperate the Cause of Atheism is , when that very Atomical Hypothesis of theirs , which they would erect and build up for a strong Castle to garrison themselves in , proves a most Effectual Engine against themselves , for the battering of all their Atheistical Structure down about their Ears . XLIV . Plato's Mutilation and Interpolation of the old Moschical Philosophy , was a great deal more excusable , when he took the Theology and Metaphysicks of it , the whole Doctrine of Incorporeals , and abandoned the Atomical or Mechanical way of Physiologizing . Which , in all Probability , he did , partly because those forementioned Atheists having so much abused that Philosophy , adopting it as it were to themselves , he thereupon began to entertain a Jealousie and Suspicion of it ; and partly , because he was not of himself so inclinable to Physiology as Theology , to the study of Corporeal as of Divine things ; which some think to be the reason why he did not attend to the Pythagorick System of the Corporeal World , till late in his old Age. His Genius was such , that he was Naturally more addicted to Idaea's than to Atoms , to Formal and Final than to Material Causes . To which may be added , that the way of Physiologizing by Matter , Forms and Qualities , is a more Huffie and Phanciful thing than the other ; and lastly , that the Atomical Physiology is more remote from Sense and vulgar Apprehension , and therefore not so easily understood . For which cause many learned Greeks of later times , though they had read Epicurus his Works , and perhaps Democritus his too , yet they were not able to conceive how the Corporeal and Sensible Phaenomena could possibly be salved without Real Qualities . One Instance whereof might be given in Plutarch , writing against Colotes the Epicurean . Wherefore Plato , that was a zealous Asserter of an Incorporeal Deity , distinct from the World , and of Immortal Souls , seriously Physiologized only by Matter , Forms and Qualities , Generation , Corruption and Alteration ; and he did but play and toy sometimes a little with Atoms and Mechanism . As where he would compound the Earth of Cubical , and Fire of Pyramidal Atoms , and the like . For that he did therein imitate the Atomical Physiology is plain from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these Cubical and Pyramidal Corpuscula of the Fire and Earth are in themselves so small , that by reason of their parvitude , none of them can be perceived singly and alone , but only the Aggregations of many of them together . XLV . And Aristotle here trode in Plato's footsteps , not only in the better part , in asserting an Incorporeal Deity , and an Immoveable first Mover ; but also in Physiologizing by Forms and Qualities , and rejecting that Mechanical way by Atoms , which had been so generally received amongst the Ancients . Wherefore though the Genius of these two Persons was very different , and Aristotle often contradicteth Plato , and really dissents from him in several Particularities ; yet , so much I think may be granted to those Reconcilers , ( Porphyry , Simplicius , and others ) that the main Essentials of their two Philosophies are the same . Now I say the whole Aristotelical System of Philosophy is infinitely to be preferred before the whole Democritical ; though the former hath been so much disparaged , and the other cried up of late amongst us . Because , though it cannot be denied but that the Democritick Hypothesis doth much more handsomly and intelligibly salve the Corporeal Phaenomena , yet in all those other things which are of far the greatest moment , it is rather a Madness than a Philosophy . But the Aristotelick System is right and sound here , as to those greater things ; it asserting Incorporeal Substance , a Deity distinct from the World , the Naturality of Morality , and Liberty of Will. Wherefore though a late Writer of Politicks do so exceedingly disparage Aristotle's Ethicks , yet we shall do him this right here to declare , that his Ethicks were truly such , and answered their Title ; but that new Modle of Ethicks , which hath been obtruded upon the World with so much Fastuosity , and is indeed nothing but the old Democritick Doctrine revived , is no Ethicks at all , but a mere Cheat , the undermining and subversion of all Morality , by substituting something like it in the Room of it , that is a mere Counterfeit and Changeling . The Design whereof could not be any other than to debauch the World. We add further , that Aristotle's System of Philosophy seems to be more consistent with Piety , than the Cartesian Hypothesis it self , which yet plainly supposeth Incorporeal Substance . For as much as this latter makes God to contribute nothing more to the Fabrick of the World , than the Turning round of a Vortex or Whirlpool of Matter ; from the fortuitous Motion of which , according to certain General Laws of Nature , must proceed all this Frame of things that now is , the exact Organization , and successive Generation of Animals , without the Guidance of any Mind or Wisdom . Whereas Aristotle's Nature is no Fortuitous Principle , but such as doth Nothing in Vain , but all for Ends , and in every thing pursues the Best ; and therefore can be no other than a Subordinate Instrument of the Divine Wisdom , and the Manuary Opificer or Executioner of it . However , we cannot deny , but that Aristotle hath been taxed by sundry of the Ancients , Christians and others , for not so explicitely asserting these two things , the Immortality of Humane Souls , and Providence over men , as he ought to have done , and as his Master Plato did . Though to do him all the right we can , we shall observe here , that in his Nicomachian Ethicks , he speaks favourably for the Latter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If God take any Care of Humane things , as it seems he doth , then it is reasonable to think also , that he is delighted with that which is the Best , and nearest akin to himself ( which is Mind or Right Reason ) and that he rewards those who most Love and Honour it ( as taking care of such things as are most pleasing to him ) in doing rightly and honestly . A very good Sentence , were it not Ushered in with too much of Scepticism . And as for the Point of the Soul's Immortality ; It is true , that whereas other Philosophers before Aristotle , asserted the Preexistence , Incorporeity , and Immortality of all Souls , not only the Rational but the Sensitive also , ( which in Men they concluded to be one and the same Substance ) according to that of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Soul is Immortal , they resolving that no Life nor Cogitation could be Corporeal ; Aristotle , on the contrary , doth expresly deny he Preexistence , that is , the Separability , Incorporeity and Immortality of all Sensitive Souls , not in Brutes only , but also every where , tgiving his reason for it in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That all Souls cannot Preexist , is manifest from hence , because those Principles whose Action is Corporeal , cannot possibly exist without the Body , as the Power of Walking without the Feet : Wherefore it is impossible that these Sensitive Souls ( preexisting ) should come into the Body from without , since they can neither come alone by themselves naked and stript of all Body , they being inseparable from it ; neither can they come in with a Body , that is , the Seed . This is Aristotle's Argument , why all Sensitive Souls must needs be Corporeal , because there is no Walking without Feet , nor Seeing without Eyes . But at the same time , he declares that the Mind or Intellect does Preexist and come in from without , that is , is Incorporeal , Separable and Immortal , giving his Reason for it in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It remains that the Mind or Intellect , and that alone ( preexisting ) enter from without and be only Divine ; since its Energy is not blended with that of the Bodies , but it acts independently upon it . Notwithstanding which , Aristotle elsewhere distinguishing concerning this Mind or Intellect , and making it to be twofold , Agent , and Patient , concludes the former of them only to be Immortal , but the latter Corruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Agent Intellect is only Immortal and Eternal , but the Passive is Corruptible ; where some Interpreters that would willingly excuse Aristotle , contend that by the Passive Intellect , is not meant the Patient , but the Phantasie only , because Aristotle should otherwise contradict himself , who had before affirmed , the Intellect to be Separable , Unmixed and Inorganical , which they conceive must needs be understood of the Patient . But this Salvo can hardly take place here , where the Passive Intellect is directly opposed to the Agent . Now what Aristotle's Agent Vnderstanding is , and whether it be any thing in us , any Faculty of our Humane Soul or no , seems to be a thing very questionable , and has therefore caused much Dispute amongst his Interpreters ; it being resolved by many of them to be the Divine Intellect , and commonly by others , a Foreign Thing . Whence it must needs be left doubtful , whether he acknowledged any thing Incorporeal and Immortal at all in us . And the rather because , laying down this Principle , That nothing is Incorporeal , but what acts independently upon the Body , he somewhere plainly determines , that there is no Intellection without Corporeal Phantasms . That which led Aristotle to all this ; positively to affirm the Corporeity of Sensitive Souls , and to stagger so much concerning the Incorporeity of the Rational , seems to have been his Doctrine of Forms and Qualities , whereby Corporeal and Incorporeal Substance are confounded together , so that the Limits of each could not be discerned by him . Wherefore we cannot applaud Aristotle for this ; but that which we commend him for , is chiefly these Four things : First , for making a Perfect Incorporeal Intellect to be the Head of all ; and Secondly , for resolving that Nature , as an Instrument of this Intellect , does not merely act according to the Necessity of Material Motions , but for Ends and Purposes , though unknown to it self ; Thirdly , for maintaining the Naturality of Morality ; and Lastly , for asserting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Autexousie , or Liberty from Necessity . CHAP. II. In this Chapter are contained all the pretended Grounds of Reason for the Atheistick Hypothesis . 1. That the Democritick Philosophy which is made up of these two Principles , Corporealism and Atomism complicated together , is Essentially Atheistical . 2. Though Epicurus , who was an Atomical-Corporealist , pretended to assert a Democracy of Gods , yet he was , for all that , an Absolute Atheist : And that Atheists commonly Equivocate and Disguise themselves . 3. That the Democritical Philosophy is nothing else but a System of Atheology , or Atheism swaggering under the glorious Appearance of Philosophy . And though there be another Form of Atheism which we call Stratonical , yet the Democritick Atheism is only considerable ; all whose Dark Mysteries will be here revealed . 4. That we being to treat concerning the Deity , and to produce all that Profane and Vnhallowed Stuff of Atheists in order to a Confutation , the Divine Assistance and Direction ought to be implored . 5. That there are Two things here to be performed : First , to shew what are the Atheist's pretended Grounds of Reason against the Deity ; and Secondly , how they endeavour either to Salve or Confute the Contrary Phaenomena . The First of those Grounds , That no man can have an Idaea or Conception of God , and that he is an Incomprehensible Nothing . 6. The Second Atheistick Argument , That there can be no Creation out of Nothing , nor no Omnipotence , because Nothing can come from Nothing , and therefore whatsoever Substantially is , was from Eternity Self-existent , and Vncreated by any Deity . 7. The Third pretended Reason against a Deity , That the Strictest Notion of a God implying him to be Incorporeal , there can be no such Incorporeal Deity , because there is no other Substance but Body . 8. The Atheists Pretence , That the Doctrine of Incorporeal Substances sprung from a Ridiculous Mistaking of Abstract Names and Notions for Realities . They Impudently make the Deity to be but the Chief of Spectres , and an Oberon or Prince of Fairies and Phancies . Their Fourth Argument against a Deity , That to suppose an Incorporeal Mind to be the Original of all things , is but to make a mere Accident and Abstract Notion to be the First Cause of all . 9. Their Fifth Argument ; a Confutation of a Corporeal Deity from the Principles of Corporealism it self , That Matter being the only Substance , and all other Differences of things nothing but Accidents , Generable and Corruptible ; no Living Vnderstanding Being can be Essentially Incorruptible . The Stoical God Incorruptible , only by Accident . 19. Their Sixth Ratiocination from a Complication of Atomicism ; That the First Principle of all things whatsoever in the Vniverse , is Atoms or Corpuscula devoid of all Qualities , and consequently of Sense and Vnderstanding , ( which spring up afterwards from a certain Composition of them ) and therefore Mind or Deity was not the First Original of all . 11. In the Seventh place they disprove the Worlds Animation , or its being govern'd by a Living Vnderstanding Animalish Nature , presiding over the Whole ; Because Sense and Vnderstanding are a Peculiar Appendix to Flesh Blood and Brains , and Reason is no where to be found but in Humane Form. 12. The Eighth Atheistick Ground , That God being taken by all for a most Happy , Eternal and Immortal Animal , ( or Living Being ) there can be no such thing , because all Living Beings are Concretions of Atoms that were at first Generated , and are liable to Death and Corruption by the Dissolution of their Compages . And that Life is no simple Primitive Nature , but an Accidental Modification of Compounded Bodies , which upon the Disunion of their Parts vanisheth into Nothing . 13. The Ninth pretended Atheistick Demonstration , That by God is meant a first Cause or Mover , which was not before moved by any thing else without it ; But Nothing can move it self , and therefore there can be no Vnmoved Mover , nor any First in the order of Causes , that is , a God. 14. Their further Proof of this Principle , That Nothing can move it self , with an Atheistick Corollary from thence , That no Thinking Being could be a First Cause , no Cogitation arising of it self without a Cause ; which may be reckoned a Tenth Argument . 15. Another Mystery of Atheism , That all Knowledge , and Mental Conception , is the Information of the things themselves known , existing without the Knower , and a Passion from them ; and therefore the World must needs be before any Knowledge or Conception of it , and no Knowledge or Conception before the World , as its Cause . 16. The Twelfth Argumentation , That things could not be made by a God , because they are so Faulty and Ill made , that they were not contriv'd for the Good of Man , and that the Deluge of Evils , that overflows all , shows that they did not proceed from any Deity . 17. The Thirteenth Instance of the Atheists against a Deity , from the Defect of Providence , That in Humane Affairs all is Tohu and Bohu , Chaos and Confusion . 18. The Fourteenth Atheistick Ground , That it is not possible for any one Being to Animadvert and Order all things in the distant places of the whole World at once : But if it were possible , That such Infinite Negotiosity would be Absolutely Inconsistent with Happiness . 19. Several bold but slight Queries of Atheists , Why the World was not made sooner ? and What God did before ? Why it was made at all , since it was so long unmade ? and , How the Architect of the World could rear up so huge a Fabrick ? 20. The Atheists Pretence , That it is the great Interest of Mankind , That there should be no God ; and that it was a Noble and Heroical Exploit of the Democriticks , to chase away that affrightful Spectre out of the World , and to free men from the continual Fear of a Deity and Punishment after Death , imbittering all the Pleasures of Life . 21. Another Pretence of theirs , That Theism is inconsistent with Civil Soveraignty , it introducing a Fear greater than the Fear of the Leviathan ; And that any other Conscience allowed of besides the Civil Law ( being Private Judgment ) is , ipso facto , a Dissolution of the Body Politick and a Return to the State of Nature . 22. The Atheists Conclusion from the former Premisses , as set down in Plato and Lucretius , That all things sprung Originally from Nature and Chance , without any Mind or God , that is , proceeded from the Necessity of Material Motions , undirected for Ends ; That Infinite Atoms devoid of Life and Sense , moving in Infinite Space from Eternity , by their fortuitous Rencounters and Intanglements , produced the System of the whole Vniverse , and as well Animate as Inanimate things . I. HAving in the Former Chapter given an Account of the Genuine and Primitive Atomical Philosophy , which may be called the Moschical ; we are in the next place to consider the Democritical , that is , the Atheized and Adulterated Atomology . Which had its Origin from nothing else but the joyning of this Heterogeneous and Contradictious Principle , to the Atomical Physiology , That there is no other Substance in the World besides Body . Now we say , That that Philosophy which is thus compounded and made up of these Two things , Atomicism and Corporealism complicated together , is essentially Atheistical , though neither of them alone be such . For the Atomical Physiology , as we have declared already , is in its own Nature sufficiently repugnant to Atheism . And it is possible for one who holds , That there is Nothing in the world besides Body , to be perswaded notwithstanding of a Corporeal Deity , and that the world was at first framed and is still governed by an Vnderstanding Nature lodged in the Matter . For thus some of these Corporealists have phancied , The whole Universe it self to be a God , that is , an Vnderstanding and Wise Animal , that ordered all things within it self , after the Best manner possible , and providently governed the same . Indeed it cannot be denied , but that this is a very great Infirmity of mind , that such Persons lie under , who are not able to conceive any other Substance besides Body , by which is understood , that which is Impenetrably Extended , or else in Plato's Language , which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thrusts against other Bodies and resist● their impulse ; or as others express it , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so fills up place , as to exclude any other Body or Substance from Coexisting with it therein ; and such must needs have not only very imperfect , but also Spurious and false Conceptions of the Deity , so long as they apprehend it to be thus Corporeal ; but yet it does not therefore follow that they must needs be accounted Atheists . But whosoever holds these two Principles ( before mentioned ) together , That there is no other Substance besides Body , and That Body hath nothing else belonging to it but Magnitude , Figure , Site and Motion , without Qualities , I say , whosoever is That confounded Thing , of an Atomist and Corporealist jumbled together , he is Essentially and Unavoidably that which is meant by an Atheist , though he should in words never so much disclaim it , because he must needs fetch the Original of all things from Sensless Matter , whereas to assert a God , is to maintain that all things sprung Originally from a Knowing and Vnderstanding Nature . II. Epicurus , who was one of those Mongrel Things before mentioned , ( an Atomical-Corporealist or Corporeal-Atomist ) did notwithstanding profess to hold a Multifarious Rabble and Democracy of Gods , such as though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Humane Form , yet were so Thin and Subtle , as that Comparatively with our Terrestrial Bodies they might be called Incorporeal ; they having not so much Carnem as Quasi-carnem , nor Sanguinem as Quasi-sanguinem , a certain kind of Aereal or Ethereal Flesh and Blood : which Gods of his were not to be supposed to exist any where within the World , upon this pretence , that there was no place in it fit to receive them , Illud item non est ut possis credere Sedes Esse Deûm Sanctas , in Mundi partibus ullis . And therefore they must be imagined to Subsist in certain Intermundane Spaces , and Vtopian Regions without the World , the Deliciousness whereof is thus Elegantly described by the Poet , Quas neque concutiunt Venti , neque Nubila nimbis Adspergunt , neque nix acri concreta pruinâ Cana cadens violat , sempérque innubilus Aether Integit , & largè diffuso lumine ridet . Whereunto was added , that the chief Happiness of these Gods consisted , in Omnium Vacatioue Munerum , in freedom from all Business and Employment , and doing nothing at all , that so they might live a Soft and Delicate life . And lastly , it was pretended , that though they had neither any thing to do with us , nor we with them , yet they ought to be worshipped by us for their own Excellent Natures sake , and Happy State. But whosoever had the least Sagacity in him could not but perceive , that this Theology of Epicurus was but Romantical , it being directly Contrary to his avowed and professed Principles , to admitt of any other Being then what was Concreted of Atoms , and consequently Corruptible ; and that he did this upon a Politick Account , thereby to decline the Common Odium , and those Dangers and Inconveniences which otherwise he might have incurred by a downright denial of a God , to which purpose it accordingly served his turn . Thus Posidonius rightly pronounced , Nullos esse Deos Epicuro videri ; quaeque is de Diis immortalibus dixerit , Invidiae detestandae gratiâ dixisse . Though he was partly Jocular in it also , it making no small Sport to him , in this manner , to delude and mock the credulous Vulgar . Deos Jocandi causâ induxit Epicurus perlucidos & perflabiles , & habitantes tanquam inter duos Lucos , sic inter duos Mundos propter metum ruinarum . However if Epicurus had been never so much in Earnest in all this , yet by Gassendus his leave , we should pronounce him to have been not a jot the less an Atheist , so long as he maintained , that the whole World was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the ordering and direction of any Vnderstanding Being that was perfectly happy and immortal , and fetcht the original of all things in the Universe , even of Soul and Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Sensless Atoms fortuitously moved . He together with Democritus hereby making the World to be , in the worst Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Egge of the Night , that is , not the off-spring of Mind and Understanding , but of dark Sensless Matter , of Tohu and Bohu , or Confused Chaos ; and deriving the Original of all the Perfections in the Universe , from the most Imperfect Being and the lowest of all Entities , than which nothing can be more Atheistical . And as for those Romantick Monogrammous Gods of Epicurus , had they been Seriously believed by him , they could have been nothing else but a certain kind of Aerial and Spectrous Men , living by themselves , no Body knows where , without the World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicurus according to Vulgar Opinion leaves a God , but according to the Nature of things none at all . And as Epicurus so other Atheists in like manner , have commonly had their Vizards and Disguises ; Atheism for the most part prudenly chusing to walk abroad in Masquerade . And though some over-credulous Persons have been so far imposed upon hereby , as to conclude that there was hardly any such thing as an Atheist any where in the World , yet they that are Sagacious , may easily look through these thin Veils and Disguises , and perceive these Atheists oftentimes insinuating their Atheism even then , when they most of all profess themselves Theists , by affirming that it is impossible to have any Idaea or Conception at all of God , and that as he is not Finite so he cannot be Infinite , and that no Knowledge or Understanding is to be attributed to him , which is in effect to say , that there is no such thing . But whosoever entertains the Democritick Principles , that is , both rejects Forms and Qualities of Body , and makes all things to be Body , though he pretend never so much to hold a Corporeal Deity , yet he is not at all to be believed in it , it being a thing plainly Contradictious to those Principles . III. Wherefore this Mongrel Philosophy , which Leucippus , Democritus and Protagoras , were the Founders of , and which was entertained afterwards by Epicurus , that makes ( as Laertius writes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless Atoms to be the first Principles , not only of all Bodies ( for that was a thing admitted before by Empedocles and other Atomists that were Theists ) but also of All things whatsoever in the whole Universe , and therefore of Soul and Mind too ; this , I say , was really nothing else but a Philosophical Form of Atheology , a Gigantical and Titanical Attempt , to dethrone the Deity , not only by Salving all the Phaenomena of the World without a God , but also by laying down such Principles , from whence it must needs follow , that there could be neither an Incorporeal nor Corporeal Deity . It was Atheism openly Swaggering , under the glorious Appearance of Wisdom and Philosophy . There is indeed another Form of Atheism , which ( insisting on the Vulgar way of Philosophizing by Forms and Qualities ) we for distinction sake shall call Stratonical ; such as being too modest and shame-faced to fetch all things from the Fortuitous Motion of Atoms , would therefore allow to the several Parts of Matter , a certain Kind of Natural ( though not Animal ) Perception , such as is devoid of Reflexive Consciousness , together with a Plastick power , whereby they may be able Artificially and Methodically to Form and Frame themselves to the best advantage of their Respective Capabilities ; something like to Aristotle's Nature , but that it hath no dependence at all upon any higher Mind or Deity . And these Atheists may be also called Hylozoick ( as the other Atomick ) because they derive all things in the whole Universe , not only Sensitive but also Rational Souls , together with the Artificial Frame of Animals , from the Life of the Matter . But this kind of Atheism seems to be but an unshapen Embryo of some Dark and Cloudy Brains that was never yet digested into an entire System , nor could be brought into any such tolerable Form , as to have the confidence to shew it self abroad in full and open View . But the Democritik and Atomick Atheism , as it is the boldest and rankest of all Atheisms , it not only undertaking to salve all Phaenomena by Matter Fortuitously moved , without a God , but also to demonmonstrate that there cannot be so much as a Corporeal Deity ; so it is that alone which pretending to an entire and coherent System , hath publickly appeared upon the Stage , and therefore doth in a manner only deserve our Consideration . And now we shall exhibit a full View and Prospect of it , and discover all its Dark Mysteries and Profundities ; we being much of this Perswasion , that a plain and naked Representation of them , will be a great part of a Confutation ; at least , not doubting but it will be made to appear , that though this Monster , big-swoln with a Puffy shew of Wisdom , strutt and stalk so Gigantically , and march with such a kind of stately Philosophick Grandeur , yet it is indeed but like the Giant Orgoglio , in our English Poet , a mere Empty Bladder , blown up with vain Conceit , an Empusa , Phantasm , or Spectre , the Off-spring of Night and Darkness , Non-sence and Contradiction . And yet for all that we shall not wrong it the least in our Representation , but give it all possible Advantages of Strength and Plausibility , that so the Atheists may have no Cause to pretend ( as they are wont to do in such Cases ) that either we did not understand their Mysteries nor apprehend the full strength of their Cause , or else did purposely smother and conceal it . Which indeed we have been so far from , that we must confess we were not altogether unwilling , this business of theirs should look a little like something that might deserve a Confutation . And whether the Atheists ought not rather to give us Thanks for Mending and Improving their Arguments , then complain that we have any way Empaired them , we shall leave it to the Censure of impartial Judgments . IV. Plato tells us that even amongst those Pagans in his time , there was generally such a Religious Humor , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whosoever had but the least of Seriousness and Sobriety in them , whensoever they took in hand any Enterprize , whether great or small , they would always invoke the Deity for Assistance and Direction . Adding moreover that himself should be very faulty , if in his Timaeus , when he was to treat about so grand a point , concerning the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether it were made or unmade , he should not make his Entrance thereinto by a Religious Invocation of the Deity . Wherefore certainly , it could not be less than a piece of Impiety in a Christian , being to treat concerning the Deity it self , and to produce all that Prophane and Unhallowed stuff of Atheists , out of their Dark Corners , in order to a Confutation , and the better Confirmation of our Faith in the Truth of his Existence , not to implore his Direction and Assistance . And I know no Reason but that we may well do it in that same Litany of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may first speak agreeably to his own mind or becomingly of his Nature , and then consentaneously with our Selves . V. Now there are these two things here to be performed by us , First , to discover and produce the Chief Heads of Arguments or Grounds of Reason , insisted on by the Atheists to disprove a Deity , evincing withall briefly the Ineffectualness and Falsness of them . And Secondly , to shew how they Endeavour either to Confute or Salve , consistently with their own Principles , all those Phaenomenae which are commonly urg'd against them , to prove a Deity and Incorporeal Substance ; manifesting likewise the Invalidity thereof . The grounds of Reason alledged for the Atheistical Hypothesis are chiefly these that follow . First , That we have no Idaea of God , and therefore can have no Evidence of him ; which Argument is further flourisht and descanted upon in this manner . That Notion or Conception of a Deity , that is commonly entertained , is nothing but a Bundle of Incomprehensibles , Unconceivables , and Impossibles ; it being only a compilement of all Imaginable Attributes of Honour , Courtship , and Complement , which the Confounded Fear , and Astonishment of Mens minds , made them huddle up together , without any Sence or Philosophick Truth : This seems to be intimated by a Modern Writer in these words ; The Attributes of God signifie not True nor False , nor any Opinion of our Brain , but the Reverence and Devotion of our Hearts , and therefore they are not sufficient Premisses to inferr Truth or convince Falshood . And the same thing again is further set out , with no small pretence to wit , after this manner ; They that venture to dispute Philosophically or reason of God's Nature from these Attributes of Honour , losing their Vnderstanding in the very first attempt , fall from one Inconvenience into another without end , and without number ; In the same manner as when one ignorant of the Ceremonies of Court coming into the presence of a greater Person than he is used to speak to , and stumbling at his Entrance , to save himself from falling lets slip his Cloak to recover his Cloak le ts fall his Hat , and with one disorder after another discovers his Astonishment and Rusticity . The meaning of which , and other like passages of the same Writer , seem to be this ; That the Attributes of God ( by which his Nature is supposed to be expressed ) having no Philosophick Truth or Reality in them , had their only Original from a certain Rustick Astonishment of Mind , proceeding from excess of Fear , raising up the Phantasm of a Deity , as a Bug-bear for an Object to it self , and affrighting men into all manner of Confounded Non-sense , and Absurdity of Expressions concerning it , such as have no signification , nor any Conception of the Mind answering to them . This is the First Argument , used especially by our modern Democriticks , against a Deity , That because they can have no Phantastick Idaea of it , nor fully comprehend all that is included in the Notion thereof , that therefore it is but an Incomprehensible Nothing . VI. Secondly , Another Argument much insisted on by the old Democritick Atheists , is directed against the Divine Omnipotence and Creative Power , after this manner . By God is always understood a Creatour of something or other out of Nothing . For however the Theists be here divided amongst themselves , Some of them believing that there was once Nothing at all existing in this whole Space which is now occupied by the World , besides the Deity , and that he was then a Solitary Being , so that the Substance of the whole Corporeal Universe had a Temporary Beginning , and Novity of Existence , and the Duration of it hath now continued but for so many years only . Others perswading themselves , that though the Matter and Substance at least , ( if not the Form also ) of the Corporeal World , did exist from Eternity , yet nevertheless , they both alike proceeded from the Deity by way of Emanation , and do continually depend upon it , in the same manner as Light , though coeve with the Sun , yet proceeded from the Sun , and depends upon it , being always , as it were , Made A-new by it ; Wherefore , according to this Hypothesis , though things had no Antecedent Non-Entity in Time , yet they were as little of themselves , and owed all their Being as much to the Deity , as if they had been once Actually Nothing , they being as it were perpetually Created out of Nothing by it . Lastly , Others of those Theists resolving , that the Matter of the Corporeal Universe was not only from Eternity , but also Self-existent and Uncreated , or Independent upon any Deity as to its Being ; But yet the Forms and Qualities of all Inanimate Bodies , together with the Souls of all Animals , in the successive Generations of them , ( being taken for Entities distinct from the Matter ) were Created by the Deity out of Nothing . We say , though there be such Difference amongst the Theists themselves , yet they all agree in this , that God is in some Sence or other , the Creatour of some Real Entity out of Nothing , or the Cause of that which otherwise would not have been Of it self , so that no Creation out of Nothing , ( in that enlarged sence ) no Deity . Now it is utterly impossible that any Substance or Real Entity should be Created out of Nothing , it being Contradictious to that indubitable Axiom of Reason , De Nihilo Nihil , From Nothing Nothing . The Argument is thus urged by Lucretius , according to the Minds of Epicurus and Democritus . Principium hinc cujus nobis Exordia sumet , Nullam rem è Nihilo gigni Divinitùs unquam . Quippe ità Formido Mortales continet omnes ; Quòd multa in Terris fieri Coelóque tuentur , Quorum operum Causas nullâ ratione videre Possunt ; ac fieri Divino Numine rentur : Quas ob res , ubi viderimus Nil posse Creari De Nihilo , tum quodsequimur , jam tutiùs indè Perspiciemus , & undè queat res quaeque Creari , Et quo quaeque modo fiant opera sine Divûm . It is true indeed that it seems to be chiefly level'd by the Poet against that Third and last sort of Theists before mentioned , such as Heraclitus and the Stoicks , ( which latter were Contemporary with Epicurus ) who held the Matter of the whole World to have been from Eternity of it self Uncreated , but yet the Forms of Mundane things in the successive Generations of them ( as Entities distinct from the Matter ) to be Created or made by the Deity out of Nothing . But the force of the Argument must needs lie stronger against those other Theists , who would have the very Substance and Matter it self of the World , as well as the Forms , to have been created by the Deity out of Nothing . Since Nothing can come out of Nothing , it follows , that not so much as the Forms and Qualities of Bodies ( conceiv'd as Entities really distinct from the Matter ) much less the Lives and Souls of Animals , could ever have been Created by any Deity , and therefore certainly , not the Substance and Matter it self : But all Substance , and Real Entity , whatsoever is in the World , must needs have been from Eternity , Uncreated and Self-existent . Nothing can be Made or Produced but only the different Modifications of Preexistent Matter . And this is done by Motions , Mixtures and Separations , Concretions and Secretions of Atoms , without the Creation of any Real distinct Entity out of Nothing ; so that there needs no Deity for the Effecting of it , according to that of Epicurus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No Divine Power ought to be call'd in , for the salving of those Phaenomena . To Conclude therefore , If no Substance , nor Real Entity can be made , which was not before , but all whatsoever Is , Will be , and Can be , was from Eternity Self-existent , then Creative Power , but especially , that Attribute of Omnipotence , can belong to nothing , and this is all one as to say , There can be no Deity . VII . Thirdly the Atheists argue against the stricter and higher sort of Theists , who will have God to be the Creatour of the whole Corporeal Universe and all its Parts out of Nothing , after this manner ; That which Created the whole Mass of Matter and Body , cannot be it self Body , Wherefore this Notion of God plainly implies him to be Incorporeal . But there can be no Incorporeal Deity , because by that word must needs be understood , either that which hath no Magnitude nor Extension at all , or else that which is indeed extended , but otherwise than Body . If the Word be taken in the former sence , then nothing at all can be so Incorporeal , as to be altogether Unextended and devoid of Geometrical Quantity , because Extension is the very Essence of all Existent Entity , and that which is altogether unextended is perfectly Nothing . There can neither be any Substance nor Mode or Accident of any Substance , no Nature whatsoever Unexended . But if the Word Incorporeal be taken in the latter sence , for that which is indeed Extended but otherwise than Body , namely so as to penetrate Bodies and coexist with them , this is also a thing next to Nothing , since it can neither act upon any other thing , nor be acted upon by , or sensible of , any thing ; It can neither do nor Suffer any thing . Nam facere & fungi nisi Corpus nulla potest res . Wherefore to speak plainly , this can be nothing else but empty Space , or Vacuum , which runs through all things , without laying hold on any thing , or being affected from any thing . This is the only Incorporeal thing , that is or can be in Nature , Space or Place ; and therefore to suppose an Incorporeal Deity is to make Empty Space to be the Creatour of all Things . This Argument is thus proposed by the Epicurean Poet. — Quodcunque erit esse aliquid debebit id ipsum Augmine vel grandi vel parvo — Cui si Tactus erit , quamvis levis exiguúsque , Corporum augebit numerum Summámque sequetur : Sin Intactile erit , nulla de parte quod ullam Rem prohibere queat per se transire meantem , Scilicet hoc id erit Vacuum quod Inane vocamus . Whatsoever is , is Extended or hath Geometrical Quantity and Mensurability in it ; which if it be Tangible , then it is Body , and fills up a Place in the World , being part of the whole Mass ; but if it be Intangible , so that it cannot resist the Passage of any thing thorough it , then it is nothing else but empty Space or Vacuum . There is no Third thing besides these Two , and therefore whatsoever is not Body , is empty Space or Nothing , — Praeter Inane & Corpora Tertia per se , Nulla potest rerum in numero Natura relinqui . Thus the Ancient Epicureans and Democriticks argued ; there being nothing Incorporeal but Space , there can be no Incorporeal Deity . But because this seems to give Advantage to the Theists , in making Space Something , or that which hath a Real Nature or Entity without our Conception , from whence it will follow , that it must needs be either it self a Substance , or else a Mode of some Incorporeal Substance , the Modern Democriticks are here more cautious , and make Space to be no Nature really existing without us , but only the Phantasm of a Body , and as it were the Ghost of it , which has no Reality without our Imagination . So that there are not two Natures of Body , and Space , which must needs inferr two distinct Substances , one whereof must be Incorporeal , but only One Nature of Body . The Consequence of which will be this , That an Incorporeal Substance is all one with an Incorporeal Body , and therefore Nothing . VIII . But because it is generally conceived that an Error cannot be sufficiently confuted , without discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of the Mistake , therefore the Atheists will in the next place undertake to show likewise , the Original of this Doctrine of Incorporeal Substances , and from what Misapprehension it sprung , as also take occasion from thence , further to disprove a Deity . Wherefore they say , that the Original of this Doctrine of Incorporeal Substances proceeded chiefly from the Abuse of Abstract Names , both of Substances ( whereby the Essences of singular Bodies , as of a Man or an Horse , being Abstracted from those Bodies themselves , are consider'd Universally ) as also of Accidents when they are consider'd alone without their Subjects or Substances . The latter of which is a thing , that Men have been necessitated to , in order to the Computation or Reckoning of the Properties of Bodies , the Comparing of them with one another , the Adding , Subtracting , Multiplying and Dividing of them , which could not be done , so long as they are taken Concretely , together with their Subjects . But yet , as there is some Use of those Abstract Names , so the Abuse of them has been also very great ; Forasmuch as , though they be really the Names of Nothing , since the Essence of this and that Man is not any thing without the Man , nor is an Accident any thing without its Substance , yet men have been led into a gross mistake by them , to imagine them to be Realities existing by themselves . Which Infatuation hath chiefly proceeded from Scholasticks , who have been so intemperate in the use of these Words , that they could not make a Rational Discourse of any thing , though never so small , but they must stuff it with their Quiddities , Entities , Essences , Haecceities and the like . Wherefore these are they , who being first deluded themselves , have also deluded the World , introducing an Opinion into the Minds of Men , that the Essence of every thing is something without that thing it self , and also Eternal , and therefore when any thing is Made or Generated , that there is no new Being produced , but only an antecedent and Eternal Essence cloathed ( as it were ) with a new Garment of Existence . As also that the mere Accidents of Bodies may exist alone by themselves without their Substances . As for Example , that the Life , Sense and Understanding of Animals , commonly call'd by the Names of Soul and Mind , may exist without the Bodies or Substances of them by themselves , after the Animals are dead ; which plainly makes them to be Incorporeal Substances , as it were the Separate and Abstract Essences of Men. This hath been observed by a Modern Writer in these words ; Est Hominum Abstractorum tum in omni Vita , tum in Philosophia , magnus & Vsus & Abusus . Abusus in eo consistit , quòd cùm videant aliqui , Considerari posse , id est , inferri in Rationes , Accidentium Incrementa & Decrementa , sine Consideratione Corporum , sive Subjectorum suorum , ( id quod appellatur Abstrahere ) loquuntur de Accidentibus , tanquam possent ab omni Corpore Separari : Hinc enim Originem trahunt quorundam Metaphysicorum crassi Errores , Nam ex eo , quod Considerari potest Cogitatio , sine consideratione Corporis , inferre solent non esse Opus Corporis Cogitantis . It is a great Abuse that some Metaphysicians make of these Abstract Names , because Cogitation can be considered alone without the consideration of Body , therefore to conclude that it is not the Action or Accident of that Body that thinks , but a Substance by it self . And the same Writer elsewhere observes , That it is upon this Ground , that when a Man is dead and buried , they say his Soul ( that is , his Life ) can walk , separated from his Body , and is seen by night amongst the Graves . By which means the Vulgar are confirmed in their Superstitious Belief , of Ghosts , Spirits , Daemons , Devils , Fayries and Hob-goblins , Invisible Powers and Agents , called by several Names , and that by those Persons whose work it ought to be , rather to free men from such Superstition . Which Belief at first had another Original , not altogether unlike the former ; Namely from mens mistaking their own Phancies for Things Really existing without them . For as in the sense of Vision , men are commonly deceived , in supposing the Image behind the Glass to be a Real thing existing without themselves , whereas it is indeed nothing but their own Phancy ; In like manner when the Minds of Men strongly possess'd with Fear , especially in the Dark , raise up the Phantasms of Spectres , Bug-bears , or Affrightful Apparitions to them , they think them to be Objects really existing without them , and call them Ghosts and Spirits , whilst they are indeed nothing but their own Phancies ; So the Phantasm or Phancy of a Deity ( which is indeed the Chief of all Spectres ) created by Fear , has upon no other Accompt , been taken for a Reality . To this purpose a Modern Writer , From the Fear that proceeds from the Ignorance it self , of what it is that hath the Power to do men Good or Harm , men are inclined to suppose and Feign to themselves , several kinds of Powers Invisible , and to stand in awe of their own Imaginations , and in time of Distress to invoke them , as also in the time of an expected good Success , to give them thanks , making the Creatures of their own Fancies , their Gods. Which though it be prudently spoken in the Plural Number , that so it might be diverted and put off to the Heathen Gods , yet he is very simple , that does not perceive the reason of it to be the same concerning that one Deity , which is now commonly worshipped , and that therefore this also is but the Creature of Mens Fear and Phancie , the Chief of all Phantastick Ghosts and Spectres , as it were an Oberon or Prince of Fayries and Phancies . This ( we say ) was the first Original of that Vulgar Belief of Invisible Powers , Ghosts , and Gods ; mens taking their own Phancies for Things really Existing without them . And as for the Matter and Substance of these Ghosts , they could not by their own natural Cogitation fall into any other Conceit , but that it was the same , with that which appeareth in a Dream to one that sleepeth , or in a Looking-glass to one that is awake , Thin Aerial Bodies , which may appear and vanish when they please . But the Opinion , that such Spirits were Incorporeal and Immaterial , could never enter into the minds of men by Nature , Unabused by Doctrine ; but it sprung up from those deceiving and deceived Literati , Scholasticks , Philosophers , and Theologers enchanting mens Understandings , and making them believe , that the Abstract Notions of Accidents and Essences could exist alone by themselves , without the Bodies , as certain Separate and Incorporeal Substances . To Conclude therefore , To make an Incorporeal Mind to be the Cause of all things , is to make our own Phancie , an Imaginary Ghost of the World , to be a Reality ; and to suppose the mere Abstract Notion of an Accident , and a Separate Essence , to be not only an Absolute thing by it self , and a Real Substance Incorporeal , but also the first Original of all Substances , and of whatsoever is in the Universe . And this may be reckon'd for a Fourth Atheistick Ground . IX . Fifthly , the Atheists pretend further to prove , that there is no other Substance in the World besides Body , as also from the Principles of Corporealism it self , to evince that there can be no Corporeal Deity , after this manner . No man can devise any other Notion of Substance , than that it is a thing Extended , existing without the Mind , not Imaginary but Real and Solid Magnitude ; For whatsoever is not Extended , is Nowhere and Nothing . So that Res Extensa , is the only Substance , the solid Basis and Substratum of all . Now this is the very self-same thing with Body ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Resistence seems to be a necessary Consequence and Result from Extension , and they that think otherwise , can show no reason why Bodies may not also penetrate one another , as some Corporealists think they do ; From whence it is inferred , that Body or Matter is the only Substance of all things . And whatsoever else is in the World , that is , all the Differences of Bodies , are nothing but several Accidents and Modifications of this Extended Substance , Body or Matter . Which Accidents , though they may be sometimes call'd by the names of Real Qualities , and Forms , and though there be different apprehensions concerning them amongst Philosophers , yet generally they agree in this , that there are these two Properties belonging to them ; First , that none of them can subsist alone by themselves , without Extended Substance or Matter , as the Basis and Support of them : And Secondly , that they may be all destroyed without the Destruction of any Substance . Now as Blackness and Whiteness , Heat and Cold , so likewise Life , Sense and Understanding , are such Accidents , Modifications or Qualities of Body , that can neither exist by themselves , and may be destroyed without the Destruction of any Substance or Matter . For if the Parts of the Body of any Living Animal be disunited and separated from one another , or the Organical Disposition of the Matter alter'd , those Accidents , Forms or Qualities , of Life and Understanding , will presently vanish away to Nothings all the Substance of the Matter still remaining one where or other in the Universe entire , and Nothing of it lost . Wherefore the Substance of Matter and Body , as distinguished from the Accidents , is the only thing in the world that is Uncorruptible and Undestroyable . And of this it is to be understood that Nothing can be made out of Nothing , and Destroyed to Nothing , ( i. e. ) that every entire thing that is Made or Generated , must be made of some preexistent Matter ; which Matter was from Eternity , Self-existent and Unmade , and is also undestroyable , and can never be reduc'd to Nothing . It is not to be understood of the Accidents themselves , that are all Makeable and Destroyable , Generable and Corruptible . Whatsoever is in the World is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter so and so Modified or Qualified , all which Modifications and Qualifications of Matter are in their own nature Destroyable , and the Matter it self ( as the Basis of them , not necessarily determin'd to this or that Accident ) is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Necessarily Existent . The Conclusion therefore is , that no Animal , no Living Understanding Body , can be Absolutely and Essentially Incorruptible , this being an Incommunicable Property of the Matter , and therefore there can can be no Corporeal Deity , the Original of all things , Essentially Undestroyable . Though the Stoicks imagined the whole Corporeal Universe to be an Animal or Deity , yet this Corporeal God of theirs was only by Accident Incorruptible and Immortal , because they supposed , that there was no other Matter , which existing without this World , and making Inrodes upon it , could disunite the Parts of it or disorder its Compages . Which if there were , the Life and Understanding of this Stoical God , or great Mundane Animal , as well as that of other Animals in like Cases , must needs vanish into nothing . Thus from the Principles of Corporealism it self , it plainly follows that there can be no Corporeal Deity , because the Deity is supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing that was never made , and is Essentially Undestroyable , which are the Privileges and Properties of nothing but Senseless Matter . X. In the next place , the Atheists undertake more effectually to confute that Corporeal God of the Stoicks and others , from the Principles of the Atomical Philosophy , in this manner . All Corporeal Theists who assert that an Understanding Nature or Mind , residing in the Matter of the whole Universe , was the first Original of the Mundane System , and did Intellectually frame it , betray no small Ignorance of Philosophy and the Nature of Body , in supposing Real Qualities , besides Magnitude , Figure , Site and Motion , as Simple and Primitive things , to belong to it ; and that there was such a Quality or Faculty of Understanding in the Matter of the whole Universe , coeternal with the same , that was an Original thing Uncompounded and Underived from any thing else . Now to suppose such Original Qualities and Powers , which are Really Distinct from the Substance of Extended Matter and its Modifications , of Divisibility , Figure , Site and Motion , is Really to suppose so many Distinct Substances , which therefore must needs be Incorporeal . So that these Philosophers fall unawares into that very thing which they are so abhorrent from . For this Quality or Faculty of Understanding , in the Matter of the Universe , Original and underiv'd from any other thing , can be indeed nothing else but an Incorporeal Substance . Epicurus suggested a Caution against this Vulgar Mistake concerning Qualities to this purpose . Non sic cogitandae sunt Qualitates , quasi sint quaedam per se existentes Naturae seu Substantiae , siquidem id mente assequi non licet ; sed solummodo ut varii modi sese habendi Corporis , considerandae sunt . Body , as such , hath nothing else belonging to the Nature of it , but what is included in the Idaea of Extended Substance , Divisibility , Figure , Site , Motion or Rest , and the Results from the various Compositions of them , causing different Phancies ; Wherefore , as vulgar Philosophers make their first Matter ( which they cannot well tell what they mean by it ) because it receives all Qualities , to be it self devoid of all Quality ; So we conclude that Atoms ( which are really the first Principles of all things ) have none of those Qualities in them which belong to compounded Bodies ; they are not absolutely of themselves Black or White , Hot or Cold , Moist or dry , Bitter or Sweet , all these things arising up afterwards , from the various Aggregations and Contextures of them , together with different Motions . Which Lucretius confirms by this reason , agreeable to the Tenour of the Atomical Philosophy , That if there were any such Real Qualities in the first Principles , then in the various Corruptions of Nature , things would at last be all reduc'd to Nothing : Immutabile enim quiddam superare necesse est Nè res ad Nihilum redigantur funditùs omnes ; Proinde Colore cave contingas semina rerum , Nè tibi res redeant ad Nilum funditùs omnes . Wherefore he concludes , that it must not be thought , that White things are made out of White Principles , nor Black things out of Black Principles , — Nè ex Albis Alba rearis Principiis esse , — Aut ea quae nigrant , nigro de semine nata : Neve alium quemvis quaesunt induta colorem , Proptereà gerere hunc credas , quòd materiaï Corpora consimuli sint ejus tincta colore ; Nullus enim Color est omnino materiaï Corporibus , neque par rebus , neque denique dispar . Adding that the same is to be resolved likewise concerning all other Sensible Qualities as well as Colours . Sed nè fortè putes solospoliata colore Corpora prima manere : etiam secreta Teporis Sunt , ac Frigoris omnino , Calidíque Vaporis : Et sonitu sterila , & Succo jejuna feruntur , Nec jaciunt ullum proprio de corpore Odorem . Lastly he tells us in like manner that the same is to be understood also concerning Life , Sense and Understanding , that there are no such simple Qualities or Natures in the first Principles , out of which Animals are compounded , but that these are in themselves altogether devoid of Life , Sense and Understanding . Nunc ea , quae Sentire videmus cunque , necesse ' st Ex Insensilibus tamen omnia confiteare Principiis constare : neque id manifesta refutant : Sed magìs ipsa manu ducunt , & credere cogunt , Ex insensilibus , quod dico , Animalia gigni . Quippe videre licet , vivos existere vermes Stercore de tetro , putrorem cum sibi nacta ' st Intempestivis ex imbribus humida tellus . All Sensitive and Rational Animals are made of Irrational and Senseless Principles , which is proved by Experience , in that we see Worms are made out of putrified Dung , moistned with immoderate Showers . Some indeed , who are no greater Friends to a Deity than our selves , will needs have that Sense and Understanding that is in Animals and Men , to be derived from an Antecedent Life and Understanding in the Matter . But this cannot be , because if Matter as such , had Life and Understanding in it , then every Atom of Matter must needs be a Distinct Percipient , Animal , and Intelligent Person by it self ; and it would be impossible for any such Men and Animals as now are , to be compounded out of them , because every Man would be , Variorum Animalculorum Acervus , a Heap of Innumerable Animals and Percipients . Wherefore as all the other Qualities of Bodies , so likewise Life , Sense , and Understanding arise from the different Contextures of Atoms devoid of all those Qualities , or from the Composition of those simple Elements of Magnitudes , Figures , Sites and Motions , in the same manner as from a few Letters variously compounded , all that Infinite Variety of Syllables and Words is made , Quin etiam refert nostris in versibus ipsis Cum quibus & quali Positurâ contineantur ; Namque eadem Coelum , Mare , Terras , Flumina , Solem Significant , eadem , fruges , arbusta , animantes ; Sic ipsis in rebus item jam materiaï Intervalla , viae , connexus , pondera , plagae , Concursus , motus , ordo , Positura , Figurae , Cùm permutantur mutari res quoque debent . From the Fortuitous Concretions of Senseless Vnknowing Atoms , did rise up afterwards , in certain parts of the World called Animals , Soul , and Mind , Sense and Vnderstanding , Counsel and Wisdom . But to think that there was any Animalish Nature before all these Animals , or that there was an antecedent Mind and Understanding , Counsel and Wisdom , by which all Animals themselves , together with the whole World , were made and contrived , is either to run round in a Senseless Circle , making Animals and Animality to be before one another infinitely ; or else to suppose an impossible Beginning of an Original Understanding Quality in the Matter . Atoms in their first Coalitions together , when the World was a making , were not then directed by any previous Counsel or preventive Understanding , which were things as yet Unborn and Unmade , Nam certè neque consilio Primordia rerum Ordine se quaeque atque sagaci mente locârunt , Nec quos quaeque darent motus , pepigere profectó . Mind and Understanding , Counsel and Wisdom did not lay the Foundations of the Universe , they are no Archical things , that is , they have not the Nature of a Principle in them , they are not Simple , Original , Primitive and Primordial , but as all other Qualities of Bodies , Secundary , Compounded and Derivative , and therefore they could not be Architectonical of the World. Mind and Vnderstanding is no God , but the Creature of Matter and Motion . The sence of this whole Argument is briefly this ; The first Principle of all things in the whole Universe is Matter , or Atoms devoid of all Qualities , and consequently of all Life , Sense and Understanding , and therefore the Original of things is no Understanding , Nature , or Deity . XI . Seventhly , The Democritick Atheists argue further after this manner : They who assert a Deity , suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole World to be Animated , that is , to have a Living , Rational and Understanding Nature presiding over it . Now it is already evident from some of the premised Arguments , that the World cannot be Animated , in the sence of Platonists , that is , with an Incorporeal Soul , which is in order of Nature before Body , it being proved already that there can be no Substance Incorporeal ; as likewise that it cannot be Animated neither in the Stoical sence , so as to have an Original Quality of Understanding or Mind in the Matter ; But yet nevertheless , some may possibly imagine , that as in our selves and other Animals , though compounded of Sensless Atoms , there is a Soul and Mind , resulting from the Contexture of them , which being once made , domineers over the Body , governing and ordering it at pleasure ; so there may be likewise such a Living Soul and Mind , not only in the Stars , which many have supposed to be lesser Deities , and in the Sun , which has been reputed a principal Deity ; but also in the whole Mundane System , made up of Earth , Seas , Air , Ether , Sun , Moon , and Starrs all together ; one General Soul and Mind , which though resulting at first from the Fortuitous Motion of Matter , yet being once produced , may rule , govern and sway the Whole , Understandingly , and in a more perfect manner than our Souls do our Bodies , and so long as it continues , exercise a Principality and Dominion over it . Which although it will not amount to the full Notion of a God , according to the strict sence of Theists , yet it will approach very near unto it , and indanger the bringing in of all the same Inconveniences along with it . Wherefore they will now prove that there is no such Soul or Mind as this , ( resulting from the Contexture of Atoms ) that presides over the Corporeal Universe , that so there may not be so much as the Shadow of a Deity left . It was observed before , that Life , Sense , Reason and Understanding are but Qualities of Concreted Bodies , like those other Qualities of Heat , and Cold , &c. arising from certain particular Textures of Atoms ; Now as those first Principles of Bodies , namely single Atoms , have none of those Qualities in them , so neither hath the whole Universe any ( that it can be denominated from ) but , only the Parts of it . The whole World is neither Black nor White , Hot nor Cold , Pellucid nor Opake , it containing all those Qualities in its several Parts : In like manner , the whole has no Life , Sense , nor Understanding in it , but only the parts of it , which are called Animals . That is , Life and Sense are qualities that arise , only from such a Texture of Atoms as produceth soft Flesh , Blood , and Brains , in Bodies organized , with Head , Heart , Bowels , Nerves , Muscles , Veins , Arteries and the like ; — Sensus jungitur omnis Visceribus , Nervis , Venis , quaecunque videmus , Mollia mortali consistere Corpore creta ; And Reason and Understanding , properly so called , are peculiar Appendices to humane Shape ; Ratio nusquam esse potest nisi in hominis figura . From whence it is concluded that there is no Life , Soul nor Understanding acting the whole World , because the World hath no Blood nor Brains , nor any Animalish or Humane Form. Qui Mundum ipsum Animantem sapientemque esse dixerunt , nullo modo viderunt Animi Naturam , in quam Figuram cadere posset . Therefore the Epicurean Poet concludes upon this Ground , that there is no Divine Sense in the whole World , Dispositum videtur ubi esse & crescere possit Seorsim Anima atque Animus ; tanto magis inficiandum , Totum posse extra Corpus Formámque Animalem , Putribus in glebis terrarum , aut Solis in Igni , Aut in Aqua durare , aut altis Aetheris oris . Haud igitur constant Divino praedita Sensu , Quandoquidem nequeunt vitaliter esse Animata . Now if there be no Life nor Understanding above us , nor round about us , nor any where else in the World , but only in our selves and Fellow-Animals , and we be the highest of all Beings ; if neither the whole Corporeal System be Animated , nor those greater parts of it , Sun , Moon nor Stars , then there can be no danger of any Deity . XII . Eighthly , the Democritick Atheists dispute further against a Deity in this manner : The Deity is generally supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Perfectly Happy Animal , Incorruptible and Immortal . Now there is no Living Being Incorruptible and Immortal , and therefore none perfectly Happy neither . For according to that Democritick Hypothesis of Atoms in Vacuity ; the only Incorruptible things will be These three : First of all , Vacuum or Empty Space , which must needs be such , because it cannot suffer from any thing , since it is plagarum expers , Et manet intactum , nec ab ictu fungitur hilum . Secondly , the Single Atoms , because by reason of their Parvitude and Solidity , they are Indivisible ; And lastly , the Summa Summarum of all things , that is the Comprehension of all Atoms dispersed every where throughout Infinite Space . — Quia nulla loci stat copia certum Quò quasi res possint discedere dissolüique . But according to that other Hypothesis of some modern Atomists ( which also was entertained of old by Empedocles ) that supposes a Plenity , there is nothing at all Incorruptible , but the Substance of Matter it self . All Systems and Compages of it , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all Concretions and Coagmentations , of Matter divided by Motion , together with the Qualities resulting from them , are Corruptible and Destroyable : Quae est Coagmentatio rerum non dissolubilis ? Death destroys not the Substance of any Matter ; For as no Matter came from Nothing but was Self-eternal , so none of it can ever vanish into Nothing ; but it dissolves all the Aggregations of it . Non sic interimit Mors res ut Materiaï Corpora conficiat , sed coetum dissupat ollis . Life is no Substantial thing , nor any Primitive or Simple Nature ; it is only an Accident or Quality arising from the Aggregation and Contexture of Atoms or Corpuscula , which when the Compages of them is disunited and dissolved , though all the Substance still remain scattered and dispersed , yet the Life utterly perishes and vanisheth into Nothing . No Life is Immortal ; there is no Immortal Soul ; nor Immortal Animal , or Deity . Though this whole Mundane System were it self an Animal , yet being but an Aggregation of Matter , it would be both Corruptible and Mortal . Wherefore since no living Being can possibly have any security of its future Permanency ; there is none that can be perfectly Happy . And it was rightly determined by our Fellow-Atheists , the Hedonicks and Cyrenaicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect Happiness is a mere Notion , a Romantick Fiction , a thing which can have no Existence any where . This is recorded to have been one of Democritus his chief Arguments against a Deity , because there can be no Living Being Immortal , and consequently none perfectly Happy . Cum Democritus , quia nihil semper suo statu maneat , neget , esse quicquam sempiternum , nonne Deum ità tollit omnino , ut nullam Opinionem ejus reliquam faciat ? XIII . A Ninth pretended Demonstration of the Democritick Atheists is as followeth . By God is understood a First Cause or Mover , which being not before acted upon by any thing else , but acting Originally from it self , was the Beginning of all things . Now it is an indubitable Axiom , and generally received amongst Philosophers , that Nothing can move it self , but Quicquid movetur ab alio movetur , Whatsoever is moved is moved by something else ; nothing can act otherwise than it is made to act , by something without it , acting upon it . The necessary Consequence whereof is this , That there can be no such thing as any First Mover , or First Cause , that is , no God. This Argument is thus urged by a Modern Writer , agreeably to the Sence of the Ancient Democriticks ; Ex eo quòd nihil potest movere seipsum , non inferetur , id quod inferri solet , nempe Aeternum Immobile , sed contrà Aeternum Motum , siquidem ut verum est , nihil moveri à seipso , ita etiam verum est nihil moveri nisi à Moto . From hence , that Nothing can move it self , it cannot be rightly inferred , as commonly it is , that there is an Eternal Immoveable Mover ( that is , a God ) but only an Eternal Moved Mover ; or that one thing was moved by another from Eternity , without any first Mover . Because as it is true that nothing can be Moved , but from it self ; so it is likewise true , that nothing can be moved but from that which was it self also moved by something else before ; and so the progress upwards must needs be infinite , without any Beginning or first Mover . The plain Drift and Scope of this Ratiocination , is no other then this , to shew that the Argument commonly taken from Motion , to prove a God , ( that is , a First Mover or Cause ) is not only Ineffectual and Inconclusive ; but also that on the contrary , it may be demonstrated from that very Topick of Motion ; that there can be no Absolutely First Mover , No First in the order of Causes , that is , no God. XIV . Tenthly , because the Theists conceive that though no Body can move it self , yet a perfect Cogitative , and Thinking Being might be the Beginning of all , and the first Cause of Motion ; the Atheists will endeavour to evince the contrary , in this manner . No man can conceive how any Cogitation which was not before , should rise up at any time , but that there was some cause for it , without the Thinker . For else there can be no reason given , why this Thought rather than that , and at this time rather than another , should start up . Wherefore this is universally true , of all Motion and Action whatsoever , as it was rightly urged by the Stoicks , that there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no Motion without a Cause , i. e. no Motion which has not some Cause without the Subject of it . Or , as the same thing is expressed by a modern Writer , Nothing taketh Beginning from it self , but from the Action of some other Immediate Agent without it . Wherefore no Thinking Being could be a First Cause , any more than an Automaton or Machin could . To this , it is further argued , that these two Notions , the one of a Knowing Vnderstanding Being , the other of a Perfectly Happy Being , are Contradictious , because all Knowledge Essentially implies Dependence upon something else , as its Cause ; Scientia & Intellectus signum est Potentiae ab alio Dependentis , id quod non est Beatissimum . They conclude that Cogitation and all Action whatsoever , is really nothing else but Local Motion , which is Essentially Heterokinesie , that which can never rise of it self , but is caused by some other Agent without its Subject . XV. In the Eleventh place , the Democritick Atheists reason thus : If the World were made by any Antecedent Mind or Understanding , that is , by a Deity ; then there must needs be an Idaea , Platform and Exemplar of the whole World before it was made ; and consequently Actual Knowledge , both in order of Time and Nature , before Things . But all Knowledge is the Information of the things themselves known , all Conception of the Mind is a Passion from the things Conceived , and their Activity upon it ; and is therefore Juniour to them . Wherefore the World and Things , were before Knowledge and the Conception of any Mind , and no Knowledge , Mind or Deity before the World as its Cause . This Argument is thus proposed by the Atheistick Poet ; Exemplum porro gignundis rebus , & ipsa Notities hominum Divis unde insita primùm , Quid vellent facere ut seirent , animoque viderent ? Quove modo est unquam Vis cognita Principiorum , Quidnam inter sese permutato Ordine possent , Si non ipsa dedit specimen Natura creandi ? How could the supposed Deity have a Pattern or Platform in his Mind , to frame the World by , and whence should he receive it ? How could he have any Knowledge of Men before they were made , as also what himself should will to do when there was nothing ? How could he understand the Force and Possibility of the Principles , what they would produce when variously combined together , before Nature and Things themselves , by Creating , had given a Specimen ? XVI . A Twelfth Argumentation of the Democritick and Epicurean Atheists against a Deity , is to this purpose : That things could not be made by a Deity that is supposed to be a Being every way Perfect ; because they are so Faulty , and so Ill made : The Argument is thus propounded by Lucretius ; Quòd si jam rerum ignorem primordia quae sint , Hoc tamen ex ipsis Coeli Rationibus ausim Confirmare , aliísque ex rebus reddere multis , Nequaquam nobis Divinitùs esse paratam Naturam rerum , tantâ stat praedita Culpâ . This Argument , à Coeli Rationibus , from Astronomy , or the Constitution of the Heavens , is this : That the Mundane Sphere is so framed , in respect of the Disposition of the Aequator and Ecliptick , as renders the greatest part of the Earth uninhabitable to Men and most other Animals ; partly by reason of that excess of Heat in the Torrid Zone ( containing all between the Tropicks ) and partly from the Extremity of Cold in both the Frigid Zones , towards either Pole. Again , whereas the Stoical Theists Contemporary with Epicurus concluded , that the whole World was made by a Deity , only for the sake of Men , — Horum omnia causâ Constituisse Deum fingunt — It is urged on the contrary , that a great part of the Habitable Earth is taken up by Seas , Lakes and Rocks , barren Heaths and Sands , and thereby made useless for Mankind ; and that the remainder of it yields no fruit to them , unless expugned by obstinate Labour , after all which , men are often disappointed of the Fruits of those Labours , by unseasonable Weather , Storms and Tempests . Again , that Nature has not only produced many noxious and poisonous Herbs , but also Destructive and Devouring Animals , whose Strength surpasseth that of Mens ; and that the Condition of Mankind is so much Inferiour to that of Brutes , that Nature seems to have been but a Step-mother to the former , whilst she hath been an Indulgent Mother to the latter . And to this purpose , the manner of mens coming into the World is thus aggravated by the Poet : Tum porro puer , ut saevis projectus ab undis Navita , nudus humi jacet , infans , indigus omni Vitaï auxilio , cùm primùm in luminis oras Nixibus ex alvo matris natura profudit : Vagitúque locum lugubri complet , ut aequum ' st , Quoi tantum in vita restet transire malorum . But on the contrary , the Comparative Advantages of Brutes and their Privileges , which they have above men , are described after this manner : At variae crescunt pecudes , armenta , feraequ● : Nec crepitacula eis opu ' sunt , nec quoiquam adhibenda ' st Almae nutricis Blanda atque Infracta loquela ; Nec varias quaerunt vestes pro tempore coeli . Denique non armis opus est , non moenibus altis , Queis sua tutentur , quando omnibus omnia largè Tellus ipsa parit , naturáque Daedala rerum . And Lastly , The Topick of Evils in General , is insisted upon by them , not those which are are called Culpae , Evils of Fault ( for that is a Thing which the Democritick Atheists utterly explode in the Genuine Sence of it ) but the Evils of Pain and Trouble ; which they dispute concerning , after this manner . The Supposed Deity and Maker of the World , was either Willing to abolish all Evils , but not Able , or he was Able but not Willing ; or Thirdly , he was neither Willing nor Able ; or else Lastly , he was both Able and Willing . This Latter is the only thing that answers fully to the Notion of a God. Now that the supposed Creator of all things was not thus both Able and Willing to abolish all Evils , is plain , because then there would have been no Evils at all left . Wherefore since there is such a Deluge of Evils overflowing all , it must needs be , that either he was Willing and not Able to remove them , and then he was Impotent , or else he was Able and not Willing , and then he was Envious , or Lastly he was neither Able nor Willing , and then he was both Impotent and Envious . XVII . In the Twelfth Place , the Atheists further dispute in this manner . If the World were made by any Deity , then it would be governed by a Providence , and if there were any Providence , it must appear in Humane Affairs . But here it is plain , that all is Tohu and Bohu , Chaos and Confusion : Things happening alike to all , to the Wise and Foolish , Religious and Impious , Virtuous and Vicious . ( For these Names the Atheist cannot chuse but make use of , though by taking away Natural Morality , they really destroy the Things . ) From whence it is concluded , that all things float up and down , as they are agitated and driven by the Tumbling Billows of Careless Fortune and Chance . The Impieties of Dionysius , his scoffing Abuses of Religion , and whatsoever was then Sacred , or worshipt under the Notion of a God , were most notorious ; and yet it is observed , that he fared never a jot the worse for it . Hunc nec Olympius Jupiter fulmine percussit , nec Aesculapius misero diuturnóque morbo tabescentem interemit , verùm in suo lectulo mortuus , in Tympanidis rogum illatus est , eámque potestatem quam ipse per scelus nactus erat , quasi justam & legitimam , haereditatis loco tradidit : Neither did Jupiter Olympius strike him with a Thunderbolt , nor Aesculapius inflict any languishing Disease upon him , but he died in his bed , and was honourably interred , and that Power which he had wickedly acquired , he transmitted , as a Just and Lawful Inheritance , to his Posterity . And Diogenes the Cynick , though much a Theist , could not but acknowledge , that Harpalus a fa●ous Robber or Pirate in those times , who committing many Villanous actions , notwithstanding lived prosperously , did thereby Testimonium dicere contra Deos , bear testimony against the Gods. Though it has been objected by the Theists , and thought to be a strong argument for Providence , that there were so many Tables hung up in Temples , the Monuments of such as having prayed to the Gods in Storms and Tempests , had escaped Shipwrack ; yet as Diagoras observed , Nusquam picti sunt qui Naufragium fecerunt , there are no Tables extant of those of them who were Shipwrackt . Wherefore it was not considered by these Theists , how many of them that prayed as well to the Gods , did notwithstanding suffer Shipwrack ; as also how many of those , which never made any Devotional Addresses at all , to any Deity , escaped equal Dangers of Storms and Tempests . Moreover , it is consentaneous to the opinion of a God , to think that Thunder ratling in the Clouds with Thunder-bolts , should be the immediate Significations of his wrath and displeasure : whereas it is plain , that these are flung at random , and that the Fury of them often lights upon the Innocent , whilst the notoriously guilty scape untouched , and therefore we understand not , how this can be answered by any Theists . Cur , quibus incautum Scelus aversabile cumque est , Non faciunt , icti flammas ut fulguris halent , Pectore perfixo ; documen Mortalibus acre ? Et potiùs nullae sibi turpis Conscius reii , Volvitur in flammis innoxius , ínque peditur , Turbine coelesti , subito correptus , & igni ? Now the force of this Argument appears to be very powerful , because it hath not only staggered and confounded Theists in all Ages , but also hath effectually transformed many of them into Atheists . For Diagoras Melius himself was once a Superstitious Religionist , in so much that being a Dithyrambick Poet , he began one of his Poems with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are done by God and Fortune . But being injured afterwards by a Perjured Person , that suffered no Evil nor Disaster thereupon , he therefore took up this contrary Perswasion , that there was no Deity . And there have been innumerable others , who have been so far wrought upon by this Consideration , as if not absolutely to disclaim and discard a Deity , yet utterly to deny Providence , and all Care of Humane Affairs by any Invisible Powers . Amongst whom the Poet was one , who thus expressed his Sence . Sed cùm res hominum tantâ caligine volvi Aspicerem , laetósque diu florere nocentes , Vexaríque pios , rursus labefact a cadebat Relligio , causaeque viam non sponte sequebar Alterius , vacuo quae currere Semina motu Affirmat , magnúmque novas per Inane Fig●●as , Fortunâ non Arte regi ; quae Numina sensu Ambiguo vel Nulla putat , vel Nescia nostri . XVIII . A thirteenth Argumentation of the Democritick and Epicurean Atheists is to this purpose ; That whereas the Deity is supposed to be such a being , as both Knows all that is done every where in the most distant Places of the World at once , and doth himself immediately Order all things ; this is , First , impossible for any one Being , thus to animadvert and order all things in the whole Universe , Quis regere immensi Summam , quis habere profundi Indu manu validas potis est moderanter habenas ? Quîs pariter coelos omneis convertere ? & omneis Ignibus aetheriis terras suffire feraceis ? Omnibus ínque locis esse omni tempore praestò Nubibus ut tenebras faciat , coelíque serena Concutiat sonitu ? &c. And Secondly , if it were supposed to be possible , yet such infinite Negotiosity would be absolutely inconsistent with a Happy State ; Nor could such a Deity ever have any quiet Enjoyment of himself , being Perpetually filled with Tumult and Hurliburly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Distraction of Business and Sollicitous Cares , Displeasures and Favours , do not at all agree with Happiness , but they proceed from Imbecillity , Indigency and Fear : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is Happy and Incorruptible , would neither have it self any Business to do , nor create any to others , it would neither have Displeasure nor Favour , towards any other Persons , to engage it in Action ; all this proceeding from Indigency . That is , Favour and Benevolence , as well as Anger and Displeasure , arise only from Imbecillity . That which is perfectly happy and wanteth nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being wholly possessed and taken up in the Enjoyment of its own Happiness , would be regardless of the Concernments of any others ; and mind nothing besides it self , either to do it Good or Harm . Wherefore , this Curiosus & plenus Negotii Deus , This Busie , Restless , and Pragmatical Deity , that must needs intermeddle and have to do with every thing in the whole World , is a Contradictious Notion , since it cannot but be the most Unhappy of all things . XIX . In the Next Place , the Atheists dispute further by propounding Several bold Quaeries , which they conceive unanswerable , after this manner . If the World were made by a Deity , why was it not made by him sooner ? or since it was so long unmade , why did he make it at all ? Cur mundi Aedificator repentè extiterit , innumerabili antè saecula dormîerit ? How came this Builder and Architect of the World , to start up upon a suddain , after he had slept for infinite Ages , and bethink himself of making a World ? For , certainly , if he had been awake all that while , he would either have made it sooner , or not at all ; because there was either something wanting to his Happiness , before , or nothing ; if there had been any thing wanting before , then the World could not have been so long unmade ; but if he were completely Happy in himself without it , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wanting nothing , he vainly went about to make superfluous things . All desire of Change and Novelty , argues a Fastidious Satiety , proceeding from Defect and Indigency ; Quidve novi potuit tantò pòst , antè quietos Inlicere , ut cuperent vitam mutare priorem ? Nam gaudere novis rebus debere videtur Quoi veteres obsunt ; sed quoi nil accidit aegri Tempore in anteacto , cùm pulchrè degeret aevum , Quid potuit novitatis amorem accendere tali ? Did this Deity , therefore light up the Stars , as so many Lamps or Torches , in that vast Abyss of infinite Darkness , that himself might thereby have a more comfortable and chearful Habitation ? Why would he then content himself from Eternity , to dwell in such a Melancholick , Horrid , and Forlorn Dungeon ? An Credo in tenebris vitâ & moerore jacebat , Donec diluxit rerum Genitalis Origo ? Was Company and that Variety of Things , by which Heaven and Earth are distinguished , desireable to him ? Why then would he continue Solitary so long , wanting the pleasure of such a Spectacle ? Did he make the World and men in it to this end , that himself might be worshipped and adored , feared and honoured by them ? But what could he be the better for that , who was sufficiently happy alone in himself before ? Or did he do it for the Sake of Men , to gratifie and oblige them ? — At quid immortalibus atque beatis Gratia nostra queat largirier emolumenti , Vt nostrâ quicquam causâ gerere aggrediantur ? Again , if this were done for the sake of Men , then it must be either for Wise Men or for Fools ; If for Wise men only , then all that Pains was taken but for a very few ; but if for Fools , what reason could there be , why the Deity should seek to deserve so well at their hands ? Besides this , what hurt would it have been to any of us , ( whether Wise or Foolish ) never to have been made ? Quídve mali fuerat nobis non esse creatis ? Natus enim debet quicunque est , velle manere In vita , donec retinebit blanda voluptas : Qui nunquam verò vitae gustavit amorem , Nec fuit in numero , quid obest non esse creatum ? Lastly , if this Deity must needs go about moliminously to make a World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like an Artificer and Carpenter , what Tools and Instruments could he have to work withall ? what Ministers and Subservient Opificers ? what Engins and Machins for the rearing up of so huge a Fabrick ? How could he make the Matter to understand his meaning , and obey his beck ? how could he move it and turn it up and down ? For if Incorporeal , he could neither touch nor be touched , but would run through all things , without fastening upon any thing : but if Corporeal , then the same thing was both Materials and Architect , both Timber and Carpenter , and the Stones must hew themselves , and bring themselves together , with discretion , into a Structure . XX. In the last Place , the Atheists argue from Interest ( which proves many times the most effectual of all Arguments ) against a Deity ; endeavouring to perswade , that it is , First , the Interest of Private Persons , and of all Man-kind in General ; and Secondly , the Particular Interest of Civil Sovereigns , and Commonwealths ; that there should neither be a God , nor the Belief of any such thing entertained by the minds of Men ; that is , no Religion . First , they say therefore , that it is the Interesse of Mankind in General ; Because so long as men are perswaded , that there is an Understanding Being infinitely Powerful , having no Law but his own Will , ( because he has no Superiour ) that may do whatever he pleases at any Time to them , they can never Securely enjoy themselves or any thing , nor be ever free from disquieting Fear and Solicitude . What the Poets Fable of Tantalus in Hell , being alwaies in fear of a huge stone hanging over his Head , and ready every Moment to tumble down upon him , is nothing to that true fear which men have of a Deity , and Religion , here in this Life , which indeed was the very thing mythologized in it . Nec miser impendens magnum timet aëre Saxum Tantalus , ( ut fama est ) cassâ formidine torpens : Sed magìs in vita , Divûm Metus urget inanis Mortales , casúmque timent , quemcumque ferat Fors. For besides mens Insecurity , from all manner of present Evils , upon the Supposition of a God , the Immortality of Souls can hardly be kept out , but it will crowd in after it , and then the fear of Eternal Punishments after Death will unavoidably follow thereupon , perpetually embittering all the Solaces of Life , and never suffering men to have the least sincere Enjoyment . — si certam finem esse viderent Aerumnarum homines , aliquâ ratione valerent , Relligionibus , atque minis obsistere Vatum . Nunc ratio nulla est restandi , nulla facultas : Aeternas quoniam Poenas in morte timendum . Ignoratur enim quae sit natura Animaï , Nata sit , an contrà nascentibus insinuetu● ; Et simul intereat nobiscum morte dirempta , An Tenebras Orci visat vastásque Lacunas . Wherefore it is plain , that they who first introduced the Belief of a Deity and Religion , whatever they might aim at in it , deserved very ill of all Mankind , because they did thereby infinitely debase and depress mens Spirits under a Servile Fear , Efficiunt animos humiles , formidine Divûm , Depressósque premunt ad Terram : As also cause the greatest Griefs and Calamities that now disturb Humane Life , Quantos tum gemitus ipsi sibi , quantáque nobis Volnera , quas lachrymas peperere Minoribu ' nostris ? There can be no comfortable and happy Living , without banishing from our Mind , the belief of these two things , of a Deity and the Souls Immortality , Et metus ille foràs praeceps Acheruntis agendus Funditus , humanam qui vitam turbat ab imo , Omnia suffundens Mortis Nigrore , neque ullam Esse voluptatem Liquidam , Furámque relinquit . It was therefore a Noble and Heroical Exploit of Democritus and Epicurus , those two good-natured Men , who seeing the World thus oppressed under the grievous Yoke of Religion , the Fear of a Deity and Punishment after death , and taking pity of this sad Condition of Mankind , did manfully encounter that affrightful Spectre or Empusa , of a Providential Deity ; and by clear Philosophick Reasons , chase it away , and banish it quite out of the World ; laying down such Principles , as would salve all the Phaenomena of Nature without a God ; Quae bene cognita si teneas , Natura videtur Libera continuò , Dominis privata Superbis , Ipsa suâ per se sponte , Omnia Dis agere expers . So that Lucretius does not without just Cause , erect a Triumphal Arch or Monument to Epicurus , for this Conquest or Victory of his , obtained over the Deity and Religion , in this manner ; Humana ante oculos foedè quum vita jaceret , In terris oppressa gravi sub Relligione , Quae caput à Coeli regionibus ostendebat , Horribili super aspectu mortalibus instans ; Primùm Graius homo mortales tendere contrà Est oculos ausus , primúsque obsistere contrà ; Quem nec fama Deûm nec fulmina , nec minitanti Murmure compressit coelum , &c. XXI . That it is also the Interess of Civil Sovereigns and of all Common-wealths , that there should neither be Deity nor Religion , the Democritick Atheists would perswade in this manner ; A Body Politick or Common-wealth is made up of parts , that are all naturally Dissociated from one another , by reason of that Principle of private Self-love , who therefore can be no otherwise held together than by Fear ; Now if there be any greater Fear than the Fear of the Leviathan , and Civil Representative , the whole Structure and Machin of this great Coloss must needs fall a-pieces , and tumble down . The Civil Sovereign reigns only in Fear , wherefore unlese his Fear be the King and Sovereign of all Fears , his Empire and Dominion ceases . But as the Rod of Moses devoured the Rods of the Magicians , so certainly will the fear of an omnipotent Deity , that can punish with eternal Torments after Death , quite swallow up and devour that comparatively Petty Fear of Civil Sovereigns , and consequently destroy the Being of Commonwealths , which have no Foundation in Nature , but are mere Artificial Things , made by the Enchantment and Magical Art of Policy . Wherefore it is well observed by a Modern Writer , That men ought not to suffer themselves to be abused , by the Doctrine of Separated Essences and Incorporeal Substances , ( such as God and the Soul ) built upon the vain Philosophy of Aristotle , that would fright men from obeying the Laws of their Country , with Empty Names , ( as of Hell , Damnation , Fire and Brimstone ) as men fright Birds from the Corn , with an empty Hat , Dublet , and a crooked Stick . And again ; If the fear of Spirits ( the chief of which is the Deity ) were taken away , men would be much more fitted than they are for Civil Obedience . Moreover , the Power of Civil Sovereigns is perfectly Indivisible ; 't is either All or Nothing , it must be Absolute and Infinite , or else 't is none at all ; now it cannot be so , if there be any other Power equal to it , to share with it , much less if there be any Superiour ( as that of the Deity ) to check it and controul it . Wherefore the Deity must of Necessity be removed and displaced , to make room for the Leviathan to spread himself in . Lastly , 'T is perfectly inconsistent with the Nature of a Body Politick , that there should be any Private Judgment of Good or Evil , Lawful or Vnlawful , Just or Vnjust allowed ; but Conscience ( which Theism and Religion introduces ) is Private Judgment concerning Good and Evil ; and therefore the Allowance of it , is contradictious to Civil Sovereignty and a Commonwealth . There ought to be no other Conscience ( in a Kingdom or Commonwealth ) besides the Law of the Countrey ; the allowance of Private Conscience being , ipso facto , a Dissolution of the Body Politick , and a Return to the State of Nature . Upon all these accounts it must needs be acknowledged , that those Philosophers who undermine and weaken Theism and Religion , do highly deserve of all Civil Sovereigns and Common-wealths . XXII . Now from all the premised Considerations , the Democriticks confidently conclude against a Deity ; That the System and Compages of the Universe , had not its Original from any Vnderstanding Nature , but that Mind and Vnderstanding it self , as well as all things else in the World , sprung up from Sensless Nature and Chance , or from the unguided and undirected Motion of Matter . Which is therefore called by the Name of Nature , because whatsoever moves is moved by Nature and Necessity , and the mutual Occursions and Rencounters of Atoms , their Plagae , their Stroaks and Dashings against one another , their Reflexions and Repercussions , their Cohesions , Implexions , and Entanglements , as also their Scattered Dispersions and Divulsions , are all Natural and Necessary ; but it is called also by the name of Chance and Fortune , because it is all unguided by any Mind , Counsel or Design . Wherefore Infinite Atoms of different sizes and figures , devoid of all Life and Sense , moving Fortuitously from Eternity in infinite Space , and making successively several Encounters , and consequently various Implexions and Entanglements with one another ; produced first a confused Chaos of these Omnifarious Particles , jumbling together with infinite variety of Motions , which afterward by the tugging of their different and contrary forces , whereby they all hindred and abated each other , came , as it were by joint Conspiracy , to be Conglomerated into a Vortex or Vortices ; where after many Convolutions and Evolutions , Molitions and Essays ( in which all manner of Tricks were tried , and all Forms imaginable experimented ) they chanced in length of time here to settle , into this Form and System of things , which now is , of Earth , Water , Air and Fire ; Sun , Moon and Stars ; Plants , Animals and Men ; So that Sensless Atoms , fortuitously moved , and Material Chaos , were the first Original of all things . This Account of the Cosmopoeia , and first Original of the Mundane System , is represented by Lucretius according to the mind of Epicurus , though without any mention of those Vortices , which yet were an essential part of the old Democritick Hypothesis . Sed quibus ille modis conjectus material Fundarit coelum , ac terram , pontíque profunda , Solis , lunaï cursus , ex ordine ponam . Nam certè neque consilio primordia rerum , Ordine se quaeque atque sagaci mente locarunt : Nec , quos quaeque dárent motus , pepigere profectò : Sed quia multa modis multis primordia rerum , Ex infinito jam tempore percita plagis , Ponderibúsque suis consuerunt concita ferri , Omni'modisque coire , atque omnia pertentare , Quaecunque inter se possent congressa creare : Proptereà fit , utì magnum volgata per aevum , Omnigenos coetus , & motus experiundo , Tandem ea conveniant , quae ut convenere , repentè Magnarum rerum fiant exordia saepe , Terraï , Maris , & Coeli , generísque Animantum . But because some seem to think that Epicurus was the first Founder and Inventor of this Doctrine , we shall here observe , that this same Atheistick Hypothesis was long before described by Plato , when Epicurus was , as yet unborn ; and therefore doubtless according to the Doctrine of Leucippus , Democritus and Protagoras ; though that Philosopher , in a kind of disdain ( as it seems ) refused to mention either of their Names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Atheists say that Fire , Water , Air and Earth ( i. e. the four Elements ) were all made by Nature and Chance ; and none of them by Art or Mind ( that is , they were made by the fortuitous Motion of Atoms , and not by any Deity ) And that those other Bodies , of the Terrestrial Globe , of the Sun , the Moon , and the Stars ( which by all , except these Atheists , were , in those times , generally supposed to be Animated , and a kind of Inferiour Deities ) were afterwards made out of the foresaid Elements , being altogether Inanimate . For they being moved fortuitously or as it happened , and so making various commixtures together , did by that means , at length produce the whole Heavens and all things in them , as likewise Plants and Animals here upon earth , all which were not made by Mind , nor by Art , nor by any God ; but , as we said before , by Nature and Chance . Art and Mind it self , rising up afterwards from the same Sensless Principles in Animals . CHAP. III. An Introduction to the Confutation of the Atheistick Grounds , in which is contained a particular Accompt of all the several Forms of Atheism . 1. That the Grounds of the Hylozoick Atheism could not be insisted on in the former Chapter , together with those of the Atomick , they being directly contrary each to other ; with a further Accompt of this Hylozoick Atheism . 2. A Suggestion , by way of Caution , for the preventing of all mistakes , That every Hylozoist must not therefore be condemned for an Atheist , or a mere Counterfeit Histrionical Theist . 3. That nevertheless , such Hylozoists as are also Corporealists , can by no means be excused from the Imputation of Atheism , for Two Reasons . 4. That Strato Lampsacenus , commonly called Physicus , seems to have been the first Asserter of the Hylozoick Atheism , he holding no other God but the Life of Nature in Matter . 5. Further proved , that Strato was an Atheist , and that of a different Form from Democritus , he attributing an Energetick Nature , but without Sense and Animality , to all Matter 6. That Strato not deriving all things from a mere Fortuitous Principle , as the Democritick Atheists did , nor yet acknowledging any one Plastick Nature to preside over the Whole , but deducing the Original of things from a Mixture of Chance and Plastick Nature both together , in the several parts of Matter , must therefore needs be an Hylozoick Atheist . 7. That the famous Hippocrates was neither an Hylozoick nor Democritick Atheist , but rather an Heraclitick Corporeal Theist . 8. That Plato took no Notice of the Hylozoick Atheism , nor of any other , then what derives the Original of all things from a mere Fortuitous Nature ; and therefore either the Democritical , or the Anaximandrian Atheism , which latter will be next declared . 9. That it is hardly imaginable , there should have been no Philosophick Atheists in the World before Democritus and Leucippus , there being in all Ages , as Plato observes , some or other sick of the Atheistick Disease . That Aristotle affirms many of the first Philosophers , to have assigned only a Material Cause of the Mundane System , without either Efficient or Intending Cause ; They supposing Matter to be the only Substance , and all things else nothing but the Passions and Accidents of it , Generable and Corruptible . 10. That the Doctrine of these Materialists will be more fully understood from the Exceptions which Aristotle ma●es against them ; His first Exception , That they assigned no Cause of Motion , but introduced it into the World unaccomptibly . 11. Aristotle's second Exception , That these Materialists did assign no Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Well and Fit , and give no accompt of the Orderly Regularity of things . That Anaxagoras was the first Ionick Philosopher who made Mind and Good a Principle of the Vniverse . 12. Concluded , That Aristotle's Materialists were downright Atheists , not merely because they held all Substance to be Body , since Heraclitus and Zeno did the like , and yet are not therefore accompted Atheists , ( they supposing their Fiery Matter to be Originally Intellectual , and the whole World to be an Animal ) but because these made Stupid Matter , devoid of all Vnderstanding , and Life , to be the only Principle : 13. As also , because they supposed every thing besides the Substance of Matter , Life and Vnderstanding , and all Particular Beings , to be Generable and Corruptible , and consequently that there could be no other God , then such as was Native and Mortal . That those ancient Theologers , who were Theogonists , and Generated all the Gods out of Night and Chaos , were only Verbal Theists but Real Atheists : Sensless Matter being to them the highest Numen . 14. The great difference observed betwixt Aristotle's Atheistical Materialists , and the Italick Philosophers ; the former determining all things , besides the Substance of Matter , to be Made or Generated , the latter that no Real Entity was either Generated or Corrupted ; thereupon both destroying Qualities and Forms of Body , and asserting the Ingenerability and Incorporeity of Souls . 15. How Aristotle's Atheistick Materialists endeavoured to baffle and elude that Axiom of the Italick Philosophers , That Nothing can come from Nothing nor go to Nothing , And that Anaxagoras was the first amongst the Ionicks who yielded so far to that Principle , as from thence to assert Incorporeal Substance , and the Pre-existence of Qualities and Forms in Similar Atoms , forasmuch as he conceived them to be things , really distinct from the Substance of Matter . 16. The Error of some Writers , who because Aristotle affirms , that the Ancient Philosophers did generally conclude the World to have been Made , from thence infer , that they were all Theists , and that Aristotle contradicts himself in representing many of them as Atheists . That the Ancient Atheists did generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assert the World to have been Made , or have had a Beginning ; as also some Theists did maintain its Eternity , but in a way of Dependency upon the Deity . That we ought here to distinguish betwixt the System of the World , and the Substance of the Matter , all Atheists asserting the Matter to have been , not only Eternal , but also such Independently upon any other Being . 17. That Plato and others concluded this Materialism or Hylopathian Atheism , to have been at least as old as Homer , who made the Ocean ( or fluid Matter ) the Father of all the Gods. And that this was indeed the Ancientest of all Atheisms , which verbally acknowledging Gods , yet derived the Original of them all from Night and Chaos . The description of this Atheistick Hypothesis in Aristophanes , That Night and Chaos first laid an Egg , out of which sprung forth Love , which afterwards mingling with Chaos begat Heaven and Earth , Animals and all the Gods. 18. That notwithstanding this , in Aristotle's judgment , Parmenides , Hesiod , with 〈◊〉 others , who made Love in like manner , Senior to all the Gods , were to be exempted out of the number of Atheists ; they understanding this Love to be an Active Principle , or Cause of Motion in the Vniverse , which therefore could be no Egg of the Night , nor Off-spring of Chaos , but something in Order of Nature before Matter . Simmias Rhodius his Wings , a Poem in honour of this Heavenly Love. This not that Love which was the Off-spring of Penia and Porus in Plato . In what rectified sence it may pass for true Theology , that Love is the Supreme Deity and Original of all things . 19. That though Democritus and Leucippus be elsewhere taxed by Aristotle , for this very thing , that they assigned only a Material Cause of the Vniverse ; yet they were not the Persons intended by him in the fore-cited Accusation , but certain Ancienter Philosophers , who also were not Atomists but Hylopathians . 20. That Aristotle's Atheistick Materialists were all the first Ionick Philosophers before Anaxagoras , Thales being the Head of them . But that Thales is acquitted from this Imputation of Atheism by several good Authors ( with an Accompt how he came to be thus differently represented ) and therefore that his next Successour Anaximander is rather to be accounted the Prince of this Atheistick Philosophy . 21. A Passage out of Aristotle objected which , at first sight , seems to make Anaximander a Divine Philosopher , and therefore hath led both Modern and Ancient Writers into that mistake . That this Place well considered , proves the contrary , That Anaximander was the Chief of the old Atheistick Philosophers . 22. That it is no wonder , if Anaximander called Sensless Matter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God , since to all Atheists , that must needs be the the highest Numen ; Also how this is said to be Immortal , and to Govern all ; with the concurrent Judgment of the Greek Scholiasts upon this Place . 23. A further Accompt of the Anaximandrian Philosophy , manifesting it to have been purely Atheistical . 24. What ill Judges the Vulgar have been of Theists and Atheists ; as also that learned men have commonly supposed fewer Atheists than indeed there were . Anaximander and Democritus Atheists both alike , though Philosophising different ways . That some Passages in Plato respect the Anaximandrian Form of Atheism , rather than the Democritical . 25. Why Democritus and Leucippus new modell'd Atheism into the Atomick Form. 26. That besides the Three Forms of Atheism already mentioned , we sometimes meet with a Fourth , which supposes the Vniverse though not to be an Animal , yet a kind of Plant or Vegetable , having one Plastick Nature in it , devoid of Vnderstanding and Sense , which disposes and orders the Whole . 27. That this Form of Atheism which makes one Plastick Life to preside over the Whole , is different from the Hylozoick , in that it takes away all Fortuitousness , and subjects all to the Fate of one Plastick Methodical Nature . 28. Though it be possible that some in all ages might have entertained this Atheistical Conceipt , That things are dispensed by one Regular and Methodical but Vnknowing Sensless Nature ; yet it seems to have been chiefly asserted by certain Spurious Heracliticks and Stoicks . And therefore this Form of Atheism , which supposes one Cosmoplastick Nature , may be called Pseudo-zenonian . 29. That , besides the Philosophick Atheists , there have been always Enthusiastick and Fanatical Atheists , though in some sence all Atheists may be said also to be both Enthusiasts and Fanaticks , they being led by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Irrational Impetus . 30. That there cannot easily be any other Form of Atheism , besides those Four already mentioned , because all Atheists are Corporealists , and yet all Corporealists not Atheists , but only such as make the first Principle of all things , not to be Intellectual . 31. A Distribution of Atheisms , producing the former Quaternio , and showing the Difference between them . 32. That they are but Bunglers at Atheism , who talk of Sensitive and Rational Matter ; and that the Canting Astrological Atheists are not at all considerable , because not understanding themselves . 33. Another Distribution of Atheisms ; That they either derive the Original of things from a Merely Fortuitous Principle , the Vnguided Motion of Matter , or else from a Plastick and Methodical , but Sensless Nature . What Atheists denied the Eternity of the World , and what asserted it . 34. That of these Four Forms of Atheism , the Atomick or Democritical , and the Hylozoick or Stratonical are the chief , and that these Two being once confuted , all Atheism will be confuted . 35. These Two Forms of Atheism , being contrary to one another , how we ought in all reason to insist rather upon the Atomick ; but that afterwards we shall confute the Hylozoick also , and prove against all Corporealists , that no Cogitation nor Life belongs to Matter . 36. That in the mean time , we shall not neglect any Form of Atheism , but confute them all together , as agreeing in one Principle ; as also show , how the old Atomick Atheists did sufficiently overthrow the Foundation of the Hylozoists . 37. Observed here , that the Hylozoists are not condemned merely for asserting a Plastick Life , distinct from the Animal , ( which with most other Philosophers we judge highly probable , if taken in a Right Sence ) but for grosly misunderstanding it , and attributing the same to Matter . 〈◊〉 The Plastick Life of Nature largely explained . 38. That though the Confutation of the Atheistick grounds , according to the Laws of Method , ought to have been reserved for the last part of this Discourse , yet we having reasons to violate those Laws , crave the Readers Pardon for this Preposterousness . A considerable Observation of Plato's , that it is not only Moral Vitiosity which inclines men to Atheize , but also an Affectation of seeming wiser than the Generality of Mankind ; As likewise that the Atheists , making such pretence to Wit , it is a Seasonable undertaking to evince that they fumble in all their Ratiocinations . That we hope to make it appear , that the Atheists are no Conjurers ; and that all Forms of Atheism are Non-sence and Impossibility . I. WE have now represented the Grand Mysteries of Atheism , which may be also called the Mysteries of the Kingdom of Darkness ; though indeed some of them are but briefly hinted here , they being again more fully to be insisted on afterward , where we are to give an account of the Atheists Endeavours to Salve the Phaenomenon of Cogitation . We have represented the chief Grounds of Atheism in General , as also of that most Notorious Form of Atheism in particular , that is called Atomical : but whereas there hath been already mentioned , another Form of Atheism , called by us Hylozoical ; the Principles hereof could not possibly be insisted on in this place , where we were to make the most Plausible Plea for Atheism ; they being directly contrary to those of the Atomical , so that they would have mutually destroyed each other . For , whereas the Atomick Atheism supposes , the Notion or Idea of Body to be nothing but Extended Resisting Bulk , and consequently to include no manner of Life and Cogitation in it ; Hylozoism on the contrary makes all Body , as such , and therefore every smallest Atom of it , to have Life Essentially belonging to it ( Natural Perception , and Appetite ) though without any Animal Sense or Reflexive Knowledge , as if Life , and Matter or Extended Bulk , were but two Incomplete and Inadequate Conceptions , of one and the same Substance , called Body . By reason of which Life ( not Animal but only Plastical ) all parts of Matter being supposed able , to form themselves Artificially and Methodically ( though without any Deliberation or Attentive Consideration ) to the greatest advantage of their present respective Capabilities , and therefore also sometimes , by Organization to improve themselves further , into Sense and Self-enjoyment in all Animals , as also to Vniversal Reason and Reflexive Knowledge in Men ; it is plain that there is no Necessity at all left , either of any Incorporeal Soul in Men to make them Rational , or of any Deity in the whole Universe to salve the Regularity thereof . One main difference betwixt these two Forms of Atheism is this , that the Atomical supposes all Life whatsoever to be Accidental , Generable and Corruptible : But the Hylozoick admits of a certain Natural or Plastick Life , Essential and Substantial , Ingenerable and Incorruptible , though attributing the same only to Matter , as supposing no other Substance in the World besides it . II. Now to prevent all Mistakes , we think fit here by way of Caution to suggest ; That as every Atomist is not therefore necessarily an Atheist , so neither must every Hylozoist needs be accounted such . For who ever so holds the Life of Matter , as notwithstanding to assert another kind of Substance also , that is Immaterial and Incorporeal , is no way obnoxious to that soul Imputation . However we ought not to dissemble , but that there is a great Difference here betwixt these two , Atomism and Hylozoism , in this regard ; That the former of them , namely Atomism ( as hath been already declared ) hath in it self a Natural Cognation and Conjunction with Incorporeism , though violently cut off from it by the Democritick Atheists ; whereas the latter of them , Hylozoism , seems to have altogether as close and intimate a Correspondence with Corporealism ; Because , as hath been already signified , if all Matter , as such , have not only such a Life , Perception and Self-active Power in it , as whereby it can Form it self to the best advantage , making this a Sun and that an Earth or Planet , and fabricating the Bodies of Animals most Artificially ; but also can improve it self into Sense and Self-enjoyment ; it may as well be thought able to advance it self higher , into all the Acts of Reason and Vnderstanding in Men : so that there will be no need either of an Incorporeal Immortal Soul in Men , or a Deity in the Universe . Nor indeed is it easily conceivable , how any should be induced to admit such a Monstrous Paradox as this is , That every Atom of Dust or other Sensless Matter , is Wiser than the greatest Politician and the most acute Philosopher that ever was ; as having an Infallible Omniscience of all its own Capabilities and Congruities ; were it not by reason of some strong Prepossession , against Incorporeal Substance and a Deity , there being nothing so Extravagánt and Outragiously Wild , which a Mind once infected with Atheistical Sottishness and Disbelief , will not rather greedily swallow down , than admit a Deity , which to such is the highest of all Paradoxes imaginable , and the most affrightful Bug-bear . Notwithstanding all which , it may not be denied , but that it is possible for one , who really entertains the belief of a Deity and a Rational Soul Immortal , to be perswaded , first , that the Sensitive Soul , in men as well as Brutes , is merely Corporeal ; and then that there is a Material Plastick Life in the Seeds of all Plants and Animals , whereby they do Artificially form themselves ; and from thence afterward to descend also further , to Hylozoism , that all matter , as such , hath a kind of Natural , though not Animal Life in it ; in consideration whereof , we ought not to Censure every Hylozoist , professing to hold a Deity and a Rational Soul Immortal , for a mere Disguised Atheist , or Counterfeit Histrionical Theist . III. But though every Hylozoist be not therefore necessarily an Atheist , yet whosoever is an Hylozoist and Corporealist both together , he that both holds the Life of Matter in the Sence before declared , and also that there is no other Substance in the World besides Body and Matter , cannot be excused from the Imputation of Atheism , for Two Reasons . First , because though he derive the Original of all Things , not from what is perfectly Dead and Stupid , as the Atomick Atheist doth , but from that which hath a kind of Life or Perception in it , nay an Infallible Omniscience , of whatsoever it self can Do or Suffer , or of all its own Capabilities and Congruities , which seems to bear some Semblance of a Deity ; yet all this being only in the way of Natural and not Animal Perception , is indeed nothing but a Dull and Drowsie , Plastick and Spermatick Life , devoid of all Consciousness and Self-enjoyment . The Hylozoists Nature , is a piece of very Mysterious Non-sence , a thing perfectly Wise , without any Knowledge or Consciousness of it self ; Whereas a Deity , according to the true Notion of it , is such a Perfect Understanding Being , as with full Consciousness and Self-enjoyment , is completely Happy . Secondly , because the Hylozoick Corporealist , supposing all Matter , as such , to have Life in it , must needs make Infinite of those Lives , ( forasmuch as every Atom of Matter has a Life of its own ) Coordinate and Independent on one another , and consequently , as many Independent first Principles , no one Common Life or Mind ruling over the Whole . Whereas , to assert a God , is to derive all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from some one Principle , or to suppose one Perfect Living and Understanding Being , to be the Original of all things , and the Architect of the whole Universe . Thus we see that the Hylozoick Corporealist is really an Atheist , though carrying more the Semblance and Disguise of a Theist , than other Atheists , in that he attributes a kind of Life to Matter . For indeed every Atheist must of necessity cast some of the Incommunicable Properties of the Deity , more or less , upon that which is not God , namely Matter : and they who do not attribute Life to it , yet must needs bestow upon it Necessary Self-existence , and make it the First Principle of all things , which are the Peculiarities of the Deity . The Numen which the Hylozoick Corporealist pays all his Devotions to , is a certain blind Shee-god or Goddess , called Nature or the Life of Matter ; which is a very great Mystery , a thing that is Perfectly Wise , and Infallibly Omniscient , without any Knowledge or Consciousness at all . Something like to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in * Plato ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that vulgar Enigm or Riddle of Boys , concerning an Eunuch striking a Bat ; A Man and not a Man , Seeing and not Seeing , did Strike and not Strike , with a Stone and not a Stone , a Bird and not a Bird , &c. The Difference being only this ; that this was a thing Intelligible , but humoursomly expressed , whereas the other seems to be perfect Non-sence , being nothing but a misunderstanding of the Plastick Power , as shall be showed afterwards . IV. Now the First and Chief Assertour of this Hylozoick Atheism was , as we conceive , Strato Lampsacenus , commonly called also Physicus , that had been once an Auditor of Theophrastus and a famous Peripatetick , but afterwards degenerated from a Genuine Peripatetick , into a new-formed kind of Atheist . For Velleius , an Epicurean Atheist in Cicero , reckoning up all the several sorts of Theists , which had been in former times , gives such a Character of this Strato , as whereby he makes him to be a strange kind of Atheistical Theist , or Divine Atheist , if we may use such a contradictious Expression ; his words are these , * Nec audiendus Strato , qui Physicus appellatur , qui omnem Vim Divinam in Natura sitam esse censet , quae Causas gignendi , augendi minuendíve habeat , sed careat omni sensu ; Neither is Strato , commonly called the Naturalist or Physiologist , to be heard , who places all Divinity in Nature , as having within it self the Causes of all Generations , Corruptions and Augmentations , but without any manner of Sense . Strato's Deity therefore was a certain Living and Active , but Sensless Nature . He did not fetch the Original of all things , as the Democritick and Epicurean Atheists , from a mere Fortuitous Motion of Atoms , by means whereof he bore some slight Semblance of a Theist , but yet he was a down-right Atheist for all that , his God being no other than such a Life of Nature in Matter , as was both devoid of Sense and Consciousness , and also multiplied together with the several parts of it . He is also in like manner described by Seneca in St. Augustine * , as a kind of Mongrel thing , betwixt an Atheist and a Theist ; Ego feram aut Platonem , aut Peripateticum Stratonem , quorum alter Deum sine Corpore fecit , alter sine Animo ? Shall I endure either Plato , or the Peripatetick Strato , whereof the one made God to be without a Body , the other without a Mind ? In which words Seneca taxes these two Philosophers , as guilty of two contrary Extremes ; Plato , because he made God to be a pure Mind or a perfectly Incorporeal Being ; and Strato , because he made him to be a Body without a Mind , he acknowledging no other Deity than a certain Stupid and Plastick Life , in all the several parts of Matter , without Sense . Wherefore this seems to be the only reason , why Strato was thus sometimes reckoned amongst the Theists , though he were indeed an Atheist , because he dissented from that only form of Atheism , then so vulgarly received , the Democritick and Epicurean , attributing a kind of Life to Nature and Matter . V. And that Strato was thus an Atheist , but of a different kind from Democritus , may further appear from this Passage of Cicero's * , Strato Lampsacenus negat operâ Deorum se uti ad fabricandum Mundum , quaecunque sint docet omnia esse Effecta Natura , nec ut ille , qui asperis , & laevibus , & hamatis uncinatísque Corporibus Concreta haec esse dicat , interjecto Inani ; Somnia censet haec esse Democriti , non docentis sed optantis : Strato denies that he makes any use of a God , for the fabricating of the World , or the salving the Phaenomena thereof ; teaching all things to have been made by Nature ; but yet not in such a manner as he who affirmed them to be all Concreted out of certain rough and smooth , hookey and crooked Atoms , he judging these things to be nothing but the mere Dreams and Dotages of Democritus , not teaching but wishing . Here we see that Strato denied the World to be made by a Deity or perfect Understanding Nature , as well as Democritus , and yet that he dissented from Democritus notwithstanding , holding another kind of Nature , as the Original of things , than he did , who gave no account of any Active Principle and Cause of Motion , nor of the Regularity that is in Things . Democritus his Nature was nothing but the Fortuitous Motion of Matter , but Strato's Nature was an Inward Plastick Life in the several Parts of Matter , whereby they could Artificially frame themselves to the best advantage , according to their several Capabilities , without any Conscious or Reflexive Knowledg . Quicquid aut sit aut fiat , ( says the same Authour ) Naturalibus fieri , aut factum esse docet ponderibus & motibus : Strato teaches whatsoever is , or is made , to be made by certain inward Natural Forces and Activities . VI. Furthermore it is to be observed , that though Strato thus attributed a certain kind of Life to Matter , yet he did by no means allow of any one Common Life , whether Sentient and Rational , or Plastick and Spermatick only , as Ruling over the whole mass of Matter and Corporeal Universe ; which is a thing in part affirmed by Plutarch * , and may in part be gathered from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Strato affirmeth that the World is no Animal ( or God ) but that what is Natural in every thing , follows something Fortuitous antecedent , Chance first beginning , and Nature acting consequently thereupon . The full sence whereof seems to be this , that though Strato did not derive the Original of all Mundane things from mere Fortuitous Mechanism , as Democritus before him had done , but supposed a Life and Natural Perception in the Matter , that was directive of it , yet not acknowledging any one Common Life , whether Animal or Plastick , as governing and swaying the whole , but only supposing the several Parts of Matter , to have so many several Plastick Lives of their own , he must needs attribute something to Fortune , and make the Mundane System to depend upon a certain Mixture of Chance and Plastick or Orderly Nature both together , and consequently must be an Hylozoist . Thus we see , that these are two Schemes of Atheism , very different from one another ; that which fetches the Original of all things from the mere Fortuitous and Unguided Motion of Matter , without any Vital or Directive Principle ; and that which derives it from a certain Mixture of Chance and the Life of Matter both together , it supposing a Plastick Life , not in the whole Universe , as one thing , but in all the several Parts of Matter by themselves ; the first of which is the Atomick and Democritick Atheism , the second the Hylozoick and Stratonick . VII . It may perhaps be suspected by some , that the famous Hippocrates , who lived long before Strato , was an Assertour of the Hylozoick Atheism , because of such Passages in him as these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is Vnlearned or Vntaught , but it learneth from it self what things it ought to do : And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature findeth out ways to it self , not by Ratiocination . But there is nothing more affirmed here concerning Nature by Hippocrates , than what might be affirmed likewise of the Aristotelick and Platonick Nature , which is supposed to act for Ends , though without Consultation and Ratiocination . And I must confess , it seems to me no way mis-becoming of a Theist , to acknowledge such a Nature or Principle in the Universe , as may act according to Rule and Method for the Sake of Ends , and in order to the Best , though it self do not understand the reason of what it doth ; this being still supposed to act dependently upon a higher Intellectual Principle , and to have been first set a work and employed by it , it being otherwise Non-sence . But to assert any such Plastick Nature , as is Independent upon any higher Intellectual Principle , and so it self the first and highest Principle of Activity in the Universe , this indeed must needs be , either that Hylozoick Atheism , already spoken of , or else another different Form of Atheism , which shall afterwards be described . But though Hippocrates were a Corporealist , yet we conceive he ought not , to lie under the suspicion of either of those two Atheisms ; forasmuch as himself plainly asserts a higher Intellectual Principle , than such a Plastick Nature , in the Universe , namely an Heraclitick Corporeal God , or Vnderstanding Fire , Immortal , pervading the whole World , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seems to me , that that which is called Heat or Fire , is Immortal , and Omniscient , and that it sees , hears , and knows all things , not only such as are present , but also future . Wherefore we conclude , that Hippocrates was neither an Hylozoick nor Democritick Atheist , but an Heraclitick Corporeal Theist . VIII . Possibly it may be thought also , that Plato in his Sophist intends this Hylozoick Atheism , where he declares it as the Opinion of many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature generates all Things from a certain Spontaneous Principle , without any Reason and Vnderstanding . But here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as well rendred Fortuitous , as Spontaneous ; however there is no necessity , that this should be understood of an Artificial or Methodical Unknowing Nature . It is true indeed that Plato himself seems to acknowledge a certain Plastick or Methodical Nature in the Universe , Subordinate to the Deity , or that perfect Mind which is the supreme Governour of all things ; as may be gathered from these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature does rationally ( or orderly ) together with Reason and Mind , govern the whole Vniverse . Where he supposes a certain Regular Nature to be a Partial and Subordinate Cause of things under the Divine Intellect . And it is very probable that Aristotle derived that whole Doctrine of his concerning a Regular and Artificial Nature which acts for Ends , from the Platonick School . But as for any such Form of Atheism , as should suppose a Plastick or Regular , but Sensless Nature either in the whole World , or the several parts of Matter by themselves , to be the highest Principle of all things , we do not conceive that there is any Intimation of it to be found any where in Plato . For in his De Legibus , where he professedly disputes against Atheism , he states the Doctrine of it after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature and Chance produced all the first , greatest and most excellent things , but that the smaller things were produced by Humane Art. The plain meaning whereof is this , that the First Original of things , and the frame of the whole Universe , proceeded from a mere Fortuitous Nature , or the Motion of Matter unguided by any Art or Method . And thus it is further explained in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the first Elements , Fire , water , Air and Earth , were all made by Nature and Chance , without any Art or Method , and then , that the bodies of the Sun , Moon and Stars , and the whole Heavens , were afterward made out of those Elements , as devoid of all manner of Life , and only fortuitously moved and mingled together ; and lastly , that the whole Mundane System , together with the orderly Seasons of the year , as also Plants , Animals and Men did arise after the same manner , from the mere Fortuitous Motion of sensless and stupid Matter . In the very same manner does Plato state this Controversie again , betwixt Theists and Atheists , in his Philebus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether shall we say , O Protarchus , that this whole Vniverse is dispensed ond ordered , by a mere Irrational , Temerarious and Fortuitous Principle , and so as it happens ; or contrariwise , ( as our fore-fathers have instructed us ) that Mind , and a certain Wonderful Wisdom , did at first frame , and does still govern all things ? Wherefore we conclude that Plato took no notice of any other Form of Atheism , as then set on foot , than such as derives all things from a mere Fortuitous Principle , from Nature and Chance , that is the unguided Motion of Matter , without any Plastick Artificialness or Methodicalness , either in the whole Universe , or the parts of it . But because this kind of Atheism , which derives all things from a mere Fortuitous Nature , had been managed two manner of ways ; by Democritus in the way of Atoms , and by Anaximander and others in the way of Forms and Qualities ; ( of which we are to speak in the next place ) therefore the Atheism which Plato opposes , was either the Democritick or the Anaximandrian Atheism ; or else ( which is most probable ) both of them together . IX . It is hardly imaginable that there should be no Philosophick Atheists in the world before Democritus and Leucippus . Plato long since concluded , that there have been Atheists , more or less , in every Age , when he bespeaks his young Atheist after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The full sence whereof seems to be this ; Neither you ( my Son ) nor your friends ( Democritus , Leucippus and Protagoras ) are the first who have entertained this Opinion concerning the Gods , but there have been always some more or less , sick of this Atheistick Disease . Wherefore we shall now make a diligent search and enquiry , to see if we can find any other Philosophers who Atheized before Democritus and Leucippus , as also what Form of Atheism they entertained . Aristotle in his Metaphysicks , speaking of the Quaternio of Causes , affirms that many of those who first Philosophized , assigned only a Material Cause of the whole Mundane System , without either Intending or Efficient Cause . The reason whereof he intimates to have been this , because they asserted Matter to be the only Substance , and that whatsoever else was in the World , besides the substance or bulk of Matter , were all nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , different Passions and Affections , Accidents and Qualities of Matter that were all Generated out of it , and Corruptible again into it , the Substance of Matter always remaining the same , neither Generated nor Corrupted , but from Eternity unmade ; Aristotle's words are * these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Most of those who first philosophized , took notice of no other Principle of things in the Vniverse , than what is to be referred to the Material Cause ; for that out of which all things are , and out of which they are first made , and into which they are all at last corrupted and resolved , the Substance always remaining the same , and being changed only in its Passions and Qualities ; This they concluded to be the first Original and Principle of all things . X. But the meaning of these old Material Philosophers will be better understood , by those Exceptions which Aristotle makes against them , which are Two : First , that because they acknowledged no other Substance besides Matter , that might be an Active Principle in the Universe , it was not possible for them to give any account of the Original of Motion and Action . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though all Generation be made never so much out of something as the Matter , yet the question still is , by what means this cometh to pass , and what is the Active Cause which produceth it ? because the Subject-matter cannot change it self ; As for example , neither Timber , nor Brass , is the cause that either of them are changed ; for Timber alone does not make a Bed , nor Brass a Statue , but there must be something else as the Cause of the Change ; and to enquire after this is to enquire after another Principle , besides Matter , which we would call that from whence Motion springs . In which words Aristotle intimates that these old Material Philosopers shuffled in , Motion and Action into the World unaccountably , or without a Cause ; forasmuch as they acknowledged no other Principle of Things besides Passive Matter , which could never move , change or alter it self . XI . And Aristotle's second Exception against these old Material Philosophers is this ; that since there could be no Intending Causality in Sensless and Stupid Matter , which they made to be the only Principle of all things , they were not able to assign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Cause of Well and Fit , and so could give no account of the Regular and Orderly Frame of this Mundane System ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That things partly are so well in the World , and partly are made so well , cannot be imputed either to Earth or Water , or any other sensless Body ; much less is it reasonable to attribute so noble and Excellent an Effect as this , to mere Chance or Fortune . Where Aristotle again intimates , that as these Material Philosophers shuffled in Motion into the world without a Cause , so likewise they must needs suppose this Motion to be altogether Fortuitous and Unguided and thereby in a manner make Fortune , which is nothing but the absence or defect of an Intending Cause , to supply the room both of the Active and Intending Cause , that is , Efficient and Final . Whereupon Aristotle subjoyns a Commendation of Anaxagoras , as the first of the Ionick Philosophers , who introduced Mind or Intellect for a Principle in the Universe ; that in this respect , he alone seemed to be sober and in his wits , comparatively with those others that went before him , who talked so idly and Atheistically . For Anaxagoras his Principle was such , saith Aristotle , as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at once a cause of Motion and also of Well and Fit ; of all the Regularity , Aptitude , Pulchritude and Order that is in the whole Universe . And thus it seems Anaxagoras himself had determined : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anaxagoras saith that Mind is the only Cause of Right and Well ; this being proper to Mind to aim at Ends and Good , and to order one thing Fitly for the sake of another . Whence it was that Anaxagoras concluded Good also , as well as Mind , to have been a Principle of the Universe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras makes Good a Principle , as that which moves ; For though Mind move Matter , yet it moves it for the sake of something , and being it self , as it were , first moved by Good : So that Good is also a Principle . And we note this the rather , to show how well these three Philosophers , Aristotle , Plato and Anaxagoras , agreed all together , in this excellent Truth , That Mind and Good are the First Principle of all things in the Universe . XII . And now we think it is sufficiently evident , that these old Materialists in Aristotle , whoever they were , were downright Atheists ; not so much , because they made all Substance to be Body or Matter , for Heraclitus first , and after him Zeno , did the like , deriving the Original of all things from Fire , as well as Anaximenes did from Air , and Thales is supposed by Aristotle to have done from Water , and that with some little more seeming plausibility , since Fire being a more Subtle and Moveable Body than any other , was therefore thought by some of those Ancients to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Incorporeal of all Bodies , as Earth was for that cause rejected by all those Corporeal Philosophers , from being a Principle , by reason of the grossness of its parts . But Heraclitus and Zeno , notwithstanding this , are not accounted Atheists , because they supposed their Fiery Matter , to have not only Life , but also a perfect Vnderstanding Originally belonging to it , as also the whole World to be an Animal : Whereas those Materialists of Aristotle , made Sensless and Stupid Matter , devoid of all Vnderstanding and Life , to be the first Principle and Root of all things . For when they supposed , Life and Vnderstanding , as well as all other Differences of Things , to be nothing but mere Passions and Accidents of Matter , Generable out of it , and Corruptible again into it , and indeed to be produced , but in a Secundary way , from the Fortuitous Commixture of those first Elementary Qualities , Heat and Cold , Moist and Dry , Thick and Thin , they plainly implied the substance of Matter in it self to be devoid of all Life and Vnderstanding . Now if this be not Atheism , to derive the Original of all things , even of Life and Mind it self , from Dead and Stupid Matter , Fortuitously Moved , then there can be no such thing at all . XIII . Moreover , Aristotle's Materialists concluded every thing besides the Substance of Matter , ( which is in it self indifferent to al things , ) and consequently all particular and determinate Beings , to be Generable and Corruptible . Which is a thing that Plato takes notice of as an Atheistick Principle , expressing it in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Nothing ever is , but every thing is Made and Generated . Forasmuch as it plainly follows from hence , that not only all Animals and the Souls of men , but also if there were any Gods , which some of those Materialists would not stick , at least verbally , to acknowledge , ( meaning thereby certain Understanding Beings superiour to men ) these likewise must needs have been all Generated , and consequently be Corruptible . Now to say that there is no other God , than such as was Made and Generated , and which may be again Unmade , Corrupted and Die , or that there was once no God at all till he was made out of the Matter , and that there may be none again , this is all one as to deny the thing it self . For a Native and Mortal God is a pure Contradiction . Therefore whereas Aristotle in his Metaphysicks , tells us of certain Theologers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as did Generate all things ( even the Gods themselves ) out of Night and Chaos , we must needs pronounce of such Theologers as these , who were Theogonists , and Generated all the Gods ( without exception ) out of Sensless and Stupid Matter , that they were but a kind of Atheistical Theologers or Theological Atheists . For though they did admit of certain Beings , to which they attributed the Name of Gods , yet according to the true Notion of God , they really acknowledged none at all , ( i. e. no Understanding Nature as the Original of things ) but Night and Chaos , Sensless and Stupid Matter , Fortuitously Moved , was to them the highest of all Numens . So that this Theology of theirs , was a thing wholly founded in Atheistical Non-sence . XIV . And now we think it seasonable , here to observe , how vast a difference there was betwixt these old Materialists in Aristotle , and those other Philosophers , mentioned before in the first Chapter , who determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That no Real Entity at all was Generated or Corrupted , for this reason , because Nothing could be made out of Nothing . These were chiefly the Philosophers of the Italick or Pythagorick Succession , and their design in it was not , as Aristotle was pleased somewhere to affirm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to contradict common sence and experience , in denying all Natural Generations and Alterations ; but only to interpret Nature rightly in them , and that in way of opposition to those Atheistick Materialists , after this manner ; That in all the Mutations of Nature , Generations and Alterations , there was neither any new Substance Made , which was not before , nor any Entity really distinct from the Preexisting Substances , but only that Substance which was before , diversly Modified ; and so Nothing Produced in Generations , but new Modifications , Mixtures , and Separations of preexistent Substances . Now this Doctrine of theirs drove at these Two things ; First , the taking away of such Qualities and Forms of Body , as were vulgarly conceived to be things really distinct from the Substance of extended Bulk , and all its Modifications of more or less Magnitude , Figure , Site , Motion or Rest. Because , if there were any such things as these , produced in the Natural Generations and Alterations of Bodies , there would then be some Real Entity Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Nothing Inexistent or Preexistent . Wherefore they concluded , that these supposed Forms and Qualities of Bodies were really nothing else , but only the different Modifications of Pre-existent Matter , in respect of Magnitude , Figure , Site and Motion or Rest , or different Concretions and Secretions , which are no Entities really distinct from the Substance , but only cause different Phasmata , Phancies and Apparitions in us . The Second thing which this Doctrine aimed at , was the establishing the Incorporiety and Ingenerability of all Souls . For since Life , Cogitation , Sense and Understanding , could not be resolved into those Modifications of Matter , Magnitude , Figure , Site and Motion , or into Mechanism and Phancie , but must needs be Entities really distinct from Extended Bulk , or Dead and Stupid Matter ; they concluded , that therefore Souls could not be Generated out of Matter , because this would be the Production of some Real Entity out of Nothing Inexisting or Preexisting ; but that they must needs be another kind of Substance Incorporeal , which could no more be Generated or Corrupted , than the Substance of Matter it self ; and therefore must either Preexist in Nature , before Generations , or else be divinely Created and Infused , in them . It hath been already proved in the First Chapter , that the Upshot of that Pythagorick Doctrine , That Nothing could be Generated out of Nothing preexisting , amounted to those Two things mentioned , viz. the Asserting of the Incorporiety and Ingenerability of Souls , and the Rejecting of those Phantastick Entities of Forms and Real Qualities of Bodies , and resolving all Corporeal Phaenomena , into Figures or Atoms , and the different Apparitions or Phancies caused by them ; but the latter of these , may be further confirmed from this passage of Aristotle's , where after he had declared that Democritus and Leucippus made the Soul and Fire , to consist of round Atoms or Figures , like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Ramenta that appear in the Air when the Sun-beams are transmitted through Cranies ; he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And that which is said amongst the Pythagoreans , seems to have the same sence , for some of them affirm , that the Soul is those very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ramenta or Atoms ; but others of them , that it is That which Moves them ; which latter doubtless were the genuine Pythagoreans . However , it is plain from hence , that the old Pythagoreans Physiologized by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as Democritus ; that is , Figures and Atoms , and not Qualities and Forms . But Aristotle's Materialists , on the contrary , taking it for granted that Matter or Extended Bulk is the only Substance , and that the Qualities and Forms of Bodies , are Entities really distinct from those Modifications of Magnitude , Figure , Site , Motion or Rest ; and finding also by experience , that these were continually Generated and Corrupted , as likewise that Life , Sense and Understanding were produced in the Bodies of such Animals , where it had not been before , and again extinguished at the Death or Corruption of them , concluded , that the Souls of all Animals , as well as those other Qualities and Forms of Bodies , were Generated out of the Matter , and Corrupted again into it , and consequently that every thing that is in the whole World , besides the Substance of Matter , was Made or Generated , and might be again Corrupted . Of this Atheistick Doctrine , Aristotle speaks elsewhere , as in his Book de Coelo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are some who affirm , that Nothing is Ingenerable , but that all things are Made ; as Hesiod especially , and also among the rest they , who First Physiologized , whose meaning was , that all other things are Made ( or Generated ) and did Flow , none of them having any Stability ; only that there was one thing ( namely Matter ) which always remained , out of which all those other things were transformed and Metamorphiz'd . Though as to Hesiod , Aristotle afterwards speaks differently . So likewise in his Physicks , after he had declared that some of the Ancients made Air , some Water , and some other Matter , the Principle of all things ; he adds , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This they affirmed to be all the Substance or Essence that was ; but all other things , the Passions , Affections and Dispositions of it ; and that this therefore was Eternal , as being capable of no Change , but all other things , Infinitely Generated and Corrupted . XV. But these Materialists being sometimes assaulted by the other Italick Philosophers , in the manner before declared , That no Real Entities , distinct from the Modifications of any Substance , could be Generated or Corrupted , because Nothing could come from Nothing nor go to Nothing ; they would not seem plainly to Contradict that Theorem , but only endeavoured to interpret it into a compliance with their own Hypothesis , and distinguish concerning the Sence of it in this manner ; That it ought to be understood , only of the Substance of Matter and Nothing else , viz. That no Matter could be Made or Corrupted , but that all other things whatsoever , not only Forms and Qualities of Bodies , but also Souls ; Life , Sense and Understanding , though really different from Magnitude , Figure , Site and Motion , yet ought to be accounted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passions and Accidents of this Matter , and therefore might be generated out of it and Corrupted again into it , and that without the Production or Destruction of any real Entity , Matter being the only thing that is accounted such . All this we learn from these words of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence whereof is this ; And therefore as to that Axiom of some Philosophers , That Nothing is either Generated or Destroyed , these Materialists admit it to be true in respect of the Substance of matter only , which is always preserved the same , As , say they , We do not say that Socrates is simply or absolutely Made , when he is made either Handsom or Musical , or that he is Destroyed , when he loseth those Dispositions , because the Subject Socrates still remains the same ; so neither are we to say that any thing else is absolutely ether Generated or Corrupted , because the Substance or Matter of every thing always Continues . For there must needs be some certain Nature , from which all other things are Generated , that still remaining one and the same . We have noted this Passage of Aristotle's the rather , because this is just the very Doctrine of Atheists at this day . That the Substance of Matter or Extended Bulk is the only Real Entity , and therefore the only Unmade thing , that is neither Generable nor Creatable , but Necessarily Existent from Eternity ; But whatever else is in the World , as Life and Animality , Soul and Mind , being all but Accidents and Affections of this Matter ( as if therefore they had no Real Entity at all in them ) are Generable out of Nothing and Corruptible into Nothing , so long as the Matter in which they are , still remains the same . The Result of which is no less than this , That there can be no other Gods or God , than such as was at first Made or Generated out of Sensless Matter , and may be Corrupted again into it . And here indeed lies the Grand Mystery of Atheism , that every thing besides the Substance of Matter is Made or Generated , and may be again Unmade or Corrupted . However Anaxagoras , though an Ionick Philosopher , and therefore , as shall be declared afterward , Successor to those Atheistick Materialists , was at length so far Convinced by that Pythagorick Doctrine , That no Entity could be naturally Generated out of Nothing , as that he departed from his Predecessors herein , and did for this reason acknowledge Mind and Soul , that is , all Cogitative Being to be a Substance really distinct from Matter , neither Generable out of it nor Corruptible into it ; as also that the Forms and Qualities of Bodies ( which he could not yet otherwise conceive of than as things really distinct from those Modifications of Magnitude , Figure , Site and Motion ) must for the same cause pre-exist before Generations in certain Similar Atoms , and remain after Corruptions , being only Secreted and Concreted in them . By means whereof he introduced a certain Spurious Atomism of his own ; For whereas the Genuine Atomists before his time had supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dissimilar Atoms devoid of all Forms and Qualities to be the Principles of all Bodies , Anaxagoras substituted in the room of them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Similar Atoms , endued from Eternity with all Manner of Forms and Qualities Incorruptibly . XVI . We have made it manifest that those Material Philosophers , described by Aristotle , were absolute Atheists , not merely because they made Body to be the only Substance , though that be a thing which Aristotle himself justly reprehends them for also in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who suppose the World to be one uniform thing , and acknowledge only one nature as the matter , and this Corporeal or indued with Magnitude , it is evident that they erre many ways , and particularly in this , that they set down only the Elements of Bodies , and not of Incorporeal things , though there be also things Incorporeal . I say , we have not concluded them Atheists , merely for this reason , because they denied Incorporeal Substance , but because they deduced all things whatsoever from Dead and Stupid Matter , and made every thing in the World , besides the bare Substance of Matter , devoid of all Quality , Generable and Corruptible . Now we shall take notice of an Objection , made by some late Writers , against this Aristotelick Accusation of the old Philosophers , founded upon a passage of Aristotle's own , who elsewhere in his Book De Coelo , speaking of the Heaven or World , plainly affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the Philosophers before himself , did assert the World to have been Made , or have had a Beginning . From whence these Writers infer , that therefore they must needs be all Theists , and hold the Divine Creation of the World , and consequently , that Aristotle contradicts himself , in representing many of them as Atheists , acknowledging only one Material Principle of the whole Universe , without any Intending or Efficient Cause . But we cannot but pronounce this to be a great Errour in these Writers , to conclude all those who held the World to have been Made , therefore to have been Theists , whereas it is certain on the contrary , that all the First and most Ancient Atheists did ( in Aristotle's language ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Make or Generate the World , that is , suppose it not to have been from Eternity , but to have had a Temporary Beginning ; as likewise that it was Corruptible , and would sometime or other , have an End again . The sence of which Atheistick Philosophers is represented by Lucretius in this manner : Et quoniam docui , Mundi Mortalia Templa Esse , & Nativo consistere Corpore Coelum , Et quaecunque in eo siunt , fientque , necess● Esse ea Dissolvi . And there seems to be indeed a Necessity , in reason , that they who derive all things from a Fortuitous Principle , and hold every thing besides the Substance of Matter to have been Generated , should suppose the World to have been Generated likewise , as also to be Corruptible . Wherefore it may well be reckoned for one of the Vulgar Errours ; That all Atheists held the Eternity of the World. Moreover , when Aristotle subjoins immediately after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that though the Ancient Philosophers all held the World to have been Made , yet notwithstanding , they were divided in this , that some of them supposed for all that , that it would continue to Eternity such as it is , others , that it would be Corrupted again ; the former of these , who conceived the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Made , but Eternal , were none of them Atheists , but all Theists . Such as Plato , whom Aristotle seems particularly to perstringe for this , who in his Timaeus introduceth the Supreme Deity bespeaking those Inferiour Gods , the Sun , Moon and Stars ( supposed by that Philosopher to be Animated ) after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those things which are made by me are Indissoluble by my will , and though every thing which is compacted , be in its own nature dissolvable , yet it is not the part of one that is good , to will the dissolution or destruction of any thing , that was once well made . Wherefore though you are not absolutely Immortal , nor altogether Indissolvable , yet notwithstanding , you shall not be dissolved , nor ever die . My will being a stronger Band to hold you together , than any thing else can be to loosen you . Philo and other Theists followed Plato in this , asserting that though the world was Made , yet it would never be Corrupted , but have a Post-eternity . Whereas all the Ancient Atheists , namely those who derived the Original of things from Nature and Fortune , did at once deny both Eternities to the World ; Past and Future . Though we cannot say that none but Atheists did this , for Empedocles and Heraclitus , and afterward the Stoicks , did not only suppose the World likewise Generated , and to be again Corrupted , but also that this had been , and would be done over and over again , in Infinite vicissitudes . Furthermore , as the World's Eternity was generally opposed by all the Ancient Atheists , so it was maintained also by some Theists , and that not only Aristotle , but also before him , by Ocellus Lucanus at least , though Aristotle thought not fit to take any notice of him ; as likewise the latter Platonists universally went that way , yet so , as that they always supposed the World to have as much depended upon the Deity , as if it had been once Created out of Nothing by it . To conclude therefore ; neither they who asserted the world's Generation and Temporary Beginning , were all Theists ; nor they who maintained its Eternity , all Atheists ; but before Aristotle's time , the Atheists universally , and most of the Theists , did both alike conclude the World to have been Made ; the difference between them lying in this , that the one affirmed the World to have been Made by God , the other by the Fortuitous Motion of Matter . Wherefore if we would put another difference betwixt the Theists and Atheists here , as to this particular , we must distinguish betwixt the System of the World and the Substance of the Matter : For the Ancient Atheists , though they generally denied the Eternity of the World , yet they supposed the Substance of the Matter , not only to have been Eternal , but also Self-existent and Independent upon any other Being ; they making it the first Principle and Original of all things , and consequently the only Numen . Whereas the Genuine Theists , though many of them maintained the Worlds Eternity , yet they all concluded , both the Form and Substance of it , to have always depended upon the Deity , as the Light doth upon the Sun. The Stoicks with some others being here excepted . XVII . Aristotle tells us , some were of opinion , that this Atheistick Philosophy , which derives all things from sensless and stupid Matter , in the way of Forms and Qualities , was of great Antiquity , and as old as any Records of Time amongst the Greeks ; and not only so , but also that the Ancient Theologers themselves entertained it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are some who conceive that even the most ancient of all , and the most remote from this present Generation ; and they also who first Theologized , did Physiologize after this manner ; forasmuch as they made the Ocean and Tethys to have been the Original of Generation ; and for this cause the Oath of the Gods is said to be by water ( called by the Poets Styx ) as being that from which they all derived their Original . For an Oath ought to be by that which is most Honourable ; and that which is most Ancient , is most Honourable . In which words it is very probable that Aristotle aimed at Plato ; however it is certain that Plato in his Theaetetus , affirms this Atheistick Doctrine to have been very ancient , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all things were the off-spring of Flux and Motion , that is , that all things were Made and Generated out of Matter ; and that he chargeth Homer with it , in deriving the Original of the Gods themselves in like manner , from the Ocean , ( or Floating Matter ) in this Verse of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Father of all Gods , the Ocean is , Tethys their Mother . Wherefore these indeed seem to have been the ancientest of all Atheists , who though they acknowledged certain Beings superiour to men , which they called by the Name of Gods , did notwithstanding really deny a God , according to the true Notion of him , deriving the Original of all things whatsoever in the Universe , from the Ocean , that is , Fluid Matter , or , which is all one , from Night and Chaos ; and supposing all their Gods to have been Made and Generated , and consequently to be Mortal and Corruptible . Of which Atheistick Theology , Aristophanes gives us the description , in his * Aves , after this manner : That at first was Nothing but Night and Chaos , which laying an Egg , from thence was produced Love , that mingling again with Chaos , begot Heaven , and Earth , and Animals , and all the Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First all was Chaos , one confused Heap , Darkness enwrapt the disagreeing Deep , In a mixt croud , the Jumbled Elements were , Nor Earth , nor Air , nor Heaven did appear ; Till on this horrid vast Abyss of things , Teeming Night spreading o'er her cole-black Wings , Laid the first Egg ; whence , after times due course , Issu'd forth Love ( the World 's Prolifick Source ) Glistering with golden Wings ; which fluttering o'er Dark Chaos , gendred all the numerous store Of Animals and Gods , &c. And whereas the Poet there makes the Birds to have been begotten between Love and Chaos before all the Gods ; though one might think this to have been done Jocularly by him , merely to humour his Plot ; yet Salmasius conceives , and not without some reason , that it was really a piece of the old Atheistick Cabala , which therefore seems to have run thus . That Chaos or Matter confusedly moved , being the first Original of all ; Things did from thence rise up gradually , from lesser to greater Perfection . First Inanimate things as the Elements , Heaven , Earth and Seas , then Brute-animals , afterwards Men , and last of all the Gods. As if not only the Substance of Matter , and those Inanimate Bodies of the Elements , Fire , Water , Air and Earth , were , as Aristotle somewhere speaks , according to the sence of those Atheistick Theologers , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , First in order of Nature before God , as being themselves also Gods , but also Brute-animals at least , if not men too . And this is the Atheistick Creation of the World , Gods and all , out of Sensless and Stupid Matter , or Dark Chaos , as the only Original Numen ; the perfectly Inverted order of the Universe . XVIII . But though this Hypothesis be purely Atheistical , that makes Love , which is supposed to be the Original Deity , to have it self sprung at first from an Egg of the Night ; and consequently that all Deity was the Creature or Off-spring of Matter and Chaos , or Dark Fortuitous Nature ; yet Aristotle somewhere conceives that not only Parmenides , but also Hesiod , and some others , who did in like manner make Love the Supreme Deity , and derive all things from Love and Chaos , were to be exempted out of the number of those Atheistick Materialists before described ; forasmuch as they seemed to understand by Love , an Active Principle , and Cause of Motion in the Universe ; which therefore could not spring from an Egg of the Night , nor be the Creature of Matter , but must needs be something Independent on it , and in order of Nature before it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · One would suspect that Hesiod , and if there be any other who made Love or Desire , a Principle of things in the Universe , aimed at this very thing , ( namely , the setling of another Active Principle besides Matter : ) For Parmenides , describing the Generation of the Universe , makes Love to be the Senior of all the Gods , and Hesiod , after he had mentioned Chaos , introduced Love , as the Supreme Deity . As intimating herein , that besides Matter , there ought to be another Cause or Principle , that should be the Original of Motion and Activity , and also hold and conjoyn all things together . But how these two Principles are to be ordered , and which of them was to be placed first , whether Love or Chaos , may be judged of afterwards . In which latter words Aristotle seems to intimate , that Love , as taken for an Active Principle , was not to be supposed to spring from Chaos , but rather to be in order of Nature before it ; and therefore by this Love of theirs must needs be meant the Deity . And indeed Simmias Rhodius in his Wings , a Hymn made in Honour of this Love , that is Senior to all the Gods , and a Principle in the Universe , tells us plainly , that it is not Cupid , Venuses soft and effeminate Son , but another kind of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 'm not that Wanton Boy , The Sea-froath Goddess's only Joy. Pure Heavenly Love I hight , and my Soft Magick Charms , not Iron Bands , fast tye Heaven , Earth and Seas . The Gods themselves do readily Stoop to my Laws . The whole World daunces to my Harmony . Moreover , this cannot be that Love neither , which is described in Plato's Symposium ( as some learned men have conceived ) that was begotten between Penia and Porus , this being not a Divine but Demoniack thing ( as the Philosopher there declares ) no God but a Daemon only , or of a Middle Nature . For it is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Love of Pulchritude , as such , which though rightly used , may perhaps Wing and Inspire the Mind , to Noble and Generous Attempts , and beget a scornful disdeign in it , of Mean , Dirty , and Sordid things ; yet it is capable of being abused also , and then it will strike downward into Brutishness and Sensuality . But at best it is an Affection , belonging only to Imperfect and Parturient Beings ; and therefore could not be the First Principle of all things . Wherefore we see no very great reason , but that in a Rectified and Qualified sence , this may pass for true Theology ; That Love is the Supreme Deity and Original of all things ; namely , if by it be meant , Eternal , Self-originated , Intellectual Love , or Essential and Substantial Goodness , that having an Infinite overflowing Fulness and Fecundity , dispenses it self Uninvidiously , according to the best Wisdom , Sweetly Governs all , without any Force or Violence ( all things being Naturally subject to its Autority , and readily obeying its Laws ) and reconciles the whole World into Harmony . For the Scripture telling us , that God is Love , seems to warrant thus much to us , that Love in some rightly Qualified sence , is God. XIX . But we are to omit the Fabulous Age , and to descend to the Philosophical , to enquire there , who they were among the professed Philosophers , who Atheized in that manner , before described . It is true indeed , that Aristotle in other Places , accuses Democritus and Leucippus of the very same thing , that is , of assigning only a Material Cause of the Universe , and giving no account of the Original of Motion ; but yet it is certain that these were not the Persons intended by him here ; Those which he speaks of , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some of the first and most ancient Philosophers of all . Moreover it appears by his Description of them , that they were such as did not Philosophize in the way of Atoms , but resolved all things whatsoever in the Universe , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter , and the Passions or Affections , Qualities and Forms of Matter ; so that they were not Atomical , but Hylopathian Philosophers . These two , the old Materialists and the Democriticks , did both alike derive all things from Dead and Stupid Matter , fortuitously Moved ; and the Difference between them was only this , that the Democriticks manag'd this business in the way of Atoms , the other in that more vulgar way of Qualities and Forms : So that indeed , this is really but one and the same Atheistick Hypothesis , in two several Schemes . And as one of them is called the Atomick Atheism , so the other , for Distinctions sake , may be called the Hylopathian . XX. Now Aristotle tells us plainly , that these Hylopathian Atheists of his , were all the first Philosophers of the Ionick Order and Succession , before Anaxagoras . . Whereof Thales being the Head , he is consentaneously thereunto by Aristotle , made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and Leader of this kind of Atheistical Philosophy , he deriving all things whatsoever , as Homer had done before him , from Water , and acknowledging no other Principle but the Fluid Matter . Notwithstanding which Accusation of Aristotle's , Thales is far otherwise represented by good Authors ; Cicero telling us , that besides Water , which he made to be the Original of all Corporeal things , he asserted also Mind for another Principle , which formed all things out of the Water ; and Laertius and Plutarch recording , that he was thought to be the first of all Philosophers who determined Souls to be Immortal ; He is said also to have affirmed , that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oldest of all things , and that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Workmanship of God ; Clemens likewise tells us that being asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether any of a mans Actions could be concealed from the Deity ? he replied , not so much as any Thought . Moreover Laertius further writes of him , that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was animated , and full of Daemons . Lastly Aristotle himself elsewhere speaks of him as a Theist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some think ( saith he ) that Soul and Life is mingled with the whole Universe , and thence perhaps was that of Thales , that all things are full of Gods. Wherefore we conceive that there is very good reason , why Thales should be acquitted from this Accusation of Atheism . Only we shall observe the occasion of his being thus differently represented , which seems to have been this ; Because as Laertius and Themistius intimate , he left no Philosophick Writings or Monuments of his own behind him , ( Anaximander being the first of all the Philosophick Writers : ) Whence probably it came to pass , that in after times some did interpret his Philosopy one way , some another , and that he is sometimes represented as a Theist , and sometime again as a down-right Atheist . But though Thales be thus by good Authority acquitted , yet his next Successor Anaximander can by no means be excused from this Imputation , and therefore we think it more reasonable to fasten that Title upon him , which Aristotle bestows on Thales , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and Founder of this Atheistick Philosophy ; who derived all things from Matter , in the way of Forms and Qualities ; he supposing a certain Infinite Materia Prima , which was neither Air nor Water nor Fire , but indifferent to every thing , or a mixture of all , to be the only Principle of the Universe , and leading a Train of many other Atheists after him , such as Hippo surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Simplicius and others , Anaximines , and Diogenes Apolloniates , and many more ; who though they had some petty Differences amongst themselves , yet all agreed in this one thing , that Matter devoid of Vnderstanding and Life , was the first Principle of all things ; till at length Anaxagoras stopt this Atheistick Current , amongst these Ionick Philosophers ; introducing Mind as a Principle of the Universe . XXI . But there is a Passage in Aristotle's Physicks , which seems at first sight , to contradict this again ; and to make Anaximander also , not to have been an Atheist , but a Divine Philosopher . Where having declared that several of the Ancient Physiologers , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite to be the Principle of all things , he subjoyus these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Therefore there seems to be no Principle of this Infinite , but this to be the Principle of other things , and to Contain all things and Govern all things , as they all say who do not make besides Infinite , any other Causes , such as Mind , or Friendship , and that this is the only real Numen or God in the World , it it being Immortal and Incorruptible , as Anaximander affirms , and most of the Physiologers . From which Place some Late Writers have confidently concluded , that Anaximander , with those other Physiologers , there mentioned , did by Infinite , understand God , according to the True Notion of him , or an Infinite Mind , the Efficient Cause of the Universe , and not Sensless and Stupid Matter ; since this could not be said to be Immortal and to Govern all things ; and consequently , that Aristotle grosly contradicts himself , in making all those Ionick Philosophers before Anaxagoras , to have been Mere Materialists or Atheists . And it is possible , that Clemens Alexandrinus also , might from this very Passage of Aristotle's , not sufficiently considered , have been induced to rank Anaximander , amongst the Divine Philosophers , as he doth in his Protreptick to the Greeks ; where after he had condemned certain of the old Philosophers , as Atheistick Corporealists , he subjoyns these words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But of the other Philosophers , who transcending all the Elements , searched after some higher and more excellent thing , some of them praised Infinite , amongst which was Anaximander the Milesian , Anaxagoras the Clazomenian , and the Athenian Archelaus . As if these Three had all alike acknowledged an Incorporeal Deity , and made an Infinite Mind , distinct from Matter , the First Original of all things . But that forecited Passage of Aristotle's alone , well consider'd , will it self afford a sufficient Confutation of this Opinion ; where Anaximander , with those other Physiologers , is plainly opposed to Anaxagoras , who besides Infinite Sensless Matter , or Similar Atoms , made Mind to be a Principle of the Vniverse , as also to Empedocles , who made a Plastick Life and Nature , called Friendship , another Principle of the Corporeal World ; from whence it plainly follows , that Anaximander and the rest , supposed not Infinite Mind , but Infinite Matter , without either Mind or Plastick Nature , to have been the only Original of all things , and therefore the Only Deity or Numen . Moreover , Democritus being linked in the Context with Anaximander , as making both of them alike , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , to be the First Principle of all ; it might as well be inferred from this Place , that Democritus was a Genuine Theist , as Anaximander . But as Democritus his only Principle , was Infinite Atoms , without any thing of Mind or Plastick Nature ; so likewise was Anaximander's , an Infinity of Sensless and Stupid Matter ; and therefore they were both of them Atheists alike , though Anaximander , in the cited words , had the Honour ( if it may be so called ) to be only named , as being the most ancient of all those Atheistical Physiologers , and the Ringleader of them . XXII . Neither ought it at all to seem strange , that Anaximander , and those other Atheistical Materialists should call Infinite Matter , devoid of all Vnderstanding and Life , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Deity or Numen , since to all those who deny a God , ( according to the true Notion of him ) whatsoever else they substitute in his room , by making it the First Principle of all things , though it be Sensless and Stupid Matter , yet this must needs be accounted the Only Numen , and Divinest thing of all . Nor is it to be wondred at neither , that this Infinite , being understood of Matter , should be said to be , not only Incorruptible , but also Immortal , these two being often used as Synonymous , and Equivalent Expressions . For thus in Lucretius , the Corruption of all Inanimate Bodies is called Death , — Mors ejus quod fuit ante ; And again , Quando aliud ex alio reficit Natura , nec ullam Rem Gigni patitur , nisi Morte adjutam alienâ . In like manner Mortal is used by him for Corruptible , Nam siquid Mortale à cunctis partibus esset , Ex oculis res quaeque repentè erepta periret . And this kind of Language was very familiar with Heraclitus , as appears from these Passages of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Death of Fire , is Generation to Air ; and the Death of Air , is Generation to Water , that is , the Corruption of them . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is Death to Vapour or Air , to be made Water ; and Death to Water , to be made Earth . In which Heraclitus did but imitate Orpheus , as appears from this Verse of his , cited by Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides which , there are many Examples of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in other Greek Writers , and some in Aristotle himself , who speaking of the Heavens , attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them , as one and the same thing : as also affirms , that the Ancients therefore made Heaven to be the Seat of the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being only Immortal , that is Incorruptible . Indeed that other Expression , at first sight , would stagger one more , where it is said of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , that it doth not only Contein , but also Govern all things ; but Simplicius tells us , that this is to be understood likewise of Matter , and that no more was meant by it , than that all things were derived from it , and depended on it , as the First Principle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Philosophers spake only of natural Principles , and not of Supernatural ; and though they say , that this Infinite of theirs , does both Contein and Govern all things , yet this is not at all to be wondered at ; forasmuch as Conteining belongs to the Material Cause , as that which goes through all things , and likewise Governing , as that from which all things , according to a certain aptitude of it , are made . Philoponus ( who was a Christian ) represents Aristotle's sence in this whole place more fully , after this manner . Those of the ancient Physiologers who had no respect to any Active Efficient Cause , as Anaxagoras had to Mind , and Empedocles to Friendship and Contention , supposed Matter to be the only Cause of all things , and that it was Infinite in Magnitude , Ingenerable and Incorruptible , esteeming it to be a certain Divine thing , which did Govern all , or preside over the Compages of the Vniverse , and to be Immortal , that is , Vndestroyable . This Anaximenes said to be Air , Thales to be Water , but Anaximander , a certain Middle thing ; some one thing , and some another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And Aristotle in this Passage , tells us , that it is no wonder , if they who did not attend to the Active Cause , that presides over the Vniverse , did look upon some one of the Elements ( that which each of them thought to be the Cause of all other things ) as God. But as they considering only the Material Principle , conceived that to be the Cause of all things ; so Anaxagoras supposed Mind to be the Principle of all things , and Empedocles Friendship and Contention . XXIII . But to make it further appear , that Anaximander's Philosophy was purely Atheistical ; we think it convenient to shew what account is given of it by other Writers . Plutarch in his Placita Philosophorum , does at once briefly represent the Anaximandrian Philosophy , and Censure it after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaximander the Milesian affirms , Infinite to be the First Principle . And that all things are Generated out of it , and Corrupted again into it , and therefore that Infinite Worlds , are successively thus Generated and Corrupted . And he gives the reason why it is Infinite , that so there might be never any Fail of Generations . But he erreth in this , that assigning only a Material Cause , he takes away the Active Principle of things . For Anaximander 's Infinite , is nothing else but matter ; but Matter can produce nothing , unless there be also an Active Cause . Where he shews also , how Anaximenes followed Anaximander herein , in assigning only a Material Cause of the Universe , without any Efficient ; though he differed from him , in making the First Matter to be Air , and deriving all things from thence , by Rarefaction and Condensation . Thus , we see , it is plain , that Anaximander's Infinite , was no Infinite Mind , which is the true Deity , but only Infinite Matter , devoid of any Life or Active Power . Eusebius is more particular in giving an account of Anaximander's Cosmopoeia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaximander affirms , Infinite ( Matter ) to be the only Cause of the Generation and Corruption of all things . And that the Heavens , and Infinite Worlds , were made out of it , by way of Secretion or Segregation . Also that those Generative Principles of Heat and Cold , that were conteined in it from Eternity , being Segregated , when this World was made , a certain Sphere of Flame or Fire , did first arise and incompass the Air , which surrounds this Earth , ( a sa Bark doth a Tree ) which being afterwards broken , and divided into smaller Spherical Bodies , constituted the Sun and Moon and all the Stars . Which Anaximandrian Cosmopoeia , was briefly hinted by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some Philosophers Generate the World , by the Secretion and Segregation of inexistent Contrarieties , as Anaximander speaks . And elsewere in his Metaphysicks , he takes notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anaximander 's Mixture of things . Whence we conclude , that Anaximander's Infinite , was nothing else but an Infinite Chaos of Matter , in which were either Actually , or Potentially , conteined all manner of Qualities ; by the Fortuitous Secretion and Segregation of which , he supposed Infinite Worlds to be successively Generated and Corrupted . So that we may now easily guess , whence Leucippus and Democritus had their Infinite Worlds , and perceive how near a kin , these two Atheistick Hypotheses were . But it will not be amiss to take notice also of that Particular Conceit , which Anaximander had , concerning the First Original of Brute Animals , and Mankind . Of the Former Plutarch gives us this account ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the First Animals were generated in Moisture , and encompass'd about with certain Thorny Barks , by which they were guarded and defended , which after further growth , coming to be more Dry and Cracking , they issued forth , but lived only a short time after . And as for the first Original of Men , Eusebius represents his Sence , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Men were at first generated in the Bellies of other Animals , forasmuch as all other Animals , after they are brought forth , are quickly able to feed and nourish themselves , but Man alone needs to be nursed up a long time ; and therefore could not be preserved at first , in any other way . But Plutarch expresseth this something more particularly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaximander concludes that Men were at first Generated in the Bellies of Fishes , and being there nourished , till they grew strong , and were able to shift for themselves , they were afterward cast out upon Dry Land. Lastly , Anaximander's Theology , is thus both represented to us , and censured , by Velleius the Epicurean Philosopher in Cicero . Anaximandri opinio est Nativos esse Deos , longis Intervallis Orientes Occidentésque , cósque innumerabiles esse Mundos , sed nos Deum nisi Sempiternum intelligere quî possumus ? Anaximander 's Opinion is , that the Gods are Native , rising and vanishing again , in long Periods of times ; and that these Gods are Innumerable Worlds ; but how can we conceive that to be a God , which is not Eternal ? We learn from hence , that Anaximander did indeed so far comply with Vulgar Opinion , as that he retained the Name of Gods , but however that he really denied the Existence of the thing it self , even according to the judgment of this Epicurean Philosopher . Forasmuch as all his Gods were Native and Mortal , and indeed nothing else , but those Innumerable Worlds , which he supposed in certain Periods of Time , to be successively Generated and Destroyed . Wherefore it is plain , that Anaximander's only Real Numen , that is , his First Principle , that was Ingenerable and Incorruptible , was nothing but Infinite Matter , devoid of all Understanding and Life , by the Fortuitous Secretion of whose inexistent Qualities and Parts , he supposed , First , the Elements of Earth , Water , Air and Fire , and then , the Bodies of the Sun , Moon and Stars , and both Bodies and Souls of men and other Animals , and lastly , Innumerable or Infinite such Worlds as these , as so many Secundary and Native Gods , ( that were also Mortal ) to have been Generated , according to that Atheistical Hypothesis described in Plato . XXIV . It is certain that the Vulgar in all Ages have been very ill Judges of Theists and Atheists , they having condemned many hearty Theists , as guilty of Atheism , merely because they dissented from them , in some of their Superstitious Rites and Opinions . As for example ; Anaxagoras the Clazomenian , though he was the first of all the Ionick Philosophers , ( unless Thales ought to be excepted ) who made an Infinite Mind to be a Principle , that is , asserted a Deity , according to the true Notion of it , yet he was notwithstanding , generally cried down for an Atheist , merely because he affirmed the Sun to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mass of Fire , or a Fiery Globe , and the Moon to be an Earth , that is , because he denied them to be Animated and endued with Understanding Souls , and consequently to be Gods. So likewise Socrates was both accused , and condemned , for Atheistical Impiety , as denying all Gods , though nothing was pretended to be proved against him , but only this , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teach that those were not true Gods which the City worshipt , and in the room thereof introduce other new Gods. And lastly , the Christians in the Primitive times , for the same reason , were vulgarly traduced for Atheists , by the Pagans , as Justin Martyr declares in his Apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are called Atheists , and we confess our selves such , in respect of those Gods which they worship , but not of the true God. And as the Vulgar have unjustly condemned many Theists for Atheists , so have they also acquitted many Rank Atheists from the Guilt of that Crime , merely because they externally complied with them , in their Religious Worship , and Forms of Speech . Neither is it only the Vulgar that have been imposed upon herein , but also the Generality of Learned men , who have been commonly so superficial in this business , as that they have hardly taken notice of above three or four Atheists that ever were in former times , as namely , Diagoras , Theodorus , Euemerus , and Protagoras ; whereas Democritus and Anaximander , were as rank Atheists , as any of them all , though they had the wit to carry themselves externally , with more Cautiousness . And indeed it was really one and the self-same Form of Atheism , which both these entertained , they deriving all things alike , from Dead and Stupid Matter Fortuitously Moved , the Difference between them being only this , that they managed it two different ways ; Anaximander in the way of Qualities and Forms , which is the more Vulgar and Obvious kind of Atheism ; but Democritus in the way of Atoms and Figures , which seems to be a more learned kind of Atheism . And though we do not doubt at all , but that Plato , in his Tenth De Legibus , where he attacques Atheism , did intend the Confutation as well of the Democritick as the Anaximandrian Atheism ; yet whether it were , because he had no mind to take any notice at all of Democritus , who is not so much as once mentioned by him any where , or else because he was not so perfectly acquainted with that Atomick way of Physiologizing , certain it is , that he there describes the Atheistick Hypothesis more according to the Anaximandrian than the Democritick Form. For when he represents the Atheistick Generation of Heaven and Earth , and all things in them , as resulting from the Fortuitous Commixture of Hot and Cold , Hard and Soft , Moist and Dry Corpuscula ; this is clearly more agreeable with the Anaximandrian Generation of the World , by the Secretion of Inexistent Contrarieties in the Matter , than the Democritick Cosmopoeia , by the Fortuitous Concourse of Atoms , devoid of all manner of Qualities and Forms . Some indeed seem to call that Scheme of Atheism , that deduces all things from Matter , in the way of Qualities and Forms , by the name of Peripatetick or Aristotelick Atheism ; we suppose for this reason , because Aristotle Physiologized in that way of Forms and Qualities , educing them out of the Power of the Matter . But since Aristotle himself cannot be justly Taxed for an Atheist , this Form of Atheism ought rather , as we conceive , to be denominated from Anaximander , and called the Anaximandrian Atheism . XXV . Now the Reasons why Democritus and Leucippus New-modelled Atheism , from the Anaximandrian and Hylopathian , into the Atomick Form , seem to have been chiefly these ; First , because , they being well instructed in that Atomick way of Physiologizing , were really convinced , that it was not only more Ingenious , but also more agreeable to Truth ; the other by Real Qualities and Forms , seeming a thing Unintelligible . Secondly , because they foresaw , as Lucretius intimates , that the Production of Forms and Qualities out of Nothing , and the Corruption of them again into Nothing , would prepare an Easie way , for mens Belief of a Divine Creation and Annihilation . And lastly , because , as we have already suggested , they plainly perceived , that these Forms and Qualities of Matter were of a doubtful Nature , and therefore , as they were sometimes made a shelter for Atheism , so they might also prove , on the contrary , an Asylum for Corporeal Theism ; in that it might possibly be supposed , that either the Matter of the whole World , or else the more Subtle and Fiery Part of it , was Originally endued with an Understanding Form or Quality , and consequently the Whole an Animal or God. Wherefore they took another more Effectual Course , to secure their Atheism , and exclude all Possibility of a Corporeal God , by deriving the Original of all things from Atoms , devoid of all Forms and Qualities , and having nothing in them , but Magnitude , Figure , Site and Motion , as the First Principles ; it following unavoidably from thence , that Life and Vnderstanding , as well as those other Qualities , could be only Accidental and Secundary Results from certain Fortuitous Concretions and Contextures of Atoms ; so that the World could be made by no Previous Counsel or Understanding , and therefore by no Deity . XXVI . We have here represented , Three several Forms of Atheism , the Anaximandrian , the Democritical and the Stratonical . But there is yet another Form of Atheism , different from them all , to be taken notice of , which is such , as supposes one kind of Plastick and Spermatick , Methodical and Artificial Nature , but without any Sense or Conscious Understanding , to preside over the whole World , and dispose and conserve all things , in that Regular Frame in which they are . Such a Form of Atheism as this , is hinted to us in that doubtful Passage of Seneca's ; Sive Animal est Mundus , ( for so it ought to be read , and not Anima ) sive Corpus Naturâ Gubernante , ut Arbores , ut Sata ; Whether the whole World be an Animal ( i. e. endued with one Sentient and Rational Life ) or whether it be only a Body Governed , by ( a certain Plastick and Methodical , but Sensless ) Nature , as Trees , and other Plants or Vegetables . In which words are two several Hypotheses , of the Mundane System , Sceptically proposed , by one who was a Corporealist , and took it for granted that all was Body . First , that the whole World , though having nothing but Body in it , yet was notwithstanding an Animal , as our Humane Bodies are , endued with one Sentient , or Rational Life and Nature , one Soul or Mind , governing and ordering the Whole . Which Corporeal Cosmo-zoism we do not reckon amongst the Forms of Atheism , but rather account it for a kind of Spurious Theism , or Theism disguized in a Paganick Dress , and not without a Complication of many false apprehensions , concerning the Deity , in it . The Second is , that the whole World is no Animal , but as it were , one Huge Plant or Vegetable , a Body endued with one Plastick or Spermatick Nature , branching out the whole , Orderly and Methodically , but without any Understanding or Sense . And this must needs be accounted a Form of Atheism , because it does not derive the Original of things in the Universe , from any clearly Intellectual Principle or Conscious Nature . XXVII . Now this Form of Atheism which supposes the Whole World ( there being nothing but Body in it ) not to be an Animal , but only a Great Plant or Vegetable , having one Spermatick Form , or Plastick Nature , which without any Conscious Reason or Understanding , orders the whole , though it have some nearer Correspondence with that Hylozoick Form of Atheism before described , in that it does not suppose Nature to be a mere Fortuitous , but a kind of Artificial thing ; yet it differs from it in this , that the Hylozoick supposing all Matter , as such , to have Life , Essentially belonging to it , must therefore needs to attribute to every part of Matter ( or at least every Particular Totum , that is one by Continuity ) a Distinct Plastick Life of its own , but acknowledge no one Common Life , as ruling over the whole Corporeal Universe , and consequently impute the Original of all things ( as hath been already observed ) to a certain Mixture of Chance , and Plastick or Methodical Nature , both together . Whereas the Cosmo-plastick Atheism , quite excludes Fortune or Chance , subjecting all things to the Regular and Orderly Fate , of one Plastick or Plantal Nature , ruling over the Whole . Thus that Philosopher before mentioned concludes , that whether the World were an Animal ( in the Stoical sence ) or whether it were a mere Plant or Vegetable , Ab initio ejus usque ad exitum , quicquid facere , quicquid pati debeat , inclusum est . Vt in Semine , omnis futuri ratio hominis comprehensa est . Et Legem Barbae & Canorum , nondum natus Infans habet . Totius enim Corporis , & sequentis , aetatis , in parvo occultoque , Lineament a sunt . Sic Origo Mundi , non magis Solem & Lunam , & Vices Syderum , & Animalium Ortus , quàm quibus mutarentur Terrena , continuit . In his fuit Inundatio , quae non secus quàm Hyems , quàm Aestas , Lege Mundi venit . Whatsoever , from the beginning to the end of it , it can either Do or Suffer , it was all at first included in the Nature of the whole ; As in the Seed is conteined the Whole Delineation of the Future man , and the Embryo or Vnborn infant , hath already in it , the Law of a Beard and Gray Hairs . The Lineaments of the whole Body , and of its following age , being there described as it were in a little and obscure Compendium . In like manner , the Original and First Rudiments of the World , conteined in them , not only the Sun and Moon , the Courses of the Stars , and the Generations of Animals , but also the Vicissitudes of all Terrestrial things . And every Deluge or Inundation of Water , comes to pass no less , by the Law of the World ( its Spermatick or Plastick Nature ) than Winter and Summer doth . XXVIII . We do not deny it to be possible , but that some in all Ages might have entertained such an Atheistical Conceit as this , That the Original of this whole Mundane System was from one Artificial , Orderly and Methodical , but Sensless Nature lodge in the Matter ; but we cannot trace the footsteps of this Doctrine any where so much as among the Stoicks , to which Sect Seneca , who speaks so waveringly and uncertainly in this point , ( Whether the World were an Animal or a Plant ) belonged . And indeed diverse learned men have suspected , that even the Zenonian and Heraclitick Deity it self , was no other than such a Plastick Nature or Spermatick Principle in the Universe , as in the Seeds of Vegetables and Animals , doth frame their respective Bodies , Orderly and Artificially . Nor can it be denied , but that there hath been just cause given for such a suspicion ; forasmuch as the best of the Stoicks , sometimes confounding God with Nature , seemed to make him nothing but an Artificial Fire , Orderly and Methodically proceeding to Generation . And it was Familiar with them , as Laertius tells us , to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spermatick Reason or Form of the World. Nevertheless , because Zeno and others of the chief Stoical Doctors , did also many times assert , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rational and Intellectual Nature ( and therefore not a Plastick Principle only ) in the Matter of the Universe ; as likewise that the whole World was an Animal , and not a mere Plant : Therefore we incline rather , to excuse the generality of the first and most ancient Stoicks from the imputation of Atheism , and to account this Form of Atheism which we now speak of , to be but a certain Degeneracy from the right Heraclitick and Zenonian Cabala , which seemed to contain these two things in it ; First , that there was an Animalish , Sentient and Intellectual Nature , or a Conscious Soul and Mind , that presided over the whole World , though lodged immediately in the Fiery Matter of it : Secondly , that this Sentient and Intellectual Nature , or Corporeal Soul and Mind of the Universe , did contain also under it , or within it , as the inferiour part of it , a certain Plastick Nature or Spermatick Principle which was properly the Fate of all things . For thus Heraclitus defined Fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A certain Reason passing through the Substance of the whole World , or an Ethereal Body , that was the Seed of the Generation of the Vniverse . And Zeno's first Principle , as it is said to be an Intellectual Nature , so it is also said , to have contained in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All the Spermatick Reasons and forms , by which every thing is done according to Fate . However , though this seem to have been the genuine Doctrine , both of Heraclitus and Zeno ; yet others of their Followers afterwards , divided these two things from one another , and taking only the latter of them , made the Plastick or Spermatick Nature , devoid of all Animality or Conscious Intellectuality , to be the highest Principle in the Universe . Thus Laertius tells us , that Boethus , an eminent and famous Stoical Doctor did plainly deny the World to be an Animal , that is , to have any Sentient , Conscious or Intellectual Nature presiding over it , and consequently must needs make it to be but Corpus Naturâ gubernante , ut Arbores , ut Sata , A Body governed by a Plastick or Vegetative Nature , as Trees , Plants and Herbs . And as it is possible that other Stoicks and Heracliticks , might have done the like before Boethus , so it is very probable that he had after him many Followers ; amongst which , as Plinius Secundus may be reckoned for one , so Seneca himself was not without a doubtful Tincture of this Atheism , as hath been already shewed . Wherefore this Form of Atheism , which supposes one Plastick or Spermatick Nature , one Plantal or Vegetative Life in the whole World , as the Highest Principle , may , for distinction sake , be called the Pseudo-Stoical or Stoical Atheism . XXIX . Besides these Philosophick Atheists , whose several Forms we have now described , it cannot be doubted , but that there have been in all Ages many other Atheists that have not at all Philosophized , nor pretended to maintain any particular Atheistick System or Hypothesis , in a way of Reason , but were only led by a certain dull and sottish , though confident , Disbelief of whatsoever they could not either See or Feel : Which kind of Atheists may therefore well be accompted Enthusiastical or Fanatical Atheists . Though it be true in the mean time , that even all manner of Atheists whatsoever , and those of them who most of all pretend to Reason and Philosophy , may in some sence be justly stiled also both Enthusiasts and Fanaticks . Forasmuch as they are not led or carried on , into this way of Atheizing , by any clear Dictates of their Reason or Understanding , but only by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Blind and Irrational Impetus , they being as it were Inspired to it , by that lower Earthly Life and Nature , which is called in the Scripture-oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit of the World , or a Mundane Spirit , and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit that is of God. For when the Apostle speaks after this manner , We have not received the Spirit of the World , but the Spirit that is of God , he seems to intimate thus much unto us ; That as some men were Led and Inspired by a Divine Spirit , so others again are Inspired by a Mundane Spirit , by which is meant the Earthly Life . Now the former of these Two , are not to be accompted Enthusiasts , as the word is now commonly taken in a Bad Sence , because the Spirit of God is no Irrational thing , but either the very self same thing with Reason , or else such a thing as Aristotle ( as it were Vaticinating concerning it ) somewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Better and Diviner thing than Reason , and Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Root of Reason . But on the contrary , the Mundane Spirit , or Earthly Life , is Irrational Sottishness ; and they who are Atheistically Inspired by it ( how abhorrent soever they may otherwise seem to be from Enthusiasm and Revelations ) are notwithstanding really no better , than a kind of Bewitched Enthusiasts and Blind Spiritati , that are wholly ridden and acted by a dark , narrow and captivated Principle of Life , and , to use their own Language , In-blown by it , and by it bereft , even in Speculative things , of all Free Reason and Understanding . Nay they are Fanaticks too , however that word seem to have a more peculiar respect to something of a Deity : All Atheists being that Blind Goddess , Natures Fanaticks . XXX . We have described four several Forms of Atheism ; First , the Hylopathian or Anaximandrian , that derives all things from Dead and Stupid Matter in the way of Qualities and Forms , Generable and Corruptible : Secondly , the Atomical or Democritical , which doth the same thing in the way of Atoms and Figures : Thirdly , the Cosmoplastick or Stoical Atheism , which supposes one Plastick and Methodical but Sensless Nature , to preside over the whole Corporeal Universe : And lastly , the Hylozoick or Stratonical , that attributes to all Matter , as such , a certain Living and Energetick Nature , but devoid of all Animality , Sense and Consciousness . And as we do not meet with any other Forms or Schemes of Atheism , besides these Four , so we conceive that there cannot easily be any other excogitated or devised : and that upon these two following Considerations . First , because all Atheists are mere Corporealists , that is , acknowledge no other Substance besides Body or Matter . For as there was never any yet known , who asserting Incorporeal Substance , did deny a Deity ; so neither can there be any reason , why he that admits the former should exclude the later . Again , the same Dull and Earthly Disbelief or confounded Sottishness of Mind , which makes men deny a God , must needs incline them to deny all Incorporeal Substance also . Wherefore as the Physicians speak of a certain Disease or Madness , called Hydrophobia , the Symptome of those that have been bitten by a mad Dog , which makes them have a monstrous Antipathy to Water ; so all Atheists are possessed with a certain kind of Madness , that may be called Pneumatophobia , that makes them have an irrational but desperate Abhorrence from Spirits or Incorporeal Substances , they being acted also , at the same time , with an Hylomania , whereby they Madly dote upon Matter , and Devoutly worship it , as the only Numen . The Second Consideration is this , because as there are no Atheists but such as are mere Corporealists , so all Corporealists are not to be accompted Atheists neither : Those of them , who notwithstanding they make all things to be Matter , yet suppose an Intellectual Nature in that Matter , to preside over the Corporeal Universe , being in Reason and Charity to be exempted out of that number . And there have been always some , who though so strongly captivated under the power of gross Imagination , as that an Incorporeal God seemed to them , to be nothing but a God of Words ( as some of them call it ) a mere Empty Sound or Contradictious Expression , Something and Nothing put together ; yet notwithstanding , they have been possessed with a firm belief and perswasion of a Deity , or that the System of the Universe depends upon one Perfect Understanding Being as the Head of it ; and thereupon have concluded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain kind of Body or Matter , is God. The grossest and most sottish of all which Corporeal Theists , seem to be those , who contend that God is only one particular Piece of Organized Matter , of Humane Form and Bigness , which endued with Perfect Reason and Understanding , exerciseth an Universal Dominion over all the rest . Which Hypothesis , however it hath been entertained by some of the Christian Profession , both in former and later times , yet it hath seemed very ridiculous , even to many of those Heathen Philosophers themselves , who were mere Corporealists , such as the Stoicks , who exploded it with a kind of Indignation , contending earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God ( though Corporeal ) yet must not be conceived to be of any Humane Shape . And Xenophanes , an Ancient Philosophick Poet , expresseth the Childishness of this Conceit after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If Oxen , Lions , Horses and Asses , had all of them a Sense of a Deity , and were able to Limn and Paint , there is no question to be made , but that each of these several Animals would paint God according to their respective Form & Likeness , and contend that he was of that shape & no other . But that other Corporeal Theism , seems to be of the two , rather more Generous and Gentile , which supposes the whole World to be one Animal , and God to be a certain Subtle and Etherial , but Intellectual Matter , pervading it as a Soul ; which was the Doctrine of others before the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hippasus of Metapontus and Heraclitus the Ephesian supposed the Fiery and Etherial Matter of the World to be God. However , neither these Heracliticks and Stoicks , nor yet the other Anthropomorphites , are by us condemned for downright Atheists , but rather look'd upon as a sort of Ignorant , Childish and Vnskilful Theists . Wherefore we see that Atheists are now reduced into a narrow Compass , since none are concluded to be Atheists , but such as are mere Corporealists , and all Corporealists must not be condemned for Atheists neither , but only those of them who assert , that there is no Conscious Intellectual Nature , presiding over the whole Universe . For this is that which the Adepti in Atheism , of what Form soever , all agree in , That the first Principle of the Universe , is no Animalish , Sentient and Conscious Nature , but that all Animality , Sense and Consciousness , is a Secondary , Derivative and Accidental thing , Generable and Corruptible , arising out of particular Concretions of Matter organized and dissolved together with them . XXXI . Now if the First Principle and Original of all things in the Universe , be thus supposed to be Body or Matter , devoid of all Animality , Sense and Consciousness , then it must of necessity be either perfectly Dead and Stupid , and without all manner of Life , or else endued with such a kind of Life only , as is by some called Plastick , Spermatical and Vegetative , by others the Life of Nature , or Natural Perception . And those Atheists who derive all things from Dead and Stupid Matter , must also needs do this , either in the way of Qualities and Forms , and these are the Anaximandrian Atheists ; or else in the way of Atoms and Figures , which are the Democritical . But those who make Matter endued with a Plastick Life , to be the first Original of all things , must needs suppose either One such Plastick and Spermatick Life only , in the whole Mass of Matter or Corporeal Universe , which are the Stoical Atheists ; or else all Matter as such to have Life and an Energetick Nature belonging to it ( though without any Animal Sense or Self-perception ) and consequently all the Particular Parts of Matter , and every Totum by Continuity , to have a distinct Plastick Life of its own , which are the Stratonick Atheists . Wherefore there does not seem to be any room now left , for any other Form of Atheism , besides these Four , to thrust in . And we think fit here again to inculcate , what hath been already intimated , That one Grand Difference amongst these several Forms of Atheism is this , That some of them attributing no Life at all to Matter , as such , nor indeed acknowledging any Plastick Life of Nature , distinct from the Animal , and supposing every thing whatsoever is in the world , besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bare Substance of Matter considered as devoid of all Qualities , ( that is , mere extended Bulk ) to be Generated and Corrupted , consequently resolve , that all manner of Life whatsoever is Generable and Corruptible , or educible out of Nothing and reducible to Nothing again , and these are the Anaximandrian and Democritick Atheisms . But the other , which are the Stoical and Stratonical , do on the contrary suppose some Life to be Fundamental and Original , Essential and Substantial , Ingenerable and Incorruptible , as being a First Principle of things . Nevertheless , this not to be any Animal , Conscious and Self-perceptive Life , but a Plastick Life of Nature only ; all Atheists still agreeing in those Two forementioned Things ; First , that there is no other Substance in the World besides Body ; Secondly , that all Animal Life , Sense and Self-perception , Conscious Vnderstanding and Personality are Generated and Corrupted , successively Educed out of Nothing and Reduced into Nothing again . XXXII . Indeed we are not ignorant , that some , who seem to be Well-wishers to Atheism , have talk'd sometimes of Sensitive and Rational Matter , as having a mind to suppose , Three several sorts of Matter in the Universe , Specifically different from one another , that were Originally such , and Self-existent from Eternity ; namely Sensless , Sensitive and Rational : As if the Mundane System might be conceived to arise , from a certain Jumble of these Three several sorts of Matter , as it were scuffling together in the Dark , without a God , and so producing Brute Animals and Men. But as this is a mere Precarious Hypothesis , there being no imaginable accompt to be given , how there should come to be such an Essential Difference betwixt Matters , or why this Piece of Matter should be Sensitive , and that Rational , when another is altogether Sensless ; so the Suggestors of it are but mere Novices in Atheism , and a kind of Bungling Well-wishers to it . First , because , according to this Hypothesis , no Life would be Produced or Destroyed in the successive Generations and Corruptions of Animals , but only Concreted and Secreted in them ; and consequently all humane Personalities must be Eternal and Incorruptible : Which is all one , as to assert the Prae and Post-existence of all Souls , from Eternity to Eternity , a thing that all Genuine and Thorow-pac'd Atheists are in a manner as abhorrent from , as they are from the Deity it self . And Secondly , because there can be no imaginable Reason given by them , Why there might not be as well , a certain Divine Matter perfectly Intellectual and Self-existent from Eternity , as a Sensitive and Rational Matter . And therefore such an Hypothesis as this , can never serve the turn of Atheists . But all those that are Masters of the Craft of Atheism , and thorowly Catechized or Initiated in the Dark Mysteries thereof , ( as hath been already inculcated ) do perfectly agree in this , That all Animal , Sentient and Conscious Life , all Souls and Minds , and consequently all humane Personalities , are Generated out of Matter , and Corrupted again into it , or rather Educed out of Nothing and Reduced into Nothing again . We understand also that there are certain Canting Astrological Atheists , who would deduce all things from the Occult Qualities and Influences of the Stars , according to their different Conjunctions , Oppositions and Aspects , in a certain blind and unaccomptable manner . But these being Persons devoid of all manner of Sense , who neither so much as pretend to give an Accompt of these Stars , whether they be Animals or not , as also whence they derive their Original , ( which if they did undertake to do Atheistically , they must needs resolve themselves at length into one or other of those Hypotheses already proposed ) therefore , as we conceive , they deserve not the least Consideration . But we think fit here to observe , that such Devotoes to the heavenly Bodies , as look upon all the other Stars as petty Deities , but the Sun as the Supreme Deity and Monarch of the Universe , in the mean time conceiving it also to be Perfectly Intellectual , ( which is in a manner the same with the Cleanthean Hypothesis ) are not so much to be accompted Atheists , as Spurious , Paganical and Idolatrous Theists . And upon all these Considerations we conclude again , that there is no other Philosophick Form of Atheism , that can easily be devised , besides these Four mentioned , the Anaximandrian , the Democritical , the Stoical and the Stratonical . XXXIII . Amongst which Forms of Atheism , there is yet another Difference to be observed , and accordingly another Distribution to be made of them . It being first premised , that all these forementioned Sorts of Atheists ( if they will speak consistently and agreeably to their own Principles ) must needs suppose all things to be one way or other Necessary . For though Epicurus introduced Contingent Liberty , yet it is well known , that he therein plainly contradicted his own Principles . And this indeed , was the First and Principal thing intended by us , in this whole Undertaking , to confute that False Hypothesis of the Mundane System , which makes all Actions and Events Necessary upon Atheistick Grounds , but especially in the Mechanick way . Wherefore in the next place we must observe , that though the Principles of all Atheists introduce Necessity , yet the Necessity of these Atheists is not one and the same , but of two different kinds ; some of them supposing a Necessity of Dead and Stupid Matter , which is that which is commonly meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Material Necessity , and is also called by Aristotle , an Absolute Necessity of things : Others the Necessity of a Plastick Life , which the same Aristotle calls an Hypothetical Necessity . For the Anaximandrian and Democritick Atheists do both of them assert a Material and Absolute Necessity of all things ; one in the way of Qualities , and the other of Motion and Mechanism : But the Stoical and Stratonical Atheists assert a Plastical and Hypothetical Necessity of things only . Now one grand Difference betwixt these two Sorts of Atheisms and their Necessities lies in this , That the Former , though they make all things Necessary , yet they suppose them also to be Fortuitous ; there being no Inconsistency between these Two. And the Sence of both the Anaximandrian and Democritick Atheisms seems to be thus described by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were mingled together by Necessity according to Fortune . For that Nature from whence these Atheists derived all things , is at once both Necessary and Fortuitous . But the Plastick Atheisms suppose such a Necessary Nature , for the First Principle of things , as is not merely Fortuitous , but Regular , Orderly and Methodical ; the Stoical excluding all Chance and Fortune universally , because they subject all things to One Plastick Nature ruling over the whole Universe , but the Stratonical doing it in part only , because they derive things , from a Mixture of Chance and Plastick Nature both together . And thus we see that there is a Double Notion of Nature amongst Atheists , as well as Theists ; which we cannot better express than in the words of Balbus the Stoick , personated by Cicero : Alii Naturam censent esse Vim quandam sine Ratione , cientem motus in corporibus necessarios ; Alii autem Vim participem Ordinis , tanquam Viâ progredientem . Cujus Solertiam , nulla Ars , nulla Manus , nemo Opifex , consequi potest imitando ; Seminis enim Vim esse tantam , ut id quanquam perexiguum , nactumque sit Materiam , quâ ali augerique possit , ita fingat & efficiat , in suo quidque genere , partim ut per stirpes alantur suas , partim ut movere etiam possint , & ex se similia sui generare . Some by Nature mean a certain Force without Reason and Order , exciting Necessary Motions in Bodies ; but others understand by it , such a Force as participating of Order , proceeds as it were Methodically . Whose exquisiteness , no Art , no Hand , no Opificer can reach to by Imitation . For the Force of Seed is such , that though the Bulk of it be very small , yet if it get convenient Matter for its nourishment and increase , it so Forms and Frames things in their several kinds , as that they can partly through their Stocks and Trunks be nourished , and partly Move themselves also , and Generate their like . And again ; Sunt qui omnia Naturae Nomine appellent , ut Epicurus ; Sed nos , cum dicimus Naturâ constare administraríque Mundum , non ita dicimus , ut Glebam , aut Fragmentum Lapidis , aut aliquid ejusmodi , nulla cohaerendi Natura ; Sed ut Arborem , ut Animalia , in quibus nulla Temeritas , sed Ordo apparet & Artis quaedam Similitudo . There are some who call all things by the name of Nature , as Epicurus : But we , when we say that the World is administred by Nature , do not mean such a Nature as is in Clods of Earth and Pieces of Stone ; but such as is in a Tree or Animal , in whose Constitution there is no Temerity , but Order and Similitude of Art. Now according to these Two different Notions of Nature , the Four forementioned Forms of Atheism may be again Dichotomized after this manner ; into such as derive all things from a mere Fortuitous and Temerarious Nature , devoid of all Order and Methodicalness ; and such as deduce the Original of things from a certain Orderly , Regular and Artificial , though Sensless Nature in Matter . The former of which are the Anaximandrian and Democritick Atheisms , the latter the Stoical and Stratonical . It hath been already observed , that those Atheisms that derive all things from a mere Fortutious Principle , as also suppose every thing besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bare Substance of Matter or Extended Bulk , to be Generated and Corrupted ; though they asserted the Eternity of Matter , yet they could not , agreeably to their own Hypothesis , maintain the Eternity and Incorruptibility of the World. And accordingly hereunto , both the Anaximandrian and Democritick Atheists did conclude the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as was at first Made and should be again Corrupted . And upon this accompt , Lucretius concerns himself highly herein , to prove both the Novity of the World , and also its Future Dissolution and Extinction , that Totum Nativum Mortali Corpore constat . But instead of the Worlds Eternity , these Two sorts of Atheists , introduced another Paradox , namely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Infinity of Worlds , and that not only Successive , in that space which this World of ours is conceived now to occupy , in respect of the Infinity of Past and Future Time , but also a Contemporary Infinity of Coexistent Worlds , at all times throughout Endless and Unbounded Space . However it is certain , that some Persons Atheistically inclined , have been always apt to run out another way , and to suppose that the Frame of things , and System of the World , ever was from Eternity , and ever will be to Eternity , such as now it is , dispensed by a certain Orderly and Regular , but yet Sensless and Vnknowing Nature . And it is Prophesied in Scripture , that such Atheists as these should especially abound in these latter days of ours ; There shall come in the last days ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Atheistical Scoffers , walking after their own Lusts and saying , Where is the promise of his Coming ? For since the Fathers fell as●eep all things continue as they were from the beginning of the Creation . Which latter words are spoken only according to the received Hypothesis of the Jews , the meaning of these Atheists being quite otherwise , that there was neither Creation nor Beginning of the World ; but that things had continued , such as now they are , from all Eternity . As appears also from what the Apostle there adds by way of Confutation , That they were wilfully Ignorant of this , that by the word of God the Heavens were of old , and the Earth standing out of the Water and in the Water ; and that as the World that then was , overflowing with Water perished , so the Heavens & Earth which now are , by the same word are kept in store , and reserved unto Fire against the day of Judgment & Perdition of Vngodly men . And it is evident , that some of these Atheists at this very day , march in the garb of Enthusiastical Religionists , acknowledging no more a God than a Christ without them , and Allegorizing the day of Judgment and future Conflagration , into a kind of seemingly Mystical , but really Atheistical Non-sence . These , if they did Philosophize , would resolve themselves into one or other of those Two Hypotheses before mentioned ; either that of One Plastick Orderly and Methodical , but Sensless Nature , ruling over the whole Universe ; or else that of the Life of Matter , making one or other of these two Natures to be their only God or Numen . It being sufficiently agreeable to the Principles of both these Atheistick Hypotheses ( and no others ) to maintain the Worlds both Antè and Post-Eternity ; yet so as that the latter of them , namely the Hylozoists , admitting a certain Mixture of Chance together with the Life of Matter , would suppose , that though the main Strokes of things , might be preserved the same , and some kind of constant Regularity always kept up in the World , yet that the whole Mundane System did not in all respects continue the same , from Eternity to Eternity , without any Variation . But as Strabo tells us that Strato Physicus maintained , the Euxine Sea at first to have had no Out-let by Byzantium into the Mediterranean , but that by the continual running in of Rivers into it , causing it to overflow , there was in length of time a passage opened by the Propontis and Hellespont . As also that the Mediterranean Sea forced open that passage of the Herculean straits , being a continual Isthmus or neck of Land before ; that many parts of the present Continent were heretofore Sea , as also much of the present Ocean habitable Land : So it cannot be doubted , but that the same Strato did likewise suppose such kind of Alternations and Vicissitudes as these , in all the greater parts of the Mundane System . But the Stoical Atheists , who made the whole World to be dispensed by one Orderly and Plastick Nature , might very well , and agreeably to their own Hypothesis , maintain , besides the Worlds Eternity , one Constant and Invariable Course or Tenor of things in it , as Plinius Secundus doth , who , if he were any thing , seems to have been one of these Atheists ; Mundum & hoc quod nomine alio Coelum appellare libuit , ( cujus circumflexu reguntur cuncta ) Numen esse , credi par est , Aeternum , Immensum , neque Genitum neque Interiturum — Idem rerum Naturae Opus , & rerum ipsa Natura ; The World , and that which by another name is called the Heavens , by whose Circumgyration all things are governed , ought to be believed to be a Numen , Eternal , Immense , such as was never Made , and shall never be Destroyed . Where by the way , it may be again observed , that those Atheists who denied a God according to the True Notion of him , as a Conscious , Vnderstanding Being , presiding over the whole World , did notwithstanding look upon either the World it self , or else a mere Sensless Plastick Nature in it , as a kind of Numen or Deity , they supposing it to be Ingenerable and Incorruptible . Which same Pliny , as upon the grounds of the Stoical Atheism , he maintained against the Anaximandrians and Democriticks the Worlds Eternity and Incorruptibility ; so did he likewise in way of Opposition to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Infinity of Worlds of theirs , assert that there was but One World , and that Finite . In like manner we read concerning that Famous Stoick Boethus , whom Laertius affirms , to have denied the World to be an Animal ( which according to the language and sence of those times was all one as to deny a God ) that he also maintained , contrary to the received Doctrine of the Stoicks , the Worlds Ante-Eternity and Incorruptibllity , Philo in his Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Incorruptibility of the World testifying the same of him . Nevertheless it seems , that some of these Stoical Atheists did also agree with the Generality of the other Stoical Theists , in supposing a successive Infinity of Worlds Generated and Corrupted , by reason of intervening Periodical Conflagrations ; though all dispensed by such a Stupid and Sensless Nature as governs Plants and Trees . For thus much we gather from those words of Seneca before cited , where describing this Atheistical Hypothesis , he tells us , that though the World were a Plant , that is , governed by a Vegetative or Plastick Nature , without any Animality , yet notwithstanding , ab initio ejus usque ad exitum , &c. it had both a Beginning and will have an End , and from its Beginning to its End , all was dispensed by a kind of Regular Law , even its Successive Conflagrations too , as well as those Inundations or Deluges which have sometimes hapned . Which yet they understood after such a manner , as that in these several Revolutions and Successive Circuits or Periods of Worlds , all things should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exactly alike , to what had been Infinitely before , and should be again Infinitely afterwards . Of which more elsewhere . XXXIV . This Quadripartite Atheism which we have now represented , is the Kingdom of Darkness Divided , or Labouring with an Intestine Seditious War in its own Bowels , and thereby destroying it self . Insomuch that we might well save our selves the labour of any further Confutation of Atheism , merely by committing these several Forms of Atheism together , and dashing them one against another , they opposing and contradicting each other , no less than they do Theism it self . For first , those two Pairs of Atheisms , on the one hand the Anaximandrian and Democritick , on the other the Stoical and Stratonical , do absolutely destroy each other ; the Former of them supposing the First Principle of all things to be Stupid Matter devoid of all manner of Life , and contending that all Life as well as other Qualities is Generable and Corruptible , or a mere Accidental thing , and looking upon the Plastick Life of Nature as a Figment or Phantastick Capritio , a thing almost as formidable and altogether as impossible as a Deity ; the other on the contrary , founding all upon this Principle , That there is a Life and Natural Perception Essential to Matter , Ingenerable and Incorruptible , and contending it to be utterly impossible to give any accompt of the Phaenomena of the World , the Original of Motion , the Orderly Frame and Disposition of things , and the Nature of Animals , without this Fundamental Life of Nature . Again , the Single Atheisms belonging to each of these several Pairs , quarrel as much also between themselves . For the Democritick Atheism explodes the Anaximandrian Qualities and Forms , demonstrating that the Natural Production of such Entities out of Nothing , and the Corruption of them again into Nothing , is of the two , rather more impossible , than a Divine Creation and Annihilation . And on the other side , the Anaximandrian Atheist plainly discovers , that when the Democriticks and Atomicks have spent all their Fury against these Qualities and Forms , and done what they can to salve the Phaenomena of Nature , without them another way , themselves do notwithstanding like drunken men reel and stagger back again into them , and are unavoidably necessitated at last , to take up their Sanctuary in them . In like manner the Stoical and Stratonical Atheists , may as effectually undo and confute each other ; the Former of them urging against the Latter , That besides that Prodigious Absurdity , of making every Atom of Sensless Matter Infallibly Wise or Omniscient , without any Consciousness , there can be no reason at all given by the Hylozoists , why the Matter of the whole Universe , might not as well Conspire and Confederate together into One , as all the single Atoms that compound the Body of any Animal or Man , or why one Conscious Life might not as well result from the Totum of the former , as of the latter ; by which means the whole World would become an Animal or God. Again , the Latter contending , that the Stoical or Cosmo-plastick Atheist can pretend no reason , why the whole World might not have one Sentient and Rational , as well as one Plastick Soul in it , that is , as well be an Animal as a Plant. Moreover , that the Sensitive Souls of Brute Animals , and the Rational Souls of Men , could never possibly emerge out of one Single , Plastick and Vegetative Soul in the whole Universe . And lastly , that it is altogether as impossible , that the whole World should have Life in it , and yet none of its Parts have any Life of their own , as that the whole World should be White or Black , and yet no part of it have any Whiteness or Blackness at all in it . And therefore that the Stoical Atheists , as well as the Stoical Theists , do both alike deny Incorporeal Substance but in words only , whilst they really admit the thing it self ; because One and the same Life , ruling over all the distant parts of the Corporeal Universe , must needs be an Incorporeal Substance , it being all in the Whole , and all acting upon every part , and yet none of it in any part by it self ; for then it would be many and not one . From all which it may be concluded , That Atheism is a certain strange kind of Monster , with Four Heads , that are all of them perpetually biting , tearing and devouring one another . Now though these several Forms of Atheism do mutually destroy each other , and none of them be really Considerable or Formidable in it self , as to any strength of Reason which it hath ; yet as they are compared together among themselves ; so some of them may be more considerable than the rest . For first , as the Qualities and Forms of the Anaximandrian Atheist , supposed to be really distinct from the Substances , are things unintelligible in themselves ; so he cannot , with any colour or pretence of Reason , maintain the Natural Production of them out of Nothing , and the Reduction of them again into Nothing , and yet withstand a Divine Creation and Annihilation , as an Impossibility . Moreover the Anaximandrian Atheism , is as it were swallowed up into the Democritick , and further improved in it , this latter carrying on the same Design , with more seeming Artifice , greater Plausibility of Wit , and a more pompous Show of Something where indeed there is Nothing . Upon which accompt , it hath for many Ages past beaten the Anaximandrian Atheism , in a manner quite off the Stage , and reigned there alone . So that the Democritick or Atomick Atheism , seems to be much more considerable of the Two , than the Anaximandrian or Hylopathian . Again ; as for the two other Forms of Atheism , if there were any Life at all in Matter , as the First and Immediate Recipient of it , then in reason this must needs be supposed to be after the same manner in it , that all other Corporeal Qualities are in Bodies , so as to be Divisible together with it , and some of it be in every part of the Matter ; which is according to the Hypothesis of the Hylozoists : Whereas on the contrary the Stoical Atheists supposing one Life only in the whole Mass of Matter , after such a manner , as that none of the parts of it by themselves should have any Life of their own , do thereby no less than the Stoical Theists , make this Life of theirs to be no Corporeal Quality or Form , but an Incorporeal Substance ; which is to contradict their own Hypothesis . From whence we may conclude , that the Cosmo-plastick or Stoical Atheism , is of the two , less considerable than the Hylozoick or Stratonical . Wherefore amongst these Four Forms of Atheism , that have been propounded , these Two , the Atomick or Democritical , and the Hylozoick or Stratonical are the Chief . The former of which , namely the Democritick Atheism , admitting a true Notion of Body , that ( according to the Doctrine of the first and most Ancient Atomists ) it is nothing but Resisting Bulk , devoid of all manner of Life ; yet because it takes for granted , that there is no other Substance in the World besides Body , does therefore conclude , that all Life and Vnderstanding in Animals and Men , is Generated out of Dead and Stupid Matter , though not as Qualities and Forms ( which is the Anaximandrian way ) but as resulting from the Contextures of Atoms , or some peculiar Composition of Magnitudes , Figures , Sites and Motions , and consequently that they are themselves really nothing else but Local Motion and Mechanism : Which is a thing , that sometime since , was very Pertinently and Judiciously both observed and perstringed , by the Learned Author of the Exercitatio Epistolica , now a Reverend Bishop . But the latter , namely the Hylozoick , though truly acknowledging on the contrary , that Life , Cogitation and Vnderstanding are Entities really distinct from Local Motion and Mechanism , and that therefore they cannot be Generated out of Dead and Stupid Matter , but must needs be somewhere in the World , Originally , Essentially , and Fundamentally ; yet because they take it also for granted , that there is no other Substance besides Matter , do thereupon adulterate the Notion of Matter or Body , blending and confounding it with Life , as making them but two Inadequate Conceptions of Substance , and concluding that all Matter and Substance as such , hath Life and Perception or Vnderstanding Natural and Inconscious , Essentially belonging to it ; and that Sense and Conscious Reason or Vnderstanding in Animals arises only from the Accidental Modification of this Fundamental Life of Matter by Organization . We conclude therefore , that if these Two Atheistick Hypotheses , which are found to be the most Considerable , be once Confuted , the Reality of all Atheism will be ipso facto Confuted . There being indeed nothing more requisite , to a thorough Confutation of Atheism , than the proving of these Two things ; First , that Life and Vnderstanding are not Essential to Matter as such ; and Secondly , that they can never possibly rise out of any Mixture or Modification of Dead and Stupid Matter whatsoever . The reason of which Assertion is , because all Atheists , as was before observed , are mere Corporealists , of which there can be but these Two Sorts ; Either such as make Life to be Essential to Matter , and therefore to be Ingenerable and Incorruptible ; or else such as suppose Life and Every thing besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bare Substance of Matter , or Extended Bulk to be merely Accidental , Generable or Corruptible , as rising out of some Mixture or Modification of it . And as the Proving of those Two Things will overthrow all Atheism , so it will likewise lay a clear Foundation , for the demonstrating of a Deity distinct from the Corporeal World. XXXV . Now that Life and Perception or Vnderstanding , should be Essential to Matter as such , or that all Sensless Matter should be Perfectly and Infallibly wise ( though without Consciousness ) as to all its own Congruities and Capabilities , which is the Doctrine of the Hylozoists ; This I say , is an Hypothesis so Prodigiously Paradoxical , and so Outragiously Wild , as that very few men ever could have Atheistick Faith enough , to swallow it down and digest it . Wherefore this Hylozoick Atheism hath been very obscure ever since its first Emersion , and hath found so few Fautors and Abettors , that it hath look'd like a forlorn and deserted thing . Neither indeed are there any Publick Monuments at all extant , in which it is avowedly Maintained , Stated and Reduced into any System . Insomuch that we should not have taken any notice of it at this time , as a Particular Form of Atheism , nor have Conjured it up out of its Grave , had we not Understood , that Strato's Ghost had begun to walk of late , and that among some Well-wishers to Atheism , despairing in a manner of the Atomick Form , this Hylozoick Hypothesis , began already to be look'd upon , as the Rising Sun of Atheism , — Et tanquam Spes altera Trojae , it seeming to smile upon them , and flatter them at a distance , with some fairer hopes of supporting that Ruinous and Desperate Cause . Whereas on the Contrary , that other Atomick Atheism , as it insists upon a True Notion of Body , that it is nothing but Resisting Bulk ; by which means we , joyning issue thereupon , shall be fairly conducted on to a clear Decision of this present Controversie , as likewise to the disintangling of many other points of Philosophy ; so it is that which hath filled the World with the Noise of it , for Two Thousand years past ; that concerning which several Volumes have been formerly written , in which it hath been stated and brought into a kind of System ; and which hath of late obteined a Resurrection amongst us , together with the Atomick Physiology , and been recommended to the World anew , under a Specious Shew of Wit and profound Philosophy . Wherefore as we could not here insist upon both these Forms of Atheism together , because that would have been to confound the Language of Atheists , and to have made them like the Cadmean Off-spring , to do immediate Execution upon themselves ; so we were in all reason obliged to make our First and Principal Assault upon the Atomick Atheism , as being the only considerable , upon this accompt , because it is that alone which publickly confronts the World , and like that proud Vncircumcised Philistine , openly defies the Hosts of the Living God. Intending nevertheless in the Close of this whole Discourse , ( that is , the Last Book ) where we are to determine the Right Intellectual System of the Vniverse , and to assert an Incorporeal Deity , to demonstrate , That Life , Cogitation and Vnderstanding do not Essentially belong to Matter , and all Substance as such , but are the Peculiar Attributes and Characteristicks of Substance Incorporeal . XXXVI . However since we have now started these Several Forms of Atheism , we shall not in the mean time neglect any of them neither . For in the Answer to the Second Atheistick Ground , we shall Confute them all together at once , as agreeing in this One Fundamental Principle , That the Original of all things in the Vniverse is Sensless Matter , or Matter devoid of all Animality or Conscious Life . In the Reply to the Fourth Atheistick Argumentation , we shall briefly hint the Grounds of Reason , from which Incorporeal Substance is Demonstrated . In the Examination of the Fifth , we shall confute the Anaximandrian Atheism there propounded , which is as it were , the First Sciography , and Rude Delineation of Atheism . And in the Confutation of the Sixth , we shall shew , how the ancient Atomick Atheists , did preventively overtherthrow the Foundation of Hylozoism . Besides all which , in order to a Fuller and more Thorough Confutation , both of the Cosmo-plastick and Hylozoick Atheism , we shall in this very place take occasion to insist largely upon the Plastick life of Nature , giving in the First Place , a True Accompt of it ; and then afterwards shewing , how grosly it is misunderstood , and the Pretence of it abused by the Asserters of both these Atheistick Hypotheses . The Heads of which Larger Digression , because they could not be so conveniently inserted in the Contents of the Chapter , shall be represented to the Readers View , at the End of it . XXXVII . For we think fit here to observe , that neither the Cosmo-plastick or Stoical , nor the Hylozoick or Stratonical Atheists are therefore condemned by us , because they suppose such a thing , as a Plastick Nature , or Life distinct from the Animal ; albeit this be not only exploded , as an Absolute Non-entity , by the Atomick Atheists , who might possibly be afraid of it , as that which approached too near to a Deity , or else would hazard the introducing of it ; but also utterly discarded by some Professed Theists of later times ; who might notwithstanding have an Undiscerned Tang of the Mechanick Atheism , hanging about them , in that their so confident rejecting of all Final and Intending Causality in Nature , and admitting of no other Causes of things , as Philosophical , save the Material and Mechanical only . This being really to banish all Mental , and consequently Divine Causality , quite out of the World ; and to make the whole World to be nothing else , but a mere Heap of Dust , Fortuitously agitated , or a Dead Cadaverous thing , that hath no Signatures of Mind and Vnderstanding , Counsel and Wisdom at all upon it ; nor indeed any other Vitality acting in it , than only the Production of a certain Quantity of Local Motion and the Conservation of it according to some General Laws ; which things the Democritick Atheists take for granted , would all be as they are , though there were no God. And thus * Aristotle describes this kind of Philosophy , That it made the whole World to consist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of nothing but Bodies and Monads ( that is , Atoms or Small Particles of Matter ) only ranged and disposed together into such an order , but altogether Dead and Inanimate . 2. For unless there be such a thing admitted as a Plastick Nature , that acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the sake of something , and in order to Ends , Regularly , Artificially and Methodically , it seems that one or other of these Two Things must be concluded , That Either in the Efformation and Organization of the Bodies of Animals , as well as the other Phenomena , every thing comes to pass Fortuitously , and happens to be as it is , without the Guidance and Direction of any Mind or Vnderstanding ; Or else , that God himself doth all Immediately , and as it were with his own Hands , Form the Body of every Gnat and Fly , Insect and Mite , as of other Animals in Generations , all whose Members have so much of Contrivance in them , that Galen professed he could never enough admire that Artifice which was in the Leg of a Fly , ( and yet he would have admired the Wisdom of Nature more , had he been but acquainted with the Use of Microscopes . ) I say , upon supposition of no Plastick Nature , one or other of these Two things must be concluded ; because it is not conceived by any , that the things of Nature are all thus administred , with such exact Regularity and Constancy every where , merely by the Wisdom , Providence and Efficiency , of those Inferior Spirits , Daemons or Angels . As also , though it be true that the Works of Nature are dispensed by a Divine Law and Command , yet this is not to be understood in a Vulgar Sence , as if they were all effected by the mere Force of a Verbal Law or Outward Command , because Inanimate things are not Commandable nor Governable by such a Law ; and therefore besides the Divine Will and Pleasure , there must needs be some other Immediate Agent and Executioner provided , for the producing of every Effect ; since not so much as a Stone or other Heavy Body , could at any time fall downward , merely by the Force of a Verbal Law , without any other Efficient Cause ; but either God himself must immediately impel it , or else there must be some other subordinate Cause in Nature for that Motion . Wherefore the Divine Law and Command , by which the things of Nature are administred , must be conceived to be the Real Appointment of some Energetick Effectual and Operative Cause for the Production of every Effect . 3. Now to assert the Former of these Two things , that all the Effects of Nature come to pass by Material and Mechanical Necessity , or the mere Fortuitous Motion of Matter , without any Guidance or Direction , is a thing no less Irrational than it is Impious and Atheistical . Not only because it is utterly Unconceivable and Impossible , that such Infinite Regularity and Artificialness , as is every where throughout the whole World , should constantly result out of the Fortuitous Motion of Matter , but also because there are many such Particular Phaenomena in Nature , as do plainly transcend the Powers of Mechanism , of which therefore no Sufficient Mechanical Reasons can be devised , as the Motion of Respiration in Animals ; as there are also other Phaenomena that are perfectly Cross to the Laws of Mechanism ; as for Example , that of the Distant Poles of the Aequator and Ecliptick which we shall insist upon afterward . Of both which kinds , there have been other Instances proposed , by my Learned Friend Dr. More in his Enchiridion Metaphysicum , and very ingeniously improved by him to this very purpose , namely to Evince that there is something in Nature besides Mechanism , and consequently Substance Incorporeal . Moreover those Theists , who Philosophize after this manner , by resolving all the Corporeal Phaenomena into Fortuitous Mechanism , or the Necessary and Vnguided Motion of Matter , make God to be nothing else in the World , but an Idle Spectator of the Various Results of the Fortuitous and Necessary Motions of Bodies ; and render his Wisdom altogether Useless and Insignificant , as being a thing wholly Inclosed and shut up within his own breast , and not at all acting abroad upon any thing without him . Furthermore all such Mechanists as these , whether Theists or Atheists , do , according to that Judicious Censure passed by Aristotle long since upon Democritus , but substitute as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Carpenters or Artificers Wooden Hand , moved by Strings and Wires , in stead of a Living Hand . They make a kind of Dead and Wooden World , as it were a Carved Statue , that hath nothing neither Vital nor Magical at all in it . Whereas to those who are Considerative , it will plainly appear , that there is a Mixture of Life or Plastick Nature together with Mechanism , which runs through the whole Corporeal Universe . And whereas it is pretended , not only that all Corporeal Phaenomena may be sufficiently salved Mechanically , without any Final , Intending and Directive Causality , but also that all other Reasons of things in Nature , besides the Material and Mechanical , are altogether Vnphilosophical , the same Aristotle ingeniously exposes the Ridiculousness of this Pretence after this manner ; telling us , That it is just as if a Carpenter , Joyner or Carver should give this accompt , as the only Satisfactory , of any Artificial Fabrick or Piece of Carved Imagery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that because the Instruments , Axes and Hatchets , Plains and Chissels , happened to fall so and so upon the Timber , cutting it here and there , that therefore it was hollow in one place , and plain in another , and the like , and by that means the whole came to be of such a Form. For is it not altogether as Absurd and Ridiculous , for men to undertake to give an accompt of the Formation and Organization of the Bodies of Animals , by mere Fortuitous Mechanism , without any Final or Intending Causality , as why there was an Heart here and Brains there , and why the Heart had so many and such different Valves in the Entrance and Out-let of its Ventricles , and why all the other Organick Parts , Veins and Arteries , Nerves and Muscles , Bones and Cartilages , with the Joints and Members , were of such a Form ? Because forsooth , the Fluid Matter of the Seed happened to move so and so , in several places , and thereby to cause all those Differences , which are also divers in different Animals ; all being the Necessary Result of a certain Quantity of Motion at first indifferently impressed , upon the small Particles of the Matter of this Universe turned round in a Vortex . But as the same Aristotle adds , no Carpenter or Artificer is so simple , as to give such an Accompt as this , and think it satisfactory , but he will rather declare , that himself directed the Motion of the Instruments , after such a manner , and in order to such Ends : * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A Carpenter would give a better account than so , for he would not think it sufficient to say , that the Fabrick came to be of such a form , because the Instruments happened to fall so and so , but he will tell you that it was because himself made such strokes , and that he directed the Instruments and determined their motion after such a manner , to this End that he might make the Whole a Fabrick fit and useful for such purposes . And this is to assign the Final Cause . And certainly there is scarcely any man in his Wits , that will not acknowledge the Reason of the different Valves in the Heart , from the apparent Usefulness of them , according to those particular Structures of theirs , to be more Satisfactory , than any which can be brought from mere Fortuitous Mechanism , or the Unguided Motion of the Seminal Matter . 4. And as for the Latter Part of the Disjunction , That every thing in Nature should be done Immediately by God himself ; this , as according to Vulgar Apprehension , it would render Divine Providence Operose , Sollicitous and Distractious , and thereby make the Belief of it to be entertained with greater difficulty , and give advantage to Atheists ; so in the Judgment of the Writer De Mundo , it is not so Decorous in respect of God neither , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set his own Hand , as it were , to every Work , and immediately do all the Meanest and Triflingest things himself Drudgingly , without making use of any Inferior and Subordinate Instruments . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If it were not congruous in respect of the State & Majesty of Xerxes the Great King of Persia that he should condescend to do all the meanest Offices himself ; much less can this be thought decorous in respect of God. But it seems far more August , and becoming of the Divine Majesty , that a certain Power and Vertue , derived from him , and passing through the Vniverse , should move the Sun and Moon , and be the Immediate Cause of those lower things done here upon Earth . Moreover it seems not so agreeable to Reason neither , that Nature as a Distinct thing from the Deity , should be quite Superseded or made to Signifie Nothing , God himself doing all things Immediately and Miraculously ; from whence it would follow also , that they are all done either Forcibly and Violently , or else Artificially only , and none of them by any Inward Principle of their own . Lastly ; This Opinion is further Confuted , by that Slow and Gradual Process that is in the Generations of things , which would seem to be but a Vain and Idle Pomp , or a Trifling Formality , if the Agent were Omnipotent : as also by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Aristotle calls them ) those Errors and Bungles which are committed , when the Matter is Inept and Contumacious ; which argue the Agent not to be Irresistible , and that Nature is such a thing , as is not altogether uncapable ( as well as Humane Art ) of being sometimes frustrated and disappointed , by the Indisposition of Matter . Whereas an Omnipotent Agent , as it could dispatch its work in a Moment , so it would always do it Infallibly and Irresistibly ; no Ineptitude or Stubbornness of Matter , being ever able to hinder such a one , or make him Bungle or Fumble in any thing . 5. Wherefore since neither all things are produced Fortuitously , or by the Unguided Mechanism of Matter , nor God himself may reasonably be thought to do all things Immediately and Miraculously ; it may well be concluded , that there is a Plastick Nature under him , which as an Inferior and Subordinate Instrument , doth Drudgingly Execute that Part of his Providence , which consists in the Regular and Orderly Motion of Matter : yet so as that there is also besides this , a Higher Providence to be acknowledged , which presiding over it , doth often supply the Defects of it , and sometimes Over-rule it ; forasmuch as this Plastick Nature cannot act Electively nor with Discretion . And by this means the Wisdom of God will not be shut up nor concluded wholly within his own Breast , but will display it self abroad , and print its Stamps and Signatures every where throughout the World ; so that God , as Plato ( after Orpheus ) speaks , will be not only the Beginning and End , but also the Middle of all things , they being as much to be ascribed to his Causality , as if himself had done them all Immediately , without the concurrent Instrumentality of any Subordinate Natural Cause . Notwithstanding which , in this way it will appear also to Humane Reason , that all things are Disposed and Ordered by the Deity , without any Sollicitous Care or Distractious Providence . And indeed those Mechanick Theists , who rejecting a Plastick Nature , affect to concern the Deity as little as is possible in Mundane Affairs , either for fear of debasing him and bringing him down to too mean Offices , or else of subjecting him to Sollicitous Encumberment , and for that Cause would have God to contribute nothing more to the Mundane System and Oeconomy , than only the First Impressing of a certain Quantity of Motion , upon the Matter , and the After-conserving of it , according to some General Laws : These men ( I say ) seem not very well to understand themselves in this . Forasmuch as they must of necessity , ether suppose these their Laws of Motion to execute themselves , or else be forced perpetually to concern the Deity in the Immediate Motion of every Atom of Matter throughout the Universe , in order to the Execution and Observation of them . The Former of which being a Thing plainly Absurd and Ridiculous , and the Latter that , which these Philosophers themselves are extremely abhorrent from , we cannot make any other Conclusion than this , That they do but unskilfully and unawares establish that very Thing which in words they oppose ; and that their Laws of Nature concerning Motion , are Really nothing else , but a Plastick Nature , acting upon the Matter of the whole Corporeal Universe , both Maintaining the Same Quantity of Motion always in it , and also Dispensing it ( by Transferring it out of one Body into another ) according to such Laws , Fatally Imprest upon it . Now if there be a Plastick Nature , that governs the Motion of Matter , every where according to Laws , there can be no Reason given , why the same might not also extend further , to the Regular Disposal of that Matter , in the Formation of Plants and Animals and other things , in order to that Apt Coherent Frame and Harmony of the whole Universe . 6. And as this Plastick Nature is a thing which seems to be in it self most Reasonable , so hath it also had the Suffrage of the best Philosophers in all Ages . For First , it is well known , that Aristotle concerns himself in nothing more zealously than this , That Mundane things are not Effected , merely by the Necessary and Vnguided Motion of Matter , or by Fortuitous Mechanism , but by such a Nature as acts Regularly and Artificially for Ends ; yet so as that this Nature is not the Highest Principle neither , or the Supreme Numen , but Subordinate to a Perfect Mind or Intellect , he affirming , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind together with Nature was the Cause of this Vniverse ; and that Heaven and Earth , Plants and Animals were framed by them both ; that is , by Mind as the Principal and Directive Cause , but by Nature as a Subservient or Executive Instrument : and elsewhere joyning in like manner God and Nature both together , as when he concludes , That God and Nature do nothing in Vain . Neither was Aristotle the First Broacher or Inventor of this Doctrine , Plato before him having plainly asserted the same . For in a Passage already cited , he affirms that Nature together with Reason , and according to it , orders all things ; thereby making Nature , as a Distinct thing from the Deity , to be a Subordinate Cause under the Reason and Wisdom of it . And elsewhere he resolves , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain Causes of a Wise and Artificial Nature , which the Deity uses as Subservient to it self ; as also , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-causes which God makes use of , as Subordinately Cooperative with himself . Moreover before Plato , Empedocles Philosophized also in the same manner , when supposing Two Worlds , the one Archetypal , the other Extypal , he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Friendship & Discord , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Principle and Immediate Operator in this Lower World. He not understanding thereby , as Plutarch and some others have conceited , Two Substantial Principles in the World , the one of Good the other of Evil , but only a Plastick Nature , as Aristotle in sundry places intimates : which he called by that name , partly because he apprehended that the Result and Upshot of Nature in all Generations and Corruptions , amounted to nothing more than Mixtures and Separations , or Concretion and Secretion of Preexistent things , and partly because this Plastick Nature is that which doth reconcile the Contrarieties and Enmities of Particular things , and bring them into one General Harmony in the Whole . Which latter is a Notion that Plotinus , describing this very Seminary Reason or Plastick Nature of the World , ( though taking it in something a larger sence , than we do in this place ) doth ingeniously pursue after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Seminary Reason or Plastick Nature of the Vniverse , opposing the Parts to one another and making them severally Indigent , produces by that means War and Contention . And therefore though it be One , yet notwithstanding it consists of Different and Contrary things . For there being Hostility in its Parts , it is nevertheless Friendly and Agreeable in the Whole ; after the same manner as in a Dramatick Poem , Clashings and Contentions are reconciled into one Harmony . And therefore the Seminary and Plastick Nature of the World , may fitly be resembled to the Harmony of Disagreeing things . Which Plotinick Doctrine , may well pass for a Commentary upon Empedocles , accordingly as Simplicius briefly represents his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes Two Worlds , the one Vnited and Intelligible , the other Divided and Sensible ; and in this lower Sensible World , he takes notice both of Vnity and Discord . It was before observed , that Heraclitus likewise did assert a Regular and Artificial Nature , as the Fate of things in this Lower World ; for his Reason passing thorough the Substance of all things , or Ethereal Body , which was the Seed of the Generation of the Vniverse , was nothing but that Spermatick or Plastick Nature which we now speak of . And whereas there is an odd Passage of this Philosophers recorded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that neither any God nor Man made this World , which as it is justly derided by Plutarch for its Simplicity , so it looks very Atheistically at first sight ; yet because Heraclitus hath not been accompted an Atheist , we therefore conceive the meaning of it to have been this , That the World was not made by any whatsoever , after such a manner as an Artificer makes an House , by Machins and Engins , acting from without upon the Matter , Cumbersomly and Moliminously , but by a certain Inward Plastick Nature of its own . And as Hippocrates followed Heraclitus in this ( as was before declared ) so did Zeno and the Stoicks also , they supposing besides an Intellectual Nature , as the Supreme Architect and Master-builder of the World , another Plastick Nature as the Immediate Workman and Operatour . Which Plastick Nature hath been already described in the words of Balbus , as a thing which acts not Fortuitously but Regularly , Orderly and Artificially ; and Laertius tells * us , it was defined by Zeno himself after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is a Habit moved from it self according to Spermatick Reasons or Seminal Principles , perfecting and containing those several things , which in determinate times are produced from it , and acting agreeably to that from which it was secreted . Lastly , as the Latter Platonists and Peripateticks have unanimously followed their Masters herein , whose Vegetative Soul also is no other than a Plastick Nature ; so the Chymists and Paracelsians insist much upon the same thing , and seem rather to have carried the Notion on further , in the Bodies of Animals , where they call it by a new name of their own , the Archeus . Moreover , we cannot but observe here , that as amongst the Ancients , They were generally condemned for down-right Atheists , who acknowledged no other Principle besides Body or Matter , Necessarily and Fortuitously moved , such as Democritus and the first Ionicks ; so even Anaxagoras himself , notwithstanding that he was a professed Theist , and plainly asserted Mind to be a Principle , yet because he attributed too much to Material Necessity , admitting neither this Plastick Nature nor a Mundane Soul , was severely censured , not only by the Vulgar ( who unjustly taxed him for an Atheist ) but also by Plato and Aristotle , as a kind of spurious and imperfect Theist , and one who had given great advantage to Atheism . Aristotle in his Metaphysicks thus represents his Philosophy , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras useth Mind and Intellect , that is , God , as a Machin in the Cosmopoeia , and when he is at a loss to give an accompt of things by Material Necessity , then and never but then , does he draw in Mind or God to help him out ; but otherwise he will rather assign any thing else for a Cause than Mind . Now if Aristotle censure Anaxagoras in this manner , though a professed Theist , because he did but seldom make use of a Mental Cause , for the salving of the Phaenomena of the World , and only then when he was at a loss for other Material and Mechanical Causes ( which it seems he sometimes confessed himself to be ) what would that Philosopher have thought of those our so confident Mechanists of later times , who will never vouchsafe so much as once to be beholding to God Almighty , for any thing in the Oeconomy of the Corporeal World , after the first Impression of Motion upon the Matter ? Plato likewise in his Phaedo and elsewhere , condemns this Anaxagoras by name , for this very thing , that though he acknowledged Mind to be a Cause , yet he seldom made use of it , for salving the Phaenomena ; but in his twelfth de Legibus , he perstringeth him Unnamed , as one who though a professed Theist , had notwithstanding given great Encouragement to Atheism , after this manner ; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some of them who had concluded , that it was Mind that ordered all things in the Heavens , themselves erring concerning the Nature of the Soul , and not making that Older than the Body , have overturned all again ; for Heavenly Bodies being supposed by them , to be full of Stones , and Earth , and other Inanimate things ( dispensing the Causes of the whole Vniverse ) they did by this means occasion much Atheism and Impiety . Furthermore the same Plato there tells us , that in those times of his , Astronomers and Physiologers commonly lay under the prejudice and suspicion of Atheism amongst the vulgar , merely for this reason , because they dealt so much in Material Causes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Vulgar think that they who addict themselves to Astronomy and Physiology , are made Atheists thereby , they seeing as much as is possible how things come to pass by Material Necessities , and being thereby disposed to think them not to be ordered by Mind and Will , for the sake of Good. From whence we may observe , that according to the Natural Apprehensions of Men in all Ages , they who resolve the Phaenomena of Nature , into Material Necessity , allowing of no Final nor Mental Causality ( disposing things in order to Ends ) have been strongly suspected for Friends to Atheism . 7. But because some may pretend , that the Plastick Nature is all one with an Occult Quality , we shall here show how great a Difference there is betwixt these Two. For he that asserts an Occult Quality , for the Cause of any Phaenomenon , does indeed assign no Cause at all of it , but only declare his own Ignorance of the Cause ; but he that asserts a Plastick Nature , assigns a Determinate and proper Cause , nay the only Intelligible Cause , of that which is the greatest of all Phaenomena in the World , namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Orderly , Regular and Artificial Frame of things in the Universe , whereof the Mechanick Philosophers , however pretending to salve all Phaenomena by Matter and Motion , assign no Cause at all . Mind and Understanding is the only true Cause of Orderly Regularity , and he that asserts a - Plastick Nature , asserts Mental Causality in the World ; but the Fortuitous Mechanists , who exploding Final Causes , will not allow Mind and Vnderstanding to have any Influence at all upon the Frame of things , can never possibly assign any Cause of this Grand Phaenomenon , unless Confusion may be said to be the Cause of Order , and Fortune or Chance of Constant Regularity ; and therefore themselves must resolve it into an Occult Quality . Nor indeed does there appear any great reason why such men should assert an Infinite Mind in the World , since they do not allow it to act any where at all , and therefore must needs make it to be in Vain . 8. Now this Plastick Nature being a thing which is not without some Difficulty in the Conception of it , we shall here endeavour to do these Two things concerning it ; First , to set down a right Representation thereof , and then afterwards to show how extremely the Notion of it hath been Mistaken , Perverted and Abused by those Atheists , who would make it to be the only God Almighty , or First Principle of all things . How the Plastick Nature is in general to be conceiv'd , Aristotle instructs us in these words , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Naupegical Art , that is the Art of the Shipwright , were in the Timber it self , Operatively and Effectually , it would there act just as Nature doth . And the Case is the same for all other Arts ; If the Oecodomical Art , which is in the Mind of the Architect , were supposed to be transfused into the Stones , Bricks and Mortar , there acting upon them in such a manner , as to make them come together of themselves and range themselves into the Form of a complete Edifice , as Amphion was said by his Harp , to have made the Stones move , and place themselves Orderly of their own accord , and so to have built the Walls of Thebes : Or if the Musical Art were conceived to be immediately in the Instruments and Strings , animating them as a Living Soul , and making them to move exactly according to the Laws of Harmony , without any External Impulse . These and such like Instances , in Aristotle's Judgment , would be fit Iconisms or Representations of the Plastick Nature , That being Art it self acting Immediately upon the Matter as an inward Principle in it . To which purpose the same Philosopher adds , that this thing might be further illustrated by an other Instance or Resemblence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature may be yet more clearly Resembled to the Medicinal Art , when it is imployed by the Physician , in curing himself . So that the meaning of this Philosopher is , that Nature is to be conceived as Art Acting not from without and at a Distance , but Immediately upon the thing it self which is Formed by it . And thus we have the first General Conception of the Plastick Nature , That it is Art it self , acting immediately on the Matter , as an Inward Principle . 9. In the next Place we are to observe , that though the Plastick Nature be a kind of Art , yet there are some Considerable Preeminences which it hath above Humane Art , the First whereof is this ; That whereas Humane Art cannot act upon the Matter otherwise than from without and at a distance , nor communicate it self to it , but with a great deal of Tumult and Hurliburly , Noise and Clatter , it using Hands and Axes , Saws and Hammers , and after this manner with much ado , by Knocking 's and Thrustings , slowly introducing its Form or Idea ( as for Example of a Ship or House ) into the Materials . Nature in the mean time is another kind of Art , which Insinuating it self Immediately into things themselves , and there acting more Commandingly upon the Matter as an Inward Principle , does its Work Easily , Cleaverly and Silently . Nature is Art as it were Incorporated and Imbodied in matter , which doth not act upon it from without Mechanically , but from within Vitally and Magically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Here are no Hands , nor Feet , nor any Instrument , Connate or Adventitious , there being only need of Matter to work upon and to be brought into a certain Form , and Nothing else . For it is manifest that the Operation of Nature is different from Mechanism , it doing not its Work by Trusion or Pulsion , by Knocking 's or Thrustings , as if it were without that which it wrought upon . But as God is Inward to every thing , so Nature Acts Immediately upon the Matter , as an Inward and Living Soul or Law in it . 10. Another Preeminence of Nature above Humane Art is this , That whereas Humane Artists are often to seek and at a loss , and therefore Consult and Deliberate , as also upon second thoughts mend their former Work ; Nature , on the contrary , is never to seek what to do , nor at a stand ; and for that Reason also ( besides another that will be Suggested afterwards ) it doth never Consult nor Deliberate . Indeed Aristotle Intimates , as if this had been the Grand Objection of the old Atheistick Philosophers against the Plastick Nature , That because we do not see Natural Bodies to Consult or Deliberate , therefore there could be Nothing of Art , Counsel or Contrivanee in them , but all came to pass Fortuitously . But he confutes it after this manner : * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd for Men to think nothing to be done for Ends , if they do not see that which moves to consult , although Art it self doth not Consult . Whence he concludes that Nature may Act Artificially , Orderly and Methodically , for the sake of Ends , though it never Consult or Deliberate . Indeed Humane Artists themselves do not Consult properly as they are Artists , but when ever they do it , it is for want of Art , and because they are to seek , their Art being Imperfect and Adventitious : but Art it self or Perfect Art , is never to seek , and therefore doth never Consult or Deliberate . And Nature is this Art , which never hesitates nor studies , as unresolved what to do , but is always readily prompted ; nor does it ever repent afterwards of what it hath formerly done , or go about , as it were upon second thoughts , to alter and mend its former Course , but it goes on in one Constant , Unrepenting Tenor , from Generation to Generation , because it is the Stamp or Impress of that Infallibly Omniscient Art , of the Divine Understanding , which is the very Law and Rule of what is Simply the Best in every thing . And thus we have seen the Difference between Nature and Humane Art ; that the Latter is Imperfect Art , acting upon the Matter from without , and at a Distance ; but the Former is Art it self or Perfect Art , acting as an Inward Principle in it . Wherefore when Art is said to imitate Nature , the meaning thereof is , that Imperfect Humane Art imitates that Perfect Art of Nature , which is really no other than the Divine Art it self , as before Aristotle , Plato had declared in his Sophist , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those things which are said to be done by Nature , are indeed done by Divine Art. 11. Notwithstanding which , we are to take notice in the next place , that as Nature is not the Deity it self , but a Thing very remote from it and far below it , so neither is it the Divine Art , as it is in it self Pure and Abstract , but Concrete and Embodied only ; for the Divine Art considered in it self , is nothing but Knowledge , Vnderstanding or Wisdom in the Mind of God : Now Knowledge and Understanding , in its own Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Separate and Abstract thing , and of so Subtil and Refined a Nature , as that it is not Capable of being Incorporated with Matter , or Mingled and Blended with it , as the Soul of it . And therefore Aristotle's Second Instance , which he propounds as most pertinent to Illustrate this business of Nature by , namely of the Physicians Art curing himself , is not so adequate thereunto ; because when the Medicinal Art Cures the Physician in whom it is , it doth not there Act as Nature , that is , as Concrete and Embodied Art , but as Knowledge and Vnderstanding only , which is Art Naked , Abstract and Vnbodied ; as also it doth its Work Ambagiously , by the Physician 's Willing and Prescribing to himself , the use of such Medicaments , as do but conduce , by removing of Impediments , to help that which is Nature indeed , or the Inward Archeus to effect the Cure. Art is defined by Aristotle , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Reason of the thing without Matter ; and so the Divine Art or Knowledge in the Mind of God is Vnbodied Reason ; but Nature is Ratio Mersa & Confusa , Reason Immersed and Plunged into Matter , and as it were Fuddled in it , and Confounded with it . Nature is not the Divine Art Archetypal , but only Ectypal , it is a living Stamp or Signature of the Divine Wisdom , which though it act exactly according to its Arthetype , yet it doth not at all Comprehend nor Understand the Reason of what it self doth . And the Difference between these two , may be resembled to that between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Reason of the Mind and Conception , called Verbum Mentis , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Reason of External Speech ; the Latter of which though it bear a certain Stamp and Impress of the Former upon it , yet it self is nothing but Articulate Sound , devoid of all Vnderstanding and Sense . Or else we may Illustrate this business by another Similitude , comparing the Divine Art and Wisdom to an Architect , but Nature to a Manuary Opificer ; the Difference betwixt which two is thus set forth by Aristotle pertinently to our purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We account the Architects in every thing more honourable than the Manuary Opificers , because they understand the Reason of the things done , whereas the other , as some Inanimate things , only Do , not knowing what they Do : the Difference between them being only this , that Inanimate Things Act by a certain Nature in them , but the Manuary Opificer by Habit. Thus Nature may be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Manuary Opificer that Acts subserviently under the Architectonical Art and Wisdom of the Divine Understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which does Do without Knowing the Reason of what ●t Doth . 12. Wherefore as we did before observe the Preeminences of Nature above Humane Art , so we must here take Notice also of the Imperfections and Defects of it , in which respect it falls short of Humane Art , which are likewise Two ; and the First of them is this , That though it Act Artificially for the sake of Ends , yet it self doth neither Intend those Ends , nor Vnderstand the Reason of that it doth . Nature is not Master of that Consummate Art and Wisdom according to which it acts , but only a Servant to it , and a Drudging Executioner of the Dictates of it . This Difference betwixt Nature and Abstract Art or Wisdom is expressed by Plotinus in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How doth Wisdom differ from that which is called Nature ? Verily in this Manner , That Wisdom is the First Thing , but Nature the Last and Lowest ; for Nature is but an Image or Imitation of Wisdom , the Last thing of the Soul , which hath the lowest Impress of Reason shining upon it ; as when a thick piece of Wax , is thoroughly impressed upon by a Seal , that Impress which is clear and distinct in the superiour Superficies of it , will in the lower side be weak and obscure ; and such is the Stamp and Signature of Nature , compared with that of Wisdom and Vnderstanding , Nature being a thing which doth only Do , but not Know. And elsewhere the same Writer declares the Difference between the Spermatick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Reasons , and Knowledges or Conceptions of the Mind in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether are these Plastick Reasons or Forms in the Soul Knowledges ? But how shall it then Act according to those Knowledges ? For the Plastick Reason or Form Acts or Works in Matter , and that which acts Naturally is not Intellection nor Vision , but a certain Power of moving Matter , which doth not Know , but only Do , and makes as it were a Stamp or Figure in Water . And with this Doctrine of the Ancients , a Modern Judicious Writer and Sagacious Inquirer into Nature , seems fully to agree , that Nature is such a Thing as doth not Know but only Do : For after he had admired that Wisdom and Art by which the Bodies of Animals are framed , he concludes that one or other of these two things must needs be acknowledged , that either the Vegetative or Plastick Power of the Soul , by which it Fabricates and Organizes its own body , is more Excellent and Divine than the Rational ; Or else , In Naturae Operibus neque Prudentiam nec Intellectum inesse , sedita solùm videri Conceptui nostro , qui secundùm Artes nostras & Facultates , seu Exemplaria à nobismetipsis mutuata , de rebus Naturae divinis judicamus ; Quasi Principia Naturae Activa , effectus suos eo modo producerent , quo nos opera nostra Artificialia solemus : That in the Works of Nature there is neither Prudence nor Vnderstanding , but only it seems so to our Apprehensions , who judge of these Divine things of Nature , according to our own Arts and Faculties , and Patterns borrowed from our selves ; as if the Active Principles of Nature did produce their Effects in the same manner , as we do our Artificial Works . Wherefore we conclude , agreeably to the Sence of the best Philosophers , both Ancient and Modern , That Nature is such a Thing , as though it act Artificially and for the sake of Ends , yet it doth but Ape and Mimick the Divine Art and Wisdom , it self not Understanding those Ends which it Acts for , nor the Reason of what it doth in order to them ; for which Cause also it is not Capable of Consultation or Deliberation , nor can it Act Electively or with Discretion . 13. But because this may seem strange at the first sight , that Nature should be said to Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the sake of Ends , and Regularly or Artificially , and yet be it self devoid of Knowledge and Vnderstanding , we shall therefore endeavour to perswade the Possibility , and facilitate the Belief of it , by some other Instances ; and first by that of Habits , particularly those Musical ones , of Singing , Playing upon Instruments , and Dancing . Which Habits direct every Motion of the Hand , Voice , and Body , and prompt them readily , without any Deliberation or Studied Consideration , what the next following Note or Motion should be . If you jogg a sleeping Musician , and sing but the first Words of a Song to him , which he had either himself composed , or learnt before , he will presently take it from you , and that perhaps before he is thoroughly awake , going on with it , and singing out the remainder of the whole Song to the End. Thus the Fingers of an exercised Lutonist , and the Legs and whole Body of a skilful Dancer , are directed to move Regularly and Orderly , in a long Train and Series of Motions , by those Artificial Habits in them , which do not themselves at all comprehend those Laws and Rules of Musick or Harmony , by which they are governed : So that the same thing may be said of these Habits , which was said before of Nature , That they do not Know , but only Do. And thus we see there is no Reason , why this Plastick Nature ( which is supposed to move Body Regularly and Artificially ) should be thought to be an Absolute Impossibility , since Habits do in like manner , Gradually Evolve themselves , in a long Train or Series of Regular and Artificial Motions , readily prompting the doing of them , without comprehending that Art and Reason by which they are directed . The forementioned Philosopher illustrates the Seminary Reason and Plastick Nature of the Universe , by this very Instance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Energy of Nature is Artificial , as when a Dancer moves ; for a Dancer resembles this Artificial Life of Nature , forasmuch as Art it self moves him , and so moves him as being such a Life in him . And agreeably to this Conceit , the Ancient Mythologists represented the Nature of the Universe , by Pan Playing upon a Pipe or Harp , and being in love with the Nymph Eccho ; as if Nature did , by a kind of Silent Melody , make all the Parts of the Universe every where Daunce in measure & Proportion , it self being as it were in the mean time delighted and ravished with the Re-ecchoing of its own Harmony . Habits are said to be an Adventitious and Acquired Nature , and Nature was before defined by the Stoicks to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Habit : so that there seems to be no other Difference between these two , than this , that whereas the One is Acquired by Teaching , Industry and Exercise ; the other , as was expressed by Hippocrates , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnlearned and Vntaught , and may in some sence also be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-taught , though she be indeed always Inwardly Prompted , Secretly Whispered into , and Inspired , by the Divine Art and Wisdom . 14. Moreover , that something may Act Artificially and for Ends , without Comprehending the Reason of what it doth , may be further evinced from those Natural Instincts that are in Animals , which without Knowledge direct them to Act Regularly , in Order both to their own Good and the Good of the Vniverse . As for Example ; the Bees in Mellification , and in framing their Combs and Hexagonial Cells , the Spiders in spinning their Webs , the Birds in building their Nests , and many other Animals in such like Actions of theirs , which would seem to argue a great Sagacity in them , whereas notwithstanding , as Aristotle observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They do these things , neither by Art nor by Counsel nor by any Deliberation of their own , and therefore are not Masters of that Wisdom according to which they Act , but only Passive to the Instincts and Impresses thereof upon them . And indeed to affirm , that Brute Animals do all these things by a Knowledge of their own , and which themselves are Masters of , and that without Deliberation and Consultation , were to make them to be endued with a most Perfect Intellect , far transcending that of Humane Reason ; whereas it is plain enough , that Brutes are not above Consultation , but Below it , and that these Instincts of Nature in them , are Nothing but a kind of Fate upon them . 15. There is in the next place another Imperfection to be observed in the Plastick Nature , that as it doth not comprehend the Reason of its own Action , so neither is it Clearly and Expresly Conscious of what it doth ; in which Respect , it doth not only fall short of Humane Art , but even of that very Manner of Acting which is in Brutes themselves , who though they do not Understand the Reason of those Actions , that their Natural Instincts lead them to , yet they are generally conceived to be Conscious of them , and to do them by Phancy ; whereas the Plastick Nature in the Formation of Plants and Animals , seems to have no Animal Fancie , no Express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense or Consciousness of what it doth . Thus the often Commended Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nature hath not so much as any Fancie in it ; As Intellection and Knowledge is a thing Superiour to Fancie , so Fancie is Superiour to the Impress of Nature , for Nature hath no Apprehension nor Conscious Perception of any thing . In a Word , Nature is a thing that hath no such Self-perception or Self-injoyment in it , as Animals have . 16. Now we are well aware , that this is a Thing which the Narrow Principles of some late Philosophers will not admit of , that there should be any Action distinct from Local Motion besides Expresly Conscious Cogitation . For they making the first General Heads of all Entity , to be Extension and Cogitation , or Extended Being and Cogitative , and then supposing that the Essence of Cogitation consists in Express Consciousness , must needs by this means exclude such a Plastick Life of Nature , as we speak of , that is supposed to act without Animal Fancie or Express Consciousness . Wherefore we conceive that the first Heads of Being ought rather to be expressed thus ; Resisting or Antitypous Extension , and Life , ( i.e. Internal Energy and Self-activity : ) and then again , that Life or Internal Self-activity , is to be subdivided into such as either acts with express Consciousness and Synaesthesis , or such as is without it ; the Latter of which is this Plastick Life of Nature : So that there may be an Action distinct from Local Motion , or a Vital Energy , which is not accompanied with that Fancie , or Consciousness , that is in the Energies of the Animal Life ; that is , there may be a simple Internal Energy or Vital Autokinesie , which is without that Duplication , that is included in the Nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense and Consciousness , which makes a Being to be Present with it self , Attentive to its own Actions , or Animadversive of them , to perceive it self to Do or Suffer , and to have a Fruition or Enjoyment of it self . And indeed it must be granted , that what moves Matter or determines the Motion of it Vitally , must needs do it by some other Energy of its own , as it is Reasonable also to conceive , that it self hath some Vital Sympathy with that Matter which it Acts upon . But we apprehend , that Both these may be without Clear and Express Consciousness . Thus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every Life is Energie , even the worst of Lives , and therefore that of Nature . Whose Energie is not like that of Fire , but such an Energie , as though there be no Sense belonging to it , yet is it not Temerarious or Fortuitous , but Orderly & Regular . Wherefore this Controversie whether the Energy of the Plastick Nature , be Cogitation , or no , seems to be but a Logomachy , or Contention about Words . For if Clear and Express Consciousness be supposed to be included in Cogitation , then it must needs be granted that Cogitation doth not belong to the Plastick Life of Nature : but if the Notion of that Word be enlarged so as to comprehend all Action distinct from Local Motion , and to be of equal Extent with Life , then the Energie of Nature is Cogitation . Nevertheless if any one think fit to attribute some Obscure and Imperfect Sense or Perception , different from that of Animals , to the Energie of Nature , and will therefore call it a kind of Drowsie , Vnawakened , or Astonish'd Cogitation , the Philosopher , before mentioned , will not very much gainsay it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any will needs attribute some kind of Apprehension or Sense to Nature , then it must not be such a Sense or Apprehension , as is in Animals , but something that differs as much from it , as the Sense or Cogitation of one in a profound sleep , differs from that of one who is awake . And since it cannot be denied but that the Plastick Nature hath a certain Dull and Obscure Idea of that which it Stamps and Prints upon Matter , the same Philosopher himself sticks not to call this Idea of Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spectacle and Contemplamen , as likewise the Energy of Nature towards it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Silent Contemplation ; nay he allows , that Nature may be said to be , in some Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lover of Spectacles or Contemplation . 17. However , that there may be some Vital Energy without Clear and Express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense and Consciousness , Animadversion , Attention , or Self-perception , seems reasonable upon several accompts . For first , those Philosophers themselves , who make the Essence of the Soul to consist in Cogitation , and again the Essence of Cogitation in Clear and Express Consciousness , cannot render it any way probable , that the Souls of Men in all profound Sleeps , Lethargies and Apoplexies , as also of Embryo's in the Womb , from their very first arrival thither , are never so much as one moment without Expresly Conscious Cogitations ; which if they were , according to the Principles of their Philosophy , they must , ipso facto , cease to have any Being . Now if the Souls of Men and Animals be at any time without Consciousness and Self-perception , then it must needs be granted , that Clear and Express Consciousness is not Essential to Life . There is some appearance of Life and Vital Sympathy in certain Vegetables and Plants , which however called Sensitive Plants and Plant-animals , cannot well be supposed to have Animal Sense and Fancy , or Express Consciousness in them ; although we are not ignorant in the mean time , how some endeavour to salve all those Phaenomena Mechanically . It is certain , that our Humane Souls themselves are not always Conscious , of whatever they have in them ; for even the Sleeping Geometrician , hath at that time , all his Geometrical Theorems and Knowledges some way in him ; as also the Sleeping Musician , all his Musical Skill and Songs : and therefore why may it not be possible for the Soul to have likewise some Actual Energie in it , which it is not Expresly Conscious of ? We have all Experience , of our doing many Animal Actions Non-attendingly , which we reflect upon afterwards ; as also that we often continue a long Series of Bodily Motions , by a mere Virtual Intention of our Minds , and as it were by Half a Cogitation . That Vital Sympathy , by which our Soul is united and tied fast , as it were with a Knot , to the Body , is a thing that we have no direct Consciousness of , but only in its Effects . Nor can we tell how we come to be so differently affected in our Souls , from the many different Motions made upon our Bodies . As likewise we are not Conscious to our selves of that Energy , whereby we impress Variety of Motions and Figurations upon the Animal Spirits of our Brain in our Phantastick Thoughts . For though the Geometrician perceive himself to make Lines , Triangles and Circles in the Dust , with his Finger , yet he is not aware , how he makes all those same Figures , first upon the Corporeal Spirits of his Brain , from whence notwithstanding , as from a Glass , they are reflected to him , Fancy being rightly concluded by Aristotle to be a Weak and Obscure Sense . There is also another more Interiour kind of Plastick Power in the Soul ( if we may so call it ) whereby it is Formative of its own Cogitations , which it self is not always Conscious of ; as when in Sleep or Dreams , it frames Interlocutory Discourses betwixt it self and other Persons , in a long Series , with Coherent Sence and Apt Connexions , in which oftentimes it seems to be surprized with unexpected Answers and Reparties ; though it self were all the while the Poet and Inventor of the whole Fable . Not only our Nictations for the most part when we are awake , but also our Nocturnal Volutations in Sleep , are performed with very little or no Consciousness . Respiration or that Motion of the Diaphragmae and other Muscles which causes it ( there being no sufficient Mechanical accompt given of it ) may well be concluded to be always a Vital Motion , though it be not always Animal ; since no man can affirm that he is perpetually Conscious to himself , of that Energy of his Soul , which does produce it when he is awake , much less when asleep . And Lastly , the Cartesian Attempts to salve the Motion of the Heart Mechanically , seem to be abundantly confuted , by Autopsy and Experiment , evincing the Systole of the Heart to be a Muscular Constriction , caused by some Vital Principle , to make which , nothing but a Pulsifick Corporeal Quality in the Substance of the Heart it self , is very Unphilosophical and Absurd . Now as we have no voluntary Imperium at all , upon the Systole and Diastole of the Heart , so are we not conscious to our selves of any Energy of our own Soul that causes them , and therefore we may reasonably conclude from hence also , that there is some Vital Energy , without Animal Fancy or Synaesthesis , express Consciousness and Self-perception . 18. Wherefore the Plastick Nature acting neither by Knowledge nor by Animal Fancy , neither Electively nor Hormetically , must be concluded to act Fatally , Magically and Sympathetically . And thus that Curious and Diligent Inquirer into Nature , before commended , resolves , Natura tanquam Fato quodam , seu Mandato secundùm Leges operante , movet ; Nature moveth as it were by a kind of Fate or Command , acting according to Laws . Fate , and the Laws or Commands of the Deity , concerning the Mundane Oeconomy ( they being really the same thing ) ought not to be looked upon , neither as Verbal things , nor as mere Will and Cogitation in the Mind of God ; but as an Energetical and Effectual Principle , constituted by the Deity , for the bringing of things decreed to pass . The Aphrodisian Philosopher with others of the Ancients , have concluded , that Fate and Nature are but two different Names , for one and the same thing , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both that which is done Fatally , is done Naturally , and also whatever is done Naturally , is done Fatally ; but that which we assert in this place is only this , that the Plastick Nature may be said to be , the True and Proper Fate of Matter , or the Corporeal World. Now that which acts not by any Knowledge or Fancy , Will or Appetite of its own , but only Fatally according to Laws and Impresses made upon it ( but differently in different Cases ) may be said also to act Magically and Sympathetically . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the Philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true Magick is the Friendship and Discord that is in the Vniverse ; and again Magick is said to be founded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the Sympathy and Variety of diverse Powers conspiring together into one Animal . Of which Passages , though the Principal meaning seem to be this , that the ground of Magical Fascination , is one Vital Vnitive Principle in the Universe ; yet they imply also , that there is a certain Vital Energy , not in the way of Knowledge and Fancy , Will and Animal Appetite , but Fatally Sympathetical and Magical . As indeed that Mutual Sympathy which we have constant Exp●rience of , betwixt our Soul and our Body , ( being not a Material and Mechanical , but Vital thing ) may be called also Magical . 19. From what hath been hitherto declared concerning the Plastick Nature , it may appear ; That though it be a thing that acts for Ends Artificially , and which may be also called the Divine Art , and the Fate of the Corporeal World ; yet for all that it is neither God nor Goddess , but a Low and Imperfect Creature . Forasmuch as it is not Master of that Reason and Wisdom according to which it acts nor does it properly Intend those Ends which it acts for , nor indeed is it Expresly Conscious of what it doth ; it not Knowing but only Doing , according to Commands & Laws imprest upon it . Neither of which things ought to seem strange or incredible , since Nature may as well act Regularly and Artificially , without any Knowledge and Consciousness of its own , as Forms of Letters compounded together , may Print Coherent Philosophick Sence , though they understand nothing at all ; and it may also act for the sake of those Ends , that are not intended by it self , but some Higher Being , as well as the Saw or Hatchet in the hand of the Architect or Mechanick doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ax cuts for the sake of something , though it self does not ratiocinate , nor intend or design any thing , but is only subservient to that which does so . It is true , that our Humane Actions are not governed by such exact Reason , Art , and Wisdom , nor carried on with such Constancy , Eavenness and Uniformity , as the Actions of Nature are ; notwithstanding which , since we act according to a Knowledge of our own , and are Masters of that Wisdom by which our Actions are directed , since we do not act Fatally only , but Electively and Intendingly , with Consciousness and Self-perception ; the Rational Life that is in us , ought to be accompted a much Higher and more Noble Perfection , than that Plastick Life of Nature . Nay , this Plastick Nature , is so far from being the First and Highest Life , that it is indeed the Last and Lowest of all Lives ; it being really the same thing with the Vegetative , which is Inferiour to the Sensitive . The difference betwixt Nature and Wisdom was before observed , that Wisdom is the First and Highest thing , but Nature the Last and Lowest ; this latter being but an Umbratile Imitation of the former . And to this purpose , this Plastick Nature is further described by the same Philosopher in these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Spermatick Reason or Plastick Nature , is no pure Mind or perfect Intellect , nor any kind of pure Soul neither ; but something which depends upon it , being as it were an Effulgency or Eradiation , from both together , Mind and Soul , or Soul affected according to Mind , generating the same as a Lower kind of Life . And though this Plastick Nature contain no small part of Divine Providence in it , yet since it is a thing that cannot act Electively nor with Discretion , it must needs be granted that there is a Higher and Diviner Providence than this , which also presides over the Corporeal World it self , which was a thing likewise insisted upon by that Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The things in the world , are not administred merely by Spermatick Reasons , but by Perileptick ( that is , Comprehensive Intellectual Reasons ) which are in order of Nature before the other , because in the Spermatick Reasons cannot be contained that which is contrary to them , &c. Where though this Philosopher may extend his Spermatick Reasons further than we do our Plastick Nature in this place , ( which is only confined to the Motions of Matter ) yet he concludes , that there is a higher Principle presiding over the Universe than this . So that it is not Ratio mersa & confusa , a Reason drowned in Matter , and confounded with it , which is the Supreme Governour of the World , but a Providence perfectly Intellectual , Abstract and Released . 20. But though the Plastick Nature be the Lowest of all Lives , nevertheless since it is a Life , it must needs be Incorporeal ; all Life being such . For Body being nothing but Antitypous Extension , or Resisting Bulk , nothing but mere Outside , Aliud extra Aliud , together with Passive Capability , hath no Internal Energy , Self-activity , or Life belonging to it ; it is not able so much as to Move it self , and therefore much less can it Artificially direct its own Motion . Moreover , in the Efformation of the Bodies of Animals , it is One and the self-same thing that directs the Whole ; that which Contrives and Frames the Eye , cannot be a distinct thing from that which Frames the Ear ; nor that which makes the Hand , from that which makes the Foot ; the same thing which delineates the Veins , must also form the Arteries ; and that which fabricates the Nerves , must also project the Muscles and Joynts ; it must be the same thing that designs and Organizes the Heart and Brain , with such Communications betwixt them ; One and the self-same thing must needs have in it , the entire Idea and the complete Model or Platform of the whole Organick Body . For the several parts of Matter distant from one another , acting alone by themselves , without any common Directrix , being not able to confer together , nor communicate with each other , could never possibly conspire to make up one such uniform and Orderly System or Compages , as the Body of every Animal is . The same is to be said likewise concerning the Plastick Nature of the whole Corporeal Universe , in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are ordered together conspiringly into One. It must be one and the same thing , which formeth the whole , or else it could never have fallen into such an Uniform Order and Harmony . Now that which is One and the Same , acting upon several distant parts of Matter , cannot be Corporeal . Indeed Aristotle is severely censured by some learned men for this , that though he talk every where of such a Nature as acts Regularly , Artificially and Methodically , in order to the Best , yet he does no where positively declare whether this Nature of his be Corporeal or Incorporeal , Substantial or Accidental , which yet is the less to be wondred at in him , because he does not clearly determine these same points concerning the Rational Soul neither , but seems to stagger uncertainly about them . In the mean time it cannot be denied , but that Aristotle's Followers do for the most part conclude this Nature of his to be Corporeal ; whereas notwithstanding , according to the Principles of this Philosophy , it cannot possibly be such : For there is nothing else attributed to Body in it , besides these three , Matter , Form and Accidents ; neither of which can be the Aristotelick Nature . First , it cannot be Matter ; because Nature , according to Aristotle , is supposed to be the Principle of Motion and Activity , which Matter in it self is devoid of . Moreover Aristotle concludes , that they who assign only a Material Cause , assign no Cause at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of well and fit , of that Regular and Artificial Frame of things which is ascribed to Nature ; upon both which accompts , it is determined by that Philosopher , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature is more a Principle and Cause than Matter , and therefore it cannot be one and the same thing with it . Again , it is as plain , that Aristotle's Nature cannot be the Forms of particular Bodies neither , as Vulgar Peripateticks seem to conceive , these being all Generated and Produced by Nature , and as well Corruptible as Generable . Whereas Nature is such a thing as is neither Generated nor Corrupted , it being the Principle and Cause of all Generation and Corruption . To make Nature and the Material Forms of Bodies to be one and the self-same thing , is all one as if one should make the Seal ( with the Stamper too ) to be one and the same thing , with the Signature upon the Wax . And Lastly , Aristotle's Nature can least of all be the Accidents or Qualities of Bodies ; because these act only in Vertue of their Substance , neither can they exercise any Active Power over the Substance it self in which they are ; whereas the Plastick Nature is a thing that Domineers over the Substance of the whole Corporeal Vniverse , and which Subordinately to the Deity , put both Heaven and Earth into this Frame in which now it is . Wherefore since Aristotle's Nature can be neither the Matter , nor the Forms , nor the Accidents of Bodies , it is plain , that according to his own Principles , it must be Incorporeal . 21. Now if the Plastick Nature be Incorporeal , then it must of necessity , be either an Inferiour Power or Faculty of some Soul which is also Conscious , Sensitive or Rational ; or else a lower Substantial Life by it self , devoid of Animal Consciousness . The Platonists seem to affirm both these together , namely that there is a Plastick Nature lodged in all particular Souls of Animals , Brutes and Men , and also that there is a General Plastick or Spermatick Principle of the whole Vniverse distinct from their Higher Mundane Soul , though subordinate to it , and dependent upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is called Nature , is the Off-spring of an higher Soul , which hath a more Powerful Life in it . And though Aristotle do not so clearly acknowledge the Incorporeity and Substantiality of Souls , yet he concurrs very much with this Platonick Doctrine , that Nature is either a Lower Power or Faculty of some Conscious Soul , or else an Inferiour kind of Life by it self , depending upon a Superiour Soul. And this we shall make to appear from his Book De Partibus Animalium , after we have taken notice of some considerable Preliminary Passages in it in order thereunto . For having first declared , that besides the Material Cause , there are other Causes also of Natural Generations , namely these two , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that for whose sake , ( or the Final Cause ) and that from which the Principle of Motion is , ( or the Efficient Cause ) he determines that the former of these Two , is the principal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The chiefest of these two Causes seems to be the Final or the Intending Cause ; for this is Reason , and Reason is alike a Principle in Artificial and in Natural things . Nay the Philosopher adds excellently , that there is more of Reason and Art , in the things of Nature , than there is in those things that are Artificially made by men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is more of Final or Intending Causality and of the reason of Good , in the works of Nature than in those of Humane Art. After which he greatly complains of the first and most Ancient Physiologers , meaning thereby Anaximander , and those other Ionicks before Anaxagoras , that they considered only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Material Principle and Cause of things , without attending to those Two other Causes , the Principle of Motion , and that which aims at Ends , they talking only , of Fire , Water , Air and Earth , and generating the whole World , from the Frotuitous Concourse of these Sensless Bodies . But at length Aristotle falls upon Democritus , who being Junior to those others before mentioned , Philosophised after the same Atheistical manner , but in a new way of his own , by Atoms ; acknowledging no other Nature , neither in the Universe , nor in the Bodies of Animals , than that of Fortuitous Mechanism , and supposing all things to arise from the different Compositions of Magnitudes , Figures , Sites , and Motions . Of which Democritick Philosophy , he gives his Censure in these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If Animals and their several parts did consist of nothing but Figure and Colour , then indeed Democritus would be in the right : But a Dead man hath the same Form and Figure of Body , that he had before , and yet for all that he is not a Man ; neither is a Brazen or Wooden Hand a Hand , but only Equivocally , as a Painted Physician , or Pipes made of Stone are so called . No member of a Dead Mans Body , is that which it was before , when he was alive , neither Eye , nor Hand , nor Foot. Wherefore this is but a rude way of Philosophizing , and just as if a Carpenter should talk of a Wooden Hand . For thus these Physiologers declare the Generations and Causes of Figures only , or the Matter out of which things are made , as Air and Earth . Whereas no Artificer would think it sufficient , to render such a Cause of any Artificial Fabrick , because the Instrument happened to fall so upon the Timber , that therefore it was Hollow here and Plane there ; but rather because himself made such strokes , and for such Ends , &c. Now in the close of all , this Philosopher at length declares , That there is another Principle of Corporeal things , besides the Material , and such as is not only the Cause of Motion , but also acts Artificially in order to Ends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is such a thing as that which we call Nature , that is , not the Fortuitous Motion of Sensless Matter , but a Plastick Regular and Artificial Nature , such as acts for Ends and Good ; declaring in the same place , what this Nature is , namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul , or Part of Soul , or not without Soul ; and from thence inferring , that it properly belongs to a Physiologer , to treat concerning the Soul also . But he concludes afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the whole Soul is not Nature ; whence it remains , that according to Aristotle's sence , Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either part of a Soul or not without Soul , that is , either a lower Part or Faculty of some Conscious Soul ; or else an Inferiour kind of Life by it self , which is not without Soul , but Suborditate to it and dependent on it . 22. As for the Bodies of Animals Aristotle first resolves in General , that Nature in them is either the whole Soul , or else some part of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature as the Moving Principle , or as that which acts Artificially for Ends , ( so far as concerns the Bodies of Animals ) is either the whole Soul , or else some Part of it . But afterward he determines more particularly , that the Plastick Nature is not the whole Soul in Animals , but only some part of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Nature in Animals , properly so called , is some Lower Power or Faculty lodged in their respective Souls , whether Sensitive or Rational . And that there is Plastick Nature in the Souls of Animals , the same Aristotle elsewhere affirms and proves after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What is that which in the Bodies of Animals holds together such things as of their own Nature would otherwise move contrary ways , and flie asunder , as Fire and Earth , which would be distracted and dissipated , the one tending upwards , the other downwards , were there not something to hinder them : now if there be any such thing , this must be the Soul , which is also the Cause of Nourishment and Augmentation . Where the Philosopher adds , that though some were of Opinion , that Fire was that which was the Cause of Nourishment and Augmentation in Animals , yet this was indeed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only the Concause or Instrument , and not simply the Cause , but rather the Soul. And to the same purpose he philosophizeth elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is Concoction by which Nourishment is made in Animals done without the Soul , nor without Heat , for all things are done by Fire . And certainly it seems very agreeable to the Phaenomena , to acknowledge something in the Bodies of Animals Superiour to Mechanism , as that may well be thought to be , which keeps the more fluid parts of them constantly in the same Form and Figure , so as not to be enormously altered in their Growth by disproportionate nourishment ; that which restores Flesh that was lost , consolidates dissolved Continuities , Incorporates the newly received Nourishment , and joyns it Continuously with the preexistent parts of Flesh and Bone ; which regenerates and repairs Veins consumed or cut off ; which causes Dentition in so regular a manner , and that not only in Infants , but also Adult persons ; that which casts off Excrements and dischargeth Superfluities ; which makes things seem ungrateful to an Interiour Sense , that were notwithstanding pleasing to the Taste . That Nature of Hippocrates , that is the Curatrix of Diseases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that Archeus of the Chymists or Paracelsians , to which all Medicaments are but Subservient , as being able to effect nothing of themselves without it . I say , there seems to be such a Principle as this in the Bodies of Animals , which is not Mechanical but Vital ; and therefore since Entities are not to be multiplied without necessity , we may with Aristotle conclude it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain part of the Soul of those Animals , or a Lower Inconscious Power lodged in them . 23. Besides this Plastick Nature which is in Animals , forming their several Bodies Artificially , as so many Microcosms or Little Worlds , there must be also a general Plastick Nature in the Macrocosm the whole Corporeal Universe , that which makes all things thus to conspire every where , and agree together into one Harmony . Concerning which Plastick Nature of the Universe , the Author de Mundo writes after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Power passing thorough all things , , ordered and formed the whole World. Again he calls the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit , and a Living and Generative Nature , and plainly declares it , to be a thing distinct from the Deity , but Subordinate to it and dependent on it . But Aristotle himself in that genuine Work of his before mentioned , speaks clearly and positively concerning this Plastick Nature of the Universe , as well as that of Animals , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seemeth , that as there is Art in Artificial things , so in the things of Nature , there is another such like Principle or Cause , which we our selves partake of ; in the same manner as we do of Heat and Cold , from the Vniverse . Wherefore it is more probable that the whole World was at fi●st made by such a Cause as this ( if at least it were made ) and that it is still conserved by the same , than that Mortal Animals should be so : For there is much more of Order and determinate Regularity , in the Heavenly Bodies than in our selves ; but more of Fortuitousness and inconstant Regularity among these Mortal things . Notwithstanding which , some there are , who , though they cannot but acknowledge that the Bodies of Animals were all framed by an Artificial Nature , yet they will needs contend that the System of the Heavens sprung merely from Fortune and Chance ; although there be not the least appearance of Fortuitousness or Temerity in it . And then he sums up all into this Conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore it is manifest , that there is some such thing as that which we call Nature , that is , that there is not only an Artificial , Methodical and Plastick Nature in Animals , by which their respective Bodies are Framed and Conserved ; but also that there is such a General Plastick Nature likewise in the Vniverse , by which the Heavens and whole World are thus Artificially Ordered and Disposed . 24. Now whereas Aristotle in the forecited Words , tells us , that we partake of Life and Understanding , from that in the Universe , after the same manner as we partake of Heat and Cold , from that Heat and Cold that is in the Universe ; It is observable , that this was a Notion borrowed from Socrates ; ( as we understand both from Xenophon and Plato ) that Philosopher having used it as an Argumentation to prove a Deity . And the Sence of it is represented after this manner by the Latin Poet ; Principio Coelum ac Terram , Campósque Liquentes , Lucentémque Globum Lunae , Titaniáque Astra , Spiritus intus alit , totósque Infusa per Artus , Mens agitat Molem , & Magno se Corpore miscet . Inde Hominum Pecudúmque Genus , Vitaeque Volantûm . From whence it may be collected , that Aristotle did suppose , this Plastick Nature of the Vniverse to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Either Part of some Mundane Soul , that was also Conscious and Intellectual , ( as that Plastick Nature in Animals is ) or at least some Inferiour Principle , depending on such a Soul. And indeed whatever the Doctrine of the modern Peripateticks be , we make no doubt at all , but that Aristotle himself held the Worlds Animation , or a Mundane Soul ; Forasmuch as he plainly declares himself concerning it , elsewhere in his Book De Coelo , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But we commonly think of the Heavens , as nothing else but Bodies and Monads , having only a certain Order , but altogether ina●imate ; wh●r●as we ought on the contrary to conceive of them , as partaking of Life , and Action : that is , as being endued with a Rational or Intellectual Life . For so Simplicius there rightly expounds the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But we ought to think of the Heavens , as Animated with a Rational Soul , and thereby partaking of Action and Rational Life . For ( saith he ) though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be affirmed not only of Irrational Souls , but also of Inanimate Bodies , yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does only denominate Rational Beings . But further , to take away all manner of scruple or doubt , concerning this business ; that Philosopher before in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Heaven is Animated , and hath a Principle of Motion within it self : Where by the Heaven , as in many other places of Aristotle and Plato , is to be understood the Whole World. There is indeed One Passage in the same Book De Coelo , which at first sight , and slightly considered , may seem to contradict this again , and therefore probably is that , which hath led many into a contrary Perswasion , that Aristotle denied the Worlds Animation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it is not reasonable neither , to think that the Heavens continue to Eternity , moved by a Soul necessitating , or violently compelling them . Nor indeed is it possible , that the Life of such a Soul should be pleasurable or happy . Forasmuch as the continual Violent Motion of a Body ( naturally inclining to move another way ) must needs be a very unquiet thing , and void of all Mental Repose ; especially when there is no such Relaxation , as the Souls of Mortal Animals have by sleep ; and therefore such a Soul of the World as this , must of necessity be condemned to an Eternal Ixionian Fate . But in these Words Aristotle does not deny the Heavens to be moved by a Soul of their own , ( which is positively affirmed by him elsewhere ) but only by such a Soul , as should Violently and Forcibly agitate , or drive them round , contrary to their own Natural Inclination , whereby in the mean time , they tended downwards of themselves towards the Centre . And his sence , concerning the Motion of the Heavens , is truly represented by Simplicius in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The whole World or Heaven , being as well a natural , as an Animalish Body , is moved properly by Soul , but yet by means of Nature also , as an Instrument , so that the Motion of it is not Violent . But whereas Aristotle there insinuates , as if Plato had held the Heavens to be moved , by a Soul violently , contrary to their Nature ; Simplicius , though sufficiently addicted to Aristotle , ingenuously acknowledges his Error herein , and vindicating Plato from that Imputation , shews how he likewise held a Plastick Nature , as well as a Mundane Soul ; and that amongst his Ten Instances of Motion , * the Ninth is that of Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that which always moves another , being it self changed by something else ; as the Tenth , that of the Mundane Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which originally both moves it self and other things : as if his Meaning in that place were , That though Nature be a Life and Internal Energy , yet it acts Subserviently to a Higher Soul , as the First Original Mover . But the Grand Objection against Aristotle's holding the Worlds Animation , is still behind ; namely from that in his Metaphysicks , where he determines the Highest Starry Heaven , to be moved by an Immoveable Mover , commonly supposed to be the Deity it self , and no Soul of the World ; and all the other Spheres likewise , to be moved by so many Separate Intelligencies , and not by Souls . To which we reply , that indeed Aristotle's First Immoveable Mover is no Mundane Soul , but an Abstract Intellect Separate from Matter , and the very Deity it self ; whose manner of moving the Heavens is thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It Moveth only as being Loved : wherefore besides this Supreme Vnmoved Mover , that Philosopher supposed another Inferiour Moved Mover also , that is , a Mundane Soul , as the Proper and Immediate Efficient Cause of the Heavenly Motions ; of which he speaks after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which it self being moved , ( objectively , or by Appetite and Desire of the First Good ) moveth other things . And thus that safe and sure-footed Interpreter , Alex. Aphrodisius , expounds his Masters Meaning ; That the Heaven being Animated , and therefore indeed Moved by an Internal Principle of its own , is notwithstanding Originally moved , by a certain Immoveable and Separate Nature , which is above Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both by its contemplating of it , and having an Appetite and Desire , of assimilating it self thereunto . Aristotle seeming to have borrowed this Notion from Plato , who makes the Constant Regular Circumgyration of the Heavens , to be an Imitation of the Motion or Energy of Intellect . So that Aristotle's First Mover , is not properly the Efficient , but only the Final and Objective Cause , of the Heavenly Motions , the Immediate Efficient Cause thereof being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul and Nature . Neither may this be Confuted from those other Aristotelick Intelligences of the Lesser Orbs ; that Philosopher conceiving in like manner concerning them , that they were also the Abstract Minds or Intellects of certain other inferiour Souls , which moved their several Respective Bodies or Orbs , Circularly and Uniformly , in a kind of Imitation of them . For this plainly appears from hence , in that he a●firms of these his Inferiour Intelligences likewise as well as of the Supreme Mover , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Move only as the end . Where it is Evident , that though Aristotle did plainly suppose a Mundane Intellectual Soul , such as also conteined , either in it , or under it , a Plastick Nature , yet he did not make either of these to be the Supreme Deity ; but resolved the First Principle of things , to be One Absolutely Perfect Mind or Intellect , Separate from Matter , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immoveable Nature , whose Essence was his Operation , and which Moved only as being Lov●d , or as the Final Cause : of which he pronounces in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That upon such a Principle as this , Heaven and Nature depends ; that is , the Animated Heaven , or Mundane Soul , together with the Plastick Nature of the Universe , must of necessity depend upon such an Absolutely Perfect , and Immoveable Mind or Intellect . Having now declared the Aristotelick Doctrine concerning the Plastick Nature of the Universe , with which the Platonick also agrees , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either Part of a Mundane Intellectual Soul , ( that is a Lower Power and Faculty of it ) or else not without it , but some inferior thing depending on it ; we think sit to add in this place , that though there were no such Mundane Soul , as both Plato and Aristotle supposed , distinct from the Supreme Deity , yet th●re might notwithstanding be a Plastick Nature of the Universe , depending immediately upon the Deity it self . For the Plastick Nature essentially depends upon Mind or Intellect , and could not possibly be without it ; according to those words before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature depends upon such an Intellectual Principle ; and for this Cause that Philosopher does elsewhere joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind and Nature both together . 25. Besides this General Plastick Nature of the Universe , and those Particular Plastick Powers in the Souls of Animals , it is not impossible but that there may be other Plastick Natures also ( as certain Lower Lives , or Vegetative Souls ) in some Greater Parts of the Universe ; all of them depending , if not upon some higher Conscious Soul , yet at least upon a Perfect Intellect , presiding over the whole . As for Example ; Though it be not reasonable to think , that every Plant , Herb and Pile of Grass , hath a Particular Plastick Life , or Vegetative Soul of its own , distinct from the Mechanism of the Body ; nor that the whole Earth is an Animal endued with a Conscious Soul : yet there may possibly be , for ought we know , one Plastick Nature or Life , belonging to the whole Terrestrial ( or Terraqueous ) Globe , by which all Plants and Vegetables , continuous with it , may be differently formed , according to their different Seeds , as also Minerals and other Bodies framed , and whatsoever else is above the Power of Fortuitous Mechanism effected , as by the Immediate Cause , though always Subordinate to other Causes , the chief whereof is the Deity . And this perhaps may ease the Minds of those , who cannot but think it too much , to impose all upon one Plastick Nature of the Universe . 26. And now we have finished our First Task , which was to give an Accompt of the Plastick Nature , the Sum whereof briefly amounts to this ; That it is a certain Lower Life than the Animal , which acts Regularly and Artificially , according to the Direction of Mind and Vnderstanding , Reason and Wisdom , for Ends , or in Order to Good , though it self do not know the Reason of what it does , nor is Master of that Wisdom according to which it acts , but only a Servant to it , and Drudging Executioner of the same ; it operating Fatally and Sympathetically , according to Laws and Commands , prescribed to it by a Perfect Intellect , and imprest upon it ; and which is either a Lower Faculty of some Conscious Soul , or else an Inferiour kind of Life or Soul by it self ; but essentially depending upon an Higher Intellect . We procede to our Second Vndertaking ; which was to shew , how grosly those Two Sorts of Atheists before mentioned , the Stoical or Cosmo-plastick , and the Stratonical or Hylozoick , both of them acknowledging this Plastick Life of Nature , do mistake the Notion of it , or Pervert it and Abuse it , to make a certain Spurious and Counterfeit God-Almighty of it , ( or a First Principle of all things ) thereby excluding the True Omnipotent Deity , which is a Perfect Mind , or Consciously Vnderstanding Nature , presiding over the Universe ; they substituting this Stupid Plastick Nature in the room of it . Now the Chief Errors or Mistakes of these Atheists concerning the Plastick Nature , are these Four following . First , that they make that to be the First Principle of all , and the Highest thing in the Universe , which is the Last and Lowest of all Lives ; a thing Essentially Secondary , Derivative and Dependent . For the Plastick Life of Nature is but the mere Vmbrage of Intellectuality , a faint and shadowy Imitation of Mind and Vnderstanding ; upon which it doth as Essentially depend , as the Shadow doth upon the Body , the Image in the Glass upon the Face , or the Eccho upon the Original Voice . So that if there had been no Perfect Mind or Intellect in the World , there could no more have been any Plastick Nature in it , than there could be an Image in the Glass without a Face , or an Eccho without an Original Voice . If there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if there be a Plastick Nature , that acts Regularly and Artificially in Order to Ends , and according to the Best Wisdom , though it self not comprehending the reason of it , nor being clearly Conscious of what it doth ; then there must of necessity be a Perfect Mind or Intellect , that is , a Deity upon which it depends . Wherefore Aristotle does like a Philosopher in joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature and Mind both together ; but these Atheists do very Absurdly and Unphilosophically , that would make a Sensless and Inconscious Plastick Nature , and therefore without any Mind or Intellect , to be the First Original of all things . Secondly , these Atheists augment the Former Error , in supposing those Higher Lives of Sense or Animality , and of Reason or Vnderstanding , to rise both of them from that Lower Sensless Life of Nature , as the only Original Fundamental Life . Which is a thing altogether as Irrational and Absurd , as if one should suppose the Light that is in the Air or Aether , to be the Only Original and Fundamental Light , and the Light of the Sun and Stars but a Secondary and Derivative thing from it , and nothing but the Light of the Air Modificated and Improved by Condensation . Or as if one should maintain that the Sun and Moon , and all the Stars , were really nothing else , but the mere Reflections of those Images that we see in Rivers and Ponds of Water . But this hath always been the Sottish Humour and Guise of Atheists , to invert the Order of the Universe , and hang the Picture of the World , as of a Man , with its Heels upwards . Conscious Reason and Vnderstanding , being a far higher Degree of Life and Perfection , than that Dull Plastick Nature , which does only Do , but not Know , can never possibly emerge out of it ; neither can the Duplication of Corporeal Organs be ever able to advance that Simple and Stupid Life of Nature into Redoubled Consciousness or Self-perception ; nor any Triplication or indeed Milleclupation of them , improve the same into Rea-Vnderstanding . Thirdly ; for the better Colouring of the Former Errors , the Hylozoists adulterate the Notion of the Plastick Life of Nature ; confounding it with Wisdom and Vnderstanding . And though themselves acknowledge , that no Animal-sense , Self-perception and Consciousness belongs to it , yet they will have it to be a thing Perfectly Wise , and consequently every Atom of Sensless Matter that is in the whole World , to be Infallibly Omniscient , as to all its own Capacities and Congruities , or whatsoever it self can Do or Suffer ; which is plainly Contradictious . For though there may be such a thing as the Plastick Nature , that according to the Former Description of it , can Do without Knowing , and is devoid of Express Consciousness or Self-perception , yet Perfect Knowledge and Vnderstanding without Consciousness , is Non-sence and Impossibility . Wherefore this must needs be condemned for a great piece of Sottishness , in the Hylozoick Atheists , that they attribute Perfect Wisdom and Vnderstanding to a Stupid Inconscious Nature , which is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mere Drudging Instrument , or Manuary Opificer of Perfect Mind Lastly , these Atheists err in this , that they make this Plastick Life of Nature , to be a mere Material or Corporeal thing ; whereas Matter or Body cannot move it self , much less therefore can it Artificially order and dispose its own Motion . And though the Plastick Nature be indeed the Lowest of all Lives , yet notwithstanding since it is a Life , or Internal Energy , and Self-activity , distinct from Local Motion , it must needs be Incorporeal , all Life being Essentially such . But the Hylozoists conceive grosly both of Life and Vnderstanding , spreading them all over upon Matter , just as Butter is spread upon Bread , or Plaster upon a Wall , and accordingly slicing them out , in different Quantities and Bulks , together with it ; they contending that they are but Inadequate Conceptions of Body , as the only Substance ; and consequently concluding , that the Vulgarly received Notion of God , is nothing else but such an Inadeqaute Conception of the Matter of the Whole Corporeal Universe , mistaken for a Complete and Entire Substance by it self , that is supposed to be the Cause of all things . Which fond Dream or Dotage of theirs , will be furth●r confut●d in due place . But it is now time to put a Period , to this long ( though necessary ) Digression , concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature . XXXVIII . Plato gives an accompt , why he judged it necessary in those times , publickly to propose that Atheistick Hypothesis , in order to a Confutation , as also to produce . Rational Arguments for the Proof of a Deity , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Had not these Atheistick Doctrines been publickly divulged , and made known in a manner to all , it would not have been needful to have confuted them , nor by Reasons to prove a Deity ; but now it is necessary . And we conceive that the same Necessity at this time , will justifie our present undertaking likewise ; since these Atheistick Doctrines have been as boldly vented , and publickly asserted in this latter Age of ours , as ever they could be in Plato's time . When the severity of the Athenian Government , must needs be a great check to such Designs , Socrates having been put to death upon a mere false and groundless Accusation of Atheism , and Protagoras , ( who doubtless was a Real Atheist ) having escaped the same punishment no otherwise than by flight , his Books being notwithstanding publickly burnt in the Market-place at Athens , and himself condemned to perpetual Exile , though there was nothing at that time proved against him , save only this one Sceptical Passage , in the beginning of a Book of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the Gods , I have nothing at all to say , either that they be or be not ; there being many things that hinder the knowledge of this Matter , both the Obscurity of the thing it self , and the shortness of humane Life . Whereas Atheism in this Latter Age of ours , hath been impudently asserted , and most industriously promoted : that very Atomick Form , that was first introduced ( a little before Plato's time ) by Leucippus , Protagoras and Democritus , having been also Revived amongst us , and that with no small Pomp and Ostentation of Wisdom and Philosophy . It was before observed that there were Two several Forms of Atomical Philosophy ; First , the most Ancient and Genuine that was Religious , called Moschical ( or if you will Mosaical ) and Pythagorical ; Secondly , the Adulterated Atheistick Atomology , called Leucippean or Democritical . Now accordingly , there have been in this Latter Age of ours , Two several successive Resurrections or Restitutions of those Two Atomologies . For Renatus Cartesius first revived and restored the Atomick Philosophy , agreeably for the most part , to that ancient Moschical and Pythagorick Form , acknowledging besides Extended Substance and Corporeal Atoms , another Cogitative Incorporeal Substance , and joyning Metaphysicks or Theology , together with Physiology , to make up one entire System of Philosophy . Nor can it well be doubted , but that this Physiology of his , as to the Mechanick part of it , hath been Elaborated by the ingenious Author , into an Exactness at least equal with the best Atomologies of the Ancients . Nevertheless , this Cartesian Philosophy is highly obnoxious to Censure upon some Accompts , the Chief whereof is this ; That deviating from that Primitive Moschical Atomology , in rejecting all Plastick Nature , it derives the whole System of the Corporeal Universe , from the Necessary Motion of Matter , only divided into Particles Insensibly small , and turned round in a Vortex , without the Guidance or Direction of any Vnderstanding Nature . By means whereof , though it boast of Salving all the Corporeal Phaenomena , by mere Fortuitous Mechanism , and without any Final or Mental Causality , yet it gives no Accompt at all of that which is the Grandest of all Phaenomena , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orderly Regularity and Harmony of the Mundane System . The Occasion of which Miscarriage hath been already intimated , namely from the acknowledging only Two Heads of Being , Extended and Cogitative , and making the Essence of Cogitation to consist in Express Consciousness ; from whence it follows , that there could be no Plastick Nature , and therefore either all things must be done by Fortuitous Mechanism , or else God himself be brought Immediately upon the Stage , for the salving of all Phaenomena . Which Latter Absurdity , our Philosopher being over careful to avoid , cast himself upon the Former , the banishing of all Final and Mental Causality quite out of the World , and acknowledging no other Philosophick Causes , beside Material and Mechanical . It cannot be denied , but that even some of the ancient Religious Atomists , were also too much infected with this Mechanizing Humour ; but Renatus Cartesius hath not only out-done them all herein , but even the very Atheists themselves also , as shall be shewed afterward . And therefore as much as in him lies , has quite disarmed the World , of that grand Argument for a Deity , taken from the Regular Frame and Harmony of the Vniverse . To which Gross Miscarriage of his , there might be also another added , That he seems to make Matter Necessarily Existent , and Essentially Infinite and Eternal . Notwithstanding all which , we cannot entertain that Uncharitable Opinion of him , that he really designed Atheism , the Fundamental Principles of his Philosophy being such , as that no Atheistick Structure can possibly be built upon them . But shortly after this Cartesian Restitution of the Primitive Atomology that acknowledgeth Incorporeal Substance , we have had our Leucippus and Democritus too , who also revived and brought again upon the Stage , that other Atheistick Atomology , that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless and Lifeless Atoms , to be the only Principles of all things in the Vniverse , thereby necessarily excluding , besides Incorporeal Substance and Immortality of Souls , a Deity and Natural Morality ; as also making all Actions and Events , Materially and Mechanically necessary . Now there could be no Satisfactory Confutation of this Atheistick Hypothesis , without a fair Proposal first made of the several Grounds of it , to their best advantage , which we have therefore endeavoured in the Former Chapter . The Answers to which Atheistick Arguments , ought , according to the Laws of Method , to be reserved for the Last Part of the whole Treatise , where we are positively to determine the Right Intellectual System of the Vniverse ; it being properly our Work here , only to give an Account of the Three False Hypotheses of the Mundane System , together with their several Grounds . Nevertheless , because it might not only seem Indecorous , for the Answers to those Atheistick Arguments , to be so long deferred , and placed so far behind the Arguments themselves , but also prove otherwise really Inconvenient , we shall therefore choose rather to break those Laws of Method , ( neglecting the Scrupulosity thereof ) and subjoyn them immediately in this place , craving the Readers Pardon for this Preposterousness . It is certain that the Source of all Atheism , is generally a Dull and Earthy Disbelief of the Existence of things beyond the Reach of Sense ; and it cannot be denied but that there is something of Immorality in the Temper of all Atheists , as all Atheistick Doctrine tends also to Immorality . Notwithstanding which , it must not be therefore concluded , that all Dogmatick Atheists came to be such , merely by means of Gross Intemperance , Sensuality , and Debauchery . Plato indeed describes one sort of Atheists in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such who together with this Opinion , that all things are void of Gods , are acted also by Intemperance of Pleasures and Pains , and hurried away with Violent Lusts , being Persons otherwise endued with strong Memories , and quick Wits . And these are the Debauched , Ranting , and Hectoring Atheists . But besides These , that Philosopher tells us , that there is another Sort of Atheists also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such , who though they think there be no Gods at all , yet notwithstanding being naturally disposed to Justice and Moderation , as they will not do Outragious and Exorbitant things themselves , so they will shun the Conversation of wicked debauched persons , and delight rather in the Society of those that are Fair and Just. And these are a sort of Externally honest , or Civilized Atheists . Now what that thing is , which besides Gross Sensuality and Debauchery , might tempt men to entertain Atheistick Opinions , the same Philosopher also declares ; namely that it is , an Affectation of Singularity , or of seeming Wiser than the Generality of Mankind . For thus when Clinias had disputed honestly against Atheists , from those Vulgar Topicks , of the Regularity and Harmony of the Universe ( observable in the Courses of Sun , Moon and Stars , and the Seasons of the Year ) and of the common Notions of Mankind , in that both Greeks and Barbarians generally agreed in this , that there were Gods , thinking he had thereby made a Sufficient Confutation of Atheism , the Athenian Hospes hereupon discovers a great Fear and Jealousie which he had , lest he should thereby but render himself an Object of Contempt to Atheists , as being a conceited and scornful Generation of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I am afraid of those wicked men the Atheists , lest they should despise you : For you are ignorant concerning them , when you think the only Cause of Atheism to be Intemperance of Pleasures and Lusts , violently hurrying mens Souls on to a wicked Life . Clin. What other Cause of Atheism can there be besides this ? Ath. That which you are not aware of , who live remotely , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A certain grievous Ignorance , which yet notwithstanding hath the appearance of the greatest Wisdom . And therefore afterwards , when that Philosopher goes about to propose the Atheistick Hypothesis , he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which to many seemeth to be the Wisest and Profoundest of all Doctrines . And we find the same thing at this very day , that Atheists make a great Pretence to Wisdom and Philosophy , and that many are tempted to maintain Atheistick Opinions , that they may gain a Reputation of Wit by it . Which indeed was one Reason that the rather induced us , nakedly to reveal all the Mysteries of Atheism , because we observed , that so long as these things are concealed and kept up in Huggermugger , many will be the rather apt to suspect , that there is some great Depth and Profundity of Wisdom lodged in them , and that it is some Noble and Generous Truth , which the Bigotick Religionists endeavour to smoother and oppress . Now the Case being thus , it was pertinently suggested also , by the forementioned Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it must needs be a Matter of no small moment , for any one to make it appear , that they who maintain wicked Atheistical Opinions , do none of them reason rightly , but grosly fumble in all their Ratiocinations . And we hope to effect this in our present Undertaking , to make it evident , that Atheists are no such Conjurers , as ( though they hold no Spirits ) they would be thought to be ; no such Gigantick men of Reason , nor Profound Philosophers , but that notwithstanding all their Pretensions to Wit , their Atheism is really nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most Grievous Ignorance , Sottishness and Stupidity of Mind in them . Wherefore we shall in the next place , Conjure down all those Devils raised and displayed in their most Formidable Colours , in the Precedent Chapter ; or rather we shall discover that they are really nothing else , but what these Atheists pretend God and Incorporeal Spirits to be , Mere Phantastick Spectres and Impostures , Vain Imaginations of deluded Minds , utterly devoid of all Truth and Reality . Neither shall we only Confute those Atheistick Arguments , and so stand upon our defensive Posture ; but we shall also assault Atheism even with its own Weapons , and plainly demonstrate , that all Forms of Atheism are unintelligible Nonsence , and Absolute Impossibility to Humane Reason . As we shall likewise over and above , Occasionally insert some ( as we think ) Undeniable Arguments for a Deity . The Digression concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature , N. 37. Chap. 3. 1. That neither the Hylozoick nor Cosmo-plastick Atheists are condemned for asserting an Orderly and Artificial Plastick Nature , as a Life distinct from the Animal , however this be a Thing exploded , not only by the Atomick Atheists , but also by some Professed Theists , who notwithstanding might have an undiscerned Tang of the Mechanically-Atheistick Humour hanging about them . 2. If there be no Plastick Artificial Nature admitted , then it must be concluded , that either all things come to pass by Fortuitous Mechanism , and Material Necessity ( the Motion of Matter unguided ) or else that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Miraculously , framing the Body of every Gnat and Fly , as it were with his own hands ; since Divine Laws and Commands cannot Execute themselves , nor be the proper Efficient Causes of things in Nature . 3. To suppose all things to come to pass Fortuitously , or by the Vnguided Motion of Matter , a thing altogether as Irrational as it is Atheistical and Impious ; there being many Phaenomena , not only above the Powers of Mechanism , but also contrary to the Laws of it . The Mechanick Theists make God but an Idle Spectator of the Fortuitous Motions of Matter , and render his Wisdom altogether Vseless and Insignificant . Aristotle's Judicious Censure of the Fortuitous Mechanists , with the Ridiculousness of that Pretence , that Material and Mechanical Reasons are the Only Philosophical . 4. That it seems neither decorous in respect of God , nor congruous to Reason , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Miraculously , Nature being quite Superseded and made to signifie nothing . The same further confuted by the Slow and Gradual Process of things in Nature , as also by those Errors and Bungles that are committed , when the Matter proves Inept and Contumacious , arguing the Agent not to be Irresistible . 5. Reasonably inferred , that there is a Plastick Nature in the Vniverse , as a Subordinate Instrument of Divine Providence , in the Orderly Disposal of Matter ; but yet so as not without a Higher Providence presiding over it , forasmuch as this Plastick Nature , cannot act Electively or with Discretion . Those Laws of Nature concerning Motion , which the Mechanick Theists themselves suppose , really nothing else but a Plastick Nature . 6. The Agreeableness of this Doctrine with the Sentiments of the best Philosophers in all Ages , Aristotle , Plato , Empedocles , Heraclitus , Hippocrates , Zeno and the Paracelsians . Anaxagoras , though a Professed Theist , severely censur'd , both by Aristotle and Plato , as an Encourager of Atheism , merely because he used Material and Mechanical Causes more than Mental and Final . Physiologers and Astronomers why vulgarly suspected of Atheism in Plato's time . 7. The Plastick Nature , no Occult Quality , but the only Intelligible Cause of that which is the Grandest of all Phaenomena , the Orderly Regularity and Harmony of Things , which the Mechanick Theists , however pretending to salve all Phaenomena , can give no accompt at all of . A God , or Infinite Mind , asserted by them , in vain and to no purpose . 8. Two Things here to be performed by us ; First to give an Accompt of the Plastick Nature , and then to shew how the Notion of it hath been Mistaken , and Abused by Atheists . The First General Accompt of this Plastick Nature according to Aristotle , that it is to be conceived as Art it self acting , Inwardly and Immediately upon the Matter : as if Harmony Living in the Musical Instruments , should move the Strings of them , without any External Impulse . 9. Two Preeminencies of the Plastick Nature above Humane Art. First , that whereas Humane Art acts upon the Matter from without Cumbersomely and Moliminously , with Tumult and Hurliburly , Nature acting on it from within more Commandingly , doth its Work Easily , Cleaverly and Silently . Humane Art acts on the Matter Mechanically , but Nature Vitally and Magically . 10. The Second Preeminence of Nature above Humane Art , that , whereas Humane Artists are often to seek and at a loss , anxiously Consult and Deliberate , and upon Second thoughts Mend their former Work , Nature is never to seek , nor Vnresolved what to do , nor doth she ever Repent afterwards of what she hath done , changing her Former Course . Humane Artists themselves Consult not , as Artists , but only for want of Art ; and therefore Nature , though never Consulting , may act Artificially . Concluded , that what is called Nature , is really the Divine Art. 11. Nevertheless , that Nature is not the Divine Art , Pure and Abstract , but Concreted and Embodied in Matter : Ratio Mersa & Confusa : Not the Divine Art Archetypal , but Ectypal . Nature differs from the Divine Art , as the Manuary Opificer from the Architect . 12. Two Imperfections of the Plastick Nature , in respect whereof it falls short even of Humane Art ; First , That though it act for Ends Artificially , yet it self neither Intends those Ends , nor Vnderstands the Reason of what it doth , and therefore cannot act Electively . The Difference between the Spermatick Reasons and Knowledge . Nature doth but Ape or Mimick the Divine Art or Wisdom , being not Master of that Reason , according to which it acts , but only a Servant to it , and Drudging Executioner of it . 13. Proved that there may be such a thing as acts Artificially , though it self do not comprehend that Art , by which its Motions are Governed , First from Musical Habits ; The Dauncer resembles the Artificial Life of Nature . 14. The same further evinced from the Instincts of Brute-animals , directing them to act Rationally and Artificially , in order to their own Good and the Good of the Vniverse , without any Reason of their own . The Instincts in Brutes but Passive Impresses of the Divine Wisdom , and a kind of Fate upon them . 15. The Second Imperfection of the Plastick Nature , that it acts without Animal Phancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Express Con-sense , and Consciousness , and is devoid of Self-perception and Self-enjoyment . 16. Whether this Energy of the Plastick Nature , be to be called Cogitation or no , but a Logomachy or Contention about Words . Granted that what moves Matter Vitally , must needs do it by some Energy of its own , distinct from Local Motion ; but that there may be a simple Vital Energy , without that Duplicity which is in Synaesthesis , or clear and express Consciousness . Nevertheless that the Energy of Nature might be called a certain Drowsie , Vnawakened , or Astonish'd Cogitation . 17. Instances which render it probable , that there may be a Vital Energy , without Synaesthesis , clear and express Con-sense , or Consciousness . 18. The Plastick Nature , acting neither Knowingly nor Phantastically , acts Fatally , Magically and Sympathetically . The Divine Laws and Fate , as to Matter , not mere Cogitation in the Mind of God , but an Energetick and Effectual Principle ; and the Plastick Nature , the true and proper Fate of Matter , or the Corporeal World. What Magick is , and that Nature which acts Fatally , acts also Magically and Sympathetically . 19. That the Plastick Nature , though it be the Divine Art and Fate , yet for all that , it it neither God nor Goddess , but a Low and Imperfect Creature , it acting Artificially and Rationally no otherwise , than compounded Forms of Letters , when printing Coherent Philosophick Sence , nor for Ends , than a Saw or Hatchet in the hands of a skilful Mechanick . The Plastick and Vegetative Life of Nature the Lowest of all Lives , and Inferiour to the Sensitive . A Higher Providence than that of the Plastick Nature governing the Corporeal World it self . 20. Notwithstanding which , forasmuch as the Plastick Nature is a Life , it must needs be Incorporeal . One and the same thing , having in it an entire Model and Platform , and acting upon several distant parts of Matter at once coherently , cannot be Corporeal ; and though Aristotle no where declare whether his Nature be Corporeal or Incorporeal ( which he neither doth clearly concerning the Rational Soul ) and his Followers conclude it to be Corporeal , yet according to the very Principles of that Philosophy it must needs be otherwise . 21. The Plastick Nature being Incorporeal , must either be a Lower Power lodged in Souls that are also Conscious , Sensitive or Rational ; or else a distinct Substantial Life by it self , and Inferiour Kind of Soul. How the Platonists complicate both these together ; with Aristotle's agreeable Determination , that Nature is either Part of a Soul , or not without Soul. 22. The Plastick Nature as to Animals , according to Aristotle , a Part or Lower Power of their Respective Souls . That the Phaenomena prove a Plastick Nature or Archeus in Animals , to make which a distinct thing from the Soul , is to multiply Entities without necessity . The Soul endued with a Plastick Power , the chief Formatrix of its own Body , the Contribution of certain other Causes not excluded . 23. That besides that Plastick Principle in Particular Animals , forming them as so many Little Worlds , there is a General Plastick Nature in the whole Corporeal Vniverse , which likewise according to Aristotle is either a Part and Lower Power of a Conscious Mundane Soul , or else something depending on it . 24. That no less according to Aristotle than Plato and Socrates , our selves partake of Life from the Life of the Vniverse , as well as we do of Heat and Cold , from the Heat and Cold of the Vniverse ; from whence it appears , that Aristotle also held the worlds Animation , with further Vndeniable Proof thereof . An Answer to Two the most considerable places of that Philosopher that seem to imply the contrary . That Aristotles First Immoveable Mover , was no Soul , but a Perfect Intellect Abstract from Matter , but that he supposed this to move only as a Final Cause , or as being Loved , and besides it a Mundane Soul and Plastick Nature , to move the Heavens Efficiently . Neither Aristotle's Nature nor his Mundane Soul , the Supreme Deity . However , though there be no such Mundane Soul as both Plato and Aristotle conceived , yet notwithstanding there may be a Plastick Nature depending upon a Higher Intellectual Principle . 25. No Impossibility of some other Particular Plastick Principles ; and though it be not reasonable to think , that every Plant , Herb , and Pile of Grass hath a Plastick or Vegetative Soul of its own , nor that the Earth is an Animal ; yet that there may possibly be One Plastick Inconscious Nature , in the whole Terraqueous Globe , by which Vegetables may be severally organized and framed , and all things performed which transcend the Power of Fortuitous Mechanism . 26. Our Second Vndertaking , which was to shew how grosly those Atheists , ( who acknowledge this Plastick Nature ) Misunderstand it and Abuse the Notion , to make a Counterfeit God-almighty or Numen of it , to the exclusion of the True Deity . First , in their supposing that to be the First and Highest Principle of the Vniverse , which is the Last and lowest of all Lives , a thing as Essentially Derivative from , and Dependent upon a Higher Intellectual Principle , as the Eccho on the Original Voice . 27. Secondly , in their making Sense and Reason in Animals to Emerge out of a Sensless Life of Nature , by the mere Modification and Organization of Matter . That no Duplication of Corporeal Organs , can ever make One Single Inconscious Life , to advance into Redoubled Consciousness and Self-enjoyment . 28. Thirdly , in attributing Perfect Knowledge and Vnderstanding to this Life of Nature , which yet themselves suppose to be devoid of all Animal Sense and Consciousness . 29. Lastly , in making the Plastick Life of Nature to be merely Corporeal ; the Hylozoists contending that it is but an Inadequate Conception of Body , as the only Substance , and fondly dreaming , that the Vulgar Notion of God , is nothing but such an Inadequate Conception of the Matter of the Whole Vniverse , mistaken for a Complete and Entire Substance by it self , the Cause of all things . CHAP. IV. The Idea of God declared , in way of Answer to the First Atheistick Argument . The Grand Prejudice against the Naturality of this Idea , as Essentially including Unity or Onelyness in it , from the Pagan Polytheism , removed . Proved that the Intelligent Pagans generally acknowledged One Supreme Deity . What their Polytheism and Idolatry was : with some Accompt of Christianity . 1. The either Stupid Insensibility or Gross Impudence of Atheists , in denying the word GOD , to have any Signification , or that there is any other Idea answering to it , besides the mere Phantasm of the Sound . The Disease called by the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Petrification ( or Dead Insensibility ) of the Mind . 2. That the Atheists themselves must needs have an Idea of God in their minds , or otherwise when they deny his Existence , they should deny the Existence of Nothing . And that they have also the same Idea of him with Theists , they denying the very same thing which the others affirm . 3. A Lemma or Preparatory Proposition to the Idea of God , That though some things be Made or Generated , yet it is not possible that all things should be Made , but something must of Necessity Exist of it self from Eternity Vnmade , and be the Cause of those other things that are Made . 4. The Two most Opposite Opinions , concerning that which was Self-existent from Eternity or Vnmade , and the Cause of all other things Made : One , That it was nothing but Sensless Matter , the most Imperfect of all things ; The Other , That it was something Most Perfect , and therefore Consciously Intellectual . The Asserters of this latter Opinion , Theists in a strict and proper sence ; of the former , Atheists . So that the Idea of God in general , is a Perfect Consciously Vnderstanding Being ( or Mind ) Self-existent from Eternity , and the Cause of all other things . 5. Observed , That the Atheists who deny a God , according to the true Idea of him , do often Abuse the word , calling Sensless Matter by that Name , and meaning nothing else thereby , but a First Principle or Self-existent Vnmade thing . That according to this Notion of the word God , there can be no such thing as an Atheist , no man be●ng able to perswade himself , that all things sprung from Nothing . 6. In order to the more punctual Declaration of the Divine Idea , the Opinion of those taken notice of , who suppose Two Self-existent Vnmade Principles , God and Matter , and so God not to be the Sole but only the Chief Principle . 7. That these are but Imperfect and Mistaken Theists . Their Idea of God declared , with its Defectiven●ss . A Latitude in Theism . None to be condemned for Absolute Atheists , but ●uch as deny an Eternal Vnmade Mind , ruling over the matter . 8. The most Compendious Idea of God , An Absolutely Perfect Being . ●hat this includes not only Conscious Intellectuality and Necessary Existence , but also , Omni-causality , Omnipotence and Infinite Power : and ther●fore God , the sole Principle of all , and Cause of Matter . The true Notion of Infinite Power . Pagans acknowledged the Divine Omnipotence . And that the Atheists supposed Infinite Power to be included in the Idea of God , proved from Lucretius . 9. That absolute Perfection implies something more than Power and Knowledge . A Vaticination in mens minds of a Higher Good than either . That God is Better than Knowledge , according to Aristotle : and that there is Morality in the Nature of God , wherein his chief Happiness consis●eth . This borrowed from Plato , who makes the Highest Perfection , and Supreme Deity , to be Goodness it self , above Knowledge and Intellect . God , and the Supreme Good , according to the Scripture , Love. God no soft or fond Love , but an Impartial Law , and the Measure of all things . That the Atheists supposed Goodness also to be included in the Idea of God. The Idea of God more Explicate and Vnfolded , A Being absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Existent , and not only the Framer of the World , but also the Cause of all things . 10. That this Idea of God Essentially includes Unity or Onelyness in it ; since there can be but One Supreme , One Cause of all things , One Omnipotent , and One Infinitely Perfect . This Vnity or Onelyness of the Deity , supposed also by Epicurus and Lucretius , who professedly denyed a God according to this Idea . 11. The Grand Prejudice against the Naturality of this Idea of God , as it Essentially includes Vnity and Solitariety , from the Polytheism of all Nations formerly , besides the Jewes , and of all the wisest men and Philosophers ; from whence it is inferred , that this Idea of God is but Artificial , and owes its Original to Laws and Institution . An Enquiry to be made concerning the true sence of the Pagan Polytheism . That the Objectors take it for granted , that the Pagan Polytheists universally asserted , Many Self-existent Intellectual Beings , and Independent Deities , as so many Partial Causes of the World. 12. First , the Irrationality of this Opinion , and its manifest Repugnancy to the Phaenomena , which render it less probable , to have been the Belief of all the Pagan Polytheists . 13. Secondly , That no such thing at all appears , as that ever any Intelligent Pagans asserted a Multitude of Eternal , Vnmade , Independent Deities . The Hesiodian Gods. The Valentinian Aeons . The nearest Approach made thereunto by the Manichean Good and Evil Gods. This Doctrine not generally asserted by the Greek Philosophers , as Plutarch affirmeth . Questioned whether the Persian Evil Daemon or Arimanius , were a Self-existent Principle , Essentially Evil. Aristotle's Confutation and Explosion of Many Principles , or Independent Deities . Faustus the Manichean his Conceit , that the Jews and Christians Paganized , in the Opinion of Monarchy , with St. Austin's Judgment , concerning the Pagans , thereupon . 14. Concluded that the Pagan Polytheism must be understood according to another Equivocation in the word Gods , as used for Created Intellectual Beings , superiour to Men , that ought to be Religiously Worshipped . That the Pagans held both Many Gods and One God , ( as Onatus the Pythagorean declares himself ) in different Sences : Many Inferiour Deities Suberdinate to One Supreme . 15. Further Evidence of this , that the Intelligent Pagan Polytheists , held only a Plurality of Inferiour Deities , Subordinate to one Supreme : First because after the Emersion of Christianity , and its contest with Paganism , when occasion was offered , not only no Pagan asserted a Multiplicity of Independent Deities , but also all Vniversally disclaim'd it , and professed to acknowledge One Supreme God. 16. That this was no Refinement or Interpolation of Paganism , as might possibly be suspected , but that the Doctrine of the most Ancient Pagan Theologers , and greatest Promoters of Polytheism was agreeable hereunto ; which will be proved , not from suspected Writings ( as of Trismegist and the Sibyls ) but such as are Indubitate . First , That Zoroaster the chief Promoter of Polytheism in the Eastern Parts , acknowledged one Supreme Deity , the Maker of the World , proved from Eubulus in Porphyry , besides his own words cited by Eusebius . 17. That Orpheus , commonly called by the Greeks , The Theologer , and the Father of the Grecanick Polytheism , clearly asserted one Supreme Deity , proved by his own words , out of Pagan Records . 18. That the Aegyptians themselves , the most Polytheistical of all Nations , had an acknowledgement amongst them of one Supreme Deity . 19. That the Poets , who were the greatest Depravers of the Pagan Theology , and by their Fables of the Gods , made it look more Aristocratically , did themselves notwithstanding acknowledge a Monarchy , one Prince and Father of Gods. That famous Passage of Sophocles not to be suspected , though not found in any of these Tragedies now extant . 20. That all the Pagan Philosophers , who were Theists , universally asserted a Mundane Monarchy . Pythagoras as much a Polytheist as any , and yet his First Principle of Things , as well as Numbers , a Monad or Unity . Anaxagoras his One Mind ordering all things for Good. Xenophanes his One and All , and his One God the Greatest among the Gods. 21. Parmenides his Supreme God , One Immoveable . Empedocles his both Many Gods Junior to Friendship and Contention , and his One God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senior to them . Zeno Eleates his Demonstration of One God , in Aristotle . 22. Philolaus , his Prince and Governour of all , God always One. Euclides Megarensis his God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Very Good. Timaeus Locrus his Mind and Good , above the Soul of the World. Antisthenes his One Natural God. Onatus his Corypheus . 23. Generally believed and true , that Socrates acknowledged One Supreme God ; but that he disclaimed all the Inferiour Gods of the Pagans , a Vulgar Error . Plato also a Polytheist , and that Passage which some lay so great stress upon ( That he was serious , when he began his Epistles with God , but when with Gods jocular ) Spurious and Counterfeit ; and yet he was notwithstanding an undoubted Monotheist also in another sence ; an Asserter , of One God over all , of a Maker of the World , of a First God , of a Greatest of the Gods. The First Hypostasis of the Platonick Trinity , properly the King of all things , for whose sake are all things ; T●e Father of the Cause and Prince of the World , that is , of the Eternal Intellect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 24. Aristotle an Acknowledger of Many Gods ( he accounting the Stars such ) and yet an express Asserter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Prince , One Immoveable Mover . 25. Cleanthes and Chrysippus Stoicks , though they filled the whole Heaven , Earth , Air and Sea with Gods ; yet notwithstanding they acknowledged , only One G●d Immortal , Jupiter ; all the rest being consumed into him , in the Successive Conflagrations , and afterwards made anew by him . Cleanthes his excellent and devout Hymn to the Supreme God. 26. E●dless to cite all the Passages of the later Pagan Writers and Polytheists , in which one Supreme God is asserted . Excellent Discourses in some of them concerning the Deity , particularly Plotinus . Who though he derived all things , even Matter it self , from one Supreme Deity , yet was a Contender for Many Gods. 27. This not only the Opinion of Philosophers and Learned men , but also the General Belief of the Pagan Vulgar ; that there was One Supreme God , proved from Maximus Tyrius . The Romans Deus Optimus Maximus . The Pa●ans when most serious spake of God singularly . Kyrie Eleeson part of the Pagans Litany to the Supreme God. The more civiliz●d Pagans at this very day acknowledge one Supreme Deity , the Maker of the World. 28. Plutarch's Testimony , that notwithstanding the variety of Paganick Religions , and the different Names of Gods used in them ; yet One Reason , Mind or Providence ordering all things , and its Inferiour Ministers , were alike every where Worshipped . 29. Plain that the Pagan Theists must needs acknowledge One Supreme Deity , because they generally believed , the whole World to be One Animal , g●vern●d by One Soul. Some Pagans made this Soul of the World their Supreme God , others an Abstract Mind Superiour to it . 30. The Hebrew Doctors generally of this Perswasion , that the Pagans worshipped one Supreme God , and that all their other Gods were but Mediatours betwixt him and men . 31. Lastly , this confirmed from Scripture . The Pagans Knew God. Aratus his Jupiter , and the Athenians Unknown God , the True God. 32. In order to a fuller Explication of the Pagan Theology , and shewing the Occasion of its being misunderstood , Three Heads requisite to be insisted on . First , that the Pagans worshipped One Supreme God under Many Names : Secondly , that besides this one God , they worshipped also Many Gods , which were indeed Inferiour Deities Subordinate to him : Thirdly , that they worshipped both the Supreme and inferiour Gods in Images , Statues and Symbols , sometimes abusively called also Gods. First , that the Supreme God amongst the Pagans was Polyonymous , and worshipped under several Personal Names , according to his several Attributes and the Manifestations of them , his Gifts and Effects in the World. 33. That upon the same accompt , Things not Substantial were Personated and Deified by the Pagans , and worshipped as so many several Names or Notions of One God. 34. That as the whole Corporeal World Animated , was supposed by some of the Pagans to be the Supreme God , so he was worshipped in the several Parts and Members of it ( having Personal Names bestowed upon them ) as it were by Parcels and Piece-meal , or by so many Inadequate Conceptions . That some of the Pagans made the Corporeal World the Temple of God only , but others the Body of God. 35. The Second Head proposed , that besides the One Supreme God , under several Names , the Pagans acknowledged and Worshipped also Many Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Made Gods , Created intellectual Beings Superiour to Men. 36. The Pythagorick or Platonick Trinity of Divine Hypostases . And the Higher of the Inferiour Deities , according to this Hypothesis ; Nous , Psyche , and the whole Corporeal World ; with particular Noes and Henades . 37. The other Inferiour Deities acknowledged as well by the Vulgar as Philosophers , of Three Sorts . First the Sun , Moon and Stars , and other greater Parts of the Vniverse , Animated ; called Sensible Gods. 38. Secondly , their Inferiour Deities Invisible , Ethereal and Aereal Animals , called Daemons . These appointed by the Supreme Deity , to preside over Kingdoms , Cities , Places , Persons and Things . 39. The Last sort of the Pagan Inferiour Deities , Heroes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Men-gods . Euemerus taxed by Plutarch , for making all the Pagan Gods nothing but Dead Men. 40. The Third general Head proposed , That the Pagans worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols . That first of all , before Images and Temples , Rude Stones and Pillars without Sculpture , were erected for Religious Monuments , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bethels . 41. That afterwards Images , Statues and Symbols were used , and housed in Temples . These placed in the West-end of the Temples to face the East ; so that the Pagans entering , worshipped towards the West : One probable Occasion of the Ancient Christians Praying towards the East . The Golden Calf made for a Symbolick Presence of the God of Israel . 42. All the parts of the entire Pagan Religion represented together at once in Plato . 43. That some late Writers , not well understanding the Sence of Pagans , have confounded all their Theology , by supposing them to Worship the Inanimate parts of the World as such , for Gods ; therefore distinguishing betwixt their Animal and their Natural Gods. That no Corporeal thing was worshipped by the Pagans otherwise , than either as being it self Animated with a Particular Soul of its own , or as being part of the whole Animated World , or as having Daemons presiding over it , to whom the Worship was properly directed ; or Lastly , as being Images or Symbols of Divine Things . 44. That though the Egyptians be said to have Worshipped Brute Animals , and were generally therefore condemned by the other Pagans ; yet the wiser of them used them only as Hieroglyphicks and Symbols . 45. That the Pagans worshipped not only the Supreme God , but also the Inferiour Deities , by Material Sacrifices . Sacrifices or Fire-offerings , in their First and General Notion , nothing else but Gifts and Signs of Gratitude , and Appendices of Prayer . But that Animal Sacrifices had afterwards a Particular Notion also of Expiation fastned on them , whether by Divine Direction , or Humane Agreement , left undetermined . 46. The Pagans Apology for the Three forementioned Things . First , for Worshipping one Supreme one God under Many Personal Names , and that not only according to his several Attributes , but also his several Manifestations , Gifts and Effects , in the Visible World. With an Excuse for those Corporeal Theists , who Worshipped the whole Animated World as the Supreme God , and the several Parts of it under Personal Names , as Living Members of him . 47. Their Apology for Worshipping , besides the One Supreme God , Many Inferiour Deities . That they Worshipping them only as Inferiour , could not therefore be guilty of giving them that Honour , which was proper to the Supreme . That they Honour'd the Supreme God Incomparably above all . That they put a Difference in their Sacrifices , and that Material Sacrifices were not the proper Worship of the Supreme God , but rather below him . 48. Several Reasons of the Pagans , for giving Religious Worship to Inferiour Created Beings . First that this Honour which is bestowed upon them , does ultimately redound to the Supreme God , and aggrandize his State and Majesty , they being all his Ministers and Attendants . 49. That as Daemons are Mediatours betwixt the Celestial Gods and Men , so those Celestial Gods and all the other Inferiour Deities , are themselves also Mediatours betwixt Men and the Supreme God , and as it were Convenient steps , by which we ought with Reverence to approach him . 50. That there is an Honour in Justice due , to all those excellent Beings that are above us , and that the Pagans do but honour every thing as they ought , in that due rank and place , in which the Supreme God hath set it . 51. That Daemons or Angels being appointed to preside over Kingdoms , Cities and Persons , and the several parts of the Corporeal Vniverse , and being many ways Benefactors to us , Thanks ought to be returned to them by Sacrifice . 52. That the Inferiour Gods , Demons and Heroes , being all of them able to do us either Good or Hurt , and being also Irascible , and therefore Provokable by our neglect of them , it is as well our Interest as our Duty , to Pacifie and Appease them by Worship . 53. Lastly , that it cannot be thought , that the Supreme God will envy those Inferiour Gods , that Worship or Honour which is bestowed upon them ; nor suspected , that any of those Inferiour Deities will Factiously go about to set up themselves against the Supreme God. 54. That many of the Pagans worshiped none but Good Daemons , and that those of them who worshipped Evil ones did it only in order to their Appeasment and Mitigation , that so they might do them no hurt . None but Magicians to be accompted properly Devil-Worshippers , who honour Evil Daemons , in order to the gratification of their Revenge , Lust and Ambition . 55. The Pagans plead that those Daemons , who delivered Oracles , and did Miracles amongst them , must needs be Good , since there cannot be a greater reproach to the Supreme God , than to suppose him to appoint Evil Daemons as Presidents and Governours over the World , or to suffer them to have so great a sway and share of Power in it . The Faith of Plato in Divine Providence , that the Good every where prevails over the Bad , and that the Delphick Apollo was therefore a Good Daemon . 56. The Pagans Apology for Worshipping the Supreme God in Images , Statues and Symbols . That these are only Schetically Worshipped by them , the Honour passing from them to the Prototype . And that since we living in Bodies , cannot easily have a Conception of any thing without some Corporeal Image or Phantasm , thus much must be indulged to the Infirmity of Humane Nature ( at least in the Vulgar ) to Worship God Corporeally in Images , to prevent their running to Atheism . 57. That though it should appear by this Apology of the Pagans , that their Case were not altogether so Bad , as is commonly supposed , yet they cannot be Justified thereby , in the Three Particulars above mentioned , but the Scripture-Condemnation of them is Irrefragable , That knowing God , they did not Glorifie him as God , or Sanctifie his Name ; that is , Worship him according to his Vncommon and Incommunicable , his Peerless and Insociable , Transcendent and Singular , Incomparable and Vnresembleable Nature ; but mingled some way or other Creature-worship with the Worship of the Creatour . First , that the Worshipping of One God in his Various Gifts and Effects , under several personal Names , a thing in it self absurd , may also prove a great occasion of Atheism , when the things themselves come to be called by those Names , as Wine Bacchus , Corn Ceres . The Conclusion easily following from thence , that the Good things of Nature are the only Deities . But to Worship the Corporeal World it self Animated , as the Supreme God , and the Parts of it , as the Members of God , plainly to Confound God with the Creature , and not to Glorifie him as Creatour , nor according to his Separate and Spiritual Nature . 58. To give Religious Worship to Daemons or Angels , Heroes or Saints , or any other Intellectual Creatures , though not honouring them equally with the Supreme God , is to deny God the Honour of his Holiness , his Singular , Insociable and Incommunicable Nature , as he is the only Self-originated Being , and the Creator of all : Of whom , Through Whom , and To Whom are all things . As God is such a Being , that there is nothing Like him , so ought the Worship which is given him , to be such as hath nothing Like to it , A Singular , Separate and Incommunicate Worship . They not to be Religiously Worshipped that Worship . 59. That the Religious Worship of Created Spirits proceeded chiefly from a Fear that if they were not worshipped , they would be provoked and do hurt , which is both highly Injurious to Good Spirits , and a Distrust of the Sufficiency of God's Power to protect his Worshippers . That all Good Spirits Vninvok'd , are of themselves officiously ready to assist those who sincerely Worship and Propitiate the Supreme Deity , and therefore no need of the Religious Worship of them , which would be also Offensive to them . 60. That Mens praying to Images and Statues is much more Ridiculous than Childrens talking to Babies made of Clouts , but not so Innocent , they thereby Debasing both themselves and God , not Glorifying him according to his Spiritual and Vnresembleable Nature , but changing the Glory of the Incorruptible God , into the Likeness of Corruptible Man or Beast . 61. The Mistake of those who think none can be guilty of Idolatry , that believe One God the Maker of the World. 62. That from the same ground of Reason , That nothing ought to be Religiously Worshipped besides the Supreme God , or whom he appoints to represent himself ( because he ought to be Sanctified , and dealt withal according to his Singular Nature as unlike to every thing ) it follows , contrary to the Opinion of some Opposers of Idolatry , that there ought also to be a Discrimination made , between things Sacred and Prophane , and Reverence used in Divine Worship . Idolatry and Sacrilege allied . 63. Another Scripture-Charge upon the Pagans , that they were Devil-worshippers ; not as though they intended all their Worship to Evil Daemons or Devils as such , but because their Polytheism and Idolatry ( unacceptable to God and Good Spirits ) was promoted by Evil Spirits delivering Oracles and doing Miracles for the Confirmation of it , they also insinuating themselves into the Temples and Statues , therefore the Worship was look'd upon , as done to them . The same thing said of others besides Pagans , that they Worshipped Devils . 64. Proved that they were Evil Daemons who delivered Oracles and did Miracles amongst the Pagans , for the carrying on of that Religion , from the many Obscene Rites and Mysteries , not only not prohibited , but also injoyned by them . 65. The same thing further proved , from other cruel and bloody Rites , but especially that of Man Sacrifices . Plutarch's Clear Acknowledgement , that both the Obscene Rites and Man-Sacrifices , amongst the Pagans , owed their Original to Wicked Daemons . 66. That the God of Israel , neither required , nor accepted of Man-Sacrifices , against a modern Diatribist . 67. That what Faith soever Plato might have in the Delphick Apollo , he was no other than an Evil Daemon or Devil . An Answer to the Pagans Argument from Divine Providence . 68. That the Pagans Religion , unsound in its Foundation , was Infinitely more Corrupted and Depraved by means of these Four Things ; First , the Superstition of the Ignorant Vulgar . 69. Secondly , the Licentious Figments of Poets and Fable-Mongers , frequently condemned by Plato and other Wiser Pagans . 70. Thirdly , the Craft of Priests and Politicians . 71. Lastly , the Imposture of evil Daemons or Devils . That by means of these Four Things , the Pagan Religion became a most foul and unclean thing . And as some were captivated by it under a most grievous Yoke of Superstition , so others strongly inclined to Atheism . 72. Plato not insensible that the Pagan Religion stood in need of Reformation ; nevertheless , supposing many of those Religious Rites , to have been introduced by Visions , Dreams , and Oracles , he concluded that no wise Legislator would of his own head venture to make an Alteration . Implying , that this was a thing not to be effected otherwise than by Divine Revelation and Miracles . The generally received Opinion of the Pagans , that no man ought to trouble himself about Religion , but content himself to worship God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Law of that Country which he lived in . 73. Wherefore God Almighty in great compassion to Mankind , designed himself to reform the Religion of the Pagan World , by introducing another Religion of his own framing in stead of it ; after he had first made a Praeludium thereunto , in one Nation of the Israelites , where he expresly prohibited by a Voice out of the Fire , in his First Commandment , the Pagan Polytheism , or the worshipping of other Inferior Deities besides himself , and in the Second , their Idolatry , or the Worshipping of the Supreme God in Images , Statues or Symbols . Besides which he restrain'd the use of Sacrifices . As also successively gave Predictions , of a Messiah to come , such as together with Miracles might reasonably conciliate Faith to him when he came . 74. That afterwards in due time , God sent the promised Messiah , who was the Eternal Word Hypostatically united with a Pure Humane Soul and Body , and so a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God-man : Designing him for a Living Temple and Visible Statue or Image , in which the Deity should be represented and Worshipped ; as also after his Death and Resurrection , when he was to be invested with all Power and Authority , for a Prince and King , a Mediatour and Intercessour , betwixt God and Men. 75. That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man was so far from intending to require Men-sacrifices of his Worshippers , as the Pagan Demons did , that he devoted himself to be a Catharma & Expiatory Sacrifice for the Sins of the whole World , and thereby also abolished all Sacrifices or Oblations by Fire whatsoever , according to the Divine Prediction . 76. That the Christian Trinity , though a Mystery , is more agreeable to Reason than the Platonick , and that there is no absurdity at all , in supposing the Pure Soul and Body of the Messiah , to be made a Living Temple or Shechinah , Image or Statue of the Deity . That this Religion of One God and One Mediatour , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man , preached to the Pagan World and confirm'd by Miracles , did effectually destroy all the Pagan Inferiour Deities , Middle Gods and Mediatours , Demons and Heroes , together with their Statues and Images . 77. That it is no way incongruous to suppose that the Divine Majesty , in prescribing a Form of Religion to the World , should graciously condescend to comply with Humane Infirmity , in order to the removing of Two such Grand Evils , as Polytheism and Idolatry , and the bringing of men to Worship God in Spirit and in Truth . 78. That Demons and Angels , Heroes and Saints are but different Names for the same things , which are made Gods by being worshipped . And that the introducing of Angel and Saint-worship , together with Image-Worship , into Christianity , seems to be a defeating of one grand design of God Almighty in it , and the Paganizing of that , which was intended for the Vnpaganizing of the World. 79. Another Key for Christianity in the Scripture , not disagreeing with the former , That since the way of Wisdom and Knowledge , proved Ineffectual as to the Generality of Mankind , men might by the contrivance of the Gospel be brought to God and a holy Life ( without profound Knowledge ) in the way of Believing . 80. That according to the Scripture , there is a Higher , more Precious and Diviner Light , than that of Theory and Speculation . 81. That in Christianity , all the Great , Goodly and most Glorious things of this World , are slurried and disgraced , comparatively with the Life of Christ. 82. And that there are all possible Engines in it to bring men up to God , and engage them in a holy Life . 83. Two Errors here to be taken notice of ; The First of those who make Christianity , nothing but an Antinomian Plot against Real Righteousness , and as it were a secret Confederacy with the Devil . The Second , of those who turn that into Matter of mere Notion and Opinion , Dispute and Controversie , which was designed by God only as a Contrivance , Machin , or Engine to bring men Effectually to a Holy and Godly Life . 84. That Christianity may be yet further illustrated , from the consideration of the Adversary or Satanical Power , which is in the World. This no M●nichean Substantial Evil Principle , but a Polity of Lapsed Angels , with which the Souls of Wicked men are also Incorporated , and may therefore be called The Kingdom of Darkness . 85. The History of the Fallen Angels in Scripture briefly explained . 86. The concurrent Agreement of the Pagans concerning Evil Demons or Devils , and their Activity in the World. 87. That there is a perpetual War betwixt Two Polities or Kingdoms in the World , the one of Light , the other of Darkness ; and that our Saviour Christ or the Messiah , is appointed the Head or Chieftain over the Heavenly Militia , or the Forces of the Kingdom of Light. 88. That there will be at length a Palpable and Signal Overthrow , of the Satanical Power , and whole Kingdom of Darkness , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God appearing in an extraordinary and miraculous manner ; and that this great affair is to be managed by our Saviour Christ , as God's Vicegerent , and a Visible Judge both of Quick and Dead . 89. That our Saviour Christ designed not , to set up himself Factiously against God Almighty , nor to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superiour to God , but that when he hath done his Work , and put down all Adversary Power , himself will then be subject to God , even the Father , that so God may be all in all . 90. Lastly , having spoken of Three Forms of Religious , the Jewish , Christian and the Pagan , and there remaining only a Fourth the Mahometan , in which the Divine Monarchy is zealously asserted , we may now Conclude , that the Idea of God ( as essentially including Vnity in it ) hath been entertained in all Forms of Religion . An Accompt of that seemingly-strange Phaenomenon of Providence ; the Rise , Growth and Continuance of the Mahometan Religion , not to be attempted by us , at least in this place . I. HAving in the Former Chapter prepared the way , we shall now procede ( with the Divine Assistance ) to Answer and Confute all those Atheistick Arguments before proposed . The First whereof was this , That there is no Idea of God , and therefore , either no such Thing existing in Nature , or at least no Possible Evidence of it . To affirm that there is no Idea of God , is all one as to affirm , that there is no Conception of the Mind answering to that Word or Name ; And this the Modern Atheists stick not to maintain , That the Word God hath no Signification , and that there is no other Idea or Conception in Mens Minds , answering thereunto , besides the mere Phantasm of the Sound . Now for any one to go about soberly to confute this , and to Prove that God is not the Only Word without a Signification , and that men do not every where pay all their Religious Devotions , to the mere Phantasm of a Transient Sound , expecting all Good from it , might very well seem to all Intelligent persons , a most Absurd and Ridiculous Undertaking ; both because the thing is so evident in it self , and because the plainest things of all can least be Proved ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that thinks all things to be Demonstrable , takes away Demonstration it self . Wherefore we shall here only suggest thus much , that since there are different words for God in several Languages , and men have the same Notion or Conception in their Minds answering to them all , it must needs be granted , that they have some other Idea or Conception belonging to those Words , besides the Phantasms of their several Sounds . And indeed it can be nothing else , but either Monstrous Sottishness and Stupidity of Mind , or else Prodigious Impudence , in these Atheists to deny , that there is any Idea of God at all , in the Minds of men , or that the Word hath any Signification . It was hereofore observed by Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That if any man will oppose or contradict the most evident Truths , it will not be easie , to find arguments wherewith to convince him . And yet this notwithstanding , ought neither to be Imputed , to any Inability in the Teacher , nor to any strength of Wit in the Denier , but only to a certain dead Insensibility in him . Whereupon he further adds , that there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortification or Petrification of the Soul ; the one , when it is Stupified and Besotted in its Intellectuals ; the other , when it is Bedeaded in its Morals , as to that Pudor that naturally should belong to a Man. And he concludes , that either of these States ( though it be not commonly so apprehended ) is a Condition little less deplorable , than that of Bodily Death ; as also that such a person is not at all to be Disputed with . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Sword can one bring or what Fire , by burning or slashing , to make such a one perceive that he is dead ? but if he be sensible , and will not acknowledge it , then he is worse than dead , being castrated as to that Pudor that belongs to a man. Moreover , that Philosopher took notice that in those times , when this Denial of most Evident Truths , proceeded rather from Impudence than Stupidity or Sottishness , the Vulgar would be apt to admire it , for strength of Wit and great Learning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But if any mans Pudor be deaded or mortified in him , we call this Power and Strength . Now as this was sometimes the Case of the Academicks , so is it also commonly of the Atheists , that their Minds are Partly Petrified and Benummed into a kind of Sottish and Stupid Insensibility , so that they are not able to discern things that are most Evident ; and Partly Depudorated or become so void of Shame , as that though they do perceive , yet they will Obstinately and Impudently deny the plainest things that are , as this , that there is any Idea answering to the word God , besides the Phantasm of the Sound . And we do the rather insist upon this Prodigious Monstrosity of Atheists in this place , because we shall have occasion afterwards more than once to take notice of it again , in other Instances , as when they affirm , that Local Motion and Cogitation , are really one and the self same thing , and the like . And we conceive it to be unquestionably True , that it is many times nothing else , but either this Shameless Impudence or Sottish Insensibility in Atheists , that is admired by the Ignorant , for Profoundness of Wit and Learning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But shall I call this Power or Wit , and commend it upon that accompt ? No more than I will commend the Impudence of the Cinaedi , who stick not publickly to Do and Say any thing . II. But whatever these Atheists deny in words , it is notwithstanding evident , that even themselves have an Idea or Conception in their Minds answering to the Word , God , when they deny his Existence , because otherwise they should deny the existence of Nothing . Nor can it be at all doubted , but that they have also the same Idea of God with Theists , they denying the Existence of no other thing than what these assert . And as in all other Controversies , when men dispute together , the one Affirming the other Denying , both Parties must needs have the same Idea in their Minds of what they dispute about , or otherwise their whole Disputation would be but a kind of Babel-Language and Confusion ; so must it be likewise in this present Controversie , betwixt Theists and Atheists ▪ Neither indeed would there be any Controversie at all between them , did they not both by God , mean one and the same thing ; nor would the Atheists be any longer Atheists , did they not deny the Existence of that very same Thing , which the Theists affirm , but of something else . III. Wherefore we shall in the next place declare what this Idea of God is , or what is that thing whose Existence they that affirm are called Theists , and they who deny Atheists . In order whereunto , we must first lay down this Lemma or Preparatory Proposition , That as it is generally acknowledged , that all things did not exist from Eternity , such as they are , Vnmade , but that something were Made and Generated or produced ; so it is not possible that All things should be Made neither , but there must of necessity be something Self-existent from Eternity , and Vnmade ; because if there had been once Nothing , there could never have been any thing . The Reason of which is so evident and irresistible , that even the Atheists confess themselves conquered by it , and readily acknowledge it for an indubitable Truth , That there must be something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something which was never Made or Produced , and which therefore is the Cause of those other things that are Made , something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was Self-originated and Self-existing , and which is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorruptible and Vndestroyable , as Ingenerable ; whose Existence therefore must needs be Necessary , because if it were supposed to have happened by Chance to exist from Eternity , then it might as well happen again to Cease to Be. Wherefore all the Question now is , what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Ingenerable and Incorruptible , Self-originated and Self-existent Thing , which is the Cause of all other things that are Made . IV. Now there are Two Grand Opinions Opposite to one another concerning it : For first , some contend that the only Self-existent , Vnmade and Incorruptible Thing , and First Principle of all things , is Sensless Matter , that is , Matter either perfectly Dead and Stupid , or at least devoid of all Animalish and Conscious Life . But because this is really the Lowest and most Imperfect of all Beings , Others on the contrary judge it reasonable , that the First Principle and Original of all things , should be that which is Most Perfect ( as Aristotle observes of Pherecydes and his Followers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they made the First Cause and Principle of Generation to be the Best ) and then apprehending that to be endewed with Conscious Life and Vnderstanding , is much a Greater Perfection than to be devoid of both , ( as Balbus in Cicero declares upon this very occasion , Nec dubium quin quod Animans sit , habeátque Mentem & Rationem & Sensum , id sit melius quàm id quod his careat ) they therefore conclude , That the only Vnmade thing , which was the Principle , Cause and Original of all other things , was not Sensless Matter , but a Perfect Conscious Vnderstanding Nature , or Mind . And these are they who are strictly and properly called Theists , who affirm that a Perfectly Conscious Vnderstanding Being , or Mind , existing of it self from Eternity , was the Cause of all other things ; and they on the contrary who derive all things from Sensless Matter , as the First Original , and deny that there is any Conscious Vnderstanding Being Self-existent or Vnmade , are those that are properly called Atheists . Wherefore the true and genuine Idea of God in general , is this , A Perfect Conscious Vnderstanding Being ( or Mind ) Existing of it self from Eternity , and the Cause of all other things . V. But it is here observable , that those Atheists who deny a God , according to this True and Genuine Notion of him , which we have declared , do often Abuse the Word , calling Sensless Matter by that Name . Partly perhaps as indeavouring thereby , to decline that odious and ignominious name of Atheists , and partly as conceiving , that whatsoever is the First Principle of things , Ingenerable and Incorruptible , and the Cause of all other things besides it self , must therefore needs be the Divinest Thing of all . Wherefore by the word God , these mean nothing else , but that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or First Principle of things . Thus it was before observed , that Anaximander called Infinite Matter , devoid of all manner of Life , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God ; and Pliny , the Corporeal World , endewed with nothing but a Plastick Vnknowing Nature , Numen ; as also others in Aristotle , upon the same account called the Inanimate Elements Gods , as Supposed First Principles of things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these are also Gods. And indeed Aristotle himself seems to be guilty of this miscarriage of Abusing the word God after this manner , when speaking of Love and Chaos , as the two first Principles of things , he must , according to the Laws of Grammar , be understood to call them both Gods : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning these two ( Gods ) how they ought to be ranked , and which of them is to be placed first , whether Love or Chaos , is afterwards to be resolved . Which Passage of Aristotle's seems to agree with that of Epicharmus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But Chaos is said to have been made the first of the Gods ; unless we should rather understand him thus , That Chaos was said , to have been made before the Gods. And this Abuse of the Word God , is a thing which the learned Origen took notice of in his Book against Celsus , where he speaks of that Religious Care , which ought to be had about the use of Words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He therefore that hath but the least consideration of these things , will take a Religious care , that he give not improper names to things , left he should fall into a like miscarriage with those , who attribute the name of God to Inanimate and Sensless matter . Now according to this false and spurious Notion of the word God , when it is taken for any Supposed First Principle , or Self-existent Unmade Thing , whatsoever that be , there neither is nor can be any such things as an Atheist ; since whosoever hath but the least dram of Reason , must needs acknowledge , that Something or other Existed from Eternity Vnmade , and was the Cause of those other things that are Made . But that Notion or Idea of God , according to which some are Atheists , and some Theists , is in the strictest sence of it , what we have already declared , A Perfect Mind , or Consciously Vnderstanding Nature , Self-existent from Eternity , and the Cause of all other things . The genuine Theists being those who make the First Original of all things Universally , to be a Consciously Vnderstanding Nature ( or Perfect Mind ) but the Atheists properly such , as derive all things from Matter , either perfectly Dead and Stupid , or else devoid of all Conscious and Animalish Life . VI. But that we may more fully and punctually declare the true Idea of God , we must here take notice of a certain Opinion of some Philosophers , who went as it were in a middle betwixt both the Former , and neither made Matter alone , nor God , the Sole Principle of all things ; but joyned them both together and held Two First Principles or Self-existent Vnmade Beings , independent upon one another , God , and the Matter . Amongst whom the Stoicks are to be reckoned , who notwithstanding because they held , that there was no other Substance besides Body , strangely confounded themselves , being by that means necessitated , to make their Two First Principles , the Active and the Passive , to be both of them really but One and the self-same Substance : their Doctrine to this purpose being thus declared by Cicero ; Naturam dividebant in Res Duas , ut Altera esset Efficiens , Altera autem quasi huic se praebens , ex qua Efficeretur aliquid . In eo quod Efficeret , Vim esse censebant ; in eo quod Efficeretur , Materiam quandam ; in Vtroque tamen Vtrumque . Neque enim Materiam ipsam ohaerere potuisse si nullâ Vi contineretur , neque Vim sine aliqua Materia ; Nihil est enim quod non Alicubi esse cogatur . The Stoicks divided Nature into Two Things as the First Principles , One whereof is the Efficient , or Artificer , the Other that which offers it self to him for things to be made out of it . In the Efficienti Principle they took notice of Active Force , in the Patient of Matter ; but so as that in each of these were both together : forasmuch as neither the Matter could cohere together unless it were contained by some Active Force , nor the Active Force subsist of it self without Matter , because that is Nothing which is not somewhere . But besides these Stoicks , there were other Philosophers , who admitting of Incorporeal Substance , did suppose Two First Principles , as Substances really distinct from one another that were Coexistent from Eternity , an Incorporeal Deity and Matter ; as for Example Anaxagoras , Archelaus , Atticus , and many more ; insomuch that Pythagoras himself was reckoned amongst those by Numenius , and Plato by Plutarch and Laertius . And we find it commonly taken for granted , that Aristotle also was of this Perswasion , though it cannot be certainly concluded from thence ( as some seem to suppose ) because he asserted the Eternity of the World : Plotinus , Porphyrius , Jamblichus , Proclus and Simplicius , doing the like , and yet notwithstanding maintaining , that God was the Sole Principle of all things , and that Matter also was derived from him . Neither will that Passage of Aristotle's in his Metaphysicks , necessarily evince the Contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God seems to be a Cause to all things and a certain Principle , because this might be understood only of the Forms of things . But it is plain that Plutarch was a Maintainer of this Doctrine , from his Discourse upon the Platonick Psychogonia , ( besides other Places ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is therefore better for us to follow Plato ( than Heraclitus ) and loudly to declare , that the World was made by God. For as the world is the Best of all Works , so is God the Best of all Causes . Nevertheless the Substance or Matter out of which the World was made , was not it self made ; but always ready at hand , and subject to the Artificer , to be ordered and disposed by him . For the making of the World , was not the Production of it out of Nothing , but out of an antecedent Bad and Disorderly State , like the Making of an House , Garment or Statue . It is also well known , that Hermogenes and other ancient Pretenders to Christianity , did in like manner assert the Self-existence and Improduction of the Matter , for which Cause they were commonly called Materiarii , or the Materiarian Hereticks ; they pretending by this means to give an account ( as the Stoicks had done before them ) of the Original of Evils , and to free God from the Imputation of them . Their Ratiocination to which purpose , is thus set down by Tertullian . God made all things , either out of Himself , or out of Nothing , or out of Matter . He could not make all things out of Himself , because himself being always Vnmade , he should then really have been the Maker of Nothing . And he did not make all out of Nothing , because being Essentially good , he would have made Nihil non optimum , every thing in the Best manner , and so there could have been no Evil in the World. But since there are Evils , and these could not procede from the Will of God , they must needs arise from the Fault of something , and therefore of the Matter , out of which things were made . Lastly , it is sufficiently known likewise , that some Modern Sects of the Christian Profession , at this day , do also assert the Vncreatedness of the Matter . But these suppose , in like manner as the Stoicks did , Body to be the Onely Substance . VII . Now of all these whosoever they were who thus maintained Two Self-existent Principles , God and the Matter , we may pronounce Universally , that they were neither Better nor Worse , than a kind of Imperfect Theists . They had a certain Notion or Idea of God , such as it was , which seems to be the very same , with that expressed in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Animal the Best Eternal , and represented also by Epicurus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · An Animal that hath all Happiness with Incorruptibility . Wherein it was acknowledged by them , that besides Sensless Matter , there was also an Animalish and Conscious or Perceptive Nature , Self-existent from Eternity ; in opposition to Atheists , who made Matter , either devoid of all manner of Life , or at least of such as is Animalish and Conscious , to be the Sole Principle of All things . For it hath been often observed , that some Atheists attributed , a kind of Plastick Life or Nature , to that Matter , which they made to be the Only Principle of the Universe . And these Two sorts of Atheisms were long since taken notice of by Seneca in these words ; Vniversum in quo nos quoque sumus , expers esse Consilii , & aut ferri Temeritate quadam aut Naturâ Nesciente quid faciat . The Atheists make the Vniverse , whereof our selves are part , to be devoid of Counsel , and therefore either to be carried on Temerariously and Fortuitously ; or else by such a Nature , as which ( though it be Orderly , Regular and Methodical ) yet is notwithstanding Nescient of what it doth . But no Atheist ever acknowledged Conscious Animality , to be a First Principle in the Universe ; nor that the Whole was governed by any Animalish , Sentient , and Vnderstanding Nature , presiding over it as the Head of it ; but as it was before declared , they Concluded all Animals and Animality , all Conscious , Sentient and Self-perceptive Life , to be Generated and Corrupted , or Educed out of Nothing , and Reduced to Nothing again . Wherefore they who on the Contrary asserted Animality and Conscious Life , to be a First Principle or Vnmade thing in the Universe are to be accounted Theists . Thus Balbus in Cicero , declares , that to be a Theist , is to assert , Ab Animantibus Principiis Mundum , esse Generatum , That the World was Generated or Produced at first from Animant Principles , and that it is also still governed by such a Nature , Res omnes subjectas esse Naturae Sentienti , That all things are subject to a Sentient and Conscious Nature , steering and guiding of them . But to distinguish this Divine Animal , from all others , these Desiners added , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Best and most Happy Animal ; and accordingly , this Difference is added to that Generical Nature of Animality , by Balbus the Stoick , to make up the Idea or Definition of God complete : Talem esse Deum certâ Notione animi praesentimus ; Primùm , ut sit Animans ; Deinde , ut in omni Natura nihil Illo sit Praestantius : We presage concerning God , by a certain Notion of our Mind ; First , that he is an Animans , or Consciously Living Being ; and then Secondly , that he is such an Animans , as that there is nothing in the Whole Vniverse , or Nature of things , more Excellent than Him. Wherefore these Materiarian Theists acknowledged God to be a Perfectly-understanding Being , and Such as had also Power over the Whole Matter of the Universe ; which was utterly unable to move it self , or to produce any thing without him . And all of them except the Anaxagoreans concluded , that He was the Creator of all the Forms of Inanimate Bodies , and of the Souls of Animals . However , it was Universally agreed upon amongst them , that he was at least The Orderer and Disposer of all , and that therefore he might upon that account well be called , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Maker or Framer of the World. Notwithstanding which , so long as they Maintained Matter to exist Independently upon God , and sometimes also to be Refractory and Contumacious to him , and by that means to be the Cause of Evli , contrary to the Divine Will ; it is plain that they could not acknowledge the Divine Omnipotence , according to the Full and Proper sence of it . Which may also further appear from these Queries of Seneca concerning God. Quantum Deus possit ? Materiam ipse sibi Formet , an Datâ utatur ? Deus quicquid Vult efficiat ? An in multis rebus illuni Tractanda destituant , & à Magno Artifice Pravè formentur multa , non quia cessat Ars , sed quia id in quo exercetur , saepe Inobsequens Arti est ? How far Gods Power does extend ? Whether he make his own Matter , or only use that which is offered him ? Whether he can do whatsoever he will ? Or the Materials in many things Frustrate and Disappoint him , and by that means things come to be Ill-framed by this great Artificer , not because his Art fails him , but because that which it is exercised upon , proves Stubborn and Contumacious ? Wherefore , I think , we may well conclude , that those Materiarian Theists , had not a Right and Genuine Idea of God. Nevertheless , it does not therefore follow , that they must needs be concluded Absolute Atheists ; for there may be a Latitude allowed in Theism ; and though in a strict and proper sence , they be only Theists , who acknowledge One God perfectly Omnipotent , the Sole Original of of all things , and as well the Cause of Matter , as of any thing else ; yet it seems reasonable , that such Consideration should be had of the Infirmity of Humane Understandings , as to extend the Word further , that it may comprehend within it , those also who assert One Intellectual Principle Self-existent from Eternity , the Framer and Governor of the whole World , though not the Creator of the Matter ; and that none should be condemned for Absolute Atheists , merely because they hold Eternal Vncreated Matter , unless they also deny , an Eternal Vnmade Mind , ruling over the Matter , and so make Sensless Matter the Sole Original of all things . And this is certainly most agreeable to common apprehensions ; for Democritus and Epicurus , would never have been condemned for Atheists , merely for asserting Eternal Self-existent Atoms , no more than Anaxagoras and Archelaus were , ( who maintained the same thing ) had they not also denied , that other Principle of theirs , a Perfect Mind , and concluded that the World was made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Without the ordering and disposal of any Vnderstanding Being , that had all Happiness with Incorruptibility . VIII . The True and Proper Idea of God , in its Most Contracted Form is this , A Being Absolutely Perfect . For this is that alone , to which Necessary Existence is Essential , and of which it is Demonstrable . Now as Absolute Perfection includes in it all that belongs to the Deity , so does it not only comprehend ( besides Necessary Existence ) Perfect Knowledge or Understanding , but also Omni-causality and Omnipotence ( in the full extent of it ) otherwise called Infinite Power . God is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Animans quo nihil in omni Natura praestantius , as the Materiarian Theists describ'd him , The Best Living Being ; nor as Zeno Eleates called him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Most Powerful of all things ; but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Absolutely Omnipotent , and Infinitely Powerful : and therefore neither Matter , nor any thing else can exist of it self Independently upon God ; but he is the Sole Principle and Source , from which all things are derived . But because this Infinite Power , is a thing , which the Atheists quarrel much withal , as if it were altogether Vnintelligible and therefore Impossible , we shall here briefly declare the Sence of it , and render it ( as we think ) easily Intelligible or Conceivable , in these Two following steps . First , that by Infinite Power is meant nothing else , but Perfect Power , or else as Simplicius calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Whole and Entire Power , such as hath no Allay and Mixture of Impotency , nor any Defect of Power mingled with it . And then again , that this Perfect Power ( which is also the same with Infinite ) is really nothing else , but a Power of Producing and Doing , all whatsoever is Conceivable , and which does not imply a Contradiction ; for Conception is the Only Measure of Power and its Extent ; as shall be shewed more fully in due place . Now here we think fit to observe , that the Pagan Theists did themselves also , vulgarly acknowledge Omnipotence as an Attribute of the Deity ; which might be proved from sundry Passages of their Writings . Homer . Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Deus aliud post aliud Jupiter , Bonúmque Malúmque dat , Potest enim Omnia . And again , Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Deus autem hoc dabit , illud omittet , Quodcunque ei libitum fuerit , Potest enim Omnia . To this Purpose also before Homer , Linus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And after him , Callimachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things are possible for God to do , and nothing transcends his Power : Thus also amongst the Latin Poets , Virgil Aen. the First , Sed Pater Omnipotens , Speluncis abdidit Atris . Again Aen. the Second , At Pater Anchises , oculos ad sydera laetus Extulit , & Coelo palmas cum Voce tetendit ; Jupiter Omnipotens , precibus si flecteris ullis ▪ : And Aen. the Fourth , Talibus orantem dictis , arásque tenentem Audiit Omnipotens . Ovid in like manner , Metamorph. 1. Tum Pater Omnipotens , misso persregit Olympum Fulmine , & excussit subjectum Pelion Ossae . And to cite no more , Agatho an ancient Greek Poet , is commended by Aristotle , for affirming , nothing to be exempted from the Power of God , but only this , that he cannot make That not to have been , which hath been ; that is , do what implies a Contradiction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hoc namque duntaxat , negatum etiam Deo est , Quae facta sunt , Infecta posse reddere . Lastly , that the Atheists themselves under Paganism look'd upon Omnitence , and Infinite Power , as an Essential Attribute of the Deity , appears plainly from Lucretius , when he tells us , that Epicurus , in order to the Taking away of Religion , set himself to Confute Infinite Power . — Omne Immensum peragravit Mente Animóque , Vnde refert nobis Victor , quid possit Oriri , Quid nequeat : Finita Potestas denique quoique Quanam sit ratione , atque altè Terminus haerens . Quare Relligio pedibus subjecta vicissim Obteritur , nos exaequat Victoria Coelo . As if he should have said , Epicurus by shewing that all Power was Finite , effectually destroyed Religion ; he thereby taking away the Object of it , which is an Omnipotent and Infinitely Powerful Deity . And this is a thing which the same Poet often harps upon again , that there is No Infinite Power , and Consequently no Deity , according to the true Idea of it . But last of all , in his Sixth Book , he condemns Religionists , as guilty of great folly , in asserting Omnipotence or Infinite Power ( that is , a Deity ) after this manner . Rursus in antiquas referuntur Relligiones , Et Dominos acres asciscunt , Omnia Posse , Quos miseri credunt , ignari quid queat esse , Quid nequeat , Finita Potestas denique quoique , Quanam sit ratione , atque altè Terminus haerens : Quo magis errantes totâ regione feruntur . Where though the Poet , speaking carelesly , after the manner of those times , seem to attribute Omnipotence and Infinite Power to Gods Plurally , yet as it is evident in the thing it self , that this can only be the Attribute of One Supreme Deity ; so it may be observed , that in those Passages of the Poets before cited , it is accordingly always ascribed to God Singularly . Nevertheless all the Inferiour Pagan Deities , were supposed by them to have their certain shares of this Divine Omnipotence , severally dispensed and imparted to them . IX . But we have not yet dispatched all that belongs to the Entire Idea of God. For Knowledge and Power alone , will not make a God. For God is generally conceived by all to be a Most Venerable and Most Desirable Being : whereas an Omniscient and Omnipotent Arbitrary Deity , that hath nothing either of Benignity or Morality in its Nature to Measure and Regulate its Will , as it could not be truly August and Venerable , according to that Maxime , sine Bonitate nulla Majestas ; so neither could it be Desirable , it being that which could only be Feared and Dreaded , but not have any Firm Faith or Confidence placed in it . Plutarch in the Life of Aristides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God seems to excel in these Three things , Incorruptibility , Power and Virtue , of all which the Most Divine and Venerable is Vertue , for Vacuum and the Sensless Elements have Incorruptibility , Earthquakes , and Thunders , Blustering Winds and Overflowing Torrents , Much of Power and Force . Wherefore the Vulgar being affected three manner of ways towards the Deity , so as to admire its Happiness , to Fear it , and to Honour it ; they esteem the Deity Happy for its Incorruptibility , they Fear it and stand in awe of it for its Power , but they Worship it , that is Love and Honour it , for its Justice . And indeed an Omnipotent Arbitrary Deity , may seem to be in some sence , a Worse and more Vndesireable Thing , than the Manichean Evil God ; forasmuch as the Latter could be but Finitely Evil , whereas the Former might be so Infinitely . However ( I think ) it can be little doubted , but that the whole Manichean Hypothesis , taken all together , is to be preferred , before this of One Omnipotent Arbitrary Deity ( devoid of Goodness and Morality ) ruling all things ; because there the Evil Principle is Yoaked with another Principle Essentially Good , checking and controlling it . And it also seems less Dishonourable to God , to impute Defect of Power than of Goodness and Justice to him . Neither can Power and Knowledge alone , make a Being in it self completely Happy ; for we have all of us by Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as both Plato and Aristotle call it ) a certain Divination , Presage , and Parturient Vaticination in our minds , of some Higher Good and Perfection , than either Power or Knowledge . Knowledge is plainly to be preferred before Power , as being that which guides and directs its blind Force and Impetus ; but Aristotle himself declares , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Something better than Reason and Knowledge , which is the Principle and Original of it . For ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Principle of Reason is not Reason , but Something Better . Where he also intimates this to be the Proper and Essential Character of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For what is there , that can be better than Knowledge , but God ? Likewise the same Philosopher elsewhere plainly determines , that there is Morality in the Nature of God , and that his Happiness consisteth principally therein , and not in External things , and the Exercise of his Power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That every man hath so much of Happiness , as he hath of Vertue and Wisdom , and of Acting according to these , ought to be confessed and acknowledged by us , it being a thing that may be proved from the Nature of God , who is Happy , but not from any external Goods , but because he is himself ( or that which he is ) and in such a manner affected according to his Nature , that is , because he is Essentially Moral and Vertuous . Which Doctrine of Aristotle's , seems to have been borrowed from Plato . who in his Dialogues De Republica , discoursing about Moral Vertue , occasionally falls upon this Dispute concerning the Summum Bonum or Chiefest Good ; wherein he concludes , that it neither consisted in Pleasure as such , according to the Opinion of the Vulgar , nor yet in Mere Knowledge and Vnderstanding , according to the Conceit of others , who were more Polite and Ingenious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You know that to the Vulgar , Pleasure seems to be the Highest Good , but to those who are more Elegant and Ingenuous , Knowledge : But they who entertain this Latter Opinion , can none of them declare what kind of Knowledge it is , which is that Highest and Chiefest Good , but are necessitated at last to say , that it is The Knowledge of Good , very ridiculously : Forasmuch as herein they do but run round in a Circle , and upbraiding us for being ignorant of this Highest Good , they talk to us at the same time , as knowing what it is . And thereupon he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That though Knowledge and Truth be both of them Excellent things , yet he that shall conclude the Chief Good to be something which transcends them both , will ●ot be mistaken . For as Light , and Sight or the Seeing Faculty , may both of them rightly be said to be Soliform things , or of Kin to the Sun , but neither of them to be the Sun it self ; so Knowledge and Truth , may likewise both of them be said to be Boniform things , and of Kin to the Chief Good , but neither of them to be that Chief Good it self ; but this is still to be look'd upon as a thing more August and Honourable . In all which of Plato's , there seems to be little more , than what may be experimentally found within our selves ; namely , that there is a certain Life , or Vital and Moral Disposition of Soul , which is much more Inwardly and thoroughly Satisfactory , not only than Sensual Pleasure , but also than all Knowledge and Speculation whatsoever . Now whatever this Chiefest Good be , which is a Perfection Superiour to Knowledge and Understanding ; that Philosopher resolves that it must needs be First and Principally in God , who is therefore called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The very Idea or Essence of Good. Wherein he trode in the Footsteps of the Pythagoreans , and particularly of Timaeus Locrus , who making Two Principles of the Universe , Mind and Necessity , adds concerning the Former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First of these Two , is of the Nature of Good , and it is called God , the Principle of the Best things . Agreeably with which Doctrine of theirs , the Hebrew Cabalists also make a Sephirah in the Deity , Superiour both to Binah and Chochmah ( Vnderstanding and Wisdom ) which they call Chether or the Crown . And some would suspect this Cabalistick Learning to have been very ancient among the Jews , and that Parmenides was imbued with it , he calling God in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Crown . For which Velleius in Cicero , ( representing the several Opinions of Philosophers concerning God ) perstringes him amongst the rest , Parmenides Commentitium quiddam , Coronae similitudine efficit , Stephanem appellat , continentem ardore lucis orbem , qui cingit Coelum , quem appellat Deum . But all this while we seem to be to seek , What the Chief and Highest Good Superiour to Knowledge is , in which the Essence of the Deity principally consists , and it cannot be denied , but that Plato sometimes talks too Metaphysically and Clowdily about it ; for which cause , as he lay open to the Lash of Aristotle , so was he also Vulgarly perstringed for it , as appears by that of Amphys the Poet in Laertius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Good that is , which you ex●ect from hence , I confess , I less understand , than I do Plato ' s Good. Nevertheless he plainly intimates these two Things concerning it . First , that this N●ture of Good which is also the Nature of God , includes Benignity in it , when he gives this accompt of Gods both Making the World and after such a Manner ; Because he was Good , and that which is Good hath no Envy in it , and therefore he both made the World , and also made it as well , and as like to himself as was possible . And Secondly , that it comprehends Eminently all Vertue and Justice , the Divine Nature being the First Pattern hereof ; for which cause Vertue is defined to be , An Assimilation to the Deity . Justice and Honesty are no Factitious things , Made by the Will and Command of the more Powerful to the Weaker , but they are Nature and Perfection , and descend downward to us from the Deity . But the Holy Scripture without any Metaphysical Pomp and Obscurity , tells us plainly , Both what is that Highest Perfection of Intellectual Beings , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Better than Reason and Knowledge , and which is also the Source , Life and Soul of all Morality , namely that it is Love or Charity . Though I speak with the Tongue of Men and Angels , and have not Love , I am but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Sounding Brass or a Tinkling Cymbal , which only makes a Noise without any Inward Life . And though I have Prophecy , and understand all Mysteries and all Knowledge , and though I have all Faith , so that I could remove Mountains , and have not Love , I am Nothing , that is , I have no Inward Satisfaction , Peace or True Happiness . And though I bestow all my Goods to feed the Poor , and give my body to be burned , and have not love , it profiteth me nothing ; I am for all that utterly destitute of all True Morality , Vertue and Grace . And accordingly it tells us also in the next place , what the Nature of God is , that he is properly , neither Power nor Knowledge ( though having the Perfection of both in him ) but Love. And certainly whatever Dark Thoughts concerning the Deity , some Men in their Cells may sit brooding on , it can never reasonably be conceived , that that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Most Self-sufficient and Self-happy Being , should have any Narrow and Selfish Designs abroad , without it self , much less harbour any Malignant and Despightful ones , towards its Creatures . Nevertheless because so many are apt to abuse the Notion of the Divine Love and Goodness , and to frame such Conceptions of it , as destroy that Awful and R●v●rential Fear that ought to be had of the Deity , and make Men Presumptuous and Regardless of their Lives , therefore we think fit here to superadd also , that God is no Soft nor Fond and Partial Love , but that Justice is an Essential Branch of this Divine Goodness ; God being , as the Writer De Mundo well Expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Impartial Law , and as Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Measure of all things . In Imitation whereof , Aristotle concludes also , that a Good Man ( in a Lower and more Imperfect sence ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , an Impartial Measure of Things and Actions . It is evident that the Atheists themselves in those former times of Paganism , took it for Granted , that Goodness was an Essential Attribute of the Deity whose Existence they opposed ( so that it was then generally acknowledged for such , by the Pagan Theists ) from those Argumentations of theirs before mentioned , the 12th . and 13th . taken from the Topick of Evils , the Pretended Ill Frame of things , and Want of Providence over Humane Affairs . Which if they were true , would not at all disprove such an Arbitrary Deity ( as is now phancied by some ) made up of Nothing but Will and Power , without any Essential Goodness and Justice . But those Arguments of the Atheists are directly Level'd against the Deity , according to the True Notion or Idea of it ; and could they be made Good , would do execution upon the same . For it cannot be denied , but that the Natural Consequence of this Doctrine , That there is a God Essentially Good , is this , that therefore the World is Well Made and Governed . But we shall afterwards declare , that though there be Evil in the Parts of the World , yet there is none in the Whole ; and that Moral Evils are not Imputable to the Deity . And now we have proposed the Three Principal Attributes of the Deity . The First whereof is Infinite goodness with Fecundity , the Second Infinite Knowledge and Wisdom , and the Last Infinite Active and Perceptive Power . From which Three Divine Attributes , the Pythagoreans and Platonists , seem to have framed their Trinity of Archical Hypostases , such as have the Nature of Principles in the Universe , and which though they apprehended as several Distinct Substances , gradually subordinate to one another , yet they many times extend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far , as to comprehend them all within it . Which Pythagorick Trinity seems to be intimated by Aristotle in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As the Pythagoreans also say , the Vniverse and all things , are determin'd and contein'd by three Principles . Of which Pythagorick Trinity more afterward . But now we may enlarge and fill up , that Compendious Idea of God premised , of A Being Absolutely Perfect , by adding thereunto ( to make it more Particular ) such as is Infinitely Good , Wise , and Powerful , necessarily Existing , and not only the Framer of the World , but also the Cause of all things . Which Idea of the Deity , is sufficient , in order to our present Undertaking . Nevertheless , if we would not only attend to what is barely necessary for a Dispute with Atheists , but also consider the Satisfaction of other Free and Devout Minds , that are hearty and sincere Lovers of this Most Admirable and Most Glorious Being , we might venture for their Gratification , to propose yet a more Full , Free and Copious Description of the Deity , after this manner . God is a Being Absolutely Perfect , Vnmade or Self-originated , and Necessarily Existing , that hath an Infinite Fecundity in him , and Virtually Conteins all things ; as also an Infinite Benignity or Overflowing Love , Vninvidiously displaying and communicating it self ; together with an Impartial Rectitude , or Nature of Justice : Who fully comprehends himself , and the Extent of his own Fecundity ; and therefore all the Possibilities of things , their several Natures and Respects , and the Best Frame or System of the Whole : Who hath also Infinite Active and Perceptive Power : The Fountain of all things , who made all that Could be Made , and was Fit to be made , producing them according to his Own Nature ( his Essential Goodness and Wisdom ) and therefore according to the Best Pattern , and in the Best manner Possible , for the Good of the Whole ; and reconciling all the Variety and Contrariety of things in the Vniverse , into One most Admirable and Lovely Harmony . Lastly , who Conteins and Vpholds all things , and governs them after the Best Manner also , and that without any Force or Violence ; they being all Naturally subject to his Authority , and readily obeying his Laws . And Now we see that God is such a Being , as that if he could be supposed Not to Be , there is Nothing , whose Existence , a Good Man could Possibly more Wish or Desire . X. From the Idea of God thus declared , it evidently appears , that there can be but One such Being , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity , Oneliness or Singularity is Essential to it : forasmuch as there cannot possibly be more than One Supreme , more than One Omnipotent or Infinitely Powerful Being , and more than One Cause of all things besides it self . And however Epicurus , endeavouring to pervert and Adulterate the Notion of God , pretended to satisfie that Natural Prolepsis or Anticipation in the Minds of Men , by a Feigned and Counterfeit asserting of a Multiplicity of Coordinate Deities , Independent upon One Supreme , and such as were also altogether unconcerned either in the Frame or Government of the World , yet himself notwithstanding plainly took notice of this Idea of God which we have proposed , including Vnity or Onelyness in it ( he professedly opposing the Existence of such a Deity ) as may sufficiently appear from that Argumentation of his , in the Words before cited . Quis regere Immensi summam , Quis habere Profundi Indu manu validas potis est moderanter habenas ? Quis pariter coelos omnes convertere , & omnes Ignibus aetheriis terras suffire feraces ? Omnibus ínque locis esse omni tempore praesto ? Where he would conclude it to be a thing Utterly impossible , for the Deity to Animadvert , Order and Dispose all things , and be Present every where in all the distant places of the World at once ; which could not be Pretended of a Multitude of Coordinate Gods , sharing the Government of the World amongst them , and therefore it must needs be levell'd against a Divine Monarchy , or One Single , Solitary Supreme Deity , ruling over all . As in like manner , when he pursues the same Argument further in Cicero , to this purpose , that though such a thing were supposed to be Possible , yet it would be notwithstanding absolutely Inconsistent with the Happiness of any Being , he still procedes upon the same Hypothesis of one So●e and Single Deity : Sive ipse Mundus Deus est , quid potest esse minus quietum , quam nullo puncto temporis intermisso , versari circum axem Coeli admirabili celeritate ? Sive in ipso Mundo Deus inest aliquis qui regat , qui gubernet , qui cursus astrorum , mutationes temporum , hominum commoda vitásque tueatur ; nae Ille est implicatus molestis negotiis & operosis . Whether you will suppose the World it self to be a God , what can be more unquiet , than without intermission perpetually to whirle round upon the Axis of the Heaven , with such admirable celerity ? Or whether you will imagine a God in the World distinct from it , who does govern and dispose all things , keep up the Courses of the Stars , the Successive Changes of the Seasons , and Orderly Vicissitudes of things , and contemplating Lands and Seas , conserve the Vtilities and Lives of men ; certainly He must needs be involved in much solicitous trouble and Employment . For as Epicurus here speaks Singularly , so the Trouble of this Theocracy could not be thought so very great , to a Multitude of Coordinate Deities , when parcel'd out among them , but would rather seem to be but a sportful and delightful Divertisement to each of them . Wherefore it is manifest that such an Idea of God , as we have declared , including Vnity , Oneliness and Singularity in it , is a thing , which the ancient Atheists , under the times of Paganism , were not unacquainted with , but principally directed their Force against . But this may seem to be Anticipated in this place , because it will fall in afterwards more opportunely to be discoursed of again . XI . For this is that which lies as the Grand Prejudice and Objection against that Idea of God , which we have proposed , Essentially including 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Singularity or Oneliness in it , or the Real Existence of such a Deity , as is the Sole Monarch of the Universe ; Because all the Nations of the World heretofore ( except a small and inconsiderable handful of the Jews ) together with their Wisest men and greatest Philosophers , were generally look'd upon as Polytheists , that is , such as Acknowledged and Worshipped a Multiplicity of Gods. Now One God and Many Gods , being directly Contradictious to one another , it is therefore concluded from hence , that this Opinion of Monarchy or of One Supreme God , the Maker and Governour of all , hath no Foundation in Nature , nor in the genuine Idea's and Prolepses of mens minds , but is a mere Artificial thing , owing its Original wholly to Private Phancies and Conceits , or to Positive Laws and Institutions , amongst Jews , Christians and Mahometans . For the assoilling of which Difficulty ( seeming so formidable at first sight ) it is necessary , that we should make a Diligent Enquiry into the True and Genuine sence of this Pagan Polytheism . For since it is impossible that any man in his Wits , should believe a Multiplicity of Gods , according to that Idea of God before declared , that is , a Multiplicity of Supreme , Omnipotent , or Infinitely Powerful Beings ; it is certain that the Pagan Polytheism , and Multiplicity of Gods , must be understood according to some other Notion of the Word Gods , or some Equivocation in the use of it . It hath been already observed , that there were sometime amongst the Pagans , such , who meaning nothing else by Gods , but Vnderstanding Beings Superiour to men , did suppose a Multitude of such Deities , which yet they conceived to be all ( as well as Men ) Native and Mortal , Generated successively out of Matter and Corrupted again into it , as Democritus his Idols were . But these Theogonists , who thus Generated all things whatsoever , and therefore the Gods themselves universally , out of Night and Chaos , the Ocean or Fluid Matter , ( notwithstanding their Using the Name Gods ) are plainly condemned both by Aristotle and Plato , for down-right Atheists , they making Sensless Matter , the Only Self-existent thing , and the Original of all things . Wherefore there may be another Notion of the Word Gods , as taken for Vnderstanding Beings Superiour to Men , that are not only Immortal , but also Self-existent and Vnmade ; and indeed the Assertors of a Multiplicity of such Gods as these , though they cannot be accounted Theists in a strict and proper sence ( according to that Idea of God before declared ) yet they are not vulgarly reputed Atheists neither , but look'd upon as a kind of Middle thing betwixt Both , and commonly called Polytheists . The reason whereof seems to be this , because it is generally apprehended to be Essential to Atheism , to make Sensless Matter the Sole Original of all things , and consequently to suppose all Conscious Intellectual Beings to be Made or Generated ; wherefore they who on the contrary assert ( not One but ) Many Understanding Beings Vnmade and Self-existent , must needs be look'd upon as those , who of the Two , approach nearer to Theism than to Atheism , and so deserve rather to be called Polytheists , than Atheists . And there is no Question to be made , but that the Urgers of the forementioned Objection against that Idea of God , which includes Oneliness and Singularity in it , from the Pagan Polytheism , or Multiplicity of Gods , take it for granted , that this is to be understood of Many Vnmade Self-existent Deities , Independent upon one Supreme , that are so many First Principles in the Universe , and Partial Causes of the World. And certainly , if it could be made to appear , that the Pagan Polytheists did universally acknowledge such a Multiplicity of Vnmade Self-existent Deities , then the Argument fetch'd from thence , against the Naturality of that Idea of God proposed ( Essentially including Singularity in it ) might seem to have no small Force or Validity in it . XII . But First this Opinion of Many Self-existent Deities , Independent upon One Supreme , is both Very Irrational in it self , and also plainly Repugnant to the Phaenomena . We say First , it is Irrational in it self , because Self-existence , and Necessary Existence being Essential to a Perfect Being and to nothing else , it must needs be very Irrational and Absurd , to suppose a Multitude of Imperfect Understanding Beings Self-existent , and no Perfect One. Moreover , if Imperfect Understanding Beings were imagined to Exist of themselves from Eternity , there could not possibly be any reason given , why just so many of them should exist , and neither More nor Less , there being indeed no reason why any at all should . But if it be supposed , that these Many Self-existent Deities happened only to Exist thus from Eternity , and their Existence notwithstanding , was not Necessary but Contingent , the Consequence hereof will be , that they might as well happen again to cease to be , and so could not be Incorruptible . Again , if any One Imperfect Being whatsoever , could exist of it self from Eternity , then all might as well do so , not only Matter , but also the Souls of Men and other Animals , and consequently there could be No Creation by any Deity , nor those suposed Deities therefore deserve that Name . Lastly , we might also add , that there could not be a Multitude of Intellectual Beings Self-existent , because it is a thing which may be proved by Reason , that all Imperfect Understanding Beings or Minds , do partake of One Perfect Mind , and suppose also Omnipotence or Infinite Power ; were it not , that this is a Consideration too remote from Vulgar Apprehension , and therefore not so fit to be urged in this place . Again , as this Opinion of Many Self-existent Deities , is Irrational in it self , so is it likewise plainly Repugnant to the Phaenomena of the World. In which , as Macrobius writes , Omnia sunt connexa , all things conspire together into One Harmony , and are carried on Peaceably and Quietly , Constantly and Eavenly , without any Tumult or Hurly-burly , Confusion or Disorder , or the least appearance of Schism and Faction ; which could not possibly be supposed , were the World Made and Governed , by a Rabble of Self-existent Deities , Coordinate , and Independent upon One Supreme . Wherefore this kind of Polytheism was obiter thus confuted by Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How much better is it , agreably to what we see in the harmonious System of the World , to worship one only Maker of the World , which is one , and conspiring throughout with its whole self , and therefore could not be made by many Artificers , as neither be conteined by Many Souls , Moving the Whole Heaven ? Now since this Opinion is both Irrational in it self and Repugnant to the Phaenomena , there is the less Probability that it should have been received and entertained by all the more Intelligent Pagans . XIII . Who , that they did not thus Universally , look upon all their Gods as so many Vnmade Self-existent Beings , is unquestionably manifest from hence , because ever since Hesiod's and Homer's time at least , the Greekish Pagans generally acknowledged a Theogonia , a Generation and Temporary Production of the Gods ; which yet is not to be understood Universally neither , forasmuch as he is no Theist , who does not acknowledge some Self-existent Deity . Concerning this Theogonia , Herodotus writeth after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence every one of the Gods was Generated , or whether they all of them ever were , and what are their forms , is a thing that was not known till very lately ; for Hesiod and Homer , were ( as I suppose ) not above four hundred years my Seniors . And these were they who introduced the Theogonia among the Greeks , and gave the Gods their several Names : that is , settled the Pagan Theology . Now if before Hesiod's and Homer's time , it were a thing not known or determined amongst the Greeks , whether their Gods were Generated , or all of them Existed from Eternity ; then it was not Universally concluded by them , that they were all Vnmade and Self-existent . And though perhaps some might in those ancient times believe one way , and some another , concerning the Generation and Eternity of their Gods , yet it does not follow , that they who thought them to be all Eternal , must therefore needs suppose them to be also Vnmade or Self-existent . For Aristotle , who asserted the Eternity of the World , and consequently also , of those Gods of his , the Heavenly Bodie , did not for all that , suppose them to be Self-existent or First Principles , but all to depend upon One Principle or Original Deity . And indeed the true meaning of that Question in Herodotus , Whether the Gods were Generated or Existed all of them from Eternity , is ( as we suppose ) really no other than that of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether the World were Made or Vnmade ; and whether it had a Temporary beginning , or existed such as it is from Eternity ; which will be more fully declared afterwards . But ever since Hesiod's and Homer's time , that the Theogonia or Generation of the Gods , was settled , and generally believed amongst the Greeks , it is certain that they could not possibly think , all their Gods Eternal , and therefore much less , Vnmade and Self-existent . But though we have thus clearly proved that all the Pagan Gods were not Universally accounted by them , so many Vnmade Self-existent Deities , they acknowledging a Theogonia or a Generation of Gods , yet it may be suspected notwithstanding , that they might suppose a Multitude of them also ( and not only One ) to have been Vnmade from Eternity and Self-existent . Wherefore we add in the next place , that no such thing does at all appear neither , as that the Pagans or any others , did ever publickly or professedly assert a Multitude of Vnmade Self-existent Deities . For First , it is plain concerning the Hesiodian Gods , which were all the Gods of the Greekish Pagans , that either there was but One of them only Self-existent , or else None at all . Because Hesiods Gods were either all of them derived from Chaos ( or the Floting Water ) Love it self being Generated likewise out of it ( according to that Aristophanick Tradition before mentioned ) or else Love was supposed to be a distinct Principle from Chaos , namely the Active Principle of the Universe , from whence together with Chaos , all the Theogonia and Cosmogonia was derived . Now if the Former of these were true , that Hesiod supposed all his Gods Universally , to have been Generated and sprung Originally from Chaos or the Ocean , then it is plain that notwithstanding all that Rabble of Gods muster'd up by him , he could be no other than One of those Atheisti●k Theogonists beforementioned , and really acknowledged no God at all , according to the True Idea of him ; he being not a Theist , who admits of no Self-existent Deity . But if the Latter be true , that Hesiod supposed Love to be a Principle distinct from Chaos , namely the Active Principle of the Universe , and derived all his other Gods from thence , he was then a right Paganick Theist , such as acknowledged indeed Many Gods , but only One of them Vnmade and Self-existent , all the rest being Generated or Created by that One. Indeed it appears from those Passages of Aristotle before cited by us , that that Philosopher had been sometimes divided in his Judgment concerning Hesiod , where he should 〈◊〉 rank him , whether among the Atheists or the Theists . For in his Book de Coelo , he ranks him amongst those , who made all things to be Generated and Corrupted , besides the Bare Substance of the Matter , that is amongst the Absolute Atheists , and look'd upon him as a Ringleader of them : but in his Metaphysicks , upon further thoughts , suspects that many of those who made Love the Ch●●fest of the Gods , were Theists , they supposing it to be a First Principle in the Universe , or the Active Cause of things , and that not only Parmenides , but also Hesiod was such . Which Latter Opinion of his is by far the more probable , and therefore embraced by Plutarch , who somewhere determines Hesiod to have asserted One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vnmade Deity , as also by the ancient Scholiast●●● upon him , writ thus , that Hesiods Love was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Heavenly Love , which is also God , that other Love that was born of Venus , being Junior . But Joannes Diaconus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Love here ( saith he ) we must not understand Venus her Son , whose Mother was as yet Vnborn , but another more ancient Love , which I take to be the Active Cause or Principle of Motion , Naturally inserted into things . Where though he do not seem to suppose this Love to be God himself , yet he conceives it to be an Active Principle in the Universe derived from God , and not from Matter . But this Opinion will be further confirmed afterward . The next considerable appearance of a Multitude of Self-existent Deities , seems to be in the Valentinian Thirty Gods and Aeons , which have been taken by some for such ; but it is certain that these were all of them save One , Generated ; they being derived by that Phantastick Devizer of them , from One Self-originated Deity , called Bythus . For thus Epiphanius informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This ( Valentinus ) would also introduce Thirty Gods and Aeons , and Heavens , the first of which is Bythus ; he meaning thereby an Unfathomable Depth and Profundity ; and therefore this Bythus , was also called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Highest and Ineffable Father . We do indeed acknowledge that there have been some , who have really asserted a Duplicity of Gods , in the sence declared ; that is of Animalish or Perceptive Beings Self-existent ; One as the Principle of Good , and the other of Evil. And this Ditheism of theirs , seems to be the nearest approch , that was ever really made to Polytheism . Unless we should here give heed to Plutarch , who seems to make the ancient Persians , besides their Two Gods , the Good and the Evil , or Oromasdes and Arimanius ; to have asserted also a Third Middle Deity called by them Mithras ; or to some Ecclesiastick Writers , who impute a Trinity of Gods to Marcion ; ( though Tertullian be yet more Liberal , and encrease the Number to an Ennead . ) For those that were commonly called Tritheists , being but mistaken Christians and Trinitarians , fall not under this Consideration . Now as for that forementioned Ditheism , or Opinion of Two Gods , a Good and an Evil one , it is evident that its Original sprung from nothing else , but First a Firm Perswasion of the Essential Goodness of the Deity , together with a Conceit that the Evil that is in the world , was altogether Inconsistent and Vnreconcilable with the same , and that therefore for the salving of this Phenomenon , it was absolutely necessary , to suppose another Animalish Principle Self-existent , or an Evil God. Wherefore as these Ditheists , as to all that which is Good in the World , held a Monarchy , or one Sole Principle and Original , so it is plain , that had it not heen for this business of Evil ( which they conceived could not be salved any other way ) they would never have asserted any more Principles or Gods than One. The chiefest and most eminent Assertors of which Ditheistick Doctrine of Two Self-existent Animalish Principles in the Universe , a Good God and an Evil Daemon , were the Marcionites and the Manicheans , both of which , though they made some slight Pretences to Christianity , yet were not by Christians owned for such . But it is certain that besides these and before them too , some of the Professed Pagans also , entertained the same Opinion , that famous Moralist Plutarchus Chaeronensis , being an Undoubted Patron of it ; which in his Book De Iside & Osiride he represents , with some little difference , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Generation and Constitution of this World is mixt of contrary Powers or Principles ( the one Good , the other Evil ) yet so as that they are not both of equal force , but the Better of them more prevalent : notwithstanding standing which , it is also absolutely impossible , for the Worser Power or Principle to be ever Vtterly destroyed , much of it being always intermingled in the Soul , and much in the Body of the Vniverse , there perpetually tugging against the Better Principle . Indeed learned men of later times , have for the most part look'd upon Plutarch here , but either as a bare Relater of the Opinion of other Philosophers ; or else as a Follower only , and not a Leader in it . Notwithstanding which , it is evident , that Plutarch was himself heartily Engaged in this Opinion , he discovering no small fondn●ss for it , in sundry of his other Writings : as for Example in his Platonick Questions , where he thus declares himself concerning it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or else that which is often affirmed by us is true , that a Mad Irrational soul , and an unformed disorderly Body did coexist with one another from Eternity , neither of them having any Generation or Beginning . And in his Timaean Psychogonia , he does at large industriosly maintain the same , there and elsewhere endeavouring to establish this Doctrine , as much as possibly he could , upon Rational Foundations . As First , that Nothing can be Made or Produced without a Cause , and therefore there must of necessity , be some Cause of Evil also , and that a Positive one too ; he representing the Opinion of those as very ridiculous , who would make the Nature of Evil , to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Accidental Appendix to the World , and all that Evil which is in it , to have come in only by the by , and by Consequence , without any Positive Cause . Secondly , that God being Essentially Good could not possibly be the Cause of Evil , where he highly applauds Plato for removing God to the greatest distance imaginable from being the Cause of Evil. Thirdly , that as God could not , so neither could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter in it self devoid of all form and Quality , be the Cause of Evil , noting this to have been the Subterfuge of the Stoicks . Upon which account , he often condemns them , but uncertainly , sometimes as such , who affigned No Cause at all of Evils , and sometimes again as those who made God the Cause of them . For in his Psychogonia he concludes that unless we acknowledge a Substantial Evil Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Stoical Difficulties will of necessity overtake and involve us , who introduce Euil into the World from Nothing , or Without a Cause , since neither that which is Essentially Good ( as God ) nor yet that which is devoid of all Quality ( as Matter ) could possibly give being or Generation to it . But in his Book against the Stoicks , he accuses them as those , who made God , Essentially Good the Cause of Evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themselves make God being Good , the Principle and cause of Evil , since Matter which is devoid of Quality , and recieves all its Differences from the Active Principle , that moves and forms it , could not possibly be the Cause thereof . Wherefore Evil must of necessity , eithercome from Nothing , or else it must come from the Active and Moving Principle , which is God. Now from all these Premises joyned together , Plutarch concludes , that the Phaenomenon of Evil , could no otherwise possibly be salved , than by supposing a Substantial Principle for it , and a certain Irrational and Maleficent Soul or Daemon , Vnmade , and Coexisting with God and Matter from Eternity to have been the Cause thereof . And accordingly he resolves , that as whatsoever is Good in the Soul and Body of the Vniverse , and likewise in the Souls of Men and Daemons , is to be ascribed to God as its only Original , so whatsoever is Evil , Irregular and Disorderly in them , ought to be imputed to this other Substantial Principle , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational and Maleficent Soul or Daemon , which insinuating it s●lf every where throughout the World , is all along intermingled with the Better Principle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So that neither the Soul of the Vniverse , nor that of Men and Daemons , was wholly the Workmanship of God , but the Lower , Brutish and Disorderly part of them , the Effect of the Evil Principle . But besides all this , it is evident that Plutarch was also strongly possessed with a Conceit , that nothing Substantial could be Created ( no not by Divine Power ) out of Nothing Preexisting ; and therefore that all the Substance of whatsoever is in the World did Exist from Eternity Vnmade : so that God was only the Orderer , or the Methodizer and Harmonizer thereof . Wherefore as he concluded that the Corporeal World was not Created by God out of Nothing , as to the Substance of it , but only the Preexisting Matter , which before moved Disorderly , was brought into this Regular Order and Harmony by him : In like manner he resolved that the Soul of the World ( for such a thing is always supposed by him ) was not made by God out of Nothing neither , nor out of any thing Inanimate and Soulless Preexisting , but out of a Preexisting Disorderly Soul , was brought into an Orderly and Regular Frame ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There was Vnformed Matter , before this Orderly World was made , which Matter was not Incorporeal , nor Vnmoved or Inanimate , but Body discomposed and acted by a Furious and Irrational Mover , the Deformity whereof was the Disharmony of a Soul in it , devoid of Reason . For God neither made Body out of that which was No-Body , nor Soul out of No-soul . But as the Musician who neither makes Voice nor Motion , does by ordering of them notwithstanding , produce Harmony ; so God , though he neither made the Tangible and Resisting Substance of Body , nor the Phantastick and Self-moving Power of Soul , yet taking both those Principles preexisting ( the one of which was Dark and Obscure , the other Turbulent and Irrational ) and orderly disposing and Harmonizing of them , he did by that means produce this most beautiful and perfect Animal of the World. And further to the same purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God was not the Cause or Maker of Body simply , that is , neither of Bulk nor Matter , but only of that Symmetry and Pulchritude which is in Body , and that likeness which it hath to himself . Which same ought to be concluded also , concerning the Soul of the World , that the Substance of it was not made by God neither ; nor yet that it was always the Soul of this World , but at first a certain Self-moving Substance , endowed with a Phantastick Power , Irrational and Disorderly , Existing such of it self from Eternity , which God by Harmonizing , and introducing into it fitting Numbers and Proportions , Made to be the Soul and Prince of this Generated World. According to which Doctrine of Plutarch's , in the supposed Soul of the World , though it had a Temporary beginning , yet was it never Created out of Nothing , but only that which preexisted disorderly , being acted by the Deity , was brought into a Regular Frame . And therefore he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soul partaking of Mind , Reason and Harmony , is not only the Work of God , but also a Part of him , nor is it a thing so much made by him , as from him and existing out of him . And the same must he likewise affirm concerning all other Souls , as those of Men and Demons , that they are either all of them the Substance of God himself , together with that of the Evil Demon , or else certain Delibations from both , ( if any one could understand it ) blended and confounded together : He not allowing any new Substance at all to be created by God out of nothing preexistent . It was observed in the beginning of this Chapter , that Plutarch was an Assertor of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Self-existent Principles in the Universe , God and Matter , but now we understand , that he was an Earnest Propugnor of another Third Principle ( as himself calls it ) besides them both , viz. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mad Irrational and Maleficent Soul or Daemon : So that Plutarch was both a Triarchist , and a Ditheist , an Assertor of Three Principles , but of Two Gods ; according to that forementioned Notion of a God , as it is taken , for an Animalish or Perceptive Being Self-existent . We are not ignorant , that Plutarch endeavours with all his might to perswade , this to have been the constant Belief of all the Pagan Nations , and of all the Wisest men and Philosophers that ever were amongst them . For this ( saith he , in his Book De Iside & Osiride ) is a most ancient Opinion , that hath been delivered down from Theologers and Law-makers , all along to Poets and Philosophers ; and though the first Author thereof be Vnknown , yet hath it been so firmly believed every where , that the Footsteps of it have been imprinted upon the Sacrifices and Mysteries or Religious Rites , both of Barbarians and Greeks , Namely , That the World is neither wholly Vngoverned by any Mind or Reasan , as if all things floated in the streams of Chance and Fortune , nor yet that there is any one Principle steering and guiding all , without Resistance or Control : because there is a Confused Mixture of Good and Evil in every thing , and nothing is Produced by Nature sincere . Wherefore it is not one only Dispenser of things , who as it were out of several Vessels distributeth those several Liquors of Good and Evil , mingling them together and dashing them as he pleaseth . But there are two Distinct and Contrary Powers or Principles in the World , One of them always leading as it were to the Right hand , but the other tugging a Contrary way . Insomuch that our whole Life and the whole World is a certain Mixture and Confusion of these Two : at least this Terrestrial World below the Moon is such , all being every where full of Irregularity and Disorder . For if nothing can be Made without a Cause , and that which is Good cannot be the Cause of Evil , there must needs be a distinct Principle in Nature for the Production of Evil as well as Good. And this hath been the Opinion of the Most and Wisest Men , some of them affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there are Two Gods as it were of Contrary Crafts and Trades , one whereof is the Maker of all Good , and the other of all Evil ; but others calling the Good Principle only a God , and the Evil Principle a Daemon , as Zoroaster the Magician . Besides which Zoroaster and the Persian Magi , Plutarch pretends that the Footsteps of this Opinion were to be found also in the Astrology of the Chaldeans , and in the Mysteries and Religious Rites , not only of the Egyptians , but also of the Grecians themselves ; and lastly he particularly imputes the same , to all the most famous of the Greek Philosophers , as Pythagoras , Empedocles , Heraclitus , Anaxagoras , Plato and Aristotle ; though his chiefest endeavour of all be to prove , that Plato was an Undoubted Champion for it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Plato was not guilty of that Miscarriage of Later Philosophers , in overlooking the Third Power which is between the Matter and God , and thereby falling into the Grossest of all Absurdities , That the Nature of Evils was but an Accidental Appendix to the World , and came into it merely by chance , no body knows how . So that those very Philosophers who will by no means allow to Epicurus , the Smallest Declension of his Atoms from the Perpendicular , alledging that this would be to introduce a Motion without a Cause , and to bring something out of Nothing ; themselves do notwithstanding , suppose all that Vice and Misery which is in the World , besides innumerable other Absurdities and Inconveniences about Body , to have come into it , merely by Accidental Consequence , and without having any Cause in the First Principles . But Plato did not so , but devesting Matter of all Qualities and Differences , by means whereof , it could not possibly be made the Cause of Evils , and then placing God at the greatest distance from being the Cause thereof ; he consequently resolved it into a Third Vnmade Principle between God and the Matter , an Irrational Soul or Demon , moving the Matter disorderly . Now because Plutarch's Authority passeth so uncontrolled , and his Testimony in this particular seems to be of late generally received as an Oracle , and consequently the thing taken for an Unquestionable Truth , that the Ditheistick Doctrine of a Good and Evil Principle , was the Catholick or Universal Doctrine of the Pagan Theists , and particularly that Plato , above all the rest , was a Professed Champion for the same ; we shall therefore make bold to examine Plutarch's Grounds for this so confident Assertion of his ; and principally concerning Plato . And his Grounds for imputing this Opinion to Plato , are only these Three which follow . First , because that Philosopher in his Politicus , speaks of a Necessary and Innate Appetite , that may sometimes turn the Heavens a contrary way , and by that means cause Disorder and Confusion ; Secondly because in his Tenth De Legibus , he speaks of Two kinds of Souls , whereof One is Beneficent , but the other Contrary ; And Lastly , because in his Timaeus he supposeth , the Matter to have been Moved disorderly before the World was made , which implies that there was a Disorderly and Irrational Soul consisting with it as the Mover of it , Matter being unable ●o move it self . But as to the First of these Allegations out of Plato's Politicus , we shall only observe , that that Philosopher , as if it had been purposely to prevent such an Interpretation of his meaning there as this of Plutarch's inserts these very words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither must any such thing be supposed , as if there were two Gods , contrarily minded to one another , turning the Heavens sometimes one way and sometimes another . Which plain declaration of Plato's Sence , being directly contrary to Plutarch's Interpretation , and this Ditheistick Opinion , might serve also for a sufficient Confutation of His Second Ground from the Tenth De Legibus , as if Plato had there affirmed , that there were Two Souls moving the Heavens , the One Beneficent , but the other Contrary ; because this would be all one as to assert Two Gods , contrarily minded to one another . Notwithstanding which , for a fuller Answer thereunto , we shall further add , that this Philosopher , did there , First , only distribute Souls in General into Good and Evil , those Moral Differences Properly belonging to that rank of Beings called by him Souls , and first emerging in them , according to this Premised Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Soul is the Cause of Good and Evil , Honest and Dishonest , Just and Vnjust . But then afterwards , making Enquiry concerning the Soul of the World or Heaven , what kind of Soul that was , he positively concludes , that it was no other than a Soul endued with all Vertue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ath. Hosp. Since it is Soul that moves all things , we must of necessity affirm , that the Heaven or World is moved by some Soul or other , adorning and disposing of it , whether it be the Best Soul , or the Contrary . Clin. O Hospes , it is certainly not Holy nor pious to conclude otherwise , than that a Soul endued with all Vertue , One or More , moves the World. And as for the last thing urged by Plutarch , that before the World was made , the Matter is said by Plato , to have been Moved disorderly , we conceive that that Philosopher did therein only adhere to that Vulgarly received Tradition , which was Originally Mosaical , that the First beginning of the Cosmopoeia , was from a Chaos , or Matter confusedly moved , afterward brought into Order . And now we think it plainly appears , that there is no strength at all in any of Plutarch's forementioned Allegations , nor any such Monster to be found any where in Plato , as this Substantial Evil Principle or God , a Wicked Soul or Demon , Unmade and Self-existent from Eternity , Opposite and Inimicous to the Good God , sharing the Empire and Dominion of the World with him . Which Opinion is really nothing else but the Deifying of the Devil , or Prince of Evil Spirits , making him a Corrival with God , and entitling him to a Right of receiving Divine Honour and Worship . And it is observable , that Plutarch himself confesseth this Interpretation which he makes of Plato , to be New and Paradoxical , or an Invention of his own , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such as because it was contrary to the Generally received Opinion of Platonists , himself thought to stand in need of some Apology and Defence . To which purpose therefore he adds again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will ( saith he ) declare mine own Opinion first concerning these things , confirming it with Probabilities , and as much as possibly I can , aiding and assisting the Truth and Paradoxicalness thereof . Moreover Proclus upon the Timaeus takes notice of no other Philosophers , that ever imputed this Doctrine to Plato , or indeed maintained any such Opinion , of Two Substantial Principles of Good and Evil , but only Plutarch and Atticus ; ( though I confess Chalcidius cites Numenius also to the same purpose ) Proclus his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarchus Cheronensis and Atticus maintain , that before the Generation and Formation of the World , there was Vnformed and disorderly Matter existing ( from Eternity ) together with a Maleficent Soul ; for whence , say they , could that Motion of the Matter , in Plato 's Timaeus , procede , but from a Soul ? and if it were a Disorderly Motion , it must then needs come from a Disorderly Soul. And as Proclus tells us , that this Opinion of theirs had been before confuted by Porphyrius and Jamblychus , as that which was both Irrational and Impious , so doth he there likewise himself briefly refel it in these Two Propositions ; First , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Soul is the Off-spring of God , and there can be no Soul nor any thing else , besides God Self-existing ; and Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd to make Evil alike Eternal with Good , for that which is Godless cannot be of like honour with God , and equally Vnmade , nor indeed can there be any thing at all , positively opposite to God. But because it may probably be here demanded , What Account it was then possible for Plato to give , of the Original of Evils , so as not to impute them to God himself , if he neither derived them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnqualified Matter ( which Plutarch has plainly proved to be absurd ) nor yet from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational and Maleficent Soul of the World or Demon , Self-existent from Eternity ; we shall therefore hereunto briefly reply : That though that Philosopher derived not the Original of Evils , from Vnqualified Matter , nor from a Wicked Soul or Demon Vnmade , yet did he not therefore impute them to God neither , but as it seemeth , to the Necessity of Imperfect Beings . For as Timaeus Locrus had before Plato determined , that the World was made by God and Necessity , so does Plato himself accordingly declare in his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Generation of this World is mixt and made up of a certain composition of Mind and Necessity both together , yet so as that Mind , doth also ( in some sence ) rule over Necessity . Wherefore though according to Plato , God be properly and directly the Cause of nothing else but Good , yet the Necessity of these Lower Imperfect things , does unavoidably give Being and Birth to Evils . For First , as to Moral Evils , ( which are the Chiefest ) there is a Necessity that there should be Higher and Lower Inclinations in all Rational Beings Vitally United to Bodies , and that as Autexousious or Free-willed , they should have a Power of determining themselves more or less , either way ; as there is also a Necessity , that the same Liberty of Will ( essential to Rational Creatures ) which makes them capable of Praise and Reward , should likewise put them in a Possibility of deserving Blame and Punishment . Again , as to the Evils of Pain and Inconvenience ; there seems to be a Necessity , that Imperfect Terrestrial Animals , which are capable of the Sense of Pleasure , should in contrary Circumstances ( which will also sometimes happen , by reason of the Inconsistency and Incompossibility of things ) be obnoxious to Displeasure and Pain . And Lastly , for the Evils of Corruptions and Dissolutions ; there is a plain Necessity , that if there be Natural Generations in the World , there should be also Corruptions ; according to that of Lucretius before cited , Quando alid ex alio reficit Natura , nec ullam Rem gigni patitur , nisi Morte adjutam alienâ . To all which may be added , according to the Opinion of many , That there is a kind of Necessity of some Evils in the World , for a Condiment ( as it were ) to give a Rellish and Haut-goust to Good ; since the Nature of Imperfect Animals is such , that they are apt to have but a Dull and Sluggish Sense , a Flat and Insipid Taste of Good , unless it be quickned and stimulated , heightned and invigorated , by being compared with the Contrary Evil. As also , that there seems to be a Necessary Vse in the World of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Involuntary Evils of Pain and Suffering , both for the Exercise of Vertue , and the Quickning and Exciting the Activity of the World , as also for the Repressing , Chastising and Punishing of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Voluntary Evils of Vice and Action . Upon which several accompts , probably , Plato concluded , that Evils could not be u●terly destroyed , at least in this Lower World , which according to him , is the Region of Lapsed Souls : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it is neither possible ( O Theodorus ) That Evils should be quite destroyed ( for there must be something always Contrary to Good ) nor yet that they should be seated amongst the Gods , but they will of necessity infest this Lower Mortal Region and Nature . Wherefore we ought to endeavour to flee from hence , with all possible speed , and our flight from hence is this , to assimilate our selves to God as much as may be . Which Assimilation to God consisteth in being Just and Holy with Wisdom . Thus , according to the Sence of Plato , though God be the Original of all things , yet he is not to be accounted properly the Cause of Evils , at least Moral ones , ( they being only Defects ) but they are to be imputed to the Necessity of Imperfect Beings , which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Necessity which doth often resist God , and as it were shake off his Bridle . Rational Creatures being by means thereof , in a Capability of acting contrary to God's Will and Law , as well as their own true Nature and Good ; and other things hindred of that Perfection , which the Divine Goodness would else have imparted to them . Notwithstanding which , Mind , that is , God , is said also by Plato , to Rule over Necessity , because those Evils , occasioned by the Necessity of Imperfect Beings , are Over-ruled by the Divine Art , Wisdom and Providence , for Good ; Typhon and Arimanius ( if we may use that Language ) being as it were Outwitted , by Osiris and Oromasdes , and the worst of all Evils made , in spight of their own Nature , to contribute subserviently to the Good and Perfection of the Whole ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this must needs be acknowledged to be the greatest Art of all , to be able to Bonifie Evils , or Tincture them with Good. And now we have made it to appear ( as we conceive ) that Plutarch had no sufficient Grounds to impute this Opinion , of Two Active Perceptive Principles in the World , ( one the Cause of Good and the other of Evil ) to Plato . And as for the other Greek Philosophers , his Pretences to make them Assertors of the same Doctrine , seem to be yet more slight and frivolous . For he concludes the * Pythagoreans to have held Two such Substantial Principles of Good and Evil , merely because they sometimes talkt of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Contrarieties and Conjugations of things , such as Finite and Infinite , Dextrous and Sinistrous , Eaven and Odd , and the like . As also that Heraclitus entertain'd the same Opinion . because he spake of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Versatil Harmony of the World , whereby things reciprocate forwards and backwards , as when a Bow is successively Intended and Remitted ; as likewise because he affirmed , All things to flow , and War to be the Father and Lord of all . Moreover he resolves that Empedocles his Friendship and Contention could be no other than a Good and Evil God ; though we have rendred it probable , that nothing else was understood thereby , but an Active Spermatick Power in this Corporeal World , causing Vicissitudes of Generation and Corruption . Again Anaxagoras is entitled by him to the same Philosophy , for no other reason , but only because he made Mind and Infinite Matter , Two Principles of the Universe . And Lastly , Aristotle himself cannot scape him from being made an Assertor of a Good and Evil God too , merely because he concluded Form and Privation , to be Two Principles of Natural Bodies . Neither does Plutarch acquit himself any thing better , as to the Sence of Whole Nations , when this Doctrine is therefore imputed by him to the Chaldeans , because their Astrologers supposed Two of the Planets to be Beneficent , Two Maleficent , and Three of a Middle Nature : and to the ancient Greeks , because they sacrificed , not only to Jupiter Olympius , but also to Hades or Pluto , who was sometimes called by them the Infernal Jupiter . We confess that his Interpretation of the Traditions and Mysteries of the ancient Egyptians is ingenious , but yet there is no necessity for all that , that by their Typhon should be understood a Substantial Evil Principle , or God Self-existent , as he contends . For it being the manner of the ancient Pagans , ( as shall be more fully declared afterwards ) to Physiologize in their Theology , and to Personate all the several Things in Nature ; it seems more likely , that these Egyptians did after that manner , only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Personate that Evil and Confusion , Tumult and Hurliburly , Constant Alternation and Vicissitude of Generations and Corruptions , which is in this Lower World , ( though not without a Divine Providence ) by Typhon . Wherefore the only Probability now left , is that of the Persian Magi , that they might indeed assert Two such Active Principles of Good and Evil , as Plutarch and the Manicheans afterwards did ; and we must confess , that there is some Probability of this , because besides Plutarch , Laertius affirms the same of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there are Two Principles according to the Persian Magi , a Good Demon and an Evil one ; he seeming to Vouch it also from the Autorities of Hermippus , Eudoxus and Theopompus . Notwithstanding which , it may very well be Questioned , whether the meaning of those Magi , were not herein misunderstood , they perhaps intending nothing more by their Evil Demon , than such a Satanical Power as we acknowledge , that is , not a Substantial Evil-Principle , unmade and Independent upon God , but only a Polity of Evil Demons in the World , united together under One Head or Prince . And this not only because Theodorus in Photius , calls the Persian Arimanius , by that very name , Satanas ; but also because those very Traditions of theirs , recorded by Plutarch himself , seem very much to favour this Opinion , they running after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there is a Fatal time at hand , in which Arimanius , the Introducer of Plagues and Famines , must of necessity be utterly destroyed , and when , the Earth being made plain and equal , there shall be but one Life , and one Polity of men , all happy and speaking the same Language . Or else as Theopompus himself represented their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in conclusion , Hades shall be utterly abolished , and then men shall be perfectly happy , their Bodies neither needing food , nor casting any shadow . That God , which contrived this whole Scene of things , resting only for the present a certain season , which is not long to him , but like the intermission of sleep to men . For since an Unmade and Self-existent Evil Demon , such as that of Plutarch's and the Manicheans , could never be utterly abolished or destroyed ; it seems rather probable , that these Persian Magi did , in their Arimanius , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , personate Evil only , as we suppose the Egyptians to have done in Typhon ; or else understand a Satanical Power by it : notwithstanding which , they might possibly sacrifice thereunto ( as the Greeks did to Evil Demons ) for its Appeasement and Mitigation ; or else as worshipping the Deity it self , in the Ministers of its Wrath and Vengeance . However , from what hath been declared , we conceive it does sufficiently appear , that this Ditheistick Doctrine of a Good and Evil God , ( or a Good God and Evil Demon both Self-existent ) asserted by Plutarch and the Manicheans , was never so universally received amongst the Pagans , as the same Plutarch pretendeth . Which thing may be yet further evidenced from hence , because the Manicheans professed themselves not to have derived this Opinion from the Pagans , nor to be a Subdivision under them , or Schism from them , but a quite different Sect by themselves . Thus Faustus in St. Augustine : Pagani Bona & Mila , Tetra & Splendida , Perpetua & Caduca , Mutabilia & Certa , Corporalia & Divina , Vnum habere Principium dogmatizant . His ego valde contraria censeo , qui Bonis omnibus Principium fateor Deum , Contrariis verò Hylen ( sic enim Mali Principium & Naturam Theologus noster appellat . ) The Pagans dogmatize , that Good and Evil things , Foul and Splendid , Perishing and Perpetual , Corporeal and Divine , do all alike procede from the same Principle . Whereas we think far otherwise , that God is the Principle of all Good , but Hyle ( or the Evil Demon ) of the contrary , which names our Theologer ( Manes ) confounds together . And afterwards Faustus there again determines , that there were indeed but Two Sects of Religion in the World , really distinct from one another , viz. Paganism and Manicheism . From whence it may be concluded , that this Doctrine , of Two Active Principles of Good and Evil , was not then look'd upon , as the Generally received Doctrine of the Pagans . Wherefore it seems reasonable to think , that Plutarch's imputing it so Universally to them , was either out of Design , thereby to gain the better countenance and authority , to a Conceit which himself was fond of ; or else because he being deeply tinctured , as it were , with the Suffusions of it , every thing which he look'd upon , seem'd to him coloured with it . And indeed for ought we can yet learn , this Plutarchus Chaeronensis , Numenius and Atticus were the only Greek Philosophers , who ever in Publick Writings positively asserted any such Opinion . And probably S. Athanasius , is to be understood of These , when in his Oration Contra Gentes , he writes thus concerning this Opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some of the Greeks , wandring out of the right way , and ignorant of Christ , have determined Evil to be a Real Entity by it self , erring upon two accounts , because they must of necessity , either suppose God not to be the Maker of all Things , if Evil have a Nature and Essence by it self , and yet be not made by him ; or else that he is the Maker and Cause of Evil , whereas it is impossible , that he who is Essentially Good , should produce the Contrary . After which that Father speaks also of some degenerate Christians , who fell into the same Error ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some Hereticks , forsaking the Ecclesiastical Doctrine , and making shipwrak of the Faith , have in like manner , fasly attributed a Real Nature and Essence to Evil. Of which Hereticks there were several Sects before the Manicheans , sometime taken notice of and censur'd by Pagan Philosophers themselves ; as by Celsus , where he charges Christians with holding this Opinion , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Execrable God contrary to the Great God , and by Plotinus , writing a whole Book against such Christians , the 9th of his Second Ennead , which by Porphyrius was inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Against the Gnosticks . But if notwithstanding all that we have hitherto said to the contrary , that which Plutarch so much contends for , should be granted to be true , that the Pagan Theologers generally asserted Two Self-existent Principles ( a Good God , and an Evil Soul or Demon ) and no more , it would unavoidably follow from thence , that all those other Gods which they worshipped , were not look'd upon by them , as so Many Vnmade Self-existent Beings , because then they should have acknowledged so many First Principles . However it is certain , that if Plutarch believed his own Writings , he must of necessity take it for granted , that none of the Pagan Gods ( those Two Principles of Good and Evil only excepted ) were by their Theologers accounted Vnmade or Self-existent Beings . And as to Plutarch himself , it is unquestionably manifest , that though he were a Pagan , and a Worshipper of all those Many Gods of theirs , but especially amongst the rest , of the Delian Apollo ( whose Priest he declares himself to have been ) yet he supposed them all ( except only one Good God , and another Evil Soul of the World ) to be no Selfexistent Deities , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Created Gods only . And the same is to be affirmed of all his Pagan Followers , as also of the Manicheans , forasmuch as they , besides their Good and Evil God ( the only Unmade Self-existent Beings acknowledged by them ) worshipped also Innumerable other Deities . Hitherto we have not been able to find amongst the Pagans , any who asserted a Multitude of Vnmade Self-existent Deities , but on the contrary we shall now find One , who took notice of this Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles , so far forth as to confute it , and that is Aristotle , who was not occasioned to do that neither , because it was a Doctrine then Generally Received , but only because he had a mind , odiously to impute such a thing to the Pythagoreans and Platonists , they making Idea's ( sometimes called also Numbers ) in a certain sence , the Principles of things . Nevertheless the Opinion it self is well confuted by that Philosopher , from the Phaenomena after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who say that Mathematical Number is the First , and suppose one Principle of one thing , and another of another , would make the whole World to be like an incoherent and disagreeing Poem , where things do not all mutually contribute to one another , nor conspire together to make up one Sence and Harmony ; But the contrary ( saith he ) is most evident in the World ; and therefore their cannot be Many Principles , but only One. From whence it is manifest , that though Aristotle were a Worshipper of Many Gods , as well as the other Pagans , ( he somewhere representing it as very absurd to Sacrifice to none but Jupiter ) yet he was no Polytheist , in the sence before declared , of many Vnmade Self-existent Deities , nor indeed any Ditheist neither , no assertor of Two Vnderstanding Principles , a Good and Evil God , ( as Plutarch pretended him to be ) he not only here exploding that Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles , but also expresly deriving all from One , and in that very Chapter affirming , that Good is a Principle , but not Evil. But as for the Platonists and Pythagoreans there perstringed by him , though it be true that they made Idea's in some sence Principles , as the Paradigms of things , yet according to Aristotle's own Confession , even in that same Chapter , they declared also , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Principle more excellent or Superiour , which is indeed that that was called by them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity it self or a Monad , that is , One most Simple Deity . Though we did before demonstrate , that the Pagan Gods were not all supposed by them to be Vnmade Self-existent Beings , because they acknowledged a Theogonia , a Generation and Temporary Production of Gods ; yet forasmuch as it might be suspected , that they held notwithstanding a Multitude of Unmade Deities , we have now made the best Enquiry that we could concerning this , and the utmost that we have been able yet to discover is , that some few of the Professed Pagans , as well as of pretended Christians , have indeed asserted a Duplicity of such Gods ( viz. Vnderstanding Beings Vnmade ) one Good and the other Evil , but no more . Whereas on the contrary we have found , that Aristotle did professedly oppose , this Opinion of Many Principles , or Vnmade Gods , which certainly he durst never have done , had it then been the Generally received Opinion of the Pagans . And though it be true , that several of the Ancient Christians , in their Disputes with Pagans , do confute that Opinion of Many Vnmade Deities , yet we do not find for all that , that any of them seriously charge the Pagans with it , they only doing it occasionally and ex abundanti . But we should be the better enabled , to make a clear Judgment concerning this Controversie , whether there were not amongst the Pagan Deities , a Multitude of Supposed Vnmade Beings ; if we did but take a short survey of their Religion , and consider all the several kinds of Gods worshipped by them ; which may , as we conceive , be reduced to these following Heads . In the First place therefore it is certain , that Many of the Pagan Gods , were nothing else but Dead Men ( or the Souls of Men Deceased ) called by the Greeks Heroes , and the Latines Manes , such as Hercules , Liber , Aesculapius , Castor , Pollux , Quirinus , and the like . Neither was this only true of the Greeks and Romans , but also of the Aegyptians , Syrians and Babylonians . For which cause the Pagan Sacrifices , are by way of contempt in the Scripture called , the Sacrifices of the Dead , that is , not of Dead or Lifeless Statues , as some would put it off , but of Dead Men. which was the reason , why many of the Religious Rites and Solemnities , observed by the Pagan Priests , were Mournful and Funeral ; accordingly as it is expressed in Baruch concerning the Babylonians , The●r Piests sit in their Temples having their clothes rent , and their heads and beards shaven , and nothing upon their heads ; They rore and cry before their Gods , as men do at the Feast , when one is dead . ( Some of which Rites , are therefore thought to have been Interdicted to the Israelitish Priests . ) And the same thing is noted likewise by the Poet concerning the Egyptians , Et quem tu plangens , Hominem testaris , Osirin : And intimated by Xenophanes the Colophonian , when he reprehensively admonished the Egyptians after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That if they thought those to be Gods , they should not so lament them , but if they would lament them , they should no longer think them Gods. Moreover it is well known , that this Humour of Deifying Men , was afterwards carried on further , and that Living Men ( as Emperors ) had also Temples and Altars , erected to them ; Nay Humane Polities and Cities , were also sometimes Deified by the Pagans , Rome it self being made a Goddess . Now no man can imagine that those Men-gods and City-gods , were look'd upon by them , as so many Vnmade Self-existent Deities , they being not indeed so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Made or Generated by Nature , but rather Artificially Made , by Humane Will and Pleasure . Again , Another sort of the Pagan Deities , were all the Greater Parts of the Visible Mundane System , or Corporeal World , as supposed to be Animated , The Sun , the Moon and the Stars , and even the Earth it self , under the Names of Vesta , and Cybele , the Mother of the Gods , and the like . Now it is certain also , that none of these could be taken for Unmade Self-existent Deities neither , by those who supposed the whole World it self to have been Generated , or had a Beginning , which as Aristotle tells us , was the Generally received Opinion before his time . There was also a Third Sort of Pagan Deities , Ethereal and Aerial Animals Invisible , called Daemons , Genii and Lares , Superiour indeed to Men , but Inferiour to the Celestial or Mundane Gods before mentioned . Wherefore these must needs be look'd upon also by them but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Created Gods , they being but certain Inferiour Parts of the whole Generated World. Besides all these , the Pagans had yet another Sort of Gods , that were nothing but mere Accidents or Affections of Substances , which therefore could not be supposed by them to be Self-existent Deities , because they could not so much as Subsist by themselves . Such as were , Vertue , Piety , Felicity , Truth , Faith , Hope , Justice , Clemency , Love , Desire , Health , Peace , Honour , Fame , Liberty , Memory , Sleep , Night , and the like ; all which had their Temples or Altars erected to them . Now this kind of Pagan Gods , cannot well be conceived to have been any thing else , but the Several and Various Manifestations of that One Divine Force , Power and Providence that runs through the Whole World ( as respecting the Good and Evil of Men ) Fictitiously Personated , and so represented as so Many Gods and Goddesses . Lastly , There is still Another kind of Pagan Gods behind , having Substantial and Personal Names , which yet cannot be conceived neither to be so many Vnderstanding Beings , Vnmade , and Independent upon any Supreme , were it for no other reason but only this , because they have all of them their Particular Places and Provinces , Offices and Functions severally ( as it were ) assigned to them , and to which they are confined ; so as not to enterfere and clash with one another , but agreeably to make up one Orderly and Harmonious System of the Whole ; One of those Gods ruling only in the Heavens , Another in the Air , Another in the Sea , and Another in the Earth and Hell ; One being the God or Goddess of Learning and Wisdom , Another of Speech and Eloquence , Another of Justice and Political Order ; One the God of War , Another the God of Pleasure , One the God of Corn , and Another the God of Wine , and the like . For how can it be conceived , that a Multitude of Understanding Beings Self-existent and Independent , could thus of themselves have fallen into such a Uniform Order and Harmony , and without any clashing , peaceably and quietly sharing the Government of the whole World amongst them , should carry it on with such a Constant Regularity ? For which Cause we conclude also , that neither those Dii Majorum Gentium , whether the Twenty Selecti , or the Twelve Consentes , nor yet that Triumvirate of Gods , amongst whom Homer shares the Government of the whole World , according to that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Sea being assigned to Neptune , the Dark and Subterraneous Parts to Pluto , but the Heaven to Jupiter , which Three are sometimes called also the Celestial , Marine , and Terrestrial Jupiter ; Nor lastly , that other Roman and Samothracian Trinity of Gods , worshipped all together in the Capitol , Jupiter , Minerva and Juno ; I say , that none of all these could reasonably be thought by the Pagans themselves , to be so many really distinct , Vnmade , and Self-existent Deities . Wherefore the Truth of this whole business seems to be this , that the ancient Pagans did Physiologize in their Theology , and whether looking upon the Whole World Animated , as the Supreme God , and consequently the Several Parts of it , as his Living Members , or else apprehending it at least to be a Mirror , or Visible Image of the Invisible Deity , and consequently all its Several Parts , and Things of Nature , but so many Several Manifestations of the Divine Power and Providence , they pretended , that all their Devotion towards the Deity , ought not to be Hudled up in one General and Confused Acknowledgment , of a Supreme Invisible Being , the Creator and Governour of all , but that all the Several Manifestations of the Deity in the World , considered singly and apart by themselves , should be made so many Distinct Objects of their Devout Veneration ; and therefore in order hereunto did they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak of the things in Nature , and the Parts of the World , as Persons , and consequently as so many Gods and Goddesses ; yet so , as that the Intelligent might easily understand the Meaning , that these were all really nothing else , but so many Several Names and Notions , of that One Numen , Divine Force and Power , which runs through the whole World , multiformly displaying it self therein . To this purpose Balbus in Cicero , Videtisne ut à Physicis rebus , tracta Ratio sit ad Commentitios & Fictos Deos ? See you not how from the Things of Nature , Fictitious Gods have been made ? And Origen seems to insist upon this very thing , ( where Celsus upbraids the Jews and Christians for worshipping One only God ) shewing that all that seeming Multiplicity of Pagan Gods , could not be understood of so Many Distinct Substantial Independent Deities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; Let Celsus therefore himself shew , how he is able to make out a Multiplicity of Gods ( Substantial and Self-existent ) according to the Greeks and other Barbarian Pagans ; let him declare the Essence and Substantial Personality of that Memory which by Jupiter generated the Muses , or of that Themis which brought forth the Hours ; Or let him shew how the Graces always Naked do subsist by themselves . But he will never be able to do this , nor to make it appear that those Figments of the Greeks ( which seem to be really nothing else but the Things of Nature turned into Persons ) are so many distinct ( Self-existent ) Deities . Where the latter Words are thus rendred in a Late Edition ; Sed nunquam poterit ( Celsus ) Graecorum Figmenta , quae validiora fieri videntur , ex rebus ipsis Deos esse arguere , which we confess we cannot understand ; but we conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there turned Validiora fieri , is here used by Origen in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that his meaning is as we have declared , that those Figments of the Greeks and other Barbarian Pagans , ( which are the same with Balbus his Commentitii & Ficti Dii ) are really nothing else but the Things of Nature , Figuratively and Fictitiously Personated , and consequently not so many Distinct Substantial Deities , but only several Notions and Considerations of One God , or Supreme Numen , in the World. Now this Fictitious Personating , and Deifying of Things , by the Pagan Theologers , was done Two manner of ways ; One , when those Things in Nature , were themselves without any more ado or Change of Names , spoken of as Persons , and so made Gods and Goddesses , as in the many instances before proposed . Another , when there were distinct Proper and Personal Names accommodated severally to those Things , as of Minerva to Wisdom , of Neptune to the Sea , of Ceres to Corn and of Bacchus to Wine . In which Latter Case , those Personal Names Properly signifie , the Invisible Divine Powers , supposed to preside over those several Things in Nature , and these are therefore properly those Gods and Goddesses , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Givers and Dispensers of the Good Things , and the Removers of the Contrary ; but they are used Improperly also , for the Things of Nature themselves , which therefore as Manifestations of the Divine Power , Goodness and Providence , Personated , are sometimes also Abusively , called Gods and Goddesses . This Mystery of the Pagan Polytheism , is thus fully declared by Moscopulus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must know , that whatsoever the Greeks ( or Pagans ) saw to have any Power , Vertue or Ability in it , they looked upon it as not acting according to such Power , without the Providence , Presidency , or Influence of the Gods ; and they called both the Thing it self , which hath the Power , and the Deity presiding over it , by one and the same Name ; whence the Ministerial Fire used in Mechanick Arts , and the God presiding over those Arts that work by fire , were both alike called Hephaestus or Vulcan ; so the name Demetra or Ceres , was given as well to Corn and Fruits , as to that Goddess which bestows them ; Athena or Minerva , did alike signifie , Wisdom , and the Goddess which is the Dispenser of it ; Dionysus or Bacchus , Wine , and the God that giveth Wine ( whence Plato etymologizes the Name from giving of Wine . ) In like manner , they called both the Childbearing of Women , and the Goddesses that superintend over the same Eilithuia or Lucina ; Coitus or Copulation , and the Deity presiding over it , Aphrodite or Venus . And lastly , in the same manner , by the Muses , they signified both those Rational Arts , Rhetorick , Astronomy , Poetry , and the Goddesses which assist therein or promote the same . Now as the several Things in Nature and Parts of the Corporeal World , are thus Metonymically and Catacrestically , called Gods and Goddesses , it is evident , that such Deities as these , could not be supposed to be Vnmade or Self-existent , by those who acknowledged the whole World to have been Generated and had a Beginning . But as these Names were used more Properly , to signifie Invisible and Vnderstanding Powers , Presiding over the Things in Nature , and Dispensing of them , however they have an appearance of so many several distinct Deities , yet they seem to have been all really nothing else , but as Balbus in Cicero expresses it , Deus Pertinens per Naturam cujusque Rei , God passing through , and acting in the Nature of every thing , and consequently , but several Names , or so many Different Notions and Considerations of that One Supreme Numen , that Divine Force , Power , and Providence , which runs through the whole World , as variously Manifesting it self therein . Wherefore , since there were no other Kinds of Gods amongst the Pagans , besides these already enumerated , unless their Images , Statues and Symbols should be accounted such ( because they were also sometimes Abusively called Gods ) which could not be supposed by them to have been Vnmade or without a Beginning , they being the Workmanship of mens own hands ; We conclude universally , that all that Multiplicity of Pagan Gods , which makes so great a shew and noise , was really either nothing but Several Names and Notions of One Supreme Deity , according to its different Manifestations , Gifts and Effects in the World , Personated ; or else Many Inferiour Vnderstanding Beings , Generated or Created by One Supreme : so that One Vnmade Self-existent Deity , and no more , was acknowledged by the more Intelligent of the ancient Pagans , ( for of the Sottish Vulgar no man can pretend to give an account , in any Religion ) and consequently , the Pagan Polytheism ( or Idolatry ) consisted not , in worshipping a Multiplicity of Vnmade Minds , Deities and Creators Self-existent from Eternity and Independent upon One Supreme ; but in Mingling and Blending , some way or other unduly , Creature-worship , with the Worship of the Creator . And that the ancient Pagan Theists thus acknowledged One Supreme God , who was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Vnproduced Deity , ( I say , Theists , because those amongst the Pagans , who admitted of Many Gods , but none at all Unmade , were absolute Atheists ) this may be undeniably concluded from what was before proved , that they acknowledged Omnipotence or Infinite Power , to be a Divine Attribute . Because upon the Hypothesis of Many Vnmade Self-existent Deities , it is plain that there could be none Omnipotent , and consequently no such thing as Omnipotence in rerum natura : and therefore Omnipotence was rightly and properly styled by Macrobius , Summi Dei Omnipotentia , it being an Attribute Essentially Peculiar , to One Supreme , and Sole Self-existent Deity . And Simplicius likewise a Pagan , confuted the Manichean Hypothesis of Two Self-existent Deities from hence also , because it destroyed Omnipotence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For they who assert Two Principles of the Vniverse ( One Good , the other Evil ) are necessitated to grant , that the Good Principle called by them God , is not the Cause of all things , neither can they praise it as Omnipotent , nor ascribe a Perfect and Whole Entire Power to it , but only the Half of a Whole Power at most , if so much . Over and besides all which , it hath been also proved already , that the ancient Atheists under Paganism , directed themselves principally , against the Opinion of Monarchy , or of One Supreme Deity ruling over all ; from whence it plainly appears , that it was then asserted by the Pagan Theists . And we think it here observable , that this was a thing so generally confessed and acknowledged , that Faustus the Manichean , took up this Conceit , that both the Christians and Jews Paganized in the Opinion of Monarchy , that is , derived this Doctrine of One Deity , the Sole Principle of all things , only by Tradition from the Pagans , and by consequence were no other than Schisms or Subdivided Sects of Paganism . Vos desciscentes à Gentibus ( saith he ) M●narchiae Opinionem primò vobiscum divulsistis , id est , ut Omnia credatis ex Deo. Estis sanè Schisma , necnon & Priores vestri Judaei . De Opinione Monarchiae , in nullo-etiam ipsi dissentiunt à Paganis . Quare constat Vos atque Jude●s , Schisma esse Gentililitatis . Sectas autem si quaeras , non plus erunt quàm Duae , Gentium & Nostra . You revolting from the Gentiles , broke off their Opinion of Monarchy , and carried it along with you , so as to believe all things to come from God. Wherefore you are really nothing but a Schism of Paganism , or a Subdivided Branch of it , and so are your Predecessors the Jews ; who differ nothing from Pagans neither , in this Opinion of Monarchy . Whence it is manifest , that both Christians and Jews are but Schisms of Gentilism . But as for Sects of Religion , really differing from another , there are but these Two , That of the Pagans , and That of ours , who altogether dissent from them . Now though this be false and foolish , as to the Christians and Jews , deriving that Opinion of Monarchy , only by way of Tradition , from the Pagans , which is a thing founded in the Principles of Nature ; yet it sufficiently shews , this to have been the General Sence of the Pagans , that all their Gods were derived from One Sole Self-existent Deity ; so that they neither acknowledged a Multitude of Unmade Deities , nor yet that Duplicity of them , which Plutarch contended for , ( One Good and the Other Evil ) who accordingly denied God to be the Cause of all Things , writing thus in his Defect of Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They are guilty of one Extreme , who make God the Cause of Nothing , and they of another , who make him the Cause of all things . But this Paradox , was both late started amongst the Greeks , and quickly cried down by the Succession of their Philosophers , and therefore prejudiceth not the Truth of Faustus his General Assertion , concerning the Pagans . Which is again fully confirmed , by St. Austin in his Reply ; Siquis ità dividat , ut dicat eorum quae aliquâ Religione detinentur , Aliis placere Vnum Deum colendum , Aliis Multos ; per hanc differentiam & Pagani à nobis Remoti sunt , & Manichaei cum Paganis deputantur , nos autem cum Judaeis . Hîc fortê dicatis , quòd Multos Deos Vestros , ex Vna Substantia perhibetis ; Quasi Pagani Multos suos , non ex Vna asserant , quamvis diversa illis Officia , & Opera , & Potestates illis attribuant ; sicut etiam apud vos , Alius Deus expugnat Gentem Tenebrarum , Alius ex eâ captâ fabricat Mundum , &c. If one should make another Distribution of Religionists , into such as Worship either One God , or Many Gods ; according to this Division the Pagans will be removed from us Christians , and joyned with You Manicheans . But perhaps you will here say , that all your Many Gods are derived from One Substance , as if the Pagans did not also derive all their Gods from One , though attributing several Offices , Works and Powers to them ; in like manner as amongst you , One God expugns the Nation of Darkness , Another God makes a World out of it , &c. And again afterwards he writes further to the same purpose ; Discat ergò Faustus Monarchiae Opinionem , non ex Gentibus nos habere , sed Gentes non usque adeò ad Falsos Deos esse dilapsas , ut Opinionem amitterent Vnius Veri Dei , ex quo est Omnis qualiscunque Natura : Let Faustus therefore know , that We Christians have not derived the Opinion of Monarchy from the Pagans , but that the Pagans have not so far degenerated , sinking down into the Worship of false Gods , as to have lost the Opinion of One True God , from whom is all Whatsoever Nature . XIV . It follows from what we have declared , that the Pagan Polytheism or Multiplicity of Gods , is not to be understood in the sence before expressed , of Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Vnproduced and Self-existent Deities , but according to some other Notion or Equivocation of the word Gods. For God is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of those words that hath been used in many different sences , the Atheists themselves acknowledging a God and Gods , according to some Private Sences of their own , ( which yet they do not all agree in neither ) and Theists not always having the same Notion of that Word : Forasmuch as Angels in Scripture are called Gods in one sence , that is , as Vnderstanding Beings Superiour to men , Immortal , Holy and Happy ; and the word is again sometimes carried down lower to Princes and Magistrates ; and not only so , but also to Good men as such , when they are said to be Made Partakers of the Divine Nature . And thus that learned Philosopher and Christian Boethius , Omnis Beatus Deus ; sed Natura quidem Vnus , Participatione verò nihil prohibet esse quamplurimos , every Good and Happy man is a God , and though there be only One God , by Nature , yet nothing hinders but that there may be Many by Participation . But then again all Men and Angels are alike denied to be Gods in other Respects , and particularly , as to Religious Worship . Thou shalt Worship the Lord thy God , and him only shalt thou Serve . Now this is that , which seems to be Essentially included in the Pagan Notion of the word God or Gods , when taken in general , namely , a Respect to Religious Worship . Wherefore a God in general according to the sence of the Pagan Theists , may be thus defined , An Vnderstanding Being superiour to Men , not originally derived from Sensless Matter , and look'd upon as an Object for mens Religious Worship . But this general Notion of the word God , is again restrained and limited , by Differences , in the Division of it . For such a God as this , may be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnproduced , and consequently Self-existent ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Produced , and Dependent on some Higher Being as its Cause . In the former sence , the Intelligent Pagans , as we have declared , acknowledged only One God , who was therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that of Thales in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the oldest of all things , because he is Vnmade or Vnproduced , and the only thing that is so : but in the latter , they admitted of Many Gods , Many Vnderstanding Beings , which , though Generated or Produced , yet were Superiour to Men , and look'd upon as Objects for their Religious Worship . And thus the Pagan Theists were both Polytheists and Monotheists in different Sences , they acknowledged both Many Gods and One God ; that is , Many Inferiour Deities , subordinate to One Supreme . Thus Onatus the Pythagorean in Stobaeus declares himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seemeth to me that there is not only One God , but that there is One the Greatest and Highest God , that governeth the whole World , and that there are Many other Gods , besides him differing as to power , that One God reigning over them all , who surmounts them all , in Power , Greatness and Vertue . This is that God , who conteins and comprehends the whole World ; but the other Gods , are those who together with the Revolution of the Vniverse , orderly follow that First and Intelligible God. Where it is evident , that Onatus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Many Gods , were only the Heavenly Bodies , or Animated Stars . And partly , from those words cited , but chiefly others which follow after in the same place , ( that will be produced elsewhere ) it plainly appears , that in Onatus his time , there were some who acknowledged One Only God , denying all those other Gods , then commonly Worshipped . And indeed Anaxagoras , seems to have been such a one ; forasmuch as asserting One Perfect Mind Ruling over all , ( which is the True Deity ) he effectually degraded all those other Pagan Gods , the Sun , Moon and Stars from their Godships , by making the Sun nothing but a Globe of Fire , and the Moon Earth and Stones , and the like of the other Stars and Planets . And some such there were also amongst the Ancient Egyptians , as shall be declared in due place . Moreover Proclus upon Plato's Timaeus tells us , that there hath been always less doubt and controversie in the World concerning the One God , than concerning the Many Gods. Wherefore Onatus here declares his own sence , as to this particular , viz. that besides the One Supreme God , there were also Many other Inferiour Deities , that is , Vnderstanding Beings , that ought to be Religiously Worshipped . But because it is not impossible , but that there might be imagin'd One Supreme Deity , though there were many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmade made and Self-existent Gods besides , as Plutarch supposed before , One Supreme God , together with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational Soul or Daemon Vnmade Inferiour in power to it ; therefore we add in the next place , that the more Intelligent Pagans , did not only assert One God that was Supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Powerful of all the Gods , but also who being Omnipotent , was the Principle and Cause of all the rest , and therefore the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Vnproduced and Self-existent Deity . Maximus Tyrius affirms this to have been the general sence of all the Pagans , that there was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One God the King and Father of all , and many Gods , the Sons of God , reigning together with God. Neither did the Poets imply any thing less , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so often called by the Greeks and Jupiter by the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Hominum Pater atque Deorum , or Hominum Satórque Deorum , and the like . And indeed the Theogonia of the ancient Pagans before mention'd , was commonly thus declared by them universally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gods were Generated , or as Herodotus expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every one of the Gods was Generated or Produced ; which yet is not so to be understood , as if they had therefore supposed , no God at all Vnmade or Self-ex●stent , ( which is Absolute Atheism ) but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods , as distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from God or the Supreme Deity , were all of them universally , Made or Generated . But to the end that we may now render this business , yet something more easie to be believed , that the Intelligent Pagans did thus suppose all their Gods save One , to have been Made or Generated , and consequently acknowledged only One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-existent Deity , we shall in this place further observe , that the Theogonia of those Ancient Pagans , their Genesis and Generation of Gods , was really one and the same thing with the Cosmogonia , the Genesis and Generation of the World , and indeed both of them understood of a Temporary Production both of these Gods and the World. And this we shall first prove from Plato in his Timaeus ; where he being to treat of the Cosmogonia , premiseth this Distinction , concerning Two Heads of Being ; That Some were Eternal and never Made , and Some again Made or Generated , the former whereof he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essence , the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generation : adding also this difference betwixt them , that the Eternal and Immutable things , were the proper Objects of Science and Demonstration , but the other Generated things of Faith and Opinion only ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For what Essence is to Generation , the same is certain●y of Truth or Knowledge to Faith. And thereupon he declares that his Reader was not to expect the same Evidence and Certainty of Truth from him , where he was now to treat of things Generated ( namely the Gods and the Visible World ) as if he had been to discourse about things Immutable and Eternal , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If therefore , O Socrates , many things having been spoken by many men , concerning the Gods , and the Generation of the Vniverse , we be not able to discourse Demonstratively concerning the same , you ought not at all to wonder at it , or be displeased with us , but on the contrary , to rest well satisfied with our performance , if upon this Argument we do but deliver Probabilities . Where the Gods are by Plato plainly referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Generation and not to Eternal or Immutable Essence , as they are also joyned with the Generation of the World , as being but a Part thereof . Neither is this at all to be wondred at in Plato , since first the whole Visible World , was no less to him , than it was to the other Pagans , a God ; he calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Happy God , and before it was yet Made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God about to be Made . Not as if Plato accompted the Sensless Matter of this Corporeal World , whether as perfectly Dead and Stupid , or as endued with a Plastick Nature only , to be a God , ( for no Inanimate thing was a God to Plato ) but because he supposed the World to be an Animal , endued with an Intellectual Soul , and indeed the best of all Animals compounded of Soul and Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore we are thus according to Probability to conclude , that this World was really made by the Providence of God , an Intellectual Animal ; whence from an Animal forthwith it became a God. So that here we are to take notice , of Two Gods in Plato , very different from one another , One a Generated God , this whole World Animated , and another that God , by whose Providence this World was Generated , and thus made an Animal and a God ; which latter must needs be an Vnmade , Self-existent Deity , and not belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to Generation but to Immutable Essence . Again those greater Parts of the World , the Sun , the Moon and the Stars , ( as supposed also to be Animated with Particular Souls of their own ) were as well accompted by Plato , as by the other Pagans , Gods , he plainly calling them there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Visible and Generated Gods. Besides which Celestial Gods , the Earth it self also is supposed by him , to be either a God or Goddess , according to those Ancient Copies of the Timaeus , used both by Cicero and Proclus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God Fabricated the Earth also , which is our Nurse , turning round upon the Axis of the World , and thereby causing and maintaining the Succession of Day and Night , the First and Oldest of all the Gods , Generated within the Heavens . Where since that Philosopher seems the rather to make the Earth an Animal and a God , because of its Diurnal Circumgyration upon its own Axis , we may conclude that afterwards when in his old age , ( as Plutarch records from Theophrastus ) he gave entertainment also to that other part of the Pythagorick Hypothesis , and attributed to the Earth a Planetary Annual Motion likewise about the Sun , ( from whence it would follow , that as Plotinus expresseth it , the Earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the Stars ) he was therefore still so much the more inclin'd , to think the Earth to be a God as well as the other Planets , or at least as the Moon ; that having been formerly represented in the Orphick Tradition , but as another Habitable Earth . For these Verses of Orpheus , are recorded by Proclus , to that purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sence whereof is this ; That God in the Cosmogonia or Cosmopoeia , besides this Earth of ours , fabricated also another Vast Earth , which the Immortal Gods call Selene , but mortal men Mene , or the Moon ; that hath many Hills and Vallies , many Cities and Houses in it . From whence Proclus , though as it seems a Stranger to the Pythagorick System , yet being much addicted to these Orphick Traditions , concluded the Moon to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Ethereal Earth . After all this , Plato , that he might be thought to omit nothing in his Timaean Cosmogonia , speaks also of the Genesis , Ortus or Generation of the Poetick Gods , under the name of Demons , such as Tethys and Phorcys , Saturn and Rhea , Jupiter and Juno , and the like ; which seem to be really nothing else , but the other Inanimate Parts of the World and Things of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Fictitiously Personated and Deified ( as is elsewhere declared . ) Which whole business was a Thing set off by those Poets with much Fiction and Physiological Allegory . And though Plato , out of a seeming compliance with the Laws of his City , pretends here to give credit to this Poetick Theogonia , as Tradition delivered down from the Sons of the Gods , who must not be supposed to have been ignorant of their Parents ; yet as Eusebius well observeth , he doth but all the while slily jear it , plainly insinuating the Fabulosity thereof , when he affirmeth it to have been introduced not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without necessary Demonstrations , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without so much as Probabilities . Nevertheless Proclus suspecting no such matter , but taking Plato in all this , to have been in very good earnest , interprets these Poetick Gods or Demons mentioned by him , to be the Gods below the Moon , ( notwithstanding that the Earth was mentioned before by Plato ) calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods that cause Generation , and seeming to understand thereby the Animated Elements ; Jupiter being here not taken , as he is often elsewhere , for the Supreme God , but only for the Animated Ether , as Juno for the Animated Air. And upon this occasion , he runs out into a long Dispute , to prove , that not only the Stars were Animated , but also all the other Sublunary Bodies or Elements : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For if the whole World be a Happy God , then none of the Parts of it are Godless , or devoid of Providence ; but if all things partake of God and Providence , then are they not unfurnisht of the Divine Nature , and if so , there must be some peculiar Orders of Gods presiding over them . For if the Heavens by reason of particular Souls and Minds , partake of that one Soul and one Mind ; why should we not conclude the same , concerning the Elements , that they also by certain intermedious Orders of Gods , partake of that One Divinity of the whole World. Wherefore a little before , the same Proclus highly condemns , certain Ancient Physiologers , whom he supposeth Aristotle to have followed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Elements were thought by most of the Ancient Physiologers to be Inanimate , and to be moved Fortuitously without Providence . For though they acknowledged the Heavenly Bodies , by reason of that Order that appears in them , to partake of Mind and Gods ; yet they left this Sublunary World ( or Genesis ) to Float up and down without Providence . And these Aristotle afterwards followed , appointing immoveable Intelligences to preside over the Celestial Sphears only , ( whether Eight or more ) but leaving all the lower Elements Dead and Inanimate Lastly , besides all those other Mundane Gods before mentioned , as Generated together with the World , though Proclus seem to be of another Opinion , yet it is manifest that Plato doth not there in his Timaeus , altogether forget those properly called Daemons ( elsewhere so much insisted upon by him ) but in the very next following words , he plainly insinuates them , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods which appear visibly to us as often as they please , or which can appear and disappear at pleasure , speaking also of their Genesis or Generation as part of the Cosmogonia ; and then again afterwards calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Junior Gods , he describes them as those , whose particular Office it was , to superintend and preside over Humane Affairs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to govern this mortal Animal , Man , after the best manner possible , so that he should no otherwise fail of doing well or being happy , than as he became a cause of Evil and Misery to himself , by the abuse of his own Liberty . And thus much out of Plato's Timaeus ; but the same thing might be proved also out of his other Writings , as particularly from that Passage in his Tenth Book of Laws , where he takes notice again of the Theogonia of the Ancients , and that as it had been depraved and corrupted by a great mixture of Impious and Immoral Fables . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are , saith he , extant amongst us Athenians , certain stories and traditions , very ancient , concerning the Gods , written partly in Metre and partly in Prose , declaring how the Heaven , and the other Gods were at first made , or Generated , and then carrying on their fabulous Theogonia farther , how these Generated Gods , afterward conversed with one another , and ingendring after the manner of men , begat other Gods. Where that Philosopher taking off his vizard , plainly discovers his great dislike of that whole Fabulous Theogonia ( however he acknowledges elsewhere that it did contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Physiological Allegories under it ) as a thing that was destructive of all Piety and Vertue , by reason of its attributing all Humane Passions and Vices to the Gods. However it plainly appears from hence , that the Theogonia and the Cosmogonia were one and the same thing , the Generation of the Gods being here , the Generation of the Heaven , and of the Sun , Moon , and Stars , and the like . Moreover this same thing is sufficiently manifest also , even from Hesiod's own Theogonia , which doubtless was that which Plato principally aimed at , and if it were not absolutely the First , yet is it the most ancient Writing now extant , in that kind . For there in the beginning of that Poem , Hesiod invokes his Muses after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Salvete natae Jovis , date verò amabilem cantilenam : Celebrate quoque immortalium divinum genus semper existentium , Qui Tellure prognati sunt , Coelo stellato , Noctéque caliginosâ , quos item salsus nutrivit Pontus . Dicite insuper , ut primùm Dii & Terra facti fuerint , Et Flumina , & Pontus immensus aestu fervens , Astraque sulgentia , & Caelum latum supernè , Et qui ex his nati sunt Dii datores bonorum . Where we see plainly , that the Generation of the Gods , is the Generation of the Earth , Heaven , Stars , Seas , Rivers , and other things begotten from them ( as probably amongst the rest Demons and Nymphs which the same Hesiod speaks of elsewhere . ) But immediatly after this Invocation of the Muses , the Poet begins with Chaos and Tartara and Love , as the First Principles , and then procedes to the Production of the Earth , and of Night out of Chaos ; of the Ether and of Day from Night ; of the Starry Heavens , Mountains and Seas , &c. All which Genesis or Generation of Gods is really nothing but a Poetical Description of the Cosmogonia : as throughout the Sequele of that whole Poem , all seems to be Physiology , veiled under Fiction and Allegories . And thus the Ancient Scholia upon that Book begin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must know , that the whole Doctrine of the Theogonia , contains under it , in way of Allegory , a Physiological Declaration of things . Hesiod's Gods being not only the Animated Parts of the World , but also all the other Things of Nature , fictitiously Personated and Deified , or Abusively called Gods and Goddesses . Neither was this only the Doctrine of the Greeks , that the World was thus Made or Generated , and that the Generation of the World , was a Theogonia or a Generation of Gods ( the World it self and its several Parts being accounted such by them ) but also in like manner of the other Barbarian Pagans . For Diogenes Laertius hath recorded , concerning the Persian Magi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they did both assert the Being and Generation of Gods , and also that these Gods were Fire and Earth and Water , that is , That the Animated Elements were Gods , ( as Proclus also before declared ) and that these together with the World , were Generated , or had a Beginning . And both Laertius and Diodorus represent it as the Opinion of the ancient Egyptians , that the World was Generated or had a Temporary Production ; as also that the Sun and Moon and other Parts of the World , were Gods. But whereas the same Diodorus writes of certain Egyptian Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had an Eternal Generation , he seems to mean thereby , only the Celestial Gods the Sun , Moon and Stars , as distinct from those other Hero's and Men-Gods , which are again thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who though naturally Mortal , yet by reason of their Wisdom , Vertue and Beneficence toward Mankind , had been advanced to Immortality . And by this time we think it doth sufficiently appear , that the Theogonia of the Ancients , is not to be understood merely of their Heroes and Men-gods , or of all their Gods , as supposed to have been nothing else but Mortal Men , ( Dii Mortalibus nati Matribus , as Cotta in Cicero speaks ) who according to the more Vulgar signification of the Word , had been Generated , ( Humano More ) as some , otherwise Learned Men , have seemed to suppose ; but that it extends to all the Inferiour Pagan Gods , some whereof were Parts of the Visible World Animated , as the Sun , Moon , Stars , and Earth ; so that their Theogonia , was the very same thing with the Cosmogonia , or at least a Part thereof . Notwithstanding which , we deny not but that there was also in the Paganick Fables of the Gods , a certain Mixture of History and Herology interserted , and complicated all along together with Physiology . We are in the next place to observe , that both this Theogonia and Cosmogonia of the Ancient Pagans , their Generation of the World and Gods , is to be understood of a Temporary Production of them , whereby they were Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from an Antecedent Non-existence brought into Being . For this was the General Tradition amongst the Pagans , that the World was made out of an antecedent Chaos , as shall be afterwards further declared . And Aristotle affirmeth , that before his time , this Genesis and Temporary Production of the World had been Universally entertain'd by all , and particularly that Plato was an Assertor of the same . Nevertheless , the generality of the latter Platonists , endeavour with all their might , to force a contrary sence upon his Timaeus . Which is a thing that Plutarch , long since observed , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The most of Plato 's Followers , being infinitely troubled and perplexed in their minds , turn themselves every way , using all manner of Arts , and offering all kind of violence to his Text , as conceiving , that they ought by all means possible , to hide and conceal that Opinion ( as infand and detestable ) of the Generation of the World , and of the Soul of it , so as not to have continued from Eternity , or through a succession of Infinite Time. Notwithstanding which , we conceive it to be undeniably evident , that Plato in his Timaeus , doth assert the Genesis of the World in this sence , to wit of a Temporary Production of it , and as not having existed from Eternity or without Beginning . First , because in the entrance of that Discourse , he opposeth these Two things to one another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which alway is , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Generated or Made , and therefore in affirming the World to have been Generated , he must needs deny the Eternity thereof . Again , the Question is so punctually stated by him afterwards , as that there is no possibility of any Subterfuge left , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether the World always were , having no Beginning or Generation , or whether it was Made or Generated , having commenced from a certain Epocha ? To which the Answer is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was Made or had a Beginning . Moreover this Philosopher , there plainly affirms also , that Time it self was Made , or had a Beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Time was made together with the Heaven , that being both Generated together , they might be both dissolved together likewise , if at least there should ever be any dissolution of them . Besides which , he plainly declares that before this Orderly World was produced , the Matter of it did move disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God taking all that Matter , which was , ( not then resting , but moving confusedly and disorderly ) he brought it into Order , out of Confusion . Which is no more than if he should have said , God made this World , out of an antecedent Chaos ; which , as we said before , was the constant Tradition of the Ancient Pagans . Now as to Authority , we may well conclude , that Aristotle was better able to understand both Plato's Philosophy , and Greek , than any of those Juniour Platonists , who lived hundreds of years after . And yet we are not quite destitute of other Suffrages besides Aristotle's neither , not only Philo the Jew , but also Plutarch and Atticus , who were both of them Platonick Pagans , voting on this side , besides Alexander Aphrodisius a judicious Peripatetick . The only Objection considerable , is from what Plato himself writes in his Third and Sixth Book of Laws . In the former whereof Clinias , and the Athenian Hospes , discourse together after this manner , concerning the Original or First Beginning of Common-wealths : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ath. What beginning shall we say there was of Common-wealths ? Cl. Whence would your self derive them ? Ath. I suppose from a great length and Infinity of time , through Successive Changes . Cl. I understand not well what you mean. Ath. Thus therefore , Do you think that you are able to determine , what Length or Quantity of Time there hath been since Cities and Polities of Men first began ? Cl. This is by no means easie to be done Ath. Wherefore there is a kind of Infinity and Inestimability of this time . Cl. It is very true . Ath. Have there not then been Innumerable Cities constituted within this time , and as many again destroyed , of all several Forms ; they being changed from Greater to Lesser , and from Lesser to Greater , from Better to Worser and from Worser to Better ? Now we say that if Plato intended here , to assert an Absolute Infinity of Time Past , then it must needs be granted , that in his old age , when he wrote his Book of Laws , he changed his Opinion from what it was before when he wrote his Timaeus ; and if so , he ought in all reason to have retracted the same , which he does not here do . But in very truth , the meaning of this Philosopher , in those words cited , seems to be this ; not that there was an Absolute Infinity of Time past ( as Proclus contends , taking advantage of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but only that the World had lasted such a Length of Time , as was in a manner inestimable to us , or uncomputable by us , there having happened , as he addeth , in the mean time , several Successive Destructions and Consumptions of Mankind , by means of various Accidents , as particularly , One most remarkable Deluge and Inundation of Waters . The Latter place , in his Sixth Book of Laws , runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Either the Generation of Men had no Beginning at all , and will have no End , but always was and always will be , or else , there has been an Inestimable Length of Time , from the Beginning of it . Which place affordeth still more light to the former , for we may well conclude that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , was not meant an Absolute Infinity of Time , but only such as had a very remote or distant Beginning , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is plainly taken in that sence . We conceive therefore , that this was Platos Opinion in his Old Age , when he wrote his Book of Laws , that though the World had a Beginning , yet it had continued a very long Time , not computable by us ; or at least , he thought fit to declare himself after that manner , perhaps by reason of the Clamours of Aristotle , or some others against his Timaeus , that so he might thereby somewhat mollifie that Opinion of the Novity of the World , by removing the Epocha and Date thereof to so great a distance . Now it is very true , what we have several times before suggested , that there have been amongst the Pagans , both Theogonists and Cosmogonists too , that were Atheists . They abusing the word Gods several ways ; Some of them , as Anaximander , understanding thereby Inanimate Worlds successively Generated out of Sensless Matter , and Corrupted again into it ; others , as Anaximenes and Democritus , allowing that there were certain Animals and Understanding Beings Superiour to Men , but such only as were Native and Mortal , in like manner as Men , and calling these by the Name of Gods. Of the former of which Two Philosophers , St. Austin gives us this accompt ; Anaximenes omnes rerum causas Infinito Aeri dedit , nec Deos negavit aut tacuit , non tamen ab ipsis Aerem factum , sed ipsos ex Aere ortos credidit : Anaximenes made Infinite Air , to be the first Original and Cause of all things , and yet was he not therefore silent concerning the Gods , much less did he deny them ; nevertheless he did not believe the Air to have been Made by the Gods , but the Gods to have been all generated out of the Air. These were therefore such Theogonists , as supposed all the Gods without exception , to be Generable and Corruptible , and acknowed no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all , no Understanding Being Vnmade and Self-existent , but concluded Sensless Matter to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Original of all things , which is Absolute Atheism . Notwithstanding which , it is certain that all the Pagan Theogonists were not Atheists , ( no more than all their Cosmogonists Theists ) but that there was another sort of Theogonists amongst them , who supposed indeed all the Inferiour Mundane Gods to have been Made or Generated in one Sence or other , but asserted One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Supreme Vnmade Self-existent Deity , who was the Cause of them all , Which Theogonists for distinction sake , from those other Atheistick ones ; may be called Divine . And that Plato was such a Divine Theogonist , is a thing as we conconceive out of question . But if there had been any doubt concerning it , it would have been sufficiently removed from those Passages before-cited out of his Timaeus . To which nevertheless , for fuller satisfaction sake , may be added these Two which follow . The first , pag. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For thus it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is also in Aldus his Edition , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in Stevens , following an error in that of Ficinus . And accordingly the words are thus rendred by Cicero , Haec Deus is qui Semper erat , de Aliquando Futuro Deo ●ogitans , laevem eum effecit , & undique aequabilem , &c. This was the Ratiocination or Resolution of that God , which Always Is , concerning that God which was sometime about to be made ; that he should be Smooth and Spherical , &c. Where again , it presently follows in Cicero's Version , Sic Deus ille Aeternus , Hunc Perfectè Beatum Deum procreavit , Thus that Eternal God , procreated this perfectly Happy God , the World. Where there is plainly mention made , of Two Gods , one a Generated God , the Animated World , called elsewhere in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and another Eternal and Vnmade God , Innatus & Infectus Deus , who was the Cause of the Worlds Generation or Production . Or to keep close to Plato's own Language , One God who belonged to Genesis , or that head of Being which he calls Generation , and therefore must needs have an Antecedent Cause of his Existence ; since nothing can be Made without a Cause ; and another God , that was truly and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immutable Essence , who was the Cause of that Generated God , the Vniverse , and therefore of All things . The other Passage of Plato's is pag. 41. of his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When therefore all the Gods , both those which move visibly about the Heavens , and those which appear to us as often as they please ( that is both the Stars & Demons ) were Generated or Created ; that God which made this whole Vniverse , bespake these Generated Gods , after this manner , Ye Gods of Gods ( whom I my self am the Maker and Father of ) attend . Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notwithstanding Proclus his other differing conjectures , seem to have been very well rendred by Cicero , Dii qui Deorum Satu orti estis , Ye Gods which are the Progeny or Off-spring of the Gods. And the Gods whose Off-spring these Generated Gods ( the Animated Stars and Demons ) are said to be , must needs be those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Eternal Gods , elsewhere mentioned in the same Timaeus , as where the Philosopher calls the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Generated or Created Image of the Eternal Gods ; as Cicero also is to be understood of these , when he speaks of the Worlds being Made by The Gods , and by the Counsel of The Gods. Now these Eternal Gods of Plato , called by his Followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supramundane Gods , though according to that stricter Notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is used both in Plato and Aristotle , for a Temporary Production of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were indeed all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they never were not , and had no beginning of their Existence : yet notwithstanding were they not therefore supposed by that Philosopher , to be all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many Self-originated and Self-subsistent Beings , or First Principles , but only One of them such ; and the rest derived from that One : it being very true , as we conceive , what Proclus affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Plato reduces all things to One Principle , even Matter it self ; but unquestionable , that he deriveth all his Gods from One. Wherefore all those Eternal Gods of Plato ( One only excepted ) though they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generated in one sence , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to a Temporary beginning , yet were they notwithstanding as Proclus distinguisheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated in another sence , as produced from a Superiour Cause , there being only One such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Ingenerate or Vnproduced Deity . Thus according to Plato , there were Two sorts of Secundary or Inferiour and Derivative Gods , First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mundane Gods , such as had all of them a Temporary Generation with the World , and of whom Plato's Theogonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be understood ; And Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supramundane and Eternal Gods , which were all of them also , save only One , produced from that One , and dependent on it as their Cause . But of these Inferiour Eternal Gods , of the Platonists and Pythagoreans , we are to speak again afterwards . In the mean time it is evident , that in that Passage of Plato's before-cited , there is plain mention made , both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Dii Orti , Gods who were made or Generated with the World , and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of One God who was the maker of them , and of the Whole Universe , who therefore is himself every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmade or Vnproduced . And accordingly he afterwards subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · which Cicero thus renders , Atque is quidem ( Deus ) qui cuncta composuit , constanter in suo manebat statu , qui autem erant ab eo creati ( Dii ) cùm Parentis ordinem cognovissent , hunc sequebantur , &c. Then that God who framed all things , remained constantly in his former State ; and his Sons , or the Gods that were Created by him , observed his Order and Appointment . Neither was Plato singular in this , but the Generality of the other Pagan Theists who were more Intelligent , all along agreed with him herein , as to the Generation of the Mundane Gods , and so were both Theists and Theogonists , they indeed understanding nothing else by their Theogonia or Generation of Gods , than a Divine Cosmogonia or Creation of the World by God ; forasmuch as they supposed the World it self as Animated , and its several Parts , to be Gods. So that they asserted these Three Things , First a Cosmogonia the Generation of the World , that it was not from Eternity , but had a Novity or Beginning . Secondly , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , the World it self and several of its Parts Animated being esteemed such . And Lastly , that both these Gods and the World , were Made and Produced by One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-originated Deity . All which Particulars , we may here briefly exemplifie in P. Ovidius Naso , whose Paganity sufficiently appears , from his Fastorum and all his other Writings , and who also went off the Stage , before Christianity appeared on it , and may well be presumed , to represent the then generally received Doctrine of the Pagans . First therefore , as for the Generation and Novity of the World , and its First Production out of a Chaos , we have it fully acknowledged by him in these following Verses . Ante Mare & Terras , & , quod tegit omnia , Coelum , Vnus erat toto Naturae Vultus in orbe , Quem dixere Chaos ; rudis indigestaque moles , Nec quicquam nisi pondus iners , congestaque eodem Non benè junctarum discordia semina rerum . Nullus adhuc mundo praebebat Lumina Titan , Nec nova crescendo reparabat cornua Phoebe , Nec circumfuso pendebat in äere Tellus , Ponderibus librata suis ; nec brachia longo Margine terrarum porrexerat Amphitrite . Quaque erat & Tellus , &c. Which in Mr. Sandys his English , with some little alteration , speaks thus : Before that Sea and Earth and Heaven was fram'd , One face had Nature which they Chaos nam'd . No Titan yet the World with Light adorns , Nor waxing Phebe fills her wained Horns ; Nor hung the self-poiz'd Earth in thin Air plac'd , Nor Amphitrite the vast shore embrac'd ; Earth , Air and Sea Confounded , &c. In the next place , when there was a World made out of this Chaos , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , is plainly intimated in these Verses . Neu Regio foret ulla suis Animalibus orba , Astra tenent coeleste solum , Formaeque Deorum . To this sence , That nought of Animals might unfurnish'd lie , The Gods , in Form of Stars , possess the Skie . And that all this was effected , and this Orderly Mundane System produced out of a disorderly confused Chaos , not by a Fortuitous Motion of Matter , or the Jumbling of Atoms , but by the Providence and Command of One Vnmade Deity , which was also that that furnish'd all the several Parts of the World with respective Animals ; the Sea with Fishes , the Earth with Men , and the Heaven with Gods ; is thus declared also by the Poet ; Hanc Deus & Melior litem Natura diremit , Nam Coelo Terras , & Terris abscidit Vndas : Et liquidum spisso secrevit ab Aere Coelum , &c. Sic ubi dispositam , Quisquis fuit Ille Deorum , Congeriem secuit , sectámque in membra redegit ; Principio terram , nè non aequalis ab omni Parte foret , magni speciem glomeravit in orbis : Tum freta diffudit , rapidísque tumescere ventis Jussit , &c. Sic onus inclusum , numero distinxit eodem Cura Dei , &c. This Strife ( with Better Nature ) God decides , He Earth from Heaven , the Sea from Earth divides : He Ether pure extracts from Grosser Air. All which unfolded by His Prudent Care , From that blind Mass ; the happily disjoyn'd With strifeless peace , He to their seats confin'd , &c. What God soever this Division wrought , And every part to due proportion brought , First lest the Earth unequal should appear , He turn'd it round in figure of a Sphere . Then Seas diffus'd , Commanding them to roar With ruffling Winds , and give the Land a shore . To those he added Springs , Ponds , Lakes immense , And Rivers whom their winding borders fence . Where though that learned Paraphrast , supposed ( and not without some probability neither ) that Deus & Melior Natura , God and the Better Nature , were one and the self same thing , yet we rather conceived them to be distinct , but one of them subordinate to the other as its Instrument , God and the Plastick Nature , accordingly as Aristotle writes in his Physicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind and Nature , were both together , the Cause of this Vniverse . Nevertheless we cannot but observe in this place , that though that Poet speak more than once of God Singularly , as also calls him Mundi Fabricator , and Ille Opifex Rerum , and Mundi melioris Origo , yet notwithstanding , where he writes of the making of Man , Pagan-like , he affirms him , though to have been made by God , yet according to the Image or Likeness of The Gods , which govern all things . Sanctius his Animal , mentísque capacius altae Deer at adhuc , & quod dominari in caetera posset : Natus homo est : sive hunc divino semine fecit , Ille Opifex rerum , mundi melioris Origo : Sive recens tellus , seductáque nuper ab alto Aethere , cognati retinebat semina coeli . Quam satus Iapeto , mistam fluvialibus undis , Finxit in effigiem Moderantûm cuncta Deorum . The Nobler Being , with a Mind possest , Was wanting yet , that should command the rest . That Maker , the best Worlds Original , Either him fram'd of seed Celestial ; Or Earth which late he did from Heaven divide , Some sacred seeds retain'd to Heaven allied : Which with the living stream Prometheus mixt , And in that Artificial Structure fixt , The Form of all the All-ruling Deities . And because some may probably be puzzled with this seeming Contradiction , that One God should be said to be the Maker of the whole World and of Man , and yet the Government of all should be attributed to Gods , Plurally ; and Man said to be made in the Image and Likeness of the Gods ; we shall therefore add here , that according to the tenor of the Pagan Theology , the Inferiour and Minor Gods were supposed also , to have all of them , their several share in the Government of things below them : For which cause they are called not only by Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-rulers with God , but also by Plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Co-governours and Co-reigners with the Supreme God. So that the Government of this Inferiour World , was by the Pagans often attributed to them joyntly , the Supreme and Inferiour Gods both together , under that one general name of Gods. But the chief of those Inferiour Deities , in whose Image Man is also said to have been made , as well as in the Likeness of the Supreme , were either those Celestial Gods and Animated Stars , before mentioned by the Poet , or else the Eternal Gods of Plato , which were look'd upon likewise as Co-makers of the World subordinate . Besides Ovid , we might instance here in many more of the Pagan Theogonists , clearly acknowledging in like manner One Vnmade Deity , which Generated both the World , and all the other Gods in it ; as for example , Strabo , who affirming that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The joint work both of Nature and Providence , as it was before ascribed by Ovid , to Deus & Melior Natura ; adds concerning Providence or the Deity in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That having a multiform Fecundity in it , and delighting in variety of works , it designed principally to make Animals , as the most excellent things , and amongst them chiefly those Two Noblest kinds of Animals , Gods and Men ; for whose sakes the other things were made ; and then assigned Heaven to the Gods , and Earth to Men , the Two extreme parts of the World , for their respective Habitations . Thus also Seneca in Lactantius , speaking concerning God , Hic cùm prima Fundamenta molis pulcherrimae jaceret , & hoc ordiretur quo neque majus quicquam novit Natura nec melius ; ut omnia sub Ducibus irent , quamvis ipse per totum se corpus intenderat , tamen Ministros regni sui Deos genuit . God when he laid the Foundations of this most beautiful Fabrick , and began to erect that Structure , than which Nature knows nothing greater or more excellent ; to the end that all things might be carried on under their respective Governours orderly , though he intended Himself through the whole , as to preside in chief over all , yet did he Generate Gods also ; as subordinate Ministers of his Kingdom under him . We shall forbear to mention the Testimonies of others here , because they may be more opportunely inserted elsewere , only we shall add , as to Hesiod and Homer , that though they seem to have been sometimes suspected , both by Plato and Aristotle , for Atheistick Theogonists , yet as Aristotle did upon maturer thoughts , afterwards change his Opinion concerning both of them , so is it most probable that they were no Atheists but Divine Theogonists , such as supposed indeed Many Generated Gods , but One Supreme Vnmade Deity , the Maker both of the World and Them. And this not only for the Grounds before alledged concerning Hesiod , and because both of them do every where affirm , even their Generated Gods to be Immortal , ( which no Atheists did ) but also for sundry other Reasons , some of which may be more conveniently inserted elsewhere . Moreover it hath been already intimated , that the Generated Gods of Hesiod and Homer , extend farther than those of Plato's , they being not only the Animated Parts of the World , but also all the other Things of Nature Fictitiously Personated , and Improperly or Abusively called Gods and Goddesses , whereof a farther account will be afterwards given . Neither ought it at all to be wondred at , if these Divine Theogonists amongst the Pagans , did many times as well as those other Atheistick ones , make Chaos and the Ocean , Seniour to the Gods , and Night the Mother of them . The former of these being not only done by Hesiod and Homer , but also by the Generality of the ancient Pagan Theists in Epicharmus : and the Latter by Orpheus an undoubted Theist , in his Hymn of the Night , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Noctem concelebro Genetricem Hominúmque Deûmque . They not understanding this Absolutely and Universally , of all the Gods without exception , as the other Atheistick Theogonists did , as if there had been no Vnmade Deity at all , but Chaos and Night , ( that is , Sensless Matter , blindly and fortuitously moved ) had been the Sole Original of all things , but only of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gods , so called by way of Distinction from God or the Supreme Deity , that is , the Inferiour Mundane Gods Generated together with the World. The Reason whereof was , because it was a most ancient and in a manner Universally received Tradition amongst the Pagans , as hath been often intimated , that the Cosmogonia or Generation of the World took its first Beginning from a Chaos , ( the Divine Cosmogonists agreeing herein with the Atheistick ones ; ) this Tradition having been delivered down , from Orpheus and Linus ( amongst the Greeks ) by Hesiod and Homer and others ; acknowledged by Epicharmus ; and embraced by Thales , Anaxagoras , Plato , and other Philosophers , who were Theists : The Antiquity whereof was thus declared by Euripides ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Non hic Meus , sed Matris est sermo meae , Figura ut Vna fuerit & Coeli & Soli , Secreta quae mox ut receperunt Statum , Cuncta ediderunt haec in oras Luminis ; Feras , Volucres , Arbores , Ponti Gregem , Homines quoque ipsos . Neither can it reasonably be doubted , but that it was Originally Mosaical , and indeed at first a Divine Revelation , since no man could otherwise pretend to know , what was done before Mankind had any Being . Wherefore those Pagan Cosmogonists who were Theists , being Polytheists and Theogonists also , and asserting besides the One Supreme Vnmade Deity , other Inferiour Mundane Gods , Generated together with the World ( the Chief whereof were the Animated Stars ) they must needs according to the Tenor of that Tradition , suppose them as to their Corporeal Parts at least , to have been Juniors to Night and Chaos , and the Off-spring of them , because they were all made out of an Antecedent Dark Chaos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Plutarch ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Mus Araneus being blind , is said to have been deified by the Egyptians , because they thought , that Darkness was older than Light. And the Case was the same concerning their Demons likewise , they being conceived to have their Corporeal Vehicula also ; for which Cause as Porphyrius from Numenius writeth , the ancient Egyptians pictured them in Ships or Boats floating upon the Water : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians therefore represented all their Demons , as not standing upon firm Land , but in Ships upon the Water . But as for the Incorporeal Part or Souls of those Inferiour Gods , though these Divine Theogonists could not derive their Original from Chaos or Matter , but rather from that other Principle called Love , as being Divinely Created , and so having God for their Father , yet might they notwithstanding , in another sence , phancy Night to have been their Mother too , inasmuch as they were all made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from an antecedent Non-existence or Nothing , brought forth into Being . For which Cause there seems to have been in Orpheus , a Dialogue betwixt the Maker of the World and Night . For that this ancient Cabala , which derived the Cosmogonia from Chaos and Love , was at first Religious and not Atheistical , and Love understood in it not to be the Off-spring of Chaos ; may be concluded from hence , because this Love as well as Chaos , was of a Mosaical Extraction also , and plainly derived from that Spirit of God , which is said in the Scripture , To have moved upon the waters , that is , upon the Chaos : whether by this Spirit be to be meant God Himself , as acting immediatly upon the Matter , or some other Active Principle derived from God and not from Matter ( as a Mundane Soul or Plastick Nature . ) From whence also it came , that as Porphyrius testifieth , the ancient Pagans thought the Water to be Divinely inspired , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They thought that Souls attended upon the Water or resorted thereunto , as being Divinely Inspired , as Numenius writeth , adding the Prophet also , therefore to have said , That the Spirit of God moved upon the Water . And that this Cabala was thus understood by some of the ancient Pagan Cosmogonists themselves , appears plainly , not only from Simmias Rhodius and Parmenides , but also from these following Verses of Orpheus , or whoever was the Writer of those Argonauticks , undoubtedly ancient , where Chaos and Love are thus brought in together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To this Sence ; We will first sing a pleasant and delightful Song , concerning the ancient Chaos , how Heaven , Earth and Seas , were framed out of it , as also concerning that Much-wise and Sagacious Love , The Oldest of all , and Self-perfect , which actively produced all these things , separating one thing from another . Where this Love is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Much-counsel or Sagaciousness , which implies it to have been a Substantial and Intellectual Thing , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oldest of all , and therefore Senior to Chaos , as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-perfect or Self-originated . From whence it is manifest , that according to the Orphick Tradition , this Love which the Cosmogonia was derived from , was no other than the Eternal Vnmade Deity ( or an Active Principle depending on it ) which produced this whole Orderly World , and all the Generated Gods in it , as to their Material part , out of Chaos and Night . Accordingly as Aristotle determines in his Metaphysicks , not only in the place before-cited , but also afterward ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Others , besides the Material Cause of the World , assign an Efficient , or Cause of Motion , namely whosoever make , either Mind ( and Intellect ) or Love a Principle . Wherefore we conclude that that other Atheistick Cabala , or Aristophanick Tradition before-mentioned , which accordingly as Aristotle also , elsewhere declareth concerning it , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate all things whatsoever , even the Gods themselves universally out of Night and Chaos , making Love it self likewise , to have been produced from an Egg of the Night . I say , that this was nothing else but a mere Depravation of the ancient Mosaick Cabala , as also an Absolutely Impossible Hypothesis , it deriving all things whatsoever in the Universe , besides the Bare Substance of Sensless Matter , in another Sence then that before-mentioned , out of Non-entity or Nothing ; as shall be also farther manifested afterwards . We have now represented the Sence and generally received Doctrine of the ancient Pagan Theologers , that there was indeed a Multiplicity of Gods , but yet so that One of them only was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnmade , by whom all the other Gods together with the World were Made , so as to have had a Novity of Being or a Temporary Beginning of their Existence . Plato and the Pythagoreans here only differing from the rest in this , that though they acknowledged the World and all the Mundane Gods , to have been Generated together in Time , yet they supposed certain other Intelligible and Supramundane Gods also , which however produced from one Original Deity , were nevertheless Eternal or without Beginning . But now we must acknowledge , that there were amongst the Pagan Theists some of a different perswasion from the rest , who therefore did did not admit of any Theogonia in the sence before declared , that is , any Temporary Generation of Gods , because they acknowledged no Cosmogonia , no Temporary Production of the World , but concluded it to have been from Eternity . That Aristotle was one of these , is sufficiently known , whose Inferior Gods therefore , the Sun , Moon and Stars , must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ingenerate , in this sence , so as to have had no Temporary Production , because the Whole World to him was such . And if that Philosopher be to be believed , himself was the very First , at least , of all the Greeks , who asserted this Ingenerateness or Eternity of the World , he affirming that all before him , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate or Make the World , that is attribute a Temporary Production to it , and consequently to all those Gods also , which were a Part thereof . Notwithstanding which , the Writer de Placitis Philosophorum , and Stobaeus , impute this Dogma of the Worlds Eternity , to certain others of the Greek Philosophers before Aristotle , ( besides Ocellus Lucanus , who is also acknowledged by Philo to have been an assertor thereof . ) And indeed Epicharmus , though a Theist , seems plainly to have been of this Perswasion , that the World was Vnmade , as also that there was no Theogonia nor Temporary Production of the Inferiour Gods , from these Verses of his , according to Grotius his Correction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nempe Dî semper fuerunt , atque nunquam intercident : Haec quae dico semper nobis rebus in iisdem se exhibent . Extitisse sed Deorum Primum perhibetur Chaos : Quînam verò ? nam de nihilo nîl pote primum existere . Ergo nec Primum profecto quicquam , nec fuit Alterum : Sed quae nunc sic appellantur , alia fient postmodum . Where , though he acknowledges this to have been the General Tradition of the ancient Theists , That Chaos was before the Gods , and that the Inferior Mundane Gods , had a Temporary Generation or Production with the World , yet notwithstanding does he conclude against it , from this Ground of Reason , because Nothing could procede from Nothing , and therefore , both the Gods , and indeed whatsoever else is Substantial in the World , was from Eternity Unmade , only the Fashion of things having been altered . Moreover Diodorus Siculus affirms , the Chaldeans likewise to have asserted this Dogma of the Worlds Eternity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Chaldeans affirm , the Nature of the World to be Eternal , and that it was neither Generated from any Beginning , nor will ever admit Corruption . Who , that they were not Atheists for all that ( no more than Aristotle ) appears from those following words of that Historiographer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They believe also , that the Order and Disposition of the World , is by a certain Divine Providence , and that every One of those things which come to pass in the Heavens , happens not by chance , but by a certain determinate and firmly ratified Judgment of the Gods. However , it is a thing known to all , that the Generality of the later Platonists stiffly adhered to Aristotle in this , neither did they onely assert the Corporeal World , with all the Inferior Mundane Gods in it , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ingenerate , and to have existed from Eternity , but also maintained the same concerning the Souls of Men and all other Animals ; ( They concluding that no Souls were Younger than Body or the World ; ) and because they would not seem to depart from their Master Plato , therefore did they endeavour , violently to force this same sence upon Plato's words also . Notwithstanding which , concerning these Latter Platonists , it is here observable , that though they thus asserted , the World , and all Inferior Gods and Souls , to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that stricter sence of the Word declared , that is , to have had no Temporary Generation or Beginning , but to have Existed from Eternity , yet by no means did they therefore conceive them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-originated , and Self-existing , but concluded them to have been all derived from one sole Self-existent Deity as their Cause , which therefore , though not in order of Time , yet of Nature , was before them . To this purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mind or God , was before the World , not as if it existed before it in Time , but because the World proceeded from it , and that was in order of Nature First , as the cause thereof , and its Archetype or Paradigm ; the World also always subsisting , by it and from it . And again elsewhere to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The things which are said to have been made or Generated , were not so Made , as that they ever had a Beginning of their Existence , but yet they were Made and will be always Made , ( in another sence ; ) nor will they ever be destroyed , otherwise than as being dissolved into those Simple Principles , out of which some of them were compounded . Where though the World be said never to have been Made , as to a Temporary beginning , yet in another sence , is it said to be always Made , as depending upon God perpetually , as the Emanative Cause thereof . Agreeably whereunto , the Manner of the Worlds Production from God , is thus declared by that Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They do not rightly , who Corrupt and Generate the World , for they will not understand what Manner of Making or Production the World had , to wit , by way of Effulgency or Eradiation from the Deity . From whence it follows , that the World must needs have been so long as there was a God , as the Light was coeve with the Sun. So likewise Proclus concludes , that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always Generated or Eradiated from God , and therefore must needs be Eternal , God being so . Wherefore these Latter Platonists , supposed the same thing concerning the Corporeal World , and the Lower Mundane Gods , which their Master Plato did , concerning his Higher Eternal Gods ; that though they had no Temporary Production , yet they all depended no less upon one Supreme Deity , than if they had been made out of Nothing by Him. From whence it is manifest , that none of these Philosophers apprehended any Repugnancy at all , betwixt these Two Things ; Existence from Eternity , and Being Caused or produced by Another . Nor can we make any great Doubt , but that if the Latter Platonists , had been fully convinced of any Contradictious Inconsistency here , they would readily have disclaimed , that their so beloved Hypothesis , of the Worlds Eternity ; it being so far from Truth what some have supposed , that the Assertors of the Worlds Eternity , were all Atheists , that these Latter Platonists , were led into this Opinion no otherwise than from the sole Consideration of the Deity ; to wit , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its Essential Goodness , and Generative Power , or Emanative Fecundity , as Proclus plainly declares upon the Timaeus . Now though Aristotle were not Acted with any such Divine Enthusiasm , as these Platonists seem to have been , yet did he notwithstanding , after his sober Manner , really maintain the same thing ; That though the World and Inferior Mundane Gods , had no Temporary Generation , yet were they nevertheless , all Produced from One Supreme Deity as their Cause . Thus Simplicius represents that Philosopher's Sence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aristotle would not have the World to have been made ( so as to have had a Beginning ) but yet nevertheless to have been produced from God after some other manner . And again afterward ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotle though making God the Cause of the Heaven and its Eternal Motion , yet concludes it notwithstanding to have been Ingenerate or Vnmade , that is , without Beginning . However , we think sit here to observe , that though Aristotle do for the most part express , a great deal of Zeal and Confidence , for that Opinion of the Worlds Eternity , yet doth he sometimes for all that , seem to flag a little , and speak more Languidly and Sceptically about it ; as for Example , in his Book De Partibus Animalium , where he treats concerning an Artificial Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is more likely that the Heaven was made by such a Cause as this ( if it were Made ) and that it is maintained by such a Cause , than that Mortal Animals should be so ; which yet is a thing more generally acknowledged . Now it was before declared , that Aristotle's Artificial Nature , was nothing but the mere Executioner or Opificer of a Perfect Mind , that is , of the Deity , which Two therefore he sometimes joyns together in the Cosmopoeia , affirming that Mind and Nature , that is , God and Nature , were the Cause of this Universe . And now we see plainly , that though there was a Real Controversie amongst the Pagan Theologers , ( especially from Aristotle's time downward ) concerning the Cosmogonia and Theogonia , according to the Stricter notion of those words , the Temporary Generation or Production of the World and Inferior Gods ; or whether they had any Beginning or no ; yet was there no Controversie at all , concerning the Self-existency of them , but it was Universally agreed upon amongst them , That the World and the Inferior Gods , however supposed by some to have existed from Eternity , yet were nevertheless all derived , from one Sole Self-existent Deity , as their Cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being either Eradiated or Produced from God. Wherefore it is observable , that these Pagan Theists , who asserted the Worlds Eternity , did themselves distinguish concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orium , Natum , & Factum , as that which was Equivocal , and though in one sence of it , they denied that the World and Inferior Gods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet notwithstanding did they in another sence clearly affirm the same . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( say they ) strictly and properly taken , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which in respect of time , passed out of Non-existence into Being , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which being not before , afterwards was . Nevertheless they acknowledge , that in a larger sence , this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which doth any way depend upon a Superior Being as its Cause . And there must needs be the same Equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that this in like manner may be taken also , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that which is Ingenerate in respect of Time , as having no Temporary Beginning ; or else for that which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnproduced from any Cause ; in which latter sence , that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vnmade is of equal force and extent , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Self-subsistent or Selforiginated ; and accordingly it was used by those Pagan Theists , who concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. That Matter was Vnmade , that is , not only existed from Eternity without Beginning , but also was Self-existent , and Independent upon any Superior Cause . Now as to the Former of these two sences of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Generality of the ancient Pagans , and together with them Plato , affirmed , the World and all the Inferior Gods to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have been Made in Time , or to have had a Beginning ; ( for whatever the Latter Platonists pretend , this was undoubtedly Plato's Notion of that word and no other , when he concluded the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forasmuch as himself expresly opposes it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Eternal . ) But on the contrary , Aristotle and the Later Platonists , determined the World and all the Inferior Gods , to be in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as had no Temporary Beginning , but were from Eternity . However according to the later Sence of those words , all the Pagan Theologers agreed together , that the World and all the Inferior Gods , , whether having a Beginning , or Existing from Eternity , were notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , produced or derived from a Superior Cause ; and that thus , there was only One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-existent Deity , who is said by them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Superior to a Cause and Older than any Cause , he being the Cause of all things besides himself . Thus Crantor and his Followers in Proclus , zealous Assertors of the Worlds Eternity , determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that the World ( with all the Inferior Mundane Gods in it ) notwithstanding their Being from Eternity , might be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is orti or made , as being produced from another Cause , and not Self-originated or Self-existing . In like manner Proclus himself , that grand Champion for the Worlds Eternity , plainly acknowledged notwithstanding , the Generation of the Gods and World in this sence , as being produced from a Superior Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We call it the Generations of the Gods , meaning thereby , not any Temporary Production of them , but their Ineffable Procession , from a Superior First Cause . Thus also Salustius , in his Book de Diis & Mundo , where he contends the World to have been from Eternity or without Beginning , yet concludes both it , and the other Inferiour Gods to have been made by One Supreme Deity , who is called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God. For saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God or the First Cause , having the greatest power or being Omnipotent , ought therefore to make , not only Men , and other Animals , but also Gods and Demons . And accordingly this is the Title of his 13. Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How Eternal things may be said to be Made or Generated . It is true indeed ( as we have often declared ) that some of the Pagan Theists asserted , God not to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Vnmade and Self-existent Being , but that Matter also was such ; nevertheless , this Opinion was not so generally received amongst them , as is commonly supposed : and though some of the ancient Fathers confidently impute it to Plato , yet there seems to be no sufficient ground for their so doing ; and Porphyrius , Jamblychus , Proclus , and other Platonists , do not only professedly oppose the same , as false , but also as that which was dissonant from Plato's Principles . Wherefore according to that larger Notion of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as taken synonymously with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were Very many of the Pagan Theologers who agreed with Christians in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God is the only Ingenerate or Vnmade Being , and that his very Essence is Ingenerability or Innascibility ; all other things , even Matter it self , being made by him . But all the rest of them ( only a few Ditheists excepted ) though they supposed Matter to be Self-existent yet did they conclude , that there was only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely One Vnmade or Vnproduced God , and that all their other Gods , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in One sence or other , if not as Made in Time , yet at least as Produced from a Superiour Cause . Nothing now remaineth , but onely that we shew , how the Pagans did distinguish , and put a difference , betwixt the One Supreme Vnmade Deity , and all their other Inferior Generated Gods. Which we are the rather concerned to do ; because it is notorious that they did many times also confound them together , attributing the Government of the Whole World to the Gods promiscuously , and without putting any due Discrimination , betwixt the Supreme , and Inferior ; ( the true reason whereof seems to have been this , because the supposed the Supreme God , not to do all immediatly , in the Government of the World , but to permit much to his Inferior Ministers ) One Instance of which we had before in Ovid , and innumerable such others might be cited out of their most sober Writers . As for Example Cicero , in his First Book of Laws ; Deorum Immortalium vi , ratione , potestate , mente , numine , Natura omnis regitur , The Whole Nature , or Vniverse , is governed by the Force , Reason , Power , Mind , and Divinity of the Immortal Gods. And again in his Second Book , Deos esse Dominos ac Moderatores omnium rerum , eáque quae geruntur , eorum geri Judicio atque Numine , eosdémque optimè de genere hominum mereri , & qualis quisque sit , quid agat , quid in se admittat , qua mente , qua pietate Religiones colat , intueri ; piorúmque & impiorum habere Rationem ; à Principio Civibus suasum esse debet : The Minds of Citizens , ought to be first of all embued with a firm perswasion , that the Gods are the Lords and Moderators of all things , and that the Conduct and Management of the whole World is directed and over-ruled by their Judgement and Divine Power ; that they deserve the best of mankind , that they behold and consider what every man is , what he doth and takes upon himself , with what Mind , Piety and Sincerity he observes the Duties of Religion ; and Lastly , that these Gods have a very different regard to the Pious and the Impious . Now such Passages as these , abounding every where in Pagan Writings , it is no wonder if many , considering their Theology but slightly and superficially , have been led into an Error , and occasioned thereby to conclude , the Pagans not to have asserted a Divine Monarchy , but to have imputed both the making and Governing of the World to an Aristocracy or Democracy of Co-ordinate Gods , not only all Eternal , but also Self-existent and Vnmade . The contrary whereunto , though it be already sufficiently proved , yet it will not be amiss for us here in the Close , to shew how the Pagans , who sometimes jumble and confound the Supreme and Inferior Gods all together , do notwithstanding at other times , many ways distinguish , betwixt the One Supreme God , and their other Many Inferior Gods. First therefore , as the Pagans had Many Proper Names for One and the same Supreme God , according to several Particular Considerations of him , in respect of his several different Manifestations and Effects in the World ; which are oftentimes mistaken for so many Distinct Deities ; ( some supposing them Independent , others Subordinate ; ) so had they also besides these , other Proper Names of God , according to that more full and comprehensive notion of him , as the Maker of the Whole World , and its Supreme Governour , or the Sole Monarch of the Universe . For thus the Greeks called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the Latins Jupiter and Jovis , the Babylonians Belus and Bel , the Persians Mithras and Oromasdes , the Egyptians and Scythians ( according to Herodotus ) Ammoun and Pappaeus . And Celsus in Origen , concludes it to be a Matter of pure Indifferency , to call the Supreme God by any of all these Names , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ammoun or Pappaeus or the like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus thinks it to be a matter of no moment , whether we call the Highest and Supreme God , Adonai and Sabaoth , as the Jews do ; or Dia and Zena , as the Greeks ; or as the Egyptians Ammoun ; or as the Scythians Pappaeus . Notwithstanding which , that Pious and Jealous Father expresseth a great deal of Zeal , against Christians then using any of those Pagan Names . But we will rather endure any torment ( saith he ) than confess Zeus , ( or Jupiter ) to be God ; being well assured that the Greeks often really worship , under that Name , an Evil Demon , who is an enemy both to God and Men. And we will rather suffer death , than call the Supreme God Ammoun , whom the Egyptian Enchanters thus Invoke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And though the Scythians call the Supreme God Pappaeus , yet we acknowledging a Supreme God , will never be perswaded , to call him by that name , Which it pleased that Daemon ( who ruled over the Scythian Desert , People and Language ) to impose . Nevertheless he that shall use the Appellative name for God , either in the Scythian , Egyptian , or any other Language , which he hath been brought up in , will not offend . Where Origen plainly affirms , the Scythians to have acknowledged One Supreme God , called by them Pappaeus , and Intimates that the Egyptians did the like , calling him Ammoun . Neither could it possibly be his intent , to deny the same of the Greeks and their Zeus , however his great Jealousie , made him to call him here a Demon , it being true in a certain sence , which shall be declared afterward , that the Pagans did oftentimes , really worship an Evil Demon , under those very Names , of Zeus , and Jupiter , as they did likewise under those of Hammon and Pappaeus . In the mean time we deny not , but that both the Greeks used that word Zeus , and the Latins Jupiter , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Aether , Fire , or Air , some accordingly etymologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Whence came those Formes of Speech , Sub Jove , and Sub Dio. And thus Cicero , Jovem Ennius nuncupat ità dicens , Aspice hoc sublime candens , quem invocant omnes Jovem . Hunc etiam Augures nostri cùm dicunt , Jove Fulgente , Jove Tonante ; dicunt enim in Coelo Fulgente , Tonante , &c. The reason of which speeches seems to have been this , because in ancient times , some had supposed the Animated Heaven , Ether and Air , to be the Supreme Deity . We grant moreover , that the same words have been sometimes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , for an Hero or Deified Man , said by some to have been born in Crete , by others in Arcadia . And Callimachus though he were very angry with the Cretians , for affirming Jupiter's Sepulchral Monument , to have been with them in Crete , as thereby making him Mortal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Cretes semper mendaces , tuum enim , Rex , Sepulchrum Extruxerunt : Tu verò non es mortuus , semper enim es . Himself nevertheless ( as Athenagoras and Origen observe ) attributed the beginning of death to him , when he affirmed him to have been born in Arcadia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because a Terrene Nativity is the Beginning of Death . Wherefore this may pass for a general Observation here , that the Pagan Theology , was all along Confounded with a certain Mixture , of Physiology and Herology or History blended together . Nevertheless it is unquestionable , that the more intelligent of the Greekish Pagans , did frequently understand by Zeus , that Supreme Vnmade Deity , who was the Maker of the World , and of all the Inferiour Gods. Porphyrius in Eusebius thus declares their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · By Zeus , the Greeks understand that Mind of the World which framed all things in it , and containeth the whole World. Agreeable whereunto is that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · By Jupiter you are to understand , that most Ancient and Princely Mind , which all things follow and obey . And Eusebius himself , though not forward to grant any more than needs he must to Pagans , concludes with this acknowledgment hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let Jupiter therefore be no longer , that Fiery and Ethereal Substance , which the ancient Pagans according to Plutarch supposed him to be ; but that Highest Mind , which was the Maker of all things . But Phornutus by Jupiter understands the Soul of the World , he writing thus concerning him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As we our selves are governed by a Soul , so hath the World in like manner a Soul that containeth it ; and this is called Zeus , being the Cause of Life to all things that live ; and therefore Zeus or Jupiter , is said to reign over all things . However , though these were two different Conceptions amongst the Pagans concerning God , some apprehending him to be an Abstract Mind separate from the World and Matter , but others to be a Soul of the World only , yet nevertheless they all agreed in this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter was the Supreme Moderator or Governour of all . And accordingly Plato in his Cratylus taking these Two Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both together , etymologizeth them as one , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Two words compounded together , declare the Nature of God ; for there is nothing , which is more the Cause of Life both to our selves and all other Animals , than He who is the Prince and King of all things , so that God is rightly thus called ; He being that by whom all things Live. And these are really but one Name of God , though divided into Two Words . But because it was very obvious , then to object against this Position of Plato's , that Zeus or Jupiter could not be the Prince of all things , and First Original of Life , from the Theogonia of Hesiod and other ancient Pagans , in which himself was made to have been the Son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Saturn ; therefore this Objection is thus preoccupated by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whosoever shall hear this , ( saith he ) will presently conclude it , to be contumelious to this Zeus or Jupiter ( as he hath been described by us ) to be accounted the Son of Cronos or Saturn . And in answer hereunto , that Philosopher stretcheth his Wits , to salve that Poetick Theogonia , and reconcile it with his own Theological Hypothesis ; and thereupon he interprets that Hesiodian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , into a Compliance with the Third Hypostasis of his Divine Triad , so as properly to signifie the Superiour Soul of the World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nevertheless it is reasonable to suppose , Zeus or Jupiter to be the Off-spring of some Great Mind : and Chronos or Saturn signifieth a pure and Perfect Mind Eternal ; who again is said to be the Son of Uranus or Coelius . Where it is manifest , that Plato endeavours to accommodate this Poetick Trinity of Gods , Vranus , Chronos and Zeus ; or Coelius , Saturn and Jupiter , to his own Trinity of Divine Hypostases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Good , a Perfect Intellect , and the Highest Soul. Which Accommodation , is accordingly further pursued by Plotinus in several places , as Enn. 5. l. 1. c. 4. and Enn. 5. l. 8. c. 13. Nevertheless these Three Archical Hypostases of the Platonick Trinity , though look'd upon as Substances distinct from each other , and Subordinate ; yet are they frequently taken all together by them for the Whole Supreme Deity . However the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Plato severally attributed , to each of them ; which Proclus thus observed upon the Timaeus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We say therefore , that there are several Orders , Ranks or Degrees of Zeus or Jupiter in Plato ; for sometimes he is taken for the Demiurgus or Opificer of the World , as in Cratylus , sometimes for the First of the Saturnian Triad , as in Gorgias , sometimes for the Superiour Soul of the World , as in Phaedrus , and lastly sometimes for the Lower Soul of the Heaven . Though by Proclus his lieve , that Zeus or Jupiter which is mentioned in Plato's Cratylus ( being plainly the Superiour Psyche or Soul of the World ) is not properly the Demiurgus or Opificer , according to him , that Title rather belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect , which is the Second Hypostasis in his Trinity . As for the Vulgar of the Greekish Pagans , whether they apprehended God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mind or Intellect separate from the World , or else to be a Soul of the World only ; it cannot be doubted , but that by the word Zeus , they commonly understood the Supreme Deity in one or other of those sences , the Father and King of Gods : he being frequently thus stiled in their solemn Nuncupations of Vows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Jupiter Father , and O Jupiter King. As he was invoked also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that excellent Prayer of an ancient Poet , not without cause commended in Plato's Alcibiades . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · O Jupiter King , give us good things whether we pray or pray not for them , but with-hold evil things from us , though we should pray never so earnestly for them . But the Instances of this kind being innumerable , we shall forbear to mention any more of them . Only we shall observe , that Zeus Sabazius was a name for the Supreme God , sometime introduced amongst the Greeks , and derived in all probability , from the Hebrew Sabaoth , or Adonai Tsebaoth , the Lord of Hosts , ( that is of the Heavenly Hosts ) or the Supreme Governour of the World. Which therefore Aristophanes took notice of , as a strange and foreign God , lately crept in amongst them , that ought to be banish'd out of Greece : these several Names of God being then vulgarly spoken of , as so many distinct Deities ; as shall be more fully declared afterwards . We shall likewise elsewhere show , that besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was used by the Greeks , as a Name for that God , who is the supreme Moderator and Governour of the whole World. That the Latins did in like manner , by Jupiter and Jovis , frequently denote the Supreme Deity , and Monarch of the Vniverse , is a thing unquestionable ; and which does sufficiently appear from those Epithets that were commonly given to him , of Optimus and Maximus , the Best and the Greatest , as also of Omnipotens frequently bestowed upon him by Virgil and others . Which word Jupiter or Jovis , though Cicero etymologize it à Juvando , or from Juvans Pater , as not knowing how to do it otherwise , yet we may rather conclude it to have been of an Hebraical Extraction , and derived from that Tetragrammaton or Name of God , consisting of Four Consonants ; whose Vowels ( which it was to be pronounced with ) though they be not now certainly known , yet must it needs have some such sound as this , either Jovah , or Jahvoh , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the like : and the abbrebreviation of this Name was Jah . For as the Pagan Nations , had besides Appellatives , their several Proper Names for God , so also had the H●brews theirs , and such as being given by God himself , was most expressive of his Nature , it signifying Eternal and Necessary Existence . But in the next place we shall suggest , that the Pagans did not only signifie the Supreme God , by these Proper Names , but also frequently by the Appellatives themselves , when used not for a God in General , but for The God , or God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by way of eminency . And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often taken by the Greeks , not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God , or one of the Gods , but for God , or the Supreme Deity . We have several Examples hereof , in Passages before-cited occasionally in this very Chapter , as in that of Aristotle's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is there therefore , that can be better than Knowledge , but only God : As also that other of his , that Happiness consisteth principally in Vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a thing that ought to be acknowledged by us from the Nature of God. So likewise in that of Thales , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the oldest of all things , because he is Vnmade , and that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Gods the Sons of God and Co-reigners together with God. Besides which , there have been others also mentioned , which we shall not here repeat . And innumerable more Instances of this kind might be added , as that of Antiphanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is like to nothing , for which cause he cannot be learnt by any , from an Image : This of Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If God will have it so , let it be so . And that of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Do thou only remember , these Catholick and Vniversal Principles ; What is Mine and what is not Mine ? What would God have me now to do ? and what would he have me not to do ? But we shall mention no more of these , because they occurr so frequently in all manner of Greek Writers , both Metrical and Prosaical . Wherefore we shall here only add , that as the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was thus often used by the Greeks for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in way of Eminency , that is , for the Supreme Deity , so was likewise the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used by them , for the Inferiour Gods by way of Distinction from the Supreme . As in that usual Form of Prayer and Exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Jupiter and the Gods , and that Form of Obtestation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By Jupiter and the Gods. So in this of Euripedes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Est , ( sint licèt qui rideant ) est Jupiter , Superíque ; Casus qui vident Mortalium . In which Passages , as Jupiter is put for the Supreme God , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise put , for the Inferiour Gods , in way of distinction from him . Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken both together , in Plato's Phaedo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Supreme , Unmade and Incorruptible Deity , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Inferiour Gods only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I suppose , said Socrates , that God and the very Species , Essence or Idea of Life , will be granted by all to be Incorruptible . Doubtless by all men ( said Cebes ) but much more as I conceive , by the Gods. But a further Instance will be propounded afterwards , of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus used by way of distinction , for the Inferiour Gods only ; as it was before declared , that the Theogonia or Generation of Gods was accordingly understood by the Greeks universally , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Inferiour Gods. Moreover as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency , for the Supreme God , so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise . As for example , in this Passage of Callimachus before cited imperfectly , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Si Deus est tibi notus , Hoc etiam noris , omnia posse Deum . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used both alike signanter , for the Supreme God. And thus also in that famous Passage of another Poet , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer likewise , in one and the same place , seems to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together , after the same manner , for the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Quoties homo vult , adverso Numine , cum viro pugnare Quem Deus honorat , mox in eum magna clades devolvitur . Again we conceive , that Jupiter or the Supreme God , was sometimes signified amongst the Pagans , by that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Ipse , as in that of Homer's Ninth Iliad , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Neque si mihi promitteret Deus Ipse , Senectutem abradens , effecturum me Juvenem pubescentem . And thus St. Cyril of Alexandria interprets Homer here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Homer doth not say , If any of the Gods would promise me freedom from old Age and restitution of Youth , but he reserves the matter only to the Supreme God ; neither doth he refer it to any of the Fictitious Poetick Gods , but to the true God alone . The same Language was also spoken , in the Laws of the Twelve Tables ; Deos adeunto caste , Opes amovento : Si secus faxint , Deus ipse vindex erit : Let the Gods be worshipp'd chastely , superfluity of Riches and Pomp being removed : If men do otherwise , God Himself will be the Avenger . Where though the word Gods be used generally , so as to comprehend both the Supreme and Inferiour Gods under it , yet Deus Ipse , God himself , denotes the Supreme God only . In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also seems to be taken for the Supreme God in that of Euripedes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which was thus rendred by Horace , — Ipse Deus , simulatque volet , me solvet . Notwithstanding which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are often distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being put for an Inferiour rank of Beings below the Gods , vulgarly called Demons , which word in a large sence comprehends also Heroes under it . For though these Daemons be sometimes called Gods too , yet were they rather accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demi-gods , than Gods. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods and Demons , are frequently joyned together , as things distinct from one another : which Notion of the word Plato refers to , when he concludes , Love not to be a God , but a Demon only . But of these Demons we are to speak more afterwards . Furthermore , the Pagan Writers frequently understand the Supreme God by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the word is used Substantively . As for example , in this of Epicharmus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Res nulla est Deum quae lateat , scire quod te convenit : Ipse est noster Introspector , tum Deus nil non potest . So likewise in this of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is far removed both from Pleasure and Grief . And Plotinus calls the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divinity that is in the Vniverse . But because the Instances hereof are also innumerable , we shall decline the mentioning of any more , and instead of them , only set down the Judgment of that diligent and impartial Observer of the Force of words , Henricus Stephanus , concerning it ; Redditur etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe Deus , sed ita tamen ut intelligendum sit , non de quolibet Deo , ab ipsis etiam profanis Scriptoribus dici , verùm de eo quem intelligerent , cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebant quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad differentiam eorum , qui multi , appellatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includebantur , summum videlicet Supremúmque Numen , & quasi dicas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut loquitur de Jove Homerus . Lastly , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so likewise was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Greeks , for the Supreme Numen , or that Divinity which governs the whole World. Thus whereas it was commonly said ( according to Herodotus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God was envious ; the meaning whereof was , that he did not commonly suffer any great Humane Prosperity , to continue long , without some check or counterbuff ; the same Proverbial speech is expressed in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this sence the word seems to be used in Isocrates ad Demonicum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worship God always , but especially with the City , in her Publick Sacrifices . And doubtless it was thus taken by Epictetus in this Passage of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is but one way to Tranquillity of Mind and Happiness , Let this therefore be always ready at hand with thee , both when thou wakest early in the morning , and all the day long , and when thou goest late to sleep ; to account no external things thine own , but to commit all these to God and Fortune . And there is a very remarkable Passage in Demosthenes ( observed by Budeus ) that must not be here omitted ; in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly for the Inferiour or Minor Gods only , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Supreme God , both together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Gods and the Deity will know or take notice of him that gives not a righteous sentence ; that is , both the Inferior Gods and the Supreme God himself . Wherefore we see , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to its Grammatical Form , is not a Diminitive , as some have conceived , but an Adjective Substantiv'd ; as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is . Nevertheless in Pagan Writings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it is derived , is often used for an Inferionr Rank of Beings below the Gods , though sometimes called Gods too ; and such was Socrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so commonly known . But the Grammar of this Word , and its proper Signification in Pagan Writers , cannot better be manifested , than by citing that Passage of Socrates his own , in his Apology , as written by Plato ; who though generally supposed to have had a Daemon , was notwithstanding by Melitus accused of Atheism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Is there any one , O Melitus , who acknowledging that there are Humane things , can yet deny that there are any Men ? or confessing that there are Equine things , can nevertheless deny that there are any Horses ? If this cannot be , then no man who acknowledges Demonial things , can deny Demons . Wherefore I being confessed to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must needs be granted , to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also . Now do we not all think , that Demons are either Gods , or at least Sons of the Gods. Wherefore for any one to conceive that there are Daemons , and yet no Gods , is altogether as absurd , as if one should think that there are Mules , but yet neither Horses nor Asses . However , in the New Testament , according to the Judgment of Origen , Eusebius , and others of the Ancient Fathers , both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are alike taken , always in a Worser sence , for Evil and Impure Spirits only . But over and besides all this ; the Pagans do often characterize the Supreme God , by such Titles , Epithets , and Descriptions , as are Incommunicably proper to him : thereby plainly distinguishing him from all other Inferiour Gods. He being sometimes called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Opifex Architect or Maker of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and chief Ruler of the Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by the Greeks ) and ( by the Latins ) Primus Deus , the First God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Mind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest God and the greatest of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supreme of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vppermost , or most Transcendent God ; Princeps ille Deus , that Chief or Principal God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God of Gods ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Principles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Generated or Created this whole Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that ruleth over the whole World ; Summus Rector & Dominus , The Supreme Governour and Lord of all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God over all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Ingenerate or Vnmade Self-originated and Self-subsisting Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monad ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness it self ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is above Essence or Super-essential ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is above mind and Vnderstanding ; Summum illud & Aeternum , neque mutabile neque interiturum , That Supreme and Eternal Being , which is Immutable and can never perish ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Beginning , and End , and Middle of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things ; Deus Vnus & Omnes , One God and All Gods ; And Lastly , to name no more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Providence , as distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature , is often used by them also , as a Name for the Supreme God , which because it is of the Feminine Gender , the Impious and Atheistical Epicureans , therefore took occasion , to call God ridiculously and jearingly , Anum fatidicam Pronoean . Now all these , and other such like Expressions , being found in the Writings of Professed Pagans ( as we are able to shew ) and some of them very frequently , it cannot be denied , but that the Pagans did put a Manifest Difference betwixt the Supreme God , and all their other Inferiour Gods. XV. What hath been now declared , might , as we conceive , be judged sufficient , in order to our present Undertaking ; which is to prove , that the more Intelligent of the Ancient Pagans , notwithstanding that Multiplicity of Gods worshipped by them , did generally acknowledge , One Supreme , Omnipotent , and Only Vnmade Deity . Nevertheless , since men are commonly so much prepossess'd with a contrary Perswasion ; ( the reason whereof seems to be no other than this , that because the Notion of the Word God , which is now generally received amongst us Christians , is such as does essentially include Self-existence in it , they are therefore apt to conceit , that it must needs do so likewise amongst the Pagans ; ) we shall endeavour to produce yet some further Evidence for the Truth of our Assertion . And first we conceive , This to be no small Confirmation thereof , because after the Publication of Christianity , and all along during that Tugging and Contest which was betwixt it and Paganism , none of the Professed Champions for Paganism , and Antagonists of Christianity ( when occasion was now offered them ) did ever assert any such thing , as a Multiplicity of Vnderstanding Deities Vnmade ( or Creators ) but on the contrary , they all generally disclaimed it , professing to acknowledge One Supreme Self-existent Deity , the Maker of the whole Vniverse . It is a thing highly probable , if not unquestionable , that Apollonius Tyanaeus , shortly after the Publication of the Gospel to the World , was a Person made choice of by the Policy , and assisted by the Powers of the Kingdom of Darkness , for the doing of some things Extraordinary ; merely out of design , to derogate from the Miracles of our Saviour Christ , and to enable Paganism the better , to bear up against the assaults of Christianity . For amongst the many Writers of this Philosophers Life ; some , and particularly Philostratus , seem to have had no other aim in this their whole undertaking , then only to dress up Apollonius , in such a garb and manner , as might make him best seem to be a fit Corrival , with our Saviour Christ , both in respect of Sanctity and Miracles . Eunapius therefore telling us , that he mis-titled his Book , and that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Life of Apollonius , he should have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Coming down , and Converse of God with Men ; forasmuch as this Apollonius ( saith he ) was not a bare Philosopher or Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a certain middle thing betwixt the Gods and Men. And that this was the use commonly made by the Pagans , of this History of Apollonius , namely to set him up in way of opposition and Rivalry to our Saviour Christ , appears sundry ways . Marcellinus , in an Epistle of his to St. Austin , declares this as the Grand Objection of the Pagans against Christianity , ( therefore desiring St. Austin's answer to the same ; ) Nihil aliud Dominum , quàm alii hominos facere potuerunt , fecisse vel egisse mentiuntur ; Apollonium siquidem suum nobis , & Apuleium , aliósque Magicae artis homines , in medium proferunt , quorum majora contendunt extitisse miracula : The Pagans pretend , That our Saviour Christ did no more , than what other men have been able to do , they producing their Apollonius and Apuleius , and other Magicians , whom they contend to have done greater miracles . And it is well known that Hierocles to whom Eusebius gives the commendation of a very Learned man , wrote a Book against the Christians ( entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the chief design whereof was to compare this Apollonius Tyanaeus with , and prefer him before our Saviour Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · they are Hierocles his own words in Eusebius ; The Christians ( saith he ) keep a great deal of stir , crying up of one Jesus , for restoring sight to the blind , and doing some such other Wonders . And then mentioning the Thaumaturgi or Wonder-workers amongst the Pagans , but especially Apollonius Tyanaeus , and insisting largely upon his Miracles , he adds in the close of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To what purpose now have we mentioned all these things ? but only that the solid Judgement of us ( Pagans ) might be compared with the Levity of the Christians ; forasmuch as we do not accompt him a God , who did all these Miracles , but only a Person beloved of the Gods ; whilst they declare Jesus to be a God , merely for doing a few Wonders . Where , because Eusebius is silent , we cannot but subjoyn an Answer out of Lactantius ( which indeed he seems to have directed against those very words of Hierocles , though not naming of him ) it being both pertinent and full ; Apparet nos sapientiores esse , qui mirabilibus factis , non statim fidem Divinitatis adjunximus , quàm vos , qui ob exigua portenta Deum cr●didistis — Disce igitur , si quid tibi cordis est , non solùm idcirco à nobis Deum creditum Christum , quia mirabilia fecit , sed quia vidimus in eo fact a esse omnia quae nobis annunciata sunt , Vaticinia Prophetarum . Fecit mirabilia ; Magum putassemus , ut & vos nuncupatis ; & Judaei tunc putaverunt ; si non illa ipsa facturum Christum , Prophetae omnes uno spiritu praedicassent . Itaque Deum credimus , non magis ex factis , operibúsque mirandis ; quàm ex illa ipsa Cruce , quam vos sicut Canes lambitis ; quoniam simul & illa praedicta est . Non igitur Suo Testimonio , ( cui enim de se dicenti potest credi ? ) sed Prophetarum Testimonio , qui omnia quae fecit ac passus ●st , multo antè cecinerunt ; fidem Divinitatis accepit ; quod neque Apollonio neque Apuleio , neque cuiquam Magorum potest aliquando con●ingere . It is manifest that we Christians are wiser than you Pagans , in that we do not presently attribute Divinity to a person , merely because of his Wonders ; whereas a few Portentous things , or Extraordinary actions , will be enough with you , to make you Deifie the Doer of them ; ( and so indeed did some of them , however Hierocles denies it , Deifie Apollonius . ) Let this writer against Christianity therefore learn , ( if he have any Vnderstanding or Sense in him ) that Christ was not therefore believed to be a God by us Christians , merely because of his Miracles , but because we saw all those things done by , and accomplish'd in him , which were long before predicted to us , by the Prophets . He did miracles , and we should therefore have suspected him for a Magician ( as you now call him , and as the Jews then supposed him to be ; ) had not all the Prophets , with one voice foretold , that he should do such things . We believe him therefore to be God , no more from his Miracles , than from that very Cross of his , which you so much quarrel with , because that was likewise foretold . So that our Belief of Christ's Divinity , is not founded upon his own Testimony ( for who can be believed concerning himself ? ) but upon the Testimony of the Prophets , who sang long before of all those things , which he both did and suffered . Which is such a peculiar advantage and privilege of his , as that neither Apollonius nor Apuleius , nor any other Magician , could ever share therein . Now as for the Life and Morals of this Apollonius Tyanaeus , as it was a thing absolutely necessary , for the carrying on of such a Diabolical Design , that the Person made use of for an Instrument , should have some colourable and plausible pretence to Vertue , so did Apollonius accordingly take upon him the profession of a Pythagorean ; and indeed act that part externally so well , that even Sidonius Apollinaris , though a Christian , was so dazled with the glittering show and lustre of his counterfeit Vertues , as if he had been inchanted by this Magician , so long after his death . Nevertheless whosoever is not very dim-sighted in such matters as these , or partially affected , may easily perceive , that this Apollonius was so far from having any thing of that Divine Spirit which manifested it self in our Saviour Christ ( transcending all the Philosophers that ever were ) that he fell far short of the better moralized Pagans , as for example Socrates , there being a plain appearance of much Pride and Vain-glory ( besides other Foolery ) discoverable both in his Words and Actions . And this Eusebius undertakes to evince from Philostratus his own History ( though containing many Falshoods in it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Apollonius was so far from deserving to be compared with our Saviour Christ , that he was not fit to be ranked amongst the moderately and indifferently Honest men . Wherefore as to his reputed Miracles , if credit be to be given to those Relations , and such things were really done by him , it must for this reason also be concluded , that they were done no otherwise than by Magick and Necromancy ; and that this Apollonius was but an Archimago or grand Magician . Neither ought this to be suspected for a mere slander cast upon him , by partially affected Christians only , since , during his Life-time , he was generally reputed , even amongst the Pagans themselves , for no other than a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infamous Inchanter , and accused of that very Crime before Domitian the Emperour ; as he was also represented such , by one of the Pagan Writers of his Life , Moeragenes , senior to Philostratus ; as we learn from Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As concerning the Infamous and Diabolical Magick , he that would know whether or no a Philosopher be temptable by it , or illaqueable into it , let him read the Writings of Moeragenes , concerning the memorable things of Apollonius Tyanaeus , the Magician and Philosopher ; in which he that was no Christian , but a Pagan Philosopher himself , affirmeth , some not ignoble Philosophers to have been taken , with Apollonius his Magick , including ( as I suppose ) in that number Euphrates and a certain Epicurean . And no doubt but this was the reason why Phil●stratus derogates so much from the authority of this Moeragenes , affirming him to have been ignorant of many things concerning Apollonius ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) Because Moeragenes had thus represented Apollonius in his true colours , as a Magician ; whereas Philostratus his whole business and design was , on the contrary , to vindicate him from that Imputation : the Truth whereof of notwithstanding , may be sufficiently evinced , even from those very things that are recorded by Philostratus himself . And here by the way we shall observe , that it is reported by good Historians , that Miracles were also done by Vespasian at Alexandria , Per eos menses ( they are the words of Tacitus ) multa miracula even●re , quîs coelestis favor , & quaedam in Vespasianum inclinatio numinum ostenderetur . Ex plebe Alexandrinâ quidam , oculorum tabe notus , genua ejus advolvitur , remedium caecitatis exposcens gemitu ; monitu Serapidis Dei , quem dedita superstitionibus gens ante alios colit ; precabatúrque Principem , ut genas & oculorum orbes dignaretur respergere oris excr●mento . Alius manu aeger , eodem Deo auctore , ut pede ac vestigio Caesaris calcaretur orabat . At that time many Miracles happen'd at Alexandria , by which was manif●sted the Heavenly Favour , and Inclination of the Divine Powers towards Vespasian . A Plebeian Alexandrian , that had been known to be blind , casts himself at the feet of Vespasian , begging with tears from him a remedy for his sight ( and that according to the suggestion of the God Serapis ) that he would deign but to spit upon his Eyes and Face . Another having a Lame hand ( directed by the same Oracle ) beseeches him but to tread upon it with his foot . And after some debate concerning this business , both these things being done by Vespasian , statim conversa ad usum manus , & caeco reluxit dies , the Lame hand presently was restored to its former usefulness , and the Blind man recovered his sight : Both which things ( saith the Historian ) some who were Eye-witnesses , do to this very day testifie , when it can be no advantage to any one to lye concerning it . And that there seems to be some reason to suspect , that our Archimago Apollonius Tyanaeus , might have some Finger in this business also , because he was not only familiarly and intimately acquainted with Vespasian , but also at that very time ( as Philostratus informeth us ) present with him at Alexandria , where he also did many Miracles himself . However we may here take notice of another Stratagem and Policy of the Devil in this , both to obscure the Miracles of our Saviour Christ , and to weaken mens Faith in the Messiah , and baffle the Notion of it ; that whereas a Fame of Prophecies had gone abroad every where , that a King was to come out of Judea , and rule over the whole World ( by which was understood no other than the Messiah ) by reason of these Miracles done by Vespasian , this Oracle or Prediction might the rather seem to have its accomplishment in him , who was first proclaimed Emperour in Judea , and to whom Josephus himself basely and flatteringly had applied it . And since this business was started and suggested by the God Serapis , that is , by the Devil ; ( of whose Counsel probably Apollonius also was : ) this makes it still more strongly suspicable , that it was really a Design or Policy of the Devil , by imitating the Miracles of our Saviour Christ , both in Apollonius and Vespasian , to counter-work God Almighty in the Plot of Christianity , and to keep up or conserve his own Usurped Tyranny in the Pagan World still . Nevertheless we shall here show Apollonius all the favour we can , and therefore suppose him , not to have been one of those more foul and black Magicians , of the common sort , such as are not only grosly sunk and debauched in their Lives , but also knowingly do Homage to Evil Spirits as such , for the gratification of their Lusts ; but rather one of those more refined ones , who have been called by themselves Theurgists , such as being in some measure freed from the grosser Vices , and thinking to have to do only with good Spirits ; nevertheless being Proud and Vainglorious , and affecting Wonders , , and to transcend the Generality of Mankind , are by a Divine Nemesis , justly exposed to the illusions of the Devil or Evil Spirits , cunningly insinuating here , and aptly accommodating themselves to them . However concerning this Apollonius , it is undeniable , that he was a zealous Upholder of the Pagan Polytheism , and a stout Champion for The Gods , he professing to have been taught by the Samian Pythagoras his Ghost how to Worship these Gods , Invisible as well as Visible , and to have converse with them . For which cause he is stiled by Vopiscus , Amicus verus Deorum , A true Friend of the Gods , that is , a hearty and sincere Friend , to that old Pagan Religion , now assaulted by Christianity , in which not One only True God , but a Multiplicity of Gods , were Worshipped . But notwithstanding all this , Apollonius himself was a clear and undoubted Asserter of One Supreme Deity , as is evident from his Apologetick Oration in Philostratus , prepared for Domitian , in which he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God who is the Maker of the whole Vniverse , and of all things . And as he elsewhere in Philostratus declares both the Indians and Egyptians to have agreed in this Theology ; insomuch that though the Egyptians condemn'd the Indians for many other of their Opinions , yet did they highly applaud this Doctrine of theirs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God was the Maker both of the Generation and Essence of all things , and that the cause of his making them , was his Essential Goodness : So doth he himself very much commend this Philosophy of Jarchas the Indian Brachman , viz. That the whole World was but One Great Animal , and might be resembled to a Vast Ship , wherein their are many Inferiour subordinate Governours , under One Supreme , the Oldest and Wisest ; as also expert Mariners of several sorts , some to attend upon the Deck , and others to climb the Masts and order the Sails , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In which the first and high●st seat is to be given to That God , who is the Generatour or Creator of this great Animal , and the next under it , to those Gods that govern the several parts of it respectively ; so that the Poets were to be approved of here , when they affirm , that there are Many Gods in the Heavens , Many in the Seas , Many in the Rivers and Fountains , Many also upon the Earth and some under the Earth . Wherein we have a true representation of the old Paganick Theology , which both Indians , and Egyptians , and European Poets ( Greek and Latin ) all agreed in ; That there is One Supreme God , the Maker of the Universe , and under him Many Inferiour Generated Gods , or Understanding Beings ( Superiour to Men ) appointed to govern and preside over the several parts thereof , who were also to be religiously honoured and worshipped by Men. And thus much for Apollonius Tyanaeus . The first Pagan Writer against Christianity , was Celsus ; who lived in the times of Adrian , and was so professed a Polytheist , that he taxes the Jews for having been seduced by the Frauds of Moses into this Opinion of One God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those silly Shepherds and Herdsmen , following Moses their Leader , and being seduced by his Rustick frauds , came to entertain this Belief , that there was but One only God. Nevertheless this Celsus himself plainly acknowledged , amongst his Many Gods , One Supreme , whom he sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Greatest God ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supercelestial God , and the like ; and he doth so zealously assert the Divine Omnipotence , that he casts an imputation upon the Christians of derogating from the same , in that their Hypothesis of an Adversary Power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Christians are erroneously led into most wicked Opinions concerning God , by reason of their great ignorance of the Divine Enigms ; whilst they make a certain Adversary to God , whom they call the Devil , and in the Hebrew Language Satan : And affirm , contrary to all Piety , that the Greatest God , having a mind to do good to men , is disabled or withstood by an Adversary , resisting him . Lastly where he pleads most for the worship of Demons , he concludes thus concerning the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But God is by no means , any where to be laid aside , or left out ; neither by Day nor by Night , neither in Publick nor in Private , either in our Words or Actions ; but in every thing our Mind ought constantly to be directed towards God. A Saying that might very well become a Christian. The next and greatest Champion for the Pagan Cause in Books and Writings , was that Famous Tyrian Philosopher , Malchus , called by the Greeks Porphyrius ; who published a Voluminous and elaborate Treatise ( containing Fifteen Books ) against the Christians ; and yet He notwithstanding was plainly as zealous an Assertor of One Supreme Deity , and One Onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent Principle of all things ; as any of the Christians themselves could be ; he strenuously opposing that forementioned Doctrine of Plutarch and Atticus , concerning Three Unmade Principles , a Good God , an Evil Soul or Demon , and the Matter , and endeavouring to demonstrate , that all things whatsoever , even Matter it self , was derived from One Perfect Understanding Being , or Self-originated Deity . The Sum of whose Argumentation to which purpose , we have represented by Proclus upon the Timaeus , Page 119. After Porphyrius , the next eminent Antagonist of Christianity , and Champion for Paganism , was Hierocles the Writer of that Book entituled ( in Eusebius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Lover of the Truth ; which is noted to have been a Modester Inscription , than that of Celsus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or True Oration . For if Eusebius Pamphili , were the Writer of that Answer to this Philalethes now Extant , as we both read in our Copies , and as Photius also read ; then must it needs be granted , that Hierocles the Author of it , was either contemporary with Porphyrius , or else but little his Junior . Moreover this Hierocles seems plainly to be the person intended by Lactantius in these following words , Alius eandem mat●riam mordaciùs scripsit ; qui erat tum è numero Judicum , & qui auctor in primis faciendae persecutionis fuit : quo scelere non contentus , etiam scriptis eos quos afflixerat , insecutus est . Composuit enim Libellos Duos , non Contrà Christianos , nè inimicè insectari videretur , sed Ad Christianos ; ut humanè ac benignè consulere videretur . In quibus ita falsitatem Scripturae Sacrae arguere conatus est , tanquam sibi esset tota contraria . — Praecipuè tamen Paulum Petrúmque laceravit , caeterósque Discipulos , tanquam fallaciae seminatores ; quos eosdem tamen rudes & indoctos fuisse testatus est . Another hath handled the same matter more smartly ; who was First himself one of the Judges and a chief Author of the Persecution ; but being not contented with that wickedness , he added this afterwards , to persecute the Christians also with his Pen : He composing Two Books , not inscribed Against the Christians ( lest he should seem plainly to act the part of an enemy ) but To the Christians ( that he might be thought to counsel them humanely and benignly : ) in which he so charges the holy Scripture with Falshood , as if it were all nothing else but contradictions : but he chiefly lashes Paul and Peter , as divulgers of lyes and deceits , whom notwithstanding he declares to have been rude and illiterate Persons . I say , though Hierocles for some cause or other be not named here by Lactantius in these Cited words , or that which follows , yet it cannot be doubted , but that he was the Person intended by him , for these Two Reasons : First , because he tells us afterward that the main business of that Christiano-mastix , was to compare Apollonius with our Saviour Christ. Cùm facta Christi mirabilia destrueret , nec tamen negaret , voluit ostendere , Apollonium vel paria , vel etiam majora fecisse . Mirum quòd Apuleium praetermiserit , cujus solent & multa & mira memorari . Et ex hoc insolentiam Christi voluit arguere , quòd Deum se constituerit : ut ille verecundior fuisse videretur , qui cùm majora faceret ( ut hic putat ) tamen id sibi non arrogaverit : That he might obscure the Miracles of our Saviour Christ , which he could not deny , he would undertake to show that Equal or greater Miracles were done by Apollonius . And it was a wonder he did not mention Apuleius too : of whose many and wonderful things , the Pagans use to brag likewise . Moreover he condemns our Saviour Christ of Insolency , for making himself a God , affirming Apollonius to have been the modester Person , who though he did ( as he supposes ) greater miracles , yet arrogated no such thing to himself . The Second Reason is , because Lactantius also expresly mentions the very Title of Hierocles his Book , viz. Philalethes . Cùm talia ignorantiae suae deliramenta fudisset , cùmque Veritatem peni●ùs excidere connixus est , ausus est Libros suos nefarios , ac Dei hostes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annotare : Though pouring out so much folly and madness , professedly fighting against the Truth , yet he presumed to call these his wicked Books , and Enemies of God , Philaletheis or Friends to Truth . From which words of Lactantius and those foregoing , where he affirms this Christiano-mastix to have writen Two Books , the Learned Prefacer to the late Edition of Hierocles , probably concludes , that the whole Title of Hierocles his Book was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And I conceive that the First of those Two Books of Hierocles insisted upon such things as Porphyrius had before urged against the Christians ; but then in the Second he added this de novo of his own , to compare Apollonius with our Saviour Christ : which Eusebius only takes notice of . Wherefore Epiphanius telling us , that there was one Hierocles a Presect or Governour of Alexandria , in those persecuting times of Diocletian , we may probably conclude , that this was the very Person described in Lactantius , who is said to have been First , of the Number of the Judges , and a Principal Actor in the Persecution ; and then afterwards to have written this Philalethes against the Christians , wherein , besides other things , he ventured to compare Apollonius Tyanaeus with our Saviour Christ. Now if this Hierocles who wrote the Philalethes in defence of the Pagan Gods , against the Christians , were the Author of those two other Philosophick Books , the Commentary upon the Golden Verses , and that De Fato & Providentia , it might be easily evinced from both of them , that he was notwithstanding , an Asserter of One Supreme Deity . But Photius tells us that that Hierocles who wrote the Book concerning Fate and Providence , did therein make mention of Jamblichus and his Junior Plutarchus Atheniensis : from whence Jonsius taking it for granted , that it was one and the same Hierocles , who wrote against the Christians , and de Fato , infers , that it could not be Eusebius Pamphili who Answered the Philalethes , but that it must needs be some other Eusebius much Junior . But we finding Hierocles his Philalethes in Lactantius , must needs conclude on the contrary , that Hierocles the famous Christiano-mastix , was not the same with that Hierocles who wrote de Fato . Which is further evident , from Aenaeas Gazeus in his Theophrastus ; where first he mentions one Hierocles an Alexandrian , that had been his Master , whom he highly extols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But tell me , I pray you , are there yet left amongst you in Aegypt , any such Expounders of the Arcane Mysteries of Philosophy as Hierocles our Master was ? And this we suppose to be that Hierocles , who wrote concerning Fate and Providence , ( if not also upon the Golden Verses . ) But afterward upon occasion of Apollonius , the Cappadocian , or Tyanaean , he mentions another Hierocles distinct from the former ; namely him , who had so boasted of Apollonius his Miracles , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thus Apollonius is convinced of falshood ; but Hierocles ( not our Master ) but he that boasts of the Miracles ( of Apollonius ) adds another incredible thing . And though it be probable , that one of these was the Author of that Commentary upon the Golden Verses , ( for that it should be written by a Christian is but a dream ) yet we cannot certainly determine which of them it was . However that this Hierocles , who was the Mastix of Christianity and Champion for The Gods , was notwithstanding , a professed asserter of one Supreme Deity , is clearly manifest also from Lactantius , in these following words , Quam tandem nobis attulisti Veritatem ? nisi quod Assertor Deorum , eos ipsos ad ultimum prodidisti : Prosecutus enim Summi Dei laudes , quem Regem , quem Maximum , quem Opificem rerum , quem Fontem bonorum , quem Parentem omnium , quem Factorem Altorémque viventium confessus es ; ademisti Jovi tuo Regnum ; eúmque Summa potestate depulsum , in Ministrorum numerum redigisti . Epilogus ergo te tuus arguit Stultitiae , Vanitatis , Erroris . Affirmas Deos esse ; & illos tamen subjicis & mancipas ei Deo , cujus Religionem conaris evertere . Though you have entitled your Book Philalethes , yet what Truth have you brought us therein , unless only this , that being an Asserter of the Gods ( contradicting your self ) you have at last betrayed those very Gods. For in the close of your Book , prosecuting the praises of the Supreme God , and confessing him to be the King , the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , the Maker and Conserver of all Living beings , you have by this means dethroned your Jupiter , and degrading him from his Sovereign Power , reduced him into the rank of Inferiour Ministers . Wherefore your Epilogue argues you guilty of Folly , Vanity and Error , in that you both assert Gods , and yet subject and mancipate them under that one God , whose Religion you endeavour to overthrow . Where we must confess we understand not well Lactantius his Logick ; forasmuch as Hierocles his Zeus or Jupiter , was one and the same with his Supreme God ( as is also here intimated ) and though he acknowledged all the other Gods to be but his Inferiour Ministers yet nevertheless did he contend , that these ought to be Religiously Worshipped , which was the thing that Lactantius should have confuted . But that which we here take notice of , is this , that Hierocles a grand Persecutor of the Christians , and the Author of that bitter Invective against them , called Philalethes , though he were so strenuous an asserter of Polytheism and Champion for The Gods , yet did he nevertheless at the same time , clearly acknowledge one Supreme Deity , calling him the King ( that is the Monarch of the Universe ) the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , and the Maker and Conserver of all Life . But the greatest Opposer of Christianity every way , was Julian the Emperour ; who cannot reasonably be suspected to have disguised or blanched Paganism , because he was an Emperour , and had so great an Animosity against Christianity , and was so superstitiously or bigotically zealous for the Worship of the Gods ; and yet this very Julian notwithstanding , was an unquestionable Assertor of One Supreme Deity . In his Book written against the Christians , he declares the general sence of the Pagans , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our Theologers affirm , the Maker of all to be a common Father , and King , but that the Nations , as to particular things , are distributed by him to other Inferiour Gods , that are appointed to be Governours over Countries and Cities , every one of which administers in his own Province agreeably to himself . For whereas in the Common Father , all things are Perfect , and One is All , in the Particular or Partial Deities , one excels in one Power , and another in another . Afterwards in the same Book he contends , that the Pagans did entertain righter Opinions concerning the Supreme God , than the Jews themselves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If that God who is so much spoken of by Moses , be the Immediate Opificer of the whole World , we Pagans entertain better Opinions of him ; who suppose him to be the common Lord of all ; but that there are other Governours of Nations and Countries under him , as Prefects or Presidents appointed by a King ; we not ranking him , amongst those Partial Governours of Particular Countries and Cities , as the Jews do . From both which places , it is evident , that according to Julian's Theology , all those other Gods , whose Worship he contended so much for , were but the Subordinate Ministers of that One Supreme God , the Maker of all . The same thing might be further manifested from Julian's Oration made in praise of the Sun as a Great God in this visible World ; he therein plainly acknowledging another far more Glorious Deity , which was the Cause of all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is One God the Maker of all things , but besides him there are many other Demiurgical Gods moving round the Heavens , in the midst of which is the Sun. Where we have a clear acknowledgement of One Supreme God , and of Many Inferiour Deities both together . Moreover in the same Oration , he declareth that the Ancient Poets , making the Sun to have been the Off-spring of Hyperion , did by this Hyperion understand nothing else , but the Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him who is above all things , and about whom , and for whose sake , are all things . Which Supreme Deity is thus more largely described by him in the same Oration ( where he calls him the King of all things ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This God , whether ●e ought to be called , that which is above Mind and Vnderstanding , or the Idea of all things , or The One ( since Vnity seems to be the old●st of all things ; ) or else as Plato was wont to call him , The Good ; I say , this Vniform Cause of all things , which is the Original of all Pulchritude and Perfection , Vnity and Power ; produced from himself a certain Intelligible Sun , every way like himself , of which the Sensible Sun is but an Image . For thus Dionysius Petavius rightly declares the sence of Julian in this Oration ; Vanissimae hujus & loquacissimae disputationis mysterium est ; à Principe ac Primario Deo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quendam , & archetypum Solem editum fuisse ; qui eandem prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in genere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeat , quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille quem videmus , Solaris Globus obtinet . Tria itaque discernenda sunt , Princeps ille Deus , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Platone dicitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The mystery of this most vain and loquacious Disputation is this , That from the First and Chief Deity , was produced a certain Intelligible and Archetypal Sun , which hath the same place or order , in the rank of Intelligible Things , that the Sensible Sun hath in the rank of Sensibles . So that here are Three things to be distinguish'd from one another , First the Supreme Deity which Plato calls , The Good , Secondly the Intelligible Sun or Eternal Intellect , and Lastly the Corporeal or Sensible Sun ( Animated . ) Where notwithstanding , we may take notice , how near this Pagan Philosopher and Emperour , Julian , approached to Christianity , though so much opposed by him ; in that he also supposed an Eternal Mind or Intellect , as the Immediate Off-spring of the First Fountain of all things ; which seems to differ but a little from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . However it is plain that this devout Restorer of Paganism , and zealous Contender for the Worship of The Gods , asserted no Multiplicity of Independent , Self-existent Deities , but derived all his Gods from One. As for those other Philosophers and Learned men , who in those latter times of the Declining of Paganism , after Constantine , still stood out in opposition against Christianity , such as Jamblichus , Syrianus , Proclus , Simplicius , and many others , it is unquestionably evident concerning them all , that they clearly acknowledged One Supreme Deity , as the Original of all things . Maximus Madaurensis , a confident and resolved Pagan in St. Austin's time , expressed both his own and the general sence of Pagans after this manner ; Equidem Vnum esse Deum Summum , sine initio , Naturae ceu Patrem Magnum atque Magnificum , quis tam demens tam mente captus neget esse certissimum ? Hujus nos virtutes per Mundanum opus diffusas , multis vocabulis invocamus , quoniam nomen ejus cuncti proprium videlicet ignoramus . Ita sit , ut dum ejus quasi quaedam Membra carptim , variis supplicationibus prosequimur , Totum colere profectò videamur . Truly that there is One Supreme God , without beginning , as the Great and Magnificent Father of Nature ; who is so mad or devoid of sense as not to acknowledge it to be most certain ? His Vertues diffused throughout the whole World ( because we know not what his proper name is ) we invoke under many different names . Whence it comes to pass , that whilst we prosecute with our supplications , his as it were divided Members severally , we must needs be judged to worship the whole Deity . And then he concludes his Epistle thus ; Dii te servent , per quos & Eorum , atque cunctorum mortalium , Communem Patrem , universi mortales quos terra sustinet , mille modis , concordi discordia venerantur : The Gods keep thee , by and through whom , we Pagans , dispersed over the whole World , do worship the common Father , both of those Gods , and all Mortals , after a thousand different manners , nevertheless with an agreeing discord . Longimanus likewise , another more modest Pagan Philosopher , upon the request of the same St. Austin , declares his sence concerning the way of worshipping God and arriving to happiness to this purpose . Per Minores Deos perveniri ad Summum Deum non sine Sacris Purificatoriis , That we are to come to the Supreme God , by the Minor or Inferior Gods , and that not without Purifying Rites and Expiations ; he supposing that besides a vertuous and holy Life , certain Religious Rites and Purifications , were necessary to be observed , in order to that end . In which Epistle , the Supreme God is also stiled by him , Vnus , Vniversus , Incomprehensibilis , Ineffabilis & Infatigabilis Creator . Moreover , that the Pagans generally disclaim'd this Opinion of Many Vnmade Self-existent Deities , appeareth plainly from Arnobius , where he brings them in complaining , that they were falsly and maliciously accused by some Christians , as guilty thereof , after this manner ; Frustrà nos falso & calumnioso incessitis & appetitis crimine , tanquam inficias eamus Deum esse Majorem ; cùm à nobis & Jupiter nominetur , & Optimus habeatur & Maximus : cúmque illi augustissimas sedes , & Capitolia constituerimus immania ; In vain do you Christians calumniate us , Pagans , and accuse us as if we denied , One Supreme Omnipotent God ; though we both call him Jupiter , and accompt him the Best and the Greatest ; having dedicated the most august seats to him , the vast Capitols . Where Arnobius in way of opposition , shows first how perplexed and intangled a thing the Pagans Theology was , their Poetick Fables of the Gods , nonsensically confounding Herology together with Theology ; and that it was impossible that that Jupiter of theirs , which had a Father and a Mother , a Grandfather and a Grandmother , should be the Omnipotent God. Nam Deus Omnipotens , mente una omnium , & communi mortalitatis assensu , neque Genitus scitur , neque novam in lucem aliquando esse prolatus ; nec ex aliquo tempore coepisse esse , vel saeculo . Ipse enim est Fons rerum , Sator saeculorum ac temporum . Non enim ipsa per se sunt , sed ex ejus perpetuitate perpetua , & infinita semper continuatione procedunt . At verò Jupiter ( ut vos fertis ) & Patrem habet & Matrem , Avos & Avias , nunc nuper in utero matris suae formatus , &c. You Pagans confound your selves with Contradictions ; for the Omnipotent God , according to the natural sence of all mankind , was neither begotten or made , nor ever had a Beginning in time , he being the Fountain and Original of all things . But Jupiter ( as you say ) had both Father and Mother , Grandfathers and Grandmothers , and was but lately formed in the womb ; and therefore he cannot be the Eternal Omnipotent God. Nevertheless Arnobius afterwards considering ( as we suppose ) that these Poetick Fables , were , by the wiser Pagans , either totally rejected , or else some way or other Allegorized , he candidly dismisseth this advantage which he had against them , and grants their Jupiter to be the true Omnipotent Deity , and consequently that same God which the Christians worshiped ; but from thence infers , that the Pagans therefore must needs be highly guilty , whilst worshipping the same God with the Christians , they did hate and persecute them after that manner . Sed sint , ut vultis , unum , nec in aliquo , vi numinis , & majestate distantes ; ecquid ergò injustis persequimini nos odiis ? Quid , ut ominis pessimi , nostri nominis inhorrescitis mentione , st , quem Deum colitis , eum & nos ? an t quid in eadem causa vobis esse contenditis familiares Deos , inimicos atque infestissimos nobis ? Etenim , si una religio est nobis vobísque communis , cessat ira coelestium . But let it be granted that ( as you affirm ) your Jupiter and the Eternal Omnipotent God , are one and the same ; Why then do you prosecute us with unjust hatreds ? abominating the very mention of our names , if the same God that you worship be worshipped by us ? or if your Religion and ours be the same , why do you pretend that the Gods are propitious to you , but most highly provoked and incensed against us ? Where the Pagans defence and reply is , Sed non idcirco Dii vobis infesti sunt , quòd Omnipotentem colatis Deum : sed quod hominem natum , & quod personis infame est vilibus , crucis supplicio interemptum , & Deum fuisse contenditis , & superesse adhuc creditis , & quotidianis supplicationibus adoratis : But we do not say that the Gods are therefore displeased with you Christians , because you worship the Omnipotent God , but because you contend him to be a God , who was not only born a mortal man , but also died an ignominious death , suffering as a Malefactor ; believing him still to survive , & adoring him with your dayly prayers . To which Arnobius retorts in this manner : Tell us , now I pray you , who these Gods are , who take it as so great an injury & indignity done to themselves , that Christ should be worshipped ? Are they not Janus and Saturn , Aesculapius and Liber , Mercurius the son of Maia , and the Theban or Tyrian Hercules , Castor and Pollux , and the like ? Hice ergo Christum coli & à nobis accipi & existimari pro Numine , vulneratis acipiunt auribus ? & obliti paulo ante sortis & conditionis suae , id quod sibi concessum est , impertiri alteri nolunt ? Haec est Justititia Coelitum ? hoc Deorum judicium sanctum ? Nonne istud livoris est & avaritiae genus ? non obtrectatio quaedam sordens , suas eminere solummodo velle fortunas , aliorum res premi & in contempta humilitate calcari ? Natum hominem colimus ; Quid enim , Vos hominem nullum colitis natum ? non unum & alium ? non innumeros alios ? quinimo non omnes quos jam templis habetis vestris , mortalium sustulistis ex numero , & coelo sideribúsque donastis ? Concedamus interdum manum vestris opinationibus dantes , unum Christum fuisse de nobis , mentis , animae , corporis , fragilitatis & conditionis unius ; nonne dignus à nobis est tantorum ob munerum gratiam , Deus dici Deúsque sentiri ? Si enim vos Liberum quòd reperit usum vini ; si quòd panis , Cererem ; si Aesculapium , quòd herbarum ; si Minervam , quòd oleae ; si Triptolemum , quòd aratri ; si denique Herculem , quòd feras , quòd fures , quòd multiplicium capitum superavit compescuítque natrices , divorum retulistis in coelum : honoribus quantis afficiendus est nobis , qui ab erroribus nos magnis insinuatâ veritate traduxit ? &c. Are these the Gods who are so much offended , with Christ's being worshipped , and accompted a God by us ? they who being forgetful of their former condition , would not have the same bestowed upon another , which hath been granted to themselves ? Is this the Justice of the Heavenly Powers ? This the righteous judgment of Gods ? or is it not rather base Envy and Covetousness , for them thus to ingross all to themselves ? We worship indeed one that was born a man , What then ? Do you worship no such ? not one , and another , and innumerable ? And are not almos● all ●our Gods , such as were taken from out of the rank of men , and placed among the Stars ? And will you accompt that damnable in us , which you your selves practice ? Let us for the present yield thus much to your Infideity , and grant , that Christ was but an ordinary man , of the same rank and condition with other mortals , yet might we not for all that ( according to your Principles ) think him worthy , by reason of the great benefits we received from him to be accompted a God ? For if you have advanced into the number of your Divi , Bacchus or Liber for inventing the use of Wine , Ceres of Corn , Aesculapius of Herbs , Minerva of the Olive , Triptolemus of the Plow , and Hercules for subduing Beasts , Thieves and Monsters ; With how great honours ought he to be affected by us , who by the insinuation of divine truth hath delivered us from such great Errors of mind , &c. Which Argumentation of Arnobius though it were good enough ad homines , to stop the mouths of the Pagans , there being more reason , that Christ should be made a God , for the Benefits that mankind receive from him , than that Bacchus or Ceres or Hercules should be so ; yet as the same Arnobius himself seems to intimate , it is not sufficient without something else superadded to it , for the Justification of Christianity . Neither indeed was that the chief quarrel which the Pagans had with the Christians , That they had deified one who was crucified ( though the Cross of Christ was also a great offence to them ) but that they condemning the Pagans , for worshipping others besides the Supreme Omnipotent God , and decrying all those Gods of theirs , did themselves notwithstanding worship one Mortal man for a God. This Celsus urges in Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If these Christians themselves worshipp'd no other but One God , or the pure Divinty , then might they perhaps seem to have some just pretense of censuring us ; but now they themselves give divine Honour , to one that lately rose up and they perswade themselves , that they do not at all offend God in worshipping that supposed Minister of his . Which as Origen makes there a reply to it , so shall it be further considered by us afterwards . As for the Judgment of the Fathers in this Particular , Clemens Alexandrinus , was not only of this Opinion , that the Pagans ( at least the Greekish ) did worship the true God , and the same God with the Christians ( though not after a right manner ) but also endeavours to confirm it from the Authority of St. Peter : That the Greeks knew God Peter intimates in his Predication . There is One God , saith he , who made the Beginning of all things , and hath power over their End , &c. Worship this God , not as the Greeks do . Wherein he seemeth to suppose , the Greeks to worship the same God , with us , though not according to the right Tradition received by his Son. He does not enjoyn us not to worship that God , which the Greeks worship ; but to worship him otherwise than they do ; altering only the manner of the worship , but not the Object , or preaching another God. And what that is , not to worship God as the Greeks do , the same Peter intimated in those words , They worship him in images of wood and stone , brass and Iron , gold and silver , and sacrifice to the Dead also , as to Gods. Where he adds further out of St. Peter's Predication , Neither worship God as the Jews do , &c. The one and only God ( saith Clemens ) is worshipped by the Greeks Paganically , by the Jews Judaically , but by Vs newly and Spiritually . For the same God who gave the two Testaments to the Jews and Christians , gave Philosophy to the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the Omnipotent God , is glorified amongst the Greeks . Lactantius Firmianus also , in many places affirms , the Pagans to have acknowledged One Supreme Deity ; Summum Deum & Philosophi & Poetae , & ipsi denique qui Deos colunt , saepè fatentur , That there is One Supreme Deity , both Philosophers and Poets , and even the vulgar Worshippers of the Gods themselves , frequently acknowledge . From whence he concludes , that all the other Pagan Gods , were nothing but the Ministers of this One Supreme , and Creatures made by him , ( he then only blaming them , for calling them Gods , and giving them religious Worship ) Lib. 1. When he had declared that it was altogether as absurd to suppose , the World to be governed by many Independent Gods , as to suppose the Body of a man to be governed by many Minds or Souls Independent ; he adds , Quòd quia intelligunt isti assertores Deorum , ita eos praeesse singulis rebus ac partibus dicunt , ut tantùm Vnus sit Rector eximius . Jam ergo caeteri non Dii erunt , sed Satellites ac Ministri , Quos ille Vnus , Maximus & Potens omnium , officiis his praefecit , ut ipsi ejus imperio & nutibus serviant . Si universi pares non sunt ; non igitur Dii omnes sunt . Nec enim potest hoc idem esse , quod servit & quod dominatur . Nam si Deus est nomen summae potestatis , Incorruptibilis esse debet , Perfectus , Impassibilis , nulli rei subjectus . Ergo Dii non sunt quos parere Vni Maximo Deo necessitas cogit . Which because the Assertors of Gods well understand , they affirm these Gods of theirs so to preside over the several parts of the World , as that there is only One chief Rectour or Governour . Whence it follows , that all their other Gods , can be no other thing than Ministers and Officers , which one Greatest God , who is Omnipotent , hath variously appointed and constituted , so as to serve his command and beck . Now if all the Pagan Gods be not equal , then can they not be all Gods ; since that which ruleth , and that which serveth cannot be the same . God is a name of absolute Power , and implies Incorrubtibility , Perfection , Impassibility and Subjection to nothing . Wherefore these ought not to be called Gods , whom necessity compels , to obey one Greatest God. Again in the same Book , Nunc satis est , Demonstrare , summo ingenio viros attigisse veritatem ac propè tenuisse ; nisi eos retrorsum infatuata pravis opinionibus consuetudo rapuisset , qua & Deos alios esse opinabantur , & ea quae in usum hominis Deus fecit , tanquam sensu praedita essent , pro Diis habenda & colenda credebant . It is now sufficient to have shown , that the more ingenious and intelligent Pagans , came very near to the truth , and would have fully reach'd it , had not a certain customary Infatuation of Evil Opinions , snatch'd them away , to an acknowledgment of other Gods ; and to a belief that those things which God made for the use of men , as endued with sense ( or animated ) ought to be accompted Gods and Worshipped ; namely , the Stars . And afterward , Quòd si Cultores Deorum , eos ipsos se colere putant , quos summi Dei Ministros appellamus , nihil est quod nobis faciant invidiam , qui Vnum Deum dicamus , Multos negemus ; If the Worshippers of the Gods think that they worship no other than the Ministers of the one Supreme God , then there is no cause , why they should render us as hateful , who say , that there is one God and deny Many Gods. Eusebius Caesariensis likewise gives us this accompt of the Pagans Creed or the Tenour of their Theology , as it was then held forth by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pagans declare themselves in this manner , That there is One God , who with his various Powers filleth all things , and passeth through all things , and presideth over all things ; but being incorporeally and invisibly present in all things , and pervading them , he is reasonably worshipped By or In those things that are manifest and visible . Which Passage of Eusebius will be further considered afterward , when we come to give a more particular accompt of Paganism . What St. Austin's sence was , concerning the Theology of the Pagans , hath been already declared , namely , That they had not so far degenerated as to have lost the knowledge of One Supreme God , from whom is all whatsoever Nature ; and That they derived all their Gods from One. We shall now in the last place conclude with the Judgment of Paulus Orosius , who was his Contemporary , Philosophi dum intento mentis studio quaerunt scrutantúrque omnia , Vnum Deum , Authorem omnium repererunt , ad quem Vnum omnia referrentur ; unde etiam nunc Pagani , quos jam declarata Veritas de contumaciâ magis quàm de ignorantia convincit , cùm à nobis discutiuntur , non se Plures sequi , sed sub Vno Deo Magno , Plures Ministros venerari fatentur . Restat ig●tur de intelligentia veri Dei , per multas intelligendi suspiciones , Confusa dissensio , quia de Vno Deo , omnium penè una est opinio . The Philosophers of the Gentiles , whilst with intent study of mind , they enquired and searched after things , found that there was One God , the Author of all things , and to which One , all things should be referred . Whence also the Pagans at this very day , whom the declared truth rather convinceth of Contumacy , than of Ignorance ; when they are urged by us , confess themselves , not to follow Many Gods , but only under One God to worship Many Ministers . So that there remaineth only a confused dissension concerning the manner of understanding the true God , because about One God , there is almost one and the same opinion of all . And by this time we think it is sufficiently evident ; that the Pagans ( at least after Christianity ) though they asserted Many Gods , they calling all Vnderstanding Beings Superiour to men by that Name ( according to that of St. Jerom , Deum quicquid supra se esset , Gentiles putabant ; ) yet they acknowledged One Supreme Omnipotent and only Vnmade Deity . XVI . But because it s very possible , that some may still suspect , all this to have been nothing else but a Refinement and Interpolation of Paganism , after that Christianity had appeared upon the Stage ; or a kind of Mangonization of it , to render it more vendible and plausible ; the better able to defend it self , and bear up against the Assaults of Christianity ; whilest in the mean time the Genuine Doctrine of the ancient Pagans was far otherwise : although the contrary hereunto might sufficiently appear from what hath been already declared , yet however , for the fuller satisfaction of the more strongly prejudiced , we shall by an Historical Deduction made , from the most ancient times all along downwards , demonstrate that the Doctrine of the Greatest Pagan Polytheists , as well before Christianity as after it , was always the same , That besides their Many Gods , there was One Supreme , Omnipotent and Only Vnmade Deity . And this we shall perform not as some have done , by laying the chief stress upon the Sibylline Oracles , and those reputed Writings of Hermes Trismegist , the Authority whereof hath been of late so much decried by Learned Men ; nor yet upon such Oracles of the Pagan Deities , as may be suspected to have been counterfeited by Christians : but upon such Monuments of Pagan Antiquity , as are altogether unsuspected and indubitate . As for the Sibylline Oracles , there may ( as we conceive ) be Two Extremes concerning them : One , in swallowing down all that is now extant under that Title , as Genuine and Sincere ; whereas nothing can be more manifest , than that there is much Counterfeit and Supposititious stuff , in this Sibylline Farrago which now we have . From whence , besides other Instances of the like kind , it appears tooevidently to be denied , that some pretended Christians of former times , have been for Pious and Religious Frauds ; and endeavoured to uphold the Truth of Christianity by Figments and Forgeries of their own devising . Which as it was a thing Ignoble and Unworthy in it self , and argued that those very Defenders of Christianity , did themselves distrust their own Cause ; so may it well be thought , that there was a Policy of the Devil in it also , there being no other more Effectual way than this , to render all Christianity ( at least in after-ages ) to be suspected . Insomuch that it might perhaps be question'd , Whether the Truth and Divinity of Christianity appear more , in having prevail'd against the open force and opposition of its professed Enemies , or in not being at last smothered and oppressed , by these Frauds and Forgeries of its seeming Friends and Defenders . The Other Extreme may be , in concluding the whole business of the Sibylline Oracles ( as any ways relating to Christianity ) to have been a mere Cheat and Figment ; and that there never was any thing in those Sibylline Books , which were under the Custody of the Quindecimviri , that did in the least predict our Saviour Christ or the Times of Christianity . For notwithstanding all that the Learned Blundel hath written , it seems to be undeniably evident , from Virgil's Fourth Idyllium , that the Cumean Sibyl , was then supposed to have predicted a New Flourishing Kingdom or Monarchy , together with a Happy State of Justice or Righteousness , to succede , in the Latter Age of the World. Vltima Cumaei venit jam Carminis aetas , Magnus ab integro Seclorum nascitur ordo . Jam redit & Virgo , redeunt Saturnia Regna , Jam nova progenies Coelo delabitur alto , &c. Moreover it is certain , that in Cicero's time , the Sibylline Prophecies , were interpreted by some in favour of Caesar , as predicting a Monarchy ; Sibyllae versus observamus , quos illa furens fudisse dicitur . Quorum Interpres nuper falsa quadam hominum fama dicturus in Senatu putabatur , Eum , quem reverà Regem habebamus , appellandum quoque esse Regem , si salvi esse vellemus . We take notice of the Verses of the Sibyl , which she is said to have powred out in a Fury or Prophetick Frenzy , the Interpreter whereof , was lately thought to have been about to declare in the Senate-house , That if we would be safe , we should acknowledge him for a King , who really was so . Which Interpretation of the Sibylline Oracles ( after Caesar's Death ) Cicero was so much offended with , ( he also looking upon a Roman Monarchy , as a thing no ness impossible than undesirable ) that upon this occasion , he quarrels with those very Sibylline Oracles themselves , as well as the Readers and Expounders of them , after this manner ; Hoc si est in Libris , in quem Hominem , & in quod Tempus est ? Callidè enim , qui illa composuit , perfecit , ut , quodcunque accidisset , praedictum videretur , Hominum & ●emporum definitione sublatâ . Adhibuit etiam latebram obscuritatis , ut iidem versus aliàs in aliam rem posse accommodari viderentur . Non esse autem illud Carmen furentis , tum ipsum Poema declarat , ( est enim magis Artis & Diligentiae quàm Incitationis & motus ) tum verò ea quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicitur , cum deinceps ex primis Versuum literis aliquid connectitur . Quamobrem Sibyllam quidem sepositam & conditam habeamus , ut , id , quod proditum est à Majoribus , injussu Senatûs nè legantur quidem Libri . If there be any such thing conteined in the Sibylline Books , then we demand , concerning what Man is it spoken , and of what Time ? For whoever framed those Sibylline Verses , he craftily contrived , that whatsoever should come to pass , might seem to have been predicted in them , by taking away all Distinction of Persons and Times . He also purposely affected Obscurity , that the same Verses might be accommodated sometime to one thing , and sometime to another . But that they proceeded not from Fury and Prophetick Rage , but rather from Art and Contrivance , doth no less appear otherwise , than from the Acrostick in them . Wherefore let us shut up the Sibyl and keep her close , that according to the Decree of our Ancestors , her Verses may not be read without the express command of the Senate . And lastly he addeth , Cum Antistitibus agamus , ut quidvis potius ex illis libris , quàm Regem proserant , quem Romae posthac nec Dii nec Homines esse patientur ; Let us also deal with the Quindecimviri , and Interpreters of these Sibylline Books , that they would rather produce any thing out of them , than a King ; whom neither Gods nor Men will hereafter suffer at Rome . Where though Cicero were mistaken , as to the Event of the Roman Government , and there were doubtless some Predictions in these Sibylline Books , of a New Kingdom or Monarchy , to be set up in the World ; yet that the Roman Empire was not the thing intended in them , doth manifestly appear from that Discription in Virgil's forementioned Eclogue ; wherein there is accordingly another Completion of them expected , though flatteringly applied to Saloninus . Wherefore we conclude that the Kingdom and Happy State or Golden Age , predicted in the Sibylline Oracles , was no other than that of the Messi●h , or our Saviour Christ , and the times of Christianity . Lastly , in that other Passage of Cicero's , concerning the Sibylline Oracles , Valeant ad deponendas potiùs quàm ad suscipiendas Religiones ; Let them be made use of rather for the extinguishing , than the begetting of Religions and Superstitions ; there seems to be an Intimation , as if of themselves they rather tended , to the Lessening than Encreasing of the Pagan Superstitions ; and therefore may probably be thought , to have predicted a Change of that Pagan Religion , by the Worship of one Sole Deity to be introduced . Neither ought it to seem a jot more strange , that our Saviour Christ should be foretold by the Pagan Sibyl , than that he was so clearly predicted , by Balaam the Aramitick Sorcerer . However those things in the Sibylline Verses , might have been derived some way or other , from the Scripture-prophecies ; which there is indeed the more probability of , because that Sibylline Prophet made use of those very same Figures and Allegories , in describing the Future Happy State , that are found in the Scripture ; as for Example , — Nec magnos metuent Armenta Leones ; Occidet & Serpens , &c. Now as Cicero seems to complain , that in his time these Sibylline Oracles were too much exposed to view , so is it very probable , that notwithstanding they were to be kept under the Guard of the Quindecimviri , yet many of them might be copied out , and get abroad , and thereby an occasion be offered , to the ignorantly zealous Christians , who were for Officious Lyes and Pious Frauds , to add a great deal more of their own forging to them . Neither indeed is it imaginable , how any such Cheat as this , should either at first have been attempted , or afterwards have proved successful , had there not been some Foundation of Truth , to support and countenance it . Besides which , it is observable , that Celsus who would have had the Christians rather to have made the Sibyl than our Saviour Christ a God ; taking notice of their using of those Sibylline Testimonies against the Pagans , did not tax them , for counterfeiting the whole business of these Sibylline Oracles , but only for inserting many things of their own into them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You Christians might much rather have acknowledged , even the Sibyl for the Off-spring of God ; but now you can boldly insert into her Verses , Many , and those Maledicent things of your own . Where Origen , that he might vindicate as well as he could the honour of Christians , pleads in their defence , that Celsus for all that , could not shew what they had foisted into those Sibylline Verses , because if he had been able to have produced more ancient and incorrupt Copies , in which such things were not found , he would certainly have done it . Notwithstanding which it is likely , that there were other ancient Copies then to be found , and that Celsus might have met with them too , and that from thence he took occasion to write as he did . However , this would not justifie the present Sibylline Books , in which there are Forgeries , plainly discoverable , without Copies . Nevertheless it seems that all the ancient Christians did not agree in making use of these Sibylline Testimonies , thus much being intimated by Celsus himself , in the forecited words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some of you make use of ; as they did not all acknowledge the Sibyl to have been a Prophetess neither , since upon Celsus mentioning a Sect of Christians called Sibyllists , Origen tells us , that these were such as using the Sibylline Testimonies , were called so in way of disgrace , by other Christians , who would not allow the Sibyl to have been a Prophetess ; they perhaps conceiving it derogatory to the Scriptures . But though their may be some of the ancient Sibylline Verses still left , in that Farrago which we now have ; yet it being impossible for us to prove which are such ; we shall not insist upon any Testimonies at all from thence , to evince that the ancient Pagans acknowledged One Supreme Deity . Notwithstanding which we shall not omit one Sibylline Passage , which we find recorded in Pausanias ( from whence by the way it appears also , that the Sibylline Verses were not kept up so close , but that some of them got abroad ) he telling us , that the defeat of the Athenians at Aegos Potamos , was predicted by the Sibyl in these Words ( amongst others ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ac tum Cecropidis luctum gemitúsque ciebit , Jupiter Altitonans , rerum cui Summa Potestas , &c. Whereto might be added also , that of another ancient Peliadean Prophetess , in the same Writer , wherein the Divine Eternity and Immutability , is plainly declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jupiter Est , Fuit , atque Erit : O bone Jupiter alme . Besides these Sibylline Prophecies , there are also other Oracles of the Pagan Deities themselves , in which there was a clear acknowledgment of One Supreme and Greatest God. But as for such of them , as are said to have been delivered since the Times of Christianity , when the Pagan Oracles began to fail , and such as are now extant only in Christian Writings , however divers of them are cited out of Porphyrius his Book of Oracles ; because they may be suspected ; we shall not here mention any of them . Nevertheless we shall take notice of One Oracle of the Clarian Apollo , that is recorded by Macrobius , in which One Supreme Deity is not only asserted ; but is also called by that Hebrew Name , ( or Tetragrammaton ) Jao , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You are to call the Highest and Supreme of all the Gods , Jao : Though it be very true , that that Clarian Devil there , cunningly endeavoured to divert this to the Sun , as if that were the Only Supreme Deity and True Jao . To which might be added , another ancient Oracle ( that now occurrs ) of the Dodonean Jupiter , together with the Interpretation of Themistocles , to whom it was delivered ; wherein he was commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repair to him who was called by the same Name with God ; which Themistocles apprehended to be the King of Persia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because both he and God , were alike called ( though in different respects and degrees ) the Great King or Monarch . But as for those Writings , commonly imputed to Hermes Trismegist , that have been generally condemned by the Learned of this Latter Age , as wholly Counterfeit and Supposititious , and yet on the contrary are asserted by Athanasius Kircherus , for sincere and Genuine ; we shall have occasion to declare our sence , concerning them , more opportunely afterward . The most Ancient Theologers , and most Eminent Assertors of Polytheism amongst the Pagans , were Zoroaster in the Eastern Parts , and Orpheus amongst the Greeks . The former of which , was of so great Antiquity , that Writers cannot well agree about his Age. But that he was a Polytheist is acknowledged by all , some affirming it to be signified in his very Name , as given him after his death ; it being interpreted by them A Worshipper of the Stars . Neither is it to be doubted , but that Ster or Ester in the Persian Language did signifie a Star , as it hath been observed also by Learned men , concerning sundry other Words , now familiar in these European Languages , that they derived their Original from the Persian . Notwithstanding which , it may be suspected that this was here but a Greek Termination : the Word being not only in the Oriental Languages , written Zertoost and Zaradust , but also in Agathias , Zarades . However Zoroaster's Polytheism is intimated by Plato ; where his Magick is defined , to have been nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Worship of the Gods. Whence by the way we learn also , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Magick , was first taken in a good sence , which is confirmed by Porphyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amongst the Persians , those who were skilful in the knowledge of the Deity , and Religious Worshippers of the same , were called Magi. And as Magick is commonly conceived to be founded in a certain Vital Sympathy that is in the Universe , so did these ancient Persian Magi , and Chaldeans ( as Psellus tells us ) suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there was a Sympathy , betwixt the Superiour and Inferiour Beings ; but it seems , the only way at first by them approved , of attracting the Influence and Assistance of those Superior Invisible Powers , was by Piety , Devotion , and Religious Rites : Nevertheless their Devotion was not carried out only to One Omnipotent God , but also to Many Gods ; neither is it to be questioned but that this Divine Magick of Zoroaster , shortly after degenerated in many of his Followers , into the Theurgical Magick , and at length into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , downright Sorcery and Witchcraft ; the only thing which is now vulgarly called Magick . But how many Gods soever this Zoroaster worshipped , that he acknowledged notwithstanding One Supreme Deity , appeareth from the Testimony of Eubulus , cited by Porphyrius in his De Antro Nympharum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Zoroaster first of all , as Eubulus testifieth , in the Mountains adjoyning to Persis , consecrated a Native Orbicular Cave , adorned with flowers and watered with fountains , to the honour of Mithras , the Maker and Father of all things ; this Cave being an Image or Symbol to him , of the whole World , which was made by Mithras . Which Testimony of Eubulus , is the more to be valued , because as Porphyrius elsewhere informeth us , he wrote the History of Mithras at large , in many Books , from whence it may be presumed , that he had thoroughly furnished himself with the knowledge of what belonged to the Persian Religion . Wherefore from the Authority of Eubulus , we may well conclude also , that notwithstanding the Sun , was generally worship'd by the Persians as a God , yet Zoroaster and the ancient Magi , who were best initiated in the Mithraick Mysteries , asserted * another Deity , Superior to the Sun , for the True Mithras , such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker and Father of all things , or of the whole World , whereof the Sun is a part . However these also look'd upon the Sun as the most lively Image of this Deity , in which it was worshipped by them , as they likewise worship'd the same Deity Symbolically in Fire , as Maximus Tyrius informeth us ; agreeable to which , is that in the Magick Oracles , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All things are the Off-spring of one Fire ; that is , of One Supreme Deity . And Julian the Emperor was such a Devout Sun-worshipper as this , who acknowledged besides the Sun , another Incorporeal Deity , transcendent to it . Nevertheless we deny not , but that others amongst the Persians , who were not able to conceive of any thing Incorporeal , might , as well as Heraclitus , Hippocrates , and the Stoicks amongst the Greeks , look upon the Fiery Substance of the whole World ( and especially the Sun ) as Animated and Intellectual , to be the Supreme Deity , and the only Mithras , according to that Inscription , Deo Soli Invicto Mithrae . However , Mithras , whether supposed to be Corporeal or Incorporeal , was unquestionably taken by the Persians for the Supreme Deity , according to that of Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mithras , The First God among the Persians ; who was therefore called in the Inscription Omnipotent , Omnipotenti Deo Mithrae . Which First , Supreme and Omnipotent God was acknowledged by Artabanus the Persian , in his Conference with Themistocles , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amongst those many excellent Laws of ours , the most excellent is this , that the King is to be honoured and worshipped religiously , as the Image of that God , which conserveth all things . Scaliger with some others ( though we know not upon what certain grounds ) affirm , that Mither in the Persian Language signified Great , and Mithra , Greater or Greatest , according to which , Mithras would be all one , with Deus Major or Maximus , The Greatest God. Wherefore we conclude , that either Herodotus was mistaken , in making the Persian Mithras the same with Mylitta or Venus ; ( And perhaps such a mistake might be ocasioned from hence , because the Word Mader or Mether in the Persian Language signified Mother , as Mylitta in the Syrian did ; ) or else rather , that this Venus of his , is to be understood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavenly Venus or Love ; and thus indeed is she there called in Herodotus , Vrania ; by which though some would understand nothing else but the Moon , yet we conceive the Supreme Deity , True Heavenly love ( the Mother and Nurse of all things ) to have been primarily signified therein . But Zoroaster and the ancient Magi are said to have called the Supreme God also by another name , viz. Oromasdes or Ormisdas ; however Oromasdes , according to Plato , seems to have been the Father of Zoroaster . Thus , besides Plutarch and others , Porphyrius , in the Life of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we would understand thus . Pythagoras exhorted men chiefly to the Love of Truth , as being that alone which could make them resemble God , he having learn'd from the Magi that God , whom they call Oromasdes , was as to Corporeals most like to Light , and as to Incorporeals to Truth . Though perhaps some would interpret these words otherwise , so as to signifie Oromasdes to have been really compounded of Soul and Body , and therefore nothing else but the Animated Sun , as Mithras is commonly supposed also to have been . But the contrary hereunto , is plainly implied in those Zoroastrian Traditions or Fables , concerning Oromasdes , recorded in Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Oromasdes was as far removed from the Sun , as the Sun was from the Earth . Wherefore Oromasdes was according to the Persians , a Deity superior to the Sun ; God properly as the Fountain of Light and Original of all Good , and the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or First Good. From whom the Persians , as Scaliger informs us , called the First Day of every Month Ormasda , probably because he was the Beginning of all things . And thus Zoroaster and the ancient Magi , acknowledged one and the same Supreme Deity , under the different names of Mithras and Oromasdes . But it is here observable , that the Persian Mithras was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three-fold or Treble . Thus Dionysius the Pseudo-Areopagite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Persian Magi to this very day , celebrate a Festival Solemnity in honour of the Triplasian ( that is , the Three-fold or Triplicated ) Mithras . And something very like to this , is recorded in Plutarch , concerning Oromasdes also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oromasdes Thrice augmented or Triplicated himself ; from whence it further appears that Mithras and Oromasdes were really one and the same Numen . Now the Scholiasts upon Dionysius pretend to give a reason of this Denomination of the Persian Mithras , Triplasios , or Threefold , from the Miracle done in Hezekiah's Time , when the Day was encreased , and almost Triplicated ; as if the Magi then observing the same , had thereupon given the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Threefold , to their God Mithras , that is , the Sun , and appointed an Anniversary Solemnity for a Memorial thereof . But Learned men have already shewed the Foolery of this Conceit ; and therefore it cannot well be otherwise concluded , but that here is a manifest Indication of a Higher Mystery , viz. a Trinity in the Persian Theology ; which Gerardus J. Vossius would willingly understand , according to the Christian Hypothesis , of a Divine Triunity , or Three Hypostases in one and the same Deity , whose Distinctive Characters , are Goodness , Wisdom , and Power . But the Magical or Zoroastrian Oracles , seem to represent this Persian Trinity , more agreeably to that Pythagorick or Platonick Hypothesis , of Three Distinct Substances Subordinate one to another , the Two First whereof , are thus expressed in the following Verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : The Father or First Deity , perfected all things , and delivered them to the Second Mind , who is that , whom the Nations of men commonly take for the First . Which Oracle Psellus thus glosseth upon ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First Father of the Trinity , having produced this whole Creation , delivered it to Mind or Intellect . Which Mind , the whole Generation of Mankind being ignorant of the Paternal Transcendency , commonly call the First God. After which , Psellus takes notice of the difference here betwixt this Magical or Chaldaick Theology , and that of Christians : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But our Christian Doctrine is contrary hereunto , namely thus ; That the First Mind or Intellect , being the Son of the Great Father , made the whole Creation . For the Father in the Mosaick Writings , speaks to his Son , the Idea of the Creation ; but the Son is the immediate Opifex thereof . His meaning is , that according to this Persian or Chaldaick Theology , the First Hypostasis of the Divine Triad , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immediate Architect of the World , whereas according to the Christian as well as Platonick Doctrine , he is the Second . For which cause , Pletho framed another Interpretation of that Magick Oracle , to render it more conformable both to the Christian and Platonick Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Father perfected all things , that is the Intelligible Ideas ( for these are those things which are complete and perfect ) and delivered them to the Second God , to rule over them . Wherefore whatsoever is produced by this God , according to its own Exemplar and the Intelligible Essence , must needs owe its Original also to the Highest Father . Which Second God , the Generations of men , commonly take for the First , they looking up no higher , than to the Immediate Architect of the World. According to which Interpretation of Pletho's ( the more probable of the Two ) the Second Hypostasis in the Magick ( or Persian ) Trinity , as well as in the Platonick and Christian , is the Immediate Opifex or Architect of the World ; and this seems to be properly that which was called Mithras in Eubulus . But besides these Two Hypostases , there is also a Third mentioned in a certain other Magick or Chaldaick Oracle , cited by Proclus , under the Name of Psyche , or the Mundane Soul ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After ( or next below ) the Paternal Mind , I Psyche dwell . Now the Paternal Mind , as Psellus informs us , is the Second Hypostasis before-mentioned ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Paternal Mind is the Second God , and the Immediate Demiurgus or Opifex of the Soul. Wherefore though both those Names Oromasdes and Mithras , were frequently used by the Magi , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whole Deity in General , yet this being Triplasian or Threefold , according to their Theology , as conteining Three Hypostases in it ; the First of those Three , seems to have been that , which was most properly called Oromasdes , and the Second Mithras . And this is not only confirmed by Pletho , but also with this further Superaddition to it , that the Third Hypostasis of that Persian Trinity , was that which they called Arimanius ; he gathering as much even from Plutarch himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say that Zoroaster made a Threefold Distribution of Things , and that he assigned the First and Highest Rank of them , to Oromasdes , who in the Oracles , is called the Father ; the lowest to Arimanes ; and the Middle to Mithras , who in the same Oracles is likewise called the Second Mind . Whereupon he observes , how great an Agreement there was , betwixt the Zoroastrian and the Platonick Trinity , they differing in a manner only in Words . And the Middle of these , namely the Eternal Intellect that conteins the Ideas of all things , being , according to the Platonick Hypothesis , the Immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Architect of the World , this probably was that Mithras , as we have already intimated , who is called in Eubulus , the Demiurgus of the World , and the Maker and Father of all things . Now if that Third Hypostasis of the Magick or Chaldaick Oracles , be the same with that , which the Persians call Arimanius , then must it be upon such an accompt as this , because this Lower World ( wherein are Souls Vitally united to Bodies , and Lapsable ) is the Region where all manner of Evils , Wickedness , Pains , Corruption and Mortality reign . And herewith Hesychius seemeth to agree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arimanius among the Persians , is Hades , that is , either Orcus or Pluto ; wherein he did but follow Theopompus , who in Plutarch calls Arimanius likewise Hades or Pluto : which it seems was as well the Third in the Persian , Trinity ( or Triplasian Deity ) as it was in the Homerican . And this was that Arimanius , whom the Persian King in Plutarch , upon Themistocles his flight , addressed his Devotion to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He prayed , that Arimanius would always give such a mind to his Enemies , as thus to banish and drive away their best men from them . And indeed from that which Plutarch affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Persians from their God Mithras , called any Mediator , or Middle betwixt two , Mithras ; it may be more reasonably concluded , that Mithras , according to the Persian Theology , was properly the Middle Hypostasis of that Triplasian or Triplicated Deity of theirs , than that he should be a Middle Self-existent God , or Mediator , betwixt Two Adversary Gods Vnmade , one Good , and the other Evil , as Plutarch would suppose . Notwithstanding which , if that which the same Plutarch and others do so confidently affirm , should be true , that Zoroaster and the ancient Magi , made Good and Evil , Light and Darkness , the Two Substantial Principles of the Universe , that is , asserted an Evil Daemon Coeternal with God , and Independent on him , in the very same manner that Plutarch himself and the Manicheans afterward did ; yet however it is plain , that in this way also , Zoroaster and the Magi , acknowledged One only Fountain and Original of all Good , and nothing to be independent upon that One Good Principle or God , but only that which is so contrary to his Nature and Perfection , as that it could not proceed from him , namely Evil. But we have already discovered a suspicion , that the meaning of those ancient Magi , might possibly be otherwise ; they philosophizing only concerning a certain Mixture of Evil and Darkness , together with Good and Light , that was in the Composition of this Lower World , and Personating the same ; as also perhaps taking notice especially therein of Evil Daemons ( who are acknowledged likewise in the Magick Oracles , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beasts of the Earth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terrestial Dogs ; ) the Head of which might be sometimes called also Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Evil Demon of the Persians , as being the very same with the Devil : all which was under the immediate Presidency or Government of that God , called by them Arimanius , Hades or Pluto , the Third Hypostasis in the Triplasian Deity of the Persians . Which suspicion , may be yet further confirmed from hence , because the Persian Theologers , as appears by the Inscriptions , expresly acknowledged the Divine Omnipotence , which they could not possibly have done , had they admitted of a Manichean Substantial Evil Principle , Coeternal with God , and Independent on him . Besides which it is observable , that whereas the Gnosticks in Plotinus time , asserting this World to have been made , not so much from a Principle Essentially Evil and Eternal , as from a Lapsed Soul ; to weigh down the Authority of Plato that was against them , did put Zoroaster in the other Scale , producing a Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Revelations of Zoroaster , Porphyrius tells us , that himself wrote purposely , to disprove those Zoroastrian Revelations , as New and Counterfeit , and forged by those Gnosticks themselves ; therein implying also the Doctrine of the ancient Zoroaster , no way to have countenanced or favoured that Gnostick Heresie . Moreover the Tenents of these ancient Magi , concerning that Duplicity of Principles , are by Writers represented with great Variety and Uncertainty . That Accompt which Theodorus in Photius ( treating of the Persian Magick ) gives thereof , as also that other of Eudemus in Damascius , are both of them so Nonsensical , that we shall not here trouble the Reader with them ; however , neither of them suppose the Persian Arimanius or Satanas , to be an Unmade Self-existing Demon. But the Arabians , writing of this Altanawiah , or Persian Duplicity of Good and Evil Principles , affirm , That according to the most approved Magi , Light , was Kadiman , the Most Ancient and First God , and that Darkness was but a Created God ; they expresly denying the Principle of Evil and Darkness , to be Coeve with God , or the Principle of Good and Light. And Abulseda represents the Zoroastrian Doctrine ( as the Doctrine of the Magi Reformed ) after this manner ; That God was older than Darkness and Light , and the Creator of them , so that he was a Solitary Being , without Companion or Corrival ; and that Good and Evil , Vertue and Vice did arise from a certain Commixture of Light and Darkness together , without which this lower World could never have been produced ; which Mixture was still to continue in it , till at length Light should overcome Darkness : and then Light and Darkness shall each of them have their separate and distinct Worlds , apart from one another . If it were now needful , we might still make it further evident that Zoroaster , notwithstanding the Multiplicity of Gods worship'd by him , was an Asserter of One Supreme , from his own Description of God extant in Eusebius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the First Incorruptible , Eternal , Vnmade , Indivisible , Most unlike to every thing , the Head or Leader of all Good , Vnbribable , the Best of the Good , the Wisest of the Wise ; He is also the Father of Law and Justice , Self-taught , Perfect , and the only Inventor of the Natural Holy. Which Eusebius tells us , that this Zoroastrian Description of God , was conteined verbatim , in a Book entituled , A Holy Collection of the Persian Monuments ; as also that Ostanes ( himself a famous Magician , and admirer of Zoroaster ) had recorded the very same of him , in his Octateuchon . Now we having , in this Discourse concerning Zoroaster and the Magi , cited the Oracles , called by some Magical , and imputed to Zoroaster , but by others Chaldaical ; we conceive it not improper to give some account of them here . And indeed if there could be any Assurance of the Antiquity and Sincerity of those Reputed Oracles , there would then need no other Testimony to prove , that either Zoroaster and the Persian Magi , or else at least the Chaldeans , asserted not only a Divine Monarchy , or One Supreme Deity the Original of all things ; but also a Trinity , consistently with the same . And it is certain that those Oracles are not such Novel Things as some would suspect , they being cited by Synesius , as then Venerable and of great Authority , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy Oracles , and there being of this Number , some produced by him that are not to be found in the Copies of Psellus and Pletho ; from whence it may be concluded , that we have only some Fragments of these Oracles now left . And that they were not forged by Christians , as some of the Sibylline Oracles undoubtedly were , seems probable from hence , because so many Pagan Philosophers make use of their Testimonies , laying no small stress upon them . As for Example Damascius , out of whom Patritius hath made a Considerable Collection of such of these Oracles are wanting in Psellus and Pletho's Copies . And we learn from Photius , that whereas Hierocles his Book of Fate and Providence , was divided into Seven Parts , the Drift of the Fourth of them was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile the Reputed Oracles , with Plato 's Doctrines . Where it is not to be doubted , but that those Reputed Oracles of Hierocles , were the same with these Magick or Chaldaick Oracles ; because these are frequently cited by Philosophers under that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracles . Proclus upon the Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Maker of the Vniverse , is celebrated both by Plato , and Orpheus , and The Oracles , as the Father of Gods and Men ; who both produceth Multitudes of Gods , and sends down Souls for the Generations of Men. And as there are other Fragments of these , cited by Proclus elsewhere under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracles , so doth he sometimes give them that higher Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Theology that was of Divine Tradition or Revelation . Which magnificent Encomium , was bestowed in like manner upon Pythagoras his Philosophy , by Jamblichus , that being thought to have been derived in great part from the Chaldeans and the Magi ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Philosophy of Pythagoras , having been first Divinely delivered , or reveiled by the Gods , ought not to be handled by us without a Religious Invocation of them . And that Porphyrius was not unacquainted with these Oracles neither , may be concluded from that Book of his , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning the Philosophy from Oracles ; which consisting of more Parts , one of them was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oracles of the Chaldeans : which that they were the very same with those we now speak of , shall be further proved afterward . Now though Psellus affirm , that the Chaldean Dogmata , conteined in those Oracles , were some of them admitted both by Aristotle and Plato , yet does he not pretend , these very Greek Verses themselves to have been so ancient . But it seems probable from Suidas , that Juliane a Chaldean and Theurgist , the Son of Juliane a Philosopher , ( who wrote concerning Daemons and Telesiurgicks ) was the First that turned those Chalday or Magick Oracles , into Greek Verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Juliane in the time of Marcus Antoninus the Emperor , wrote the Theurgick and Telestick Oracles , in Verse . For that there is something of the Theurgical Magick mixed together with Mystical Theology in these Oracles , is a thing so manifest , from that Operation about the Hecatine Circle , and other passages in them , that it cannot be denied ; which renders it still more unlikely , that they should have been forged by Christians . Nevertheless they carry along with them ( as hath been already observed ) a clear acknowledgement of a Divine Monarchy , or One Supreme Deity , the Original of all things ; which is called in them The Father , and the Paternal Principle , and that Intelligible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that cannot be apprehended otherwise than by the Flower of the Mind ; as also that One Fire from whence all things spring ; Psellus thus glossing upon that Oracle , All things were the Off-spring of one Fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things whether Intelligible or Sensible receive their Essence from God alone , and return back again only to him ; so that this Oracle is irreprehensible , and full of our Doctrine . And it is very observable , that these very same Oracles , expresly determined also , that Matter was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent , but derived in like manner , from the Deity . Which we learn from Proclus upon Plato's Timaeus ; where when he had positively asserted , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One thing the Cause of all things ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Supreme Good , being the Cause of all things , is also the Cause of Matter , he confirms this Assertion of his , from the Authority of the Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · From this Order also , do the Oracles deduce , the Generation of the Matter , in these words , From thence ( that is , from One Supreme Deity ) altogether proceeds the Genesis of the Multivarious Matter . Which unquestionably was one of those very Magick or Chalday Oracles ; and it may be further proved from hence , because it was by Porphyrius set down amongst them , as appears from Aeneas Gazeus in his Theophrastus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither was Matter void of Generation or Beginning , which the Chaldeans and Porphyrius teach thee ; he making this the Title of a whole Book published by him , The Oracles of the Chaldeans , in which it is confirmed , that Matter was Made . Moreover that there was also in these Magick or Chalday Oracles , a clear Signification of a Divine Triad , hath been already declared . But we shall here produce Proclus his Testimony for it too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thus the Divinely Delivered ( or Inspired ) Theology , affirmeth the whole World to have been completed from these Three ; Psyche or the Mundane Soul , therein speaking concerning that Zeus or Jupiter , who was above the Maker of the World , in this manner , &c. For we have already declared , that Proclus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Theology of Divine Tradition or Revelation , is one and the same thing with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Oracles . To which Testimony of Proclus , we might also ●upe●add , that Oracle cited out of Damascius , by Patritius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the whole World shineth forth a Triad or Trinity , the 〈…〉 a Monad or Perfect Vnity ; Than which nothing can be pla●●e . XVII . And now we pass out of Asia into Europe , from Zor●●s●●● to Orpheus . It is the Opinion of some Eminent Philologers of L●t●er times , That there never was any such Man as Orpheus , bu● only in Fairy-land , and that the whole History of Orpheus , was nothing b●● a mere Romantick Allegory , utterly devoid of all Truth and Reality . But there is nothing alledged for this Opinion from Antiquity , save only this one Passage of Cicero's concerning Aristotle ; Orpheum Poctam docet Aristoteles nunquam fuisse , Aristotle teacheth that there never was any such man as Orpheus the Poet ; in which notwithstanding Aristotle seems to have meant no more than this , that there was no such Poet as Orpheus Senior to Homer , or that the Verses vulgarly called Orphical , were not written by Orpheus . However , if i● should be granted , that Aristotle had denied the Existence of such a man ; there seems to be no reason at all , why his Single Testimony should here preponderate , against that Universal Consent of all Antiquity , which is for one Orpheus the Son of Oeager , by birth a Thracian ▪ the Father or Chief Founder , of the Mythical and Allegorical Theology amongst the Greeks , and of all their most Arcane Religious Rites and Mysteries ; who is commonly supposed to have lived before the Trojan War , ( that is , in the time of the Israelitish Judges ) or at least , to have been Senior both to Hesiod and Homer ; and also to have died a Violent Death , most affirming him to have been torn in pieces by Women . For which cause in that Vision of Herus Pamphylius in Plato , Orpheus his Soul being to come down again , into another Body , is said to have chosen rather , that of a Swan ( a reputed Musical Animal ) than to be born again of a Woman , by reason of that great hatred , which he had conceived of all Woman-kind , for his suffering such a Violent Death from them . And the Historick Truth of Orpheus , was not only acknowledged by Plato , but also by Isocrates , Seniour to Aristotle likewise ( in his Oration in the praise of Busiris ; ) and confirmed by that sober Historiographer Diodorus Siculus , he giving this Accompt of Orpheus , That he was a man who diligently applied himself to Literature , and having learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Mythical Part of Theology , travelled into Egypt , where he attain'd to further knowledge , and became the greatest of all the Greeks , in the Mysterious Rites of Religion , Theological Skill and Poetry . To which Pausanias addeth , that he gained great authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As being believed to have found out Expiations for wicked Actions , Remedies for Diseases , and Appeasments of the Divine Displeasure . Neither was this History of Orpheus contradicted by Origen , when Celsus gave him so fit an occasion , and so strong a Provocation to do it , by his Preferring Orpheus , before our Saviour Christ. To all which may be added in the last place , that it being commonly concluded from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Greeks derived their Teletae and Mysteries of Religion , from the Thracians , it is not so reasonable to think with the Learned Vossius , that Xamolxis was the Founder of them , ( and not Orpheus ) this Xamolxis being by most reported to have been Pythagoras his Servant , and consequently too much a Juniour ; and though Herodotus attribute more Antiquity to him , yet did he conceive him to have been no other than a Daemon , who appearing to the Thracians , was worshipped by them ; whereas in the mean time , the General Tradition of the Greeks , derived the Thracian Religious Rites and Mysteries , from Orpheus and no other , according to this of Suidas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is commonly said , that Orpheus the Thracian , was the First Inventor of the Religious Mysteries of the Greeks , and that Religion was from thence called Threscheia , as being a Thracian Invention . Wherefore though it may well be granted , that by reason of Orpheus his great Antiquity , there have been many Fabulous and Romantick things intermingled with his History ; yet there appears no reason at all , why we should disbelieve the Existence of such a Man. But though there were such a man as Orpheus , yet may it very well be question'd for all that , Whether any of those Poems , commonly entitled to him , and called Orphical , were so ancient , and indeed written by him . And this the rather , because Herodotus declares it as his own Opinion , that Hesiod and Homer , were the ancientest of all the Greek Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that those other Poets , said to have been before them , were indeed Juniors to them ; meaning hereby in all probability , Orpheus , Musaeus and Linus . As also because Aristotle seems plainly to have followed Herodotus in this , he mentioning the Orphick Poems ( in his Book Of the Soul ) after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Verses that are called Orphical . Besides which Cicero tells us that some imputed all the Orphick Poems to Cercops a Pythagorean , and it is well known , that many have attributed the same to another of that School , Onomacritus , who lived in the times of the Pisistratidae : Wherefore we read more than once in Sextus Empiricus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Onomacritus in the Orphicks . Suidas also reports , that some of the Orphick Poems were anciently ascribed to Theogneius , others to Timocles , others to Zopyrus , &c. From all which Grotius seems to have made up this Conclusion ; That the Pythagoricks entitled their own Books to Orpheus and Linus , just in the same manner , as Ancient Christians entitled theirs , some to the Sibyls , and others to Hermes Trismegist . Implying therein , that both the Orphick Poems and Doctrine , owed there very Being and First Original , only to the Pythagoreans . But on the other side , Clemens Alexandrinus affirmeth that Heraclitus the Philosopher borrowed many things from the Orphick Poems . And it is certain , that Plato does not only very much commend the Orphick Hymns , for their Suavity and Deliciousness , but also produce some Verses out of them , without making any Scruple concerning their Author . Cicero himself , notwithstanding what he cites out of Aristotle to the contrary , seems to acknowledge Orpheus for the most ancient Poet , he writing thus of Cleanthes , In Secundo Libro De Natura Deorum , vult Orphei , Musaei , Hesiodi , Homeri que Fabellas accomdare ad ea quae ipse de Diis Immortalibus scripserat , ut etiam Veterrimi Poetae qui haec ne suspicati quidem sint , Stoici fuisse videantur ; Cleanthes in his Second Book of the Nature of the Gods , endeavours to accommodate the Fables of Orpheus , Musaeus , Hesiod and Homer , to th●se very things which himself had written concerning them ; so that the most ancient Poets , who never dream'd of any such matter , are made by him to have been Stoicks . Diodorus Siculus affirmeth Orpheus to have been the Author of a most excellent Poem . And Justin Marty● , Cl●mens Alexandrinus , Athenagoras , and others , take it for granted , that Homer borrowed many Passages of his Poems from the Orphick Verses , and particularly that very Beginning of his Iliads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Lastly , Jamblichus testifieth , that by Most Writers , Orpheus was represented as the ancientest of all the Poets , adding moreover , what Dialect he wrote in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Most of the Historiographers declare , that Orpheus , who was the ancientest of all the Poets , wrote in the Dorick Dialect . Which if it be true ▪ then those Orphick Fragments , that now we have , ( preserved in the Writings of such as did not Dorize ) must have been transformed by them out of their Native Idiom . Now as concerning Herodotus , who supposing Homer and Hesiod to have been the ancientest of all the Greek Poets , seemed therefore to conclude the Orphick Poems to have been Pseudepigraphous ; himself intimates that this was but a Singular Opinion , and as it were , Paradox , of his own , the contrary thereunto being then generally received . However Aristotle probably , might therefore be the more inclinable to follow Herodotus in this , because he had no great kindness for the Pythagorick or Orphick Philosophy . But it is altogether Irrational and Absurd to think , that the Pythagoricks would entitle their Books to Orpheus , as designing to gain credit and authority to them thereby ; had there been no such Doctrine before , either conteined in some ancient Monument of Orpheus , or at least transmitted down by Oral Tradition from him . Wherefore the Pythagoricks themselves constantly maintain , that before Pythagoras his time , there was not only an Orphick Cabala Extant , but also Orphick Poems . The Former was declared in that ancient Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Holy Oration , if we may believe Proclus upon the Timaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Timaeus being a Pythagorean , follows the Pythagorick Principles , and these are the Orphick Traditions ; for what things Orpheus deliver'd Mystically , ( or in arcane Allegories ) these Pythagoras learn'd when he was initiated by Aglaophemus in the Orphick Mysteries , Pythagoras himself affirming as much in his Book called , The Holy Oration . Where Proclus without any doubt or scruple , entitles the Book inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Holy Oration , to Pythagoras himself . Indeed several of the ancients have resolved , Pythagoras to have written nothing at all , as Fla. Josephus , Plutarch , Lucian and Porphyrius ; and Epigenes in Clemens Alex. affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Oration , was written by Cercops a Pythagorean . Nevertheless Diogenes Laertius thinks them not to be in good earnest , who deny Pythagoras to have written any thing , and he tells us that Heraclides acknowledged this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Oration for a genuine and indubitate Foetus of Pythagoras . Jamblichus is also of the same opinion , as the most received ; though confessing some to have attributed that Book , to Telauges Pythagoras his Son. But whoever was the Writer of this Hieros Logos , whether Pythagoras himself , or Telauges , or Cercops , it must needs be granted to be of great antiquity , according to the Testimony whereof , Pythagoras derived much of his Theology , from the Orphick Traditions . Moreover Ion Chius in his Trigrammi testified , as Clemens Alexandrinus informeth us , that Pythagoras himself referred some Poems to Orpheus as their Author ; which is also the General sence of Platonists as well as Pythagoreans . Wherefore upon all accounts , it seems most probable , That either , Orpheus himself wrote some Philosophick or Theologick Poems , though certain other Poems might be also father'd on him , because written in the same strain , of Mystical and Allegorical Theology , and as it were in the same Spirit , with which this Thracian Prophet was inspired : Or else at least , that the Orphick Doctrine , was first conveyed down by Oral Cabala or Tradition from him , and afterwards for its better Preservation , expressed in Verses , that were imputed to Orpheus , after the same manner , as the Golden Verses written by Lysis , were to Pythagoras . And Philoponus intimates this Latter to have been Aristotle's Opinion concerning the Orphick Verses : He glossing thus upon those words of Aristotle before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aristotle calls them the Reputed Orphick Verses , because they seem not to have been written by Orpheus himself , as the same Aristotle affirmeth in his Book of Philosophy . The Doctrine and Opinions of them indeed were his , but Onomacritus is said to have put them into Verse . However , there can be no doubt at all made , but that the Orphick Verses , by whomsoever Written , were some of them of great antiquity ( they being much older than either Aristotle , Plato or Herodotus ) as they were also had in great esteem amongst the Pagans ; and therefore we may very well make a judgment of the Theology of the ancient Pagans , from them . Now that Orpheus , the Orphick Doctrine , and Poems , were Polytheistical , is a thing acknowledged by all . Justin Martyr affirms that Orpheus asserted Three Hundred and Sixty Gods ; he also bestows upon him , this Honourable Title ( if it may be so accounted ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father and First Teacher of Polytheism amongst the Greeks ; he supposing that Homer derived his Polytheism from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Homer emulating Orpheus his Polytheism , did himself therefore fabulously write of many Gods , that he might not seem to dissent from his Poems whom he had so great a Veneration for . With which also agreeth the Testimony of Athenagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orpheus first invented the very names of the Gods , declaring their Generations , and what was done by each of them , and Homer for the most part follows him therein . Indeed the whole Mythical Theology , or Fables of the Gods together with the Religious Rites amongst the Greeks , are commonly supposed to have owed their First Original to no other but Orpheus . In which Orphick Fables , not only the Things of Nature , and Parts of the World were all Theologized , but also all manner of Humane Passions , Imperfections , and Vices ( according to the Literal Sence ) attributed to the Gods. Insomuch that divers of the Pagans themselves , took great offence at them , as for Example Isocrates ; who concludes that a Divine Nemesis or Vengeance was inflicted upon Orpheus for this Impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orpheus . who was most of all guilty in this kind , died a violent death . Also Diog. Laertius for this Cause made a question , whether he should reckon Orpheus amongst the Philosophers or no : and others have Concluded that Plato ought to have banish'd Orpheus likewise out of his Commonwealth , for the same reason that he did Homer , which is thus expressed , For not Lying well concerning the Gods. And here we may take notice of the Monstrosity and Extravagancy of Orpheus his Phancy , from what Diamascius and others tell us , that he made one of his Principles to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Dragon , having the Heads both of a Bull and a Lion , and in the midst the Face of a God , with Golden Wings upon his shoulders ; which forsooth must be an Incorporeal Deity and Hercules , with which Nature ( called Ananche and Adrastea ) was associated . Nevertheless the Generality of the Greekish Pagans , looking upon this Orpheus , not as a meer Fanciful Poet and Fabulator , but as a Serious and Profound Philosopher , or Mystical Theologer ; a Person transcendently Holy and Wise ; they supposed all his Fables of the Gods , to be deep Mysteries and Allegories which had some Arcane and Recondite Sence under them , and therefore had a high Veneration for him , as one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Athenagoras writes ) More truly Theologize than the rest , and was indeed Divinely Inspired . Insomuch that Celsus would rather have had the Christians to have taken Orpheus for a God , than our Saviour Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being a man unquestionably endewed with a holy Spirit , and one who also ( as well as the Christians Jesus ) died a violent death . But that Orpheus , notwithstanding all his Polytheism or Multiplicity of Gods , acknowledged One Supreme Vnmade Deity , as the Original of all things , may be First Presumed from hence , because those Two Most Religious Philosophick Sects , the Phythagoreans and Platonists , not only had Orpheus in great esteem , he being commonly called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Theologer , but were also thought , in great measure to have owed their Theology and Philosophy to him , as deriving the same from his Principles and Traditions . This hath been already intimated and might be further proved . Pythagoras , as we are informed by Porphyrius and Jamblichus , learn'd something from all these Four , from the Egyptians , from the Persian Magi , from the Chaldeans , and from Orpheus or his Followers . Accordingly Syrianus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orphick and Pythagorick Principles to be one and the same . And as we understand from Suidas , the same Syrianus wrote a Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Harmony of Orpheus , Pythagoras and Plato . Proclus , besides the place before cited , frequently insists upon this elsewhere , in his Commentary upon the Timaeus , as p. 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is Pythagorical to follow the Orphick Genealogies . For from the Orphick Tradition downward by Pythagoras , was the knowledge of the Gods derived to the Greeks . And that the Orphick Philosophy did really agree and symbolize with that which afterward was called Pythagorick and Platonick , and was of the same strain with it , may be gathered from that of Plato in his Cratylus , where he speaks concerning the Etymology of the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Orpheus and his followers seem to me to have given the best Etymology of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) That the Soul is here in a state of Punishment , its Body being a Prison to it , wherein it is kept in custody , till its Debts or Faults be expiated , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now these Three Philosophies , the Platonick , Pythagorick , and Orphick , symbolizing so much together , it is probable that as the Platonick and Pythagorick , so the Orphick likewise , derived all their Gods from One Self-existent Deity . Which may be further manifested , from that Epitome of the Orphick Doctrine , made long since by Timotheus the Chronographer in his Cosmopoeia , still extant in Cedrenus and Eusebii Chronica , and imperfectly set down by Suidas ( upon the Word Orpheus ) as his own , or without mentioning the Authors Name : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First of all the Aether was made by God , and after the Aether a Chaos ; a Dark and dreadful Night , then covering all under the whole Aether . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orpheus hereby signifying ( saith Timotheus ) that Night was Seniour to day , or that the World had a Beginning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He having declared also in his Explication , that there was a certain Incomprehensible Being , which was the Highest and Oldest of all things , and the Maker of every thing , even of the Aether it self , and all things under the Aether . But the Earth being then invisible by reason of the Darkness , a Light breaking out through the Aether , illuminated the whole Creation : This Light being said by him , to be that Highest of all Beings ( before mentioned ) which is called also Counsel and Life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to use Suidas his words here ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Three Names in Orpheus ( Light , Counsel and Life ) declaring one and the same Force and Power of that God , who is the Maker of all , and who produceth all out of Nothing into Being , whether Visible or Invisible . To conclude with Timotheus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And the same Orpheus in his Book declared , that all things were made by one Godhead in Three Names , and that this God is all things . But that Orpheus asserted One Supreme Deity , as the Original of all things , is unquestionably evident from the Orphick Verses themselves ; of which notwithstanding , before we mention any , in way of Proof , we shall premise this Observation , or rather Suspicion of our own ; That there seem to be some Orphick Verses supposititious , as well as there were Sibylline ; they being counterfeited either by Christians or Jews . For we must freely profess , for our own part , that we cannot believe all that to be genuine , which is produced by ancient Fathers as Orphical ; that is , either to have been written by Orpheus himself , or else by Onomacritus , or any other Pagan of that Antiquity , according to the Orphick Cabala or Tradition . As for example , this concerning Moses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vt habet sermo antiquorum , ut Ex-aqua-ortus descripsit , Acceptâ divinitùs Lege quae Duplicia Praecepta continet . And this that is commonly understood of Abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non enim quispiam mortalium videre posset eum qui hominibus imperat , Nisi Vnigenitus quidam profectus ab antiqua origine Gentis Chaldaeorum ; Sciebat enim astri cursum . The manifest Forgery of which , might make one suspect also some other Passages , such as this concerning the Divine Logos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore it being not ingenuous , to lay stress upon that for the Proof of any thing , which our selves believe not to be sincere and genuine ; we shall here cite no Orphick Verses , for the acknowledgment of One Supreme Deity , but only such as we find attested in Pagan Writings . As first of all that Copy produced by Proclus upon the Timaeus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : Wherefore , together with the Vniverse , were made within Jupiter , the Heighth of the Ethereal Heaven , the Breadth of the Earth and Sea , the great Ocean , the Profound Tartara , the Rivers and Fountains , and all the other things ; all the Immortal Gods , and Goddesses . Whatsoever hath been , or shall be , was ot once conteined in the Womb of Jupiter . Proclus understands this of the Idea's of all things , being in God , before the World was produced , that is , in order of Nature only , he supposing them in time Coeve . However it is plain , that all things are said to be conteined in the Womb and Fecundity of One Self-originated Deity ; not only all the other Gods and Goddesses , but every thing else whatsoever . Again Proclus in the same place , ushers in another Copy of Orphick Verses ( which are also found in the Writer de Mundo ) after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgus or Maker of the World , being full of Ideas , did by these comprehend all things within himself , as that Theologer also declareth in these following Verses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which likewise in plain Prose is this : The high-thundering Jove is both the First and the Last ; Jove is both the Head and Middle of all things ; All things were made out of Jupiter ; Jove is both a Man and an Immortal Maid ; Jove is the Profundity of the Earth and Starry Heaven ; Jove is the Breath of all things ; Jove is the Force of the untameable Fire ; Jove the Bottom of the Sea ; Jove is Sun , Moon and Stars ; Jove is both the Original , and King of all things : There is one Power , and One God , and one great Ruler over all . Where though there be many strange Expressions , yet this seems to be the strangest of them all , that Jupiter should be said to be , both a Man , and an Immortal Maid . But this is nothing but a Poetick Description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together . And it was a thing very familar with all the Mystical Theologers amongst the Pagans , to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together ; they signifying thereby Emphatically , The Divine Fecundity , or the Generative and Creative Power of the Deity ; that God was able from himself alone , to produce all things . Thus Damascius the Philosopher , writing of this very Orphick Theology , expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Orphick Theology calls the First Principle , Hermaphroditick , or Male and Female together ; thereby denoting that Essence , that is Generative or Productive of all things . And that Learned and Pious Christian Bishop , Synesius , it seems thought the Expression so harmless , that he scrupled not himself to make use of it . in those elegant and devout Hymns of his to God Almighty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tu Pater , Tu es Mater , Tu Mas , Tu Foemina . Besides these , there are also certain other Orphick Verses , scatter'd up and down in Proclus , but cited altogether in Eusebius out of Porphyrius , in which the whole World is represented , as One Great Animal , God being the Soul thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Omnia Regali sunt haec in corpore clausa , Ignis & Vnda , & Terra , Aether cum Nocte Dieque : ( Consilium , Primus Genitor , cum Numine Amoris : ) Juppiter immenso sub Corpore cuncta coerect : En hujus Caput Eximium , Vultúsque decoros Vndique resplendens Coelum , cui pendula circum Aurea Caesaries Astrorum lumina fundit : Sunt oculi Phoebus , Phoeboque adversa recurrens Cynthia , &c. Where probably that one Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · though truly Orphical , and indeed Divine ( it signifying that Mind and Love were the First Begetters and Original of all things ) was notwithstanding , clap'd in unduly out of some other place . But from all these Citations , it plainly appears , that according to the Orphick Theology , though there were many Ghds and Goddesses too , admitted , yet there was One Original and King of them all , One Supreme Deity acknowledged . We are not ignorant , that some of the ancient and learned Fathers , conceiving it contradictious , for Orpheus at the same time , to assert both Many Gods , and One God , apprehended this to be a convenient Salvo for this Difficulty , to suppose that Orpheus had by Fits and Turns , been of different Humours and Perswasions ; First a Rank Polytheist , asserting Three Hundred Gods , and more ; and then afterwards a Converted Monotheist ; they being the rather led into this Opinion , by reason of certain Counterfeit Orphick Verses in Aristobulus , made probably by some ignorant Jew ; wherein Orpheus is made to sing a Palinodia or Recantation , for his former Error and Polytheism . But we must crave lieve with all due respect , to dissent from Reverend Antiquity in this , it plainly appearing from that First Orphick Exception in Proclus , that Orpheus at the same time acknowledged , both One Vnmade Deity ( the Original of all things ) and Many Generated Gods and Goddesses , that were all conteined in it . Having now made it sufficiently evident from such Orphick Fragments , as have been acknowledged by Pagan Writers and by them cited out of Orpheus his Hymns and Rapsodies ; that the Opinion of Monarchy or One Self-existent Deity , the Original of all things , was an Essential Part of the Orphick Theology or Cabala ; we shall here further observe , that besides this Opinion of Monarchy ( but consistently with the same ) a Trinity also of Divine Hypostases Subordinate , was another part of this Orphick Cabala . Proclus upon Plato's Timaeus , making an Enquiry into Plato's Demiurgus or Opifex of the World , gives us an accompt amongst other Platonists , of the Doctrine of Amelius ( who was contemporary with Plotinus , and who is said to have taken notice of what St. John the Evangelist had written concerning the Logos , as agreeing with the Platonick and Pythagorick Hypothesis ) after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Passage being very remarkable , we thought fit to set it down at large , and shall here translate it . Amelius makes a Threefold Demiurgus or Opifex of the World , Three Minds and Three Kings : Him that Is , Him that Hath , and Him that Beholds . Which Three Minds differ thus , in that the First is Essentially that which he is ( or all Perfection : ) The Second Is its own Intelligible , but Hath the First ( as something distinct from it ) and indeed partakes thereof , and therefore is Second . The Third , Is also that Intelligible of its own , ( for every Mind is the same thing with its correspondent Intelligible ) but Hath that which is in the Second , and Beholds the First . For how much soever every Being departs from the First , so much the Obscurer is it . After which Proclus immediately subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amelius therefore supposeth These three Minds and Demiurgick Principles of his , to be both the same with Plato 's Three Kings , and with Orpheus his Trinity , of Phanes , Uranus , and Chronus ; but Phanes is supposed by him to be principally the Demiurgus . Where though Proclus ( who had some Peculiar Phansies and Whimseys of his own , and was indeed a Confounder of the Platonick Theology , and a Mingler of much Unintelligible Stuff with it ) does himself assert a Monad or Vnity , Superior to this Whole Trinity , yet does he seem nevertheless , rightly to contend against Amelius , that it was not the First Hypostasis neither in the Platonick nor Orphick Trinity , that was chiefly and properly the Demiurgus or Opifex of the World , but the Sec●nd . And thus Proclus his Master Syrianus had before determined , that in the Orphick Theology , the Title of Opifex , did properly belong to Orpheus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or First-begotten God , which was the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Intellect . Agreeably whereunto Proclus his Conclusion is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thus much may suffice to have declared , who is the Demiurgus of the World , namely , that it is the Divine Intellect , which is the proper and immediate Cause of the whole Creation , and that it is one and the same Demiurgical Jupiter , that is praised both by Orpheus and Plato . Now besides this , it is observable that Damascius in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Concerning the Principles ( not yet published ) giving an account of the Orphick Theology , tells us amongst other things , that Orpheus introduced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Triform Deity . To all which may be added , what was before cited out of Timotheus the Chronographer , That God had Three Names , Light , Counsel , and Life , and that all things were made by one Deity under these Three several Names . Where Cedrenus , the Preserver of that excellent Fragment of Antiquity , concludes in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things Timotheus the Chronographer wrote , affirming Orpheus so long ago , to have declared , That All things were made by a Coessential or Consubstantial Trinity . Which though otherwise it might be looked upon suspiciously , because that Timotheus was a Christian ( especially in regard of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet by comparing it with what we have before alledged , out of Pagan Writers , it appears , that so far as concerns an Orphick Trinity , it was not altogether vainly Written , or without Ground by him . But we have not yet done with Orpheus and the Orphick Theology , before we have made one further Reflection upon it , so as to take notice of that strong and rank Haut-goust , which was in it , of making God to be All. As for example , if we may repeat the forecited Passages , and put in the Name of God , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Vniverse , and all things belonging to it , were made within God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were contained together in the Womb of God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Head and Middle of all things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God is the Basis of the Earth and Heaven ; God is the Depth of the Sea ; God is the Breath of all ( or the Air that we breath ; ) God is the Force of the Vntameable Fire ; God is Sun , Moon and Stars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One Kingly ( or Divine ) Body ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For All these things lie in the Great Body of God. And thus was the Orphick Theology before represented also by Timotheus the Chronographer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were made by God , and Himself is All Things . But further to prove that the ancient Greekish Pagans , were indeed of such a Religious Humour as this , to resolve All Things into God , and to make God All , we shall here cite a Remarkable Testimony of Plutarch's , out of his Defect of Oracles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whereas there are Two Causes of all Generation ( the Divine and the Natural ) the most ancient Theologers and Poets , attended only to the more excellent of these Two ( the Divine Cause ) resolving all things into God , and pronouncing this of them universally , That God was both the Beginning , and Middle , and that all things were out of God. Insomuch that these had no regard at all to the other Natural and Necessary Causes of things . But on the contrary their Juniours , who were called Physici ( or Naturalists ) straying from this most excellent and Divine Principle , placed all in Bodies , their Passions , Collisions , Mutations and Commixtures together . Where by the most ancient Theologers and Poets , Plutarch plainly meant Orpheus and his Followers , it being an Orphick Verse , that is here cited by him , whereby he gives also an acknowledgment of their Antiquity . But by their Juniors , who are called Physici , he could understand no other , than those First Ionick Philosophers , Anaximander , Anaximenes , Hippo , and the rest , whom those Degenerate Italicks afterward followed , Atomizing Atheistically , Leucippus , Democritus , and Epicurus . So that here we have another Confirmation also , of what was before asserted by us , that the Ionick Philosophers after Thales , and before Anaxagoras , were generally Atheistical . And indeed from them the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Naturalists , came to be often used as Synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Atheists . Now these Two are here condemned by Plutarch , for Two Contrary Extremes ; the One who resolved all into Natural and Necessary Causes , that is , into Matter , Motion , and Qualities of Bodies , leaving out the Divine Cause , as guilty of Atheism ; the other , who altogether neglecting the Natural and Necessary Causes of things , resolved all into the Divine Cause , as it were swallowing up all into God , as guilty of a kind of Fanaticism . And thus we see plainly , that this was one Grand Arcanum of the Orphick Cabala , and the ancient Greekish Theology , That God is All things . Some Fanaticks of Latter Times , have made God to be All , in a Gross Sence , so as to take away all Real Distinction betwixt God and the Creature , and indeed to allow no other Being besides God ; they supposing the Substance of every thing , and even of all Inanimate Bodies , to be the very Substance of God himself , and all the variety of things that is in the World , to be nothing but God under several Forms , Appearances and Disguizes . The Stoicks anciently made God to be All , and All to be God , in somewhat a different way ; they conceiving God properly to be the Active Principle of the whole Corporeal Universe , which yet ( because they admitted of no Incorporeal Substance ) they supposed , together with the Passive or the Matter , to make up but one and the same complete Substance . And others who acknowledged God to be an Incorporeal Substance distinct from the Matter , have notwithstanding made All to be God also , in a certain sence ; they supposing God to be nothing but a Soul of the World , which together with the Matter , made up all into One entire Divine Animal . Now the Orphick Theologers cannot be charged with making God all , in that First and Grosly-Fanatick Sence ; as if they took away all Real Distinction betwixt God and the Creature , they so asserting God to be all , as that notwithstanding , they allowed other things to have Distinct Beings of their own . Thus much appearing from that Riddle , which in the Orphick Verses was proposed by the Maker of the World , to Night . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How can All things be One , and yet Every thing have a distinct Being of its own ? Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things One. or One all things , seems to be the Supreme Deity , or Divine Intellect , as Proclus also interprets it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter who conteineth the Vniverse , and All things within himself , Vnitively and Intellectually , according to these Orphick Oracles , gives a Particular Subsistence of their own also , to all the Mundane Gods , and other parts of the Vniverse . And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that fore-cited Orphick Verse , Every thing apart by it self , the whole Produced or Created Universe , with all its Variety of things in it ; which yet are Orphically said to be God also , in a certain other sence , that shall be declared afterward . Nor can the Orphick Theologers be charged with making God All , in the Second Stoical Sence , as if they denied all Incorporeal Substance , they plainly asserting as Damascius and others particularly note , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Deity . But as for the Third way it is very true , that the Orphick Theologers , did frequently call the World , The Body of God , and its Several Parts , His Members , making the Whole Universe to be One Divine Animal ; Notwithstanding which they supposed not , this Animated World to be the First and Highest God , but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Hermaick or Trismegistick Writers call it , The Second God ; or else as Numenius and others of the Platonists speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God : the Soul thereof being as well in the Orphick , as it was in the Pythagorick and Platonick Trinity , but the Third Hypostasis ; they supposing Two other Divine Hypostases Superiour thereunto , which were perfectly Secrete from Matter . Wherefore , as to the Supreme Deity , these Orphick Theologers , made Him to be All things , chiefly upon the Two following Accompts . First because All things coming from God , they inferred , that therefore they were all conteined in Him , and consequently were in a certain sence Himself ; thus much being declared in those Orphick Verses cited by Proclus and others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which Apuleius thus renders , Namque Sinu Occultans , dulces in luminis oras Cuncta tulit , sacro versans sub pectore curas . The Sence whereof is plainly this ; That God at first Hiding or Occultly conteining all things within himself , did from thence display them , and bring them forth into light , or distinct Beings of their own , and so make the World. The Second is , Because the World , produced by God , and really existing without him , is not therefore quite cut off from him , nor subsists alone by it self as a Dead Thing , but is still Livingly united to him , essentially Dependent on him , always Supported and Upheld , Quickned and Enlivened , Acted and Pervaded by him ; according to that Orphick Passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — God passes through and intimately pervades All things . Now it is very true , that some Christian Theologers also have made God to be All , according to these Latter sences ; as when they affirm the whole World to be nothing else but Deum Explicatum , God Expanded or Vnfolded , and when they call the Creatures , as St. Jerom and others often do , Radios Deitatis , the Rays of the Deity . Nay the Scripture it self may seem , to give some countenance also hereunto , when it tells us , That Of Him , and Through Him , and To Him , are All things , which in the Orphick Theology was thus expressed , God is the Beginning , and Middle , and End of All things ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were made in him , as in the Orphick Verses , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things consist in him : That , In Him we Live and Move , and have our Being ; That God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quicken all things , and that he ought to be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All in All ; which supposeth him in some sence to be so . Notwithstanding which , this is a very Ticklish Point , and easily lyable to Mistake and Abuse : and , as we conceive , it was the mistake and abuse of this One Thing , which was the Chief Ground and Original of the both Seeming and Real Polytheism , not only of the Greekish and European , but also of the Egyptian and other Pagans ; as will be more particularly declared afterwards : They concluding that because God was All things , and consequently All things God , that therefore God ought to be Worshipped in All things , that is , in all the several Parts of the World , and Things of Nature ; but especially in those Animated Intellectual Beings , which are Superiour to Men. Consentaneously whereunto , they did both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theologize or Deifie all things , looking upon every thing as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; something Supernatural , or a kind of Divinity in it ; and also bestow Several Names upon God , according to all the several Parts of the World , and Things of Nature , calling him in the Starry Heaven and Aether , Jupiter ; in the Air , Juno ; in the Winds , Aeolus ; in the Sea , Neptune ; in the Earth and Subterraneous Parts Pluto ; in Learning , Knowledge and Invention , Minerva and the Muses ; in War , Mars ; in Pleasure , Venus ; in Corn , Ceres ; in Wine , Bacchus , and the like . However it is unquestionably Evident from hence , that Orpheus with his Followers , that is , the Generality of the Greekish Pagans , acknowledged One Vniversal and All-comprehending Deity , One that was All ; and consequently could not admit of Many Self-existent and Independent Deities . XVIII . Having treated largely concerning the Two most Eminent Polytheists amongst the ancient Pagans , Zoroaster and Orpheus . and clearly proved that they asserted One Supreme Deity ; we shall in the next place observe , that the Egyptians themselves also , notwithstanding their Multifarious Polytheism and Idolatry , had an acknowledgment , amongst them , of One Supreme , and Vniversal Numen . There hath been some Controversie amongst Learned Men , Whether Polytheism and Idolatry had their first rise from the Egyptians or the Chaldeans , because the Pagan Writers for the most part give the Precedency here to the Egyptians : Lucian himself , who was by Birth a Syrian , and a diligent enquirer into the Antiquities of his own Country , affirming that the Syrians and Assyrians received their Religion and Gods first from the Egyptians : and before Lucian , Herodotus the Father of History , reporting likewise that the Egyptians were the First , that erected Temples and Statues to the Gods. But whether the Egyptians or Chaldeans were the First Polytheists and Idolaters , there is is no question to be made , but that the Greeks , and Europeans generally derived their Polytheism and Idolatry from the Egyptians . Herodotus affirms in oneplace , that the Greeks received their Twelve Gods from thence , and in another , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Almost all the Names of the Gods , came first out of Egypt into Greece . In what sence this might be true of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , though the word be Originally Greekish , shall be declared afterwards : But it is probable that Herodotus had here a further meaning , that the very Names of many of the Greekish Gods , were originally Egyptian . In order to the confirmation of which , we shall here propound a Conjecture concerning One of them , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called otherwise by the Greeks Pallas , and by the Latins Minerva . For first , the Greek Etymologies of this word , seem to be all of them either Trifling and Frivolous , or Violent and Forced . Plato in his Cratylus having observed , that according to the ancient Allegorical Interpreters of Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Vnderstanding Personated and Deified , conceived that the first imposers of that Name , intending to signifie thereby Divine Wisdom called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vnderstanding of God , or the Knowledge of Divine things ; as if the Word had been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thence afterward transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But being not fully satisfied himself with this Etymology , he afterwards attempts another , deriving the Word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge concerning Manners or Practical Knowledge ; as if it had been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from thence changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others of the Greeks have deduced this Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is the Property of Wisdom , to collect all into One , supposing that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others would fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Alpha Privative , because Minerva or Wisdom , though she be a Goddess , yet hath nothing of Feminine Imperfection in her . Others again would etymologize it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because Vertue or Wisdom , is of such a Noble and Generous temper , as that it scorns to subject it self to any base and unworthy servitude . Lastly , others would derive it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affirming it to have been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From all which uncertainty of the Greeks concerning the Etymon of this Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from the Frivolousness or Forcedness of these Conjectures , we may rather conclude , that it was not originally Greekish but Exotical , and probably , according to Herodotus , Egyptian . Wherefore let us try whether or no , we can find any Egyptian Word from whence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be deri●ed . Plato in his Timaeus , making mention of Sais a City in Egypt , where Solon sometime sojourned , tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the President or Tutelar God of that City was called in the Egyptian Language Neith , but in the Greek , as the same Egyptians affirm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now why might not this very Egyptian word Neith , by an easie inversion have been at first turned into Thien or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( men commonly pronouncing Exotick words ill-favouredly ) and then by additional Alpha's at the beginning and end , transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? This seems much more probable , than either Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or any other of those Greek Etymologies before-mentioned . And as the Greeks thus derived the Names of many of their Gods from the Egyptians , so do the Latins seem to have done the like , from this one Instance of the word Neptune ; which though Varro would deduce à nubendo , as if it had been Nuptunus , because the Sea covers and hides the Land , and Scaliger with others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Washing , this being the chief use of Water , yet as the learned Bochart hath observed , it may with greater probability be derived from the Egyptian word Nephthus , Plutarch telling us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Egyptians called the Maritime parts of Land , or such as border upon the Sea , Nephthus . Which Conjecture may be further confirmed from what the same Plutarch elsewhere write , that as Isis was the Wife of Osiris , so the Wife of Typhon was called Nephthus . From whence one might collect , that as Isis was taken sometimes for the Earth ; or the Goddess presiding over it , so Nephthus was the Goddess of the Sea. To which may be further added out of the same Writer , that Nephthus was sometimes called by the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Venus , probably because Venus is said to have risen out of the Sea. But whatever may be thought of these Etymological conjectures , certain it is , that no Nation in the world was ever accompted by the Pagans , more Devout , Religious and Superstitious , than the Egyptians , and consequently none was more Polytheistical and Idolatrous . Isocrates in his Praise of Busiris , gives them a high Encomium for their Sanctity ; and Herodotus affirmeth of them , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exceedingly more Religious and more Devout Worshippers of the Deity , than all other Mortals . Wherefore they were highly celebrated by Apollo's Oracle ( recorded by Porphyrius ) and preferred before all other Nations for teaching rightly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hard and difficult way that leadeth to God and Happiness ▪ But in the Scripture , Aegypt is famous for her Idols and for her Spiritual Whoredoms and Fornications ; to denote the uncleanness whereof , she is sometimes joyned with Sodom . For the Egyptians , besides all those other Gods that were worshipped by the Greeks and other Barbarians ; besides the Stars , Demons and Heroes ; and those Artificial Gods , which they boasted so much of their power of making , viz. Animated Statues ; had this peculiar Intoxication of their own , which render'd them infamous and ridiculous even amongst all the other Pagans , that they worshipped Brute Animals also , in one sence or other , Quis nescit , Volusi Bithynice , qualia demens Aegyptus portenta colat ? Crocodilon adorat Pars haec , illa pavet saturam serpentibus Ibin . Concerning which Origen against Celsus thus writeth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To him that cometh to be a Spectator of the Egyptian Worship , there first offer themselves to his view , most splendid and stately Temples , sumptuously adorned , together with solemn Groves , and many pompous Rites and mystical Ceremonies ; but as soon as he enters in , he perceives that it was either a Cat or an Ape , a Crocodile or a Goat , or a Dog , that was the Object of this Religious Worship . But notwithstanding this multifarious Polytheism and Idolatry of these Egyptians , that they did nevertheless acknowledge , One Supreme and Vniversal Numen , may first be probably collected , from that great Fame which they had anciently over the whole World for their Wisdom . The Egyptians are called by the Elei in Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wisest of Men , and it is a commendation that is given to one in the same Writer , That he excelled the Egyptians , in wisdom , who excelled all other Mortals . Thus is it set down in the Scripture , for Moses his Encomium , that he was learned in all the Wisdom of the Egyptians ; and the Transcendency of Solomon's Wisdom is likewise thus expressed , by the Writer of the Book of Kings , that it excelled the Wisdom of all the Children of the East-country , and all the Wisdom of Egypt . Where by the Children of the East , are chiefly meant the Persian Magi , and the Chaldeans ; and there seems to be a Climax here , that Solomon's Wisdom did not only excel the Wisdom of the Magi and of the Chaldeans , but also that of the Egyptians themselves . From whence it appears , that in Solomon's time Egypt was the chief School of Literature in the whole World , and that the Greeks were then but little or not at all taken notice of , nor had any considerable fame for Learning . For which cause , we can by no means give credit to that of Philo in the Life of Moses , that besides the Egyptian Priests , Learned men were sent for by Pharaoh's Daughter , out of Greece to instruct Moses . Whereas it is manifest from the Greekish Monuments themselves , that for many Ages after Solomon's time , the most famous of the Greeks , travell'd into Egypt to receive Culture and Literature , as Lycurgus , Solon , Thales and many others , amongst whom were Pythagoras and Plato . Concerning the former of which Isocrates writes , that coming into Egypt , and being there instructed by the Priests , he was the first that brought Philosophy into Greece : and the latter of them is perstringed by Xenophon , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not contented with that simple Philosophy of Socrates ( which was little else besides Morality ) he was in love with Egypt , and that monstrous Wisdom of Pythagoras . Now as it is not probable that the Egyptians , who were so famous for Wisdom and Learning , should be ignorant of One Supreme Deity , so is it no small Argument to the contrary , that they were had in so great esteem by those Two Divine Philosophers , Pythagoras and Plato . We grant indeed , that after the Greeks began to flourish in all manner of Literature , the Fame of the Egyptians was not only much eclipsed , ( so that we hear no more of Greeks travelling into Egypt upon the former accompt ) but also that their ardour towards the liberal Sciences , did by degrees languish and abate ; so that Strabo in his time could find little more in Egypt , besides the empty Houses and Pallaces in which Priests formerly famous for Astronomy and Philosophy had dwelt . Nevertheless their Arcane Theology remained more or less amongst them unextinct to the last , as appears from what Origen , Porphyrius and Jamblichus have written concerning them . The Learning of the Egyptians was either Historical , or Philosophical , or Theological . First the Egyptians were famous for their Historick Learning and Knowledge of Antiquity , they being confessed in Plato to have had so much ancienter Records of Time than the Greeks , that the Greeks were but Children or Infants compared with them . They pretended to a continued and uninterrupted series of History , from the Beginning of the World downward , and therefore seem to have had the clearest and strongest Perswasions of the Cosmogonia . Indeed it cannot be denied , but that this Tradition of the World's Beginning , was at first in a manner Universal among all Nations . For concerning the Greeks and Persians we have already manifested the same , and as Sancuniathon testifieth the like concerning the Phenicians , so does Strabo likewise of the Indian Brachmans , affirming that they did agree with the Greeks in many things and Particularly in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was both Made , and should be Destroyed . And though Diodorus affirm the contrary of the Chaldeans , yet we ought in reason to assent rather to Berosus , in respect of his greater Antiquity , who represents the sence of the Ancient Chaldeans after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there was a time when all was Darkness and Water , but Bell ( who is interpreted Jupiter ) cutting the Darkness in the middle , separated the Earth and Heaven from one another and so framed the World ; this Bell also producing the Stars , the Sun and the Moon and the five Planets . From which Testimony of Berosus , according to the Version of Alexander Polyhistor , by the way it appears also , that the Ancient Chaldeans acknowledged One Supreme Deity , the Maker of the whole World , as they are also celebrated for this in that Oracle of Apollo , which is cited out of Porphyry by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where the Chaldeans are joyned with the Hebrews , as worshipping likewise in a holy manner , One Self-existent Deity . Wherefore if Diodorus were not altogether mistaken , it must be concluded , that in the latter times , the Chaldeans ( then perhaps receiving the Doctrine of Aristotle ) did desert and abandon the Tradition of their Ancestors concerning the Cosmogonia . But the Egyptians , however they attributed more Antiquity to the World than they ought , yet seem to have had a constant Perswasion of the Beginning of it , and the Firmest of all other Nations : they ( as Kircher tells us ) therefore picturing Horus or the World , as a Young man Beardless , not only to signifie its constant youthful and flourishing Vigour , but also the Youngness and Newness of its Duration . Neither ought it to be suspected , that though the Egyptians held the World to have had a Beginning , yet they conceived it to be made by Chance without a God , as Anaximander , Democritus and Epicurus afterwards did ; the contrary thereunto being so Confessed a Thing , that Simplicius a zealous Contender for the Worlds Eternity , affirms the Mosaick History of its Creation by God , to have been nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Egyptian Fables . The Place is so considerable , that I shall here set it down in the Authors own Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If Grammaticus here mean the Lawgiver of the Jews , writing thus , [ In the beginning God made Heaven and Earth , and the Earth was invisible and unadorned , and Darkness was upon the Deep , and the Spirit of God moved upon the Water : ] and then afterward when he had made Light , and separated the Light from the Darkness , adding [ And God called the Light Day , and the Darkness Night , and the Evening and the Morning were the First Day ] I say , if Grammaticus think this to have been the First Generation and Beginning of Time ; I would have him to know , that all this is but a Fabulous Tradition , and wholly drawn from Egyptian Fables . As for the Philosophy of the Egyptians , That besides their Physiology , and the Pure and Mix'd Mathematicks ( Arithmetick , Geometry and Astronomy ) they had another higher kind of Philosophy also , concerning Incorporeal Substances , appears from hence , because they were the first Asserters of the Immortality of Souls , their Preexistence and Transmigration , from whence their Incorporeity is necessarily inferred . Thus Herodotus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Egyptians were the first Asserters of the Souls Immortality , and of its Transmigration after the Death and Corruption of this Body , into the Bodies of other Animals successively , viz. until it have run round through the whole Circuit of Terrestrial , Marine and Volatile Animals , after which ( they say ) it is to return again into a Humane Body ; they supposing this Revolution or Apocatastasis of Souls , to be made in no less space than that of Three Thousand years . But whether Herodotus were rightly Catechized and instructed in the Egyptian Doctrine as to this particular or no , may very well be questioned ; because the Pythagoreans whom he there tacitly reprehends for arrogating the first Invention of this to themselves , when they had borrowed it from the Egyptians , did represent it otherwise ; namely , That the Descent of Humane Souls into these Earthy Bodies , was first in way of Punishment , and that their sinking lower afterwards into the Bodies of Brutes , was only to some , a further Punishment for their further Degeneracy ; but the Vertuous and Pious Souls should after this Life enjoy a state of Happiness , in Celestial or Spiritual Bodies . And the Egyptian Doctrine is represented after the same manner by Porphyrius in Stobaeus , as also in the Hermetick or Tristmegistick Writings . Moreover Chalcidius reports , that Hermes Trismegist , when he was about to die , made an Oration to this purpose , That he had here lived in this Earthly Body , but an Exile and Stranger , and was now returning home to his own Country , so that his Death ought not to be lamented , this Life being rather to be accompted Death . Which Perswasion the Indian Brachmans also were embued withal , whether they received it from the Egyptians ( as they did some other things ) or no ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That this Life here is but the Life of Embryo's , and that Death [ to good men ] is a Generation or Birth into true life . And this may the better be believed to have been the Egyptian Doctrine , because Diodorus himself , hath some Passages sounding that way ; as that the Egyptians lamented not the Death of Good men , but applauded their Happiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being to live ever in the other World with the pious . However it being certain from this Egyptian Doctrine of Preexistence and Transmigration , that the Egyptians did assert the Souls Incorporeity , it cannot reasonably be doubted , but that they acknowledged also , an Incorporeal Deity . The Objection against which , from what Porphyrius writeth concerning Chaeremon , will be answered afterwards . We come in the last place to the Theology of the Egyptians . Now it is certain , that the Egyptians besides their Vulgar and Fabulous Theology ( which is for the most part that which Diodorus S. describes ) had another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arcane and Recondite Theology , that was concealed from the Vulgar and communicated only to the Kings , and such Priestsand others as were thought capable thereof ; These Two Theologies of theirs differing , as Aristotle's Exotericks and Acroamaticks . Thus much is plainly declared by Origen , whose very name was Egyptian , it being interpreted Horo-genitus , ( which Horus was an Egyptian God ) upon occasion of Celsus his boasting , that he thoroughly understood all that belonged to Christianity ; Celsus ( saith he ) seemeth here to me , to do just as if a man travelling into Egypt , where the Wise men of the Egyptians , according to their Country-Learning Philosophize much , about those things that are accounted by them Divine , whilst the Idiots in the mean time , hearing only certain Fables which they know not the meaning of , are very much pleased therewith : Celsus , I say , doth as if such a Sojourner in Egypt , who had conversed only with those Idiots , and not been at all instructed by any of the Priests , in their Arcane and Recondite Mysteries , should boast that he knew all that belonged to the Egyptian Theologie . Where the same Origen also adds , that this was not a thing proper neither to the Egyptians only , to have such an Arcane and True Theology , distinct from their Vulgar and Fabulous one , but common with them to the Persians , Syrians , and other Barbarian Pagans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What we have now affirmed ( saith he ) concerning the difference betwixt the Wise men and the Idiots amongst the Egyptians , the same may be said also of the Persians , amongst whom the Religious Rites are performed Rationally by those that are ingenious , whilest the superficial Vulgar look no further in the observation of them , than the external Symbol or Ceremony . And the same is true likewise concerning the Syrians and Indians , and all those other Nations , who have besides their Religious Fables , a Learning and Doctrine . Neither can it be dissembled , that Origen in this place plainly intimates the same also concerning Christianity it self ; namely that besides the Outside and exteriour Cortex of it ( in which notwithstanding there is nothing Fabulous ) communicated to all , there was a more Arcane and Recondite Doctrine belonging thereunto , which all were not alike capable of ; he elsewhere observing this to be that Wisdom that St. Paul spake amongst the Perfect . From whence he concludes that Celsus vainly boasted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For I know all things belonging to Christianity , when he was acquainted only with the exteriour Surface of it . But concerning the Egyptians this was a thing most notorious and observed by sundry other Writers , as for Example Clemens of Alexandria , a man also well acquainted with the affairs of Egypt ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians do not reveal their Religious Mysteries promiscuously to all , nor communicate the knowledge of Divine things to the Profane , but only to those who are to succeed in the Kingdom , and to such of the Priests as are judged most fitly qualified for the same , upon account both of their Birth and Education . With which agreeth also the Testimony of Plutarch , he adding a further Confirmation thereof from the Egyptian Sphinges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When a mongst the Egyptians there is any King chosen out of the Military Order , he is forthwith brought to the Priests , and by them instructed in that Arcane Theology , which conceals Mysterious Truths under obscure Fables and Allegories . Wherefore they place Sphinges before their Temples , to signifie that their Theology contained a certain Arcane and Enigmatical Wisdom in it . And this meaning of the Sphinges in the Egyptian Temples , is confirmed likewise by Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Therefore do the Egyptians place Sphinges before their Temples , to declare thereby , that the Doctrine concerning God is Enigmatical and Obscure . Notwithstanding which , we acknowledge that the same Clemens gives another interpretation also of these Sphinges , or Conjecture concerning them , which may not be unworthy to be here read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But perhaps the meaning of those Egyptian Sphinges might be also to signifie , that the Deity ought both to be Loved and Feared ; to be Loved as benigne and propitious to the Holy , but to be Feared as inexorably just to the Impious , the Sphinx being made up of the Image both of a Man and a Lion. Moreover besides these Sphinges , the Egyptians had also Harpocrates and Sigalions in their Temples , which are thus described by the Poet , Quíque premunt vocem , digitóque silentia suadent . They being the Statues of Young men pressing their Lips with their Finger . The meaning of which Harpocrates is thus expressed by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Harpocrates of the Egyptians is not to be taken for an Imperfect and Infant God , but for the President of mens Speech concerning the Gods , that is but imperfect , balbutient and inarticulate , and the Regulator or Corrector of the same ; his Finger upon his Mouth being a Symbol of Silence and Taciturnity . It is very true that some Christians have made another Interpretation of this Egyptian Harpocrates , as if the meaning of it had been this ; That the Gods of the Egyptians had been all of them really nothing else but Mortal Men , but that this was a Secret that was to be concealed from the Vulgar . Which Conceit , however it be witty , yet is it devoid of Truth ; and doubtless the meaning of those Egyptian Harpocrates was no other than this , That either the Supreme and Incomprehensible Deity was to be adored with Silence , or not spoken of without much caution and circumspection ; or else that the Arcane Mysteries of Theology were not to be promiscuously communicated , but concealed from the profane Vulgar . Which same thing seems to have been allso signified , by that yearly Feast kept by the Egyptians in honour of Thoth or Hermes , when the Priests eating Honey and Figs , pronounced those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truth is sweet . As also by that Amulet which Isis was fabled to have worn about her , the interpretation whereof , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , True speech . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane and Recondite Theology of the Egyptians , was concealed from the Vulgar Two manner of ways , by Fables or Allegories , and by Symbols or Hieroglyphicks . Eusebius informs us , that Porphyrius wrote a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning the Allegorical Theology both of the Greeks and Egyptians . And here by the way we may observe , that this business of Allegorizing in matters of Religion , had not its first and only Rise amongst the Christians , but was a thing very much in use among the Pagan Theologers also : and therefore Celsus in Origen , commends some of the Christians for this , that they could Allegorize ingeniously and handsomly . It is well known how both Plutarch and Synesius Allegorized those Egyptian Fables of Isis and Osiris , the one to a Philosophical , the other to a Political sence . And the Egyptian Hieroglyphicks , which were Figures not answering to Sounds or Words , but immediately representing the Objects and Conceptions of the Mind , were chiefly made use of by them to this purpose , to express the Mysteries of their Religion and Theology , so as that they might be concealed from the prophane Vulgar . For which cause the Hieroglyphick Learning of the Egyptians , is commonly taken for one and the same thing with their Arcane Theology or Metaphysicks . And this the Author of the Questions and Answers ad Orthodoxos , tells us was anciently had in much greater esteem amongst the Egyptians , than all their other Learning , and that therefore Moses was as well instructed in this Hieroglyphick Learning and Metaphysical Theology of theirs , as in their Mathematicks . And for our parts we doubt not but that the Mensa Isiaca lately published , containing so many strange and uncouth Hieroglyphicks in it , was something of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane Theology of the Egyptians , and not meer History , as some imagine : Though the late confident Oedipus , seem to arrogate too much to himself , in pretending to such a certain and exact Interpretation of it . Now as it is reasonable to think , that in all those Pagan Nations where there was another Theology besides the Vulgar , the principal part thereof , was the Doctrine of One Supreme and Vniversal Deity the Maker of the whole World , so can it not well be conceived , what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane and Mysterious and Enigmatick Theology of the Egyptians , so much talked of , should be other than a kind of Metaphysicks concerning God , as One Perfect Incorporeal Being , the Original of all things . We know nothing of any Moment , that can be objected against this , save only that which Porphyrius , in his Epistle to Anebo an Egyptian Priest , writeth concerning Chaeremon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chaeremon and others acknowledge nothing before this Visible and Corporeal World , alledging for the countenance of their Opinion , such of the Egyptians as talk of no other Gods , but the Planets and those Stars that fill up the Zodiack , or rise together with them , their Decans , and Horoscopes , and Robust Princes , as they call them ; whose names are also inserted into their Almanacks or Ephemerides , together with the times of their Risings and Settings , and the Prognosticks or significations of future Events from them . For he observed that those Egyptians who made the Sun the Demiurgus or Architect of the World , interpreted the Stories of Isis and Osiris , and all those other Religious Fables , into nothing but Stars and Planets and the River Nile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and referred all things universally into Natural or Inanimate , nothing into Incorporeal and Living Substances . Which Passage of Porphyrius concerning Chaeremon , we confess Eusebius lays great stress upon , endeavouring to make advantage of it , first against the Egyptians , and then against the Greeks and other Pagans , as deriving their Religion and Theology from them ; It is manifest from hence , saith he , that the very Arcane Theology of the Egyptians , Deified nothing but Stars and Planets , and acknowledged no Incorporeal Principle or Demiurgick Reason as the Cause of this Vniverse , but only the Visible Sun : And then he concludes in this manner , See now what is become of this Arcane Theology of the Egyptians , that deifies nothing but sensless Matter or Dead Inanimate Bodies . But it is well known that Eusebius took all advantages possible , to represent the Pagans to the worst , and render their Theology ridiculous and absurd ; nevertheless what he here urgeth against the Egyptians , is the less valuable , because himself plainly contradicts it elsewhere , declaring that the Egyptians acknowledged a Demiurgick Reason and Intellectual Architect of the World , which consequently was the Maker of the Sun ; and confessing the same of the other Pagans also . Now to affirm that the Egyptians acknowledged no other Deity than Inanimate Matter and the Sensless Corporeal World , is not only to deny that they had any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Arcane Theology at all , ( which yet hath been sufficiently proved ) but also to render them absolute Atheists . For if this be not Atheism to acknowledge no other Deity besides Dead and Sensless Matter , then the word hath no signification . Chaeremon indeed seems to impute this Opinion ( not to all the Egyptians ) but to some of them ; and it is very possible that there might be some Atheists amongst the Egyptians also , as well as amongst the Greeks and their Philosophers . And doubtless this Chaeremon himself was a kind of Astrological Atheist ; for which cause we conclude , that it was not Chaeremon the Stoick , from whom notwithstanding Porphyrius in his Book of Abstinence citeth certain other things concerning the Egyptians , but either that Chaeremon whom Strabo made use of in Egypt , or else some other of that name . But that there ever was or can be any such Religious Atheists , as Eusebius with some others imagine , who though acknowledging no Deity , besides Dead and Sensless Matter , notwithstanding devoutly court and worship the same , constantly invoking it and imploring its assistance , as expecting great Benefit to themselves thereby ; This we confess is such a thing , as that we have not Faith enough to believe , it being a sottishness and contradictious Non-sence , that is not incident to humane Nature . Neither can we doubt , but that all the devout Pagans , acknowledged some Living and Vnderstanding Deities or other ; nor easily believe that they ever Worshipped any Inanimate or Sensless Bodies otherwise , than as some way referring to the same , or as Images and Symbols of them . But as for that Passage in Porphyrius his Epistle concerning Chaeremon , where he only propounds doubts to Anebo the Egyptian Priest , as desiring further Information from him concerning them , Jamblichus hath given us a full answer to it , under the person of Abammo another Egyptian Priest , which notwithstanding hath not hitherto been at all taken notice of , because Ficinus and Scutellius not understanding the word Chaeremon to be a Proper name , ridiculously turn'd it in their Translations , Optarem and Gauderem , thereby also perverting the whole sence . The words in the Greek MS. ( now in the hands of my Learned Friend Mr. Gale ) run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Chaeremon and those others who pretend to write of the first Causes of the World , declare only the Last and Lowest Principles , as likewise they who treat of the Planets , the Zodiack , the Decans , the Horoscopes and the Robust Princes . And those things that are in the Egyptian Almanacks ( or Ephemerides ) contain the least part of the Hermaical Institutions , namely the Phases and Occultations of the Stars , the Increase and Decrease of the Moon and the like Astrological Matters ; which things have the lowest place in the Egyptian Aetiology . Nor do the Egyptians resolve all things into ( Sensles ) Nature , but they distinguish both the Life of the Soul , and the Intellectual Life , from that of Nature , and that not only in our selves , but also in the Vniverse ; they determining Mind and Reason , first to have existed of themselves , and so this whole World to have been made . Wherefore they acknowledge before the Heaven and in the Heaven a Living Power , and place pure Mind above the World , as the Demiurgus and Architect thereof . From which Testimony of Jamblichus , who was but little Juniour to Porphyrius , and Contemporary with Eusebius , and who had made it his business to inform himself thoroughly concerning the Theology of the Egyptians , it plainly appears that the Egyptians did not generally suppose ( as Chaeremon pretended concerning some of them ) a Sensless Inanimate Nature to be the first Original of all things , but that as well in the World as in our selves , they acknowledged Soul superiour to Nature , and Mind or Intellect superiour to Soul , this being the Demiurgus of the World. But we shall have afterwards occasion more opportunely to cite other Passages out of this Jamblichus his Egyptian Mysteries , to the same purpose . Wherefore there is no pretense at all to suspect , that the Egyptians were universally Atheists and Anarchists , such as supposed no Living Understanding Deity , but resolved all into Sensless Matter as the first and highest Principle ; But all the question is whether they were not Polyarchists , such as asserted a Multitude of Understanding Deities Self-existent or Unmade . Now that Monarchy was an essential part of the Arcane and True Theology of the Egyptians A. Steuchus Eugubinus , and many other learned men , have thought to be unquestionably evident , from the Hermetick or Trismegistick Writings , they taking it for granted , that these are all genuine and sincere . Whereas there is too much cause to suspect that there have been some Pious Frauds practised upon these Trismegistick Writings , as well as there were upon the Sibylline ; and that either whole Books of them have been counterfeited by pretended Christians , or at least several spurious and supposititious Passages here and there inserted into some of them . Isaac Casaubon who was the first Discoverer , has taken notice of many such , in that first Hermetick Book entituled Paemander , some also in the Fourth Book inscribed Crater , and some in the Thirteenth call'd the Sermon in the Mount , concerning Regeneration ; which may justly render those Three whole Books , or at least the First and Last of them to be suspected . We shall here repeat none of Casaubon's condemned Passages , but add one more to them out of the Thirteenth Book , or Sermon in the Mount , which , however omitted by him , seems to be more rankly Christian than any other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Tell me this also , Who is the Cause or Worker of Regeneration ? The Son of God , One Man , by the will of God. Wherefore though Ath. Kircherus contend with much zeal for the sincerity of all these Trismegistick Books ; yet we must needs pronounce of the Three forementioned , at least the Paemander properly so called , and the Sermon in the Mount , that they were either wholly forged and counterfeited by some pretended Christians , or else had many spurious Passages inferted into them . Wherefore it cannot be solidly proved , from the Trismegistick Books , after this manner , as supposed to be all alike Genuine and sincere , that the Egyptian Pagans acknowledged One Supreme and Vniversal Numen . Much less can the same be evinced from that pretended Aristotelick Book , De secretiore parte Divinae Sapientiae secundùm Aegyptios , greedily swallowed down also by Kircherus , but unquestionably pseudepigraphous . Notwithstanding which , we conceive that though all the Trismegistick Books that now are or have been formerly extant , had been forged by some pretended Christians , as that Book of the Arcane Egyptian Wisdom , was by some Philosopher and imputed to Aristotle ; yet would they for all that upon another accompt , afford no inconsiderable Argument to prove that the Egyptian Pagans asserted One Supreme Deity ; viz. Because every Cheat and Imposture must needs have some Basis or Foundation of Truth to stand upon ; there must have been something truly Egyptian , in such counterfeit Egyptian Writings , ( and therefore this at least of One Supreme Deity ) or else they could never have obtained credit at first , or afterwards have maintain'd the same . The rather because these Trismegistick Books were dispersed in those ancient times before the Egyptian Paganism and their Succession of Priests were yet extinct ; and therefore had that which is so much insisted upon in them , been dissonant from the Egyptian Theology , they must needs have been presently exploded as meer Lyes and Forgeries . Wherefore we say again , that if all the Hermaick or Trismegistick Books that are now extant , and those to boot , which being mentioned in ancient Fathers have been lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , had been nothing but the Pious Frauds and Cheats of Christians , yet must there needs have been some Truth at the bottom to give subsistence to them ; This at least , that Hermes Trismegist or the Egyptian Priests , in their Arcane and True Theology , really acknowledged One Supreme and Vniversal Numen . But it does not all follow that because some of these Hermaick or Trismegistick Books now extant , were counterfeit or supposititious , that therefore all of them must needs be such , and not only so , but those also that are mentioned in the Writings of ancient Fathers which are now lost . Wherefore the Learned Casaubon seems not to have reckoned or concluded well , when from the detection of Forgery in Two or Three of those Trismegistick Books at most , he pronounces of them all universally , that they were nothing but Christian Cheats and Impostures . And probably he was lead into this mistake , by reason of his too securely following that vulgar Errour ( which yet had been confuted by Patricius ) that all that was published by Ficinus under the name of Hermes Trismegist , was but one and the same Book Poemander , consisting of several Chapters , whereas they are all indeed so many Distinct and Independent Books , whereof Poemander is only placed First . However there was no shadow of reason , why the Asclepius should have fallen under the same condemnation , nor several other Books superadded by Patricius , they being unquestionably distinct from the Poemander , and no signs of Spuriousness or Bastardy discovered in them . Much less ought those Trismegistick Books , cited by the Fathers and now lost , have been condemned also Unseen . Wherefore notwithstanding all that Casaubon has written , there may very well be some Hermetick or Trismegistick Books Genuine , though all of them be not such ; that is , according to our after-declaration , there may be such Books , as were really Egyptian , and not counterfeited by any Christian , though perhaps not written by Hermes Trismegist himself , nor in the Egyptian Language . And as it cannot well be conceived how there should have beeen any counterfeit Egyptian Books , had there been none at all Real , so that there were some Real , and Genuine , will perhaps be rendered probable by these following Considerations . That there was anciently amongst the Egyptians , such a man as Thoth , Theuth or Taut , who together with Letters , was the First Inventor of Arts and Sciences , as Arithmetick , Geometry , Astronomy , and of the Hieroglyphick Learning , ( therefore called by the Greeks Hermes , and by the Latins Mercurius ) cannot reasonably be denied ; it being a thing confirmed by general Fame in all Ages , and by the Testimonies not only of Sanchuniathon a Phenician Historiographer , who lived about the times of the Trojan War , and wrote a Book concerning the Theology of the Egyptians , and Manethos Sebennyta an Egyptian Priest , contemporary with Ptol. Philadelphus ; but also of that grave Philosopher Plato , who is said to have sojourned Thirteen years in Egypt , that in his Philebus speaks of him as the First Inventor of Letters ( who distinguished betwixt Vowels and Consonants determining their several Numbers ) there calling him either a God or Divine Man ; but in his Phaedrus attributeth to him also , the Invention of Arithmetick , Geometry and Astronomy , together with some ludicrous Recreations , making him either a God or Demon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have heard ( saith he ) that about Naucratis in Egypt , there was one of the ancient Egyptian Gods , to whom the Bird Ibis was sacred , as his Symbol or Hieroglyphick ; the name of which Demon was Theuth . In which place , the Philosopher subjoyns also an Ingenious Dispute , betwixt this Theuth , and Thamus then King of Egypt , concerning the Convenience and Inconvenience of Letters ; the Former boasting of that Invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Remedy for Memory and great Help to Wisdom , but the Latter contending , that it would rather beget Oblivion , by the neglect of Memory , and therefore was not so properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Remedy for Memory , as Reminiscence , or the Recovery of things forgotten : adding , that it would also weaken and enervate Mens Natural Faculties , by slugging them , and rather beget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Puffy Conceit and Opinion of Knowledge , by a Multifarious Rabble of Indigested Notions , than the Truth thereof . Moreover since it is certain , that the Egyptians were famous for Literature before the Greeks , they must of necessity have some One or More Founders of Learning amongst them , as the Greeks had ; and Thoth is the Only or First Person celebrated amongst them upon this accompt , in remembrance of whom the First Moneth of the Year was called by that Name . Which Thoth is generally supposed to have lived in the times of the Patriarchs , or considerably before Moses ; Moses himself being said to have been instructed in that Learning , which owed its Original to him . Again , besides this Thoth or Theuth , who was called the First Hermes , the Egyptians had also afterwards , another eminent Advancer or Restorer of Learning , who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second Hermes ; They perhaps supposing the Soul of Thoth or the First Hermes to have come into him by Transmigration ; but his proper Egyptian Name was Siphoas , as Syncellus out of Manetho informs us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Siphoas ( who is also Hermes ) the Son of Vulcan . This is he , who is said to have been the Father of Tat , and to have been Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ter Maximus , ( he being so styled by Manetho , Jamblichus and others . ) And he is placed by Eusebius in the Fiftieth year after the Israelitish Exitus , though probably somewhat too Early . The Former of these Two Hermes , was the Inventor of Arts and Sciences , the Latter , the Restorer and Advancer of them : the First wrote in Hieroglyphicks upon Pillars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the learned Valesius conjectures it should be read , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) Which Syringes what they were , Am. Marcellinus will instruct us ; The Second Interpreted and Translated those Hieroglyphicks , composing many Books in several Arts and Sciences ; the Number whereof set down by Jamblichus , must needs be Fabulous , unless it be understood of Paragraphs , or Verses . Which Trismegistick or Hermetick Books , were said to be carefully preserved by the Priests , in the Interiour Recesses of their Temples . But besides the Hieroglyphicks written by the First Hermes , and the Books composed by the Second ( who was called also Trismegist ) it cannot be doubted , but that there were Many other Books written by the Egyptian Priests successively in several Ages . And Jamblichus informs us , in the beginning of his Mysteries , That Hermes the God of Eloquence , and President or Patron of all true Knowledge concerning the Gods , was formerly accounted Common to all the Priests , insomuch , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they dedicated the Inventions of their Wisdom to him , entitling their own Books to Hermes Trismegist . Now though One Reason hereof , might probably have been thought to have been this , because those Books were supposed to have been written , according to the Tenour of the Old Hermetick or Trismegistick Doctrine ; yet Jamblichus here acquaints us with the chief Ground of it , namely this , that though Hermes was once a Mortal Man , yet he was afterward Deified by the Egygtians ( which is testified also by Plato ) and made to be the Tutelar God , and Fautor of all Arts and Sciences , but especially Theology ; by whose Inspiration therefore , all such Books were conceived to have been written . Nay further we may observe , that in some of the Hermaick or Trismegistick Books , now extant , Hermes is sometimes put for the Divine Wisdom or Vnd●rstanding it self . And now we see the true Reason , Why there have been many Books , called Hermetical and Trismegistical ; Some of which notwithstanding , cannot possibly be conceived to have been of such great Antiquity , nor written by Hermes Trismegist himself , viz. because it was customary with the Egyptian Priests , to entitle their own Philosophick and Theologick Books , to Hermes . Moreover it is very probable , that several of the Books of the Egyptian Priests of Latter times , were not Originally written in the Egyptian Language , but the Greek ; because at least from the Ptolemaick Kings downward , Greek was become very familiar to all the learned Egyptians , and in a manner vulgarly spoken ; as may appear from those very Words , Hermes , Trismegist , and the like , so commonly used by them , together with the Proper Names of Places , and because the Coptick Language to this very day , hath more of Greek than Egyptian Words in it ; nay Plutarch ventures to etymologize those Old Egyptian Names , Isis , Osiris , Horus and Typhon from the Greek , as if the Egyptians had been anciently well acquainted with that Language . Now that some of those ancient Hermaick Books , written by Hermes Trismegist himself , or believed to be such by the Egyptians , and kept in the custody of their Priests , were still in being and extant amongst them , after the times of Christianity , seems to be unquestionable , from the testimony of that Pious and Learned Father Clemens Alexandrinus , he giving this particular Accompt of them , after the mentioning of their Opinion concerning the Transmigration of Souls . The Egyptians follow a certain peculiar Philosophy of their own , which may be best declared by setting down the Order of their Religious Procession . First , therefore goes the Precentor , carrying Two of Hermes his Books along with him , the One of which conteins the Hymns of the Gods , the Other Directions for the Kingly Office. After him follows the Horoscopus , who is particularly instructed in Hermes his Astrological Books , which are Four. Then succeeds the Hierogrammateus or Sacred Scribe , with Feathers upon his head , and a Book and Rule in his hands , to whom it belongeth to be thoroughly acquainted with the Hieroglyphicks , as also with Cosmography , Geography , the Order of the Sun and Moon and Five Planets , the Chorography of Egypt , and Description of Nile . In the next place cometh the Stolistes , who is to be thoroughly instructed in those Ten Books , which treat concerning the honour of the Gods , the Egyptian Worship , Sacrifices , First-fruits , Prayers , Pomps , and Festivals . And last of all marcheth the Prophet , who is President of the Temple and Sacred things , and ought to be thoroughly versed in those other Ten Books , called Sacerdotal , concerning Laws , the Gods , and the whole Discipline of the Priests . Wherefore amongst the Books of Hermes there are Forty Two accounted most necessary , of which Thirty Six , conteining all the Egyptian Philosophy , were to be learned by those Particular Orders before-mentioned ; but the other Six , treating of Medicinal things , by the Pastophori . From which place we understand , that at least Forty Two Books of the ancient Hermes Trismegist , or such reputed by the Egyptians , were still extant in the time of Clemens Alexandrinus ; about Two Hundred years after the Christian Epocha . Furthermore , that there were certain Books really Egyptian , and called Hermaical or Trismegistical ( whether written by the ancient Hermes Trismegist himself , or by other Egyptian Priests of latter times according to the Tenour of his Doctrine , and only entitled to him ) which after the times of Christianity began to be taken notice of by other Nations , the Greeks and Latins ; seems probable from hence , because such Books are not only mentioned and acknowledged by Christian Writers and Fathers , but also by Pagans and Philosophers . In Plutarch's Discourse de Iside & Osiride we read thus of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the Books called Hermes 's or Hermaical , it is reported to have been written concerning Sacred Names ; that the Power appointed to preside over the Motion of the Sun , is called by the Egyptians Horus ( as by the Greeks Apollo ) and that which presides over the Air and Wind , is called by some Osiris , by others Sarapis , and by others Sothi , in the Egyptian Language . Now these Sacred Names in Plutarch , seem to be , Several Names of God , and therefore whether these Hermaick Books of his , were the same with those in Clemens Alexandrinus , such as were supposed by the Egyptians to have been written by Hermes Trismegist himself , or other Books written by Egyptian Priests according to the Tenour of this Doctrine ; We may by the way observe , that according to the Hermaical or Trismegistick Doctrine , One and the same Deity , was worshipped under Several Names and Notions , according to its Several Powers and Vertues , manifested in the World ; which is a thing afterwards more to be insisted on . Moreover it hath been generally believed , that L. Apuleius Madaurensis an eminent Platonick Philosopher , and zealous Asserter of Paganism , was the Translator of the Asclepian Dialogue of Hermes Trismegist , out of Greek into Latin ; which therefore hath been accordingly published with Apuleius his Works . And Barthius affirms that St. Austin does somewhere expresly impute this Version to Apuleius , but we confess we have not yet met with the place . However there seems to be no sufficient reason , why Colvius should call this into Question , from the Stile and Latin. Again it is certain , that Jamblichus doth not only mention these Hermaick Books , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Books that are carried up and down as Hermes 's or vulgarly imputed to him ; but also vindicate them from the imputation of Imposture . Not as if there were any suspicion at all of that which Casaubon is so confident of , that these Hermaick Books were all forged by Christians , but because some might then possibly imagine them to have been counterfeited by Philosophers . Wherefore it will be convenient here to set down the whole Passage of Jamblichus concerning it , as it is in the Greek MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. These things being thus discussed and determined , the Solution of that difficulty , from those Books which Porphyrius saith he met withal , ( namely the Hermaicks , and those Writings of Chaeremon ) will be clear and easie . For the Books vulgarly imputed to Hermes , do really contain the Hermaick Opinions and Doctrines in them , although they often speak the language of Philosophers , the reason whereof is , because they were translat●d out of the Egyptian tongue , by men not unacquainted with Philosophy . But Chaeremon and those others , &c. Where it is First observable , that Jamblichus doth not affirm , these Hermaick Books to have been written by Hermes Trismegist himself , he calling them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Books that were carried about as Hermes ' s. But that which he affirmeth of them is this , That they did really contain the Hermaical Opinions , and derive their Original from Egypt . Again whereas some might then possibly suspect , that these Hermaick Books had been counterfeited by Greek Philosophers , and contained nothing but the Greek Learning in them , because they speak so much the Philosophick Language ; Jamblichus gives an accompt of this also , that the reason hereof was , because they were translated out of the Egyptian Language , by men skilled in the Greek Philosophy , who therefore added something of their own Phrase and Notion to them . It is true indeed , that most of these Hermaick Books which now we have , seem to have been written originally in Greek , notwithstanding which , others of them and particularly those that are now lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , might as Jamblichus here affirmeth , have been translated out of the Egyptian Tongue , but by their Translators disguised with Philosophick Language and other Grecanick things intermixed with them . Moreover from the forecited Passage of Jamblichus , we may clearly collect , that Porphyrius in his Epistle to Anebo the Egyptian Priest ( of which Epistle there are only some small fragments left ) did also make mention of these Hermaick Writings ; and whereas he found the Writings of Chaeremon to be contradictious to them , therefore desired to be resolved by that Egyptian Priest , whether the Doctrine of those Hermaick Books , were genuine and truly Egyptian , or no. Now Jamblichus in his answer here affirmeth , that the Doctrine of the ancient Hermes , or the Egyptian Theology , was as to the Substance truly represented in those Books , ( vulgarly imputed to Hermes , ) but not so by Chaeremon . Lastly , St. Cyril of Alexandria informs us , that there was an Edition of these Hermaick or Trismegistick Books ( compiled together ) formerly made at Athens , under this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fifteen Hermaick Books . Which Hermaicks , Casaubon , conceiving them to have been published before Jamblichus his time , took them for those Salaminiaca , which he found in the Latin Translations of Jamblichus made by Ficinus and Scutellius . Whereas indeed he was here abused by those Translators , there being no such thing to be found in the Greek Copy . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not understood by them ) being turned into Salaminiaca ; Casaubon therefore conjectur'd them to have been those Hermaick Books published at Athens , because Salamin was not far distant from thence . Now it cannot be doubted , but that this Edition of Hermaick Books at Athens , was made by some Philosopher or Pagans and not by Christians , this appearing also from the words of St. Cyril himself , where having spoken of Moses and the agreement of Hermes with him , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Of which Moses he also who compiled and published the Fifteen Hermaick Books at Athens , makes mention in his own discourse ( annexed thereunto . ) For thus we conceive that place is to be understood , that the Pagan Publisher of the Hermaick Books himself , took notice of some agreement that was betwixt Moses and Hermes . But here it is to be noted that because Hermes and the Hermaick Books were in such great credit not only amongst the Christians , but also the Greek and Latin Pagans , therefore were there some counterfeit Writings obtruded also under that specious Title ; such as that Ancient Botanick Book mentioned by Galen , and those Christian Forgeries of later times the Paemander and Sermon on the Mount. Which being not cited by any ancient Father or Writer , were both of them doubtless Later than Jamblichus , who discovers no suspicion of any Christian Forgeries in this kind . But Casaubon , who contends that all the Theologick Books imputed to Hermes Trismegist , were counterfeited by Christians , affirms , all the Philosophy , Doctrine and Learning of them ( excepting what only is Christian in them ) to be merely Platonical and Grecanical but not at all Egyptian ; thence concluding , that these Books were forged by such Christians , as were skilled in the Platonick or Grecanick Learning . But First , it is here considerable , that since Pythagorism , Platonism and the Greek Learning in general , was in great part derived from the Egyptians , it cannot be concluded , that whatsoever is Platonical or Grecanical , therefore was not Egyptian . The only Instance that Casaubon insists upon , is this Dogma in the Trismegistick Books , That Nothing in the World perisheth , and that Death is not the Destruction , but Change and Translation of Things only : Which because he finds amongst some of the Greek Philosophers , he resolves to be peculiar to them only , and not common with the Egyptians . But since the chief design and tendency of that Dogma , was plainly to maintain the Immortality , preexistence and Transmigration of Souls which Doctrine was unquestionably derived from the Egyptians , there is little reason to doubt but that this Dogma was it self Egyptian also . And Phythagoras , who was the chief Propagator of this Doctrine amongst the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no real Entity ( in Generations and Corruptions ) was Made or destroyed , according to those Ovidian Verses before cited , Nec perit in toto quicquam , mihi credite , mundo , Sed variat faciemque novat . Nascique vocatur Incipere esse Aliud , &c. did in all probability , derive it together with its superstructure , ( the Preexistence and Transmigration of Souls , ) at once from the Egyptians . But it is observable , that the Egyptians had also a peculiar ground of their own , for this Dogma ( which we do not find insisted upon by the Greek Philosophers ) and it is thus expressed in the Eighth of Ficinus his Hermetick Books or Chapters ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the World be a Second God and an Immortal Animal , then is it impossible that any part of this Immortal Animal should perish or come to nothing ; but all things in the World are Parts of this great Mundane Animal , and chiefly Man , who is a Rational Animal . Which same Notion we find also insisted on in the Asclepian Dialogue ; Secundum Deum hunc crede , ô Asclepi , omnia gubernantem omniaque mundana illustrantem animalia . Si enim Animal , Mundus , vivens , semper & fuit & est & erit , nihil in mundo mortale est : viventis enim uniuscujusque Partis , quae in ipso mundo , sicut in uno eodemque Animale semper vivente , nullus est mortalitatis locus . Where though the Latin be a little imperfect , yet the sence is this ; You are to believe the World , ô Asclepius , to be a Second God , governing all things , and illustrating all Mundane Animals . Now if the World be a Living Animal , and Immortal ; then there is nothing Mortal in it , there being no place for mortality as to any Living Part or Member , of that Mundane Animal , that always Liveth . Notwithstanding which we deny not , but that though Pythagoras First derived this Notion from the Egyptians , yet he and his Followers might probably improve the same farther ( as Plato tells us , that the Greeks generally did , what they received from the Barbarians ) namely to the taking away the Qualities and Forms of Bodies , and resolving all Corporeal Things , into Magnitude , Figure and Motion . But that there is indeed some of the old Egyptian Learning , contained in these Trismegistick Books now extant , shall be clearly proved afterwards , when we come to speak of that Grand Mystery of the Egyptian Theology ( derived by Orpheus from them ) That God is All. To conclude , Jamblichus his judgment in this case , ought without controversie , to be far preferred before Casaubon's , both by reason of his great Antiquity , and his being much better skilled , not only in the Greek , but also the Egyptian Learning ; That the Books imputed to Hermes Trismegist did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really contain the Hermaick Opinions , though they spake sometimes the Language of the Greek Philosophers . Wherefore upon all these Considerations , we conceive it reasonable to conclude , that though there have been some Hermaick Books counterfeited by Christians , since Jamblichus his time , as namely the Paemander and The Sermon in the Mount , concerning Regeneration ; neither of which are found cited by any ancient Father ; yet there were other Hermaick Books which though not written by Hermes Trismegist himself , nor all of them in the Egyptian Language , but some of them in Greek , were truly Egyptian , and did for the substance of them , contain the Hermaick Doctrine . Such probably were those mentioned by the Ancient Fathers , but since lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which seems to have been a discourse concerning the Cosmogonia , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . And such also may some of these Hermaick Books be , that are still extant , as to instance particularly , the Asclepian Dialogue , entituled in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Perfect Oration , and in all probability translated into Latin by Apuleius . For it can hardly be imagined , that he who was so devout a Pagan , so learned a Philosopher , and so Witty a man , should be so far imposed upon , by a counterfeit Trismegistick Book , and mere Christian Cheat , as to bestow Translating upon it , and recommend it to the World , as that which was genuinely Pagan . But however , whether Apuleius were the Translator of this Asclepian Dialogue or no , it is evident that the Spirit of it is not at all Christian , but rankly Pagan ; one Instance whereof we have , in its glorying of a power that men have of Making Gods , upon which accompt St. Austin thought fit to concern himself in the confutation of it . Moreover it being extant and vulgarly known before Jamblichus his time , it must needs be included in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently receive this attestation from him , that it did contain not merely the Greekish , but the Hermaical and Egyptian Doctrine . There are indeed some Objections made against this , as first from what we read in this Dialogue , concerning the Purgation of the World partly by Water , and partly by Fire ; Tunc ille Dominus & Pater Deus , Primipotens , & Vnus Gubernator mundi , intuens in mores factaque hominum , voluntate sua ( quae est Dei Benignitas ) vitiis resistens , & corruptelae errorem revocans , malignitatem omnem vel Alluvione diluens , vel igne consumens , ad antiquam faciem mundum revocabit : When the World becomes thus Degenerate , then that Lord and Father , the Supreme God , and the only Governour of the World , beholding the manners and deeds of men , by his Will ( which is his Benignity ) always resisting vice , and restoring things from their Degeneracy , will either wash away the Malignity of the World by Water , or else consume it by Fire , and restore it to its ancient form again . But since we find in Julius Firmicus , that there was a Tradition amongst the Egyptians , concerning the Apocatastasis of the World , partim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partly by Inundation and partly by Conflagration , this Objection can signifie nothing . Wherefore there is another Objection , that hath some more plausibility , from that Prophecy which we find in this Asclepius , concerning the overthrow of the Egyptian Paganism ( ushered in with much Lamentation ) in these words , Tunc Terra ista , sanctissima sedes Delubrorum , Sepulchrorum erit mortuorumque plenissima ; Then this Land of Egypt , formerly the most holy seat of the Religious Temples of the Gods , shall be every where full of the Sepulchers of Dead men . The sence whereof is thus expressed by St. Austin , Hoc videtur dolere , quod Memoriae Martyrum nostrorum , Templis eorum Delubrisque succederent ; ut viz. qui haec legunt , animo à nobis averso atque perverso , putent à Paganis Deos cultos fuisse in Templis , à nobis autem coli Mortuos in Sepulchris : He seems to lament this , that the Memorials of our Martyrs should succeed in the place of their Temples , that so they who read this with a perverse mind , might think that by the Pagans the Gods were worshipped in Temples , but by us ( Christians ) Dead men in Sepulchers . Notwithstanding which , this very thing seems to have had its accomplishment too soon after , as may be gather'd from these Passages of Theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Now the Martyrs have utterly abolished and blotted out of the minds of men , the memory of those who were formerly called Gods. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our Lord hath now brought his Dead ( that is his Martyrs ) into the room and place ( that is the Temples ) of the Gods ; whom he hath sent away empty , and bestowed their honour upon these his Martyrs . For now in stead of the Festivals of Jupiter and Bacchus , are celebrated those of Peter and Paul , Thomas and Sergius , and other holy Martyrs . Wherefore this being so shrewd and plain a Description in the Asclepian Dialogue , of what really happened in the Christian World , it may seem suspicious , that it was rather a History , written after the Event , than a Prophecy before it , as it pretends to be . It very much resembling that complaint of Eunapius Sardianus in the Life of Aedesius , when the Christians had demolished the Temple of Serapis in Egypt , seizing upon its Riches and Treasure , That instead of the Gods , the Monks then gave Divine honour to certain vile and flagitious persons deceased , called by the name of Martyrs . Now if this be granted , this Book must needs be Counterfeit and supposititious . Nevertheless St. Austin entertained no such Suspicion , concerning this Asclepian Passage , as if it had been a History written after the Fact , that is , after the Sepulchers and Memorials of the Martyrs came to be so frequented ; he supposing this Book to be unquestionably , of greater Antiquity . Wherefore he concludes it to be a Prophecy or Prediction made , instinctu fallacis Spiritûs , by the Instinct or Suggestion of some Evil Spirit ; they sadly then presaging the ruine of their own Empire . Neither was this Asclepian Dialogue only ancienter than St. Austin , but it is cited by Lactantius Firmianus also , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Perfect Oration , as was said before , and that as a thing then reputed of great Antiquity . Wherefore in all probability this Asclepian Passage , was written before that described Event had its accomplishment . And indeed if Antoninus the Philosopher ( as the forementioned Eunapius writes ) did predict the very same thing , that after his decease , that magnificent Temple of Serapis in Aegypt , together with the rest , should be demolished , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Temples of the Gods turned into Sepulchers ; why might not this Egyptian or Trismegistick Writer , receive the like Inspiration or Tradition ? Or at least make the same Conjucture . But there is yet another Objection made against the Sincerity of this Asclepian Dialogue , from Lactantius his citing a Passage out of it , for the Second Person in the Trinity , the Son of God ; Hermes in eo Libro ( saith Lactantius ) qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribitur , his usus est verbis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we find in Apuleius his Latin Translation thus rendered , Dominus & omnium Conformator , quem rectè Deum dicimus , à se Secundum Deum fecit , qui videri & sentiri possit ; quem Secundum [ Deum ] sensibilem ita dixerim , non ideo quod ipse sentiat ( de hoc enim an ipse sentiat annon alio dicemus tempore ) sed eo quod videntium sensus incurrit : ) Quoniam ergo hunc fecit ex se Primum , & à se Secundum , visusque est ei pulcher , utpote qui est omnium bonitate plenissimus , amavit eum ut Divinitatis suae Prolem ( for so it ought to be read , and not Patrem , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek : ) The Lord and Maker of all , whom we rightly call God , when he had made a Second God , Visible and Sensible ( I say , sensible , not actively , because himself hath Sense , for concerning this , whether he have Sense or no , we shall speak elsewhere , but passively , because he incurrs into our Senses ) this being his First and Only Production , seemed both beautiful to him , and most full of all good , and therefore he loved him dearly as his own Offspring . Which Lactantius , and after him St. Austin , understanding of the Perfect Word of God or Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made use of it as a Testimony against the Pagans , for the Confirmation of Christianity , they taking it for granted that this Hermaick Book was genuinely Egyptian and did represent the Doctrine of the ancient Hermes Trismegist . But Dionysius Petavius and other later Writers , understanding this place in the same sence with Lactantius and St. Austin , have made a quite different use of it , namely , to inferr from thence , that this Book was Spurious and Counterfeited by some Christian. To which we reply , First , that if this Hermaick Writer had acknowledged , an Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word of God and called it a Second God and the Son of God , he had done no more in this , than Philo the Jew did , who speaking of this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Second God and the First Begotten Son of God. Notwithstanding which , those Writings of Philo's are not at all suspected . And Origen affirms that some of the Ancient Philosophers did the like , Multi Philosophorum Veterum , Vnum esse Deum qui cuncta crearit , dixerunt ; atque in hoc consentiunt Legi . Aliquanti autem hoc adjiciunt , quod Deus cuncta per Verbum suum fecerit & regat , & Verbum Dei sit , quo cuncta moderentur ; in hoc non solùm Legi , sed & Evangelio quoque consona scribunt . Many of the old Philosophers ( that is all besides a few Atheistick ones ) have said , that there is One God who created all things , and these agree with the Law : but some add further , that God made all things by his Word , and that it is the Word of God , by which all things are governed , and these write consonantly not only to the Law but also to the Gospel . But whether Philo derived this Doctrine from the Greek Philosophers , or from the Egyptians and Hermes Trismegist , he being an Alexandrian , may well be a Question . For St. Cyril doth indeed cite several Passages out of Hermaick Writings then extant , to this very purpose . We shall only set down one of them here ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The World hath a Governour set over it , that Word of the Lord of all , which was the Maker of it ; this is the first Power after himself , Vncreated , Infinite , looking out from him , and ruling over all things that were made by him ; this is the Perfect and genuine Son of the first Omniperfect Being . Nevertheless the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asclepian Dialogue , in that forecited Passage of his , by his Second God , the Son of the First , meant no such thing at all , as the Christian Logos , or Second Person of the Trinity , but only the Visible World. Which is so plain from the words themselves , that it is a wonder how Lactantius and St. Austin could interpret them otherwise , he making therein a Question whether this Second God were [ actively ] Sensible or no. But the same is farther manifrom other places of that Dialogue , as this for example , Aeternitatis Dominus Deus Primus est , Secundus est Mundus ; The Lord of Eternity is the First God , but the Second God is the World. And again , Summus qui dicitur Deus Rector Gubernatorque Sensibilis Dei , ejus qui in se complectitur omnem locum , omnemque rerum substantiam ; The Supreme God is the Governour of that Sensible God , which contains in it all place and all the Substance of things . And that this was indeed a part of the Hermaick or Egyptian Theology , that the Visible World Animated , was a Second God , and the Son of the First God , appears also from those Hermaick Books published by Ficinus , and vulgarly called Poemander , though that be only the First of them . There hath been one Passage already cited out of the Eighth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The World is a Second God. After which followeth more to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First God is that Eternal Vnmade Maker of all things ; the Second is he that is made according to the Image of the First , which is contained , cherished or nourished and immortalized by him , as by his own Parent , by whom it is made an Immortal Animal . So again in the Ninth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Father of the World , and the World is the Son of God. And in the Twelfth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This whole World is a Great God and the Image of a Greater . As for the other Hermetick or Trismegistick Books , published partly by Ficinus , and partly by Patricius , we cannot confidently condemn any of them for Christian Cheats or Impostures , save only the Poemander , and the Sermon in the Mount concerning Regeneration , the First and Thirteenth of Ficinus his Chapters or Books . Neither of which Books are cited by any of the Ancient Fathers , and therefore may be presumed not to have been extant in Jamblichus his time , but more lately forged ; and that probably by one and the self same hand , since the Writer of the Latter ( the Sermon in the Mount ) makes mention of the Former ( that is , the Poemander ) in the close of it . For that which Casaubon objects against the Fourth of Ficinus his Books or Chapters ( entituled the Crater ) seems not very considerable , it being questionable , whether by the Crater , any such thing were there meant , as the Christian Baptisterion . Wherefore as for all the rest of those Hermaick Books , especially such of them as being cited by ancient Fathers , may be presumed to have been extant before Jamblichus his time ; we know no reason why we should not concurr with that learned Philosopher in his Judgment concerning them , That though they often speak the Language of Philosophers , and were not written by Hermes Trismegist himself , yet they do really contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaical Opinions , or the Egyptian Doctrine . The Ninth of Ficinus his Books mentions the Asclepian Dialogue , under the Greek Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pretending to have been written by the same hand ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The meaning of which place ( not understood by the Translator ) is this ; I lately published ( O Asclepius ) the Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or the Perfect Oration ) and now I judge it necessary , in pursuit of the same , to discours concerning Sense . Which Book , as well as the Perfect Oration , is cited by Lactantius . As is also the Tenth of Ficinus , called the Clavis , which does not only pretend to be of kin to the Ninth and consequently to the Asclepius likewise , but also to contain in it an Epitome of that Hermaick Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned in Eusebius his Chronicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My former Discourse was dedicated to thee ( O Asclepius ) but this to Tatius , it being an Epitome of those Genica that were delivered to him . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thus again afterwards mentioned in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Have you not heard in the Genica , that all Souls are derived from one Soul of the Vniverse ? Neither of which two places were understood by Ficinus . But doubtless this latter Hermaick Book had something foisted into it , because there is a manifest contradiction found therein ; forasmuch as that Transmigration of Humane Souls into Brutes , which in the former part thereof is asserted after the Egyptian way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the just punishment of the wicked , is afterwards cried down and condemned in it , as the greatest Error . And the Eleventh and Twelfth following Books , seem to us to be as Egyptian , as any of the rest ; as also does that long Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Thirteenth in Patricius . Nay it is observable , that even those very Books themselves , that are so justly suspected and condemned for Christian Forgeries , have something of the Hermaical or Egyptian Philosophy , here and there interspersed in them . As for example , when in the Poemander God is twice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together , this seems to have been Egyptian ( and derived from thence by Orpheus ) according to that elegant Passage in the Asclepian Dialogue concerning God ; Hic ergo qui Solus est Omnia , utriusque Sexûs foecunditate plenissimus , semper Voluntatis suae pregnans , parit semper quicquid voluerit procreare ; He therefore who alone is All Things , and most full of the Fecundity of both Sexes , being always pregnant of his own Will , always produceth whatsoever he pleaseth . Again when Death is thus described in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be nothing else but the Change of the Body , and the Form or Lifes passing into the Invisible : This agreeth with that in the Eleventh Book or Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Death is nothing but a Change , it being only the dissolution of the Body , and the Life or Soul's passing into the Invisible or Inconspicuous . In which Book it is also affirmed of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every day some part or other of it , goes into the Invisible , or into Hades , that is , does not utterly perish , but only disappears to our sight , it being either translated into some other Place , or changed into another Form. And accordingly it is said of Animals , in the Twelfth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they are dissolved by Death , not that they might be destroyed , but made again anew . As it is also there affirmed of the World , that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make all things out of it self , and again unmake them into it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that dissolving all things it doth perpetually renew them . For that nothing in the whole World utterly perisheth , as it is often declared elsewhere in these Trismegistick Writings , so particularly in this Twelfth Book of Ficinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The whole World is unchangeable , only the parts of it being alterable ; and this so , as that none of these neither utterly perisheth , or is absolutely destroyed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For how can any part of that be Corrupted , which is Incorruptible , or any thing of God perish or go to nothing ? All which , by Casaubon's lieve , we take to have been originally Egyptian Doctrine , and thence in part afterwards transplanted into Greece . Moreover when in the Poemander , God is styled more than once , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Light and Life , this seems to have been Egyptian also , because it was Orphical . In like manner the Appendix to the Sermon in the Mount , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Occult Cantion , hath some strains of the Egyptian Theology in it , which will be afterwards mentioned . The result of our present Discourse is this , that though some of the Trismegistick Books , were either wholly counterfeited , or else had certain supposititious Passages inserted into them by some Christian hand , yet there being others of them originally Egyptian , or which as to the substance of them , do contain Hermaical or Egyptian Doctrines ( in all which One Supreme Deity is every where asserted ) we may well conclude from hence , that the Egyptians had an acknowledgment amongst them of One Supreme Deity . And herein several of the Ancient Fathers have gone before us ; as first of all Justin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ammon in his Books , calleth God Most Hidden , and Hermes plainly declareth , That it is hard to conceive God , but impossible to express him . Neither doth it follow that this latter Passage is counterfeit , as Casaubon concludes , because there is something like it in Plato's Timaeus , there being doubtless a very great agreement betwixt Platonism and the Ancient Egyptian Doctrine . Thus again St. Cyprian ; Hermes quoque Trismegistus Vnum Deum loquitur , eumque ineffabilem & inaestimabilem confitetur , Hermes Trismegist also acknowledgeth One God , confessing him to be ineffable and inestimable ; which Passage is also cited by St. Austin . Lactantius likewise ; Thoth antiquissimus & instructissimus omni genere Doctrinae , adeò ut ei multarum rerum & artium scientia Trismegisti cognomen imponeret ; Hic scripsit Libros & quidem multos , ad cognitionem Divinarum rerum pertinentes , in quibus Majestatem Summi & Singularis Dei asserit , iisdemque nominibus appellat , quibus nos , Deum & Patrem . Ac nè quis nomen ejus requireret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dixit . Thoth ( that is Hermes ) the most ancient and most instructed in all kind of Learning ( for which he was called Trismegist ) wrote Books and those many , belonging to the Knowledge of Divine things , wherein he asserts the Majesty of One Supreme Deity , calling him by the same names that we do , God and Father ; but ( lest any one should require a Proper name of him ) affirming him to be Anonymous . Lastly , St. Cyril hath much more to the same purpose also : And we must confess that we have the rather here insisted so much upon these Hermaick or Trismegistick Writings , that in this particular we might vindicate these Ancient Fathers , from the Imputation either of Fraud and Imposture , or of Simplicity and Folly. But that the Egyptians acknowledged , besides their Many Gods , One Supreme and All-comprehending Deity , needs not be proved from these Trismegistick Writings ( concerning which we leave others to judge as they find Cause ) it otherwise appearing , not only because Orpheus ( who was an undoubted Asserter of Monarchy , or One First Principle of All things ) is generally affirmed to have derived his Doctrine from the Egyptians ; but also from plain and express Testimonies . For besides Apollonius Tyanaeus his Affirmation concerning both Indians and Egyptians , before cited , Plutarch throughout his whole Book De Iside & Osiride , supposes the Egyptians thus to have asserted One Supreme Deity , they commonly calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God. Thus in the beginning of that Book he tells us , that the End of all the Religious Rites and Mysteries , of that Egyptian Goddess Isis , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Knowledge of that First God , who is the Lord of all things , and only intelligible by the Mind , whom this Goddess exhorteth men to seek , in her Communion . After which he declareth , that this First God of the Egyptians was accounted by them an Obscure and Hidden Deity , and accordingly he gives the reason why they made the Crocodile to be a Symbol of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because they say the Crocodile is the only Animal , which living in the water , hath his Eyes covered by a thin transparent membrane , falling down over them , by reason whereof it sees and is not seen , which is a thing that belongs to the First God , To see all things , himself being not seen . Though Plutarch in that place gives also another reason why the Egyptians made the Crocodile a Symbol of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither were the Egyptians without a plausible reason , for worshipping God Symbolically in the Crocodile , that being said to be an Imitation of God , in that it is the only Animal without a Tongue . For the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason standing not in need of Speech , and going on through a silent path of Justice in the World , does without noise righteously govern and dispense all humane affairs . In like manner Horus-Apollo in his Hieroglyphicks , tells us , that the Egyptians acknowledging a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Omnipotent Being that was the Governour of the whole World , did Symbolically represent him by a Serpent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they picturing also a great House or Palace within its circumference , because the World is the Royal palace of the Deity . Which Writer also gives us another reason , why the Serpent was made to be the Hieroglyphick of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because the Serpent feeding as it were upon its own Body , doth aptly signifie , that all things generated in the World by Divine Providence , are again resolved into him . And Philo Byblius from Sanchuniathon , gives the same reason why the Serpent was Deified by Tant or the Egyptian Hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is immortal and resolved into it self . Though sometimes the Egyptians added to the Serpent also a Hawk , thus complicating the Hieroglypick of the Deity ; according to that of a famous Egyptian Priest in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the First and Divinest Being of all , is Symbolically represented , by a Serpent having the head of an Hawk . And that a Hawk was also sometimes used alone , for a Hieroglyphick of the Deity , appeareth from that of Plutarch , That in the Porch of an Egyptian Temple at Sais , were ingraven these Three Hieroglyphicks , a Young man , an Old man , and an Hawk ; to make up this Sentence , That both the Beginning and End of humane Life dependeth upon God , or Providence . But we have Two more remarkable Passages in the forementioned Horus Apollo , concerning the Egyptian Theology , which must not be pretermitted ; the first this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That according to them , there is a Spirit passing through the Whole World , to wit , God. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It seemeth to the Egyptians , that nothing at all consists without God. In the next place , Jamblichus was a person who had made it his business , to inform himself thoroughly , concerning the Theology of the Egyptians , and who undertakes to give an account thereof , in his Answer to Porphyrius his Epistle to Anebo an Egyptian Priest ; whose Testimony therefore may well seem to deserve credit . And he first gives us a Summary account of their Theology after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God , who is the Cause of Generation and the whole Nature , and of all the Powers in the Elements themselves , is Separate , Exempt , Elevated above , and expanded over , all the Powers and Elements in the World. For being above the World and transcending the same , Immaterial , and Incorporeal , Supernatural , Vnmade , Indivisible , manifested wholly from himself , and in himself , he ruleth over all things and in himself conteineth all things . And because he virtually comprehends all things , therefore does he impart and display the same from himself . According to which excellent Description of the Deity , it is plain that the Egyptians asserting One God that Comprehends All things , could not possibly suppose a Multitude of Self-existent Deities . In which place also the same Jamblichus tells us , that as the Egyptian Hieroglyphick for Material and Corporeal things , was Mud or floating Water , so they pictur'd God , in Loto arbore sedentem super Lutum , sitting upon the Lote-tree above the Watery Mud , Quod innuit Dei eminentiam altissimam , qua fit ut nullo modo attingat Lutum ipsum . Demonstratque Dei imperium intellectuale , quia Loti arboris omnia sunt rotunda tam frondes quàm fructus , &c. Which signifies the transcendent Eminency of the Deity above the Matter , and its intellectual Empire over the World , because , both the Leaves and Fruit of that tree are Round , representing the Motion of intellect . Again he there adds also , that the Egyptians sometime pictured God sitting at the Helm of a Ship. But afterward in the same Book , he sums up the Queries , which Porphyrius had propounded to the Egyptian Priest , to be resolved concerning them , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You desire to be resolved , What the Egyptians think to be the first Cause of all . Whether Intellect or something above Intellect ? And that Whether alone or with some other ? Whether Incorporeal or Corporeal ? Whether the first Principle be the same with the Demiurgus and Architect of the World , or before him ? Whether all things proceed from One or Many ? Whether they suppose Matter , or Qualified Bodies , to be the first ? and if they admit a First Matter , Whether they assert it to be Vnmade or Made ? In answer to which Porphyrian Quaeries , Jamblichus thus begins ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I shall first reply to that you first demand , That , according to the Egyptians , before all Entities and Principles there is One God , who is in order of nature before ( him that is commonly called ) the first God and King ; Immoveable ; and always remaining in the solitariety of his own Vnity , there being nothing Intelligible nor any thing else complicated with him , &c. In which words of Jamblichus and those others that there follow after , though there be some obscurity ( and we may perhaps have occasion further to consider the meaning of them elsewhere ) yet he plainly declares , that according to the Egyptians , the first Original of all things , was a perfect Unity above Intellect ; but intimating withall , that besides this First Unity , they did admit of certain other Divine Hypostases ( as a Perfect Intellect , and Mundane Soul ) subordinate thereunto , and dependent on it , concerning which he thus writeth afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians acknowledge , before the Heaven , and in the Heaven , a Living Power ( or Soul ) and again they place a pure Mind or Intellect above the World. But that they did not acknowledge a Plurality of Coordinate & Independent Principles is further declared by him after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus the Egyptian Philosophy , from first to last , begins from Vnity ; and thence descends to Multitude ; the Many being always governed by the One ; and the Infinite or Vndeterminate nature , every where mastered and conquered by some finite and determined measure ; and all ultimately , by that highest Vnity that is the first Cause of all things . Moreover in answer to the last Porphyrian Question concerning Matter ; whether the Egyptians thought it to be Vnmade and Selfexistent or Made , Jamblichus thus replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to Hermes and the Egyptians , Matter was also Made or produced by God ; ab Essentialitate succisa ac subscissâ Materialitate , as Scutellius turns it . Which Passage of Jamblichus , Proclus upon the Timaeus ( where he asserts that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the uneffable cause of Matter ) takes notice of in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And the Tradition of the Egyptians agreeth herewith , That Matter was not Vnmade or Self-existent , but produced by the Deity : For the Divine Jamblichus hath recorded , that Hermes would have Materiality to have been produced from Essentiality ( that is , the Passive Principle of Matter from that Active Principle of the Deity : ) And it is very probable from hence , that Plato was also of the same opinion concerning Matter ; viz. because he is supposed to have followed Hermes and the Egyptians . Which indeed is the more likely , if that be true which the same Proclus affirmeth concerning Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Orpheus also did after the same manner , deduce or derive Matter from the First Hypostasis of Intelligibles , that is , from the Supreme Deity . We shall conclude here in the last place with the Testimony of Damascius , in his Book of Principles writing after this manner concerning the Egyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Eudemus hath given us no exact account of the Egyptians , but the Egyptian Philosophers that have been in our times , have declared the hidden truth of their Theology , having found in certain Egyptian Writings , that there was according to them , One Principle of all things , praised under the name of the Vnknown Darkness , and that thrice repeated : Which Unknown Darkness is a Description of that Supreme Deity , that is Incomprehensible . But that the Egyptians amongst their Many Gods did acknowledge One Supreme , may sufficiently appear also , even from their vulgar Religion and Theology . In which they had first a Peculiar and Proper Name for him as such . For as the Greeks called the Supreme God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latins Jupiter or Jovis , so did the Egyptians call him Hammon or Ammon according to Herodotus , whose Testimony to this purpose hath been already cited , and confirmed by Origen who was an Egyptian born . Thus also Plutarch in his Book de Iside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is supposed by most , that the proper name of Zeus or Jupiter ( that is , the Supreme Deity ) amongst the Egyptians , is Amous , which we Greeks pronounce Hammon . To the same purpose Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ammous according to Aristotle is the same with Zeus . Whence it came to pass that by the Latin Writers Hammon was vulgarly called Jupiter Hammon . Which Hammon was not only used as a proper name for the Supreme Deity by the Egyptians , but also by the Arabians and all the Africans , according to that of Lucan , Quamvis Aethiopum populis Arabumque beatis Gentibus , atque Indis , unus sit Jupiter Ammon . Wherefore not only Marmarica ( which is a part of Africa , wherein was that most famous Temple of this Ammon ) was from thence denominated Ammonia , but even all Africa , as Stephanus informs us , was sometimes called Ammonis , from this God Ammon , who hath been therefore stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Libyan Jupiter . Indeed it is very probable , that this word Hammon or Ammon , was at first derived from Ham or Cham the son of Noah , whose Posterity was chiefly seated in these African parts , and from whom Egypt was called , not only in the Scripture , the Land of Ham , but also by the Egyptians themselves , as Plutarch testifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chemia , and as St. Jerome , Ham ; and the Coptites also to this very day call it Chemi . Nevertheless this will not hinder , but that the Word Hammon for all that , might be used afterwards by the Egyptians , as a name for the Supreme God , because amongst the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner , was supposed to have been at first the name of a Man or Hero , but yet afterwards applied to signifie the Supreme God. And there might be such a mixture of Herology or History , together with Theology as well amongst the Egyptians , as there was amongst the Greeks . Nay some learned men conjecture , and not without probability , that the Zeus of the Greeks also was really the very same with that Ham or Cham the son of Noah , whom the Egyptians first worshipped as an Hero or Deified Man ; there being several considerable agreements and correspondencies between the Poetick Fables of Saturn and Jupiter , and the true Scripture-story , of Noah and Cham ; as there is likewise a great affinity betwixt the words themselves , for as Cham signifies Heat or Fervour , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived by the Greek Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus will that forementioned Testimony of Herodotus , in some sence be verified , that the Greeks received the names of most of their Gods , even of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , from the Egyptians . Perhaps it may be granted also , that the Sun was sometime worshipped by the Egyptians , under the Name of Hammon ; it having been in like manner sometimes worshipped by the Greeks under the Name of Zeus . And the word very well agreeth herewith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Language signifying not only Heat but the Sun ; from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanim also was derived . Nevertheless it will not follow from hence , that therefore the Visible Sun , was generally accounted by the Egyptians the Supreme Deity , no more than he was amongst the Greeks . But as we have often occasion to observe , there was in the Pagan Religion , a confused Jumble , of Herology , Physiology , and Theology all together . And that the Notion of this Egyptian God Ammon , was neither confined by them to the Sun , nor yet to the whole Corporeal World or Nature of the Vniverse ( as some have conceived ) is evident from hence , because the Egyptians themselves , interpreted it , according to their own Language , to signifie , That which was Hidden and Obscure , as both Manetho an ancient Egyptian Priest , and Hecataeus ( who wrote concerning the Philosophy of the Egyptians ) in Plutarch agree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Manetho Sebennites conceives the Word Amoun , to signifie that which is Hidden . And Hecataeus affirmeth that the Egyptians Vse this Word when they call any one to them that was distant or absent from them ; Wherefore the First God , because he is Invisible and Hidden , they , as it were Inviting him to approach near , and to make himself Manifest and conspicuous to them , call him Amoun . And agreeably hereunto , Jamblichus gives us this account of the true Notion of this Egyptian God Ammon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgical Intellect , and President of Truth , as with Wisdom it proceedeth to Generation , and produceth into Light , the Secret and Invisible Powers of the hidden Reasons , is , according to the Egyptian Language , called Hammon . Wherefore we may conclude , that Hammon amongst the Egyptians , was not only the Name of the Supreme Deity , but also of such a one as was Hidden , Invisible and Incorporeal . And here it may be worth our observing , that this Egyptian Hammon was in all Probability taken notice of in Scripture , though vulgar Interpreters have not been aware thereof . For thus we understand that of Jeremy 46.25 . The Lord of Hosts , the God of Israel saith , behold I will visit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , not the Multitude of Noe , but ) Ammon ( the God ) of Noe , and Pharaoh and Egypt with her ( other ) Gods and Kings , and all that trust in him ; I will deliver them into the hands of those that seek their lives , and into the hands of Nebuchadnezzar King of Babylon . For the understanding of which place , we must observe , that according to the Language of those ancient Pagans , when every Country or City , had their Peculiar and Proper names , for the Gods presiding over them or Worshipped by them , the several Nations and Places , were themselves commonly denoted and signified , by the names of those their respective Gods. With which kind of Language , the Scripture it self also complieth ; as when the Moabites are called in it , the People of Chemosh , Numbers 21. And when the Gods of Damascus are said to have smitten Ahaz , because the Syrians smote him , 2 Chron. 28. Accordingly whereunto also , whatsoever was done or attempted against the several Nations or Countries , is said to have been done or attempted against their Gods. Thus Moab's Captivity is described , Jeremy 48. Thou shalt be taken , and Chemosh shall go into captivity . And the overthrow of Babylon is predicted after the same manner , in the Prophecy of Isaiah Cap. 46. Bell boweth down , Nebo stoopeth , themselves are gone into captivity . As also the same is threatned in that of Jeremy , C. 51. I will visit Bell in Babylon , and will bring out of his mouth , that which he hath swallowed up , and the Nations shall not flow unto him any more , for the Wall of Babylon shall be broken down . Now Bell according to Herodotus , was a name for the Supreme God amongst the Babylonians , as well as Ammon was amongst the Egyptians ; who notwithstanding by both of them was worshipped after an Idolatrous manner . And therefore as in these latter places , by the Visiting and Punishing of Bell , is meant the visiting and punishing of the Babylonians ; so in that former place of Jeremy , by the visiting of Ammon , and the Gods of Egypt , is understood , the visiting of the Egyptians themselves ; accordingly as it is there also expressed . No was , it seems , the Metropolis of all Egypt ; and therefore Ammon the Chief God of those Ancient Egyptians , and of that City , was called Ammon of No. As likewise the City No , is denominated from this God Ammon in the Scripture , and called both No-Ammon , and Ammon-No . The former in the Prophecy of Nahum , Cap. 3. Art thou better than No-Ammon ? or that No in which the God Ammon is worshipped ? Which is not to be understood of the Oracle of Ammon in Marmarica , as some have imagined ( they taking No for an Appellative and so to signifie Habitation ; ) it being unquestionably the Proper name of a City in Egypt . The Latter in that of Ezekiel , Cap. 30. I will pour out my fury upon Sin , the strength of Egypt , and will cut off Hammon-No . In which place as by Sin is meant Pelusium , so Hammon-No , by the Seventy , is interpreted Diospolis , the City of Jupiter ; that is , the Egyptian Jupiter , Hammon . Which Diospolis was otherwise called the Egyptian Thebes , ( ancietly the Metropolis of all Egypt ) but whose Proper name in the Egyptian Language , seems to have been No ; which from the chief God there worshipped , was called both No-Ammon and Hammon-No ; as that God himself was also denominated from the City , Ammon of No. And this is the rather probable , because Plato tells us expresly , that Ammon was anciently the Proper or Chief God of the Egyptian Thebes or Diospolis , where he speaks of Theuth or Thoth the Egyptian Hermes , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thamus was then King over all Egypt , reigning in that great City ( the Metropolis thereof ) which the Greeks call the Egyptian Thebes , and whose God was Ammon . But whereas the Prophet Nahum ( who seems to have written after the completion of that judgment upon No , predicted both by Jeremy and Ezekiel ) describes the place , as situate among the Rivers , and having the Sea for its Wall and Rampart ; whence many Learned men have concluded , that this was rather to be understood of Alexandria than Diospolis ( notwithstanding that Alexandria was not then in being , nor built till a long while after in Alexander the Great 's time . ) This may very well , as we conceive , be understood of Egypt in general , whose Metropolis this No was ; that it was situate amongst the Rivers and had the Seas for its Wall and Rampart ; the Red and Mediterranean . And thus much for the Egyptian Jupiter , or their Supreme Deity , called by them Hammon . There is an excellent Monument of Egyptian Antiquity preserved by Plutarch and others , from whence it may be made yet further Evident , that the Egyptians did not suppose a Multitude of Vnmade Self-existent Deities , but acknowledged One Supreme , Vniversal and All-comprehending Numen . And it is that Inscription upon the Temple at Sais , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am all that Hath been , Is , and Shall be , and my Peplum or Veil , no mortal hath ever yet uncovered ; which though perhaps some would understand thus , as if that Deity therein described , were nothing but the Sensless Matter of the whole Corporeal Universe , according to that Opinion of Chaeremon before mentioned and confuted ; yet it is plain , that this could not be the meaning of this Inscription : First , because the God here described , is not a mere Congeries of disunited Matter , or Aggregation of Divided Atoms , but it is some One thing which was All : According to that other Inscription upon an Altar dedicated to the Goddess Isis , which we shall also afterward make use of , Tibi , Vna , quae es Omnia ; To thee who being One , art All Things . Again , in the Deity here described , there is both a Veil or Outside , and also something Hidden and Recondite ; the sence seeming to be this , I am all that Was , Is , and Shall be ; and the whole World is nothing but my self Veiled ; but my naked and unveiled Brightness , no mortal could ever yet behold or comprehend : Which is just , as if the Sun should say , I am all the Colours of the Rainbow ( whose mild and gentle light may easily be beheld ) and they are nothing but my Simple and Vniform Lustre , variously refracted and abated ; but my immediate Splendour and the Brightness of my Face , no mortal can contemplate , without being either blinded or dazled by it . Wherefore this Description of the Deity , may seem not a little to resemble that Description which God makes of himself to Moses , Thou shalt see my Back-parts , but my Face shall not be seen . Where there is also something Exteriour and Visible in the Deity , and something Hidden and Recondite , Invisible and Incomprehensible to Mortals . And Philo thus glosseth upon those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is sufficient for a wise man to know God á Posteriori , or from his Effects ; but whosoever will needs behold the naked Essence of the Deity , will be blinded with the transcendent Radiancy and Splendour of his Beams . Where , as according to Philo , the Works of God , as manifesting the Attributes of his Power , Goodness and Wisdom , are called the Back-parts of the Deity ; so are they here in this Inscription called the Peplum , the Veil and Exteriour Garment of it , or else God himself Veiled . Wherefore it is plain , that the Deity here described , cannot be the mere Visible and Corporeal World as Sensless and Inanimate , that being all Outside and Exposed to the View of Sense , and having nothing Hidden or Veiled in it . But thirdly , this will yet be more evident , if we do but take notice of the Name of this God , which was here described , and to whom that Temple was dedicated ; and that was in the Egyptian Language , Neith , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Greeks , and Minerva amongst the Latins ; by which is meant Wisdom or Vnderstanding : from whence it is plain , that the Inscription is to be understood not of such a God , as was meerly Sensless Matter ( which is the God of the Atheists ) but a Mind . Athenagoras tells us , that the Pagan Theologers interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minerva to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisdom or Mind passing and diffusing it self through all Things ; than which there cannot be a better Commentary on this Inscription . Wherefore it may be here observed , that those Pagans who acknowledged God to be a Mind , and Incorporeal Being secrete from Matter , did notwithstanding frequently consider him , not abstractly by himself alone , but concretely together with the Result of his whole Fecundity , or as displaying the World from himself , and diffusing himself through all things , and being in a manner All Things . Accordingly we learn'd before from Horus Apollo , that the Egyptians by God , meant , a Spirit diffusing it self through the World , and intimately pervading all things ; and that they supposed , that nothing at all could consist without God. And after this manner , Jamblichus in his Mysteries , interprets the meaning of this Egyptian Inscription : For when he had declared that the Egyptians , did both in their Doctrine and their Priestly Hierurgies , exhort men to ascend above Matter , to an Incorporeal Deity the Maker of all , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hermes also propounded this Method , and Bithys the Prophet interpreted the same to King Ammon , having found it written in Hieroglyphick letters in the Temple of Sais in Egypt ; as he also there declared the name of that God , who extends or diffuses himself through the whole World. And this was Neith , or Athenae , that God thus described , I am all that Was , Is , and Shall be , and my Peplum or Veil no mortal could ever uncover . Where we cannot but take notice also , that whereas the Athena of the Greeks , was derived from the Egyptian Neith , that she also was famous for her Peplum too , as well as the Egyptian Goddess . Peplum ( saith Servius ) est Propriè Palla picta Faeminea , Minervae consecrata ; Peplum is properly a womanish Pall or Veil , embroidered all over , and consecrated to Minerva . Which Rite was performed at Athens , in the Great Panathenaicks , with much Solemnity , when the Statue of this Goddess , was also by those Noble Virgins of the City , who embroidered this Veil , cloathed all over therewith . From whence we may probably conclude , that the Statue of the Egyptian Neith also , in the Temple of Sais , had likewise agreeably to its Inscription , such a Peplum or Veil cast over it , as Minerva or Artemis at Athens had ; this Hieroglyphically to signifie , that the Deity was invisible and incomprehensible to mortals , but had Veiled it self in this Visible Corporeal World , which is as it were the Peplum , the exteriour variegated or embroidered Vestment of the Deity . To all which Considerations may be added in the last place , what Proclus hath recorded , that there was something more belonging to this Egyptian Inscription , than what is mentioned by Plutarch ; namely these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And the Sun was the fruit or off-spring which I produced ; from whence it is manifest , that according to the Egyptians , the Sun was not the Supreme Deity , and that the God here described , was as Proclus also observeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Demiurgical Deity the Creator of the whole World , and of the Sun. Which Supreme Incorporeal Deity , was notwithstanding in their Theology , said to be All Things , because it diffused it self thorough All. Wherefore , whereas Plutarch cites this Passage out of Hecataeus , concerning the Egyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they take the First God , and the Vniverse , for one and the Same thing ; the meaning of it cannot be , as if the First or Supreme God of the Egyptians , were the Sensless Corporeal World , Plutarch himself in the very next words declaring him to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Invisible and Hidden ; whom therefore the Egyptians , as inviting him to manifest himself to them , called Hammon ; as he elsewhere affirmeth , That the Egyptians First God or Supreme Deity , did see all things , himself being not seen . But the forementioned Passage must needs be understood thus , that according to the Egyptians , the First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , were Synonymous expressions , often used to signifie the very same thing ; because the First Supreme Deity , is that which contains All Things , and diffuseth it self through All Things . And this Doctrine was from the Egyptians derived to the Greeks , Orpheus declaring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all things were One , and after him Parmenides and other Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that One was the Vniverse or All , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Vniverse was Immovable , they meaning nothing else hereby , but that the First Supreme Deity , was both One and All things , and Immovable . And thus much is plainly intimated by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are some who pronounced concerning the whole Vniverse , as being but One Nature ; that is , who called the Supreme Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , because that vertually contained All things in it . Nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , was frequently taken by the Pagan Theologers also , as we have already intimated , in a more comprehensive sence , for the Deity , together with all the extent of its Fecundity , God as displaying himself in the World ; or , for God and the World both together ; the Latter being look'd upon , as nothing but an Emanation or Efflux from the Former . And thus was the word taken by Empedocles in Plutarch , when he affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was not the Vniverse , but only a small part thereof . And according to this sence was the God Pan understood both by the Arcadians and other Greeks , not for the mere Corporeal World as Sensless and Inanimate , nor as endued with a Plastick Nature only ( though this was partly included in the Notion of Pan also ) but as proceeding from a Rational and Intellectual Principle , diffusing it self through All ; or for the whole System of Things , God and the World together , as one Deity . For that the Arcadick Pan , was not the Corporeal World alone , but chiefly the Intellectual Ruler and Governour of the same , appears from this Testimony of Macrobius ; Hunc Deum Arcades colunt , appellantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non sylvarum Dominum , sed universae substantiae Materialis Dominatorem : The Arcadians worship this God Pan ( as their most ancient and honourable God ) calling him the Lord of Hyle , that is , not the Lord of the Woods , but the Lord or Dominator over all Material Substance . And thus does Phornultus likewise describe the Pan of the other Greeks ; not as the mere Corporeal World , Sensless and Inanimate , but as having a Rational and Intellectual Principle for the Head of it , and presiding over it , that is , for God and the World both together , as one System ; the World being but the Efflux and Emanation of the Deity . The lower parts of Pan ( saith he ) were Rough and Goatish , because of the asperity of the Earth , but his upper parts of a Humane Form , because the Ether being Rational and Intellectual , is the Hegemonick of the World : Adding hereunto , that Pan was feigned to be Lustful or Lascivious , because of the Multitude of Spermatick Reasons contained in the World , and the continual Mixtures and Generations of things ; to be cloathed with the Skin of a Libbard , because of the bespangled Heavens , and the beautiful variety of things in the World ; to live in a Desaert , because of the Singularity of the World ; and Lastly , to be a good Demon , by reason of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that supreme Mind , Reason and Vnderstanding , that governs all in it . Pan therefore was not the mere Corporeal World Sensless and Inanimate , but the Deity as displaying it self therein , and pervading All things . Agreeably to which Diodorus Siculus determines , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but two several Names for one and the same Deity , ( as it is well known that the whole Universe was frequently called by the Pagans Jupiter also , as well as Pan. ) And Socrates himself in Plato directs his Prayer in a most devout and serious manner , to this Pan , that is , not the Corporeal World or Sensless Matter , but an Intellectual Principle Ruling over all , or the Supreme Deity diffusing it self through All ; he therefore distinguishing him from the Inferiour Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · O Good ( or Gracious ) Pan ; and ye other Gods , who preside over this place ; Grant that I may be Beautiful or Fair within , and that those External things , which I have , may be such as may best agree with a right Internal disposition of mind , and that I may account him to be rich that is wise and just : The matter of which prayer , though it be excellent , yet is it Paganically directed to Pan ( that is the Supreme God ) and the Inferiour Gods both together . Thus we see that as well according to the Greeks , as the Egyptians , the First or Supreme God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Universe , were really the same thing . And here we cannot but by the way take notice of that famous and remarkable Story of Plutarch's in his defect of Oracles , concerning Demons lamenting the Death of the Great Pan. In the time of Tiberius ( saith he ) certain persons embarquing from Asia for Italy , towards the Evening sailed by the Echinades , where being becalmed , they heard from thence a loud voice calling one Thamous an Egyptian Mariner amongst them , and after the third time commanding him when he came to the Palodes , to declare That the Great Pan was dead . He with the advice of his company resolved , that if they had a quick gale when they came to the Palodes , he would pass by silently , but if they should find themselves there becalmed , he would then perform what the voice had commanded : But when the ship arrived thither , there neither was any Gale of Wind nor agitation of Water . Whereupon Thamous looking out of the hinder Deck , towards the Palodes , pronounced these words with a loud voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Great Pan is dead , which he had no sooner done , but he was answered , with a Quire of many voices , making a great Howling and Lamentation , not without a certain mixture of Admiration . Plutarch , who gives much credit to this Relation , adds how Sollicitous Tiberius the Emperour was , first concerning the truth thereof , and afterwards , when he had satisfied himself therein , concerning the Interpretation ; he making great Enquiry amongst his Learned men , who this Pan should be . But the only use which that Philosopher makes of this Story is this , to prove that Demons having Bodies as well as men , ( though of a different kind from them and much more longeve ) yet were notwithstanding Mortal : he endeavouring from thence to salve that Phaenomenon of the Defect of Oracles , because the Demons who had formerly haunted those places were now dead . But this being an idle Fancy of Plutarch's , it is much more probably concluded , by Christian Writers ; that this thing coming to pass in the Reign of Tiberius when our Saviour Christ was crucified , was no other than a Lamentation of Evil Demons ( not without a mixture of Admiration ) upon account of our Saviours Death , happening at that very time : They not mourning out of Love for him that was dead , but as sadly presaging evil to themselves from thence , as that which would threaten danger to their Kingdom of Darkness , and a Period to that Tyranny and Domination which they had so long exercised over Mankind ; according to such Passages of Scripture as these , Now is the Prince of this World judged ; and Having spoiled Principalities and Powers ( by his Death upon the Cross ) He triumphed over them in it . Now our Saviour Christ could not be called Pan , according to that Notion of the word , as taken for nothing but the Corporeal World devoid of all manner of Life , or else as endued only with a Plastick Nature ; but this Appellation might very well agree to him , as Pan was taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason and Vnderstanding by which all things were made , and by which they are all governed , or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Divine Wisdom which diffuseth it self through all things . Moreover Pan being used not so much for the naked and abstract Deity , as the Deity as it were embodied in this Visible Corporeal World , might therefore the better signifie , God manifested in the Flesh , and cloathed with a Particular Humane Body ( in which respect alone , he was capable of dying . ) Neither indeed was there any other Name , in all the Theology of the Pagans , that could so well befit our Saviour Christ as this . We have now made it manifest , that according to the ancient Egyptian Theology , ( from whence the Greekish and European was derived ) there was One Intellectual Deity , One Mind or Wisdom , which as it did produce all things from it self , so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contain and comprehend the whole , and is it self in a manner All things . We think fit in the next place to observe , how this Point of the Old Egyptian Theology , viz. God's being All things , is every where insisted upon throughout the Hermaick or Trismegistick Writings . We shall begin with the Asclepian Dialogue or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated into Latin by Apuleius ; in the Entrance of which , the Writer having declared , Omnia Vnius esse , & Vnum esse Omnia , that all things were of One , and that One was All things , he afterwards adds this explication thereof , Nonne hoc dixi , Omnia Unum esse , & Unum Omnia , utpote quia in Creatore fuerint omnia , antequam creâsset omnia ? Nec immeritò Vnus est dictus Omnia , cujus membra sunt Omnia . Hujus itaque qui est Unus Omnia , vel ipse est Creator omnium , in tota hac disputatione curato meminisse : Have we not already declared , that All things are One , and One All things ? forasmuch as All things existed in the Creator , before they were made ; Neither is he improperly said to be All things , whose Members all things are . Be thou therefore mindful in this whole disputation , of him who is One and All things , or was the Creator of All. And thus afterwards does he declare , that all Created things were in the Deity before they were made , Idcirco non erant quando nata non erant , sed in eo jam tunc erant unde nasci habuerunt , they did not properly then exist before they were made , and yet at that very time , were they in him from whom they were afterwards produced . Again , he writes thus concerning God , non spero totius Majestatis Effectorem , omnium rerum Patrem vel Dominum , uno posse quamvis è multis composito nomine nuncupari . Hunc voca potius omni nomine , siquidem sit Unus & Omnia ; ut necesse sit aut Omnia ipsius nomine , aut ipsum omnium nomine nuncupari . Hic ergo Solus Omnia , &c. I cannot hope sufficienly to express , the Author of Majesty , and the Father and Lord of all things , by any One Name , though compounded of never so many names . Call him therefore by every Name , forasmuch as he is One and All things , so that of necessity , either All things must be called by His name , or he by the Names of All things . And when he had spoken of the mutability of Created things he adds , Solus Deus ipse In se , & A se , & Circum se , totus est plenus atque persectus , isque sua firma stabilitas est ; nec alicujus impulsu , nec loco moveri potest , cum in eo sint Omnia , & in omnibus ipse est Solus : God alone in himself , and from himself , and about himself , is altogether perfect ; and himself is his own stability . Neither can he be moved or changed , by the impulse of any thing , since All things are in him , and he alone is in All things . Lastly , to omit other places , Hic Sensibilis Mundus , receptaculum est omnium sensibilium specierum , ●ualitatum , vel corporum ; quae omnia sine Deo vegetari non possunt : Omnia enim Deus , & à Deo Omnia ; & sine hoc , nec Fuit aliquid , nec Est , nec Erit ; Omnia enim ab eo , & in ipso , & per ipsum — Si totum animadvertes , vera ratione perdisces ; Mundum ipsum Sensibil●m , & quae in eo sunt omnia , à Superiore illo Mundo , quasi Vestimento esse contecta : This Sensible World , is the Receptacle of all Forms , Qualities , and Bodies , all which cannot be vegetated and quickned without God ; for God is All Things , and All things are from God , and all ●hings the Effect of his Will ; and without God , there neither Was any thing , nor Is , nor Shall be ; but all things are from him , and in him , and by him — And if you will consider things after a right manner , you shall learn , that this sensible World , and all the things therein , are covered all over , with that superiour World ( or Deity ) as it were with a Garment . As for the other Trismegistick Books of Ficinus his Edition , the Third of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thus concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Divinity is the whole Mundane Compages , or Constitution : for Nature is also placed in the Deity . In the Fifth Book written upon this Argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Invisible God is must manifest , we read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For there is nothing in the whole World , which he is not , He is both the things that are , and the things that are not ; for the things that are , He hath manifested , but the things that are not , He contains within himself . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He is both Incorporeal and Omnicorporeal , for there is nothing of any Body , which he is not ; He is all things that are , and therefore he hath all Names , because all things are from one Father ; and therefore he hath no Name , because he is the Father of all things . And in the close of the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For what shall I praise thee ? for those things which thou hast made ? or for those things which thou hast not made ? for those things which thou hast manifested , or for those things which thou hast hidden and concealed within thy self ? And for what cause shall I praise thee ? because I am my own , as having something proper , and distinct from thee ? Thou art whatsoever I am , thou art whatsoever I do , or say , for thou art All things , and there is nothing which thou art not ; thou art that which is made , and thou art that which is unmade . Where it is observable , that before things were Made , God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Hide them within himself ; but when they are made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Manifest and reveil them from himself . Book the Eighth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vnderstand that the whole World is from God , and in God ; for God is the Beginning , Comprehension and Constitution of all things . Book the Ninth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I would not say , that God Hath all things , but rather declare the truth , and say that he Is All things ; not as receiving them from without , but as sending them forth from himself . Again afterwards in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There shall never be a time , when any thing that is , shall cease to be , for when I say any thing that Is , I say any thing of God ; for God hath all things in him and there is neither any thing without God , nor God without any thing . Book the Tenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is God , but the very Being of all things that yet are not , and the Subsistence of things that are . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is both the Father and Good , because he is All things . Book the Eleventh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God acting immediately from himself , is always in his own work , Himself being that which he makes ; for if that were never so little separated from him , all would of necessity fall to nothing and die . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are in God , but not as lying in a place . And further , since our own Soul can by Cogitation and Phancy , become what it will , and where it will , any thing , or in any place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You may consider God in the same manner , as containing the whole World within himself , as his own Conceptions and Cogitations . And in the Close of that Chapter , that which is also thence cited by St. Cyril , is to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Is God Invisible ? Speak worthily of him , for who is more manifest than he ? for this very reason did he make all things , that thou mightest see him through all things ; This is the Vertue and Goodness of the Deity , to be seen through all things . The Mind is seen in thinking , but God in Working or Making . Book the Twelfth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have heard the good Demon ( for he alone , as the first begotten God , beholding all things , spake Divine Words ) I have heard him sometimes saying , that One is All things . Again in the same Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This whole World is intimately united to him , and observing the order and will of its Father , hath the fulness of Life in it , and there is nothing in it through Eternity ( neither Whole nor Part ) which does not live ; for there neither is , nor hath been , nor shall be , any thing Dead in the world . The meaning is , that all things vitally depend upon the Deity , who is said in Scripture , to quicken and enliven all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is God , the Vniverse or All. And in this Vniverse there is nothing which he is not : Wherefore there is neither Magnitude nor Place nor Quality nor Figure nor Time about God , for he is All or the Whole , ( but those things belong to Parts . ) And the Arcane Cantion , though that Thirteenth Book to which it is subjoyned be supposititious , yet harps much upon this Point of the Egyptian Theology , That God is All : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am about to praise the Lord of the Creation , the All and the One. And again , All the Powers that are in me , praise the One and the All. Book the Fifteenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one go about to separate the All from the One , he will destroy the All , or the Vniverse , for All ought to be One. Book the Sixteenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will begin with a Prayer to him , who is the Lord and Maker and Father and Bound of all things ; and who being All things , is One , and being One is All things ; for the fulness of All things is One and in One. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things are Parts of God , but if all things be Parts of God , then God is All things ; Wherefore He making All things , doth , as it were , make himself . Now by all this we see , how well these Trismegistick Books , agree with that Ancient Egyptian Inscription , in the Temple of Sais , That God is all that Was , Is , and Shall be . Wherefore the Egyptian Theology thus undoubtedly asserting , One God that was All things ; it is altogether impossible that it should acknowledge a Multitude of Self-existent , and Independent Deities . Hitherto we have taken notice of Two several Egyptian Names , for One and the same Supreme Deity ; Hammon and Neith ; but we shall find that besides these , the Supreme God was sometimes worshipped by the Egyptians under other Names and Notions also ; as of Isis , Osiris and Sarapis . For first , though Isis have been taken by some for the Moon , by others for the whole Earth , by others for Ceres or Corn , by others for the Land of Egypt , ( which things in what sence they were Deified by the Egyptians , will be elsewhere declared ) yet was she undoubtedly taken also sometimes , for an Vniversal and All-comprehending Numen . For Plutarch affirms , that Isis and Neith , were really one and the same God among the Egyptians , and therefore the Temple of Neith or Minerva at Sais , where the forementioned Inscription was found , is called by him , the Temple of Isis ; so that Isis as well as Neith or Minerva among the Egyptians , was there described , as That God , who is All that Was , Is , and Shall be , and whose Veil no Mortal hath ever uncovered ; that is , not a particular God , but an Universal and All-comprehending Numen . And this may be yet further confirmed , from that Ancient Inscription and Dedication to the Goddess Isis , still extant at Capua . TIBI . UNA . QUAE . ES. OMNIA . DEA . ISIS . Where the Goddess Isis is plainly declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things , that is , a Vniversal and All-comprehending Deity . And with this agreeth also that Oration of this Goddess Isis in Apuleius ; En adsum tuis , commota , Luci , precibus , rerum Natura Parens , elementorum omnium Domina , seculorum Progenies initialis : Summa numinum , Regina marium , Prima Coelitum , Deorum Dearumque Facies uniformis ; quae coeli luminosa culmina , maris salubria flamina , inferorum deplorata silentia , nutibus meis dispenso . Cujus Numen unicum multiformi specie , ritu vario , nomine mùltijugo totus veneratur orbis : Behold here am I , moved by thy Prayers , Lucius , that Nature which was the Parent of things ; the Mistress of all the Elements ; the Beginning and Original of Ages ; the Sum of all the Divine Powers ; the Queen of the Seas ; the First of the Celestial Inhabitants ; the Vniform Face of Gods and Goddesses ; which with my becks dispense the Luminous Heights of the Heavens , the wholesome Blasts of the Sea , and the deplorable silences of Hell ; whose only Divine Power , the whole World worships and adores , in a Multiform manner , and under Different Rites and Names . From which words it is plain , that this Goddess Isis , was not the meer Animated Moon ( which was rather a Symbol of her ) but that she was an Universal Deity , comprehensive of the whole Nature of things ; the One Supreme God , worshipped by the Pagans , under several Names , and with different Rites . And this is the plain meaning of those last words Numen Vnicum , &c. that the whole World worshippeth one and the same Supreme God , in a multiform manner , with various Rites , and under many different Names . For besides the Several Names of the other Pagans there mentioned , the Egypptians worshipped it , under the Names of Hammon , Neith , and others that shall be afterwards declared . And thus was Isis again worshipped and invok'd , as the unicum Numen , or only Divine power , by Apuleius himself , in these following Words ; Tu sancta & humani generis Sospitatrix perpetua , dulcem matris affectionem miseris tribuis , fatorum inextricabiliter contorta retractas litia , fortunae tempestates mitigas , & stellarum noxios meatus cohibes : Te Superi colunt , observant Inferi . Tu rotas orbem , luminas solem , regis mundum , calcas Tartarum . Tibi respondent sydera , gaudent numina , serviunt elementa : Tuo nutu spirant flamina , &c. Thou holy and perpetual Saviour of Mankind that art always bountiful in cherishing Mortals , and dost manifest the dear affections of a M●●her to them in their Calamities , thou extricatest the involved threds of Fate , mitigatest the tempests of Fortune , and restrainest the noxious Influences of the Stars : the Celestial Gods worship thee , the Infernal Powers obey thee ; thou rollest round the Heavens , enlightnest the Sun , governest the World , treadest upon Tartarus or Hell ; the Starrs obey thee , the Elements serve thee , at thy beck the winds blow , &c. Where Isis is plainly supposed to be an Universal Numen and supreme Monarch of the World. Neither may this hinder , that she was called a Goddess as Neith also was ; these Pagans making their Deities to be indifferently of either Sex , Male or Female . But much more was Osiris taken for the Supreme Deity , whose name was sometimes said , to have signified in the Egyptian Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which had many Eyes , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an active and beneficent Force ; ( and whose Hieroglyphick was an Eye and a Scepter ; ) the former signifying Providence and Wisdom , and the Latter Power and Majesty ( as Plutarch tells us ) Who also is thus described in Apuleius , Deus Deorum magnorum potior , & majorum summus , & Summorum Maximus , & Maximorum Regnator , Osiris : That God who is the chiefest of the Greater Gods , and the Greatest of the Chiefest , and which Reigneth over the Greatest . Wherefore the same Apuleius also tells us , that Isis and Osiris were really one and the same Supreme Numen , though considered under different Notions and Worshipped with different Rites , in these words , Quanquam connexa imo vero unica , ratio Numinis , Religionisque esset , tamen Teletae discrimen esse maximum ; though Isis and Osiris be really One and the same Divine Power , yet are their Rites and Ceremonies very different . The proper notion of Osiris , being thus declared by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that First and Highest of all Beings , which is the same with Good. Agreeably whereunto , Jamblichus affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God as the Cause of all Good is call'd Osiris by the Egyptians . Lastly , as for Sarapis , though Origen tells us , that this was a new upstart Deity , set up by Ptolemy in Alexandria : yet this God in his Oracle to Nicocrion the King of Cyprus , declares himself also to be a Universal Numen , comprehending the whole World , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to this Sence ; The Starry Heaven is my Head , the Sea my Belly , my Ears are in the Ether , and the bright Light of the Sun is my clear piercing Eye . And doubtless he was worshipped by many under this Notion . For as Philarchus wrote thus concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Sarapis was the Name of that God , which orders and governs tbe whole World ; so doth Plutarch himself conclude , that Osiris and Sarapis , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both of them Names of One God , and the same Divine Power . Accordingly whereunto Diodorus Siculus determines , that these Three , Hammon , Osiris and Sarapis , were but different names for one and the same Deity , or Supreme God. Notwithstanding which , Porphyrius it seems , had a very ill conceit of that Power which manifested it self in the Temple of this God Sarapis , above all the other Pagan Gods , he suspecting it to be no other than the very Prince of evil Demons or Devils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We do not vainly or without ground suspect and conjecture , that the evil Demons , are under Sarapis as their Prince and Head : this appearing ( saith he ) not only from those Rites of Appeasment used in the Worship of this God , but also from the Symbol of him , which was a Three-headed Dog , signifying that Evil Demon , which ruleth in those Three Elements , Water , Earth , and Air. Neither indeed can it be doubted , but that it was an Evil Demon or Devil , that delivered Oracles in this Temple of Sarapis as well as elsewhere among the Pagans , however he affected to be worshipped as the Supreme God. Besides all this , Eusebius himself from Porphyrius informs us , that the Egyptians acknowledged One Intellectual Demiurgus , or Maker of the World , under the name of Cneph , whom they worshipped in a Statue of Humane Form , and a blackish Sky-coloured Complexion ; holding in his hand a Girdle and a Scepter , and wearing upon his Head a Princely Plume , and thrusting forth an Egg out of his Mouth . The reason of which Hieroglyphick is thus given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because that Wisdom and Reason , by which the World was made , is not easie to be found out but hidden and obscure . And because this is the Fountain of Life and King of all things ; and because it is Intellectually moved , signified by the Feathers upon his head . Moreover by the Egg thrust out of the Mouth of this God , was meant the World , created by the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from this Cneph , was said to be Generated or Produced Another God , whom the Egyptians call Phtha and the Greeks Vulcan ; of which Phtha more afterwards . That the Egyptians were the most eminent Asserters of the Cosmogonia or Temporary Beginning of the World , hath been already declared ; for which cause the Scholiast upon Ptolemy thus perstringeth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Egyptians were wont to talk perpetually of the Genesis or Generation of the World. And Asclepius an ancient Egyptian Writer in his Myriogenesis , affirms that according to the Egyptian Tradition , the Sun was made in Libra . But that the Egyptians did not suppose the world to have been made by Chance , as Epicurus and other Atheistical Philosophers did , but by an Intellectual Demiurgus called by them Cneph is evident from this Testimony of Porphyrius . Which Cneph was look'd upon by them as an Vnmade and Eternal Deity , and for this very cause the Inhabitants of Thebais refused to worship any other God besides him , as Plutarch informs us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whilest the other Egyptians paid their proportion of Tax imposed upon them , for the nourishment of those sacred Animals , worshipped by them , the Inhabitants of Thebais only refused , because they would acknowledge no Mortal God , and worshipped him only whom they call Cneph , an Vnmade and Eternal Deity . Having now made it undeniably manifest , that the Egyptians had an acknowledgement amongst them of One Supreme Vniversal and Vnmade Deity , we shall conclude this whole Discourse with the Two following Observations ; First that a great part of the Egyptian Polytheism , was really nothing else but the Worshipping of One and the same Supreme God , under many different Names and Notions , as of Hammon , Neith , Isis , Osiris , Sarapis , Kneph , to which may be added Phtha , and those other names in Jamblichus , of Eicton and Emeph . And that the Pagans universally over the whole world did the like , was affirmed also by Apuleius , in that fore-cited Passage of his , Numen Vnicum , multiformi specie , ritu vario , nomine multijugo , totus veneratur orbis , the Whole World worshippeth one only Supreme Numen in a multiform manner , under different names and with different Rites . Which different names for one and the same Supreme God , might therefore be mistaken by some of the sottish Vulgar amongst the Pagans , as well as they have been by learned men of these later times , for so many distinct Vnmade and Self-existent Deities . Nevertheless here may well be a Question started , whether amongst those several Egyptian Names of God , some might not signifie distinct Divine Hypostases Subordinate ; and particularly , whether there were not some Footsteps of a Trinity , to be found in the old Egyptian Theology ? For since Orpheus , Pythagoras and Plato , who all of them asserted a Trinity of Divine Hypostases , unquestionably derived much of their Doctrine from the Egyptians , it may reasonably be suspected , that these Egyptians did the like before them . And indeed Athanasius Kircherus makes no doubt at all hereof , but tells us that in the Pamphylian Obelisk , that First Hieroglyphick of a Winged Globe , with a Serpent coming out of it , was the Egyptian Hieroglyphick of a Triform Deity , or Trinity of Divine Hypostases ; he confirming the same , from the Testimony of Abenephius an Arabian Writer , and a Chaldaick Fragment imputed to Sanchuniathon ; the Globe being said to signifie , the First Incomprehensible Deity without Beginning or End , Self-existent ; the Serpent the Divine Wisdom and Creative Vertue ; and lastly the Wings , that Active Spirit , that cherisheth , quickneth , and enliveneth all things . How far credit is to be given to this , we leave others to judge ; but the clearest footsteps that we can find any where of an Egyptian Trinity is in Jamblichus his Book , written concerning their Mysteries ; which whole place therefore is worth the setting down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to another order or method , Hermes places the God Emeph * , as the Prince and Ruler over all the Celestial Gods , whom he affirmeth to be a Mind understanding himself and converting his Cogitations or Intellections into himself . Before which Emeph * , he placeth One Indivisible , whom he calleth Eicton , in which is the first Intelligible , and which is worshipped only by silence . After which Two , Eicton and Emeph * , the Demiurgick Mind and President of truth as with wisdom it proceedeth to Generations , and bringeth forth the hidden Powers of the occult Reasons into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with truth , Phtha ( which Phtha the Greeks attending only to the Artificialness thereof call Hephestus or Vulcan ) as it is productive of Good , Osiris , besides other names that it hath according to its other Powers and Energies . In which Passage of Jamblichus we have plainly Three Divine Hypostases , or universal Principles Subordinate , according to the Hermaick Theology ; First an Indivisible Vnity called Eicton , Secondly a Perfect Mind converting its Intellections into it self , called Emeph or Hemphta , and Thirdly theimmediate Principle of Generation , called by several names , according to its several Powers , as Phtha , Ammon , Osiris and the like : So that these Three Names with others , according to Jamblichus , did in the Egyptian Theology , signifie , one and the same Third Divine Hypostasis . How well these Three Divine Hypostases of the Egyptians , agree with the Pythagorick or Platonick Trinity , of First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness it self , Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , and Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul , I need not here declare . Only we shall call to mind what hath been already intimated , that that Reason or Wisdom which was the Demiurgus of the World , and is properly the Second of the forementioned Hypostases , was called also amongst the Egyptians , by another name , Cneph ; from whom was said to have been produced or begotten the God Phtha , the Third Hypostasis of the Egyptian Trinity ; so that Cneph and Emeph are all one . Wherefore we have here plainly an Egyptian Trinity of Divine Hypostases Subordinate , Eicton , Emeph ( or Cneph ) and Phtha . VVe know not what to add more to this of Jamblichus , concerning an Egyptian Trinity , unless we should insist upon those Passages which have been cited by some of the Fathers to this purpose out of Hermaick or Trismegistick Books , whereof there was one before set down out of St. Cyril ; or unless we should again call to mind , that Citation out of Damascius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that according to the Egyptians , there is One Principle of all things praised under the name of the Vnknown Darkness , and this Thrice repeated . Agreeably to which Augustinus Steuchus produces another Passage out of the same Philosophick VVriter ; that the Egyptians made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Principle of all , to be Darkness above all Knowledge and Vnderstanding ( or Vnknown Darkness ) they Thrice repeating the same . VVhich the forementioned Steuchus takes to be a clear acknowledgement of a Trinity of Divine Hypostases in the Egyptian Theology . Our Second Observation is this , That the Egyptian Theology as well as the Orphick ( which was derived from it ) asserting One Incorporeal Deity , that is All Things ; as it is evident , that it could not admit a Multitude of Self-existent and Independent Deities , so did the seeming Polytheism of these Egyptians proceed also in great measure from this Principle of theirs not rightly understood ; they being led thereby , in a certain sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Personate and Deifie the Several Parts of the World , and Things of Nature , bestowing the Names of Gods and Goddesses upon them . Not that they therefore worshipped the Inanimate Parts of the VVorld as such , Much less Things not Substantial but meer Accidents , for so many Real , Distinct , Personal Deities ; but because conceiving that God who was All things , ought to be Worshipped in All things ( such especially as were most Beneficial to Mankind ) they did , according to that Asclepian and Trismegistick Doctrine before-mentioned , Call God by the Name of every ●hing , or Every thing by the Name of God. And that the wiser of them very well understood that it was really One and the same Simple Deity , that was thus worshipped amongst them by piece-meal , in the several Parts of the World , and Things of Nature , and under different Names and Notions , with different Ceremonies , is thus declared by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Isis is a Greek Word , which signifies Knowledge ; and Typhon is the Enemy to this Goddess ; who being puffed up by Ignorance and Error , doth Distract and Discerp the Holy Doctrine ( of the Simple Deity ) which Isis collects together again , and makes up into One ▪ and thus delivers it to those who are initiated into her sacred Mysteries , in order to Deification . In which words , Plutarch intimates , that the Egyptian Fable , of Osiris being Mangled and Cut in pieces by Typhon , did Allegorically signifie the Discerption and Distraction of the Simple Deity , by reason of the Weakness and Ignorance of vulgar minds ( not able to comprehend it altogether at once ) into several Names and Partial Notions , which yet True Knowledge and Vnderstanding , that is , Isis , makes up whole again and unites into One. XIX . It is well known that the Poets , though they were the Prophets of the Pagans , and pretending to a kind of Divine Inspiration , did otherwise embue the minds of the Vulgar , with a certain Sense of Religion , and the Notions of Morality , yet these notwithstanding were the grand Depravers and Adulterators of the Pagan Theology . For this they were guilty of upon several Accounts . As First , Their attributing to the Gods , in their Fables concerning them , all manner of Humane Imperfections , Passions and Vices . Which abuse of theirs , the wiser of the Pagans were in all ages highly sensible of and offended with , as partly appears from these Free Passages vented upon the Stage , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — Si quis est mortalium Qui scelera patrat , exigunt poenam Dei : At nonne iniquum est , vos , suas leges quibus Gens debet hominum , jure nullo vivere ? To this sence : Since mortal men are punished by the Gods for transgressing their Laws , is it not unjust , that ye Gods who write these Laws , should your selves live without Law ? And again , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Nulla nos posthac notet Censura , siquando ista quae superos decent Imitamur homines . Culpa ad auctores redit . Let men no longer be blamed for imitating the Evil Actions of the Gods ; for they can only be justly blamed , who teach men to do such things by their Examples . Secondly , the Poets were further guilty of Depraving the Religion and Theology of the Pagans , by their so frequently Personating and Deifying all the Things of Nature , and Parts of the World , and calling them by the Names of those Gods , that were suppos'd to preside over them ; that is , of the several Divine Powers manifested in them . This Plutarch taxes the Poets with , where giving directions for young mens reading of their VVritings , he thus seasonably cautions against the danger of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is very profitable and necessary if we would receive good from the Writings of the Poets and not hurt ; that we should understand how they use the names of the Gods in different sences . Wherefore the Poets sometimes use the names of the Gods , properly , as intending to signifie thereby the Gods themselves , and sometimes again they use them Improperly and Equivocally , for those Powers which the Gods are the Givers and Dispensers of , or the Things which they Preside over . As for example , Vulcane is sometimes used by the Poets , for that God or Divine Power which presides over Fire and the Arts that operate by Fire , and sometimes again the word is taken by them for Fire it self . So Mars in like manner , is sometimes used for the God which presides over Military Affairs , and sometimes again it signifies nothing else but VVar. An instance whereof is there given by Plutarch out of Sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mars ( O Mulieres ) caecus hirsuto suis Velut ore frendens , cuncta commiscet mala . And we might give this other instance of the same from Virgil , — Furit toto Mars impius orbe . For the God of War , that is , the Divine Providence that presides over Military Affairs , could not be called Impious or Wicked , but it is War it self that is there so styled . Indeed we shall afterwards make it appear , that the first Original of this business , proceded from a certain Philosophick Opinion amongst the Pagans , That God was diffused throughout the whole World , and was himself in a manner All Things ; and therefore ought to be Worshipped in All Things ; but the Poets were principally the men , who carried it on thus far , by Personating the several Inanimate Parts of the World and Things of Nature , to make such a Multitude of distinct Gods and Goddesses of them . Which Humour , though it were chiefly indulged by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only for the delight and pleasure of the Reader , besides gratifying their own Poetick Phancies ; yet was it a matter of Dangerous Cons●quence , as the same Plutarch gravely and soberly advizes , in his Book de Iside , it begetting in some gross and irrational Superstition ( that is , in our Christian Language , Idolatry ) and carrying others on to downright Impiety and Atheism . But this will be afterwards also again insisted on . Wherefore in the next place , we shall observe that the Poets did also otherwise deprave the Theology of the Pagans , so as to make it look somewhat more Aristocratically , and this principally Two manner of wayes ; First by their speaking so much of the Gods in General and without Distinction , and attributing the Government of the Whole World to them in Common , so as if it were managed and carried on , Communi Consilio Deorum , by a Common Council and Republick of Gods , wherein all things were determined by a Majority of Votes , and as if their Jupiter or Supreme God were no more amongst them than a Speaker of a House of Lords or Commons , or the Chairman of a Committee . In which they did indeed attribute more to their Inferiour Deities , than according to their own Principles they ought . And Secondly ( which is the Last Depravation of the Pagan Theology by these Poets ) by their making those that were really nothing else but several Names and Notions of one and the same Supreme Deity , according to its several Powers manifested in the World , or the different Effects produced by it ; to be so many really distinct Persons and Gods ; insomuch as sometimes to be at odds and variance with one another and even with Jupiter himself . This St. Basil seems to take notice of , in his Oration , How Young men may be profited by the Writings of the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But least of all will we give credit to the Poets , where they discourse concerning the Gods , and speak of them as Many ( Distinct and Independent ) Persons , and that not agreeing amongst themselves neither , but siding several ways , and perpetually quarrelling with one another . Notwithstanding all which Extravagancies and Miscarriages of the Poets , we shall now make it plainly to appear , that they really asserted , not a Multitude of Self-existent and Independent Deities ; but One only Vnmade Deity , and all the other , Generated or Created Gods. This hath been already proved concerning Orpheus from such Fragments of the Orphick Poems , as have been owned and attested by Pagan Writers : but it would be further evident , might we give credit to any of those other Orphick Verses , that are found cited by Christians and Jews only ( and we cannot reasonably conclude all these to be counterfeit and supposititious ) amongst which we have this for one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One only Vnmade God , and all other Gods and Things , are the Off-spring of this One. Moreover when God in the same Orphick Fragments , is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both Father and Mother of all things ( accordingly as it was observed before ) that both the Orphick and Egyptian Theology , made the Supreme Deity especially , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaphroditical , or Male and Female together ; This , as Clemens Alexandrinus rightly interprets the meaning of it , was to signifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Production of things out of nothing or from the Deity alone , without any Preexistent or Self-existent Matter . But we shall pass from Orpheus to Homer . Now it is certain that Homer's Gods , were not all Eternal , Vnmade and Self-existent , he plainly declaring the contrary concerning the Gods in general ; that they had a Genesis , that is , a Temporary Production , as in that forecited Verse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Ocean from whence the Gods were Generated , Where by Gods are meant all the Animated parts of the world superiour to men , but principally ( as Eustathius observes ) the Stars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods ( saith he ) are here put for Stars . And as the same Philologer further adds , the Gods or Stars , do by a Synechdoche signifie All Things , or the Whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Part being put for the Whole , accordingly as the same Poet elsewhere declares his sence , speaking likewise of the Ocean , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which was the Original of all things , or from whence ( not only the Gods but also ) all other things were Generated . Wherefore the full meaning of Homer was this , That the Gods or Stars , together with this whole Visible World , had a Temporary Production , and were at first made out of the Ocean , that is , out of the Watry Chaos . So that Homer's Theogonia as well as Hesiod's , was one and the same thing with the Cosmogonia , his Generation of Gods , the same with the Generation or Creation of the World , both of them having in all probability derived it from the Mosaick Cabala , or Tradition . And Eustathius tells us , that , according to the Ancients , Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , described Il. σ. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an obscure signification of the Cosmogenia or Cosmogonia . Nevertheless though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Gods in general , be by Homer , thus generated from the Ocean or Watry Chaos , yet this is to be understood only of the Inferiour Gods , and He is supposed to be distinguished from them , who in the same Poet is frequently called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God by way of eminency ( to whom he plainly ascribes Omnipotence ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , whom he stileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most powerful of all , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First and Chiefest of the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest of Gods and Governours , and whom he affirmeth infinitely to transcend the Gods , Il. θ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to reign as well over Gods as Men , Il. α. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lastly , whom he maketh to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the Gods as well as Men , that is , nothing less than the Creatour of them and the whole World. He therefore who thus produced the Gods and Stars , out of the Ocean or Watry Chaos , must needs be excluded out of that number of Gods , so as not to have been himself Generated or made out of it . Thus have we before observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Gods in general , are frequently taken , both by Homer and other Greek Writers , in way of distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , that is , for the Inferiour Gods only . It is true indeed that others of the Pagan Gods besides Jupiter , were by the Latins in their solemn Rites and Prayers , stiled Patres , Fathers ; and as Jupiter is nothing else but Jovis Pater , contracted into one word , so was Mars called by them Marspiter , and Saturnus , Janus , Neptunus and Liber had the like addition also made to their names , Saturnuspater , Januspater , Neptunuspater , Liberpater ; and not only so , but even their very Heroes also ( as for example , Quirinus ) had this honourable title of Father bestowed on them , All which appeareth from those Verses of Lucilius , Vt nemo sit nostrum quin aut Pater Optimus Divum , Aut Neptunus Pater , Liber , Saturnus Pater , Mars , Janus , Quirinus Pater nomen dicatur ad unum Notwithstanding which , here is a great difference to be be observed , that though those other Gods were called Fathers , yet none of them was ever called , either by the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by the Latins , Pater Optimus Divum , save only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , the Supreme Deity . And that Homer was thus generally understood by the Pagans themselves to have asserted a Divine Monarchy , or One Supreme Deity ruling over All , may further appear from these following Citations . Plutarch in his Platonick Questions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Zenocrates called Jupiter , Hypaton , or the Highest , but before him Homer stiled that God , who is the Prince of all Princes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest of Rulers or Governours . Again the same Plutarch de Iside & & Osiride , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians when they described Osiris by those Hieroglyphicks of an Eye and a Scepter , did by the former of them signifie Providence , and by the latter Power ; as Homer when he calls that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , who ruleth and reigneth over all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote his Power and Sovereignty , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Wisdom and Knowledge . To Plutarch may be added Proclus , who upon Plato's Timaeus , having proved that according to that Philosopher , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One only Maker of the whole World , affirms the same likewise of that Divine Poet Homer ( as he there stiles him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he also throughout all his Poesie , praises Jupiter , as the Highest of all Rulers , and the Father both of Gods and Men , and attributes all Demiurgical Notions to him . Whereupon he concludes in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus we have made it manifest , that all the Greekish Theology , universally ascribes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , the Making of all things . Lastly , Aristotle himself confirmeth the same with his Testimony , where he writes of the Paternal Authority after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Paternal Power or Authority over Children , is a Kingly Authority : Wherefore Homer when he intended to set forth Jupiter 's Kingly Power over all , very well called him the Father of Men and Gods. For he that is a King by Nature , ought both to differ from those that he reigneth over , and also to be of the same kind with them ; as the Senior is to the Junior , and he that Begetteth to his Off-spring . Where Aristotle's sence seems to be this , That Jupiter had therefore a Natural and not acquired Kingly Power over all the Gods , because they were all his Off-spring and Begotten by him , as well as Men. In which Passage therefore Aristotle plainly accquits and frees Homer from all suspicion of Atheism . As for Hesiod , if we had not already sufficiently prov'd from his Theogonia , that all his Gods ( that is his Inferiour Deities ) were Generated and Made , as well as Men , it might be made unquestionably evident , from this Verse of his in his Opera , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When the Gods and Mortal men , were both together , alike made or Generated . Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus interpreted by the Greek Scholiasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. The Gods and Men , were both alike made from the same Root or Stock . And though it followeth immediatly after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That first of all a Golden Age of men was made by the Immortal Gods ; Yet Moschopulus there notes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Immortal Gods made ; the true meaning ( saith he ) is , that Jupiter alone made , this First golden Age of Men ; as may be proved from other places in the same Poet ; and though he speak of the Gods in general yet doth he but transfer that , which was the work of One upon all of the like kind . And there are several other Instances , of this Poets using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods for God. But it is possible that Hesiod's meaning might be the same with Plato's , that though the Inferiour Mundane Gods were all made at first by the Supreme God , as well as Men , yet they being made something sooner than Men , did afterwards contribute also to the Making of men . But Hesiod's Theogonia or Generation of Gods , is not to be understood universally neither , but only of the Inferiour Gods , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter being to be excepted out of the number of them , whom the same Hesiod as well as Homer , makes to be the Father of Gods , as also the King of them , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And attributes the Creation of all things to him , as Proclus writeth upon this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. By whom all Mortal men are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom all things are , and not by chance ; the Poet by a Synechdoche , here ascribing the making of all to Jupiter . Wherefore Hesiod's Theogonia is to be understood of the Inferiour Gods only , and not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , who was the Father and Maker of them ( though out of a Watery Chaos ) and himself therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-existent or Vnmade . In like manner , that Pindar's Gods were not Eternal , but Made or Generated , is plainly declared by him in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vnum Hominum , Vnum Deorum genus , Et ex Vnaspiramus Matre utrique . There is one kind both of Gods and Men , and we both breath from the same Mother , or spring from the same Original . Where by the common Mother both of Gods and Men , the Scholiast understands the Earth and Chaos , taking the Gods here for the Inferiour Deities only , and principally the Stars . This of Pindar's therefore is to be understood , of all the other Gods , That they were made as well as men out of the Earth or Chaos , but not of that Supreme Deity , whom the same Pindar elsewhere calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Powerful of the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of every thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God who is the best Artificer , or was the Framer of the whole World , and as Clemens Alexandrinus tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Vniverse . Which God also , according to Pindar , Cheiron instructed Achilles to worship principally , above all the other Gods. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence of which words is thus declared by the Scholiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he should honour and worship the Loud-sounding Jupiter , the Lord of Thunder and Lightning , transcendently above all the other Gods. Which by the way confutes the Opinion of those who contend , that the Supreme God , as such , was not at all Worshipped by the Pagans . However this is certain concerning these Three , Homer , Hesiod and Pindar ; that they must of necessity either have been all absolute Atheists , in acknowledging no Eternal Deity at all , but making sensless Chaos , Night and the Ocean , the Original of all their Gods without exception , and therefore of Jupiter himself too , that King and Father of them , or else assert One only Eternal Unmade Self-existent Deity ; so as that all the other Gods were Generated or Created by that One. Which latter doubtless was their genuine sence ; and the only reason why Aristotle and Plato might possibly sometime have a suspicion of the contrary , seems to have been this , their not understanding that Mosaick Cabbala , which both Hesiod and Homer followed , of the World's , that is , both Heaven and Earth's , being made at first out of a Watery Chaos ; for thus is the Tradition declared by St. Peter , Ep. 2. Ch. 3. There might be several remarkable Passages to the same purpose , produced out of those two Tragick Poets , Aeschylus and Sophocles ; which yet because they have been already cited , by Justin Martyr , Clemens Alexandrinus , and others ; to avoid unnecessary tediousness , we shall here pass by . Only we think fit to observe concerning that one famous Passage of Sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vnus profectò , Vnus est tantùm Deus , Coeli solique machinam qui condidit , Vadumque Ponti coerulum , & vim Spiritus ▪ &c. There is in truth , One only God , who made Heaven and Earth , the Sea , Air and Winds , &c. After which followeth also , something against Image-worship ; That though this be such as might well become a Christian , and be no where now to be found in those extant Tragedies of this Poet ( many whereof have been lost ) yet the sincerity thereof , cannot reasonably be at all suspected by us , it having been cited by so many of the Ancient Fathers in their Writings against the Pagans , as particularly , Justin Martyr , Athenagoras , Clemens Alexandrinus , Justin Martyr , Eusebius , Cyril and Theodoret ; of which number , Clemens tells us , that it was attested likewise , by that ancient Pagan Historiographer Hecataeus . But there are so many Places to our purpose , in Euripides , that we cannot omit them all ; In his Supplices we have this , wherein all mens Absolute Dependence upon Jupiter , or one Supreme Deity , is fully acknowledged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Miseros quid Homines , O Deûm Rex & Pater , Sapere arbitramur ? Pendet è nutu tuo Res nostra , facimusque illa quae visum tibi . We have also this excellent Prayer to the Supreme Governour of Heaven and Earth , cited out of the same Tragedian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Tibi ( Cunctorum Domino ) Vinum , Salsamque Molam fero , seu Ditis , Tu , sive Jovis nomine gaudes : Tu namque Deos Superos inter , Sceptrum tractas Sublime Jovis ; Idem Regnum Terestre tenes . Tu Lucem animis infunde Virûm , Qui scire volunt , quo sata Mentis Lucta sit ortu , Quae Causa Mali ; Cui Coelicolûm rite litando Requiem sit habere laborum . Where we may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and Pluto , are both of them supposed to be Names , equally belonging to One and the same Supreme God. And the Sum of the Prayer is this , That God would infuse Light into the Souls of men , whereby they might be enabled to know , What is the Root , from whence all their Evils spring , and by what means they may avoid them . Lastly , there is another Devotional Passage , cited out of Euripides , which conteins also a clear acknowledgment of One Self-existent Being , that comprehends and governs the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thou Self-sprung Being , that do'st All Enfold , And in thine Arms , Heav'ns Whirling Fabrick hold ! Who art Encircled with resplendent Light , And yet ly'st Mantled o're in Shady Night ! About whom , the Exultant Starry Fires , Dance nimbly round , in Everlasting Gyres . For this sence of the Second and Third Verses , which we think the Words will bear , and which agrees with that Orphick Passage — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God being in himself a most bright and dazeling Light , is respectively to us , and by reason of the Weakness of our Understanding , covered over with a Thick Cloud ; as also with that in the Scripture , Clouds and Darkness are round about him ; I say , this sence , we chose rather to follow , as more Rich and August , than that other Vulgar one , though Grammatically and Poetically good also ; That Successive Day and Night , together with a Numberless Multitude of Stars , perpetually dance round about the Deity . Aristophanes in the very beginning of his Plutus distinguisheth betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and the Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And we have this clear Testimony of Terpander cited by Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou Jupiter who art the Original of all things , Thou Jupiter who art the Governour of all . And these following Verses are attributed to Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Rerum universarum Imperatorem & Patrem , Solum perpetuo colere suppliciter decet , Artificem tantae & Largitorem copiae . Where men are exhorted to Worship the Supreme God only , as the sole Author of all Good , or at least transcendently above all the other Gods. There are also Two remarkable Testimonies , one of Hermesianax an ancient Greek Poet , and another of Aratus , to the same purpose ; which shall both be reserved for other places . Wherefore we pass from the Greek to the Latin Poets , where Ennius first appears , deriving the Gods in General ( who were all the Inferiour Deities ) from Erebus and Night , as supposing them all to have been Made or Generated out of Chaos , nevertheless acknowledging One who was — Divûmque Hominumque Pater , Rex , both Father and King of Gods and Men , that is , the Maker or Creator of the whole World , who therefore made those Gods together with the World out of Chaos , himself being Unmade . Plautus in like manner sometimes distinguisheth betwixt Jupiter and the Gods , and plainly acknowledgeth One Omniscient Deity , Est profecto Deus , qui quae nos gerimus , auditque & videt . Which Passage very much resembles that of Manlius Torquatus in Livy , Est Coeleste Numen , Es Magne Jupiter ; a strong Asseveration of One Supreme and Universal Deity . And the same Plautus in his Rudens clearly asserts one Supreme Monarch and Emperor over All , whom the Inferiour Gods are subservient to , Qui Gentes omnes Mariaque & Terras movet , Ejus sum Civis civitate Coelitum ; Qui est Imperator Divûm atque Hominum Jupiter , Is nos per gentes alium aliâ disparat , Hominum qui facta , mores , pietatem & fidem Noscamus . — Qui falsas lites falsis testimoniis Petunt , quique in jure abjurant pecuniam , Eorum referimus nomina exscripta ad Jovem . Cotidie Ille scit , quis hic quaerat malum . Iterum Ille eam rem judicatam judicat . Bonos in aliis tabulis exscriptos habet . Atque hoc scelesti illi in animum inducunt suum Jovem se placare posse donis , hostiis ; Sed operam & sumptum perdunt , quia Nihil Ei acceptum est à perjuris supplicii . Where Jupiter the Supreme Monarch of Gods and Men , is said to appoint other Inferiour Gods under him , over all the parts of the Earth , to observe the Actions , Manners and Behaviours of men every where ; and to return the names both of bad and good to him . Which Jupiter judges over again all unjust Judgments , rendring a righteous retribution to all . And though wicked men conceit that he may be bribed with sacrifices , yet no worship is acceptable to him from the Perjurious . Notwithstanding which this Poet afterwards jumbles the Supreme and Inferiour Gods all together , after the usual manner , under that one general name of Gods , because they are all supposed to be Co-governours of the World ; Facilius , siqui pius est , à Diis supplicans , Quam qui scelestus est , inveniet veniam sibi . Again the same Poet elsewhere brings in Hanno the Carthaginian , with this form of Prayer addressing himself to Jupiter or the Supreme God , Jupiter , qui genus colis alisque Hominum , per quem vivimus Vitale aevum ; quem penes spes , vitaeque sunt Hominum Omnium , Da diem hunc sospitem , quaeso , rebus meis agundis . In the next place , we have these Verses of Valerius Soranus , an ancient and eminent Poet , full to the purpose , recorded by Varro , Jupiter Omnipotens , Regum Rex ipse Deûmque , Progenitor Genitrixque Deûm ; Deus UNUS & OMNIS . To this sence : Omnipotent Jupiter , the King of Kings and Gods , and the Progenitor and Genitrix , the both Father and Mother of those Gods ; One God and all Gods. Where the Supreme and Omnipotent Deity is stiled Progenitor & Genitrix Deorum , after the same manner as he was called in the Orphick Theology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that expression denoting the Gods and all other Things , to have been produced from him alone , and without any prexistent matter . Moreover according to the tenour of this Ethnick Theology , that One God was All Gods and Every God , the Pagans supposed , that when ever any Inferiour Deity was worshipped by them , the Supreme was therein also at once worshipped and honoured . Though the sence of Ovid hath been sufficiently declared before , yet we cannot well omit some other Passages of his , as that grateful and sensible acknowledgment , Quod loquor & spiro , Coelumque & lumina Solis Aspicio ( possumne ingratus & immemor esse ? ) Ipse dedit . And this in the Third of his Metamorph. Ille Pater Rectorque Deûm , cui Dextra trisulcis Ignibus armata est , qui Nutu concutit Orbem . Virgil's Theology also may sufficiently appear from his frequent acknowledgment of an Omnipotent Deity , and from those Verses of his before cited out of Aen. 6. wherein he plainly asserts One God to be the Original of all things , at least as a Soul of the World ; Servius Honoratus there paraphrazing thus , Deus est quidam Divinus Spiritus , qui per quatuor fusus elementa , gignit universa , God is a certain Spirit , which infused through the Four Elements , begetteth all things . Nevertheless , we shall add from him this also of Venus her Prayer to Jupiter , Aen. 1. — O qui res Hominumque Deûmque , Aeternis regis imperiis , & fulmine terres ! Which Venus again , Aen. 10. bespeaks the same Jupiter after this manner , O Pater , O Hominum Divûmque Aeterna Potestas ! Where we have this Annotation of Servius , Divûmque Aeterna Potestas , propter aliorum Numinum discretionem , Jupiter is here called the Eternal Power of the Gods , to distinguish him from all the other Gods that were not Eternal , but Made or Generated from him . Neither ought , Horace to be left out , in whom we read to the same purpose , Lib. 1. Od. 12. Quid prius dicam solitis Parentis Laudibus ? Qui res Hominum & Deorum , Qui Mare & Terras , variisque mundum Temperat horis . Vnde nil majus generatur ipso , Nec viget quicquam simile aut secundum ; Proximos illi tamen occupavit Pallas honores . And again , Lib. 3. Od. 4. Qui Terram inertem , qui mare Temperat Ventosum , & Vrbes , Regnaque Tristia ; Divosque , Mortalesque turmas , Imperio regit VNVS aequo . Where from those words of Horace , Solitis Parentis Laudibus , it appears that the One Supreme Deity , the Parent and Maker of all things , was then wont to be celebrated by the Pagans as such , above all the other Gods. And whereas those Pagans vulgarly ascribed the Government of the Seas particularly to Neptune , of the Earth and Hades or Inferi ( which are here called Tristia Regna ) to Pluto , these being here attributed by Horace to One and the same Supreme and Universal Deity , it may well be concluded from thence , that Jupiter , Neptune , and Pluto , were but Three several Names or Notions , of One Supreme Numen , whose sovereignty notwithstanding was chiefly signified by Jupiter . Which same is to be said of Pallas or Minerva too , that signifying the Eternal Wisdom , that it was but another name of God also , though look'd upon as inferiour to that of Jupiter and next in dignity to it : unless we should conclude it to be a Second Divine Hypostasis , according to the Doctrine of the Pythagoreans and Platonists ( probably not unknown to Horace ) as also to that Scripture Cabbala , I was set up from everlasting , or ever the Earth was , when there were no Depths , I was brought forth , &c. But of this more afterward . Lastly , we shall conclude with Manilius who lived in the same Augustean age , and was a zealous opposer of that Atheistical Hypothesis of Epicurus and Lucretius , as appears from these Verses of his , Quis credat tantas operum sine Numine Moles , Ex Minimis caecoque creatum foedere mundum ? Wherefore he also plainly asserts One Supreme Deity the Framer and Governour of the whole World in this manner , Lib. 2. Namque canam tacitâ Naturam mente potentem , Infusumque Deum Coelo , Terrisque , Fretoque , Ingentem aequali moderantem foedere molem , Totumque alterno consensu vivere mundum , Et rationis agi motu ; quum SPIRITVS VNVS Per cunctas habitet partes , atque irriget Orbem , Omnia pervolitans , Corpusque Animale figuret , &c. And again , Hoc opus immensi constructum corpore mundi , Vis Animae Divina regit , Sacroque Meatu , Conspirat Deus , & tacita ratione gubernat . And , Lib. 4. — Faciem Caeli non invidet Orbi Ipse Deus , vultusque suos , corpusque recludit , Semper volvendo , seque ipsum inculcat & offert ; Vt bene cognosci possit , monstretque videndo Qualis eat , doceatque suas attendere Leges . Ipse vocat nostros animos ad Sydera Mundus , Nec patitur , quia non condit , sua Jura latere . Where notwithstanding , we confess , that the whole Animated World , or rather the Soul thereof , is , according to the Stoical Doctrine , made by Manilius to be the Supreme Numen . XX. We now pass from the Poets of the Pagans to their Philosophers . A Modern Writer concerning the Religion of the Gentiles , affirmeth this to have been the Opinion of very eminent Philosophers , That even all the Minor Gods of the Pagans , did exist of themselves from Eternity Vnmade , they giving many reasons for the same . But how far from truth this is , will ( as we conceive ) appear sufficiently , from the Sequel of this Discourse . And we cannot conclude otherwise but that this Learned Writer , did mistake that Opinion of Aristotle and the latter Platonists , concerning the Eternity of the World and Gods , as if they had therefore asserted the Self-existence of them ; the contrary whereunto hath been already manifested . Wherefore we shall now make it unquestionably evident by a Particular Enumeration , That the Generality of the Pagan Philosophers who were Theists , however they acknowledged a Multiplicity of Gods , yet asserted One only Self-existent Deity , or a Vniversal Numen , by whom the World and all those other Gods were Made . There being only some few Ditheists to be excepted , ( such as Plutarch and Atticus ) who out of a certain Softness and Tenderness of Nature , that they might free the One Good God , from the Imputation of Evils , would needs set up besides him , an Evil Soul or Daemon also in the World Self-existent , to bear all the blame of them . And indeed Epicurus is the only Person that we can find , amongst the reputed Philosophers ; who though pretending to acknowledge Gods , yet professedly opposed Monarchy , and verbally asserted a Multitude of Eternal Unmade Self-existent Deities : but such , as had nothing at all to do either with the Making or Governing of the World. The reason whereof was , because he would by no means admit the World to have been made by any Mind or Understanding . Wherefore he concluded , Naturam Rerum , haud Divinâ Mente Coortam , That there was no God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Framer of the World. But nevertheless that he might decline the Odium of being accompted an Atheist , he pretended to assert a Multitude of Gods Vnmade and Incorruptible , such as were unconcerned in the Fabrick of the World. Wherein first it is evident , that he was not serious and sincere , because he really admitting no other Principles of things in his Philosophy , besides Atoms and Vacuum , agreeably thereunto , could acknowledge no other Gods , than such as were compounded out of Atoms , and therefore Corruptible . And thus does Origen declare the Doctrine of Epicurus , not indeed as he pretended to hold it , but as according to the tenor of his Principles , he must have held it , had he really asserted any Gods at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicurus his Gods being compounded of Atoms , an●●●e●efore by their very constitution Corruptible , are in continual labour and toyl , struggling with their Corruptive Principles . Nevertheless if Epicurus had in good earnest asserted such a Commonwealth of Gods , as were neither Made out of Atoms , nor yet Corruptible ; so long as he denied the World to have been Made by any Mind or Wisdom ( as we have already declared ) he ought not to be reckoned amongst the Theists but Atheists . Thales the Milesian was one of the most Ancient Greek Philosophers , who that he admitted a Plurality of Gods in some sence , is evident from that saying of his cited by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of Gods. But that notwithstanding he asserted One Supreme and only Vnmade or Self-existent Deity , is also manifest from that other Apothegm of his in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the Oldest of all things , because he is Vnmade . From whence it may be concluded , that all Thales his other Gods were Generated , and the Off-spring of One sole Unmade Deity . Pherecydes Syrus was Thales his contemporary , of whom Aristotle in his Metaphysicks hath recorded , that he affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the First Principle from whence all other things were Generated , was the Best or an Absolutely Perfect Being ; So as that in the Scale of Nature things did not ascend upwards from the most Imperfect to the more Perfect Beings , but on the contrary descend downwards , from the most Perfect , to the less Perfect . Moreover Laertius informs us , that this was the Beginning of one of Pherecydes his Books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter , and Time , and the Earth always were . Where notwithstanding in the following words , he makes the Earth to be dependent upon Jupiter . Though some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seem to understand him thus ; that Jupiter and Saturn , really one and the same Numen , was always from Eternity . However there is in these words an acknowledgment of One Single and Eternal Deity . Pythagoras was the most eminent of all the ancient Philosophers , who that he was a Polytheist as well as the other Pagans , may be concluded from that Beginning of the Golden Verses ( though not written by him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein men are exhorted in the first place to worship the Immortal Gods , and that accordingly as they were appointed by Law , after them the Heroes , and last of all the Terrestrial Demons . And accordingly Laertius gives this account of Pythagoras his Piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he conceived men ought to worship , both the Gods , and the Heroes ; though not with equal honour . And who these Gods of Pythagoras were , the same Writer also declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That they were in part at least , the Sun , and Moon , and Stars . Notwithstanding which , that Pythagoras acknowledged One Supreme and Universal Numen , which therefore was the Original of all those other Gods , may partly appear from that Prayer in the Golden Verses , which , whether written by Philolaus or Lysis or some other Follower of Pythagoras , were undoubtedly ancient and agreeable to his Doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter alme , malis jubeas vel solvier omnes : Omnibus utantur vel quonam daemone monstra . Upon which Hierocles thus writeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It was the manner of the Pythagoreans to honour the Maker and Father of this whole Vniverse , with the name of Dis and Zen , it being just , that he who giveth Being and Life to all , should be denominated from thence : And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This very name Zeus , is a convenient symbol or image of the Demiurgical Nature . And they who first gave names to things , were by reason of a certain wonderful Wisdom of theirs , a kind of excellent Statuaries ; they by those several Names , as Images , lively representing the natures of things . Moreover that this Pythagorick Prayer was directed to the Supreme Numen and King of Gods , Jamblichus thus declares in his Protrepticks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Here is an excellent exhortation of these Golden Verses , to the pursuit of Divine Felicity , mingled together with Prayers and the Invocation of the Gods , but especially of that Jupiter who is the King of them . Moreover the same might further appear from those Pythagorick Fragments that are still extant , as that of Ocellus Lucanus , and others who where Moralists , in which as Gods are sometimes spoken of plurally , so also is God often singularly used , for that Supreme Deity which conteineth the whole . But this will be most of all manifest , from what hath been recorded concerning the Pythagorick Philosophy and its making a Monad the First Principle . It is true indeed that the Writer de Placitis Philosophorum , doth affirm , Pythagoras to have asserted Two Substantial Principles Self-existent , a Monad and a Dyad ; by the former of which as God is confessed to have been meant , so the latter of them is declared with some uncertainty , it being in one place interpreted to be a Daemon , or a Principle of Evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Pythagoras his First Principle is God and Good , which is the Nature of Vnity , and a perfect Mind ; but his other Principle of Duality , is a Demon or Evil : But in another place expounded to be Matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · ) Pythagoras his Principles , were a Monad and Infinite Duality : The former of them an Active Principle , Mind or God ; the latter Passive and Matter . And Plutarch in some other Writings of his declares that the First Matter did not exist alone by it self Dead and Inanimate , but acted with an irrational Soul ; and that both these together made up that wicked Daemon of his . And doubtless , this Book De Placitis Philosophorum , was either written by Plutarch himself , or else by some Disciple and Follower of his according to his Principles . Wherefore this accompt which is therein given of the Pythagorick Doctrine , was probably infected with that private Conceit of Plutarch's ; That God and a wicked Demon , or else Matter together with an Irrational Soul , Self-existent , were the First Principles of the Vniverse . Though we do acknowledge , that others also besides Plutarch , have supposed Pythagoras to have made Two Self-existent Principles , God and Matter , but not animate , nor informed , as Plutarch supposed , with any Irrational or wicked Soul. Notwithstanding which , it may well be made a Question , Whether Pythagoras by his Dyad , meant Matter or no ; because Malchus or Porphyrius , in the Life of Pythagoras , thus interprets those Two Pythagorick Principles , of Vnity and Duality ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Cause of that Sympathy , Harmony , and Agreement , which is in things , and of the conservation of the Whole , which is always the same and like it self , was by Pythagoras called Vnity or a Monade ( that Vnity which is in the things themselves being but a participation of the First Cause : ) But the reason of Alterity , Inequality and unconstant Irregularity in things was by him called a Dyad . Thus acording to Porphyrius , by the Pythagorick Dyad , is not so much meant Matter , as the Infinite and Indeterminate Nature , and the Passive Capability of Things . So that the Monade and Dyad of Pythagoras , seem to have been the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Finite and Infinite in his Philebus ; the Former of which Two only is Substantial , that First most simple Being , the cause of all Unity and the Measure of all things . However if Pythagoras his Dyad be to be understood of a Substantial Matter , it will not therefore follow , that he supposed Matter to be Self-existent and Independent upon the Deity , since according to the best and most ancient Writers , his Dyad was no Primary but a Secondary Thing only , and derived from his Monad , the sole Original of all things . Thus Diogenes Laertius tells us , that Alexander who wrote the Successions of Philosophers , affirmed he had found in the Pythagorick Commentaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That a Monade was the Principle of all things , but that from this Monade was derived infinite Duality , as Matter for the Monade to work upon , as the Active Cause . With which agreeth Hermias , affirming this to be one of the greatest of all the Pythagorick Mysteries , that a Monade was the sole Principle of all things . Accordingly whereunto Clomens Alexandrinus , cites this Passage out of Thearidas an ancient Pythagorean in his Book concerning Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true Principle of all things was only One ; for this was in the beginning One and Alone . Which words also seem to imply the World to have had a Novity of Existence or beginning of Duration . And indeed , however Ocellus Lucanus write , yet that Pythagoras himself , did not hold the Eternity of the World , may be concluded from what Porphyrius records of him , where he gives an Account of that his superstitious abstinence from Beans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That at the beginning , things being confounded and mingled together , the Generation and Secretion of them afterwards proceeded by degrees , Animals and Plants appearing ; at which time also from the same putrified Matter , sprung up both Men and Beans . Pythagoras is generally reported to have held a Trinity of Divine Hypostases : and therefore when St. Cyril affirmeth Pythagoras to have called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Animation of the whole Heavens , and the Motion of all things ; adding that God was not , as some supposed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the Fabrick of the World , but whole in the whole , this seems properly to be understood , of that Third Divine Hypostasis of the Pythagorick Trinity , namely the Eternal Psyche . Again when God is called in Plutarch according to Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind it self , this seems to be meant properly of his Second Hypostasis ; the Supreme Deity according to him being something above Mind or Intellect . In like manner when in Cicero , Pythagoras his Opinion concerning the Deity is thus represented , Deum esse animum , per naturam rerum omnium intentum & commeantem , ex quo Animi nostri carperentur , That God was a Mind passing through the whole Nature of things , from whom our Souls were , as it were , decerped or cut out . And again , Ex universa mente Divina , delibatos esse animos nostros ; this in all probability was to be understood also either of the Third or Second Divine Hypostasis , and not of the First , which was properly called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vnity and Monade , and also as Plutarch tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Goodness it self . Aristotle plainly affirmeth that some of the ancient Theologers amongst the Pagans made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love , to be the First Principle of all things , that is , the Supreme Deity ; and we have already shewed , that Orpheus was one oft hese . For when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Delightful Love , and that which is not blind , but full of Wisdom and Counsel , is made by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-perfect and the Oldest of all Things , it is plain that he supposed it to be nothing less than the Supreme Deity . Wherefore since Pythagoras is generally affirmed , to have followed the Orphick Principles , we may from hence presume that he did it in this also . Though it be very true , that Plato who called the Supreme Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as Pythagoras , did dissent from the Orphick Theology in this , and would not acknowledge Love for a name of the Supreme Deity ; as when in his Symposion in the person of Agatho he speaks thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though I should readily grant to Phaedrus many other things , yet I cannot consent to him in this , that Love was Older than Saturn and Japet , but on the contrary I do affirm him to be the Youngest of the Gods ; as he is always youthful . They who made Love Older than Saturn as well as Japhet , supposed it to be the Supreme Deity ; wherefore Plato here on the contrary affirms Love not to be the Supreme Deity or Creator of all , but a Creature ; a Certain Junior God , or indeed as he afterwards adds , not so much a God as a Daemon ; it being a thing which plainly implies Imperfection in it . Love ( saith he ) is a Philosopher , whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no God philosophizeth , nor d●sires to be made wise , because he is so already . Agreably with which Doctrine of his , Plotinus determines that Love is peculiar to that middle rank of Beings , called Souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Every Soul is a Venus , which is also intimated by Venus her Nativity , and Loves being begotten with her ; wherefore the Soul being in its right natural state , Loves God desiring to be united with him , which is a pure , heavenly and virgin Love ; but when it descends to Generation , being courted with these Amorous allurements here below , and deceived by them , it changeth that its Divine and Heavenly Love , for another Mortal one ; but if it again shake off these lascivious and wanton Loves , and keep it self chast from them , returning back to its own Father , and Original , it will be rightly affected as it ought . But the reason of this difference betwixt the Orpheists and Plato , that the former made Love to be the Oldest of all the Gods , but the latter to be a Junior God or Daemon , proceeded only from an Equivocation in the word Love. For Plato's Love was the Daughter of Penia , that is , Poverty and Indigency , together with a mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Riches , and being so as it were compounded of Plenty and Poverty , was in plain language , no other than the Love of Desire , which as Aristotle affirmeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accompanied with Grief and Pain . But that Orphick and Pythagorick Love , was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite Riches and Plenty , a Love of Redundancy and Overflowing Fulness , delighting to communicate it self , which was therefore said to be , the Oldest of all things and most Perfect , that is , the Supreme Deity ; according to which notion also in the Scripture it self , God seems to be called Love , though the word be not there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But to say the Truth , Parmenides his Love ( however made a Principle somewhere by Aristotle ) seems to be neither exactly the same with the Orphick , nor yet with the Platonick Love , it being not the Supreme Deity , and yet the First of the Created Gods ; which appears from Simplicius his connecting these Two Verses of his together in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the midst of these Elements is that God which governeth all things , and whom Parmenides affirmeth to be the cause of Gods , writing thus , God first of all created Love , before the other Gods. Wherefore by this Love of Parmenides , is understood nothing else , but the Lower Soul of the World , together with a Plastick Nature , which though it be the Original of Motion and Activity in this Corporeal World , yet is it but a Secondary or Created God. Before whose Production , Necessity is said by those Ethnick Theologers to have reigned ; the true meaning whereof seems to be this , that before that Divine Spirit moved upon the Waters and brought things into an orderly System , there was nothing but the Necessity of Material Motions , unguided by any orderly Wisdom or Method for Good ( that is , by Love ) in that confused and floating Chaos . But Pythagoras it seemeth , did not only call the Supreme Deity a Monad , but also a Tetrad or Tetractys , for it is generally affirmed , that Pythagoras himself was wont to swear hereby ; though Porphyrius and Jamblichus , and others write , that the Disciples of Pythagoras swore by Pythagoras , who had delivered to them the Doctrine or Cabala of this Tetractys . Which Tetractys also in the Golden Verses , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fountain of the Eternal Nature , an expression that cannot properly belong to any thing but the Supreme Deity . And thus Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is nothing in the whole World , which doth not depend upon the Tetractys , as its Root and Principle . For the Tetrad is , as we have already said , the Maker of all things ; the Intelligible God , the Cause of the Heavenly and Sensible God , that is of the Animated World or Heaven . Now the Latter Pythagoreans and Platonists , endeavour to give Reasons , why God should be called Tetras or Tetractys , from certain Mysteries in that Number Four , as for example , First , because the Tetrad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Power of the D●cad , it virtually containing the whole Decade in it , which is all Numbers or Beings ; but the bottom of this Mystery is no more than this , that One , Two , Three , and Four , added all together , make up Ten. Again because the Tetrad is an Arithmetical Mediety , betwixt the Monad and the Hebdomad , which Monad and Hebdomad are said to agree in this , that as the Monad is Ingenit or Unmade , it being the Original and Fountain of all Numbers , so is the Hebdomad said to be , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Motherless as well as Virgin Number . Wherefore the Tetrad lying in the middle betwixt the Ingenit Monad , and the Motherless Virgin Hebdomad ; and it being both begotten and begetting , say they , must needs be a very Mysterious number and fitly represent the Deity . Whereas indeed it was therefore unfit to represent the Deity , because it is begotten by the Multiplication of another Number ; as the Hebdomade therefore doth not very fitly symbolize with it neither ; because it is barren or begets nothing at all within the Decad , for which cause it is called a Virgin. Again it is further added , that the Tetrad fitly resemb●es that which is Solid , because as a Point answers to a Monad , and a Line to a Dyad , and a Supersicies to a Triad ( the first and most simple figure being a Triangle ) so the Tetrad properly represents the Solid , the first Pyramid being found in it . But upon this consideration , the Tetrade could not be so fit a Symbol of the Incorporeal Deity neither as of the Corporeal World. Wherefore these things being all so trifling , slight and phantastical , and it being really absurd for Pythagoras to call his Monade a Tetrade ; the late conjecture of some Learned men amongst us , seems to be much more probable , that Pythagoras his Tetractys was really nothing else but the Tetragrammaton , or that proper name of the Supreme God amongst the Hebrews , consisting of Four Letters or Consonants . Neither ought it to be wondered at , that Pythagoras ( who besides his travelling into Egypt , Persia , and Chaldea , and his sojourning at Sidon , is affirmed by Josephus , Porphyrius and others , to have conversed with the Hebrews also ) should be so well acquainted with the Hebrew Tetragrammaton , since it was not unknown to the Hetrurians and Latins , their Jove being certainly nothing else . And indeed it is the opinion of some Philologers , that even in the Golden Verses themselves , notwithstanding the seeming repugnancy of the Syntax , it is not Pythagoras that is sworn by , but this Tetractys or Tetragrammaton , that is , Jova or Jehovah , the Name of God , being put for God himself , according to that received Doctrine of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God and his Name are all one ; as if the meaning of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — were this ; By the Tetragammaton or Jovah , who hath communicated [ himself , or ] The Fountain of the Eternal Nature , to our Humane Souls ; for these according to the Pythagorick Doctrine , were said to be ex Mente Divina carptae & delibatae , i. e. nothing but Derivative Streams from that first Fountain of the Divine Mind . Wherefore we shall now sum up all concerning Pythagoras in this Conclusion of St. Cyril's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Behold we see , clearly , that Pythagoras held there was One God of the whole Vniverse , the Principle and Cause of all things , the Illuminator , Animator and Quickener of the Whole , and Original of Motion ; from whom all things were derived , and brought out of Non-entity into Being . Next to Pythagoras in order of time , was Xenophanes the Colophonian , the Head of the Eleatick Sect of Philosophers , who that he was an Asserter both of Many Gods and One God , sufficiently appears from that Verse of his before cited , and attested both by Clemens Alexandrinus , and Sextus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One God , the Greatest both amongst Gods and Men. Concerning which greatest God , this other Verse of Xenophanes is also vouched , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he moveth the whole world without any labour or toil , merely by Mind . Besides which , Cicero and others tell us , that this Xenophanes philosophizing concerning the Supreme Deity , was wont to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All , as being One most Simple Being that virtually conteineth all things . But Xenophanes his Theosophy , or Divine Philosophy , is most fully declared by Simplicius out of Theophrastus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Theophrastus affirmeth , that Xenophanes the Colophonian Parmenides his Master , made One Principle of all things , he calling it One and All , and determining it to be neither Finite nor Infinite ( in a certain sence ) and neither Moving nor Resting . Which Theophrastus also declares , that Xenophanes in this , did not write as a Natural Philosopher or ●hysiologer , but as a Metaphysician or Theologer only ; Xenophanes his One and All , being nothing else but God. Whom he proved to be One solitary Being from hence , because God is the Best and Most Powerful of all things , and there being many degrees of Entity , there must needs be something Supreme to rule over all . Which Best and most Powerful Being can be but One. He also did demonstrate it to be Vnmade , as likewise to be neither Finite nor Infinite ( in a certain sence ; ) as he removed both Motion and Rest from God. Wherefore when he saith that God always remaineth or resteth the same , he understands not this , of that Rest which is opposite to Motion , and which belongs to such things as may be moved ; but of a certain other Rest which is both above that Motion and its Contrary . From whence it is evident , that Xenophanes supposed ( as Sextus the Philosopher also affirmeth ) God to be Incorporeal , a Being unlike to all other things , and therefore of which no Image could be made . And now we understand , that Aristotle dealt not ingenously with Xenophanes , when from that expression of his , that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spheryform , he would infer , that Xenophanes made God to be a Body , and nothing else but the Round Corporeal World Animated ; which yet was repugnant also to another Physical Hypothesis of this same Xenophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there were Infinite Suns and Moons ; by which Moons he understood Planets , affirming them to be all habitable Earths , as Cicero tells us . Wherefore as Simplicius resolves , God was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spheryform , by Xenophanes , only in this sence , as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way like and uniform . However it is plain that Xenophanes asserting One God who was All or the Universe , could not acknowledge a Multitude of Partial Self-existent Deities . Heraclitus was no Clear but a Confounded Philosopher ( he being neither a Good Naturalist nor Metaphysician ) and therefore it is very hard or rather impossible , to reconcile his Several Opinions with one another . Which is a thing the less to be wondred at , because amongst the rest of his Opinions , this also is said to have been One ; That Contradictories may be true ; and his writings were accordingly as Plato intimates , stuft with Unintelligible Mysterious Non-sence . For First he is affirmed to have acknowledged no other Substance besides Body , and to have maintained , That All things did Flow , and nothing Stand , or remain the same ; and yet in his Epistles ( according to the common opinion of Philosophers at that time ) doth he suppose the Prae & Post-existence of Humane Souls in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. My soul seemeth to vaticinate and presage its approaching dismission and freedom from this its prison ; and looking out as it were through the cracks and cranies of this body , to remember those its native Regions or Countries , from whence descending , it was cloathed with this Flowing Mortal Body ; which is made up and constipated of Flegm , Choler , Serum , Blood , Nerves , Bones and Flesh. And not only so , but he also there acknowledgeth the Souls Immortality , which Stoicks , allowing its Permanency after Death , for some time at least , and to the next Conflagration , did deny , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Body shall be fatally changed to something else , but my Soul shall not die or perish , but being an Immortal thing , shall fly away mounting upwards to Heaven ; those Etherial Houses shall receive me , and I shall no longer converse with men but Gods. Again though Heraclitus asserted the Fatal Necessity of all things , yet notwithstanding was he a strict Moralist , and upon this accompt highly esteemed by the Stoicks , who followed him in this and other things ; and he makes no small pretence to it himself , in his Epistle to Hermodorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have also had my difficult Labours and Conflicts as well as Hercules ; I h●ve conquer'd Pleasures , I have conquer'd Riches , I have conquer'd Ambition ; I have subdued Cowardise and Flattery ; neither Fear nor Intemperance can control me ; Grief and Anger are afraid of me , and fly away from me . These are the Victories for which I am crowned , not by Eurystheus , but as being made Master of my self . Lastly though Heraclitus made Fire to be the First Principle of all things and hath some odd Passages imputed to him , yet notwithstanding was he a Devout Religionist , he supposing that Fiery Matter of the whole Universe , Animantem esse & Deum , to be an Animal and God. And as he acknowledged Many Gods , according to that which Aristotle recordeth of him , That when some passing by had espied him sitting in a smoaky Cottage , he bespake them after this manner , Introite , nam & hic Dii sunt , Come in , I pray , for here there are Gods also , he supposing all places to be full of Gods , Demons and Souls ; so was he an undoubted Asserter of One Supreme Numen , that governs all things , and that such as could neither be represented by Images , nor confined to Temples . For after he had been accused of Impiety by Euthycles , he writes to Hermodorus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But O you unwise and unlearned ! teach us first what God is , that so you may be believed in accusing me of Impiety : Tell us where God is ? Is he shut up within the Walls of Temples ? Is this your Piety to place God in the dark , or to make him a Stony God ? O you unskilful ! know ye not , that God is not made with hands , and hath no basis or fulcrum to stand upon , nor can be inclosed within the Walls of any Temple ; the whole World , variegated with Plants , Animals and Stars , being his Temple . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Am I Impious , O Euthycles , who alone know what God is ? Is there no God without Altars ? or are Stones the only witnesses of him ? No , his own Works give testimony to him , and principally the Sun ; Night and Day bear witness of him ; the Earth bringing forth fruits , declares him ; the Circle of the Moon , that was made by him , is a Heavenly Testimony of him . In the next place Anaxagoras the Clazomenian Philosopher comes to be considered , whose Predecessors of the Ionick Order ( after Thales ) as Anaximander , Anaximenes and Hippo , were ( as hath been already observed ) Materialists and Atheists ; they acknowledging no other Substance besides Body , and resolving all things into the Motions , Passions , and Affections of it . Whence was that cautious advice given by Jamblichus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Prefer the Italick Philosophy , which contemplates Incorporeal Substances by themselves , before the Ionick , which principally considers Bodies . And Anaxagoras was the first of these Ionicks who went out of that Road , for seeing a necessity of some other Cause , besides the Material ( Matter being not able , so much as to move it self , and much less if it could , by Fortuitous Motion , to bring it self into an Orderly System and Compages ; ) he therefore introduced Mind into the Cosmopoeia , as the Principal Cause of the Universe ; which Mind is the same with God. Thus Themistius , speaking of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He was the first ( that is , amongst the Ionick Philosophers ) who brought in Mind and God , to the Cosmopoeia , and did not derive all things from Sensless Bodies . And to the same purpose Plutarch in the Life of Pericles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The other Ionick Philosophers before Anaxagoras , made Fortune and blind Necessity , that is , the Fortuitous and Necessary Motions of the Matter , to be the only Original of the World , but Anaxagoras was the first who affirmed a pure and sincere Mind to preside over all . Anaxagoras therefore supposed Two Substantial Self-existent Principles of the Universe , one an Infinite Mind or God , the other an Infinite Homoiomery of Matter , or Infinite Atoms ; not Unqualified , such as those of Empedocles and Democritus , which was the most Ancient and Genuine Atomology ; but Similar , such as were severally endued with all manner of Qualities and Forms , which Physiology of his therefore was a spurious kind of Atomism . Anaxagoras indeed , did not suppose God to have created Matter out of nothing , but that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of its Motion , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Regulator of this motion for Good , and consequently the Cause of all the Order , Pulchritude , and Harmony of the World : for which reason this Divine Principle , was called also by him , not only Mind but Good ; it being that which act - the Sake of Good. Wherefore according to Anaxagoras , First , the World was not Eternal but had a Beginning in time , and before the World was made , there was from Eternity an Infinite Congeries of Similar and Qualified Atoms , Self-existent , without either Order or Motion ; Secondly , The World was not afterwards made by Chance , but by Mind or God , first moving the Matter , and then directing the Motion of it so , as to bring it into this orderly System and Compages . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind the first Maker of the World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , that which still governs the same , the King and Sovereign Monarch of Heaven and Earth . Thirdly , Anaxagoras his Mind and God , was purely Incorporeal ; to which purpose his words recorded by Simplicius are very remarkable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mind is mingled with nothing , but is alone by it self and separate , for if it were not by it self secrete from Matter , but mingled therewith , it would then partake of all things , because there is something of all in every thing ; which things mingled together with it would hinder it , so that it could not master or conquer any thing , as if alone by it self ; for Mind is the most Subtil of all things , and the most Pure , and has the knowledge of all things , together with an absolute Power over all . Lastly , Anaxagoras did not suppose a Multitude of Unmade Minds , coexistent from Eternity , as so many partial Causes and Governours of the World , but only One Infinite Mind or God , ruling over All. Indeed it may well be made a Question , whether or no besides this Supreme and Universal Deity , Anaxagoras did acknowledge any of those other Inferiour Gods , then Worshipped by the Pagans ? because it is certain , that though he asserted Infinite Mind to be the Maker and Governour of the whole World , yet he was accused by the Athenians for Atheism , and besides a Mulct impos'd upon him , Banished for the same ; the true ground whereof was no other than this , because he affirmed the Sun to be nothing but a Mass of Fire , and the Moon and Earth , having Mountains and Valleys , Cities and Houses in it ; and probably concluded the same of all the other Stars and Planets , that they were either Fires , as the Sun , or Habitable Earths , as the Moon ; wherein , supposing them not to be Animated , he did consequently deny them to be Gods. Which his Ungodding of the Sun , Moon and Stars was then look'd upon by the Vulgar as nothing less than absolute Atheism , they being very prone to think , that if there were not Many Understanding Beings Superiour to Men , and if the Sun , Moon , and Stars were not such , and therefore in their Language Gods ; there was no God at all . Neither was it the Vulgar only who condemned Anaxagoras for this , but even those Two grave Philosophers Socrates and Plato did the like ; the First in his Apology made to the Athenians , where he calls this opinion of Anaxagoras Absurd ; the Second in his Book of Laws , where he complains of this Doctrine as a great In-let into Atheism , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When You and I , endeavouring by Arguments to prove that there are Gods , speak of the Sun and Moon , Stars and Earth , as Gods and Divine Things , our young men presently , being principled by these new Philosophers , will reply ; that these are nothing but Earth and Stones ( Sensless and Inanimate Bodies ) which therefore cannot mind nor take notice of any Humane affairs . Where we may observe these Two things , First , that nothing was accounted truly and properly a God amongst the Pagans , but only what was endued with Life and Vnderstanding . Secondly , that the taking away of those Inferiour Gods of the Pagans , the Sun , Moon , and Stars , by denying them to be Animated , or to have Life and Understanding in them , was according to Plato's Judgment , then the most ready and effectual way to introduce Absolute Atheism . Moreover it is true , that though this Anaxagoras were a professed Theist , he asserting an Infinite Self-existent Mind , to be the Maker of the whole World , yet he was severely taxed also , by Aristotle and Plato , as one not thorough-paced in Theism , and who did not so fully , as he ought , adhere to his own Principles . For whereas , to assert Mind to be the Maker of the World , is really all one , as to assert Final Causality for things in Nature , as also that they were made after the Best manner ; Anaxagoras when he was to give his particular account of the Phaenomena , did commonly betake himself to Material Causes only , and hardly ever make use of the Mental or Final Cause , but when he was to seek and at a loss ; then only bringing in God upon the Stage . Socrates his discourse concerning this in Plato's P●aedo , is very well worth our taking notice of : Hearing one sometime read ( saith he ) out of a Book of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind was the Orderer and Cause of all things , I was exceedingly pleased herewith , concluding that it must needs follow from thence , that All things were ordered and disposed of as they should and after the best manner possible ; and therefore the Causes even of the things in Nature ( or at least the grand Strokes of them ) ought to be fetched from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Absolutely the Best . But when afterwards I took Anaxagoras his Book into my hand , greedily reading it over , I was exceedingly disappointed of my expectation , finding therein no other Causes assigned , but only from Airs , and Ethers , and Waters , and such like Physical and Material things . And he seemed to me to deal , just as if one having affirmed that Socrates did all by Mind , Reason and Vnderstanding ; afterward undertaking to declare the Causes of all my Actions , as particularly of My Sitting here at this time , should render it after this manner ; Because forsooth my Body is compounded of Bones and Nerves , which Bones being solid , have Joynts in them at certain distances , and Nerves of such a nature , as that they are capable of being both Intended and Remitted : Wherefore my Bones being lifted up in the Joynts and my Nerves some of them intended and some remitted , was the cause of the bending of my Body , and of my sitting down in this place . He in the mean time neglecting the true and proper Cause hereof , which was no other than this ; Because it seemed good to the Athenians , to condemn me to die , as also to my self most Just , rather to submit to their censure and undergo their punishment , than by slight to escape it ; for certainly otherwise , these Nerves and Bones of mine , would not have been here now in this posture , but amongst the Megarensians and Beotians ; carried thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Opinion of the Best ; had I not thought it Better to submit to the sentence of the City , than to escape the same by flight . Which kind of Philosophers ( saith he ) do not seem to me , to distinguish betwixt the True and Proper Cause of things , and the Cause Sine qua non , that without which they could not have been effected . And such are they , who devise many odd Physical Reasons for the firm Settlement of the Earth , without any regard to that Power which orders all things for the Best , ( as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Force in it ; ) but thinking to find out an Atlas far more strong and immortal , and which can better hold all things together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Good and Fit , being not able , in their Opinions , to Hold , or Bind any Thing . From which passage of Plato's we may conclude , that though Anaxagoras were so far convinced of Theism , as in Profession to mak One Infinite Mind the Cause of all things , Matter only excepted , yet he had notwithstanding too great a Tang of that Old Material and Atheistical Philosophy of his Predecessors , still hanging about him , who resolved all the Phaenomena of Nature , into Physical , and nothing into Mental or Final Causes . And we have the rather told this long story of him , because it is so exact a Parallel with the Philosophick Humour of some in this present Age , who pretending to assert a God , do notwithstanding discard all Mental and Final Causality , from having any thing to do with the Fabrick of the World ; and resolve all , into Material Necessity , and Mechanism ; into Vortices , Globuli and Striate Particles , and the like . Of which Christian Philosophers we must needs pronounce , that they are not near so good Theists as Anaxagoras himself was , though so much condemned by Plato and Aristotle ; forasmuch as he , did not only assert God to be the Cause of Motion , but also the Governour , Regulator and Methodizer of the same , for the production of this Harmonious System of the World , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of Well and Fit. Whereas these utterly reject the Latter , and , only admitting the Former , will needs suppose Heaven and Earth , Plants and Animals , and all things whatsoever in this orderly Compages of the World , to have resulted meerly from a certain Quantity of Motion , or Agitation , at first impressed upon the Matter , and determin'd to Vortex . XXXI . The Chronology of the old Philosophers having some uncertainty in it , we shall not Scrupulously concern our selves therein , but in the next place consider Parmenides , Xenophanes his Auditor and a Philosophick Poet likewise , but who conversing much with two Pythagoreans , Amenias and Diochoetes , was therefore look'd upon as one that was not a little addicted to the Pythagorick Sect. That this Parmenides acknowledged Many Gods , is evident from what hath been already cited out of him ; notwithstanding which he plainly asserted also , One Supreme , making him , as Simplicius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all those other Gods , of which Love is said to have been first produced . Which Supreme Deity , Parmenides as well as Xenophanes called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One that was All , or the Vniverse ; but adding thereunto of his own , that it was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immovable . Now though it be true , that Parmenides his Writings being not without obscurity , some of the Ancients , who were less acquainted with Metaphysical Speculations , understood him Physically ; as if he had asserted the whole Corporeal Vniverse , to be all but One Thing , and that Immovable , thereby destroying together with the Diversity of things , all Motion , Mutation , and Action ; which was plainly to make Parmenides not to have been a Philosopher but a Mad man. Yet Simplicius , a man well acquainted with the Opinions of Ancient Philosophers , and who had by him a Copy of Parmenides his Poems , ( then scarce , but since lost ) assures us that Parmenides dreamt of no such matter , and that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not concerning a Physical Element or Principle , but concerning the True Ens , or the Divine Transcendency : Adding , that though some of those Ancient Philosophers did not distinguish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Natural things from Supernatural ; yet the Pythagoreans , and Xenophones , and Parmenides , and Empedocles , and Anaxagoras , did all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , handle these Two distinctly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , however , by reason of their obscurity it were not perceived by many ; for which cause they have been most of them misrepresented , not only by Pagans , but also by Christian Writers . For as the same Simplicius informs us , Parmenides propounded Two several Doctrines , one after another ; the First concerning Theological and Metaphysical things , called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truth , the Second concerning Physical and Corporeal things , which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opinion . The Transition betwixt which , was contained in these Verses of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Former of which Doctrines , Parmenides asserted One Immoveable Principle ; but in the Latter , Two movable ones , Fire and Earth . He speaking of Souls also as a certain Middle or Vinculum , betwixt the Incorporeal and the Coporeal World , and affirming that God did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes send and translate Souls , from the Visible to the Invisible Regions , and sometimes again , on the contrary from the Invisible to the Visible . From whence it is plain , that when Parmenides asserted his One and All Immovable , he spake not as a Physiologer , but as a Metaphysician and Theologer only . Which indeed was a thing so evident , that Aristotle himself , though he had a mind to obscure Parmenides his sence , that he might have a fling at him in his Physicks , yet could not altogether dissemble it . For when he thus begins , There must of necessity be either One Principle or Many ; and if there be but One , then must it either be Immovable , as Parmenides and Melissus affirm , or else Movable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Naturalists or Physiologers ; he therein plainly intimates , that when Parmenides and Melissus , made One Immovable the Principle of all things , they did not write this as Physiologers . And afterwards he confesses , that this Controversie , whether there were One Immovable Principle , does not belong to Natural Philosophy , but to some other Science . But this is more plainly declared by him elsewhere , writing concerning Parmenides and Melissus after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though it be granted that Parmenides and Melissus otherwise said well , yet we must not imagine them to have spoken Physically . For this , that there is something Vnmade and Immovable , does not so properly belong to Physicks , as to a certain other Science which is before it . Wherefore Parmenides as well as Xenophones his Master , by his One and All , meant nothing else , but the Supreme Deity , he calling it also Immovable . For the Supreme Deity was by these Ancient Philosophers styled , First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vnity and Monad , because they conceived , that the First and most Perfect being and the beginning of all things , must needs be the most Simple . Thus Endorus in Simplicius declares their sence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Ancients affirmed , that the One or Vnity , was the first Principle of All , Matter it self as well as other things being derived from it , they meaning by this One , that Highest or Supreme God , who is over all . And Syrianus to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Divine Men , called God The One , as being the cause of Vnity to all things , as likewise he was of Being and Life . And Simplicius concludes , that Parmenides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his One Ens , was a certain Divine Principle Superior to Mind or Intellect , and more Simple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It remaineth therefore , that that Intelligible , which is the Cause of all things , and therefore of Mind and Vnderstanding too , in which all things are contained and comprehended compendiously and in a way of Vnity , I say that this was Parmenides his One Ens or Being . In the next place , Parmenides with the others of those Ancients , called also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his One Ens or First most Simple Being , All , or the Vniverse ; because it virtually contained all things , and as Simplicius writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are from this One , distinctly displayed . For which cause , in Plato's Parmenides , this One is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , distributed into All things , that are Many . But that Parmenides by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All , or the Vniverse , did not understand the Corporeal World , is evident from hence , because he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Indivisible , and as Simplicius observes , supposed it to have no Magnitude ; because that which is Perfectly One , can have no Parts . Wherefore it may be here observed , that this expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One being All , hath been used in very different Sences ; for as Parmenides and Xenophanes understood it of the Supreme Deity ; that One most Perfect and most Simple Being , was the Original of all things , so others of them meant it Atheistically , concerning the most Imperfect and Lowest of all Beings , Matter or Body , they affirming all things to be nothing but One and the same Matter , diversly modified . Thus much we learn from that place of Aristotle's in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They who affirm One to be All in this sence , as if All things were nothing but one and the same Matter , and that corporeal and endued with magnitude , it is manifest that they err sundry wayes . But here is a great Difference betwixt these Two to be observed , in that , the Atheistical asserters of One and All ( whether they meant Water or Air by it , or something else ) did none of them suppose their One and All to be Immovable but Movable ; but they whose Principle was One and all Immovable ( as Parmenides , Melissus and Zeno ) could not possibly mean any thing else thereby , but the Deity ; that there was one most Simple , Perfect , and Immutable Being Incorporeal , which virtually contained All Things , and from which All things were derived . But Heraclitus , who is one of those who are said to have affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that One was All , or that the Vniverse was but One Thing ; might possibly have taken both those sences together ( which will also agree in the Stoical Hypothesis ) that All things were both from One God , and from One Fire ; they being both alike Corporeal Thei●●s , who supposed an intellectual Fire , to be the First Principle of All Things . And though Aristotle in his Physicks quarrel very much with Parmenides and Melissus , for making One Immovable Principle , yet in his Metaphysicks , himself doth plainly close with it and own it as very good Divinity , that there is One Incorporeal and Immovable Principle of All Things , and that the Supreme Deity is an Immovable Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If there be any such Substance as this , that is separate ( from Matter , or Incorporeal ) and Immovable ( as we shall afterwards endeavour to shew that there is ) then the Divinity ought to be placed here , and this must be acknowledged to be the First and most Proper Principle of all . But lest any should suspect , that Aristotle , if not Parmenides also , might for all that , hold Many such Immoveable Principles , or Many Eternal , Uncreated and Self-existent Beings , as so many Partial Causes of the World , Simplicius assures us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that though divers of the Ancient Philosophers asserted a Plurality of Movable Principles ( and some indeed an Infinity ) yet there never was any Opinion entertained amongst Philosophers , of Many , or More than One , Immovable Principles . From whence it may be concluded , that no Philosopher ever asserted , a Multitude of Unmade Selfexistent Minds , or Independent Deities , as Coordinate Principles of the World. Indeed Plotinus seems to think that Parmenides in his Writings , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ens , did frequently mean a Perfect Mind or Intellect , there being no True Entity ( according to him ) below that which Understands ( which Mind , though Incorporeal , was likened by him to a Sphere , because it comprehends all within it self , and because Intellection is not from without , but from within . ) But that when again , he called his On or Ens , One , he gave occasion thereby to some , to quarrel with him , as making the same both One and Many ; Intellect being that which conteins the Ideas of all things in it . Wherefore Parmenides his whole Philosophy ( saith he ) was better digested and more exactly and distinctly set down in Plato's Parmenides , where he acknowledgeth , Three Vnities Subordinate , or a Trinity of Divine Hypostases ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Parmenides in Plato , speaking more exactly , distinguishes Three Divine Vnities Subordinate ; The First of that which is Perfectly and most Properly One ; the Second of that which was called by him , One-Many ; the Third of that which is thus expressed , One and Many . So that Parmenides did also agree in this acknowledgment of a Trinity of Divine or Archical Hypostases . Which Observation of Plotinus is , by the way , the best Key , that we know of , for that Obscure Book of Plato's Parmenides . Wherefore Parmenides thus asserting a Trinity of Divine Hypostases , it was the First of those Hypostases , that was properly called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Vniverse or all : That is , One most Simple Being , the Fountain and Original of all . And the Second of them ( which is a Perfect Intellect ) was it seems by him called , in way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-Many or One-All Things . By which All Things are meant , the Intelligible Ideas of Things , that are all conteined together in One Perfect Mind . And of those was Parmenides to be understood also , when he affirmed , That all Things did stand , and nothing flow ; not of Singular and Sensible Things , which , as the Heracliticks rightly affirmed , do indeed all flow ; but of the Immediate Objects of the Mind , which are Eternal and Immutable ; Aristotle himself acknowledging , that no Generation nor Corruption belongeth to them ; since there could be no Immutable and Certain Science , unless there were some Immutable , Necessary and Eternal Objects of it . Wherefore , as the same Aristotle also declares , the true Meaning of that Controversie , betwixt the Heracliticks and Parmenideans , Whether All Things did flow or Some things stand ? was the same with this , Whether there were any other Objects of the Mind , besides Singular Sensibles , that were Immutable ; and consequently , Whether there were any such thing , as Science or Knowledge which had a Firmitude and Stability in it ? For those Heracliticks who contended , that the only Objects of the Mind , were Singular and Sensible things , did with good reason consequently thereupon deny , that there was any Certain and Constant Knowledge , since there can neither be any Definition of Singular Sensibles , ( as Aristotle writes ) nor any Demonstration concerning them . But the Parmenideans on the contrary , who maintained the Firmitude and Stability of Science , did as reasonably conclude thereupon , that besides Singular Sensibles ; there were other Objects of the Mind , Vniversal , Eternal and Immutable , which they called the Intelligible Ideas , all originally conteined in One Archetypal Mind or Understanding , and from thence participated by Inferiour Minds and Souls . But it must be here acknowledged , that Parmenides and the Pythagoreans , went yet a step further , and did not only suppose those Intelligible Ideas , to be the Eternal and Immutable Objects of all Science , but also as they are contained in the Divine Intellect , to be the Principles and Causes of all other things . For thus Aristotle declares their Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Ideas are the Causes of all other things ; and , the Essence of all other things below , is imparted to them from the Ideas , as the Ideas themselves , derive their Essence from the First Vnity . Those Ideas in the Divine Understanding , being look'd upon by these Philosophers , as the Paradigms and Patterns of all Created things . Now these Ideas being frequently called by the Pythagoreans , Numbers , we may from hence clearly understand the Meaning of that seemingly monstrous Paradox or puzzling Griphus of theirs , that Numbers were the Causes and Principles of all things , or that All things were made out of Numbers ; it signifying indeed no more than this , that All things were made from the Ideas of the Divine Intellect , called Numbers ; which themselves also were derived from a Monad or Unity ; Aristotle somewhere intimating this very account of that Assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Numbers were the Causes of the Essence of other things , namely , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ideas were Numbers . Though we are not ignorant , how the Pythagoreans made also all the Numbers within the Decad , to be Symbols of Things . But besides these Two Divine Hypostases already mentioned , Parmenides seems to have asserted also a Third , which because it had yet more Alterity , for distinction sake was called by him , neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Vniverse or All ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All Things ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things ; and this is taken by Plotinus to be the Eternal Psyche , that actively produceth All Things , in this Lower World , according to those Divine Ideas . But that Parmenides by his One-All Immovable , really understood nothing else but the Supreme Deity , is further unquestionably evident from those Verses of his cited by Simplicius , but not taken notice of by Stephanus in his Poesis Philosophica , of which we shall only set down some few here . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · &c. In which together with those that follow , the Supreme Deity is plainly described , as One Single , Solitary , and most Simple Being , Unmade or Self-existent , and Necessarily Existing , Incorporeal and devoid of Magnitude , altogether Immutable or Unchangeable , whose Duration therefore was very different from that of ours , and not in a way of Flux or Temporary Succession , but a Constant Eternity , without either Past or Future . From whence it may be observed , that this Opinion of a Standing Eternity , different from that Flowing Succession of Time , is not so Novel a Thing , as some would perswade , nor was first excogitated by Christian Writers , Schoolmen or Fathers , it being at least as old as Parmenides ; from whom it was also afterwards received and entertained by the best of the other Pagan Philosophers ; however it hath been of late so much decried , not only by Atheistical Writers , but other Precocious and Conceited Wits also , as Non-sence and Impossibility . It is well known that Melissus held forth the very same Doctrine with Parmenides , of One Immovable , that was All , which he plainly affirmed to be Incorporeal likewise , as Parmenides did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Melissus also declared , that his One Ens must needs be devoid of Body , because if it had any Crassities in it , it would have Parts . But the only Difference that was between them was this , that Parmenides called this One Immovable that was All , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Finite or Determined , but Melissus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite . Which Difference notwithstanding was in Words only , there being none at all , as to the reality of their Sence ; whilst each of them endeavoured in a different way , to set forth the greatest Perfection of the Deity ; there being an Equivocation in those words Finite and Infinite , and both of them signifying in one sence Perfection , but in another Imperfection . And the Disagreeing Agreement of these two Philosophers with one another , Parmenides and Melissus ; as also of Xenophanes with them both concerning the Deity , is well declared by Simplicius after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Perhaps it will not be improper for us to digress a little here , and to gratifie the studious and inquisitive Reader , by showing how those Ancient Philosophers , though seeming to dissent in their Opinions concerning the Principles , did notwithstanding harmoniously agree together . As first of all , they who discoursed concerning the Intelligible and First Principle of All ; Xenophanes , Parmenides and Melissus ; of whom Parmenides called it One Finite and Determined ; because as Vnity must needs exist before Multitude , so that which is to all things the cause of Measure , Bound and Determination , ought rather to be described by Measure and Finitude , than Infinity ; as also that which is every way perfect , and hath attained its own end , or rather is the end of all things ( as it was the beginning ) must needs be of a Determinate Nature ; for that which is imperfect and therefore indigent , hath not yet attained its Term or Measure . But Melissus , though considering the Immutability of the Deity likewise , yet attending to the Inexhaustible perfection of its Essence , the Vnlimitedness and Vnboundedness of its Power , declareth it to be Infinite , as well as Ingenit or Vnmade . Moreover Xenophanes looking upon the Deity , as the Cause of All things and above All things , placed it above Motion and Rest , and all those Antitheses of Inferiour Beings , as Plato likewise doth in the first Hypothesis of his Parmenides ; whereas Parmenides and Melissus , attending to its Stability and constant Immutability , and its being perhaps above Energy and Power , praised it as Immovable . From which of Simplicius it is plain , that Parmenides when he called God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Finite and Determined , was far from meaning any such thing thereby , as if he were a Corporeal Being of Finite Dimensions , as some have ignorantly supposed ; or as if he were any way limited as to Power and Perfection ; but he understood it in that sence , in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Plato , as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the Greatest Perfection , and as God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Term and Measure of All Things . But Melissus calling God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite , in the sence before declared , as thereby to signifie his Inexhaustible Power and Perfection , his Eternity and Incorruptibility , doth therein more agree with our present Theology , and the now received manner of speaking . We have the rather produced all this , to shew how Curious the ancient Philosophers were , in their Enquiries after God , and how exact in their Descriptions of him . Wherefore however Anaximanders Infinite , were nothing but Eternal Sensless Matter ( though called by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divinest thing of all ) yet Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , was the true Deity . With Parmenides and Melissus fully agreed Zeno Eleates also , Parmenides his Scholar , that One Immovable , was All , or the Original of All things , he meaning thereby nothing else , but the Supreme Deity . For though it be true , that this Zeno did excogitate certain Arguments against the Local Motion of Bodies , proceeding upon that Hypothesis of the Infinite Divisibility of Body , one of which was famously known by that name of Achilles , because it pretended to prove that it was impossible ( upon that Hypothesis ) for the Swift-footed Achilles , ever to overtake the creeping Snail ; ( which Arguments of his , whether or no they are well answered by Aristotle ; is not here to our purpose to enquire ) yet all this was nothing else , but Lusus Ingenii , a sportful exercise of Zeno's Wit , he being a subtil Logician and Disputant , or perhaps an Endeavour also , to show how puzling and perplexing to humane Understanding , the conception even of the most vulgar and confessed Phaenomena of Nature may be . For that Zeno Eleates by his One Immovable that was All , meant not the Corporeal World , no more than Melissus , Parmenides , and Xenophanes , is evident from Aristotle writing thus concerning him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zeno by his one Ens which neither was moved , nor moveable , meaneth God. Moreover the same Aristotle informs us , that this Zeno endeavoured to Demonstrate , that there was but One God , from that Idea which all men have of him , as that which is the Best , the Supreme and most Powerful of all , or as an absolutely Perfect Being ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If God be the Best of All things , then he must needs be One. Which Argument was thus pursued by him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is God and the Power of God , to prevail , conquer and rule over all . Wherefore by how much any thing falls short of the Best , by so much does it fall short of being God. Now if there be supposed more such Beings , whereof some are Better , some worse , those could not be all Gods , because it is Essential to God not to be transcended by any ; but if they be conceived to be so many Equal Gods ; then would it not be the nature of God to be the Best , one Equal being neither better nor worse than another , Wherefore if there be a God , and this be the nature of him , then can there be but One. And indeed otherwise he could not be able to do whatever he would . Empedocles is said to have been an Emulator of Parmenides also , which must be understood of his Metaphysicks , because in his Physiology ( which was Atomical ) he seems to have transcended him . Now that Empedocles acknowledged One Supreme and Universal Numen and that Incorporeal too , may be concluded from what hath been already cited out of his Philosophick Poems . Besides which the Writer De Mundo ( who though not Aristotle yet was a Pagan of good antiquity ) clearly affirmeth , that Empedocles derived all things whatsoever , from One Supreme Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All the things that are upon the Earth and in the Air and Water , may truly be called the works of God , who ruleth over the World. Out of whom , according to the Physical Empedocles , proceed all things that were , are , and shall be , viz. Plants , Men , Beasts and Gods. Which notwithstanding we conceive , to be rather true as to Empedocles his sence , than his words , he affirming , as it seems , in that cited place , that all these things were made , not immediately out of God , but out of Contention and Friendship ; because Simplicius who was furnished with a Copy of Empedocles his Poems , twice brings in that cited Passage of his in this connexion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Things are divided and segregated by Contention , but joyned together by Friendship ; from which Two ( Contention and Friendship ) all that was , is , and shall be , proceeds ; as trees , men and women , beasts , birds and fishes , and last of all the long lived and honourable Gods. Wherefore the sence of Empedocles his words here was this ; that the whole created World , together with all things belonging to it , viz. Plants , Beasts , Men and Gods , was made from Contention and Friendship . Nevertheless , since according to Empedocles Contention and Friendship , did themselves depend also upon one Supreme Deity , which he with Parmenides and Xenophanes called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Very One ; the Writer De Mundo might well conclude , that according to Empedocles , all things whatsoever , and not only men , but Gods , were derived from One Supreme Deity . And that this was indeed Empedocles his sence , appears plainly from Aristotle in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Empedocles makes Contention to be a certain Principle of Corruption and Generation : Nevertheless he seems to generate this Contention it self also from the Very One ( that is , from the Supreme Deity . ) For all things according to him are from this Contention , God only excepted ; he writing after this manner , From which ( that is , Contention and Friendship ) all the things that have been , are and shall be ( Plants , Beasts , Men and Gods ) derived their Original . For Empedocles it seems supposed , that were it not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discord or Contention , all things would be One : So that according to him , all things whatsoever proceded from Contention or Discord , together with a mixture of Friendship , save only the Supreme God , who hath therefore no Contention at all in him , because he is Essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity it self and Friendship . From whence Aristotle takes occasion to quarrel with Empedocles , as if it would follow from his Principles , that the Supreme and most Happy God , was the Least wise of all , as being not able to know any thing besides himself , or in the World without him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This therefore happens to Empedocles , that according to his Principles , the most Happy God , is the least Wise of all other things , for he cannot know the Elements , because he hath no Contention in him ; all Knowledge being by that which is like ; himself writing thus ; We know Earth by Earth , Water by Water , Air by Air , and Fire by Fire ; Friendship by Friendship , and Contention by Contention . But to let this pass ; Empedocles here making the Gods themselves to be derived from Contention and Friendship , the Supreme Deity , or most Happy God , only excepted , ( who hath no Contention in him , and from whom Contention and Friendship themselves were derived ) plainly acknowledged both One Unmade Deity , the Original of all things under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The very One , and many other Inferiour Gods , generated or produced by him ; they being Juniors to Contention , or Discord , as this was also Junior to Vnity , the First and Supreme Deity . Which Gods of Empedocles , that were begotten from Contention ( as well as Men and other things ) were doubtless the Stars and Demons . Moreover we may here observe , that according to Empedocles his Doctrine , the true Original of all the Evil , both of Humane Souls and Demons ( which he supposed alike Lapsable ) was derived from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discord and Contention , that is necessarily contained in the Nature of them , together with the the Ill Use of their Liberty , both in this Present and their Pre-existent State. So that Empedocles here trode in the footsteps of Pythagoras , whose Praises he thus loudly sang forth in his Poems , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Horum de numero quidam praestantia norat Plurima , Mentis Opes Amplas sub pectore servans , Omnia Vestigans Sapientum Docta Reperta , &c. XXII . Before we come to Socrates and Plato , we shall here take notice of some other Pythagoreans , and Eminent Philosophers , who clearly asserted One Supreme and Vniversal Numen , though doubtless acknowledging withal , Other Inferiour Gods : Philo in his Book De Mundi Opificio , writing of the Hebdomad or Septenary Number , and observing that according to the Pythagoreans , it was called both a Motherless and Virgin Number , because it was the only number within the Decad , which was neither Generated , nor did it self Generate , tells us that therefore it was made by them a Symbol of the Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pythagoreans likened this Number , to the Prince and Governour of All Things , or the Supreme Monarch of the Vniverse , as thinking it to bear a resemblance of his Immutability ; which Phancy of theirs was before taken notice of by us . However Philo hereupon , occasionally cites this Remarkable Testimony of Philolaus the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God ( saith he ) is the Prince and Ruler over all , alwayes One , Stable , Immovable , Like to himself , but Vnlike to every thing else . To which may be added what in Stobaeus is further recorded , out of the same Philolaus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This World was from Eternity and will remain to Eternity , One governed by One , which is Cognate and the Best . Where notwithstanding he seemeth , with Ocellus , to maintain the Worlds Pre-eternity . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore , said Philolaus , the World might well be called the Eternal Energy or Effect of God , and of Successive Generation . Jamblichus in his Protrepticks cites a Passage out of Archytas another Pythagorean , to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whosoever is able to reduce all kinds of things under One and the same Principle , this man seems to me , to have found out an excellent Specula , or high Station , from whence he may be able to take a Large View and Prospect of God , and of all other things ; and he shall clearly perceive that God is the Beginning , and End , and Middle of All things , that are performed according to Justice and Right Reason . Upon which words of Archytas , Jamblichus thus glosseth ; Archytas here declares the End of all Theological Speculation , to be this , not to rest in Many Principles , but to reduce all things under One and the same Head. Adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That this knowledge of the first Vnity , the Original of All things , is the end of all Contemplation . Moreover Stobaeus cites this out of Archytas his Book of Principles , viz. That besides Matter and Form , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There is another more necessary cause , which Moving , brings the Form to the Matter , and that this is the First and most Powerful Cause , which is fitly called God. So that there are Three Principles , God , Matter , and Form ; God the Artificer and Mover , and Matter that which is moved , and Form the Art introduced into the Matter . In which same Stobean Excerption it also follows afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there must be something better than Mind , and that this thing better than Mind , is that which we ( properly ) call God. Ocellus also in the same Stobaeus thus writeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Life contains the bodies of Animals , the Cause of which Life is the Soul ; Concord contains Houses and Cities , the cause of which Concord is Law ; and Harmony contains the whole World , the cause of which Mundane Harmony is God. And to the same purpose Aristaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As the Artificer is to Art , so is God to the Harmony of the world . There is also this passage in the same Stobaeus cited out of an anonymous Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Principle , and the First thing ; and the World ( though it be not the Supreme God ) yet is it Divine . Timaeus Locrus a Pythagorean Senior to Plato , in his Book concerning Nature , or the Soul of the World ( upon which Plato's Timaeus was but a kind of Commentary ) plainly acknowledgeth both One Supreme God the Maker and Governour of the whole World , and also Many other Gods his Creatures and subordinate Ministers ; in the close thereof , writing thus concerning the punishment of wickedmen after this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these things , hath Nemesis decreed , to be executed in the second Circuit by the Ministry of Vindictive Terrestrial Demons that are Overseers of humane affairs ; to which Demons , that Supreme God the Ruler over all , hath committed the Government and Administration of the World. Which world is compleated and made up , of Gods , Men , and other Animals , all Created according to the best Pattern of the Eternal and Vnmade Idea . In which words of Timaeus , there are these Three several Points of the Pagan Theology contained ; First , that there is One Supreme God , Eternal and Unmade , the Creator and Governour of the whole World , and who made it according to the Best Pattern or Exemplar of his own Idea's and Eternal Wisdom . Secondly , that this World Created by God , is compounded and made up of other Inferiour Gods , Men , and Brute Animals . Thirdly , that the Supreme God hath committed the Administration of our Humane Affairs to Demons and Inferiour Gods , who are constant inspectors over us , some of which he also makes use of for the punishment of wicked men after this life . Moreover in this Book of Timaeus Locrus the Supreme God is often called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God in way of eminency ; sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Very Good sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Principle of the Best things , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Maker of the Better , ( Evil being supposed not to proceed from him ; ) sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Best and most Powerful Cause , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Prince and Parent of all things . Which God , according to him , is not the Soul of the World neither , but the Creator thereof , he having made the World an Animal , and a Secondary Generated God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willing to make the world the Best , that it was capable of , made it a Generated God , such as should never be destroyed by any other Cause but only by that God himself who framed it , if he should ever will to dissolve it . But since it is not the part of that which is good to destroy the Best of Works , the World will doubtless ever remain Incorruptible and Happy ; the best of all Generated things , made by the Best Cause , looking not at Patterns Artificially framed without him , but the Idea and Intelligible Essence , as the Paradigms , which whatsoever is made conformable to , must needs be the Best , and such as shall never need to be mended . Moreover he plainly declares , that this Generated God of his , the World , was produced in Time , so as to have a Beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Before the Heaven was made , existed the Idea , Matter , and God the Opifex of the Best . Wherefore whatever Ocellus and Philolaus might do , yet this Timaeus held not the Worlds Eternity ; wherein he followed , not only Pythagoras himself ( as we have already shewed ) but also the generality of the first Pythagoreans , of whom Aristotle pronounces without exception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they Generated the World. Timaeus indeed in this Book , seems to assert the Pre-eternity of the Matter , as if it were a Self-existent Principle together with God , and yet Clemens Alexandrinus cites a passage out of him looking another way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Would you hear of one only Principle of all things amongst the Greeks ? Timaeus Locrus in his Book of Nature , will bear me witness thereof ; he there in express words writing thus , There is One Principle of All Things Vnmade ; for if it were made it would not be a Principle , but that would be the Principle , from whence it was made . Thus we see that Timaeus Locrus asserted One Eternal and Vnmade God , the maker of the whole World , and besides this , another Generated God , the World it self Animated , with its several Parts ; the difference betwixt both which Gods , is thus declared by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Eternal God , who is the Prince , Original , and Parent of all these things , is seen only by the Mind , but the other Generated God , is visible to our eyes , viz. this world and those parts of it which are Heavenly , that is , the Stars , as so many particular Gods contained in it . But here it is to be observed , that that Eternal God , is not only so called by Timaeus , as being without beginning , but also as having a distinct kind of duration from that of Time , which is properly called Aeon or Eternity , he therein following Parmenides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Time is but an Image of that Vnmade Duration , which we call Eternity ; wherefore as this sensible World was made according to that Eternal Exemplar or Pattern of the Intelligible World , so was Time made together with the World , as an Imitation of Eternity . It hath been already observed , that Onatus another Pythagorean , took notice of an Opinion of some in his time , that there was One only God , who comprehended the whole World , and no other Gods besides , or at least , none such as was to be religiously worshipped ; himself in the mean time asserting , That there was both One God , and Many Gods ; or besides One Supreme and Vniversal Numen , Many other Inferiour and Particular Deities , to whom also men ought to pay Religious Worship . Now his further account of both these Assertions , is contained in these following words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who maintain that there is only One God , and not Many Gods , are very much mistaken , as not considering aright , what the Dignity and Majesty of the Divine Transcendency chiefly consisteth in , namely , in Ruling and Governing those which are like to it ( that is , Gods ) and in excelling or surmounting Others , and being Superiour to them . But all those other Gods , which we contend for , are to that First and Intelligible God , but as the Dancers to the Coryphaeus or Choragus , & as the Inferior Common Soldiers , to the Captain or General ; to whom it properly belongeth , to follow and comply with their Leader and Commander . The work indeed is common or the same to them both , to the Ruler and them that are Ruled ; but they that are ruled , could not orderly conspire and agree together into one work , were they destitute of a Leader , as the Singers and Dancers could not conspire together into one Dance and Harmony , were they destitute of a Coryphaeus , nor Soldiers make up one orderly Army were they without a Captain or Commander . And as the Supreme God is here called by Onatus , the Coryphaeus of the Gods , so is he in like manner by the Writer De Mundo , stiled the Coryphaeus of the World , or the Praecentor and Presultor of it , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As in a Chorus , when the Coryphaeus or Precentor hath begun , the whole Quire compounded of men , and sometimes of women too , followeth , singing every one their part , some in higher and some in lower notes , but all mingling together into one complete Harmony ; so in the world God , as the Coryphaeus , the Praecentor and Praesultor , beginning the Dance and Musick , the Stars and Heavens move round after him according to those numbers and measures , which he prescribes them , all together making up one most excellent Harmony . It was also before observed , that Ecphantus the Pythagorean , and Archelaus the Successor of Anaxagoras ( who were both of them Atomists in their Physiology ) did assert the World to have been Made at First , and still to be governed by One Divine Mind ; which is more than some Atomists of ours in this present age , who notwithstanding pretend to be very good Theists , will acknowledge . We shall in the next place , mention Euclides Megarensis , the Head of that Sect called Megarick , and who is said to have been Plato's Master for some time , after Socrates his death ; whose Doctrine is thus set down by Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we understand thus , That Euclides ( who followed Xenophanes and Parmenides ) made the First Principle of all things , to be One the very Good , called sometimes Wisdom , sometimes God , sometimes Mind , and sometimes by other Names ; but that he took away all that is Opposite to Good , denying it to have any Real Entity ; that is , he maintained , that there was no Positive Nature of Evil , or that Evil was no Principle . And thus do we also understand that of Cicero , when he represents the Doctrine of the Megaricks after this manner , Id bonum solum esse , quod esset Vnum , & Simile , & Idem , & Semper ; to wit , that they spake this concerning God , that Good or Goodness it self is a Name properly belonging to him , who is also One , and Like , and the Same , and Alwayes ; and that the true Good of man , consisteth in a Participation of , and Conformity with this First Good. Which Doctrine Plato seems to have derived from him , he in like manner , calling the Supreme Deity , by those Two Names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the One , and the Good , and concluding true humane Felicity to consist , in a Participation of the First Good , or of the Divine Nature . In the next place we shall take notice of Antisthenes , who was the Founder also of another Sect , to wit , the Cynick ; for he in a certain Physiological Treatise , is said to have affirmed , Esse Populares Deos Multos , sed Naturalem Vnum , That though there were many Popular Gods , yet there was but One Natural God : Or , as it is expressed in Lactantius , Vnum esse Naturalem Deum , quamvis Gentes & Vrbes suos habeant Populares ; That there was but One Natural God , though Nations and Cities had their Several Popular Ones . Wherefore Velleius the Epicurean in Cicero quarrels with this Antisthenes , as one who destroyed the Nature of Gods , because he denied a Multitude of Independent Deities , such as Epicurus pretended to assert . For this of Antisthenes , is not so to be understood , as if he had therein designed to take away all the Inferiour Gods of the Pagans , which had he at all attempted , he would doubtless have been accounted an Atheist , as well as Anaxagoras was ; but his meaning was , only to interpret the Theology of the Pagans , concerning those other Gods of theirs , that were or might be look'd upon , as Absolute and Independent ; that these , though Many Popular Gods , yet indeed were but One and the same Natural God , called by several Names . As for example , when the Greeks worshipped Zeus , the Latins Jovis , the Egyptians Hammon , the Babylonians Bel , the Scythians Pappaeus ; these were indeed many Popular Gods , and yet nevertheless all but One and the same Natural God. So again when in the self same Pagan Cities and Countries , the respective Laws thereof , made mention of several Gods , as Supreme and Absolute in their several Territories , as Jupiter in the Heavens , Juno in the Air , Neptune in the Sea ; or as being Chief in several kinds and Functions , as Minerva for Learning , Bellona for War , &c. ( for this Aristotle takes notice of in his Book against Zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That according to the Laws of Cities and Countries , one God was Best for one thing , and another for another ) Antisthenes here declared concerning these also , that they were indeed Many Popular or Civil Gods , but all really One and the same Natural God. To Antisthenes might be added Diogenes Sinopensis , of whom it is recorded by Laertius , that observing a Woman too superstitiously worshipping the Statue or Image of a God , endeavouring to abate her Superstition , he thus bespake her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Take you not care , O Woman , of not behaving your self unseemly , in the sight of that God , who stands behind you ? for all things are full of him : Thereby giving her occasion , more to mind and regard , that Supreme and Universal Numen , that filleth the whole World , and is every where . XXIII . It hath been frequently affirmed , that Socrates died a Martyr for One only God , in opposition to those Many Gods of the Pagans ; and Tertullian for one , writeth thus of him , Proptereà damnatus est Socrates , quia Deos destruebat ; Socrates was therefore condemned to die , because he destroyed the Gods. And indeed that Socrates asserted one Supreme God , the Maker and Governour of the whole World , is a thing not at all to be doubted . In his discourse with Aristodemus in Xenophon's first Book of Memoirs , he convinced him , that the things of this world were not made by Chance , but by Mind and Counsel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am now convinced from what you say , that the things of this world , were the workmanship of some wise Artificer , who also was a Lover of animals . And so he endeavoured to perswade him , that that Mind and Understanding which is in us , was derived from some Mind and Understanding in the Universe , as well as that Earth and Water which is in us , from the Earth and Water of the Universe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Do you think that you only have Wisdom in your self , and that there is none any where else in the whole World without you ? though you know that you have but a small Part in your Body , of that vast Quantity of Earth which is without you ; and but a little of that Water and Fire , and so of every other thing that your Body is compounded of , in respect of that great Mass and Magazine of them which is in the World. Is Mind and Vnderstanding therefore the only thing , which you fancy you have some way or other luckily got and snatch'd unto your self , whilest there is no such thing any where in the world without you ; all those infinite things thereof being thus orderly disposed by Chance . And when Aristodemus afterward objected , that he could not see any Artificer that made the World , as he could those Artificers which made all other humane things , Socrates thus replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither do you see your own Soul , which rules over your Body ; so that you might for the same reason conclude , your self to do nothing by Mind and Vnderstanding neither , but all by Chance , as well as that all things in the World are done by Chance . Again when he further disputed in this manner , against the necessity of Worshipping the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I despise not the Deity , O Socrates , but think him to be a more magnificent Being , than that he should stand in need of my worship of him . Socrates again answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How much the more Magnificent and Illustrious that Being is , which takes care of you , so much the more in all reason ought it to be Honoured by you . Lastly , Aristodemus discovering his disbelief of Providence , as a thing which seemed to him Incredible if not Impossible , that one and the same Deity should be able to mind all things at once , Socrates endeavours to cure this disbelief of his in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Consider , Friend , I pray you , if that Mind which is in your Body does order and dispose it every way as it pleases ; why should not that Wisdom which is in the Vniverse , be able to order all things therein also , as seemeth best to it ? and if your Eye can discern things several miles distant from it , why should it be thought impossible for the Eye of God , to behold all things at once ? Lastly , if your Soul can mind things both here and in Egypt , and in Sicily ; why may not the Great Mind or Wisdom of God , be able to take care of all things in all places ? And then he concludes , that if Aristodemus ▪ would diligently apply himself to the worship of God , he should at length be convinced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God is such and so great a Being , as that he can at once see all things , and hear all things , and be present every where , and take care of all affairs . Moreover Socrates in his discourse with Euthydemus in Xenophon's Fourth Book , speaks thus concerning that invisible Deity which governs the whole world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The other Gods giving us good things , do it without visibly appearing to us ; and that God who Framed and Containeth the whole world ( in which are all good and excellent things ) and who continually supplieth us with them , He though he be seen to do the Greatest things of all , yet notwithstanding is himself Invisible and Vnseen . Which ought the less to be wondred at by us , because the Sun , who seemeth manifest to all , yet will not suffer himself to be exactly and distinctly viewed , but if any one boldly and impudently gaze upon him , will deprive him of his sight : As also because the Soul of Man , which most of all things in him partaketh of the Deity , though it be that which manifestly rules and reigns in us , yet is it never seen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which Particulars he that considers , ought not to despise Invisible Things , but to honour the Supreme Deity , taking notice of his Power from his Effects . Where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plainly put for the Supreme Deity . And we did the rather set down these passages of Socrates here , concerning God and Providence , that we might shame those who in these latter days of ours are so Atheistically inclined , if at least they have any Pudor or Shame left in them . But notwithstanding Socrates his thus clear acknowledging One Supreme and Vniversal Numen , it doth not therefore follow , that he rejected all those other Inferiour Gods of the Pagans , as is commonly conceived . But the contrary thereunto appeareth , from these very passages of his now cited , wherein there is mention made of other Gods besides the Supreme . And how conformable Socrates was to the Pagan Religion and Worship , may appear from those Last Dying words of his ( when he should be most serious ) after he had drunk the poison , wherein he required his friends to offer a Votive Cock for him to Aesculapius : For which Origen thus perstringeth him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And they who had Philosophized so excellently concerning the Soul , and discoursed concerning the happiness of the future state to those who live well , do afterward sink down from these Great , High and Noble things , to a superstitious regard of Little , Small and Trifling Matters , such as the Paying of a Cock to Aesculapius . Where notwithstanding , Origen doth not charge Socrates with such gross and downright Idolatry , as he doth elsewhere , for his sacrificing to the Pythian Apollo , who was but an Inferiour Demon. And perhaps some may excuse Socrates here , as thinking that he look'd upon Aesculapius no otherwise , than as the Supreme Deity , called by that Name , as exercising his Providence over the Sickness and Health or Recovery of Men , and that therefore he would have an Eucharistick Sacrifice offered to him in his behalf , as having now cured him at once of all diseases by Death . However Plato informs us , that Socrates immediately before he drunk his Poyson , did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · pray ( not to God , but to the Gods , that is , to the Supreme and Inferiour Gods both together , as in Plato's Phaedrus he did to Pan and the other Tutelar Gods of that place ) that his Translation from hence into the other world might be happy to him . And Xenophon in his Memoirs , informs us , that Socrates did both in his Words and Practice , approve of that Doctrine of the Pythian Apollo , That the Rule of Piety and Religion , ought to be the Law of every Particular City and Country ; he affirming it to be a Vanity for any man to be singular herein . Lastly , in his own Apology , as written by Plato , he professes to acknowledge , the Sun , Moon and Stars , for Gods ; condemning the contrary Doctrine of Anaxagoras , as Irrational and Absurd . Wherefore we may well conclude this Opinion , of Socrates his being Condemned for denying the Many Gods of the Pagans , or of his being a Martyr for One only God , to be nothing but a Vulgar Errour . But if you therefore demand , what that accusation of Impiety really was , which he was charged with , Socrates himself in Plato's Euthyphro , will inform you , that it was for his free and open condemning those Traditions concerning the Gods , wherein Wicked , Dishonest and Unjust Actions , were imputed to them . For when Euthyphro having accused his own Father , as guilty of Murther ( meerly for committing a Homicide into prison who hapned to die there ) would justifie himself from the examples of the Gods , namely Jupiter and Saturn , because Jupiter the Best and Justest of the Gods , had committed his Father Saturn to Prison for devouring his sons ; as Saturn himself also had castrated his Father Caelius for some miscarriages of his Socrates thus bespeaks him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Is not this the very thing , O Euthyphro , for which I am accused ? namely because when I hear any one affirming such matters as these concerning the Gods , I am very loath to believe them , and stick not Publickly to declare my dislike of them ? And can you , O Euthyphro , in good earnest think , that there are indeed Wars and Contentions amongst the Gods , and that those other things were also done by them , which Poets and Painters commonly impute to them ? such as the Peplum or Veil of Minerva , which in the Panathenaicks is with great pomp and ceremony brought into the Acropolis , is embroidered all over with ? Thus we see , that Socrates though he asserted one Supreme Deity , yet he acknowledged notwithstanding other Inferiour created Gods , together with the rest of the Pagans , honouring and worshipping them ; only he disliked those Poetick Fables concerning them ( believed at that time by the Vulgar ) in which all manner of Unjust and Immoral Actions were Fathered on them ; which together with the Envy of many , was the only true reason , why he was then accused of Impiety and Atheism . It hath been also affirmed by many , that Plato really asserted One only God and no more , and that therefore whensoever he speaks of Gods Plurally , he must be understood to have done this , not according to his own Judgment , but only in a way of Politick Compliance with the Athenians , and for fear of being made to drink poyson in like manner as Socrates was . In confirmation of which opinion , there is also a Passage cited out of that Thirteenth Epistle of Plato's to Dionysius , wherein he gives this as a Mark , whereby his Serious Epistles , and such as were written according to the true sence of his own mind , might by his friends be distinguished from those which were otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When I begin my Epistles with God , then may you conclude I write seriously , but not so when I begin with Gods. And this place seems to be therefore the more Authentick , because it was long since produced by Eusebius to this very purpose , namely to prove that Plato acknowledged One Only God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is manifest , that Plato really acknowledged One only God , however in compliance with the Language of the Greeks , he often spake of Gods Plurally ; from that Epistle of his to Dionysius , wherein he gives this Symbol or Mark , whereby he might be known to write seriously , namely , when he began his Epistles with God , and not with Gods. Notwithstanding which , we have allready manifested out of Plato's Timaeus , that he did in good earnest assert a Plurality of Gods ; by which Gods of his are to be understood , Animated or Intellectual Beings Superiour to Men , to whom there is an Honour and Worship from men due . He therein declaring , not only the Sun , and Moon , and Stars , but also the Earth it self ( as Animated ) to be a God or Goddess . For though it be now read in our Copies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Earth was the Oldest of all the Bodies within the Heavens , yet it is certain that anciently it was read otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oldest of the Gods ; not only from Proclus and Cicero , but also from Laertius writing thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Though Plato 's Gods were for the most part Fiery , yet did he suppose the Earth to be a God or Goddess too , affirming it to be the Oldest of all the Gods within the Heavens , Made or Created to distinguish day and night , by its Diurnal Circumgyration upon its own Axis , in the Middle or Centre of the World. For Plato when he wrote his Timaeus , acknowledged only the Diurnal Motion of the Earth , though afterwards he is said to have admitted its Annual too . And the same might be further evinced from all his other writings , but especially his Book of Laws ( together with his Epinomis ) said to have been written by him in his old age , in which he much insists upon the Godships of the Sun , Moon , and Stars , and complains that the young Gentlemen of Athens , were then so much infected with that Anaxagorean Doctrine , which made them to be nothing but Inanimate Stones and Earth , as also he approves of that then vulgarly received Custom of Worshipping the Rising and Setting Sun and Moon , as Gods , to which in all probability he conformed himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Prostrations and Adorations that are used both by the Greeks , and all Barbarians , towards the Rising and Setting Sun , and Moon ( As well in their Prosperities as Adversities ) declare them to be unquestionably esteemed Gods. Wherefore we cannot otherwise conclude , but that this Thirteenth Epistle of Plato to Dionysius , though extant it seems before Eusebius his time , yet was Supposititious and counterfeit by some Zealous but Ignorant Christian. As there is accordingly , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Brand of Bastardy prefixed to it in all the Editions of Plato's Works . However though Plato acknowledged and worshiphed Many Gods , yet is it undeniably evident , that he was no Polyarchist , but a Monarchist , an assertor of One Supreme God , the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Self-originated Being ; the maker of the Heaven and Earth , and of all those other Gods. For first it is plain that according to Plato , the Soul of the whole World was not it self Eternal , much less Self-existent , but Made or produced by God in time , though indeed before its Body , the World , from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God did not fabricate , or make the Soul of the world , in the same order , that we now treat concerning it , that is After it , as Junior to it ; but that which was to rule over the world as its Body , being more excellent , he made it First , and Seniour to the same . Upon which account Aristotle quarrels with Plato as contradicting himself , in that he affirmed the Soul to be a Principle , and yet supposed it not to be Eternal , but Made together with the Heaven : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is it possible for Plato , here to extricate himself , who sometimes declares the Soul to be a Principle , as that which Moves it self , and yet affirms it again not to be Eternal , but made together with the Heaven . For which cause some Platonists conclude , that Plato asserted a Double Psyche , one the Third Hypostasis of his Trinity , and Eternal , the other Created in Time together with the World , which seems to be a Probable Opinion . Wherefore since according to Plato , the Soul of the World , which is the chief of all his Inferiour Gods , was not Self-existent but Made or Produced by God in time , all those other Gods of his , which were but Parts of the World , as the Sun , Moon , Stars and Demons , must needs be so too . But lest any should suspect , that Plato might for all that , suppose the World and its Gods not to have been made by One only Unmade God , but by a Multitude of Co-ordinate Self-existent Principles , or Deities conspiring ; we shall observe that the contrary hereunto , is plainly declared by him , in way of answer to that Quaere , Whether or no there were Many and infinite Worlds ( as some Philosophers had maintained ) or only One ? he Resolving it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether have we rightly affirmed , that there is only One Heaven , ( or World ) or is it more agreeable to reason to hold Many or Infinite ? We say there is but One , if it be made agreeable to its Intellectual Paradigm , conteining the Ideas of all Animals and other things in it ; For there can be but One Archetypal Animal , which is the Paradigm of all created Beings ; wherefore that the World may agree with its Paradigms in this respect of Solitude or Onliness , therefore is it not Two nor Infinite , but One-only-begotten . His meaning is , that there is but One Archetypal Mind , the Demiurgus or Maker of all things , that were produced ; and therefore but One World. And this One God which according to Plato , was the Maker of the whole World , is frequently called by him in his Timaeus and elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God or The God , by way of Excellency ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Architect or Artificer of the World ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker and Father of this Vniverse , whom it is hard to find out , but impossible to declare to the Vulgar ; again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God over all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Creator of Nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sole Principle of the Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind the King of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Sovereign Mind , which orders all things and passes through all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Governour of the Whole ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which always is and was never made ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Greatest God , and the Greatest of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Generated or Produced the Sun ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that makes Earth , and Heaven , and the Gods ; and doth all things both in Heaven , and Hell , and under the Earth : Again , he by whose Efficiency the Things of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were afterwards made when they were not Before ; or from an Antecedent Non-existence brought forth into Being . This Philosopher somewhere intimating , that it was as easie for God to produce those Real Things , the Sun , Moon , Stars and Earth , &c. from himself , as it is for us to produce the Images of our selves and whatsoever else we please , only by interposing a Looking-glass . Lastly he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Causeth or produceth both All other things , and even Himself ; the meaning whereof is this , He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the same Plato also calls him ) a Self-originated Being , and from no other Cause besides Himself , but the Cause of All other things . Neither doth Lactantius Firmianus himself refuse , to speak of God after this very manner ; that Scipsum secit , and that he was , Ex Seipso procreatus , & propterea Talis , Qualem se esse voluit ; that He made Himself , and that , being Procreated from Himself , He therefore was every way such , as he Willed himself to be . Which unusual and bold strain of Theology , is very much insisted upon by Plotinus in his Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning the Will of the First One , or Vnity . He there writing thus of the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He is the Cause of himself , and he is from Himself , and Himself is for Himself . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is He , who is the Maker of himself ; and is Lord over himself ; ( in a certain sence ) for he was not made that , which Another willed him to be , but he is that which he willeth himself to be . Moreover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Supreme Deity loving himself as a Pure Light , is himself what he loved ; Thus as it were begetting and giving subsistence to himself , he being a standing Energy . Wherefore since God is a Work or Energy , and yet he is not the Work or Energy of any other Being , he must needs be ( in some sence ) his own Work or Energy ; so that God is not , that which he happened to be ; but that which he willeth himself to be . Thus also a little before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We must of necessity make Will and Essence the same in the First Being . Wherefore since his Willing is from himself , his Being must needs be from himself too ; the consequence of which Ratiocination is this , that He made himself . For if his volition be from himself , and his own work , and this be the same with his Hypostasis or Substance ; he may be then said to have given subsistence to himself . Wherefore he is not what he happen'd to be , but what he willed himself to be . But because this is so unusual a Notion , we shall here set down yet one or two passages more of this Philosophers concerning it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Essence of the Supreme God , is not without his Will , but his Will and Essence are the same ; so that God concurreth with Himself , himself willing to be as he is , and being that which he willeth ; and his Will and Himself being one and the same . For Himself is not One thing ( as happening to be that whichhe is ) and that he would will to be Another : For what could God will to be , but that which he is ? And if we should suppose , that it were in his own choice , to be what he would , and that he had liberty to change his Nature into whatsoever else he pleased , it is certain that he would neither will to be any thing else , besides what he is , nor complain of himself as being now that which he is , out of necessity , he being indeed no other but that , which himself hath willed and doth always will to be . For his Will is his Essential Goodness , so that his Will doth not follow his Nature but concurr with it ; in the very Essence of this Good there being contained his Choice , and Willing of himself to be such . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is all Will , nor is there any thing in him which he doth not Will , nor is his Being before his Will , but his Will is Himself , or he Himself the first Will. So that he is as he would himself , and such as he would , and yet his will did not Generate or Produce any thing , that was not before . And now we may in all Probability conclude ; that Lactantius derived this Doctrine from Plato and Plotinus ; which how far it is to be either allowed of or excused , we leave others to judge ; only we shall observe , that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequently attributed to God by Christians as well as Pagans , seems to imply as much ; so the Scope and Drift of Plotinus in all this , was plainly no other , than partly to set forth the Self-existence of the Supreme Deity after a more lively manner ; and partly to confute that odd Conceit , which some might possibly entertain of God , as if he either Happened by Chance , to be what he is ; or else were such by a Certain Necessity of Nature , and had his Being imposed upon him : whereas , he is as much every way , what he would Will and Chuse to be , as if he had Made himself by his own Will and Choice . Neither have we set down all this , only to give an account of that one Expression of Plato's , That God causeth Himself and all things , but also to show how punctually precise , curious and accurate , some of these Pagans were , in there Speculations concerning the Deity . To return therefore to Plato ; Though some have suspected that Trinity , which is commonly called Platonick , to have been nothing but a meer Figment and Invention of some later Platonists , yet the contrary hereunto seems to be unquestionably evident , that Plato himself really asserted such a Trinity of Vniversal and Divine Hypostases , which have the nature of Principles . For first , whereas in his Tenth Book of Laws , he professedly opposing Atheists , undertakes to prove the Existence of a Deity , he does notwithstanding there ascend no higher than to the Psyche , or Vniversal Mundane Soul , as a Self-moving Principle , and the immediate or proper Cause of all that Motion which is in the World. And this is all the God , that there he undertakes to prove . But in other places of his Writings he frequently asserts , above the Self-moving Psyche an Immovable and Standing Nous or Intellect , which was properly the Demiurgus , or Architectonick Framer of the whole World. And lastly , above this Multiform Intellect , he plainly asserts yet a higher Hypostasis , One most Simple and most absolutely Perfect Being ; which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in opposition to that Multiplicity which speaks something of Imperfection in it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Goodness it self , as being above Mind and Vnderstanding ; the First Intelligible , and an Infinite Fecundity together with overflowing Benignity . And accordingly in his Second Epistle to Dionysius , does he mention a Trinity of Divine Hypostases , all together . Now the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and the Divinity in Plato , seem sometimes to comprehend this whole Trinity of Divine Hypostases , as they are again sometimes severally applied to Each of them , accordingly as we have already observed , that Zeus or Jupiter in Plato , is not always taken for the First and Highest Hypostasis in his Trinity , but sometimes the Second Hypostasis of Mind or Intellect is meant thereby , and sometimes again his Third Hypostasis of the Universal and Eternal Psyche ; nevertheless the First of these Three Hypostases , is that which is properly called by the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fountain of the Godhead , and by Plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of All things , about whom are All things , and for whose sake are All things , and the Cause of all Good and Excellent Things . And this First Divine Hypostasis , which in Plato's Theology , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Original Deity , is largely insisted upon by that Philosopher in the Sixth of his Politicks , under the Name and Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Good ; but principally there illustrated by that Resemblance of the Sun , called by that Philosopher also , a Heavenly God , and said to be the Off-spring of this Highest Good , and something Analogous to it in the Corporeal World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is the same in the Intelligible World , to Intellect ( or Knowledge ) and Intelligibles , that the Sun is in the Sensible World , to Sight and Visibles . For , as the Sun is not Sight , but only the Cause of it ; nor is that Light , by which we see , the same with the Sun it self , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sun-like Thing ; so neither is the Supreme and Highest Good ( properly ) Knowledge , but the Cause of Knowledge ; nor is Intellect ( precisely considered as such ) the Best and Most Perfect Being , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Boniform Thing . Again , As the Sun gives to things not only their Visibility , but also their Generation ; so does that the Highest Good ; not only cause the Cognoscibility of things , but also their very Essences and Beings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Highest Good being not it self properly Essence , but above Essence , transcending the same , both in respect of Dignity and Power . Which Language and Conceit of Plato's , some of the Greek Fathers seem to have entertained , yet so as to apply it to the whole Trinity , when they call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Super-essential . But the meaning of that Philosopher , was as we conceive , no other than this , that this Highest Good , hath no Particular Characteristick upon it , limiting and determining of it , it being the Hidden and Incomprehensible Sourse of all things . In the Last place , we shall observe , that this First Divine Hypostasis of the Platonick Trinity , is by that Philosopher called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father of the Prince and Cause of All things . Wherein we cannot but take notice of an Admirable Correspondency , betwixt the Platonick Philosophy and Christianity , in that the Second Hypostasis of both their Trinities ( called also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Platonists , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is said to be the Immediate Cause of All things ; and the Demiurgus , the Architect , Maker or Artificer of the Whole World. Now to Plato we might here joyn Xenophon , because he was his Equal , and a Socratick too ; ( though it seems there was not so good Correspondence betwixt them ) which Xenophon , however in sundry places of his Writings , he acknowledge a Plurality of Gods , yet doth he give plain Testimony also of One Supreme and Vniversal Numen , as this particularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that both agitates all things , and establisheth the Frame of the whole world , though he be manifest to be great and powerful , yet is he , as to his Form Inconspicuous . XXIV . In the next place we come to Aristotle : Who that he acknowledged more Gods than One ( as well as the other Pagans ) appears from his using the word so often Plurally . As particularly in this Passage of his Nicomachian Ethicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Perfect Happiness is a Speculative or Contemplative Energy , maybe made manifest from hence ; because we account the Gods most of all Happy . Now what Moral Actions can we attribute to them ? Whether those of Justice amongst one another ; as if it were not ridiculous to suppose the Gods to make Contracts and Bargains among themselves , and the like . Or else those of Fortitude and Magnanimity ? As if the Gods had their Fears , Dangers and Difficulties to encounter withal . Or those of Liberality ? as if the Gods had some such thing as Money too , and there were among them Indigent to receive Alms. Or Lastly , shall we attribute to them the Actions of Temperance ? but would not this be a Reproachful Commendation of the Gods , to say , that they conquer and master their vitious Lusts and appetites ? Thus running through all the Actions of Moral Virtue , we find them to be small and mean and unworthy of the Gods. And yet we all believe the Gods to live , and consequently to Act ; unless we should suppose them perpetually to sleep as Endymion did . Wherefore if all Moral Actions , and therefore much more Mechanical Operations be taken away from that which Lives and Vnderstands , what is there left to it besides Contemplation ? To which he there adds a further Argument also of the same thing . Because other Animals , who are depriv'd of Contemplation , partake not of Happiness . For to the Gods all their Life is Happy ; to men so far forth , as it appoacheth to Contemplation ; but brute Animals , that do not at all contemplate , partake not at all of Happiness . Where Aristotle plainly acknowledges a Plurality of Gods , and that there is a certain Higher Rank of Beings above Men. And by the way we may here observe , how from those words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All men suppose the Gods to live ; and from what follows in him ; that Opinion of some late Writers may be confuted , that the Pagans generally worshipped , the Inanimate Parts of the World as true and proper Gods : Aristotle here telling us , that they Universally agreed in this , that the Gods were Animals , Living and Understanding Beings , and such as are therefore capable of Contemplation . Moreover Aristotle in his Politicks , writing of the means to conserve a Tyranny , as he calls it ; sets down this for one amongst the rest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For a Prince or Monarch , to seem to be always , more than ordinarily sedulous about the Worship of the Gods : because men are less afraid of suffering any Injustice from such Kings or Princes , as they think to be Religiously disposed , and devou●ly affected towards the Gods. Neither will they be so apt to make conspiracies against such , they supposing that the Gods will be their Abettors and Assistants . Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems to be taken in a good sence , and in way of Commendation , for a Religious Person ; though we must confess , that Aristotle himself , does not here write so much like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Meer Politician . Likewise in his First Book De Coelo , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All men have an Opinion or Perswasion That there are Gods. And they who think so , as well Bvrbarians as Greeks , attribute the Highest place to that which is Divine , as supposing the Immortal Heavens , to be most accommodate to Immortal Gods. Wherefore if there be any Divinity , as unquestionably there is , the Body of the Heavens must be acknowledged to be of a different kind from that of the Elements . And in the following Book he tells us again , That it is most agreeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that Vaticination , which all men have in their minds concerning the Gods , to suppose the Heaven to be a Quintessence , distinct from the Elements , and therefore Incorruptible . Where Aristotle affirmeth , that men have generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vaticination in their Minds , concerning Gods ; to wit , that Themselves are not the Highest Beings , but that there is a Rank of Intellectual Beings , superiour to men ; the chief of which is the Supreme Deity ; concerning whom there is indeed , the Greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vaticination of all . We acknowledge it to be very true , that Aristotle does not so much insist upon Demons , as Plato and the generality of Pagans in that Age did , and probably he had not so great a Belief of their Existence : though he doth make mention of them also , as when in his Metaphysicks , speaking of Bodies compounded of the Elements , he instanceth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Animals and Demons , and elsewhere he insinuates them to have Airy Bodies , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some perhaps would demand a Reason , why the Soul that is in the Air , is better and more immortal than that in Animals . However , whether Aristotle believed these Lower Demon-Gods or no , it is certain that he acknowledged a Higher kind of Gods , namely the Intelligences , of all the Several Spheres , if not also the Souls of them and the Stars ; which Spheres being according to the Astronomy then received , Forty Seven in number , he must needs acknowledge at least so many Gods. Besides which , Aristotle seems also to suppose another sort of Incorporeal Gods , without the Heavens , where according to him , there is neither Body , nor Place , nor Vacuum , nor Time ; in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who exist there , are such as are neither apt to be in a Place , nor to wax old with Time , nor is there any change at all in those things above the Highest Sphere , but they being impassible and unalterable , lead the best and most self-sufficient Life , throughout all Eternity . But this Passage is not without suspicion of being Supposititious . Notwithstanding all which , that Aristotle did assert One Supreme and Vniversal Numen , is a thing also unquestionable . For though it be granted that he useth the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many times Indefinitly , for a God in General , or any Divine Being ; and that such places as these have been oftentimes mistaken by Christian Writers , as if Aristotle had meant the Supreme God in them ; yet it is nevertheless certain , that he often useth those words also Emphatically , for One only Supreme God. As in that of his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God seemeth to be a Cause and certain Principle to all things . And also in his De Anima , where he speaks of the Soul of the Heavens , and its Circular Motion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is that a good Cause of the Circular Motion of the Heavens , which they ( that is the Platonists ) call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is Better , that it should be so than otherwise ; as if God therefore ought , to have made the Soul of the World such , as to move the Heaven circularly , because it was better for it to move so than otherwise ; but this being a Speculation that properly belongs to some other Science , we shall no further pursue it in this place . Thus afterwards again in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It follows from Empedocles his Principles , that God must needs be the Most Vnwise of all , he alone being ignorant of that ( out of which all other things are compounded ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Contention ( because himself is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Friendship ) whereas Mortal Animals may know or conceive all things , they being compounded of all . Which same Passage , we have again also in his Metaphysicks , from whence it was before cited to another purpose . To these might be added another place out of his Book , of Generation and Corruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God hath filled up the Whole or Vniverse , and constantly supplies the same , having made a Continual Successive Generation . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes plainly used by Aristotle also , not for The Divinity in general , or Any thing that is Divine , but for that One Supreme Deity , the Governour of the whole World. Thus in that Passage of his Rhetorick to Alexander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is that wherein we Men differ from other Animals having recieved the greatest honour from God , that though they be endued with Appetite and Anger and other Passions , as well as we , yet we alone are furnished with Speech and Reason . Over and besides which , Aristotle in his Metaphysicks ( as hath been already observed ) professedly opposeth that Imaginary Opinion of Many Independent Principles of the Universe , that is , of Many Vnmade Self-existent Deities ; he confuting the same from the Phaenomena , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are plainly Coordered to One , the whole world conspiring into One agreeing Harmony ; whereas if there were many Principles or Independent Deities , the System of the World must needs have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incoherent and Inconspiring , like an Ill-agreeing Drama , botch'd up of Many Impertinent Intersertions . Whereupon Aristotle concludes after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Things will not be ill administred ( which was then it seems a kind of Proverbial Speech ) and according to Homer , the Government of Many is not Good , ( nor could the affairs of the World be evenly carried on under it ) wherefore there is One Prince or Monarch over all . From which Passage of Aristotle's , it is evident , that though he asserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Multiplicity of Gods in the Vulgar Sence , as hath been already declared , yet he absolutely denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Polyarchy or Mundane Aristocracy , that is , a Multiplicity of First Principles and Independent Deities . Wherefore though Aristotle doted much upon that Whimsey of his , of as many Intelligibles , or Eternal and Immovable Minds ( now commonly called Intelligences ) as there are Movable Spheres of all kinds in the Heavens ( which he sticks not also sometimes to call Principles ; ) yet must he of necessity be interpreted to have derived all these , from One Supreme Universal Deity , which , as Simplicius expresseth it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Principles ; and which comprehends and contains those Inferiour Deities under it , after the same manner , as the Primum Mobile or Highest Sphere , contains all the Lesser Spheres within it . Because otherwise there would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Prince or Monarch over the whole ; but the Government of the World would be a Polychoerany or Aristocracy of Gods , concluded to be an Ill Government . Moreover as Plotinus represents Aristotle's sence , it is not conceivable that , so many Independent Principles , should thus constantly Conspire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one Work , that Agreeable Symphony , and Harmony of the Whole Heaven . As there could not be any reason neither , why there should be just so many of these Intelligences , as there are Spheres and no more ; and it is absurd to suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the First Principles of the Vniverse happened by Chance . Now this Highest Principle , as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Immovable Essence , is by Aristotle in the First place , supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Motion in the Vniverse , or at least of that Chiefest Motion of the Primum Mobile or Highest Sphere ( which according to the Astronomy of those times seems to have been the Sphere of Fixed Stars ) by whose Rapid Circumgyration , all the other Spheres and Heavens , were imagined to be carried round , from East to West . And accordingly the Supreme Deity , is by Aristotle called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Immovable Mover , or the Mover of the Primum Mobile , and whole Heaven . Which First Mover being concluded by him to be but One , he doth from thence infer the Singularity of the Heaven or World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is One Numerically , First Immovable Mover and no more ; and therefore there is but One Movable neither , that is , but One Heaven or World. In which Doctrine of Aristotles , there seems to be a Great Difference , betwixt his Philosophy and that of Plato's ; in that Plato makes the Principle of Motion in the Heavens and Whole World , to be a Self-moving Soul , but Aristotle supposeth it to be an Immovable Mind or Intellect . Nevertheless , according to Aristotle's Explication of himself , the Difference betwixt them is not great , if any at all ; Aristotle's Immovable Mover being understood by him , not to move the Heavens Efficiently , but only Objectively and Finally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being Loved . Which Conceit of his , Proclus upon Plato's Timaeus , perstringeth after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some of the ancients converting the World , to Mind ( or Intellect ) and making it move , only by Love of that first Desirable ; acknowledged nothing at all to descend down from Mind ( or God ) upon the World ; but equalized the same with other Amiable things , amongst Sensibles , that have nothing Generative in their Nature . Where Proclus seems to suppose Aristotle to have attributed to God , no Efficiency at all upon the World ; the Contrary whereunto , shall be evidently proved afterwards . In the mean time it is certain , that Aristotle , besides his Immovable Mover of the Heavens , which moveth only Finally , or as Being Loved , must needs suppose another Immediate Mover of them , or Efficient Cause of that Motion ; which could be nothing but A Soul , that enamoured with this Supreme Mind , did as it were in Imitation of it , continually Turn round the Heavens . Which seems to be nothing but Plato's Doctrine disguised ; that Philosopher affirming likewise , the Circular Motions of the Heavens , caused Efficiently , by a Soul of the World in his Timaeus to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Motion that is most agreeable to that of Mind or Wisdom : And again in his Laws , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which of all Corporeal Motions only resembles the Circuit of Intellect . Which Platonick Conceit found entertainment with Boetius , who writing of the Soul of the World , represents it thus , Quae cum Secta Duos motum glomeravit in Orbes , In semet reditura meat , Mentemque Profundam Circuit , & simili convertit Imagine Coelum . Wherefore as well according to Plato's Hypothesis as Aristotle's , it may be affirmed of the Supreme Deity , in the same Boetius his Language , that , — Stabilisque manens dat cuncta Moveri , Being it self Immovable , it causeth all other things to Move . The Immediate Efficient Cause of which Motion also , no less according to Aristotle than Plato , seems to have been a Mundane Soul ; however Aristotle thought not so fit to make this Soul , a Principle ; in all Probability , because he was not so well assured , of the Incorporiety of Souls , as of Minds or Intellects . Nevertheless this is not the only thing , which Aristotle imputed to his First and Highest Immovable Principle , or the Supreme Deity , its turning Round of the Primum Mobile , and that no otherwise than as being Loved , or as the Final Cause thereof , as Proclus supposed ; but he as well as Anaxagoras , asserted it to be also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of Well and Fit , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that without which , there could be no such thing as Well ; that is , no no Order , Aptitude , Proportion and Harmony in the Universe . He declaring excellently , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnless there were something else in the world besides Sensibles , there could be neither Beginning nor Order in it , but one thing would be the Principle of another infinitly , or without end : and again in another place already cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not at all likely , that either Fire or Earth or any such Body , should be the Cause of that Well and Fit that is in the World ; nor can so Noble an Effect as this , be reasonably imputed to Chance or Fortune . Wherefore himself agreeably with Anaxagoras concludes , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind , which is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of Well and Right , and accordingly does he frequently call the Supreme Deity by that Name . He affirming likewise that the Order , Pulchritude and Harmony of the whole World , dependeth upon that One Highest and Supreme Being in it , after the same manner as the Order of an Army dependeth upon the General or Emperour ; who is not for the Order , but the Order for him . Which Highest Being of the Universe , is therefore called by him also , conformably to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Separate Good of the World , in way of distinction from that Intrinsick or Inherent Good of it , which is the Order and Harmony it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is to be considered also , What is the Good , and Best of the Vniverse ; Whether its own Order only ? or Something Separate and existing by it self ? Or rather Both of them together ? As the Good of an Army , consisteth both in its Order , and likewise in its General or Emperor , but principally in this Latter ; because the Emperor is not for the Order of the Army , but the Order of the Army is for him ; for all things are coordered together with God , and respectively to him . Wherefore since Aristotle's Supreme Deity , by what name soever called , whether Mind or Good , is the proper Efficient Cause of all that Well and Fit , that is in the Universe , of all the Order , Pulchritude and Harmony thereof ; it must needs be granted , that besides its being the Final Cause of Motion , or its Turning round the Heavens by being Loved , it was also the Efficient Cause of the Whole Frame of Nature and System of the World. And thus does he plainly declare his Sence , where he applauds Anaxagoras for maintaining , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is the Cause not only of all Order , but also of the whole World : and when himself positively affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that from such a Principle as this depends the Heaven , and Nature . Where by Heaven is meant the whole World , and by Nature , that Artificial Nature of his before insisted on , which doth nothing in vain , but always acteth for Ends Regularly , and is the Instrument of the Divine Mind . He also somewhere affirmeth , that if the Heavens or World were Generated , that is , Made in Time , so as to have had a Beginning , then it was certainly Made , not by Chance and Fortune , but by such an Artificial Nature , as is the Instrument of a Perfect Mind . And in his Physicks , where he contends for the Worlds Ante-Eternity , he concludes nevertheless , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind together with Nature must of necessity be the Cause of this Whole Vniverse . For though the World were never so much Coeternal with Mind ; yet was it in order of Nature after it and Juniour to it as the Effect thereof , himself thus generously resolving , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that though some , ( that is , the Atheists ) affirm the Elements to have been the First Beings ; yet it was the most reasonable thing of all to conclude , that Mind was the Oldest of All things , and Seniour to the World and Elements ; and that according to Nature , it had a Princely and Sovereign Dominion over all . Wherefore we think it now sufficiently evident ; that Aristotle's Supreme Deity , does not only move the Heavens as being Loved , or is the Final Cause of Motion , but also was the Efficient Cause , of this Whole Mundane System , framed according to the Best Wisdom , and after the Best manner Possible . For perhaps it may not be amiss here to observe , That God was not called Mind , by Aristotle and those other ancient Philosophers , according to that Vulgar Sence of many in these days of ours ; as if he were indeed an Vnderstanding or Perceptive Being , and that perfectly Omniscient , but yet nevertheless such , as acted all things Arbitrarilily , being not determined by any Rule or Nature of Goodness , but only by his own Fortuitous Will. . For according to those ancient Philosophers , that which acts without respect to Good , would not so much be accounted Mens as Dementiae , Mind , as Madness or Folly ; and to impute the Frame of Nature or System of the World , together with the Government of the same , to such a Principle as this , would have been judg'd by them all one , as to impute them to Chance or Fortune . But Aristotle and those other Philosophers , who called the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind , understood thereby , that which of all things in the whole world , is most opposite to Chance , Fortune , and Temerity ; that which is regulated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Well and Fit of every thing , if it be not rather the very Rule , Measure and Essence of Fitness it self ; that which acteth all for Ends and Good , and doth every thing after the Best manner , in order to the Whole . Thus Socrates in that place before cited out of Plato's Phaedo interprets the Meaning of that Opinion , That Mind made the World , and was the Cause of all things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That therefore every thing might be concluded to have been disposed of after the Best Manner possible . And accordingly Theophrastus , Aristotle's Scholar and Successor , describeth God after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That First and Divinest Being of all , which willeth all the Best things . Whether of these Two Hypotheses concerning God , One of the ancient Pagan Philosophers , that God is as essentially Goodness as Wisdom , or as Plotinus after Plato calls him Decency and Fitness it self ; the Other of some late Professors of Christianity , that he is nothing but Arbitrary Will , Omnipotent and Omniscient , I say whether of these Two is more agreeable to Piety and True Christianity , we shall leave it to be considered : Lastly , it is not without Probability , that Aristotle did , besides the Frame of Nature , and Fabrick of the World , impute even the very Substance of Things themselves also , to the Divine Efficiency ( nor indeed can there well be any doubt of any thing save only the Matter ; ) partly from his affirming God to be a Cause and Principle to all things ; and partly from his Commending this Doctrine of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind was together with Well and Fit , the Cause and Principle of Things themselves . However that Aristotle's Inferiour Gods at least , and therefore his Intelligences of the Lesser Spheres , which were Incorporeal Substances , were all of them Produced or Created by One Supreme , may be further confirmed from this Definition of his in his Rhetorick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divinity is nothing but either God or the Work of God. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unquestionably used in way of Eminency , for the Supreme Deity , as in those other places of Aristotle's before cited , to which sundry more might be added , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God possesseth all Good things , and is Self-sufficient ; and again where he speaks of things that are more than praise-worthy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such are God and Good , for to these are all other things referred . But here Aristotle affirming , that there is nothing Divine , but either God himself , or the Work and Effect of God , plainly implies , that there was no Multitude of Self-existent Deities , and that those Intelligences of the Lesser Stars or Spheres , however Eternal , were themselves also Produced or Caused by One Supreme Deity . Furthermore Aristotle declares , that this Speculation concerning the Deity , does constitute a Particular Science by it self , distinct from those other Speculative Sciences of Physiology , and the Pure Mathematicks , so that there are in all , Three Speculative Sciences , distinguished by their several Objects , Physiology , the Pure Mathematicks , and Theology or Metaphysicks : The Former of these , that is , Physiology , being conversant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about Things both Inseparable from Matter , and Movable ; the Second ( viz. Geometry or the Pure Mathematicks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , About things Immovable indeed , but not really separable from Matter , so as to exist alone by themselves ; but the Third and Last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning things both Immovable and Separable from Matter , that is , Inorporeal Substances Immovable : This Philosopher there adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That if there were no other Substance besides these Natural things , which are Material and Movable ; then would Physiology be the First Science ; but if there be any Immovable Substance , the Philosophy thereof must needs in order of Nature be before the other . Lastly he concludes , that as the Speculative Sciences in General , are more Noble and Excellent than the other , so is Theology or Metaphysicks the most Honourable of all the Speculatives . Now the chief Points of the Aristotelick Theology , or Metaphysical Doctrine concerning God , seem to be these Four following . First , That though all things be not Ingenit or Vnmade , according to that in his Book against Xenophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There is no necessity that all things should be Vnmade , for what hinders but that some things may be Generated from other things ? Yet there must needs be something Eternal and Vnmade ; as likewise Incorruptible , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If all Substances were Corruptible , then All might come to nothing . Which Eternal , Vnmade ( or Self-existent ) and Incorruptible Substance , according to Aristotle is not Sensless Matter , but a Perfect Mind . Secondly , that God is also an Incorporeal Substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Separate from Sensibles , and not only so , but according to Aristotle's Judgment likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible , and Devoid of Parts , and Magnitude . Nor can it be denied , but that besides Aristotle , the Generality of those other Ancients who asserted Incorporeal Substance , did suppose it likewise to be Vnextended , they dividing Substances ( as we learn from Philo ) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Distant and Indistant , or Extended and Vnextended Substances . Which Doctrine whether True or no , is not here to be discussed . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in God Intellect is really the same thing with the Intelligibles . Because the Divine Mind being ( at least in order of Nature ) Seniour to All things , and Architectonical of the World , could not look abroad for its Objects , or find them any where without it self , and therefore must needs contain them all within it self . Whch Determination of Aristotle's , is no less agreeable to Theism , than to Platonism ; whereas on the contrary , the Atheists , who assert Mind and Vnderstanding as such , to be in order of Nature Juniour to Matter and the World , do therefore agreeably to their own Hypothesis , suppose all Intellection to be by way of Passion from Corporeal things without , and no Mind or Intellect , to contain its Intelligibles , or Immediate Objects within it self . Lastly , That God being an Immovable Substance , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Essence and Act or Operation the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There must therefore needs be some such Principle as this , whose Essence is Act or Energy . From which Theorem , Aristotle indeed endeavours to establish the Eternity of the World , that it was not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Night , and a Confused Chaos of things , and from Nothing ; that is , from an Antecedent Non-existence , brought forth into being ; Because God who is an Immovable Nature , and whose Essence is Act or Energy , cannot be supposed to have rested or Slept from Eternity , doing nothing at all , and then after Infinite Ages , to have begun to move the Matter , or make the World. Which Argumentation of Aristotle's , perhaps would not be Inconsiderable , were the World , Motion , and Time , capable of Existing from Eternity , or without Beginning . Of which more elsewhere . However , from hence it is undeniably evident , that Aristotle , though asserting the Worlds Eternity , nevertheless derived the same from God , because he would prove this Eternity of the World , from the Essential Energy and Immutability of the Deity . We shall now conclude all concerning Aristotle , with this short Summary , which himself gives us of his own Creed and Religion , agreeably to the Tradition of his Pagans Ancestors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It hath been delivered down to us from very ancient Times , that the Stars are Gods also ; besides that Supreme Deity which contains the Whole Nature . But all the other things , were Fabulously added hereunto ; for the better Perswasion of the Multitude , and for Vtility of Humane Life and Political Ends , to keep men in Obedience to Civil Laws . As for example , that these Gods are of Humane Form , or like to other Animals ; with such other things as are consequent hereupon . In which words of Aristotle , these Three Things may be taken notice of . First , That this was the General Perswasion of the Civilized Pagans from all known Antiquity downwards , that there is One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comprehends the whole Nature . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Aristotle plainly taken for the Supreme Deity . And his own sence concerning this Particular , is elsewhere thus declared after the same manner , where he speaks of Order Harmony and Proportion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is the Work of the Divine Power , which also contein● this Vniverse . Which Divinity Conteining and Comp●ehending the Whole Nature and Vniverse , must needs be a Single and Solitary Being ; according to that Expression of Horace before cited , Nec viget quicquam Simile aut Secundum , That which hath nothing Like it , nor Second to it . The next thing is , That according to the Pagan Tradition , besides this Vniversal Numen , there were certain other Particular and Infeferiour Deities also , that is , Vnderstanding Beings Superiour to Men ; namely the Animated Stars or Spheres , according to the Vulgar Apprehension , though Aristotle's Philosophy would interpret this chiefly of their Immovable Minds or Intelligences . Lastly , that all the rest of the Pagan Religion and Theology , those Two Things only excepted , were Fabulous and Fictitious , invented for the better Perswasion of the Vulgar to Piety , and the conserving of them in Obedience to Civil Laws ; amongst which this may be reckoned for one , that those Gods are all like Men or other Animals ; and therefore to be worshipped in Images and Statues of those several Forms ; with all that other Fabulous Farrago which dependeth hereupon . Which being separated from the rest , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ancient Tradition of their Pagan Progenitors , would remain comprized within those Two Particulars above mentioned , namely , that there is One Supreme Deity that Conteins the whole Vniverse , and that besides it , the Animated Stars or their Minds , are certain Inferiour Gods also . To Aristole may be here subjoyned Speusippus and Xenocrates his Equals and Corrivals , they being Plato's Successors ; together with Theophrastus his own Scholar and Successor . Concerning the former of which it is recorded in Cicero , that agreeably with Plato , he asserted Vim quandam , quâ omnia regantur , eamque Animalem , One Animal and Intellectual Force by which all things are governed ; by reason whereof , Velleius the Epicurean complains of him , as thereby endeavouring , Evellere ex animis cognitionem Deorum , To pluck out of the minds of men the Notion of Gods , as indeed both he and Plato did destroy those Epicurean Gods , which were all supposed to be Independent and to have no Sway or Influence at all upon the Government of the World ; whereas neither of them denied a Plurality of Subordinate and Dependent Deities , Generated or Created by One Supreme , and by him Employed as his Ministers in the Oeconomy of the Universe : For had they done any such thing as this , they would certainly have been then condemned for Atheists . And Xenocrates his Theology , is thus represented in Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That both a Monad and Dyad , were Gods , the one Masculine , having the order of a Father , which he calleth Zen and Mind , and which is also to him the First God ; the other Feminine , as it were the Mother of the Gods , which is to him , the Soul of the Vniverse ; besides which he acknowledgeth the Heaven to be Divine , that is , Animated with a Particular Soul of its own , and the Fiery Stars , to be Celestial Gods , as he asserted also certain Sublunary Gods , viz. the Invisible Demons . Where instead of the Platonick Trinity , Xenocrates seems to have acknowledg'd only a Duality of Divine Hypostases ; the First called a Monad and Mind , the Second a Dyad and Soul of the Vniverse . And lastly , we have this Testimony of Theophrastus , besides others , cited out of his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is one Divine Principle of all things , by or from which all things subsist and remain . XXV . The Stoicks and their chief Doctors , Zeno , Cleanthes and Chrysippus , were no better Naturalists and Metaphysicians , than Heraclitus , in whose footsteps they trode : they in like manner admitting no other Substance besides Body , according to the true and proper Notion thereof , as that which is , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Distant and Extended , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Resisting and Impenetrable . So that according to these Stoicks , the Souls not only of other Animals , but of Men also , were properly Corporeal , that is , Substances Impenetrably Extended ; and which differ'd from that other part of theirs , commonly called their Body , no otherwise , than that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more Thin and Subtil Body , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Hot and Fiery Spirit : it being supposed by these Philosophers , that Cogitation , Reason and Vnderstanding , are lodged only in the Fiery Matter of the Universe . And though the Generality of these Stoicks , acknowledged Humane Souls , to have a certain Permanency after Death , and some of them till the next Conflagration ( unless perhaps they should be crushed and broken all to pieces , in their Passage out of the Body , by the down-fall of some Tower , Steeple , or the like , upon them ) yet did they all conclude against their Immortality , there being nothing at all Immortal with them ( as shall be afterwards declared ) save only Jupiter , or the One Supreme Deity . And as for the Punishment of Wicked Souls after death , though some of them seem to have utterly exploded the same , as a meer Figment of Poets , ( insomuch that Epictetus himself denies , there was any Acheron , Cocytus or Phlegethon ) yet others granted , that as the better Souls after Death , did mount up to the Stars , their First Original , so the Wicked wandred up and down here , in certain Dark and Miry Subterraneous Places , till at length they were quite extinct . Nevertheless , they seem to have been all of this Perswasion , that the Frightning of men with punishments after Death , was no Proper nor Accommodate means to promote Virtue , because that ought to be pursued after for its own sake , or the Good of Honesty , as Vice to be avoided , for that Evil of Turpitude which is in it , and not for any other External Evil consequent thereupon . Wherefore Chrysippus reprehended Plato for subjoyning to his Republick such affrightful Stories of Punishments after death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Chrysippus affirmeth , that Plato ( in the Person of Cephalus ) does not rightly deterr men from Injustice , by the Fear of Divine Punishments and Vengeance after Death ; since this opinion ( of Torments after death ) is liable to much Exception , and the contrary is not without Probabilities ; so that it seems to be but like to Womens frighting of Children from doing unhappy tricks , with those Bugbears of Accho and Alphito . But how fondly these Stoicks , doted upon that Hypothesis , That all was Body , may appear from hence , that they maintained even Accidents and Qualities themselves to be Bodies ; for Voice and Sound , Night and Day , Evening and Morning , Summer and Winter ; nay , Calends and Nones , Months and Years , were Bodies with them . And not only so , but also the Qualities of the Mind it self , as Virtue and Vice , together with the Motions and Affections of it , as Anger and Envy , Grief and Joy ; according to that passage in Seneca , Corporis Bona sunt Corpora , Corpora ergo sunt & quae animi , nam & hic Corpus est ; The Goods of a Body are Bodies , now the Mind is a Body , and therefore the Goods of the Mind are Bodies too . And with as good Logick as this did they further infer , that all the Actions , Passions , and Qualities of the Mind , were not only Bodies but also Animals likewise . Animam constat Animal esse , cum ipsa efficiat , ut simus Animalia ; Virtus autem nihil aliud est quàm Animus taliter se habens , ergo Animal est ; It is manifest , that the Soul is an Animal , because it is that by which we are made Animals ; now Vertue and Vice are nothing else but the Soul so and so affected or modified , and therefore these are Animals too . Thus we see what fine Conclusions , these Doters upon Body ( though accounted great Masters of Logick ) made ; and how they were befooled in their Ratiocinations and Philosophy . Nevertheless though these Stoicks were such Sottish Corporealists , yet were they not for all that Atheists : they resolving that Mind or Vnderstanding , though always lodged in Corporeal Substance , yet was not first of all begotten out of Sensless Matter , so or so Modified ; but was an Eternal Vnmade thing , and the Maker of the whole Mundane System . And therefore as to that Controversie so much agitated amongst the Ancients , Whether the World were made by Chance , or by the Necessity of Material Motions , or by Mind , Reason and Vnderstanding ; they avowedly maintained that it was neither by Chance nor by Material Necessity , but Divinâ Mente , by a Divine and Eternal Mind every way perfect . From which One Eternal Mind , they also affirmed Humane Souls to have been derived , and not from Sensless Matter ; Prudentiam & Mentem â Diis ad Homines pervenisse , that Mind and Wisdom descended down to Men from the Deity . And that , Ratio nihil aliud est , quàm in Corpus humanum Pars Divini Spiritus mersa ; Reason is nothing else but Part of the Divine Spirit merg'd into a Humane Body ; so that these Humane Souls were to them , no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Parts of God , or Decerptions and Avulsions from him . Neither were the Reasons by which these Stoicks would prove , the World to have had a Divine Original , at all Contemptible , or much inferiour to those which have been used in these Latter days ; they being such as these : First , That it is no more likely , this Orderly System of the World , should have been made by Chance , than that Ennius his Annals , or Homer's Iliads might have resulted from the Fortuitous Projection or Tumbling out of so many Forms of Letters , confounded all together . There being as much continued and coherent Sence and as many several Combinations , in this Real Poem of the World , as there is in any Phantastick Poem made by men . And since we see no Houses or Cities , no Books or Libraries any where made by the fortuitous Motions of Matter , it is a madness to think that this Admirable Compages of the whole World should first have resulted from thence . Again , There could not possibly be such an Agreeing and Conspiring Cognation of things , and such a Vniversal Harmony throughout the whole World , as now there is , nisi ea Vno Divino & Continuato Spiritu continerentur , were they not all conteined by One and the same Divine Spirit : Which is the most obvious Argument , for the Unity or Onelyness of the Deity . They reasoned also from the Scale of Nature , or the Gradual Perfection of things in the Universe , one above another ; That therefore there must be something Absolutely Perfect , and that either the World it self , or something presiding over it , was à Principio Sapiens , Wise from the Beginning , or rather without Beginning and from Eternity . For as in the Growth of Plants and Animals , Naturae suo quodam Itinere ad Vltimum pervenit , Nature by a Continual Progress and Journeying forwards , arrives at length to the greatest Perfection , which those things are respectively capable of : And as those Arts of Picture and Architecture , aim at Perfection ; ita in omni Naturâ necesse est Absolvi aliquid & Perfici , so in the Nature of the whole Vniverse , there must needs be something Absolutely Perfect , reach'd unto . Necesse est praestantem aliquam esse Naturam qua nihil est Melius ; Since there is such a Gradual Ascent and Scale of Perfections in Nature one above another , there must needs be some most Excellent and Perfect Being , than which nothing can be Better , at the Top of all , as the Head thereof . Moreover they disputed Socratically after this manner , Vnde arripuit Homo Vitam , Mentem & Rationem ? Whence did man snatch Life , Reason , or Vnderstanding ? Or from what was it Kindled in him ? For is it not plain , that we derive the Moisture and Fluidity of our Bodies , from the Water that is in the Vniverse , their Consistency and Solidity from the Earth , their Heat and Activity from the Fire , and their Spirituosity from the Air ; Illud autem quod vincit haec omnia , Rationem , Mentem & Consilium , &c. Vbi invenimus ? unde sustulimus ? An caetera Mundus habebit omnia ? Hoc unum quod plurimi est non habebit ? But that which far transcendeth all these things , our Reason , Mind and Vnderstanding , where did we find it ? or from whence did we derive it ? Hath the Vniverse all those other things of ours in it , and in a far greater proportion ? and hath it nothing at all of that which is the most excellent thing in us ? Nihil quod Animi , quodque Rationis est expers , id generare ex se potest Animantes , compotesque Rationis , Mundus autem generat Animantes compotes Rationis : Nothing that is devoid of Mind and Reason can Generate things Animant and Rational , but the World Generateth such , and therefore it self ( or that which conteins it and presides over it ) must needs be Animant , and Rational or Intellectual . Which Argumentation is further set home by such Similitudes as these ; Si ex Oliva modulatè canentes Tibiae nascerentur , non dubitares quin esset in Oliva Tibicinis quaedam Scientia . Quid si Platani Fidiculas ferrent numerosè sonantes , idem scilicet censeres in Platanis inesse Musicam . Cur igitur Mundus non Animans Sapiensque judicetur , cum ex se procreet Animantes atque Sapientes ? If from the Olive-Tree should be produced Pipes sounding Harmoniously , or from the Plain-Tree Fiddles , playing of their own accord Musically , it would not at all be doubted , but that there was , some Musical either Skill or Nature , in those Trees themselves ; Why therefore should not the World be concluded , to be both Animant and Wise ( or to have something in it which is so ) since it produceth such Beings from it self ? And though perhaps some may think that of Cotta's here , to have been a smart and witty Repartie , Quaerit Socrates unde Animam arripuerimus , si nulla fuerit in mundo ? Et ego quaero unde Orationem ? unde Numeros ? unde Cantus ? nisi verò loqui Solem cum Luna putemus , cum propius accesserit : aut ad harmoniam canere Mundum ut Pythagoras existimat . Socrates demandeth , whence we snatch'd Soul , Life , and Reason , if there were none in the world ? and I demand ( saith he ) whence did we snatch Speech , Musick , and Numbers ? Vnless perhaps you will suppose the Sun to confabulate with the Moon , when he approaches near her in the Syzygiae ; or the World to sound Harmonically as Pythagoras conceited . Yet this how smart soever it may seem , was really but an Empty Flash of Academick Wit , without any Solidity at all in it , as shall be manifested afterward . Lastly the Stoicks endeavoured to prove the Existence of a God after this manner , Vt nulla pars Corporis nostri est quae non sit minor quam Nosmetipsi sumus , sic Mundum Vniversum pluris esse necesse est quam Partem aliquam Vniversi ; As there is no Part of our Body which is not Inferiour in perfection to Our selves , so must the Whole Vniverse needs be supposed , to be Better and more Perfect than any of the Parts thereof . Wherefore since it is Better to be endued with Life and Vnderstanding , than to be devoid thereof , and these are Pure Perfections ; they being in some measure in the Parts , must needs be much more in the Whole . Nullius sensu carentis Pars , potest esse Sentiens , No Part of that which is utterly dead and stupid , can have Life and Vnderstanding in it . And it is a Madness for any man to suppose , Nihil in omni Mundo Melius esse quam se , that there is nothing in the whole World Better than himself , or than Mankind ; which is but a Part thereof . Now Cotta here again exercises his jeering Academick Wit after the same manner as before ; Hoc si placet , jam efficies , ut Mundus optimè Librum legere videatur , &c. Isto modo etiam Disertus , Mathematicus , Musicus , omni denique doctrina refertus , postremo Philosophus erit Mundus . By this same Argument you might as well prove , That the World is also Book-learned , an Orator , a Mathematician , a Musician , and last of all a Philosopher . But neither this Objection of his nor that Former , have any Firmitude at all in them : Because though an Effect cannot be Better or more Perfect than its Cause , nor a Part than the Whole ; and therefore whatsoever there is of Pure Perfection in any Effect , it must needs be more in the Cause ; yet as to those things there mentioned by Cotta ( which have all a plain Mixture of Imperfection in them ) as they could not therefore Formally exist in that which is Absolutely Perfect , so is it sufficient , that they are all Eminently and Vertuaelly contein'd therein . By such Argumentations as these ( besides that taken from the Topick of Prescience and Divination ) did the ancient Stoicks endeavour to Demonstrate the Existence of a God , or a Universal Numen , the Maker and Governour of the whole World ; and that such a one , as was not a meer Plastick or Methodical and Sensless , but a Conscious and Perfectly Intellectual Nature . So that the World to them , was neither a meer Heap and Congeries of Dead and Stupid Matter , fortuitously compacted together ; nor yet a Huge Plant or Vegetable , that is , endued with a Spermatick Principle only ; but an Animal enformed and enlivened by an Intellectual Soul. And though , being Corporealists , they sometimes called , the Whole World it self or Mundane Animal , God ; and sometimes the Fiery Principle in it , as Intellectual , and the Hegemonick of the Mundane Soul ; Yet was the God of the Stoicks properly , not the very Matter it self , but that Great Soul , Mind and Vnderstanding , or in Seneca's Language , that Ratio Incorporalis , that Rules the Matter of the whole World. Which Stoical God was also called , as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good as Mind ; as that which is a Most Moral , Benign , and Benificent Being ; according to that excellent Cleanthean Description of him , in Clemens Alexandrinus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But this Maker and Governour of the Whole World was most commonly named by the Stoicks Zeus and Zen , or Jupiter ; some of them concluding that therefore there was but one Zeus or Independent Deity , because the Whole World was but One Animal , governed by One Soul ; and others of them endeavouring on the contrary to prove the Vnity and Singularity of the World , from the Oneliness of this Zeus or the Supreme Deity , supposed and taken for granted , and because there is but One Fate and Providence . Which Latter Consequence , Plutarch would by no means allow of , he writing thus concerning it , where he pleads for a Plurality of Worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Neither is it at all considerable , what the Stoicks here object against a Plurality of Worlds , they demanding how there could be but One Fate , and One Providence , and One Jove ( or Independent Deity ) were there many Worlds ? For what Necessity is there , that there must be more Zen's or Joves than One , if there were More Worlds ? and why might not that One and the same God of this Vniverse called by us , the Lord and Father of all , be the First Prince , and Highest Governour in all those Worlds ? Or what hinders but that a Multitude of Worlds , might be all Subject to the Fate and Providence of one Jupiter or Supreme God , himself inspecting and ordering them every one ; and imparting Principles and Spermatick Reasons to them , according to which all things in them might be Governed and Disposed . For can many distinct Persons in an Army or Chorus , be reduced into One Body or Polity ? and could not Ten , or Fifty , or a Hundred Worlds in the Vniverse ; be all Governed by One Reason , and be ordered together in Reference to One Principle ? In which Place these Two things are plainly conteined ; First , that the Stoicks unquestionably asserted , One Supreme Deity , or Vniversal Monarch over the whole World ; and Secondly , that Plutarch was so far from giving any entertainment to the Contrary Opinion ; that he concluded , though there were Ten , or Fifty , or a Hundred worlds , yet they were all Subject to One Supreme , Solitary , and Independent Deity . But however though these Stoicks thus unquestionably asserted One Sole Independent and Vniversal Numen , the Monarch over the whole World : yet did they notwithstanding , together with the other Pagans , acknowledge a Plurality of Gods : they concluding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all things were full of Gods and Demons . And so far were they from falling short of the other Pagans , as to this Polytheism or Multiplicity of Gods , that they seem rather to have surpassed and outstripped them therein . Plutarch making mention of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their So great Multitude of Gods ; and affirming them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have filled the whole Heaven , Earth , Air , and Sea with Gods. Nevertheless they plainly declare , that all this their Multiplicity of Gods ( One only excepted ) was Generated or Created in time by that One , called Zeus or Jupiter , who was not only the Spermatick Reason , but also the Soul and Mind of the whole Universe ; and who from Himself produced the World and those Gods , out of Non-existence into Being . And not only so , but that also in the Successive Conflagrations , they are all again Resolved and Swallowed up into that One. Thus Plutarch in his Defect of Oracles , writing of the Mortality of Demons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We know the Stoicks to maintain this Opinion , not only concerning Demons , but also the Gods themselves , that they are Mortal . For though they own such a Multitude of Gods , yet do they acknowledge only one of them Eternal and Incorruptible ; affirming concerning all the rest , that as they were made in time , so they shall be again Corrupted and Destroyed . Plutarch himself , there defends the Mortality of Daemons , but this only as to their Corporeal Part , that they die to their present Bodies , and transmigrate into others , their Souls in the mean time remaining Immortal and Incorruptible ; but the Stoicks maintain'd the same as well concerning Gods as Daemons ; and that in such a manner , as that their very Souls , Lives and Personalities , should be utterly extinguish'd and Destroyed . To the same purpose Plutarch again writeth , in his Book of Common Notions against the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Chrysippus and Cleanthes , having filled the whole Heaven , Earth , Air and Sea with Gods , leave not One of these their so Many Gods Incorruptible nor Eternal , save Jupiter only , into whom they consume all the rest ; thereby making him to be a Helluo and Devourer of Gods ; which is as bad , as if they should affirm him to be Corruptible , it arguing as much Imperfection for one to be Nourished and Preserved by the Consumption of other things into him , as for himself to die . Now this is not only gathered by way of Consequence , from the other Principles of the Stoicks , but it is a thing which they expresly assert , and with a loud voice proclaim , in all their writings concerning the Gods , Providence , Fate and Nature ; that all the Gods were Generated ( or Made in time ) and that they shall be all destroyed by Fire ; they supposing them to be Meliable , as if they were Waxen or Leaden things . This indeed is Essential to the Stoical Doctrine , and from their Principles Inseparable and Unavoidable ; forasmuch as they held all to be Body , and that in the Successive Conflagrations , all Corporeal Systems and Compages shall be dissolved by Fire ; so that no other Deity , can then possibly remain safe and Untouch'd , save Jupiter alone , the Fiery Principle of the Universe , Animated or Intellectual . Here therefore there is a considerable Difference to be observed , betwixt these Stoicks and the other Pagan Theists ; that whereas the others for the most part acknowledged their Gods to have been made in Time , by One Supreme Vniversal Numen , but yet nevertheless to be Immortal and to continue to Eternity ; The Stoical Pagans maintained , that all their other Gods , save Jupiter alone , were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as should be as well Corrupted , as they were Generated , and this so also , as that their very Personalities should be utterly abolished and annihilated : all the Stoical Gods in the Conflagration being as it were Melted and Confounded into One. Wherefore during the Intervals of the Successive Conflagrations , the Stoicks all agreed , that there is no more than One God ( Zeus or Jupiter ) left alone ( there being then indeed nothing else besides himself ) who afterwards produceth the whole Mundane System , together with All the Gods out of himself again . Chrysippus in Plutarch affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That as Jupiter and the World may be resembled to a Man , so may Providence be to the Soul ; When therefore there shall be a Conflagration , Jupiter of all the Gods , being alone Incorruptible and then remaining , will retire and withdraw himself into Providence ; and so both together remain in that same Ethereal Substance . Where notwithstanding Jupiter and Providence are really but One and the same thing . And Seneca writeth thus concerning the Life of a Wise man in Solitude , Qualis futura est Vita Sapientis , si sine amicis relinquatur , in custodiam conjectus , aut in desertum littus ejectus ? Qualis est Jovis , cum Resoluto mundo , & DIIS IN VNVM CONFVSIS , paulisper cessante Natura , acquiescit sibi , Cogitationibus suis traditus ; If you ask what would be the Life of a Wise man either in a Prison , or Desert ? I answer , the same with that of Jupiter , when the World being resolved , and the GODS all CONFOVNDED into ONE , and the Course of Nature ceasing , he resteth in himself , conversing with his own Cogitations . Arrianus his Epictetus likewise , speaking of the same thing , Ironically introduces Jupiter , bemoaning himself in the Conflagration , as now left quite alone , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Alas , I am now left all alone I have neither Juno , nor Minerva , nor Apollo with me ; neither Brother nor Son , nor Nephew nor Kinsman ( neither God nor Goddess ) to keep me company . He adding also according to the sence of the Stoicks , that in all these successive Conflagrations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter being left alone , converseth only with himself , and resteth in himself , considering his own Government , and being entertained with thoughts becoming himself . And thus have we made it unquestionably evident , that the Stoicks acknowledged , only One Independent and Self-existent Deity , One Vniversal Numen , which was not only the Creator of all the other Gods , but also in certain Alternate Vicissitudes of time , the Decreator of them ; he then swallowing them up , and devouring them all into himself , as he had before produced them together with the World , out of himself . It is granted , that these Stoicks as well as the other Pagans , did Religiously Worship More Gods than One , that is , More Vnderstanding B●ings Superiour to Men. For it was Epictetus his own Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pray to the Gods. And the same Philosopher thus describeth the Disposition of a Person Rightly Affected , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would willingly know what is my Duty , First to the Gods , and then to my Parents , and other Relations . And they are M. Antoninus his Precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Revere the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In every thing implore the Aid and Assistance of the Gods. And accordingly in that Close of his First Book , himself does thankfully ascribe many Particular Benefits to The Gods in common ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I owe to the Gods , that I had good Progenitors and Parents , &c. Where amongst the rest , he reckons up this for One , That he never was any great Proficient , either in Poetry or Rhetorick ; because these would probably ( had he succeeded in his Pursuit of them ) have hindred him from the attainment of far better things : and after all his Enumeration , he concludeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For all these things need the Assistance of the Gods and Fortune , viz. because they are not in our own power . Neither can it be denied , but that they did often derogate from the Honour of the Supreme God , by attributing such things to the Gods in common , ( as the Donors of them ) which plainly belong to the Supreme God only . As when Epictetus makes Reason in Men to be a gift of the Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Is Reason therefore given us by the Gods , meerly to make us Miserable and Vnhappy ? And when he again imputes Vertue to them ; Hast thou overcome thy Lust , thine Intemperance , thine Anger ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much greater Cause then hast thou of offering Sacrifice , than if thou hadst got a Consulship or Praetorship ? for those things come only from thy Self , and from the Gods. Though the Reason of these Speeches of theirs seems to have been no other , than this , because they took it for granted , that those Understanding Beings Superiour to men , called by them Gods , were all of them the Instruments and Ministers of the Supreme God in the Government of the World ; and had therefore some kind of Stroke or Influence more or less , upon all the Concernments of Mankind . Whence it came to pass also , that they often used those Words God and Gods promiscuously and Indifferently . As one and the same Celebrated Speech of Socrates , is sometimes expressed Singularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If God will have it so , let it be so , ( Arr. Epict. L. 1. c 29. and L. 4. c. 4. ) and sometimes again Plurally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If the Gods will have it so . Wherefore notwithstanding the Many Gods of those Stoicks , they worshipped for all that One Supreme , that is , One Vniversal Numen , that conteins and comprehends the whole World. Who was variously described by them , sometimes as the Nature and Reason of the whole World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Nature of the whole , the Oldest of all the Gods ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Nature which governs all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason which governs the Substance of all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason which passes through the Substance of the Vniverse , and through all Eternity , orders and dispenses all according to appointed Periods . Sometimes is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all things , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hegemonick and Ruling Principle of the whole World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of the World. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Governour of the Whole , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Good man submits his Mind to the Governour of the whole Vniverse ; as good Citizens do theirs to the Law of the City . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orderer of all , in this other Religious Passage of the same Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be Instructed is to Will things to be as they are Made : and how are they made ? As that Great Disposer of all hath appointed . Again the Supreme God is sometimes called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Intellectual Principle which conteins the whole , as in this Instruction of M. Antoninus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That as our Bodies breath the common Air , so should our Souls suck and draw in Vital Breath , from that Great Mind that comprehends the Vniverse , becoming as it were One Spirit with the same . He is also called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Mind and Vnderstanding of the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Intellectual Fountain of all things ; and lastly , to name no more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One God through all , one substance , and one Law. Which Supreme God was commonly called also by the Stoicks , together with the Generality of the other Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God , Emphatically and in way of Eminency , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Will nothing but what God Willeth , and then who can be able to hinder thee ? And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Affect to seem fair to God , desire to be Pure with thy Pure self , and with God. Also where he speaks of the Regular Course of things in Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it proceedeth orderly , every thing as it were obeying the Command of God ; when he bids the Plants to blossom they blossom ; and when to bring forth fruit , they bring forth fruit . To which Innumerable other Instances might be added . And Zeus or Jupiter was the Proper Name of this Supreme God amongst the Stoicks also ; whence the Government of the Whole World is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Government or Oeconomy of Jupiter . Lastly , this Supreme God , is sometimes distinguished by them , from the other Gods , expresly and by name , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have , whom I ought to be subject to , whom to obey , God and those who are next after him , that is , the Supreme and Inferior Gods. So likewise where he exhorteth not to desire things out of our own power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let jupiter alone with these things , and the other Gods , deliver them up to be ordered and governed by them . And so again , where he personates one that places his happiness in those things without him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I then shall sit lamenting , and speaking evil of every one , even Jupiter himself and the other Gods. And it must in reason be supposed , that this Jupiter or Vniversal Numen of the World , was honoured by these Stoicks far above all their other Particular Gods ; he being acknowledged by them to have been the Maker or Creator of them as well as the whole World ; and the only Eternal and Immortal God : all those other Gods , as hath been already declared , being as well Corruptible , Mortal , and Annihilable ; as they were Generated or Created . For though Cicero's Lucilius Balbus , where he pretends to represent the Doctrine of the Stoicks , attribute the Very First Original of the World to a Plurality of Gods , in these words , Dico igitur Providentiâ Deorum , Mundum & omnes Mundi partes , & initio constitutas esse , & omni tempore administrari , yet unquestionably Cicero forgat himself herein , and rather spake the Language of some other Pagans , who together with the Generation of the World , held indeed a Plurality of Eternal ( though not Independent ) Deites , than of the Stoicks ; who asserted One only Eternal God , and supposed in the Reiterated Conflagrations , all the Gods to be Melted and Confounded into One , so that Jupiter being then left alone , must needs make up the World again , as also all those other Gods , out of himself . And thus does Zeno in Laertius describe the Cosmopoeia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God at First , being alone by himself , converted the Fiery Substance of the World by degrees into Water , that is , into a Crasser Chaos ; out of which Water , himself afterwards as the Spermatick Reason of the World , formed the Elements and whole Mundane System . And Cicero himself elsewhere , in his De Legibus , attributes the first Original of Mankind cautiously , not to the Gods in Common , but to the Supreme God only , Hoc Animal Providum , &c. quem vocamus Hominem , praeclara quadam conditione Generatum esse , à SVMMO DEO : and this , rather according to the Sence of the Stoicks than of the Platonists , whose Inferiour Generated Gods also ( being first made ) were supposed to have had a stroke in the Fabrefaction of Mankind , and other Animals . Thus Epictetus plainly ascribes , the making of the whole World to God , or the One Supreme Deity , where he mentions the Galileans , that is , the Christians , their Contempt of Death , though imputing it only to Custom in them , and not to right Knowledge , ( as M. Antoninus likewise ascribes the same to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Obstinacy of Mind ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Can some be so affected out of Madness , and the Galileans out of Custom ? and can none attain thereunto by Reason and true Knowledge , namely because God made all things in the World , and the whole World it self Perfect and Vnhinderable ; but the parts thereof , for the use of the Whole , so that the Parts ought therefore to yield and give place to the whole . Thus does he again elsewhere demand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Who made the Sun ? Who the Fruits of the Earth ? Who the Seasons of the Year ? Who the agreeable Fitness of things ? Wherefore thou having received all from another , even thy very self , dost thou murmur and complain against the Donor of them , if he take away any one thing from thee ? Did he not bring thee into the World ? shew thee the Light ? bestow Sense and Reason upon the ? Now the Sun was the chief of the Inferiour Stoical Gods , and therefore he being made by another , all the Rest of their Gods must needs be so too . And thus is it plainly expressed in this following Citation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one could be throughly sensible of this that we are all made by God , and that as Principal Parts of the World. and that God is the Father both of Men and Gods , he would never think meanly of himself , knowing that he is the Son of Jupiter also . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly put for the Supreme God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Inferiour Gods only . Again he thus attributes the Making of Man and Government of the whole World to God or Jupiter only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God made all men to this End , that they might be happy , and as became him who had a Fatherly care of us , he placed our Good and Evil in those things which are in our own power . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things would not be well governed , if Jupiter took no care of his own Citizens , that they also might be happy like himself . And that these Stoicks did indeed Religiously Worship and Honour , the Supreme God above all their other Gods , may appear from sundry Instances . As first , from their acknowledging him to be the Soveraign Legislator , and professing Subjection and Obedience to his Laws , accounting this to be their Greatest Liberty . Thus Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · No man hath power over me , I am made free by God ( by becoming his Subject ) I know his Commandments , and no man can bring me under bondage to himself . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. These things , would I be found employing my self about , that I may be able to say to God ; Have I transgressed any of thy Commandments ? have I used my Faculties and Anticipations ( or Common Notions ) otherwise than thou requiredst ? Again from their acknowledging Him to be the Supreme Governour of the whole World , and the Orderer of all things in it by his Fate and Providence , and their professing to submit their Wills to his Will in every thing ; Epictetus somewhere thus bespeaks the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Did I ever complain of thy Government ? I was sick when thou wouldst have me to be , and so are others , but I was so willingly . I was poor also at thy appointment , but Rejoycing ; I never bore any Magistracy or had any Dignity , because thou wouldst not have me , and I never desired it . Didst thou ever see me the more Dejected or Melancholy for this ? Have I appeared before thee at any time with a Discontented Countenance ? Was I not always prepared and ready for whatsoever thou requiredst ? Wilt thou now have me to depart out of this Festival Solemnity ? I am ready to go ; and I render thee all thanks , for that thou hast honoured me so far , as to let me keep the Feast with thee , and behold thy works , and observe thy Oeconomy of the world . Let Death seize upon me no otherwise employed , than thus thinking and writing of such things . He likewise exhorts others after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Dare to lift up thine eyes to God and say , Vse me hereafter to whatsoever thou pleasest . I agree and am of the same mind with thee , indifferent to all things . I refuse nothing that shall seem good to thee . Lead me whither thou pleasest . Let me act what part thou wilt , either of a Publick or Private person , of a Rich man or a Begger . I will apologize for thee as to all these things before men . And I will also shew the Nature of every one of them . The same is likewise manifest from their Pretensions to look to God , and referr all to him ; expecting aid and assistance from him , and placing their Confidence in him . Thus also Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My design is this , to render you free and undisturbed , always looking at God , as well in every small , as greater Matter . Again the same Stoick concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A man will never be able otherwise to expel Grief , Fear , Desire , Envy , &c. than by looking to God alone , and being devoted to him , and the observance of his Commandments . And he affirmeth of Hercules , that this great piece of Piety was so long since observed by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that as he called Jupiter , or the Supreme God , his Father , so did he whatsoever he did , looking at him . Thus M. Antoninus speaketh of a Double Relation that we all have ; One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those that live with us , and another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that Divine Cause , from which all things happen to all . As likewise he affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Humane thing is well done without a Reference to God. And he excellently exhorteth men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To be delighted and satisfied with this one thing ; in doing one action after another , tending to a Common Good , or the good of Humane Society ; together with the Remembrance of God. Lastly he declareth his own Confidence in the Supreme Deity in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I trust and rely upon the Governour of the whole World. This may be concluded also from their Thanking the One Supreme God for all , as the Authour of all good , and delightfully Celebrating his Praises . Epictetus declares it to be the Duty of a Good man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To thank God for all things . And elsewhere he speaketh thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Had we understanding , what should we do else , but both publickly and privately praise God , bless him , and return thanks to him ? Ought not they who dig , plow , and eat , continually sing such a Hymn to God as this ; Great is that God , who gave us these Organs to cultivate the earth withal ; Great is that God who gave us hands , &c. who enabled us to grow undiscernibly , to breath in our sleep . But the Greatest and Divinest Hymn of all is this , to praise God for the Faculty of Vnderstanding all these things . What then if for the most part men be blinded , ought there not to be some One , who should perform this office , and sing a Hymn to God for all ? If I were a Nightingale I would perform the office of a Nightingale , or a Swan , that of a Swan ; but now being a Reasonable Creature , I ought to celebrate and sing aloud the praises of God , that is , of the Supreme Deity . Lastly the same is evident ; from their Invoking the Supreme God as such , addressing their Devotions to him alone without the Conjunction of any other Gods ; and particularly imploring his Assistance against the Assaults of Temptations , called by them Phancies . To this purpose is that of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is a great Conflict or Contention , a Divine Enterprize , it is for Liberty and for a Kingdom . Now remember the Supreme God ; call upon him as thy Helper and Assistant , as the Mariners do upon Castor and Pollux in a Tempest . He commends also this Form of Devotional Address , or Divine Ejaculation , which was part of Cleanthes his Litany , to be used frequently upon occasion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Lead me , O Jupiter , and Thou Fate , whithersoever I am by you destin'd : and I will readily and chearfully follow ; who though I were never so reluctant yet must needs follow . Where Jupiter and Fate are really but one and the same Supreme Deity , under two several Names . And therefore the Sence of this Devotional Ejaculation , was no less truly and faithfully , than Elegantly thus rendered by Seneca ; Duc me Parens , Celsique Dominator Poli , Quocunque placuit , nulla parendi est mora , Assum impiger ; fac nolle , comitabor Gemens , Malusque patiar , quod pati licuit bono . But because many are so extremely unwilling to believe , that the Pagans ever made any Religious Address to the Supreme God as such ; we shall here set down an Excellent and Devout Hymn of the same Cleanthes to him : the rather because it hath been but little taken notice of . And the more to gratifie the Reader , we shall subjoyn an Elegant Translation thereof into Latin Verse ; which he must owe to the Muse of my Learned Friend Dr. Duport . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Magne Pater Divûm , cui Nomina Multa , sed Vna Omnipotens semper Virtus , Tu Jupiter Autor Naturae , certâ qui singula lege gubernas ! Rex salve . Te nempe licet Mortalibus aegris Cunctis compellare ; omnes tua namque propago Nos sumus , aeternae quasi Imago vocis & Echo Tantum , quotquot humi spirantes repimus ; Ergo Te cantabo , tuum & robur sine fine celebrans . Quippe tuo hic totus , terram qui circuit , orbis Paret ( quoquo agis ) imperio , ac obtemperat ultrò Invictis Telum manibus tibi tale ministrum , Anceps , ignitum , haud moriturum denique fulmen . Ictu etenim illius tota & natura tremiscit ; Illo & Communem Rationem dirigis , & quae Mundi agitat Molem , magno se corpore miscens : Tantus Tu rerum Dominus , Rectorque Supremus . Nec sine Te factum in terris , Deus , aut opus ullum , Aethere nec dio fit , nec per caerula ponti , Errore acta suo , nisi quae gen impia patrat . Confusa in sese , Tu dirigis ordine certo ; Auspice Te ingratis & inest sua gratia rebus ; Foelice harmonia , Tu scilicet , omnia in Vnum Sic Bona mixta Malis compingis , ut una resurgat Cunctorum Ratio communis & usque perennans : Quam refugit , spernitque hominum mens laeva malorum . Heu Miseri ! bona qui quaerunt sibi semper & optant , Divinam tamen hanc Communem & denique Legem , Nec spectare oculis , nec fando attendere curant : Cui si parerent poterant traducere vitam Cum ratione & mente bonam : nunc sponte feruntur In mala praecipites , trahit & sua quemque voluptas . Hunc agit ambitio , laudisque immensa cupido , Illum & avarities , & amor vesanus habendi , Blanda libido alium , Venerisque licentia dulcis : Sic aliò tendunt alii in diversa ruentes . At Tu , Jupiter alme , tonans in nubibus atris , Da sapere , & mentem miseris mortalibus aufer Insanam , hanc Tu pelle Pater ; da apprendere posse Consilium , fretus quo Tu omnia rite gubernas : Nos ut honorati pariter , tibi demus honorem , Perpetuis tua facta hymnis praeclara canentes , Vt fas est homini ; nec enim mortalibus ullum , Nec Superis , majus poterit contingere donum , Quam canere aeterno Communem carmine Legem . XXVI . It would be endless now to cite all the Testimonies of other Philosophers and Pagan Writers of Latter times , concerning One Supreme and Universal Numen . Wherefore we shall content our selves only to instance in some of the most remarkable , beginning with M. Tull. Cicero . Whom though some would suspect to have been a Sceptick as to Theism , because in his De Natura Deorum , he brings in Cotta the Academick , as well opposing Q. Lucil. Balbus the Stoick , as C. Velleius the Epicurean ; yet from sundry other places of his writings , it sufficiently appears , that he was a Dogmatick and Hearty Theist , as for example , this in his second Book De Divin . Esse Praestantem aliquam , Aeternamque naturam , & eam suspiciendam admirandamque hominum generi , Pulchritudo Mundi , ordoque rerum Coelestium cogit confiteri ; That there is some Most Excellent and Eternal Nature , which is to be admired and honoured by mankind , the Pulchritude of the World , and the order of the Heavenly Bodies compell us to confess . And this in his Oration De Haruspicum responsis ; Quis est tam vecors , qui cum suspexerit in Coelum , Deos esse non sentiat , & ea quae tanta Mente fiunt , ut vix quisquam Arte ulla , Ordinem rerum ac Vicissitudinem persequi posset , casu fieri putet ? Who is so mad or stupid , as when he looks up to Heaven , is not presently convinced that there are Gods ? or can perswade himself , that those things which are made with so much Mind and Wisdom , as that no humane skill is able to reach and comprehend the artifice and contrivance of them , did all happen by chance ? To which purpose more places will be afterwards cited . However in his Philosophick Writings , it is certain that he affected to follow the way of the New Academy , set on foot by Carneades , that is , to write Sceptically , partly upon Prudential accounts , and partly for other Reasons intimated by himself in these words , Qui requirunt quid quaque de re ipsi sentiamus , curiosiùs id faciunt quam necesse est . Non enim tam Authoritatis in disputando quam Rationis momenta quaerenda sunt . Quinetiam obest plerumque iis qui discere volunt , A●ctoritas eorum qui se docere profitentur . Desinunt enim suum judicium adhihere , idqu● habent ratum , quod ab eo quem probant , judicatum vident : Th●y who would needs know , what we our selves think concerning every thing , are more curious than they ought , because Philosophy is not so much a matter of Authority as of Reason ; and the Authority of those who profess to teach , is oftentimes an hindrance to the Learners they negl●●●ing by that means to use their own Judgment , securely taking that for granted , which is judged by another whom they value . Nevertheless Cicero in the Close of this discourse De Natura Deorum ( as St. Austin also observeth ) plainly declares himself to be more propense and inclinable to the Doctrine of Balbus than either that of Velleius or Cotta , that is , though he did not assent to the St●ical Doctrine or Theology in every Point ( himself being rather a Platonist than a Stoick ) yet he did much prefer it before not only the Epicureism of Velleius , but also the Scepticism of Cotta . Wherefore Augustinus Steuchus and other Learned men , quarrel with sundry passages of Cicero's upon another account , not as Atheistical , but as seeming to favour a Multitude of Independent Gods ; he sometimes attributing not only the Government of the World , and the making of Mankind , but also he first Constitution and Fabrick of the whole World , to Gods Plurally . As when he writeth thus , Vt perpetuus Mundi esset ornatus , magna adhibita cura est à Providentia Deorum ; For the perpetual adorning of the World , great care hath been taken , by the Providence of the Gods : And A Diis Immortalibus Hominibus provisum esse , &c. That the Immortal Gods have provided for the Convenience of Mankind , appears from the very Fabrick and Figure of them : And that place before cited , Dico igitur Providentia Deorum , Mundum & omnes Mundi partes initio constitutas esse , I say that the World and all its parts were at first constituted by the Providence of the Gods. And Lastly , where he states the Controversie of that Book De N. D. thus ; Vtrum Dii nihil agant , nihil moliantur ? An contrà ab His , & à Principio Omnia facta , & constituta sint , & ad insinitum tempus regantur atque m●veantur ? Whether the Gods do nothing at all , but are void of care and trouble ? or whether all things were at first Made and Constituted , and ever since are Moved and Governed by them ? Notwithstanding which it is Evident that this Learned Orator and Philosopher , plainly acknowledged the Mon●rchy of the Whole , or One Supreme and Vniversal Numen over all . And that first from his so often using the word God in the Singular , Emphatically and by way of Eminency ; as Ipsi Deo nihil minus gratum , quà● non omnibus patere ad se Placandum & Colendum viam ; Nothing can be less grateful to God himself , than that there should not be a liberty open to all ( by reason of the Costliness of Sacrifices ) to wor●● pan●l appease him ; And Nisi juvante Deo , tales non fuerunt Curius , Fabricius , &c. Curius and Fabricius had never been such menas they were , had it not been for the Divine assistance . Again , Commoda quibus utimur , Lucemque quà fruimur , Spiritumque quem ducimus , à Deo nobis dari atque impertiri videmus , We must needs acknowledge that the benefits of this life , the light which we enjoy , and the spirit which we breath , are imparted to us from God. And to mention no more , in his Version of Plato's Timaeus , Deos alios in Terra , alios in Luna , alios in reliquas mundi partes spargens Deus quasi serebat , God distributing Gods to all the parts of the World , did as it were sow some Gods in the Earth , some in the Moon , &c. Moreover by his making such descriptions of God as plainly imply his Oneness and Singularity , as in his Orat. pro Milone , Est , est profectò Illa Vis ; neque in his Corporibus atque in hac Imbecillitate nostrâ , inest quiddam quod vigeat & sentiat , & non inest in hoc tanto Naturae tamque praeclaro motu . Nisi fortè idcirco esse non putant , quia non apparet nec cernitur : proinde quasi nostram ipsam mentem qua sapimus , qu a providemus , qua haec ipsa agimus & dicimus , videre , aut planè qualis & ubi sit , sentire possumus : There is , there is certainly , such a divine Force in the world ; neither is it reasonable to think , that in these gross and frail Bodies of ours , there should be something which hath Life , Sense and Vnderstanding , and yet no such thing in the whole Vniverse ; unless men will therefore conclude , that there is none , because they see it not ; as if we could see our own mind ( whereby we order and dispose all things and whereby we reason and speak thus ) and perceive what kind of thing it is and where it is lodged . Where , as there is a strong asseveration of the Existence of a God , so is his Singularity plainly implied , in that he supposes him to be One Mind or Soul acting and governing the whole World , as our Mind doth our Body . Again in his Tusculan Questions , Nec verò Deus ipse alio modo intelligi potest , nisi Mens Soluta quaedam , & Libera , segregata ab omni Concretione mortali , omnia sentiens & movens ; Neither can God himself be understood by us otherwise , than as a certain Loose and Free Mind , segregated from all mortal Concretion , which both perceives and moves all things . So again in the same Book , Haec igitur & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel Effector , si haec nata sunt ut Platoni videtur ; vel si semper fuerint ut Aristoteli placet , Moderator tanti operis & muneris ? When we behold these and other wonderful works of Nature , can we at all doubt , but that there presideth over them , either One Maker of all , if they had a beginning as Plato conceiveth ; or else if they always were as Aristotle supposeth , One Moderator and Governour ? And in the Third De Legibus , Sine Imperio nec Domus ulla , nec Civitas , nec Gens , nec Hominum universum Genus stare , nec rerum Natura omnis , nec ipse Mundus potest . Nam & hic Deo paret , & huic obediunt Maria Terraeque , & hominum vita jussis supremae legis obtemperat : Without Government , neither any House , nor City , nor Nation , nor Mankind in general , nor the whole Nature of things , nor the World it self could subsist . For This also obeyeth God , and the Seas and Earth are subject to him , and the Life of man is disposed of , by the Commands of the Supreme Law. Elsewhere he speaks of Dominans ille nobis Deus , qui nos vetat hinc injussu suo demigrare , That God who rules over all Mankind and forbids them to depart hence without his lieve . Of Deus , cujus numini parent omnia , That God , whose Divine Power all things obey . We read also in Cicero , of Summus or Supremus Deus , the Supreme God , to whom the First making of Man is properly imputed by him ; of Summi Rectoris & Domini Numen , The Divine Power of the Supreme Lord and Governour ; of Deus praepotens , and Rerum omnium praepotens Jupiter , The most Powerful God , and Jupiter who hath power over all things ; of Princeps ille Deus , qui omnem hunc mundum regit , sicut Animus humanus id corpus cui praepositus est , That Chief or Principal God , who governs the whole world in the same manner as a Humane Soul governeth that Body which it is set over . Wherefore as for those Passages before objected , where the Government of the World , as to the concernments of Mankind at least , is ascribed by Cicero to Gods Plurally , this was done by him and other Pagans , upon no other account but only this , because the Supreme God was not supposed by them to do all things himself immediatly in the Government of the World , but to assign certain Provinces to other Inferiour Gods , as Ministers under him , which therefore sharing in the Oeconomy of the World , were look'd upon as Co-governours thereof with him . Thus when Balbus in Cicero to excuse some seeming defects of Providence , in the Prosperities of wicked and the Adversities of good men , pretended , Non animadvertere omnia Deos , nè Reges quidem , That the Gods did not attend to all things , as neither do Kings , Cotta amongst other things replied thus ; Fac Divinam Mentem esse distentam , Coelum versantem , terram tuentem , maria moderantem , cur tam multos Deos nihil agere & cessare patitur ? Cur non rebus humanis aliquos otiosos Deos praefecit , qui à te Balbe Innumerabilis explicati sunt ? Should it be granted , that the Divine Mind ( or Supreme Deity ) were distracted with turning round the Heavens , observing the Earth , and Governing the Seas , yet why does he let so many other Gods to do nothing at all ? Or why does he not appoint some of those Idle Gods over Humane affairs , which according to Balbus and the Stoicks are innumerable ? Again when the Immortal Gods are said by Cicero to have Provided for the convenience of Mankind in their First Constitution , this doubtless is to be understood according to the Platonick Hypothesis , that the Gods and Demons being first made , by the Supreme God , were set a work and employed by him afterward in the making of man and other mortal Animals . And lastly , as to that which hath the greatest difficulty of all in it , when the whole World is said by Cicero to have been made by the Providence of the Gods , this must needs be understood also of those Eternal Gods of Plato's , according to whose Likeness or Image the World and Man are said to have been made , that is , of the Trinity of Divine Hypostases , called by Amelius , Plato's Three Minds and Three Kings , and by others of the Platonists , the First and Second and Third God , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The First and Second Cause , &c. And it may be here observed , what we learn from S. Cyril , that some Pagans endeavoured to justifie this Language and Doctrine of theirs , even from the Mosaick Writings themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they suspecting , that the God of the Vniverse being about to make man , did there bespeak the other Gods , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were Secondary and Inferiour to him ) after this manner , Let Vs make man according to Our own Image and likeness . Which S. Cyril and other Christian Writers understand of the Trinity . Now those Eternal Gods of Plato , according to whose Image , the World and Man is said by him to have been made , and which ( though one of them were properly called the Demiurgus ) yet had all an Influence and Causality upon the making of it , were ( as hath been already observed ) not so many Independent and Self-originated Deities , but all derived from One First Principle . And therefore Cicero following Plato in this , is not to be suspected upon that account , to have been an Asserter of Many Independent Gods , or Partial Creators of the World ; especially since in so many other places of his Writings , he plainly owns a Divine Monarchy . We pass from M. Tullius Cicero , to M. Terentius Varro his Equal , a man famous for Polymathy or Multifarious Knowledge , and reputed unquestionably ( though not the most Eloquent , yet ) the most Learned of all the Romans , at least as to Antiquity . He wrote One and Forty Books concerning the Antiquities of Humane and Divine things ; wherein he transcended the Roman Pontifices themselves , and discovered their Ignorance as to many points of their Religion . In which Books he distinguished Three Kinds of Theology , the First Mythical or Fabulous , the Second Physical or Natural , and the Last Civil or Popular : The First being most accomodate to the Theatre or Stage ; the Second to the World or the Wiser men in it ; the Third to Cities or the Generality of the Civilized Vulgar . Which was agreeable also to the Doctrine of Scaevola that Learned Pontifex , concerning Three Sorts of Gods , Poetical , Philosophical and Political . As for the Mythical and Poetical Theology it was censured after this manner by Varro , In eo sunt multa contra Dignitatem & Naturam immortalium ficta . In hoc enim est ut Deus alius ex capite , alius ex femore sit , alius ex guttis sanguinis natus . In hoc ut Dii furati sint , ut adulteraverint , ut servierint homini . Denique in hoc omnia Diis attribuuntur , quae non modo in hominem , sed etiam in contemptissimum hominem cadere possunt : That , according to the Literal Sence , it conteined many things contrary to the Dignity and Nature of Immortal Beings . The Genealogy of one God being derived from the Head , of another from the Thigh , of another from drops of Blood : Some being represented as Thieves , others as Adulterers , &c. and all things attributed to the Gods therein that are not only incident to men , but even to the most contemptible and flagitious of them . And as for the Second , the Natural Theology which is the True , this Varro conceived to be above the capacity of Vulgar Citizens , and that therefore it was expedient , there should be another Theology calculated , more accommodate for them , and of a middle kind betwixt the Natural and the Fabulous , which is that which is called Civil . For he affirmed , Multa esse vera quae vulgo scire non sit utile , & quaedam quae tametsi falsa sint , aliter existimare populum expediat ; that there were many things true in Religion , which it was not convenient for the Vulgar to know ; and again some things which though false , yet it was expedient they should be believed by them . As Scaevola the Roman Pontifex in like manner , would not have the Vulgar to know , that the True God had neither Sex , nor Age , nor Bodily Members . Expedire igitur existimat ( saith St. Austin of him ) falli in Religione Civitates , quod dicere etiam in Libris Rerum Divinarum , ipse Varro non dubitat , Scaevola therefore judgeth it expedient that Cities should be deceived in their Religion ; which also Varro himself doubteth not to affirm in his Books of Divine Things . Wherefore this Varro though disapproving the Fabulous Theology , yet out of a pious design as he conceived , did he endeavour to assert as much as he could , the Civil Theology , then received amongst the Romans , and to vindicate the same from Contempt : yet nevertheless so , as that , Si eam Civitatem novam constitueret , ex Naturae potiùs Formulâ , Deos & Deorum nomina se fuisse dedica●urum , non dubitet confiteri ; If he were to constitute a New Rome himself , he doubts not to confess , but that he would dedicate Gods and the Names of Gods after another manner , more agreeably to the Form of Nature or Natural Theology . Now what Varro's own sence was concerning God , he freely declared in those Books of Divine Things ; namely , That he was the Great Soul and Mind of the whole World : Thus St. Austin , Hi soli Varroni videntur animadvertisse quid esset Deus , qui crediderunt cum esse Animam , Motu ac Ratione mundum gubernantem : These alone seem to Varro to have understood what God is , who believed him to be a Soul , governing the whole World by Motion and Reason . So that Varro plainly asserted One Supreme and Vniversal Numen , he erring only in this ( as St. Austin conceives ) that he called him A Soul , and not the Creator of Soul , or a Pure and Abstract Mind . But as Varro acknowledged One Vniversal Numen , the Whole Animated World , or rather the Soul thereof , which also he affirmed to be called by several Names , as in the Earth Tellus , in the Sea Neptune , and the like ; so did he also admit ( together with the rest of the Pagans ) other Particular Gods , which were to him nothing but Parts of the World Animated with Souls Superiour to men ; A summo Circuitu coeli , usque ad Circulum Lunae , aethereas Animas esse Astra ac Stellas , eosque coelestes Deos , non modo intelligi esse sed etiam videri : Inter Lunae verò gyrum & nimborum Caeumina Aereas esse Animas , sed eas animo non oculis videri ; & vocari Heroas & Lares & Genios : That from the highest Circuit of the heavens to the Sphere of the Moon , there are Ethereal Souls or Animals , the Stars , which are not only understood but also seen to be Celestial Gods : And between the Sphere of the Moon and the Middle Region of the Air , there are Aereal Souls or Animals , which though not seen by our Eyes , yet are discovered by our Mind and called Heroes , Lares , and Genii . So that according to Varro the only True Natural Gods , were as himself also determined , Anima Mundi , ac Partes ejus , First the great Soul and Mind of the whole world which comprehendeth all ; and secondly the Parts of the World Animated superiour to men . Which Gods also he affirmed to be worshipped Castiùs more purely , and chastly without Images , as they were by the first Romans for one hundred and seventy years : he concluding , qui primi simulachra Deorum populi posuerunt , eos civitatibus suis & metum dempsisse & errorem addidisse : prudenter existimans ( saith St. Austin ) Deos facilè posse in Simulachrorum stoliditate contemni : That those Nations who first set up Images of the Gods , did both take away Fear from their Cities and add Errour to them : he wisely Judging , that the Foppery of Images , would easily render their Gods contemptible . L. Annaeus Seneca the Philosopher , was contemporary with our Saviour Christ and his Apostles , who , though frequently acknowledging a Plurality of Gods , did nevertheless plainly assert One Supreme , he not only speaking of him Singularly , and by way of Eminency , but also plainly describing him as such ; as when he calls him , Formatorem Vniversi ; Rectorem & Arbitrum & Custodem Mundi ; Ex quo suspensa sunt omnia ; Animum ac Spiritum Vniversi ; Mundani hujus operis Dominum & Artificem ; Cui nomen omne convenit ; Ex quo nata sunt omnia ; Cujus Spiritu vivimus ; Totum suis partibus inditum , & se sustinentem sua vi ; Cujus Consilio huic mundo providetur , ut inconcussus eat , & actus suos explicet ; Cujus Decreto omnia fiunt ; Divinum Spiritum per omnia maxima & minima aequali intentione diffusum ; Deum potentem omnium ; Deum illum maximum potentissimumque , qui ipse vehit omnia ; Qui ubique & omnibus praesto est ; Coeli & Deorum omnium Deum , a quo ista Numina quae singula adoramus & colimus , suspensa sunt ; and the like : The Framer and Former of the Vniverse ; the Governour , Disposer and keeper thereof ; Him upon whom all things depend ; The Mind and Spirit of the World ; The Artificer and Lord of this whole Mundane Fabrick ; To whom every name belongeth ; From whom all things spring ; By whose Spirit we live ; Who is in all his parts and susteineth himself by his own force ; By whose Counsel the World is provided for , and carried on in its Course constantly and uninterruptedly ; By whose Decree all things are done ; The Divine Spirit that is diffused through all things both great and small with equal intention ; The God whose power extends to all things ; The Greatest and most Powerful God who doth himself support and uphold all things ; Who is present every where to all things ; The God of Heaven and of all the Gods , upon whom are suspended all those other Divine Powers , which we singly worship and adore . Moreover we may here observe from St. Austin , that this Seneca in a Book of his , against Superstitions ( that is now lost ) did not only Highly extol the Natural Theology , but also plainly censure and condemn the Civil Theology then received amongst the Romans , and that with more Freedom and Vehemency , than Varro had done the Fabulous or Theatrical and Poetical Theology . Concerning a great part whereof he pronounced , that a wise man would observe such things , tanquam Legibus jussa , non tanquam Diis grata , only as commanded by the Laws ( he therein exercising Civil Obedience ) but not at all , as Grateful to the Gods. M. Fabius Quintilianus , though no admirer of Seneca , yet fully agreed with him in the same Natural Theology , and sets down this , as the generally received Notion or Definition of God , Deum esse Spiritum omnibus partibus immistum , That God is a Spirit mingled with and diffused through all the part● of the World ; he from thence inferring Epicurus to be an Atheist , notwithstanding that he verbally asserted Gods , because he denyed a God according to this Generally received Notion , he bestowing upon his Gods a circumscribed humane form , and placing them between the Worlds . And the Junior Pliny though he were a Persecutor of the Christians , he concluding , qualecunque esset quod faterentur , pervicaciam certè & inflexibilem obstinationem debere puniri , that whatsoever their Religion were , yet notwithstanding their Stubbornness and Inflexible Obstinacy ought to be punished , and who compelled many of them to worship the Images of the Emperour , and to sacrifice and pray to the Statues of the Pagan Gods , and lastly to blaspheme Christ ; yet himself plainly acknowledged also One Supreme Universal Numen , as may sufficiently appear from his Panegyrick Oration to Trajan , where he is called Deus ille , qui manifestus ac praesens Coelum ac Sydera insidet ; that God who is present with , and inhabits the whole Heaven and Stars * ; himself making a Solemn Prayer and Supplication to him , both in the beginning and close thereof , and sometimes speaking of him therein Singularly and in way of Eminency ; as in these words , Occultat utrorumque Semina Deus , & plerumque Bonorum Malorumque Causae , sub diversâ specie latent : God hideth the Seeds of good and evil , so that the causes of each often appear disguised to men . L. Apuleius also , whose pretended Miracles the Pagans endeavoured to confirm their Religion by , as well as they did by those of Apollonius , doth in sundry places of his writings , plainly assert One Supreme and Vniversal Numen , we shall only here set down one , Cum Summus Deorum , cuncta haec non solùm cogitationum ratione consideret ; sed Prima , Media , & Vltima obeat ; compertaque intimae Providentiae ordinationis universitate & Constantia regat ; Since the Highest of the Gods , does not only consider all these things in his mind and Cogitation , but also pass through and comprehend within himself the Beginning Middle and End of all things , and constantly Govern all by his occult Providence . Lastly Symmachus , who was a zealous Stickler for the Restitution of Paganism , declared the Pagans to worship One and the same God with the Christians , but in several ways , he conceiving , that there was no necessity God should be worshipped by all after the same manner . Aequum est , quicquid omnes colunt , VNVM putari : Eadem spectamus Astra ; Commune Coelum est ; Idem nos Mundus involvit : Quid interest , qua quisque prudentia Verum requirat ? Vno Itinere non potest perveniri ad tam grande Secretum : We ought in reason to think , that it is One and the same Thing , which all men worship : As we all behold the same Stars , have the same Common Heaven , and are involved within the same World. Why may not men pursue One and the same thing in different ways ? One Path is not enough to lead men to so Grand a Secret. The Sence whereof is thus elegantly expressed by Prudentius . Vno omnes sub sole siti , vegetamur eodem Aere , Communis cunctis viventibus Aura . Sed quid sit qualisque Deus , diversa secuti Quaerimus ; atque Viis longè distantibus Unum Imus ad Occultum ; suus est mos cuique genti , Per quod iter properans , eat ad tam Grande Profundum . And again afterward , Secretum sed grande nequit Rationis opertae Quaeri aliter , quàm si sparsis via multiplicetur Tramitibus , & centenos terat orbita calles , Quaesitura Deum variata indage latentem . And the beginning of Prudentius his Confutation is this , Longè aliud verum est . Nam multa ambago viarum Anfractus dubios habet , & perplexius errat . Sola errore caret simplex via , nescia flecti In diverticulum , biviis nec pluribus anceps , &c. We shall now instance also in some of the Latter Greek Writers . Though the Author of the Book De Mundo , were not Aristotle , yet that he was a Pagan , plainly appears from some passages thereof , as where he approves of Sacrificing to the Gods , and of Worshipping Heroes and Dead men ; as also because Apuleius would not otherwise have translated so much of that book , and incorporated it into his De Mundo . He therefore does not only commend this of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there is one Harmonious System made out of all things , and that All things are derived from One ; But doth himself also write excellently , concerning the Supreme God , whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause which Containeth all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Best and Most excellent part of the World ; he beginning after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is an ancient Opinion or Tradition , that hath been conveyed down to all men from their Progenitors , that all things are from God , and consist by him ; and that no Nature is sufficient to preserve it self , if left alone , and devoid of the Divine assistance and influence . Where we may observe , that the Apuleian Latin Version , altering the sence , renders the words thus , Vetus opinio est , atque in cogitationes omnium hominum penitus incidit , Deum esse : Originis non habere auctorem : Deumque esse salutem & perseverantiam Earum , quas essecerit , rerum : So that whereas , in the Original Greek , This is said to be the general Opinion of all mankind , That all things are from God and subsist by him , and that nothing at all can conserve it self in being without him , Apuleius correcting the words , makes the general sence of mankind to run no higher than this ; That there is a God ; who hath no author of his original ; and who is the safety and preservation of all those things that were made by himself . From whence it may be probably concluded , that Apuleius , who is said to have been of Plutarch's Progeny , was infected also with those Paradoxical Opinions of Plutarch's , and consequently did suppose , All things not to have been made by God , nor to have depended on him ( as the Writer De Mundo affirmeth ) but that there was something besides God , as namely the Matter and an Evil Principle , U●created and Self-existent . Afterwards the same Writer De Mundo , elegantly illustrates by Similitudes , how God by One Simple Motion and Energy of his own , without any labour or toil , doth produce and govern all the Variety of Motions in the Universe ; and how he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contein the Harmony and Safety of the Whole . And lastly he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That what a Pilot is to a ship , a Charioteer to a Chariot , the Coryphaeus to a Quire , Law to a City , and a General to an Army ; the same is God to the World. There being only this difference , that whereas the Government of some of them is toilsom and sollicitous , the Divine Government and Steerage of the World , is most easie and facil : for as this Writer adds , God being himself Immovable , Moveth all things ; in the same manner as Law , in it self Immovable , by Moving the minds of the Citizens , orders and disposes all things . Plutarchus Chaeronensis ( as hath been already declared ) was Unluckily engaged in Two False Opinions , The First of Matters being Ingenit or Vncreated , upon this Pretence , Because Nothing could be made out of Nothing ; the Second of a Positive Substantial Evil Principle , or an Irrational Soul and Demon Self-existent , upon this Ground because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is no greater Absurdity imaginable , than that Evil should proceed from the Providence of God , as a Bad Epigramm from the will of the Poet. In which respect he was before called by us a Ditheist . Plutarch was also a Worshipper of the Many Pagan Gods , himself being a Priest of the Pythian Apollo . Notwithstanding which , he unquestionably asserted One Sole Principle of All Good , the Cause of all things , ( Evil and Matter only excepted ) the Framer of the Whole World , and Maker of all the Gods in it ; who is therefore often called by him , God , in way of Eminency , as when he affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God doth always act the Geometrician , that is , do all things in Measure and Proportion ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all things are made by God according to Harmony ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is called a Harmonist and Musician : And he hath these Epithets given him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Great God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Highest or Vppermost God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vnmade Self-existent God ; all the other Pagan Gods , according to him , having been made in Time , together with the World. He is likewise stiled by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Sea of Pulchritude : and his Standing and Permanent Duration , without any Flux of Time , is excellently descibed by the same Writer , in his Book concerning the Delphick Inscription . Lastly Plutarch affirmeth , that men generally pray to this Supreme God , for whatsoever is not in their own power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Chrysostomus , a Sophist , Plutarch's Equal , though an acknowledger of Many Gods , yet nevertheless asserteth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the whole World is under a Kingly Power or Monarchy , he calling the Supreme God , sometime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common King of Gods and Men , their Governour , and Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God that rules over all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Greatest God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The chief President over all things , who orders and guides the whole Heaven and World , as a wise Pilot doth a Ship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ruler of the whole Heaven , and Lord of the Whole Essence ; and the like . And he affirming that there is a Natural Prolepsis in the Minds of men concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the nature of the Gods in general , but especially of that Supreme Ruler over all ; there is an opinion in all humane kind , as well Barbarians as Greeks ; that is naturally implanted in them as rational Beings , and not derived from any mortal Teacher . The meaning whereof is this , that men are naturally possessed with a Perswasion , that there is One God , the Supreme Governour of the whole World , and that there are also below him , but above men , Many other Intellectual Beings , which these Pagans called Gods. That Galen was no Atheist , and what his Religion was ; may plainly appear from this one passage out of his third Book De Vsu Partium , to omit many others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Should I any longer insist upon such Brutish Persons as those , the wise and sober might justly condemn me , as defiling this Holy Oration , which I compose as a True Hymn to the praise of him that made us ; I conceiving true Piety and Religion towards God to consist in this , not that I should sacrifice many Hecatombs , or burn much Incense to him , but that I should my self first acknowledge , and then declare to others , how great his Wisdom is , how great his Power , and how great his Goodness . For that he would adorn the whole world after this manner , envying to nothing that good which it was capable of , I conclude to be a demonstration of most absolute Goodness , and thus let him be praised by us as Good. And that he was able to find out , how all things might be adorned after the best manner , is a Sign of the Greatest Wisdom in him . And Lastly to be able to effect and bring to pass all those things which he had thus decreed , argues an insuperable Power . Maximus Tyrius in the close of his first Dissertation , gives us this short Representation of his own Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will now more plainly declare my sence by this similitude . Imagine in your mind , a great and powerful Kingdom or Principality , in which all the rest freely and with one consent conspire to direct their actions , agreeably to the will and command of one Supreme King , the Oldest and the best . And then suppose the bounds and limits of this Empire , not to be the River Halys , nor the Hellespont , nor the Meotian Lake , nor the Shores of the Ocean ; but Heaven above , and the Earth beneath . Here then let that great King sit Immovable , prescribing Laws to all his subjects , in which consists their safety and security : the Consorts of his Empire , being many both Visible and Invisible Gods ; some of which that are nearest to him and immediately attending on him , are in the highest Royal dignity , feasting as it were at the same table with him : others again are their Ministers & Attendants ; and a Third Sort , inferiour to them both . And thus you see , how the order and chain of this government descends down by steps and degrees , from the Supreme God to the Earth and Men. In which Resemblance , we have a plain acknowledgment of One Supreme God , the Monarch of the whole World , and Three subordinate ranks of Inferiour Gods , as his Ministers , in the Government of the World ; whom that Writer there also calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods the Sons and Friends of God. Aristides the famous Adrianean Sophist and Orator , in his first Oration or Hymn vowed to Jupiter , after he had escaped a great tempest , is so full to the purpose , that nothing can be more ; he after his Proeme beginning thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Jupiter made all things , and all things whatsoever exist are the works of Jupiter , Rivers , and Earth and Sea and Heaven , and what are between these , and Gods and Men and all Animals , whatsoever is perceivable either by sense or by the mind . But Jupiter first of all made himself ; for he was not Educated in the flowery and odoriferous Caves of Crete , neither was Saturn ever about to devour him , nor instead of him did he swallow down a stone . For Jupiter was never in danger , nor will he be ever in danger of any thing . Neither is there any thing older than Jupiter , no more than there are sons older than their parents , or works than their Opificers . But he is the First and the Oldest , and the Prince of all things , he being made from himself ; nor can it be declared when he was made , for he was from the beginning , and ever will be , his own Father , and greater than to have been begotten from another . As he produced Minerva from his brain and needed no wedlock in order thereunto , so before this did he produce himself from himself , needing not the help of any other thing for his being . But on the contrary , all things began to be from him , and no man can tell the time ; since there was not then any time when there was nothing else besides , and no work can be older than the maker of it . Thus was Jupiter the beginning of all things and all things were from Jupiter , who is better than Time , which had its beginning together with the World. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All the several kinds of Gods , are but a Defluxion and Derivation from Jupiter , and according to Homer 's Chain all things are connected with him and depend upon him . He amongst the first produced Love and Necessity , Two the most powerful Holders of things together , that they might make all things firmly to cohere . He made Gods to be the Curators of men , and he made men to be the Worshippers and Servers of those Gods. All things are every where full of Jupiter , and the Benefits of all the other Gods , are his work , and to be attributed to him , they being done in compliance with that order which he had prescribed them . It is certain that all the Latter Philosophers after Christianity , whether Platonists or Peripateticks , though for the most part they asserted the Eternity of the World , yet Universally agreed in the acknowledgment of One Supreme Deity , the Cause of the whole World , and of all the other Gods. And as Numenius , Plotinus , Amelius , Porphyrius , Proclus , Damascius and others , held also a Trinity of Divine Hypostases , so had some of those Philosophers excellent Speculations concerning the Deity , as particularly Plotinus ; who notwithstanding that he derived Matter and All things , from One Divine Principle , yet was a Contender for Many Gods. Thus in his Book inscribed , against the Gnosticks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Every man ought to endeavour with all his might , to become as Good as may be , but yet not to think himself to be the only thing that is good , but that there are also other Good men in the World , and Good Demons , but much more Gods : who though inhabiting this inferiour world , yet look up to that Superiour ; and most of all , the Prince of this Vniverse , that most Happy Soul. From whence he ought to ascend yet higher , and to praise those Intelligible Gods , but above all that great King and Monarch ; declaring his Greatness and Majesty by the Multitude of Gods which are under him . For this is not the part of them who know the power of God , to contract all into one , but to shew forth all that Divinity which himself hath displayed , who remaining One makes Many depending on him ; which are by him and from him . For this whole World is by him , and looks up perpetually to him , as also doth every one of the Gods in it . And Themistius the Peripatetick , ( who was so far from being a Christian , that as Petavius probably conjectures , he perstringes our Saviour Christ under the Name of Empedocles , for making himself a God ) doth not only affirm , that one and the same Supreme God , was worshipped by Pagans , and the Christians , and all Nations , though in different manners ; but also , that God was delighted with this Variety of Religions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Author and Prince of the Vniverse , seems to be delighted with this Variety of Worship ; He would have the Syrians worship him One way , the Greeks another , and the Egyptians another ; neither do the Syrians ( or Christians ) themselves all agree , they being subdivided into many Sects . We shall conclude therefore with this full Testimony of St. Cyril , in his First Book against Julian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is manifest to all , that amongst those who Philosophize in the Greek way , it is Vniversally acknowledged , that there is One God , the Maker of the Vniverse , and who is by Nature above all things ; but that there have been made by him , and produced into generation , certain other Gods ( as they call them ) both Intelligible and Sensible . XXVII . Neither was this the Opinion of Philosophers and Learned Men only , amongst the Pagans , but even of the Vulgar also . Not that we pretend , to give an account of all the most sottish Vulgar amongst them , who as they little considered their Religion , so probably did they not understand that Mystery of the Pagan Theology ( hereafter to be declared ) that Many of their Gods , were nothing but several Names and Notions of one Supreme Deity , according to its various Manifestations and Effects : but because , as we conceive this Tradition of One Supreme God , did run currant amongst the Generality of the Greek and Latin Pagans at least , whether Learned or Unlearned . For we cannot make a better judgment concerning the Vulgar and Generality of the ancient Pagans , than from the Poets and Mythologists , who were the chief Instructers of them . Thus Aristotle in his Politicks , writing of Musick , judgeth of mens Opinions concerning the Gods , from the Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We may learn what opinion men have concerning the Gods , from hence , because the Poets never bring in Jupiter , Singing or Playing upon an Instrument . Now we have already proved from sundry Testimonies of the Poets , that ( however they were Depravers of the Pagan Religion , yet ) they kept up this Tradition of one Supreme Deity , one King and Father of Gods : To which Testimonies many more might have been added , as of Seneca the Tragedian , Statius , Lucan , Silius Italicus , Persius , and Martial , but that we then declined them to avoid tediousness . Wherefore we shall here content our selves only to set down this Affirmation of Dio Chrysostomus , concerning the Theology of the Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Poets call the First and Greatest God , the Father , universally , of all the Rational Kind ; as also the King thereof . Agreeably with which of the Poets , do men erect Altars to Jupiter King , and stick not to call him Father in their Devotions . Moreover Aristotle himself hath recorded this in his Politicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all men affirmed the Gods to be under a Kingly power , or that there is one Supreme King and Monarch over the Gods. And Maximus Tyrius declareth , that as well the Unlearned as the Learned , throughout the whole Pagan world , universally agreed in this , that there was one Supreme God , the Father of all the others Gods : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If there were a meeting called of all these several Trades and Professions , a Painter , a Statuary , a Poet , and a Philosopher , and all of them were required to declare their sence concerning God , do you think that the Painter would say one thing , the Statuary another , the Poet another , and the Philosopher another ? No nor the Scythian neither , nor the Greek , nor the Hyperborean . In other things , we find men speaking very discordantly to one another , all men as it were differing from all . The same thing is not Good to all nor Evil , Honest nor Dishonest . For Law and Justice it self , are different every where , and not only one Nation doth not agree with another therein , but also not one City with another City , nor one House with another House , nor one man with another man , nor lastly any one man with himself . Nevertheless , in this so great war , contention , and discord , you may find every where throughout the whole world , One agreeing Law and Opinion , That THERE IS ONE GOD THE KING AND FATHER OF ALL , and Many Gods , the Sons of God , Co-reigners together with God. These things both the Greek and the Barbarian alike affirm , both the Inhabitants of the Continent and of the Sea-coast , both the Wise and the Vnwise . Nothing can be more full than this Testimony of Maximus Tyrius , that the Generality of the Pagan world , as well Vulgar and Illiterate , as Wise and Learned , did agree in this , that there was One Supreme God , the Creator and Governour of all . And to the same purpose was that other Testimony before cited out of Dio Chrysostomus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That concerning the nature of the Gods in General , but especially concerning that Prince of all things , there was One agreeing Perswasion in the minds of all Mankind , as well Barbarians as Greeks . Where Dio plainly intimates also , that there was a more universal consent of Nations , in the belief of One God , than of Many Gods. It hath been already observed , that the several Pagan Nations , had vulgarly their peculiar Proper Names for the One Supreme God. For as the Greeks called him Zeus or Zen , the Latins Jupiter or Jovis , so did the Egyptians , Africans and Arabians , Hammon . Which Hammon therefore was called by the Greeks the Zeus of the Africans , and by the Latins their Jupiter . Whence is that in Cicero's De Natura Deorum , Jovis Capitolini Nobis alia species , alia Afris Ammonis Jovis , the form of the Capitoline Jupiter with us Romans , is different from that , of Jupiter Ammon with the Africans . The Name of the Scythian Jupiter also , as Herodotus tells us , was Pappaeus or Father . The Persians likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Xenophon stiles him , their Country - Zeus or Jupiter ( namely Mithras or Oromasdes ) who in the same Xenophon , is distinguished from the Sun , and called in Cyrus his Proclamation in the Scripture , The Lord God of Heaven , who had given him all the Kingdoms of the Earth . Thus the Babylonian Bell is declared by Berosus ( a Priest of his ) to have been that God , who was the Maker of Heaven and Earth . And Learned men conceive , that Baal ( which is the same with Bel , and signifies Lord ) was first amongst the Phenicians also a Name for the Supreme God , the Creator of Heaven and Earth , sometimes called Beel samen , The Lord of Heaven . As likewise that Molech which signifies King , was amongst the Ammonites , the King of their Gods ; and that Marnas ( the chief God of the Gazites , who were Philistines ) and signifies the Lord of men , was that from whence the Cretians derived their Jupiter , called the Father of Gods and Men. Origen indeed contended , that it was not lawful for Christians , to call the Supreme God by any of those Pagan Names , and probably for these Reasons , because those names were then frequently bestowed upon Idols ; and because they were contaminated and desiled by Absurd and Impure Fables . Nevertheless that learned Father does acknowledge the Pagans really to have meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The God over all , by those several Names . Which yet Lactantius Firmianus would by no means allow of as to the Roman Jupiter , worshipped in the Capitol , he endeavouring to confute it after this manner ; Vana est Persuasio eorum qui nomen Jovis Summo Deo tribuunt . Solent enim quidam errores suos hac excusatione defendere ; qui convicti de Vno Deo , cum id negare non possunt , ipsum colere affirmant , verum hoc sibi placere ut Jupiter nominetur , quo quid absurdius ? Jupiter enim sine Contubernio Conjugis Filiaeque , coli non solet . Vnde quid sit apparet , nec fas est id nomen eo transferri , ubi nec Minerva est ulla nec Juno : It is a vain perswasion of those , who would give the name of Jupiter to the Supreme God. For some are wont thus to excuse their errours , when they have been convinced of one God , so as that they could not contradict it , by saying that themselves worshipped Him , he being called by them Jupiter : Than which , what can be more absurd ? since Jupiter is not worshipped without the Partnership of his Wife and Daughter . From whence it plainly appears what this Jupiter is , and that the name ought not to be transferred thither , where there is neither any Minerva nor Juno . The ground of which argumentation of Lactantius was this , because the great Capitoline Temple of Jupiter , had three Sacella or lesser Chappels in it , all conteined under one roof , Jupiter's in the middle , Minerva's on the right hand , and Juno's on the left ; according to that of the Poet. Trina in Tarpeio fulgent consortia Templo . Which Juno , according to the Poetick Theology , is said to be the Wife of Jupiter , and Minerva his Daughter , begotten not upon Juno but from his own Brain . Where it is plain that there is a certain mixture of the Mythical or Poetical Theology , together with the Natural , as almost evey where else there was , to make up that Civil Theology of the Pagans . But here ( according to the more Recondit and Arcane Doctrine of the Pagans ) these three Capitoline Gods , Jupiter , Minerva , and Juno , as well as some others , may be understood , to have been nothing else but Several Names and Notions , of One Supreme Deity , according to its several Attributes and Manifestations , Jupiter signifying the Divine Power and Sovereignty , as it were seated and enthroned in the Heavens ; Minerva the Divine Wisdom and Vnderstanding ; and Juno the same Deity acting in these Lower parts of the world . Unless we would rather with Macrobius , Physiologize them all Three , and make Minerva to be the Higher Heaven , Jupiter the Middle Ether , and Juno the Lower Air and Earth , all Animated ; that is , One God , as acting differently in these Three Regions of the world . Which yet seems not so congruous , because it would place Minerva above Jupiter . Nevertheless it may justly be suspected , as G. I. Vossius hath already observed , that there was yet some higher and more sacred Mystery , in this Capitoline Trinity , aimed at ; namely , a Trinity of Divine Hypostases . For these three Roman or Capitoline Gods , were said to have been First brought into Italy out of Phrygia by the Trojans , but before that into Phrygia by Dardanus , out of the Samothracian Island ; and that within eight hundred years after the Noachian Flood , if we may believe Eusebius . And as these were called by the Latins , Dii Penates , which Macrobius thus interprets , Dii Per quos Penitus ●p●ramus , per quos habemus Corpus , per quos rationem animi possidemus , that is , The Gods by whom we live , and move , and have our being ; but Varro in Arnobius , Dii qui sunt Intrinsecus , atque in Intimis Penetralibus Coeli , the Gods , who are in the most Inward Recesses of Heaven ; so were they called by the Samothracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cabiri , that is , as Varro rightly interprets the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divi Potes , The Powerful and Mighty Gods. Which Cabiri being plainly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives just occasion to suspect , that this Ancient Tradition of Three Divine Hypostases ( unquestionably entertained by Orpheus , Pythagoras and Plato amongst the Greeks , and probably by the Egyptians and Persians ) sprung originally from the Hebrews . The First of these Divine Hypostases , called Jove , being the Fountain of the Godhead ; and the Second of them called by the Latins Minerva , ( which , as Varro interprets it , was that wherein Ideae & Exempla rerum , the Ideas and first Exemplars or Patterns of things were conteined ) fitly expressing the Divine Logos ; and the Third Juno , called Amor ac Delicium Jovis , well enough answering ( as Vossius thinks ) to the Divine Spirit . But Lactantius hath yet another objection against the Roman Jupiter's being the Supreme God , Quid ? quod hujus nominis proprietas , non Divinam vim sed Humanam exprimit ? Jovem enim Junonem que à Juvando esse dictos Cicero interpretatur . Et Jupiter quasi Juvans Pater dicitur . Quod nomen in Deum minimè convenit , quia Juvare hominis est , &c. Nemo sic Deum precatur , ut se Adjuvet , sed ut Servet , &c. Ergo non Imperitus modo , sed etiam Impius est , qui nomine Jovis Virtutem Summae Potestatis imminuit . What if we add that the propriety of this word Jupiter , does not express a Divine , but only a Humane force ? Cicero deriving both Jove and Juno alike à Juvando , that is , from Helping ; For Juvans Pater or a Helping Father , is not a Good Description of God ; forasmuch as it properly belongeth to men to Help . Neither doth any one pray to God , to Help him only , but to Save him . Nor is a Father , said to help his Son , whom he was the Begetter of , &c. Wherefore he is not only Vnskilful but Impious also , who by the Name of Jove or Jupiter , diminishes the power of the Supreme God. But as this of Lactantius seems otherwise weak enough ; so is the Foundation of it absolutely ruinous , the true Etymon of Jupiter ( though Cicero knew not so much ) being without peradventure , not Juvans Pater , but Jovis Pater , Jove the Father of Gods and Men ; which Jovis is the very Hebrew Tetragrammaton ( however these Romans came by it ) only altered by a Latin Termination . Wherefore as there could be no impiety at all in calling the Supreme God Jove or Jovis , it being that very name which God himself chose to be called by : so neither is their any reason why the Latins should not as well mean the Supreme God thereby , as the Greeks did unquestionably by Zeus , which will be proved afterwards from irrefragable Authority . Especially if we consider , that the Roman Vulgar , commonly bestowed these Two Epithets upon that Capitoline Jupiter ( that is , not the sensless Statue , but that God who was there worshipped in a Material Statue ) of Optimus and Maximus , the Best and the Greatest , they thereby signifying him to be a Being Infinitly Good and Powerful . Thus Cicero in his De Nat. Deorum , Jupiter à Poetis dicitur Divum atque Hominum Pater , à majoribus autem nostris Optimus Maximus . That same Jupiter who is by the Poets styled , The Father of Gods and Men , is by our ancestors called , The Best The Greatest . And in his Orat. pro S. Roscio , Jupiter Optimus Maximus , cujus nutu & arbitrio , Coelum , Terra , Mariaque reguntur , Jupiter the Best the Greatest , by whose beck and command , the Heaven , the Earth and the Seas are governed . As also the Junior Pliny , in his Panegyrick Oration , Parens Hominum Deorumque , Optimi prius , deinde Maximi nomine colitur , The Father of Men and Gods , is worshipped under the Name , first of the Best , and then of the Greatest . Moreover Servius Honoratus informs us , that the Pontifices in their publick Sacrifices , were wont to address themselves to Jupiter in this Form of words , Omnipotens Jupiter , seu quo alio nomine appellari volueris , Omnipotent Jupiter , or by what other name soever thou pleasest to be called . From whence it is plain , that the Romans under the name of Jupiter worshipped the Omnipotent God. And according to Seneca the ancient Hetrurians , who are by him distinguished from Philosophers , as a kind of Illiterate Superstitious persons ( in these words , Haec adhuc Etruscis & Philosophis communia sunt , in illo dissentiunt ) had this very same Notion answering to the word Jupiter , namely , of the Supreme Monarch of the Universe . For First he sets down their Tradition concerning Thunderbolts in this manner , Fulmina dicunt à Jove mitti , & tres illi manubias dant . Prima ( ut aiunt ) monet & placata est , & ipsius consilio Jovis mittitur . Secundam quidem mittit Jupiter , sed ex Consilii sententiâ ; Duodecim enim Deos advocat , &c. Tertiam idem Jupiter mittit . sed adhibitis in Consilium Diis quos Superiores & Involutos vocant , quae vastat , &c. The Hetrurians say , that the Thunder-bolts are sent from Jupiter , and that there are three kinds of them ; the First Gentle and Monitory and sent by Jupiter alone ; the Second sent by Jupiter , but not without the counsel and consent of the Twelve Gods , which Thunderbolt doth some good , but not without Harm also ; the Third sent by Jupiter likewise , but not before he hath called a Council of all the Superiour Gods : and this utterly wasts and destroys both private and publick States . And then does he make a Commentary , upon this old Hetrurian Doctrine , that it was not to be taken literally , but only so as to impress an awe upon men and to signifie that Jupiter himself intended nothing but Good , he inflicting evil not alone , but in partnership with others , and when the necessity of the case required . Adding in the last place , Ne hoc quidem crediderunt ( Etrusci ) Jovem qualem in Capitolio , & in caeteris aedibus colimus , mittere manu sua sulmina ; sed eundem quem nos , Jovem intelligunt ; custodem rectoremque Vniversi , Animum ac Spiritum , Mundani hujus operis Dominum & Artificem , cui nomen omne convenit . Neither did these Hetrurians believe , that such a Jupiter as we worship in the Capitol and in the other Temples , did sling Thunderbolts with his own hands , but they understood the very same Jupiter that we now do , the Keeper and Governour of the Vniverse , the Mind and Spirit of the whole , the Lord and Artificer of this Mundane Fabrick , to whom every name belongeth . And lastly , that the vulgar Romans afterwards about the beginning of Christianity , had the same Notion of Jupiter , as the Supreme God ; evidently appears from what Tertullian hath recorded in his Book ad Scapulam , that when Marcus Aurelius in his German Expedition , by the prayers of the Christian Soldiers made to God , had obtained refreshing showers from Heaven in a great drought , Tunc Populus adclamans JOVI DEO DEORVM , QVI SOLVS POTENS EST , in Jovis nomine Deo nostro testimonium reddidit ; That then the people with one consent crying out thanks be to JUPITER THE GOD OF GODS , WHO ALONE IS POWERFVL , did thereby in the name of Jove or Jupiter give testimony to our God. Where by the way we see also , that Tertullian was not so nice as Lactantius , but did freely acknowledge the Pagans by their Jupiter to have meant the True God. As nothing is more frequent with Pagan Writers , than to speak of God Singularly , they signifying thereby the One Supreme Deity , so that the same was very familiar with the Vulgar Pagans also , in their ordinary discourse and common speech , hath been recorded by divers of the Fathers . Tertullian in his Book De Testimonio Animae , and his Apologet. instanceth in several of these Forms of Speech then vulgarly used by the Pagans , as Deus videt , Deo commendo , Deus reddet Deus inter nos judicabit , Quod Deus vult , Si Deus voluerit , Quod Deus dederit , Si Deus dederit , and the like . Thus also Minutius Felix , Cum ad Coelum manus tendunt , nihil aliud quàm Deum Dicunt . Et Magnus est , & Deus Verus est , &c. vulgi iste Naturalis sermo , an Christiani consitentis oratio ? When they stretch out their hands to Heaven , they mention only God ; and these forms of speech , He is Great , and God is True. and If God grant ( which are the natural language of the vulgar ) are they not a plain confession of Christianity . And lastly Lactantius , Cum Jurant , & cum Optant , & cum Gratias agunt , non Deos multos , sed Deum nominant ; adeò ipsa veritas , cogente natura , etiam ab invitis pectoribus erumpit : When they swear , and when they wish , and when they give thanks , they name not Many Gods but God only ; the Truth , by a secrt force of nature , thus breaking forth from them whether they will or no. And again , Ad Deum confugiunt , à Deo petitur auxilium , Deus ut subveniat oratur . Et si quis ad extremam mendicandi necessitatem redactus , victum precibus exposcit , Deum Solum obtestatur , & per ejus divinum atque unicum Numen hominum sibi misericordiam quaerit : They fly to God , Aid is desired of God , they pray that God would help them ; and when any one is reduced to extremest necessity , he begs for Gods sake , and by his Divine power alone implores the mercy of men . Which same thing is fully confirmed also , by Proclus upon Plato's Timaeus , where he observes , that the One Supreme God , was more Universally believed throughout the World in all ages , than the Many Inferiour Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And perhaps you may affirm , that Souls do sooner lose their knowledge of those things which are Lower and Nearer to them , but retein a stronger remembrance of those Higher Principles . Because these do act more vigorously upon them , by reason of the Transcendency of their Power , and by their Energy seem to be present with them . And the same thing happens as to to our bodily Sight ; for though there be many things here upon earth which none of us see , yet every one observes that Highest Sphere , and takes notice of the Fixed stars in it ; because these strongly radiate with their light upon our eyes . In like manner does the Eye of our Soul , sooner lose the sight and remembrance of the Lower than of the Higher and Diviner Principles . And thus all Religions and Sects , acknowledge that One Highest Principle of all , and m●n every where call upon God for their Helper ; but that there are Gods , after and below that Highest Principle , and that there is a certain providence descending down from these upon the Vniverse , all Sects do not believe ; the reason whereof is , because The One or Vnity , appears more clearly and plainly to them than The Many or a Multitude . Moreover we learn from Arianus his Epictetus , that that very Form of Prayer which hath been now so long in use in the Christian Church , Kyrie Eleeson , Lord have mercy upon us , was anciently part of the Pagans Litany to the Supreme God , either amongst the Greeks , or the Latins , or Both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Epictetus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invoking God we pray to him after this manner , Lord have mercy upon us . Now this Epictetus lived in the times of Adrian the Emperour , and that this Passage of his , is to be understood of Pagans and not of Christians , is undeniably manifest from the context , he there speaking of those who used Auguria or Divination by Birds . Moreover in the writings of the Greekish Pagans , the Supreme God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lord. For , not to urge that passage of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asclepian Dialogue , cited by Lactantius , where we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord and Maker of all . Menander in Just. Martyr , stileth the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Vniversal Lord of all . And Osiris in Plutarch is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord of all things . And this is also done Absolutely , and without any Adjection , and that not only by the Seventy , and Christians , but also by Pagan Writers ; thus in Plutarch's de Iside & Osiride , we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The knowledge of the first Intelligible , and the Lord , that is , of the Supreme God. And Oromasdes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord , in Plutarch's Life of Alexander ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Aristotle , that is the Supreme Ruler over all . Thus likewise Plato in his Sixth Epistle ad Hermiam , &c. styles his First Divine Hypostasis , or the Absolutely Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father of the Prince and Cause of the World , ( that is , of the Eternal Intellect ) The LORD . Again Jamblichus writeth thus of the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is confessed that every Good thing ought to be asked of the Lord , that is , the Supreme God , which words are afterwards repeated in him also . p. 129. but depraved in the printed Copy thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lastly , Clemens Alexandrinus tells us , that the Supreme God was called not by one only name , but by divers diversly , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Either the One , or the Good , or Mind , or the very Ens , or the Father , or the Demiurgus , or the Lord. Wherefore we conclude , that this Kyrie Eleeson , or Domine Miserere , in Arrianus , was a Pagan Litany or Supplication to the Supreme God. Though from Mauritius the Emperors Stratagemata it appears that in his time a Kyrie Eleeson was wont to be sung also by the Christian Armies before Battel . And that the most Sottishly Superstitious and Idolatrous of all the Pagans , and the Worshippers of never so many Gods amongst them ; did notwithstanding generally acknowledge , One Supreme Deity over them all , One Vniversal Numen , is positively affirmed , and fully attested by Aurelius Prudentius , in his Apotheosis , in these words ; Ecquis in Idolio recubans inter sacra mille , Ridiculosque Deos venerans , sale , caespite , thure , Non putat esse Deum Summum , & super omnia Solum ? Quamvis Saturnis , Junonibus , & Cytheraeis , Portentisque aliis , sumantes consecret aras ; Attamen in Coelum quoties suspexit , in Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris . We are not ignorant that Plato in his Cratylus , where he undertakes to give the Etymologies of words , and amongst the rest of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , writeth in this manner , concerning the First and most Ancient Inhabitants of Greece ; That they seemed to him , like as other Barbarians at that time , to have acknowledged no other Gods , than such as were Visible and Sensible , as the Sun and the Moon , and the Earth , and the Stars , and the Heaven . Which they perceiving to run round perpetually , therefore called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifies to run . But that when afterward , they took notice of other Invisible Gods also , they bestowed the same name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them likewise . Which Passage of Plato's Eusebius somewhere would make use of , to prove that the Pagans universally acknowledged no other Gods , but Corporeal and Inanimate ; plainly contrary to that Philosophers meaning , who as he no where affirms , that any Nation ever was so barbarous , as to worship Sensless and Inanimate Bodies , as such , for Gods , but the contrary ; so doth he there distinguish , from those First Inhabitants of Greece and other Barbarians , the afterward Civilized Greeks , who took notice of Invisible Gods also . However , if this of Plato should be true , that some of the ancient Pagans , worshipped none but Visible and Sensible Gods ( they taking no notice of any Incorporeal Beings ) yet does it not therefore follow , that those Pagans had no Notion at all amongst them , of One Supreme and Vniversal Numen . The contrary thereunto being manifest , that some of those Corporealists looked upon the whole Heaven and Ether Animated , as the Highest God , according to that of Euripides cited by Cicero , Vides Sublime fusum , immoderatum aethera , Qui tenero terram circumvectu amplectitur , Hunc Summum habeto Divum , hunc perhibeto Jovem . As also that others of them conceived that Subtil Fiery Substance , which permeates and pervades the whole World , ( supposed to be Intellectual ) to be the Supreme Diety which governs all ; this Opinion having been entertained by Philosophers also , as namely the Heracliticks and Stoicks . And lastly , since Macrobius in the Person of Vettius Praetextatus , refers so many of the Pagan Gods , to the Sun , this renders it not improbable , but that some of these Pagans might adore the Animated Sun , as the Sovereign Numen , and thus perhaps invoke him in that Form of Prayer there mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Omnipotent Sun , the Mind and Spirit of the whole World , &c. And even Cleanthes himself , that Learned Stoick , and Devout Religionist , is suspected by some to have been of this Perswasion . Nevertheless we think it opportune here to observe , that it was not Macrobius his Design in those his Saturnalia , to defend this , either as his own opinion , or as the opinion of the Generality of Pagans , That the Animated Sun , was Absolutely The Highest Deity ; ( as some have conceived ) nor yet to reduce that Multiplicity of Pagan Gods , by this device of his , into a seeming Monarchy and nearer compliance with Christianity ; he there plainly confining his Discourse , to the Dii duntaxat qui sub Coelo sunt , that is , the Lower sort of Mundane Gods , and undertaking to shew , not that all of these neither , but only that many of them , were reducible to the Sun , as Polyonymous , and called by several Names , according to his Several Vertues and Effects . For , what Macrobius his own opinion was , concerning the Supreme Deity , appeareth plainly from his other Writings , particularly this Passage of his Commentary upon Scipio's Dream , where the Highest Sphere and Starry Heaven was called Summus Deus , the Supreme God ; Quod hunc Extimum Globum , Summum Deum vocavit , non ita accipiendum est , ut iste Prima Causa , & Deus ille Omnipotentissimus existimetur ; cum Globus ipse , quod Coelum est , Animae sit Fabrica , Anima ex Mente processerit , Mens ex Deo , qui verè Summus est , procreata sit . Sed Summum quidem dixit ad Caeterorum Ordinem qui subjecti sunt : Deum verò quòd non modò Immortale Animal ac Divinum sit , plenum inclytae ex illa purissima Mente rationis , sed quod & virtutes omnes , quae illam Primae Omnipotentiam Summitatis sequantur , aut ipse faciat , aut contineat ; Ipsum denique Jovem veteres vocaverunt , & apud Theologos Jupiter est mundi Anima : That the Outmost Sphere is here called The Supreme God , is not so to be understood , as if this were thought to be The First Cause , and The Most Omnipotent God of all . For this Starry Sphere being but a part of the Heaven , was made or produced by Soul. Which Soul also proceeded from a Perfect Mind or Intellect ; and again Mind was begotten from that God , who is Truly Supreme . But the Highest Sphere is here called the Supreme God , only in respect to those Lesser Spheres or Gods , that are conteined under it ; and it is styled a God , because it is not only an Immortal and Divine Animal , full of Reason derived from that Purest Mind , but also because it maketh or conteineth within it self , all those Vertues which follow that Omnipotence of the First Summity . Lastly , this was called by the ancients Jupiter , and Jupiter to Theologers is the Soul of the World. Wherefore though Macrobius , as generally the other Pagans , did undoubtedly worship the Sun as a Great God , and probably would not stick to call him Jupiter nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither ( in a certain sence ) Omnipotent or the Governour of all , nor perhaps Deum Summum , as well as the Starry Heaven was so styled in Scipio's Dream , he being the Chief Moderator in this Lower World ; yet nevertheless it is plain that he was far from thinking the Sun to be Primam Causam , or Omnipotentissimum Deum ; The First Cause , or the most Omnipotent God of all . He acknowledging above the Sun and Heaven , First , an Eternal Psyche , which was the Maker or Creator of them both ; and then above this Psyche , a Perfect Mind or Intellect , and Lastly above that Mind a God who was Verè Summus , Truly and Properly Supreme , The First Cause , and the Most Omnipotent of all Gods. Wherein Macrobius plainly Platonized , asserting a Trinity of Archical or Divine Hypostases . Which same Doctrine is elsewhere also further declared by him after this manner ; Deus qui Prima Causa est & vocatur , Vnus omnium , quaeque sunt quaeque videntur esse , Principium & Origo est . Hic superabundanti Majestatis faecunditate de se Mentem creavit . Haec Mens quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur , qua Patrem inspicit , plenam similitudinem servat auctoris , , Animam verò de se creat posteriora respiciens . Rursus Anima partem quam intuetur induitur , ac paulatim regrediente respectu in fabricam corporum , in corporea ipsa degenerat : God who is and is called , the First Cause , is alone the Fountain and Original of all things that are or seem to be ; He by his superabundant Fecundity , produced from himself Mind , which Mind , as it looks upward towards its Father , bears the perfect resemblance of its Author , but as it looked downward , produced Soul. And this Soul again as to its superiour part resembles that Mind from whence it was begotten ; but working downwards , produced the Corporeal Fabrick , and acteth upon Body . Besides which the same Macrobius tells us , that Summi & Principis omnium Dei , nullum Simulachrum finxit Antiquitas , quia supra Animam & Naturam est , quo nihil fas est de fabulis pervenire ; de Diis autem caeteris , & de Anima , non frusta se ad fabulosa convertunt : The Pagan Antiquity made no Image at all of the Highest God , or Prince of all things , because he is above Soul and Nature , where it is not lawful for any Fabulosity to be intromitted . But as to the other Gods , the Soul of the World , and those below it , they thought it not inconvenient here , to make use of Images , and Fiction or Fabulosity . From all which it plainly appears , that neither Macrobius himself , nor the Generality of the ancient Pagans according to his apprehension did look upon the Animated Sun , as the Absolutely Supreme and Highest Being . And perhaps it may not be amiss to suggest here , what hath been already observed ; that the Persians themselves also , who of all Pagan Nations , have been most charged with this , the Worshipping of the Sun as the Supreme Deity , under the name of Mithras , did notwithstanding if we may believe Eubulus ( who wrote the History of Mithras at large ) acknowledge another Invisible Deity Superiour to it , ( and which was the Maker thereof and of the whole World ) as the True and Proper Mithras . Which opinion , is also plainly confirmed , not only by Herodotus , distinguishing their Jupiter from the Sun , but also by Xenophon in sundry places , as particularly where he speaks of Cyrus his being admonished in a Dream of his aproaching death , and thereupon addressing his Devotion by Sacrifices and Prayers ; first to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Persian Jupiter , and then to the Sun , and the other Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He sacrificed to their Country ( or the Persian ) Jupiter , and to the Sun , and to the other Gods , upon the Tops of the Mountains , as the custom of the Persians is ; praying after this manner ; Thou our Country Jupiter ( that is , thou Mithras or Oromasdes ) and thou Sun , and all ye other Gods ; accept , I pray you , these my Eucharistick Sacrifices , &c. And we find also the like Prayer used by Darius in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou our Country Jupiter , or Supreme God of the Persians . Moreover Herodotus and Curtius record , that in the Persian Pomp and Procession , there was wont to be drawn a Chariot sacred to Jupiter , distinct from that of the Sun. But Cyrus his Proclamation in the Book of Esdras , putteth all out of doubt ; since That Lord God of Heaven , who is there said , to have given Cyrus all the Kin●doms of the Earth , and commanded him to build Him a House at Jerusalem , cannot be understood of the Sun. The Ethiopians in Strabo's time , may well be look'd upon as Barbarians , and yet did they not only acknowledge One Supreme Deity , but also such as was distinct from the world , and therefore Invisible , he writing thus concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They believe , that there is One Immortal God , and this the Cause of all things ; and another Mortal one , anonymous ; but for the most part they account their Benefactors and Kings , Gods also . And though Caesar affirm of the ancient Germans , Deorum numero eo● solos ducunt , quos cernunt , & quorum opibus apertè juvantur , Sol●m , & Vulcanum , & Lunam , yet is he contradicted by Tacitus , who coming after him had better information ; and others have recorded , that they acknowledged One Supreme God , under the name of Thau first , and then of Thautes , and Theutates . Lastly , the Generality of the Pagans at this very day , as the Indians , Chineses , Siamenses and Guineans ; the Inhabitants of Peru , Mexico , Virginia , and New England , ( some of which are sufficiently Barbarous ) acknowledge One Supreme or Greatest God ; they having their several Proper Names for him , as Parmiscer , Fetisso , Wiracocha , Pachacamac , Vitziliputzti , &c. though worshipping withal , other Gods and Idols . And we shall conclude this with the Testimony of Josephus Acosta : Hoc commune apud omnes penè Barbaros est , ut Deum quidem Omnium rerum Supremum & summè Bonum , fateantur ; Spirituum vero quorundam perversorum non obscura opinio sit , qui à nostris Barbaris Zupay vocari solent . Igitur & quis ille Summus , idemque Sempiternus rerum omnium Opifex , quem illi ignorantes colunt , per omnia doceri debent , mox quantum ab illo illiusque fidelibus Ministris Angelis , absint gens pessima Cacodaemonum . This is common almost to all the Barbarians , to confess one Supreme God over all , who is perfectly Good ; as also they have a Perswasion amongst them of certain Evil Spirits , which are called by our Barbarians Zupay . Wherefore they ought to be first well instructed , what that Supreme and Eternal Maker of all things is , whom they ignorantly worship ; and then how great a difference there is , betwixt those wicked Daemons , and his faithful Ministers , the Angels . XXVIII . It hath been already declared , that according to Themistius and Symmachus , two zealous Pagans , One and the same Supreme God , was worshipped in all the several Pagan Religions throughout the world , though after different manners . Which Diversity of Religions , as in their opinion , it was no way inconvenient in it self , so neither was it Ungrateful nor Unacceptable to Almighty God , it being more for his Honour , State and Grandeur , to be worshipped with this Variety , than after one only Manner . Now that this was also the opinion of other ancienter Pagans before them , may appear from this remarkable Testimony of Plutarch's in his Book De Iside , where defending the Egyptian Worship ( which was indeed the main design of that whole Book ; ) but withal declaring , that no Inanimate thing ought to be look'd upon or worshipped as a God , he writeth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · No Inanimate thing ought to be esteemed for a God , but they who bestow these things upon us , and afford us a continual supply thereof for our use , have been therefore accounted by us Gods. Which Gods are not different to different Nations ; as if the Barbarians and the Greeks , the Southern and the Northern Inhabitants of the Globe , had not any the same , but all other different Gods. But as the Sun and the Moon , and the Heaven and the Earth , and the Sea , are common to all , though called by several names in several Countries , so ONE REASON ordering these things and ONE PROVIDENCE dispensing all , and the Inferiour subservient Ministers thereof , having had several Names and Honours bestowed upon them by the Laws of several Countreys , have been every where worshipped throughout the whole world . And there have been also different Symbols consecrated to them , the better to conduct and lead on mens unde●st●ndings to Divine things ; though this hath not been without some hazard or danger of casting men upon one or other of these Two Inconveniences , either Superstition or Atheism . Where Plutarch plainly affirms , that the Several Religions of the Pagan Nations , whether Greeks or Barbarians , and among these the Egyptians also , as well as others , consisted in nothing else , but the worshipping of One and the Same Supreme Mind , Reason and Providence , that orders all things in the world , and of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its Subservient Powers or Ministers , appointed by it over all the several parts of the World ; though under different Names , Rites and Ceremonies , and with different Symbols . Moreover that Titus Livius was of the very same opinion , that the Pagan Gods of several Countreys , though called by several Names , and worshipped with so great Diversity of Rites and Ceremonies , yet were not for all that , Different , but the same common to all , may be concluded from this passage of his , where he writeth of Hannibal : Nescio an Mirabilior fuerit in adversis , quàm secundis rebus . Quippe qui mistos ex colluvione omnium gentium , quibus alius Ritus , alia sacra , alii PROPE Dii essent , ita uno vinculo copulaverit , ut nulla seditio extiterit . I know not whether Hannibal were more admirable in his adversity or Prosperity ; who having a mixt colluvies of all Nations under him , which had different Rites , different Ceremonies , and Almost different Gods , from one another , did notwithstanding so unite them all together in one common bond , that there hapned no sedition at all amongst them . Where Livy plainly intimates , that though there was as great diversity of Religious Rites and Ceremonies among the Pagans , as if they had worshipped several Gods , yet the God● of them all , were really the same , Namely , One Supreme God , and his Ministers under him . And the same Livy elsewhere declares , this to have been the General opinion of the Romans and Italians likewise at that time ; where he tells us how they quarrel'd with Q. Fulvius Flaccus , for that when being Censor , and building a new Temple in Spain , he uncovered another Temple dedicated to Juno Lacinia amongst the Brutii , and taking off the Marble-Tyles thereof , sent them into Spain to adorn his new erected Temple withal ; and how they accused him thereupon publickly in the Senate-house in this manner , Quod ruinis Templorum Templa aedificaret , tanquam non Iidem ubique Dii immortales essent , sed spoliis aliorum alii colendi exornandique ; That with the ruines of Temples he built up Temples ; as if there were not every where the Same Immortal Gods ; but that some of them might be worshipped and adorned with the spoils of others . The Egyptians were doubtless the most singular of all the Pagans , and the most odly discrepant from the rest in their manner of worship , yet nevertheless , that these also agreed with the rest in those Fundamentals , of worshipping one Supreme and Vniversal Numen , together with his Inferiour Ministers , as Plutarch sets himself industriously to maintain it , in that forementioned Book De Iside , so was it further cleared and made out ( as Damascius informs us ) by Two Famous Egyptian Philosophers Asclepiades and Heraiscus in certain writings of theirs , that have been since lost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though Eudemus hath given us no certain account of the Egyptians , yet the Egyptian Philosophers of latter times , have declared the hidden truth of their Theology , having found in some Egyptian Monuments , that according to them there is one Principle of all things , celebrated under the name of the Vnknown Darkness , and this thrice repeated , &c. Moreover this is to be observed concerning these Egyptians , that they are wont to divide and multiply things that are One and the Same . And accordingly have they divided and multiplied the First intelligible or the One Supreme Deity , into the Properties of Many Gods ; as any one may find that pleases to consult their writings ; I mean that of Heraiscus , entitled the Vniversal Doctrine of the Egyptians , and inscribed to Proclus the Philosopher ; and that Symphony or Harmony of the Egyptians with other Theologers , begun to be written by Asclepiades and left imperfect . Of which Work of Asclepiades the Egyptian , Suidas also maketh mention , upon the Word Heraiscus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But Asclepiades having been more conversant with ancient Egyptian writings , was more throughly instructed , and exactly skilled in his Country Theology ; he having searched into the Principles thereof , and all the consequences resulting from them ; as manifestly appeareth from those Hymns which he composed in praise of the Egyptian Gods , and from that Tractate begun to be written by him ( but left unfinished ) which containeth , The Symphony of all Theologies . Now we say that Asclepiades his Symphony of all the Pagan Theologies , and therefore of the Egyptian with the rest ; was their agreement in those Two Fundamentals expressed by Plutarch ; namely the worshipping of One Supreme and Vniversal Numen , Reason and Providence , governing all things ; and then of his Subservient Ministers ( the Instruments of Providence ) appointed by him , over all the parts of the world : Which being honoured under several Names , and with different Rites and Ceremonies , according to the Laws of the respective Countreys caused all that Diversity of Religions , that was amongst them . Both which Fundamental Points , of the Pagan Theology , were in like manner acknowledged by Symmachu's , The First of them being thus expressed , Aequum est quicquid omnes colunt , Vnum putari , That all Religions agreed in this , the Worshipping of One and the same Supreme Numen ; and the Second thus , Varios Custodes Vrbibus Mens Divina distribuit , That the Divine Mind appointed divers Guardian and Tutelar Spirits under him , unto Cities and Countries . He there adding also , that Suus cuique Mos est , suum cuique Jus , That every Nation had their peculiar Modes and Manners in worshipping of these : and that these external differences in Religion , ought not to be stood upon , but every one to observe the Religion of his own Country . Or else these Two Fundamental Points of the Pagan Theology , may be thus expressed , First , that there is One Self-Originated Deity , who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maker of the whole World , Secondly , That there are besides him , Other Gods also , to be Religiously worshipped ( that is , Intellectual Beings superiour to men ) which were notwithstanding all Made or Created by that One ; Stobaeus thus declaring their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the multitude of Gods , is the work of the Demiurgus , made by him together with the world . XXIX . And that the Pagan Theologers , did thus generally acknowledge , One Supreme and Vniversal Numen , appears plainly from hence , because they supposed the whole World to be an Animal . Thus the Writer de Placitis Philos. and out of him Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All others assert the World to be an Animal , and governed by Providence ; only Leucippus , Democritus , and Epicurus , and those who make Atoms and Vacuum the Principles of all things , dissenting , who neither acknowledge the World to be Animated , nor yet to be governed by Providence ; but by an Irrational Nature . Where by the way , we may observe the Fraud and Juggling of Gassendus , who takes occasion from hence highly to extol and applaud Epicurus , as one who approached nearer to Christianity than all the other Philosophers , in that he denied the World to be an Animal ; whereas according to the Language and Notions of those times , to deny the Worlds Animation , and to be an Atheist or to deny a God , was one and the same thing ; because all the Pagans who then asserted Providence , held the World also to be Animated ; neither did Epicurus deny the World's Animation , upon any other account than this , because he denied Providence . And the Ground upon which this opinion of the Worlds Animation was built , was such as might be obvious even to vulgar undererstandings ; and it is thus expressed by Plotinus according to the sence of the Ancients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd to affirm , that the Heaven or World is Inanimate , or devoid of Life and Soul , when we our selves who have but a part of the Mundane Body in us , are endued with Soul. For how could a Part have Life and Soul in it , the Whole being Dead and inanimate ? Now if the whole world be One Animal , then must it needs be Governed by One Soul , and not by Many . Which One Soul of the World , and the whole Mundane Animal was by some of the Pagan Theologers ( as namely the Stoicks ) taken to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Highest God of all . Nevertheless others of the Pagan Theologers , though asserting the World's Animation likewise , yet would by no means allow the Mundane Soul to be the Supreme Deity ; they conceiving the First and Highest God to be an Abstract and Immovable Mind , and not a Soul. Thus the Panegyrist , ( cited also by Gyraldus , ) invokes the Supreme Deity doubtfully and cautiously , as not knowing well what to call him , whether Soul or Mind ; Te Summe rerum Sator , cujus tot nomina sunt , quot gentium linguas esse voluisti ; quem enim te ipse dici velis , scire non possumus : sive in te quaedam vis Mensque Divina est , quae toto infusa mundo , omnibus miscearis elementis , & sine ullo extrinsecus accedente vigoris impulsu , per te ipse movearis ; sive aliqua supra omne Coelum potestas es , quae hoc opus totum ex altiore Naturae arce despicias : Te inquam oramus , &c. Thou Supreme Original of all things , who hast as many Names as thou hast pleased there should be languages ; whether thou beest a certain Divine Force and Soul , that infused into the whole world art mingled with all the Elements , and without any External impulse moved from thy self ; or whether thou beest a Power Elevated above the Heavens , which lookest down upon the whole work of Nature , as from a higher Tower ; Thee we invoke , &c. And as the Supreme Deity was thus considered only as a Perfect Mind , Superiour to Soul , so was the Mundane Soul and whole Animated World , called by these Pagans frequently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second God. Thus in the Asclepian Dialogue or Perfect Oration , is the Lord and Maker of all , said to have made a Second God Visible and Sensible , which is the World. But for the most part , they who asserted a God , Superiour to the Soul of the World , did maintain a Trinity of Vniversal Principles , or Divine Hypostases subordinate , they conceiving , that as there was above the Mundane Soul a Perfect Mind or Intellect ; so that Mind and Intellect as such , was not the First Principle neither , because there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order of nature before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Intelligible before Intellect . Which First Intelligible , was called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good , or Vnity and Goodness it self Substantial , the Cause of Mind and All things . Now as the Tagathon or Highest of these Three Hypostases , was sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second God , so was the Mundane Soul and Animated world , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God Thus Numenius in Proclus upon Plato's Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Numenius praising Three Gods , calls the Father the First God , the Maker the Second , and the Work the Third . For the World according to him , is the Third God ; as he supposes also Two Opificers , the First and the Second God. Plotinus in like manner speaks of this also , as very Familiar language amongst those Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And the World , as is commonly said , is the Third God. But neither they , who held the Supreme Deity to be an Immovable Mind or Intellect , superiour to the Mundane Soul ( as Aristotle and Xenocrates ) did suppose that Mundane Soul and the whole World , to have depended upon Many such Immovable Intellects Self-existent , as their First Cause , but only upon One : nor they , who admitting a Trinity of Divine Hypostases , made the Supreme Deity properly to be a Monad above Mind or Intellect , did conceive that Intellect to have depended upon Many such Monads , as First Principles Co-ordinate , but upon One only . From whence it plainly appears , that the Pagan Theologers , did always reduce things under a Monarchy , and acknowledge not Many Independent Deities , but One Vniversal Numen ( whether called Soul , or Mind , or Monad ) as the Head of all . Though it hath been already declared , that those Pagans , who were Trinitarians , especially the Platonists , do often take those their Three Hypostases subordinate ( a Monad , Mind and Soul ) all together , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or One Supreme Numen ; as supposing an extraordinary kind of Vnity , in that Trinity of Hypostases , and so as it were , a certain Latitude and Gradation , in the Deity . Where by the way Two things may be observed , concerning the Pagan Theologers ; First , that according to them generally the whole Corporeal System , was not a Dead Thing , like a Machin or Automaton Artificially made by men , but that Life and Soul was mingled with and diffused thorough it All : insomuch that Aristotle himself , taxes those , who made the World to consist of nothing but Monads or Atoms altogether Dead and Inanimate , as being therefore a kind of Atheists . Secondly , That how much soever some of them supposed the Supreme Deity and First Cause , to be Elevated above the Heaven and Corporeal World , yet did they not therefore conceive either the World to be quite Cut off from that , or that from the World , so as to have no commerce with it nor influence upon it ; but as all proceeded from this First Cause , so did they suppose that to be closely and intimately united with all those Emanations from it self , ( though without Mixture and Confusion ) and all to subsist in it , and be pervaded by it . Plutarch in his Platonick Questions , propounds this amongst the rest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Why Plato called the Highest God , the Father and Maker of All ? To which he answers in the First place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That perhaps he was called the Father of all the Generated Gods , and of men , but the Maker of the Irrational and Inanimate things of the World. But afterward he adds , That this Highest God , might therefore be styled the Father of the whole Corporeal World also , as well as the Maker , because it is no Dead and Inanimate thing , but endued with Life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Generation is the making or production of something Animate . And the work of an Artificer , as an Architect or Statuary , as soon as it is produced , departeth and is removed from the Maker thereof , as having no Intrinsick dependance upon him ; Whereas from him that begetteth , there is a Principle and Power infused into that which is begotten , and mingled therewith , that conteineth the whole nature thereof , as being a kind of Avulsion from the Begetter . Wherefore since the World is not like to those works , that are Artificially made and compacted by men , but hath a participation of Life and Divinity , which God hath inserted into it and mingled with it ; God is therefore rightly stiled by Plato , not only the Maker , but also the Father of the whole World , as being an Animal . To the same purpose also Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The World being made as a large and stately Edifice , was neither cut off and separated from its Maker , nor yet mingled and confounded with him . Forasmuch as he still remaineth above Presiding over it : The World being so animated , as rather to be possessed by Soul , than to possess it , it lying in that great Psyche which sustaineth it , as a net in the waters , all moistned with Life . Thus Plotinus supposing the whole Corporeal World to be Animated , affirmeth it neither to be cut off from its Maker ( by which Maker he here understands the Mundane Soul ) nor yet that Mundane Soul it self , to be Immersed into its Body the World , after the same manner as our humane Souls are into these Bodies ; but so to preside over it , and act it , as a thing Elevated above it . And though according to him , that Second Divine Hypostasis of Nous or Intellect , be in like manner Elevated above this Mundane Soul ; and again that First Hypostasis or Supreme Deity , ( called by him Vnity and Goodness ) above Intellect ; yet the Corporeal World could not be said , to be cut off from these neither ; they being all three ( Monad , Mind , and Soul ) closely and intimately united together . XXX . The Hebrews were the only Nation , who before Christianity for several ages , professedly opposed the Polytheism and Idolatry of the Pagan World. Wherefore it may be probably concluded , that they had the right Notion of this Pagan Polytheism and understood what it consisted in , viz. Whether in worshipping Many Vnmade , Self-originated Deities , as Partial Creators of the World ; or else in worshipping , besides the Supreme God , other Created Beings Superiour to Men ? Now Philo plainly understood the Pagan Polytheism after this latter way ; as may appear from this passage of his in his Book concerning the Confusion of Languages , where speaking of the Supreme God ( the Maker and Lord of the whole World ) and of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Innumerable Assistent Powers , both visible and invisible , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore some men being struck with admiration of both these Worlds , the Visible and the Invisible , have not only Deified the whole of them , but also their several Parts , as the Sun , and the Moon , and the whole Heaven , they not scrupling to call these , Gods. Which Notion and Language of theirs , Moses respected in those words of his , Thou Lord the King of Gods ; he thereby declaring the transcendency of the Supreme God above all those his subjects called Gods. To the same purpose Philo writeth also in his Commentary upon the Decalogue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore removing all such imposture , Let us worship no Beings , that are by Nature Brothers and Germane to us , though endued with far more pure and immortal Essences than we are . For all Created things as such , have a kind of Germane and Brotherly Equality with one another , the maker of all things being their common Father . But let us deeply infix this first and most holy commandment in our breasts , to acknowledge and worship One only Highest God. And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who worship the Sun , and the Moon , and the whole Heaven and World , and the Principal parts of them as Gods , err , in that they worship the Subjects of the Prince ; whereas the Prince alone ought to be worshipped . Thus according to Philo , the Pagan Polytheism consisted , in giving Religious Worship , besides the Supreme God , to other Created understanding Beings , and Parts of the World , more pure and immortal than men . Flavius Josephus in his Judaick Antiquities , extolling Abraham's Wisdom and Piety , writeth thus concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some would understand in this manner , that Abraham was the first who publickly declared , that there was one God the Demiurgus or maker of the whole world ; as if all mankind besides at that time , had supposed , the world to have been made not by One but by Many Gods. But the true meaning of those words is this , That Abraham was the first , who in that degenerate age , publickly declared that the Maker of the whole world , was the One only God , and alone to be Religiously Worshipped : accordingly as it follows afterwards in the same writer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom alone men ought to give honour and thanks . And the reason hereof is there also set down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because all those other beings , that were then worshipped as Gods , whatsoever any of them contributed to the happiness of mankind , they did it not by their own power , but by his appointment and command ; he instancing in the Sun and Moon , and Earth and Sea , which are all made and ordered by a higher power and providence , by the force whereof they contribute to our utility . As if he should have said , That no Created Being , ought to be Religiously worshipped , but the Creator only . And this agreeth with what we read in Scripture concerning Abraham , that he called upon the Name of the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The God of the whole World ; that is , he worshipped no particular Created Beings , as the other Pagans at that time did , but only that Supreme Vniversal Numen , which made and conteineth the whole World. And thus Maimonides interprets that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham began to teach , that none ought to be Religiously Worshipped , save only the God of the whole World. Moreover the same Josephus afterwards in his Twelfth Book , brings in Aristaeus ( who seems to have been a secret Proselyted Greek ) pleading with Ptolemaeus Philadelphus , in behalf of the Jews and their Liberty , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It would well agree with your Goodness and Magnanimity , to free the Jews from that miserable Captivity which they are under : since the same God who governeth your Kingdom , gave Laws to them , as I have by diligent search found out . For both They and we , do alike worship the God who made all things , we calling him Zene , because he gives life to all . Wherefore for the honour of that God , whom they worship after a singular manner , please you to indulge them the liberty of returning to their native country . Where Aristaeus also according to the sence of Pagans thus concludes ; Know , O King , that I intercede not for these Jews as having any cognation with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all men being the Workmanship of God , and knowing that he is delighted with beneficence , I therefore thus exhort you . As for the latter Jewish Writers and Rabbins , it is certain that the generality of them supposed the Pagans to have acknowledged One Supreme and Vniversal Numen , and to have worshipped all their other Gods , only as his Ministers , or as Mediators between him and them : Maimonides in Halacoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describeth the Rise of the Pagan Polytheism in the dayes of Enosh , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Enosh , the Sons of men grievously erred , and the wisemen of that age became brutish ( even Enosh himself being in the number of them ) and their errour was this , that since God had created the Stars and Spheres , to govern the world , and placing them on high , had bestowed this honour upon them , that they should be his Ministers and subservient Instruments ; men ought therefore to praise them , honour them , and worship them : this being the pleasure of the Blessed God , that men should magnifie and honour those whom himself hath magnified and honoured , as a King will have his Ministers to be reverenced , this honour redounding to himself . Again the same Maimonides in the beginning of the Second Chapter of that Book writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation of that Commandment against strange Worship ( now commonly called Idolatry ) is this , that no man should worship any of the Creatures whatsoever , neither Angel , nor Sphere , nor Star , nor any of the four Elements , nor any thing made out of them . For though he that worships these things , know that the Lord is God , and Superiour to them all , and worships those Creatures no otherwise , than Enosh and the rest of that age did , yet is he nevertheless guilty of Strange Worship , or Idolatry . And that , after the times of Enosh also , in succeeding ages , the Polytheism of the Pagan Nations , was no other than this , the worshipping ( besides One Supreme God ) of other created Beings , as the Ministers of his Providence , and as Middles or Mediators betwixt Him and Men , is declared likewise by Maimonides ( in his More Nevochim ) to have been the Universal Belief of all the Hebrews or Jews ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know that whosoever committeth Idolatry , he doth it not as supposing , that there is no other God besides that which he worshippeth , for it never came into the minds of any Idolaters , nor never will , that that Statue which is made by them of metal , or stone , or wood , is that very God who created Heaven and Earth ; but they worship those Statues and Images only as the representation of something , which is a Mediator between God and them . Moses Albelda the Author of the Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolath Tamid , resolves all the Pagan Polytheism and Idolatry , into these Two Principles , one of which respected God , and the other men themselves : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idolaters first argued thus , in respect of God ; that since he was of such transcendent perfection above men , it was no possible for men to be united to or have communion with him , otherwise than by means of certain Middle Beings or Mediators ; as it is the manner of Earthly Kings , to have petitions conveyed to them by the hands of Mediators & Intercessors . Secondly they thus argued also in respect of themselves ; That being corporeal so that they could not apprehend God Abstractly , they must needs have something Sensible , to excite and stir up their devotion & fix their Imagination upon . Joseph Albo in the Book called Ikkarim , concludes that Ahab and the other Idolatrous Kings of Israel and Judah worshipped other Gods upon those two accounts mentioned by Maimonides & no otherwise , namely that the Supreme God was honoured by worshipping of his Ministers , and that there ought to be certain Middles and Mediators betwixt him and Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahab and other Kings of Israel and Judah , and even Solomon himself , erred in worshipping the Stars upon those two accounts already mentioned out of Maimonides , notwithstanding that they believed the Existence of God and his Vnity ; they partly conceiving that they should honour God in worshipping of his Ministers , and partly worshipping them as Mediators betwixt God and themselves . And the same Writer determines the meaning of that First Commandment ( which is to him the Second ) Thou shalt have no other Gods before my face , to be this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not set up other Inferiour Gods as Mediators betwixt me and thy s●lf , or worship them so , as thinking to honour me thereby . R. David Kimchi ( upon 2 Kings 17. ) writeth thus , concerning that Israelitish P●i●st , who by the King of Assyria's command , was sent to Samariah to teach the new inhabitan●s thereof to worship the God of that Land ( of whom it is afterwards said , that they both feared the Lord and served their Idols ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he should have altogether prohibited them their Idolatry , they would not have hearkned to him , that being a thing which all those Eastern people were educated in from their very Infancy , insomuch that it was a kind of First Principle to them . Wherefore he permitted them to worship all their several Gods , as before they had done , only he required them to direct the intention of their minds to the God of Israel ( as the Supreme ) for those Gods could do them neither Good nor Hurt , otherwise than according to his Will and pleasure : but they worshipped them to this purpose , that they might be MEDIATORS betwixt them and the Creatour . In the Book Nitzachon , all the Polytheism and Idolatry of the Pagans , is reduced to these Three Heads ; First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped the Ministers of God , as thinking to honour him thereby ; and Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped them , as Orators and Intecessors for them with God ; and Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they worshipped Statues of wood and stone , for Memorials of him . And though it be true that Isaak Abrabanel ( upon 2 Kings 17. ) does enumerate more Species of Pagan Idolatry , even to the number of Ten , yet are they all of them but so many several Modes of Creature-worship ; and there is no such thing amongst them to be found , as the worshipping of many Unmade Independent Deities , as Partial Creators of the World. Moreover those Rabbinick Writers commonly interpret certain places of the Scripture to this sence , That the Pagan Idolaters , did notwithstanding , acknowledge , One Supreme Deity , as that Jeremy 10.7 . Who is there that will n●t fe●r thee th●u King of Nations ? For amongst all their wise men and in all their Kingdoms , there is none like unto thee ; though they are become all tog●ther brutish , and their worshipping of stocks is a doctrine of vanity : For Maimonides thus glosseth upon those Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if he should say , all the Gentiles know , that thou art the only Supreme God , but their errour and folly consisteth in this , that they think this vanity of worshipping Inferiour Gods , to be a thing agreeable to thy will. And thus also Kimchi in his Commentaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will not fear thee ? It is fit that even the Nations themselves who worship Idols , should fear thee , for thou art their King ; and indeed amongst all the wisemen of the Nations and in all their Kingdoms it is generally acknowledged , that th●re is none like unto thee . Neither do they worship the Stars otherwise , th●n as Mediators betwixt thee and them . Their wise men know that a● Id●l is nothing ; and though they worship Stars , yet do they worship th●● 〈◊〉 thy Minist●●s , and that they may be Intercessors for them . Another place is that , Malachi 1.11 . which though we read in the Future Tense , as a ●roph●cy of the Gentiles , yet the Jews understand it of that pre●●nt time , when those words were written , From the rising of the Sun to the going down thereof my name is great among the Gentiles ; and in every place incense is offered to my name , and a pure oblation , for my name is great amongst the Gentiles , saith the Lord of Hosts . But you prophane it , &c. Upon which words R. Solomon glosseth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Polytheists and Idolaters Know , that there is One God Superiour to all those other Gods and Idols worshipped by them ; and in every place are there Free-will-offerings , brought to my name , even amongst the Gentiles . And Kimchi agreeth with him herein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Pagans worshipped the Host of Heaven , yet do they confess me to be the first Cause , they worshipping them only as in their opinion certain Mediators betwixt me and them . Whether either of these two places of Scripture , does sufficiently prove , what these Jews would have , or no ; yet however is it evident from their interpretations of them , that themselves supposed , the Pagans to have acknowledged , One Supreme Deity , and that their Other Gods , were all but his Creatures and Ministers . Nevertheless there is another place of Scripture which seems to found more to this purpose , and accordingly hath been thus interpreted by Rabbi Solomon and others , Psal. 65.6 . where God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Confidence of all the Ends of the Earth , and of them that are afar off in the Sea , that is , even of all the Pagan World. Thus we see plainly , that the Hebrew Doctors and Rabbins , have been generally of this perswasion , that the Pagan Nations anciently , at least the Intelligent amongst them , acknowledged One Supreme God of the Whole World ; and that all their Other Gods were but Creatures and Inferiour Ministers ; which were worshipped by them vpon these Two Accounts , either as thinking , that the Honour done to them redounded to the Supreme ; or else that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Mediators , and Intercessors , Orators , and Negotiators with him . Which Inferiour Gods of the Pagans , were supposed by these Hebrews , to be chiefly of Two Kinds , Angels , and Stars or Spheres . The Latter of which the Jews as well as Pagans , concluded to be Animated and Intellectual : For thus Maimonides expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stars and Spheres are every one of them Animated , and endued with Life , Knowledge and Vnderstanding . And they acknowledge him , who commanded and the World was made , every one of them , according to their degree and excellency praising and honouring him , as the Angels do . And this they would confirm from that place of Scripture , Neh. 9.6 . Thou , even thou art Lord alone , Thou hast made Heaven , the Heaven of Heavens with all their Host , the Earth with all things that are therein , the Seas and all that is therein , and Thou preservest them all ; and the Host of Heaven Worshippeth Thee : The Host of Heaven being commonly put for the Stars . XXXI . But Lastly , this same thing is plainly confirmed from the Scriptures of the New Testament also ; That the Gentiles and Pagans , however Polytheists and Idolaters , were not unacquainted with the knowledge of the True God , that is , of the One only Self-existent and Omnipotent Being , which Comprehendeth all things under him : From whence it must needs follow , that their other Many Gods , were all of them supposed to have been derived from this One , and to be Dependent on him . For First , St. Paul in his Epistle to the Romans tells us , that these Gentiles or Pagans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hold the Truth in Vnrighteousness , or Vnjustly Detain and Imprison the same . Which is chiefly to be understood , of the Truth concerning God , as appears from that which follows , and therefore implies the Pagans not to have been unfurnshed of such a knowledge of God , as might and ought to have kept them from all kinds of Idolatry ; however by their Default , it proved ineffectual to that end , as is afterwards declared ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They liked not to retain God in the Agnition , or Practical Knowledge of him . Where there is a distinction to be observed , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Knowledge and the Agnition of God ; the former whereof in this Chapter , is plainly granted to the Pagans , though the Latter be here denied them ; because they lapsed into Polytheism and Idolatry ; which is the meaning of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They changed the truth of God into a lye . Again the same Apostle there affirmeth , That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which may be Known of God , was manifest within them , God himself having shewed it unto them . There is something of God Vnknowable and Incomprehensible by all Mortals , but that of God which is Knowable , his Eternal Power and Godhead , with the Attributes belonging thereunto , is made manifest to all mankind from his works . The invisible things of him , from the Creation of the World , being clearly seen and understood by the things that are made . Moreover this Apostle expresly declareth , the Pagans to have known God , in that Censure which he giveth of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that when they Knew God they Glorified him not as God ; because they fell into Polytheism and Idolatry . Though the Apostle here instanceth only in the Latter of those Two , their changing the Glory of the Incorruptible God , into an Image made like to Corruptible man and to birds and beasts and creeping things . The reason whereof is , because this Idolatry of the Pagans , properly so called , that is , their worshipping of stocks and stones , formed into the likeness of Man or Beast , was generally taken amongst the Jews , for the grossest of all their Religious Miscarriages . Thus Philo plainly declareth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whosoever worship the Sun , and Moon , and the whole Heaven , and World , and the chief Parts thereof , as Gods , do unquestionably Err ( they honouring the subjects of the Prince ) but they are guilty of less iniquity and injustice , than those who form wood and stone , gold and silver , and the like matters , into Statues to worship them , &c. of which assertion he afterwards gives this account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because these have cut off the most excellent Fulcrum of the Soul , the perswasion of the Everliving God , by means whereof , like unballasted ships , they are tossed up and down perpetually , nor can be ever able to rest in any safe harbour . And from hence it came to pass , that the Polytheism of the Pagans , their worshipping of Inferiour Gods ( as Stars and Demons ) was vulgarly called also by the Jews and Christians , Idolatry , it being so denominated by them à famosiore specie . Lastly , the Apostle plainly declares , that the errour of the Pagan Superstition universally consisted ( not in worshipping Many Independent Gods and Creators , but ) injoyning Creature-worship , as such , some way or other , with the Worship of the Creator ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words are either to be thus rendred ; They [ religiously ] worshipped the Creature Besides the Creator , that Prepositon being often used in this sence , as for example , in this of Aristotle , where he affirmeth concerning Plato , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not make Numbers to be the Things themselves , as the Pythagoreans had done , but ) Vnity and Numbers to be Besides the things ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Numbers to exist by themselves , Besides the Sensibles . He by Numbers meaning , as Aristotle himself there expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ideas conteined in the First Intellect ( which was Plato's Second Divine Hypostasis ) as also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Ipsum Unum , or Vnity which gives being to those Ideas , is understood Plato's First Divine Hypostasis . Or else the Words ought to be translated thus ; And worshipped the Creature Above or More than the Creator , that Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being sometimes used Comparatively , so as to signifie Excess , as for example in Luke 13.2 . Think that these Galileans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sinners beyond all the Galileans ? And ver . 4. Think you , that those eighteen upon whom the Tower of Siloam fell , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters above all the men that dwelt in Jerusalem . According to either of which interpretations , it is supposed , that the Pagans did worship the True God , the Creator of the whole World ; though they worshipped the Creature also , Besides him , or ( perhaps in some sence ) Above him and More than him also . But as for that other Interpretation , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Beza chose rather to follow , that they worshipped the Creature , the Creator being wholly Passed by , this is no true Literal Version , but only a Gloss or Commentary upon the words , made according to a certain preconceived and extravavagant opinion , that the Pagans did not at all worship the Supreme God or Creator , but universally transfer all their worship upon the Creature only . But in what sence the Pagans might be said to worship the Creatures , Above or Beyond or More than the Creator ( because it is not possible that the Creature , as a Creature , should be worshipped with more Internal and Mental Honour , than the Creator thereof , look'd upon as such ) we leave others to enquire . Whether or no , because when Religious Worship , which properly and only belongeth to the Creator , and not at all to the Creature , is transferred from the Creator upon the Creature , according to a Scripture-Interpretation and Account , such may be said to worship the Creature more than the Creator ? Or whether because some of these Pagans , might more frequently address their Devotions to their Inferiour Gods ( as Stars , Demons and Hero's ) as thinking the Supreme God , either Above their Worship , or Incomprehensible , or Inaccessible by them ? Or lastly , Whether because the Image and Statue-worshippers among the Pagans ( whom the Apostle there principally regards ) did direct all their External Devotion to Sensible Objects , and Creaturely Forms ? However it cannot be thought , that the Apostle here taxes the Pagans , meerly for worshipping Creatures Above the Creator , as if they had not at all offended , had they worshipped them only in an Equality with him ; but doubtless their sin was , that they gave any Religious Worship at all to the Creature , though in way of Aggravation of their crime , it be said , that they also worshipped the Creature more than the Creator , Thus we see plainly , that the Pagan Superstition and Idolatry ( according to the True Scripture notion of it ) consisted not in Worshipping of Many Creators , but in Worshipping the Creatures together with the Creator . Besides this we have in the Acts of the Apostles an Oration , which St. Paul made at Athens in the Areopagitick Court , beginning after this manner ; Ye men of Athens , I perceive that ye are every way more than ordinarily Religious ; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken there in a good sence , it being not only more likely that St. Paul would in the beginning of his Oration thus captare benevolentiam , conciliate their benevolence , with some commendation of them , but also very unlikely that he would call their worshipping of the True God by the name of Superstition , for so it followeth ; For as I passed by and beheld your sacred things ( or monuments ) I found an Altar with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , TO THE VNKNOWN GOD. It is true that both Philostratus and Pausanias write , that there were at Athens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Altars of Vnknown Gods : but their meaning in this might well be , not that there were Altars Dedicated to Unknown Gods Plurally , but that there were several Altars , which had this Singular Inscription , TO THE UNKNOWN GOD. And that there was at least One such , besides this Scripture-record , is evident from that Dialogue in Lucian's Works , entituled Philopatris , where Critias useth this form of Oath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No , by the Vnknown God at Athens : and Triephon in the close of that Dialogue speaketh thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But we having found out that Vnknown God at Athens , and worshipped him , with hands stretched up to Heaven , will give thanks to him , as having been thought worthy to be made subject to this power . Which passages , as they do unquestionably refer to that Athenian Inscription either upon One or more Altars , so does the latter of them plainly imply , that this Vnknown God of the Athenians , was the Supreme Governour of the World. And so it follows in St. Paul's Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whom therefore you ignorantly worship ( under this name of the Vnknown God ) Him declare I unto you , the God that made the World , and all things in it , the Lord of Heaven and Earth . From which place we may upon firm Scripture-Authority conclude these Two Things ; First , that by the Vnknown God of the Athenians , was meant the Only True God , He who made the World and all things in it ; who in all probability was therefore styled by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vnknown God , because he is not only Invisible but also Incomprehensible by mortals ; of whom Josephus against Appion writeth thus , That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowable to us only by the Effects of his Power , but as to his own Essence , Vnknowable or Incomprehensible . But when in Dion Cassius the God of the Jews is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only Invisible but also Ineffable , and when he is called in Lucan Incerius Deus , an Vncertain God , the reason hereof seems to have been , not only because there was no Image of him , but also because he was not vulgarly then known by any Proper Name , the Tetragrammaton being religiously forborn amongst the Jews in common use , that it might not be prophaned . And what some learned men have here mentioned upon this occasion , of the Pagans sometimes sacrifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Proper and Convenient God , without signifying any name , seems to be nothing to this purpose ; that proceeding only from a Superstitious Fear of these Pagans ( supposing several Gods to preside over several things ) lest they should be mistaken , in not applying to the Right and Proper God , in such certain cases , and so their Devotion prove unsuccessful and ineffectual . But that this Vnknown God is here said to be ignorantly worshipped by the Athenians , is to be understood chiefly in regard of their Polytheism and Idolatry . The Second thing that may be concluded from hence is this , That these Athenian Pagans , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Religiously Worship the True God , the Lord of Heaven and Earth ; and so we have a Scripture-confutation also , of that opinion , That the Pagans did not at all worship the Supreme God. Lastly , St. Paul citing this passage out of Aratus a Heathen Poet , concerning Zeus or Jupiter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For we are his Off-spring , and interpreting the same of the True God , in whom we live and move and have our being ; we have also here a plain Scripture-acknowledgment that by the Zeus of the Greekish Pagans , was sometimes at least meant the True God. And indeed that Aratus his Zeus was neither a man born in Crete nor in Arcadia , but the Maker and Supreme Gove●nour of the whole World , is evident both from the antecedent and the subsequent Verses . For Aratus his Phaenomena begin thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ( which in Tully's Version is Ab Jove Musarum Primordia ) and then follows a Description of this Zeus or Jupiter : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To this sence ; Him of whom we men are never silent ; and of whom all things are full , he permeating and pervading all and being every where ; and whose beneficence we all constantly make use of and enjoy : For we also are his Off-spring . Where Theon the Scholiast writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aratus being about to declare the Position of the Stars , doth in the first place , very decorously and becomingly invoke Zeus , the Father and Maker of them . For by Zeus is here to be understood the Demiurgus of the World , or as he afterwards expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God who made all things . Notwithstanding which , we must confess , that this Scholiast there adds , that some of these Passages of the Poet , and even that cited by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be understood also in another sence , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Physical Jupiter , that is , the Air : but without the least shadow of Probability , and for no other reason , as we conceive , but only to shew his Philological Skill . However this is set down by him , in the First place as the genuine and proper sence of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This agreeth with that Title of Jupiter , when he is called the Father of Gods and men : For if he made Vs , and all these other things for our use , we may well be called His , and also style him our Father and Maker . And that this was the only Notion , which the Poet here had of Zeus or Jupiter , appears undeniably also from the following words , as — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Who as a kind and benign Father , sheweth lucky Signs to men ; which to understand of the Air were very absurd . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For he also hath fastned the Signs in Heaven , distinguishing Constellations , and having appointed Stars to rise and set at several times of the year . And from this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore is He always Propitiated and Placated both First and Last . Upon which the Scholiast thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This perhaps refers to the Libations , in that the First of them was for the Heavenly G●ds , the Second for Heroes , and the Last for Jupiter the Saviour . From whence it plainly appears also , that the Pagans in their Sacrifices ( or Religious Rites ) did not forget Jupiter the Saviour , that is , the Supr●me God. Lastly , from his concluding thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Where the Supreme God is saluted , as the Great Wonder of the World , and Interest of Mankind . Wherefore it is evident from Aratus his Context , that by his Zeus or Jupiter was really meant the Supreme God , the Maker of the whole World ; which being plainly confirmed also by St. Paul and the Scripture , ought to be a matter out of Controversie amongst us . Neither is it reasonable to think that Aratus was Singular in this , but that he spake according to the Received Theology of the Greeks , and that not only amongst Philosophers & Learned Men , but even the Vulgar also . Nor do we think that that Prayer of the ancient Athenians , commended by M. Antoninus , for its simplicity , is to be understood otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rain Rain O Good ( or Gracious ) Jupiter , upon the fields and pastures of the Athenians : upon which the Emperor thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We should either not pray at all ( to God ) er else thus plainly and freely . And since the Latins had the very same Notion of Jupiter , that the Greeks had of Zeus , it cannot be denied but that they commonly by their Jupiter also , undestood the One Supreme God , the Lord of Heaven and Earth . We know nothing that can be objected against this , from the Scripture , unless it should be that Passage of St. Paul , In the Wisdom of God the World by Wisdom knew not God. But the meaning thereof is no other than this , that the Generality of the World before Christianity , by their Natural Light , and Contemplation of the works of God , did not attain to such a Practical Knowledge of God , as might both free them from Idolatry , and Effectually bring them to a Holy Life . XXXII . But in order to a fuller explication of this Pagan Theology , and giving yet a more Satisfactory Account concerning it , there are Three Heads requisite to be insisted on ; First , That the Intelligent Pagans worshipped the One Supreme God under Many Several Names ; Secondly , That besides this One God , they worshipped also Many Gods , that were indeed Inferiour Deities Subordinate to Him ; Thirdly , That they worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols , sometimes Abusively called also Gods. We begin with the First , That the Supreme God amongst the Pagans , was Polyonymous , and worshipped under several Personal Names , according to several Notions and Considerations of him , from his Several Attributes and Powers , Manifestations , and Effects in the World. It hath been already observed out of Origen , that not only the Egyptians , but also the Syrians , Persians , Indians , , and other Barbarian Pagans , had beside their Vulgar Theology , another more Arcane and Recondit one , amongst their Priests and Learned Men : and that the same was true concerning the Greeks and Latins also , is unquestionably evident from that account , that hath been given by us of their Philosophick Theology . Where by the Vulgar Theology of the Pagans , we understand , not only their Mythical or Fabulous , but also their Political or Civil Theology , it being truly affirmed by St. Austin concerning both these , Et Civilis & Fabulosa , ambae Fabulosae sunt , ambaeque Civiles , That both the Fabulous Theology of the Pagans was in part their Civil , and their Civil was Fabulous . And by their more Arcane or Recondit Theology , is doubtless meant , that which they conceived to be the Natural and True Theology . Which Distinction of the Natural and True Theology , from the Civil and Political , as it was acknowledged by all the Ancient Greek Philosophers , but most expresly by Antistines , Plato , Aristotle and the Stoicks ; so was it owned and much insisted upon , both by Scaevola that famous Roman Pontifex , and by Varro that most Learned Antiquary ; they both agreeing , that the Civil Theology then established by the Roman Laws , was only the Theology of the Vulgar , but not the True ; and that there was another Theology besides it , called by them Natural , which was the Theology of Wise men and of Truth : nevertheless granting a necessity that in Cities and Commonwealths , besides this Natural and True Theology ( which the generality of the Vulgar were uncapable of ) there should be another Civil or Political Theology , accommodate to their apprehensions ; which Civil Theology differ'd from the Natural , only by a certain mixture of Fabulosity in it , and was therefore look'd upon by them , as a Middle , betwixt the Natural , and the Fabulous or Poetical Theology . Wherefore it was acknowledged , that the Vulgar Theology of the Pagans , that is , not only their Fabulous , but even their Civil also , was oftentimes very discrepant from the Natural and True Theology ; though the wise men amongst them in all ages , endeavoured as much as they could , to dissemble and disguise this Difference , and by Allegorizing the Poetick Fables of the Gods , to bring that Theology , into some seeming conformity with the Natural , and Philosophick ; but what they could not in this way reconcile , was by them excused upon the necessity of the Vulgar . The Fabulous Theology both of the Greeks and Romans , did not only Generate all the other Gods , but even Jupiter himself also , their Supreme Numen , it assigning him both a Father and a Mother , a Grandfather and a Grandmother . And though the Romans did not plainly adopt this into their Civil Theology , yet are they taxed by St. Austin for suffering the Statue of Jupiter's Nurse to be kept in the Capitol for a Religious Monument . And however this differ'd nothing at all from that Atheistick Doctrine of Evemerus , That all the Gods were really no other than Mortal Men , yet was it tolerated and connived at by the Politicians , in way of necessary compliance with the Vulgar , it being so extremely difficult for them to conceive any such Living Being or Animal , as was never Made and without Beginning . Insomuch that Callimachus , who would by no means admit of Jupiter's Sepulchre , either in Crete or Arcadia ( but look'd upon it as a foul reproach to him ) for this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because he was Immortal and could never die ; did notwithstanding himself , attribute a Temporary Generation and Nativity to him , as Origen and others observe . Nevertheless , the generality of the more Civilized and Intelligent Pagans , and even of the Poets themselves , did all this while constantly retain thus much of the Natural and True Theology amongst them , That Jupiter was the Father both of Gods and Men ▪ that is , the Maker of the whole World , and consequently himself Without Father , Eternal and Vnmade , according to that Peleadean Oracle before cited out of Pausanias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Again the Civil Theology of the Pagans as well as the Poetick , had not only many Phantastick Gods in it , but also an appearance of a Plurality of Independent Deities ; it making Several Supreme in their several Territories and Functions ; as One to be the Chief Ruler over the Heavens , Another over the Air and Winds , Another over the Sea , and Another over the Earth and Hell : One to be the Giver of Corn , Another of Wine ; One the God of Learning , Another the God of Pleasure , and Another the God of War ; and so for all other things . But the Natural Theology of the Pagans ( so called ) though it did admit a Plurality of Gods too , in a certain sence , that is , of Inferiour Deities Subordinate to One Supreme , yet did it neither allow of more Independent Deities than One , nor own any Gods at all but such as were Natural , that is , such as had a Real Existence in Nature and the World without , and not in mens Opinion Only . And these Varro concluded , to be no other than First , the Soul of the World , and then the Animated Parts thereof Superiour to men ; that is , One Supreme Vniversal Numen Vnmade , and other Particular Generated Gods , such as Stars , Demons , and Heroes . Wherefore all the other Gods besides these , are frequently exploded by Pagan Writers ( as Cicero and others ) under the Name of Dii Poetici , that is , not Philosophical , but Poetical Gods , and Dii Commentitii and Fictitii , that is , not Natural and Real , but Feigned and Fictitious Gods. They in the mean time giving this Account of them , that they were indeed nothing else , but so Many Several Names and Notions of One Supreme Numen , according to his Several Powers and various Manifestations , and Effects in the World ; it being thought fit by the wisdom of the ancient Pagan Theologers , that all those manifold Glories and Perfections of the Deity , should not be huddled up , and as it were crouded and crumpled together , in one General Acknowledgment of an Invisible Being the Maker of the world , but that they should be distinctly and severally displayed , and each of them adored singly and apart ; and this too ( for the greater Pomp and Solemnity ) under so many Personal Names . Which perhaps the Unskilful and sottish Vulgar , might sometimes mistake , not only for so many Real and Substantial , but also Independent and Self-existent Deities . We have before proved that one and the same Supreme God , in the Egyptian Theology , had several Proper and Personal Names given him , according to several Notions of him , and his several Powers and Effects ; Jamblichus himself in that passage already cited , plainly affirming thus much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgical Mind and President of Truth , as with wisdom it proceedeth to Generation , and bringeth forth the hidden Power of the occult Reasons , contained within it self , into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with Truth , Phtha ; as it is productive of Good things Osiris ; besides which it hath also several other Names , according to its other Powers and Energies : as namely Neith ( or according to Proclus his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neïthas ) the Tutelar God of the City Sais , from whence probably the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived , ( the Athenians being said to have been at first , a Colony of these Saites ) and this is The Divine Wisdom diffusing it self thorough all . So likewise Serapis , which though some would have to be the Sun , is by others plainly described as an Vniversal Numen . As Aristides in his Eighth Oration upon this God Serapis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who inhabit the great City in Egypt , call upon this God Serapis , as their only Jupiter , he being supposed to be no way defective in Power , but to Pervade all things , and to Fill the whole Vniverse . And whereas the Powers and Honours of the other Gods are divided , and some of them are invoked for one thing , and some for another ; This is look'd upon by them as the Coryphaeus of all the Gods , who contains the beginning and end of all things , and who is able to supply all wants . Cneph is also described by Eusebius as that Divine Intellect , which was the Demiurgus of the world and which giveth life to all things , as he is by Plutarch said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vnmade , so that this was also another Egyptian Name of God ; as likewise was Emeph and Eicton in Jamblichus ; though these may be severally distinguished into a Trinity of Divine Hypostases . Lastly , when Isis , which was sometimes called Multimammea , and made all over full of Breasts , to signifie her Feeding all things , thus describes her self in Apuleius , Summa Numinum , Prima Coelitum , Deorum Dearumque facies Vniformis , cujus numen Vnicum multiformi specie , ritu va●io , nomine multijugo totus veneratur Orbis ; as she plainly makes her self to be the Supreme Deity , so doth she intimate , that all the Gods & Goddess●s were compendiously conteined in Her Alone , and that she ( i.e. the Supreme God ) was worshipped under several personal Names & with different rites , over the whole Pagan World. Moreover this is particularly noted concerning the Egyptians by Damascius the Philosopher , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They multiplied the First Intelligible ( or the Supreme Deity ) breaking and dividing the same into the Names and Properties of Many Gods. Now the Egyptian Theology , was in a manner , the Pattern of all the rest , but especially of those European Theologies , of the Greeks and Romans . Who likewise , that they often Made Many Gods of One , is evident from their bestowing so many Proper and Personal Names , upon each of those Inferiour Gods of theirs , The Sun , and The Moon , and The Earth ; The First whereof , Usually called Apollo , had therefore this Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly given to him , the God with many Names . Which many Proper Names of his , Macrobius insisteth upon in his Saturnalia , though probably making more of them than indeed they were . And the Moon was not only so called , but also Diana , and Lucina , and Hecate , and otherwise , insomuch that this Goddess also , hath been stiled Polyonymous as well as her brother the Sun. And Lastly , the Earth besides those Honorary Titles , of Bona Dea , and Magna Dea , and Mater Deorum , The Good Goddess , and the Great Goddess , and the Mother of the Gods , was multiplied by them into those Many Goddesses , of Vesta , and Rhea , and Cybele , and Ceres , and Proserpina , and Ops , &c. And for this cause was she thus described by Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Et Tellus Multorum Nominum Facies Vna . Now if these Inferiour Gods of the Pagans , had each of them so many Personal Names bestowed upon them , much more might the Supreme God be Polyonymous amongst them ; and so indeed he was commonly stiled , as that learned Grammarian Hesychius intimates , upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they called the Monad thus , and it was also the Epithet of Apollo ; where by the Monad according to the Pythagorick Language , is meant the Supreme Deity , which was thus stiled by the Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Being that hath many Names . And accordingly Cleanthes thus beginneth that forecited Hymn of his to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou most Glorious of all the Immortal Gods , who art called by Many Names . And Zeno his Master , in Laertius expresly declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is called by many several Names , according to his several Powers and Vertues , whose Instances shall be afterwards taken notice of . Thus also the Writer De Mundo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God though he be but one , is Polyonymous , and variously denominated from his several attributes , and the effects produced by him . Quaecunque voles ( saith Seneca ) illi Propria Nomina aptabis , vim aliquam Effectumque Coelestium rerum continentia . Tot Appellationes ejus possunt esse quot Munera : You may give God whatsoever Proper Names you please , so they signifie some force and effect of Heavenly things : He may have as many Names , as he hath Manifestations , Offices and Gifts . Macrobius also , from the Authority of Virgil , thus determines , Vnius Dei Effectus Varios pro Variis censendos esse ( or as Vossius corrects it , Censeri ) Numinibus , That the Various Effects of One God , were taken for Several Gods ; that is , Expressed by Several Personal Names ; as he there affirmeth , the Divers Vertues of the Sun , to have given Names to Divers Gods ; because they gave occasion for the Sun , to be called by Several Proper and Personal Names . We shall conclude with that of Maximus Madaurensis , before cited out of St. Austin , Hujus Virtutes per Mundanum Opus diffusas , Nos multis vocabulis invocamus , quoniam Nomen ejus Proprium ignoramus . Ita fit ut dum ejus quasi quaedam Membra carptim variis supplicationibus prosequimur , Totum colere profectò videamur . The Vertues of this One Supreme God , diffused throughout the whole World , we ( Pagans ) invoke under Many Several Names , because we are ignorant what his Proper Name is . Wherefore we thus worshipping his Several Divided Members , must needs be judged to worship him Whole , we leaving out nothing of him . With which Latter words seemeth to agree , that of the Poet , wherein Jupiter thus bespeaks the other Gods. Coelicolae , Mea Membra , Dei ; quos Nostra Potestas , Officiis divisa facit . Where it is plainly intimated , that the Many Pagan Gods were but the Several Divided Members of the One Supreme Deity , whether , because according to the Stoical Sence , the Real and Natural Gods , were all but Parts of the Mundane Soul ; or else because all those other Phantastick Gods , were nothing but Several Personal Names , given to the Several Powers , Vertues , and Offices of the One Supreme . Now the Several Names of God , which the Writer De Mundo instanceth in , to prove him Polyonymous , are First of all such as these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Thunderer and Light●er , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Giver of Rain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bestower of Fruits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Keeper of Cities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mild and Placable , under which Notion they sacrificed no Animals to him , but only the Fruits of the Earth : together with many other such Epithets , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and Lastly he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saviour and Assertour . Answerably to which , Jupiter had Many such Names given him also by the Latins , as ●●ctor , Invictus , Opitulus , Stator ; the True meaning of which last , ( according to Seneca ) was not that which the Historians pretend , quod post Votum susceptum , acies Romanorum fugientium stetit , because once after Vows and Prayers offered to him , the Flying Army of the Romans was made to stand ; Sed quod stant beneficio ejus Omnia , but because all things by means of him Stand Firm and are Established . For which same reason he was called also by them ( as St. Austin informs us ) Centupeda , as it were , standing Firm upon an Hundred Feet , and Tigillus the Beam , Prop , and Supporter of the World. He was stiled also by the Latins ( amongst other Titles ) Almus and Ruminus , i. e. He that Nourisheth all things , as it were , with his Breasts . Again that Writer De Mundo addeth another sort of Names , which God was called by ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessity , because he is an Immovable Essence , though Cicero gives another reason for that appellation , Interdum Deum Necessitatem appellant , quia nihil aliter esse possit , atque ab eo constitutum sit ; they sometimes call God Necessity , because nothing can be o●herwise than as it is by Him appointed . Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all things are by him Connected together , and proceed from him unhinderably . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all things in the world are determined , and nothing left Infinite ( or Vndetermined ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because , he makes an apt Division and Distribution of all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because his Power is such , as that none can possibly avoid or escape him . Lastly , that Ingenious Fable , ( as he calls it ) of the Three Fatal Sisters , Clotho , Lachesis , and Atropos , according to him , meant nothing but God neither , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All this is nothing else but God , as the noble and generous Plato also intimates , when he affirmeth , God to contain the Beginning , and Middle , and End of all things . And both Cicero and Seneca tell us , that amongst the Latins God was not only called Fatum , but also Natura , and Fortuna . Quid aliud est Natura ( saith Seneca ) quam Deus , & Divina Ratio , toti Mundo & Partibus ejus inserta ? What is Nature else , but God and the Divine Reason , inserted into the Whole World and all its Several Parts ? He adding , that God and Nature , were no more Two Different Things , than Annaeus and Seneca . And Nonnunquam Deum ( saith Cicero ) Fortunam appellant , quod efficiat multa improvisa , & nec opinata nobis , propter obscuritatem ignorationemque Causarum ; They sometimes call God also by the name of Fortune , because he surprizeth us in many Events , and bringeth to pass things unexpected to us , by reason of the Obscurity of Causes and our Ignorance . Seneca thus concludes concerning these , and the like Names of God , Omnia ejusdem Dei Nomina sunt , variè utentis sua Potestate ; These are all Names of one and the same God , Variously Manifesting his Power . But concerning most of these forementioned Names of God , and such as are like to them , it was rightly observed by St. Austin , that they had no such Appearance or shew of Many Distinct Gods ; Haec omnia cognomina imposuerunt Vni Deo , propter Causas Potestatesque Diversas , non tamen propter tot res , etiam tot Deos eum esse coegerunt , &c. Though the Pagans imposed all these Several Names upon One God , in respect of his Several Powers , yet did they not therefore , seem to make so many Gods of them : as if Victor were one God , and Invictus another God , and Centupeda another God , and Tigillus another , and Ruminus another , &c. Wherrefore there are other Names of God used amongst the Pagans , which have a greater show and appearance of so many Distinct Deities , not only because they are Proper Names , but also because each of them had their peculiar Temples appropriated to them , and their different Rites of Worship . Now these are of Two sorts ; First , such as signifie the Deity according to its Vniversal , and All-comprehending Nature ; and Secondly , such as denote the same only according to certain Particular Powers , Manifestations , and Effects of it in the world . Of the First kind there are not a few . For First of all , PAN , as the the very word plainly implies him to be a Vniversal Numen , and as he was supposed to be the Harmostes of the whole World , or to play upon the World as a Musical Instrument , according to that of Orpheus ( or Onomacritus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So have we before showed , that by him the Arcadians and Greeks meant , not the Corporeal World Inanimate , nor yet as endued with a Sensless Nature only , but as proceeding from an Intellectual Principle or Divine Spirit , which framed it Harmoniously ; and as being still kept in tune , acted and governed by the same . Which therefore is said to be the Vniversal Pastor and Shepherd of all Mankind , and of the whole world , according to that other Orphick passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pascens Humanum Genus , ac sine limite Terram . And this Pan , Socrates in Plato's Phaedrus , plainly invokes as the Supreme Numen . Pan therefore , is the One only God ( for there cannot possibly be more than One Pan , more than One All or Vniverse ) who conteined All within himself , displayed All from himself , framing the World Harmoniously , and who is in a manner All Things . Again JANVS , whom the Romans First invoked in all their Sacrifices and Prayers , and who was never omitted , whatsoever God they sacrificed unto ; was unquestionably many times taken for a Vniversal Numen , as in this of Martial , — Nitidique Sator pulcherrime mundi . And again in this of Ovid. Quicquid ubique vides , Coelum , Mare , Nubila , Terras , Omnia sunt nostra clausa patentque Manu : Me penes est Vnum vasti Custodia Mundi . From which passages it also appears , that Janus was not the meer Sensless and Inanimate Matter of the World , but a Principle Presiding over it . And without doubt all the Beginnings of things , were therefore referred to this Janus , because he was accounted the most Ancient God , and the Beginning of all things . St. Austin concluding him to be the same with Jupiter , therefore quarrels with the Pagans ( that is , with their Civil Theology ) for thus making Two Gods of One. Cum ergo Janus Mundus sit , & Jupiter Mundus sit , Vnusque sit Mundus , quare Duo Dii sunt Janus & Jupiter ? Quare seorsum habent Templa , seorsum Aras , diversa Sacra , dissimilia Simulachra ? Si propterea , quia alia vis est Primordiorum , alia Causarum , ex illa Jani ex ista Jovis nomen accepit : nunquid si unus homo in diversis rebus duas habeat potestates , aut duas artes , ( quia singularum diversa Vis est ) ideo Duo dicuntur Artifices ? &c. Since therefore Janus is the World , and Jupiter is the World , and there is but one World , how can Janus and Jupiter be Two Gods ? Why have they their Temples apart , their Altars apart , distinct Sacred things , and Statues of different forms ? If because the force of Beginnings is One , and the force of Causes Another , he is therefore called Janus from the former , and Jupiter from the latter ; I ask whether or no , if one Man have two Several arts about different things , he therefore be to be called Two Artificers ? Or is there any more reason , why one and the same God , having Two Powers , one over the Beginnings of things , and another over the Causes , should therefore be accounted Two Gods ? Where when Jupiter and Janus are both said to be the World , this is to be understood properly not of the Matter but the Soul or Mind of the World , as St. Austin himself elsewhere declares , Sit Jupiter Corporei hujus Mundi Animus , qui universam istam Molem , ex quatuor Elementis constructam atque compactam , implet & movet ; Let Jupiter be the Mind of this corporeal World , which both filleth and moveth that whole bulk , compounded and made up of the four Elements . Nevertheless as the Soul and Body both together are called the Man , so was the whole Animated World , by the Pagans called God. Now the forementioned Argumentation of St. Austin , though it be good against the Pagans Civil Theology , yet their other Arcane and Natural Theology was unconcerned in it , that plainly acknowledging all to be but One God , which for certain Reasons was worshipped under Several Names , and with Different Rites . Wherefore Janus and Jupiter , being really but Different Names for One and the same Supreme God , that conjecture of Salmasius seems very probable , that the Romans derived their Janus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Aetolian Jupiter . GENIVS was also another of the Twenty Select Roman Gods & that this was likewise a Vniversal Numen , containing the whole Nature of things , appears from this of Festus , Genium appellabant Deum , qui vim obtineret rerum omnium genendarum , They called that God , who hath the Power of begetting or producing all things , Genius . And St. Austin also plainly declareth Genius to be the same with Jupiter , that is , to be but another Name for the One Supreme God. Cum alio loco [ Varro ] dicit , Genium esse Vniuscujusque animum rationalem ; talem autem Mundi Animum Deum esse , ad hoc idem utique revocat , ut tanquam Vniversalis Genius , ipse Mundi Animus esse credatur . Hic est igitur quem appellant Jovem . And afterwards , Restat ut eum Singulariter & Excellenter dicant Deum Genium , quem dicunt Mundi Animum ; ac per hoc Jovem . When Varro elsewhere calleth the Rational Mind of every one , a Genius , and affirmeth such a Mind of the whole World , to be God ; he plainly implieth , that God is the Vniversal Genius of the world , and that Genius and Jupiter are the same . And though Genius be sometime used for the Mind of every man , yet the God Genius , spoken of by way of Excellency , can be no other than the Mind of the whole world , or Jupiter . Again that CHRONOS or SATURN was no Particular Deity , but the Vniversal Numen of the whole World , is plainly affirmed by Dionysius of Halicarnassus ; where commending the Fertility of Italy , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore it is no wonder , if the Ancients thought this Country to be sacred to Saturn , they supposing this God to be the Giver and Perfecter of all happiness to men ; whether we ought to call him Chronos as the Greeks will have it , or Cronos as the Romans ; he being either way such a God , as comprehends the Whole Nature of the world . But the word Saturn was Hetrurian ( which Language was Originally Oriental ) and being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Hidden , so that by Saturn was meant , that Hidden Principle of the Vniverse which containeth all things , and he was therefore called by the Romans Deus Latius , The Hidden God ; as the wife of Saturn in the Pontifical Books is Latia Saturni , and the Land it self ( which in the Hetrurian Language was Saturnia ) is in the Roman Latium ; from whence the Inhabitants were called Latins , which is as much as to say , the Worshippers of the Hidden God. Moreover that Saturn could not be inferiour to Jupiter , according to the Fabulous Theology , is plain from hence , because he is therein said to have been his Father . But then the Question will be , how Saturn and Jupiter could be both of them One and the same Vniversal Numen ? To which there are several Answers . For first Plato who propounds this Difficulty in his Craetylus , solves it thus ; That by Jupiter here is to be understood the Soul of the World , which according to his Theology was derived from a Perfect and Eternal Mind or Intellect ( which Chronos is interpreted to be ) as Chronos also depended upon Vranus or Coelus , the Supreme Heavenly God , or First Original Deity . So that Plato here finds his Trinity of Divine Hypostases , Archical and Vniversal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Vranus , Chronos , and Zeus ; or Coelus , Saturn and Jupiter . Others conceive , that according to the plainer and more simple sence of Hesiod's Theogonia , that Jupiter who together with Neptune and Pluto , is said to have been the Son of Saturn , was not the Supreme Deity , nor the Soul of the World neither , but only the Aether , as Neptune was the Sea and Pluto the Earth . All which are said to have been begotten by Chronos or Saturn the Son of Vranus that is as much as to say , by the Hidden Vertue of the Supreme Heavenly God. But the Writer De Mundo , though making Jupiter to be the First and Supreme God , yet ( taking Chronos to signifie Immensity of Duration or Eternity ) will have Jupiter to be the Son of Chronos in this sence , because he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continue from one Eternity to another ; so that Chronos and Zeus are to him in a manner one and the same thing . But we are apt to think that no Ingenuous and learned Pagan , who well understood the Natural Theology , would deny , but that the best Answer of all to this difficulty is this , That there is no Coherent Sence , to be made , of all things , in the Fabulous Theology . St. Austin , from Varro , gives us this account of Saturn , that it is he who produceth from himself continually the Hidden Seeds and Forms of things , and reduceth or receiveth them again into himself ; which some think to have been the true meaning of that Fable concerning Saturn his devouring his Male-children ; because the Forms of these Corporeal things , are perpetually destroyed , whilst the Material Parts ( signified by the Femals ) still remain . However it is plain , that this was but another Pagan Adumbration of the Deity , that being also sometimes thus defined by them , as St. Austin likewise enforms us , Sinus quidam Naturae in seipso continens omnia , A certain Bosom , or Deep Hollow , and Inward Recess of Nature , which conteineth within it self all things . And St. Austin himself concludes , that according to this Varronian Notion of Saturn likewise , the Pagans Jupiter and Saturn , were really but one and the same Numen , De Civ . D. L. 7. c. 13. Wherefore we may with good reason affirm , that Saturn was another Name for the Supreme God amongst the Pagans , it signifying that Secret and Hidden Power , which comprehends , pervades and supports the whole World ; and which produces the Seeds or Seminal Principles and Forms of all things from it self . As also Vranus or Coelus , was plainly yet another Name for the same Supreme Deity ; ( or the First Divine Hypostasis ) comprehending the whole . In the next place , though it be true that Minerva be sometimes taken for a Particular God , or for God according to a Particular Manifestation of him in the Aether ( as shall be shewed afterwards ) yet was it often taken also , for the Supreme God according to his most General Notion , or as a Vniversal Numen diffusing himself through all things . Thus hath it been already proved , that Neith or Neithas , was the same amongst the Egyptians , that Athena amongst the Greeks , and Minerva amongst the Latins ; which that it was a Vniversal Numen , appears from that Egyptian Inscription in the Temple of this God , I am all that Was , Is , and Shall be . And accordingly Athenagoras tells us , that Athena of the Greeks was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisdom passing and diffusing it self through all things : as in the Book of Wisdom it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artifex of all things , and is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pass and move through all things . Wherefore this Athena or Minerva of the Pagans was either the First Supreme Deity a Perfect and Infinite Mind the Original of all things ; or else a Second Divine Hypostasis , the immediate Off-spring and First-begotten of that First Original Diety . Thus Aristides in his Oration upon Minerva , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore all the most excellent things are in Minerva , and from her : but to speak briefly of her , this is the only immediate off-spring of the only Maker and King of all things ; For he had none of equal honour with himself , upon whom he should beget her , and therefore retiring into himself , he begot her and brought her forth from himself : So that this is the only Genuine Off-spring of the First Father of all . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pindar also affirmeth concerning Minerva , that sitting at the Right hand of her Father , she there receiveth commands from him to be delivered to the Gods. For she is greater than the Angels , and commandeth them some one thing and some another , accordingly as she had first received of her Father : she performing the office of an Interpreter and Introducer to the Gods when it is needful . Where we may observe by the way , that this word Angel , came to be in use amongst the Pagans from Jews and Christians , about this very age that Aristides lived in ; after which we meet with it frequently in the writings of their Philosphers . Lastly Aristides thus concludeth his Oration upon Minerva , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that from what we have said will determine , that Minerva is as it were the Power and Vertue of Jupiter himself will not err . Wherefore ( not to enumerate all the minute things belonging to Minerva ) we conclude thus concerning her , that all the works of Jupiter , are common with Jupiter and Minerva . Wherefore that conceit which the Learned and Industrious Vossius , somewhere seems to favour ; that the Pagans Vniversal Numen was no other than a Sensless Nature , or Spermatick Reason of the whole World , undirected by any Higher Intellectual Principle , ( which is indeed no better than downright Atheism ) is plainly confuted from hence , they making Wisdom and Vnderstanding , under these Names of Neith , Athena , and Minerva , to be either , the Absolutely Supreme Deity , or the First-begotten Off-spring of it . To Minerva may be added Apollo , who though often taken for the Sensible Sun Animated , and so an Inferiour Deity , yet was not always understood in this sence , nor indeed then when he was reckoned amongst the Twelve Consentes , because the Sun was afterwards added to them , in the number of the Eight Select Gods. And that he was sometimes taken for the Supreme Vniversal Numen , the Maker of the Sun and of the whole World , is plainly testified by Plutarch ( who is a competent Witness in this Case , he being a Priest of this Apollo ) writing thus concerning him in his Defect of Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether Apollo be the Sun , or whether he be the Lord and Father of the Sun , placed far above all sensible and Corporeal Nature , it is not likely , that he should now deny his Oracles to them to whom himself is the cause of Generation and Nourishment , of Life and understanding . Moreover Vrania Aphrodite , the Heavenly Venus or Love , was a Vniversal Numen also , or another name of God , according to his more General Notion , as Comprehending the whole World , it being the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Love , which Orpheu● , and others in Aristotle , made to be the First Original of all things . For it is certain that the Ancients distinguished concerning a double Venus and Love. Thus Pausanias in Plato's Symposium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are Two Venuses and therefore two Loves , one the Older and without a Mother , the Daughter of Uranus or Heaven , which we call the Heavenly Venus ; another younger , begotten from Jupiter and Dione , which we call the Vulgar Venus ; and accordingly are there of necessity two Loves , answering to these two Venuses , the one Vulgar , and the other Heavenly . The Elder of these two Venuses , is in Plato said to be Seniour to Japhet and Saturn , and by Orpheus the Oldest of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Begetter of all . Upon which account perhaps , it was called by the Oriental Nations , Mylitta or Genitrix , as being the Fruitful Mother of all . This was also the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Fair ; the Cause of all Pulchritude , Order and Harmony in the World. And Pausanias the Writer tells us , that there were Temples severally erected to each of these Venusses or Loves , the Heavenly and the Vulgar , and that Vrania or the Heavenly Venus was so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the Love belonging to it , was pure and free from all corporeal affection ; which as it is in men , is but a participation of that First Vrania , or Heavenly Venus and Love , God himself . And thus is Venus described by Euripides in Stobaeus , as the Supreme Numen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To this sence , Do you not see how great a God this Venus is ? but you are never able to declare her Greatness , nor to measure the Vast extent thereof . For this is she which nourisheth both Thee and Me and all Mortals , and which makes Heaven and Earth friendly to conspire together , &c. But by Ovid this is more fully expressed , in his Fastorum , Illa quidem Totum dignissima temperat Orbem , Illa tenet Nullo regna minora Deo : Juraque dat Coelo , Terrae , Natalibus Vndis ; Perque suos initus continet omne genus . Illa Deos omnes ( longum enumerare ) creavit ; Illa Satis Causas Arboribusque dedit . Where all the Gods are said to have been Created or Made by Venus , that is , by the One Supreme Deity . But lastly this is best of all performed by Severinus Boetius , a Christian Philosopher and Poet , in this manner ; Quod Mundus Stabili fide Concordes variat vices , Quod Pugnantia Semina Foedus perpetuum tenent ; Quos Phoebus roseum diem Curru provehit aureo ; &c. Hanc rerum seriem ligat , Terras ac pelagus regens , Et Coelo imperitans , AMOR. &c. Hic si sroena remiserit , Quicquid nunc amat invicem , Bellum continuò geret . Hic sancto populos quoque Junctos foedere continet ; Hic & Conjugii Sacrum Castis nectit Amoribus , &c. O felix hominum genus , Si vestros animos AMOR , Quo Coelum regitur , regat . And to this Vrania or Heavenly Venus was near of kin also , that Third Venus in Pausanias called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Latins Venus Verticordia , pure and chaste Love , expulsive of all unclean Lusts , to which the Romans consecrated a Statue , as Valerius M. tells us ( L. 8. c. 15. ) quo facilius Virginum , Mulierumque mentes à libidine ad pudicitiam converterentur , To this end , that the minds of the Female Sex might then the better be converted from Lust and Wantonness to Chastity . We conclude therefore that Vrania or the Heavenly Venus , was sometimes amongst the Pagans a Name for the Supreme Deity , as that which is the most Amiable Being , and First Pulchritude , the most Benign and Fecund Begetter of all things , and the constant Harmonizer of the whole World. Again though Vulcan , according to the most common and Vulgar Notion of him , be to be reckoned amongst the Particular Gods , yet had he also another more Vniversal Consideration . For Zeno in Laertius tells us , that the Supreme God was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vulcan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his Hegemonick acted in the Artificial Fire . Now Plutarch and Stobaeus testifie that the Stoicks did not only call Nature , but also the Supreme Deity it self , ( the Architect of the whole world ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Artificial Fire , they conceiving him to be Corporeal . And Jamblichus making Phtha to be the same Supreme God amongst the Egyptians , with Osiris , and Hammon ; or rather more properly , all of them alike the Soul of the World , tells us that Hephaestus in the Greekish Theology , was the same with the Egyptian Phtha ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Amonst the Greeks Hephaestus ( or Vulcan ) answers to the Egyptian Phtha . Wherefore as the Egyptians by Phtha , so the Greeks by Hephaestus , sometimes understood no other than the Supreme God or at least the Soul of the World , as Artificially framing all things . Furthermore Seneca gives us yet other Names of the Supreme Deity , according to the Sence of the Stoicks , Hunc & Liberum Patrem , & Herculem , ac Mercurium nostri putant , Liberum Patrem , quia Omnium Parens , &c. Herculem , quod vis ejus invicta sit ; Mercurium , quia Ratio penes illum est , Numerusque , & Ordo , & Scientia : Furthermore our Philosophers take this Auctor of all things , to be Liber Pater , Hercules , and Mercury ; The First because he is the Parent of all things , &c. the Second , because his Force and Power is unconquerable , &c. And the Third , because there is in and from him Reason , Number , Order and Knowledge . And now we see already , that the Supreme God , was sufficiently Polyonymous amongst the Pagans ; and that all these , Jupiter , Pan , Janus , Genius , Saturn , Coelus , Minerva , Apollo , Aphrodite Vrania , Hephaestus , Liber Pater , Hercules and Mercury , were not so many Really Distinct and Substantial Gods. much less Self-existent and Independent Ones ; but only several Names , of that One Supreme Vniversal and All-comprehending Numen , according to several Notions and Considerations of him . But besides these , there were many other Pagan Gods called by Servius , Dii Speciales , Special or Particular Gods , which cannot be thought neither , to have been so many Really Distinct and Substantial Beings ( that is Natural Gods ) much less Self-existent and Independent , but only so many several Names or Notions of One and the same Supreme Deity , according to certain Particular Powers and Manifestations of it . It is true , that some late Christian Writers against the Polytheism and Idolatry of the Pagans , have charged them with at least a Trinity of Independent Gods , viz. Jupiter , Neptune and Pluto , as sharing the Government of the whole world amongst these Three , and consequently acknowledging no One Vniversal Numen . Notwithstanding which it is certain , that according to the more Arcane Doctrine and Cabala of the Pagans , concerning the Natural True Theology , these Three considered as Distinct and Independent Gods , were accounted but Dii Poetici & Commentitii , Poetical and Fictitious Gods , and they were really esteemed no other , than so many Several Names and Notions of One and the same Supreme Numen , as acting variously in those several parts of the world , the Heaven , the Sea , the Earth and Hell. For First as to Pluto and Hades , called also by the Latins Orcus , and Dis , ( which latter word seems to have been a contraction of Dives to answer the Greek Pluto ) as Balbus in Cicero attributes to him , Omnem Vim terrenam , all Terrene Power , so others commonly assign him the Regimen of Separate Souls after Death . Now it is certain , that according to this latter Notion , it was by Plato understood no otherwise than as a Name for that Part of the Divine Providence which exercises it self upon the Souls of men after Death . This Ficinus observed upon Plato's Cratylus , Animadverte prae caeteris , Plutonem hic significare praecipuè , Providentiam Divinam ad Separatas Animas pertinentem : You are to take notice , that by Pluto is here meant , that part of Divine Providence , which belongeth to Separate Souls . For this is that which according to Plato , binds and detains pure Souls , in that separate state , with the best Vinculum of all , which is not Necessity , but Love and Desire , they being ravished and charmed as it were with those pure delights which they there enjoy . And thus is he also to be understood , in his Book of Laws , writing in this manner concerning Pluto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither ought Military men to be troubled or offended at this God Pluto , but highly to honour him , as who always is the most beneficent to mankind . For I affirm with the greatest seriousness , that the Vnion of the Soul with this Terrestrial body , is never better than the Dissolution or Separation of them . Pluto therefore according to Plato , is nothing else but a Name for that Part of the Divine Providence , that is exercised upon the Souls of men , in their Separation from these Earthly Bodies . And upon this account was Pluto stiled by Virgil , The Stygian Jupiter . But by others Pluto together with Ceres , is taken in a larger sence , for the Manifestation of the Deity in this whole Terrestrial Globe , and thus is the Writer De Mundo to be understood , when he tells us , that God or Jupiter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · both Celestial and Terrestrial , he being denominated from every Nature , forasmuch as he is the cause of all things . Pluto therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Terrestrial ( also , as well as the Stygian and Subterranean ) Jupiter ; and that other Jupiter which is distinguished both from Pluto and Neptune , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Heavenly Jupiter , God as manifesting himself in the Heavens . Hence is it that Zeus and Hades , Jupiter and Pluto , are made to be one and the same thing , in that Passage which Julian cites as an Oracle of Apollo , but others impute to Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and Pluto are one and the same God. As also that Euripides in a place before produced , is so doubtful whether he should call the Supreme God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that takes care of all things here below ) Zeus or Hades . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether thou hadst rather , be called Jupiter or Pluto . Lastly Hermesianax the Colophonian Poet , in those Verses of his ( afterward to be set down ) makes Pluto in the first place , ( with many other Pagan Gods ) to be really one and the same with Jupiter . That Neptune was also another Name of the Supreme God , from another Particular Consideration of him , namely as acting in the Seas ; ( at least according to the Arcane and Natural Theology of the Pagans ) is plainly declared by divers of the Ancients . Xenocrates in Stobaeus , and Zeno in Laertius , affirm , that God as acting in the water is called Posidone or Neptune . To the same purpose Balbus in Cicero . Sed tamen his Fabulis spretis ac repudiatris , Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , alii per alia , poterunt intelligi , qui qualesque sint , &c. But these Poetick Fables concerning the Gods , being despised and rejected ; it is easie for us to understand , how God passing through the Nature of every thing ; may be called by several Names , as through the Earth Ceres ( and Pluto ) through the Seas Neptune ; and through other parts of the world by other Names : so that all these Titular Gods were but so many several Denominations of one Supreme Deity . And Cotta afterward thus represents the sence of this Theology , Neptunum esse dicis Animum cum Intelligentiâ per mare pergentem , idem de Cerere : Your meaning is , Neptune is a Mind which with understanding passes through the Sea , and the like of Ceres through the Earth . Lastly , to name no more , Maximus Tyrius agreeth also herewith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You are to call Jupiter that Princely Mind , which all things follow and obey , &c. and Neptune that Spirit , which passing through the Earth and Sea , causes their State and Harmony . Lastly , that these Three Jupiter , Neptune and Pluto , were not Three really Distinct Substantial Beings , but only so many Several Names for One Supreme God ( according to the True and Natural Theology of the Pagans ) is thus plainly declared by Pausanias in his Corinthiacks ; he there expounding the meaning of a certain Statue of Jupiter , with Three Eyes ( called the Country - Jupiter of the Trojans ) in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Now that this Statue of Jupiter was made to have Three Eyes , one may guess this to have been the reason : Because first the common speech of all men makes Jupiter to reign in the Heaven . Again he that is said to rule under the Earth , is in a certain Verse of Homer called Zeus or Jupiter too , namely the Infernal or Subterraneous Jupiter together with Proserpina . And lastly Aeschylus the son of Euphorion , calls that God who is the King of the Sea also Jupiter . Wherefore this Statuary made Jupiter with Three Eyes , to signifie , that it is One and the same God , which ruleth in those Three several Parts of the World , the Heaven , the Sea , and the Earth . Whether Pausanias were in the right or no , as to his Conjecture concerning this Three-ey'd Statue of Jupiter , it is evident that himself and other ancient Pagans acknowledged Jupiter , Neptune and Pluto , to be but Three several Names and Partial Considerations of one and the same God , who ruleth over the Whole World. And since both Proserpina and Ceres were really the same with Pluto , and Salacia with Neptune : we may well conclude , that all these , Jupiter , Neptune , Salacia , Pluto , Proserpina and Ceres , though several Poetical and Political Gods , yet were really taken but for One and the same Natural and Philosophical God. Moreover as Neptune was a Name for God , as manifesting himself in the Sea and ruling over it , so was Juno another Name of God as acting in the Air. This is expresly affirmed both by Xenocrates in Stobaeus , and Zeno in Laertius . And St. Austin propounding this Quaere , Why Juno was joyned to Jupiter as his wife and Sister , makes the Pagans answer thus to it , Quia Jovem ( inquiunt ) in Aethere accipimus , in Aere Junonem : because we call God in the Aether Jupiter , in the Air Juno . But the reason why Juno was Feminine and a Goddess , is thus given by Cicero , Effaeminarunt autem eum , Junoni que tribuerunt , quod nihil est aere mollius , they effeminated the Air and attributed it to Juno a Goddess , because nothing is softer than it . Minerva was also sometimes taken for a Special or Particular God , and then was it nothing else ( as Zeno informs us ) but a Name for the Supreme God as Passing through the ( Higher ) Aether : Which gave occasion to St. Austin thus to object against the Pagan Theology , Si aetheris partem Superiorem Minerva tenere dicitur , & hac occasione fingere Poetas , quod de Jovis Capite nata sit , cur non ergo ipsa potius Deorum Regina deputatur , quod sit Jove Superior ? If Minerva be said , to possess the Highest part of the Aether , and the Poets therefore to have feigned her to have been begotten from Jupiter 's head , why is not she rather called the Queen of the Gods , since she is superiour to Jupiter ? Furthermore as the Supreme God was called Neptune in the Sea , and Juno in the Air , so by the same reason may we conclude , that he was called Vulcan in the Fire . Lastly , as the Sun and Moon , were themselves sometimes worshipped by the Pagans for Inferiour Deities , they being supposed to be Animated with Particular Souls of their own ; so was the Supreme God also , worshipped in them both ( as well as in the other Parts of the world ) and that under those names of Apollo , and Diana . Thus the Pagans appointing a God to preside over every Part of the world , did thereby but make the Supreme God Polyonymous , all those Gods of theirs , being indeed nothing but Several Names of him . Which Theology of the Ancient Pagans , Maximus Tyrius , treating concerning Homer's Philosophy ( after he had mentioned his Tripartite Empire of the world , shared between Jupiter , Neptune , and Pluto ) thus declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. You may find also in Homer , other Principles , and the Originals of Several names ; which the ignorant hear as Fables , but a Philosopher will understand as Things and Realities . For he assigns a Principle of Virtue and Wisdom , which he calls Minerva , ; another of Love and Desire , which he calls Venus , another of Artificialness and that is Vulcan , who rules over the Fire . And Apollo also with him presides over Dancings , the Muses over Songs , Mars over War , Aeolus over Winds , and Ceres over Fruits . And then does he conclude thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · So that no part neither of Nature , nor of the World , is to Homer Godless ( or void of a God ) none destitute of a Ruler , or without a Superiour Government ; but all things full of Divine Names , and of Divine Reason , and of Divine Art. Where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Divine Names , are nothing but Several Names of God , as manifesting himself variously in the several Things of Nature , and the parts of the world , and as presiding over them . Wherefore besides those Special Gods of the Pagans , already mentioned , that were appointed to preside over several Parts of the world , there are Others , which are but several Names of the Supreme God neither , as exercising several Offices and Functions in the world , and bestowing several Gifts upon mankind : as when in giving Corn and Fruits he is called Ceres , in bestowing Wine Bacchus , in mens recovery of their Health , Aesculapius , in presiding over Traffick and Merchandizing , Mercury , in governing Military Affairs , Mars , in ordering the Winds Aeolus , and the like . That the more Philosophick Pagans , did thus really interpret the Fables of the Gods , and make their Many Poetical and Political Gods , to be all of them but One and the same Supreme Natural God , is evident ●rom the testimonies of Antisthenes , Plato , Xenocrates , Zeno , Cleanthes , and Chrysippus ( who allegorized all the Fables of the Gods accordingly ) and of Scaevola the Roman Pontifex , of Cicero , Varro , Seneca , and many others . But that even their Poets also , did sometimes venture to broach this Arcane Theology , is manifest from those Fragments preserved , of Hermesianax the Colophonian amongst the Greeks , and of Valerius Soranus amongst the Latins ; the former thus enumerating the chief Pagan Gods , and declaring them to be all but one and the same Numen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pluto , Persephone , Ceres , & Venus alma & Amores , Tritones , Nereus , Tethys , Neptunus & ipse , Mercurius , Juno , Vulcanus , Jupiter , & Pan , Diana , & Phaebus Jaculator , sunt Deus Unus . The Latter pronouncing Universally , that Jupiter Omnipotens , is — Deus Vnus & Omnes , One God , and All Gods. Whether by his Jupiter he here meant the Soul of the World only , as Varro would interpret him agreeably to his own Hypothesis , or whether an Abstract Mind superiour to it ; but probably he made this Jupiter to be All Gods , upon these two Accounts ; First as he was the Begetter and Creator of all the other Natural Gods , which were the Pagans Inferiour Deities ( as the Stars and Daemons ) Secondly , as that all the other Poetical and Political Gods , were Nothing else but Several Names and Notions of him . We shall add in the last place , that St. Austin making a more Full and Particular Enumeration of the Pagan Gods , and mentioning amongst them many others besides the Select Roman Gods ; ( which are not now commonly taken notice of ) does pronounce Universally of them all , according to the sence of the more Intelligent Pagans ; That they were but One and the same Jupiter ; Ipse in Aethere sit Jupiter , Ipse in Aere Juno , Ipse in Mari Neptunus , in Inferioribus etiam Maris Ipse Salacia , in Terra Pluto , in Terra Inferiore Proserpina , in Focis Domesticis Vesta , in Fabrorum fornace Vulcanus , in Divinantibus Apollo , in Merce Mercurius , in Jano Initiator , in Termino Terminator , Saturnus in Tempore , Mars & Bellona in Bellis , Liber in Vineis , Ceres in Frumentis , Diana in Sylvis , Minerva in Ingeniis . Ipse sit postremò etiam illa Turba quasi Plebeiorum Deorum , Ipse praesit nomine Liberi Virorum Seminibus , & nomine Liberae Faeminarum . Ipse sit Diespiter , qui Partum perducat ad Diem : Ipse sit Dea Mena , quam praefecerunt Menstruis Faeminarum , Ipse Lucina , quae à Parturientibus invocatur , Ipse Opem ferat nascentibus , excipiens eos sinu Terrae , & vocetur Opis . Ipse in Vagitu os aperiat , & vocetur , Deus Vagitanus . Ipse levet de Terra , & vocetur Dea Levana . Ipse Cunas tueatur & vocetur Dea Cunina . Sit Ipse in Deabus illis quae fata nascentibus canunt , & vocantur Carmentes . Praesit Fortuitis , vocenturque Fortuna . In Diva Rumina mammam parvulis immulgeat . In Diva Potina Potionem immisceat . In Diva Educa Escam praebeat . De Pavore infantium Paventia nuncupetur . De spe quae venit Venilia ; de Voluptate Volupia . De Actu Agenoria . De stimulis quibus ad nimium actum homo impellitur Dea Stimula nominetur . Strenua Dea sit , strenuum faciendo . Numeria quae numerare doceat ; Camaena quae canere . Ipse sit & Deus Consus praebendo Consilia ; & Dea Sentia sententias inspirando . Ipse Dea Juventas , quae post praetextam excipiat Juvenilis aetatis Exordia . Ipse sit Fortuna Barbata quae adultos barba induit quos honorare voluerit . Ipse in Jugatino Deo Conjuges jungat ; & cum Virgini uxori zona solvitur Ipse invocetur & Dea Virginensis invocetur . Ipse sit Mutinus , qui est apud Graecos Priapus , si non pudet . Haec omnia quae dixi , & quaecunque non dixi , hi omnes Dii Deaeque sit Unus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; sive Virtutes ejus , quae sententia velut magnorum multorumque Doctorum est . Let us grant according to the Pagans , that the Supreme God is in the Aether Jupiter ; in the Air Juno ; in the Sea Neptune ; in the lower parts of the Sea Salacia ; in the Earth Pluto ; in the inferiour parts thereof Proserpina ; in the Domestick harths Vesta ; in the Smiths Forges Vulcan ; in Divination Apollo ; in Traffick and Merchandize Mercury ; in the Beginning of things Janus ; in the Ends of them Terminus ; in Time Saturn ; in Wars Mars and Bellona ; in the Vineyards Liber ; in the Corn-fields Ceres ; in the Woods Diana , and in Wits Minerva . Let him be also that troop of Plebeian Gods ; let him preside over the seeds of men under the Name of Liber , and of women under the name of Libera ; let him be Diespiter that brings forth the birth to light ; let him be the Goddess Mena , whom they have set over womens monthly courses ; let him be Lucina , invoked by women in child-bearing ; let him be Opis who aids the new born Infants ; let him be Deus Vagitanus that opens their mouths to cry ; let him be the Goddess Levana , which is said to lift them up from the Earth ; and the Goddess Cunina that defends their Cradles ; let him be the Carmentes also who foretel the Fates of Infants ; let him be Fortune as presiding over Fortuitous events ; let him be Diva Rumina which suckles the Infant with the Breasts ; Diva Potina which gives it drink ; and Diva Educa which affords it meat ; let him be called the Goddess Paventia , from the Fear of Infants ; the Goddess Venilia from Hope ; the Goddess Volupia from Pleasure ; the Goddess Agenoria from Acting ; the Goddess Stimula from Provoking ; the Goddess Strenua from making Strong and Vigorous ; the Goddess Numeria which teacheth to Number ; the Goddess Camaena which teaches to Sing ; let him be Deus Consus , as giving Counsel ; and Dea Sentia as inspiring men with Sense ; let him be the Goddess Juventas which has the Guardianship of young men ; and Fortuna Barbata which upon some more than others liberally bestoweth beards ; let him be Deus Jugatinus which joyns man and wife together ; and Dea Virginensis , which is then invoked when the Girdle of the Bride is loosed ; Lastly let him be Mutinus also ( which is the same with Priapus amongst the Greeks ) if you will not be ashamed to say it . Let all these Gods and Goddesses , and many more ( which I have not mentioned ) be One and the same Jupiter , whether as Parts of him , which is agreeable to their opinion who hold him to be the Soul of the world ; or else as his Vertues only , which is the sence of many and great Pagan Doctors . But that the Authority and Reputation of a late Learned and Industrious Writer , G. I. Vossius may not here stand in our way or be a Prejudice to us , we think it necessary to take notice of one passage of his , in his Book De Theologia Gentili , and freely to censure the the same ; where treating concerning that Pagan Goddess Venus , he writeth thus ; Ex Philosophica de Diis Doctrina , Venus est vel Luna ( ut vidimus ) vel Lucifer , sive Hesperus . Sed ex Poetica ac Civili , supra hos coelos statuuntur Mentes quaedam â Syderibus diversae : quomodò Jovem , Apollinem Junonem , Venerem , caeterosque Deos Consentes , considerare jubet Apuleius . Quippe eos , ( inquit ) Natura Visibus nostris denegavit : necnon tamen Intellectu eos mirabundi contemplamur , acie mentis acrius contemplantes . Quid apertius hic quam ab eo , per Deos Consentes intelligi , non Corpora Coelestia vel Subcoelestia , sed sublimiorem quandam Naturam , nec nisi animis conspicuam ? According to the Philosophick Doctrine concerning the Gods , Venus is either the Moon , or Lucifer , or Hesperus ; but according to the Poetick and Civil Theology of the Pagans , there were certain Eternal Minds , placed above the Heavens , distinct from the Stars : accordingly as Apuleius requires us to consider Jupiter and Apollo , Juno and Venus , and all those other Gods called Consentes ; he affirming of them , that though Nature had denied them to our sight , yet notwithstanding by the diligent contemplation of our Minds we apprehend and admire them . Where nothing can be more plain ( saith Vossius ) than that the Dii consentes , were understood by Apuleius neither to be Celestial nor Subcelestial Bodies , but a certain higher Nature perceptible only to our Minds . Upon which words of his , we shall make these following Remarks ; First , that this Learned Writer seems here , as also throughout that whole Book of his , to mistake the Philosophick Theology , of Scaevola and Varro , and others , for that which was Physiological only ; ( which Physiological Theology of the Pagans , will be afterwards declared by us . ) For the Philosophick Theology of the Pagans did not Deifie Natural and Sensible Bodies only , but the Principal part thereof was the Asserting of One Supreme and Vniversal Numen , from whence all their other Gods were derived . Neither was Venus according to this Philosophick and Arcane Theology , taken only for the Moon , or for Lucifer or Hesperus , as this Learned Writer concieves , but as we have already proved for the Supreme Deity also , either according to its Universal Notion , or some Particular Consideration thereof . Wherefore the Philosophick Theology both of Scaevola and Varro and others , was called Natural , not as Physiological only , but ( in another sence ) as Real and True ; it being the Theology neither of Cities , nor of Stages or Theaters , but of the World , and of the Wise men in it ; Philosophy being that properly which considers the Absolute Truth and Nature of things . Which Philosophick Theology thereof was opposed , both to the Civil and Poetical , as consisting in Opinion and Phancy only . Our Second Remark is , That Vossius does here also seem incongruously , to make both the Civil and Poetical Theology as such , to Philosophize ; whereas the First of these was properly nothing but the Law of Cities and Commonwealths , together with Vulgar Opinion and Errour ; and the Second nothing but Phancy , Fiction and Fabulosity . Poetarum ista sunt , saith Cotta in Cicero ; nos autem Philosophi esse volumus , Rerum authores , non Fabularum . Those things belong to Poets , but we would be Philosophers , authors of Things ( or Realities ) and not of Fables . But the main thing which we take notice of in these words of Vossius is this , that they seem to imply , the Consentes , and Select , and other Civil and Poetical Gods of the Pagans , to have been generally accounted , so many Substantial and Eternal Minds , or Vnderstanding Beings Supercelestial , and Independent ; their Jupiter being put only in an equality , with Apollo , Juno , Venus , and the rest . For which since Vossius pretends no other manner of Proof , than only from Apuleius his De Deo Socratis , who was a Platonick Philosopher ; we shall here make it evident , that he was not rightly understood by Vossius neither ; which yet ought not to be thought any Derogation from this Eminent Philologer ( whose Polymathy and Multifarious Learning , is readily acknowledged by us ) that he was not so well versed in all the Niceties and Punctilio's of the Platonick School . For though Apuleius do in that Book , besides those Visible Gods , the Stars ; take notice of another kind of Invisible ones ; such as the Twelve Consentes , and others , which ( he faith ) we may animis conjectare , per varias Vtilitates in vita agenda , animadversas in iis rebus , quibus eorum singuli curant , make a conjecture of by our minds , from the various Vtilities in humane life , perceived from those things which each of these care of ; yet that he was no Bigot in this Civil Theology , is manifest from hence , because in that very place , he declares as well against Superstition , as Irreligious Prophaneness . And his design there was plainly no other , than to reduce the Civil and Poetical Theologies of the Pagans into some handsome conformity and agreement with that Philosophical , Natural , and Real Theology of theirs , which derived all the Gods from One Supreme and Vniversal Numen : but this he endeavours to do , in the Platonick way , himself being much addicted to that Philosophy . Hos Deos in sublimi aetheris vertice locatos , Plato existimat veros , incorporales , animales , sine ullo neque fine neque exordio , sed prorsus ac retro aeviternos , corporis contagione suâ quidem naturâ remotos , ingenio ad summam beatitudinem porrecto , &c. Quorum Parentem , qui omnium rerum Dominator atque Auctor est , solum ab omnibus nexibus patiendi aliquid gerendive , nulla vice ad alicujus rei mutua obstrictum , cur ego nunc dicere exordiar ? cum Plato coelesti facundia praeditus , frequentissimè praedicet , hunc solum majestatis incredibili quadam nimietate & ineffabili , non posse penuria sermonis humani , quavis oratione vel modicà comprehendi . All these Gods placed in the ●ighest Aether , Plato thinks to be true , incorporeal , Animal , without beginning or end , Eternal , happy in themselves without any external good . The Parent of which Gods , who is the Lord and Author of all things , and who is alone free from all bonds of doing and suffering , why should I go about in words to describe him ? since Plato who was endued with most Heavenly eloquence , equal to the Immortal Gods , does often declare , that this Highest God by reason of his excess of Majesty , is both ineffable and Incomprehensible . From which words of Apuleius it is plain , that according to him , the Twelve Consentes , and all the other Invisible Gods were derived from One Original Deity , as their Parent and Author . But then if you demand , what Gods of Plato these should be , to which Apuleius would here accommodate the Civil and Poetick Gods , contained in those Two Verses of Ennius , Juno , Vesta , Minerva , Ceres , Diana , Venus , Mars . Mercurius , Jovi ' , Neptunus , Vulcanus , Apollo . and the rest of this kind , that is , all their other Gods ( properly so called ) Invisible ? We reply , that these are no other than Plato's Ideas , or First Paradigms and Patterns of things , in the Archetypal World , which is the Divine Intellect ( and his Second Hypostasis ) derived from his first Original Deity , and most Simple Monad . For as Plato writeth in his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Sensible World , must n●eds be the Image of another Intelligible one . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Animal was the Pattern , according to whose likeness he that made this great Animal of the World , framed it ? certainly we must not think it to be any Particular Animal , since nothing can be perfect which is made according to an imperfect copy . Let us therefore conclude it , to be that Animal , which containeth all other animals in it , as its Parts . For that Intelligible World containeth all Intelligible Animals in it , in the same manner as this Sensible World , doth us and other sensible animals . Wherefore Plato himself here and elsewhere speaking obscurely of this Intelligible World , and the Ideas of it , no wonder if many of his Pagan followers , have absurdly made so many Distinct Animals and Gods of them . Amongst whom Apuleius accordingly would refer all the Civil and Poetick Gods , of the Pagans ( I mean their Gods , properly so called , Invisible ) to this Intelligible world of Plato's , and those several Ideas of it . Neither was Apuleius singular in this , but others of the Pagan Theologers did the like , as for example Julian in his Book against the Christians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato indeed speaketh of certain Visible Gods , the Sun , and the Moon , and the Stars , and the Heaven ; but these are all but Images of other Invisible Gods ; that Visible Sun which we see with our eyes , is but an Image of another Intelligible and Invisible One : so likewise the Visible Moon , and every one of the Stars , are but the Images and Resemblances of another Moon , and of other Stars Intelligible . Wherefore Plato acknowledged also these other Invisible Gods , inexisting and co-existing with the Demiurgus , from whom they were generated and produced . That Demiurgus in him , thus bespeaking these Invisible and Intelligible Gods ; Ye Gods of Gods , that is , Ye Invisible Gods , who are the Gods and Causes of the Visible Gods. There is one common maker therefore of both these kinds of Gods ; who first of all made a Heaven , Earth , Sea , & Stars , in the Intelligible World , as the Archetypes & Paradigms of these in the Sensible . Where S. Cyril in his Confutation writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This our excellent ●●lian , by his Intelligible and Invisible Gods , seems here to mean , 〈◊〉 ideas , which Plato sometimes contends to be Substances , and to subsist alone by themselves , and sometimes again determineth to be nothing but Notions or Conceptions in the mind of God. But however the matter be , the skilful in this kind of learning affirm , that these Ideas have been rejected by Plato 's own Disciples , Aristotle discarding them as Figments , or at least , such as being meer notions , could have no real causality and influence upon things . But the meaning of this Pagan Theology , may be more fully understood from what the same St. Cyril thus further objecteth against it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence whereof seems to be this ; Julian addeth , that the God of the Vniverse who made Heaven and Earth , is alike the Demiurgus both of these Sensible and of the other Intelligible things . If therefore the Ingenit God , be alike the Creator of both , how can he affirm those things that are Created by him , to co-exist with , and inexist in him ? How can that which is created , co-exist with the Ingenit God ? but much less can it inexist in him . For we Christians indeed affirm , that the Vnmade Word of God , doth of necessity co-exist with , and inexist in the Father , it proceeding from him not by way of Creation but of Generation . But this defender of Platonick trifles , acknowledging the Supreme God to be Ingenit , affirmeth notwithstanding those things which were Made and Created by him , to inexist in him ; thus mingling and confounding all things . Where notwithstanding , Julian , and the Platonick Pagans would in all probability reply ; that those Ideas of the Intelligible and Archetypal World ( which is the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect ) proceeding from the Highest Hypostasis , and Original Deity , by way of Necessary and Eternal Emanation , are no more to be accounted Creatures , than the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore might , with as little absurdity , be said to exist , With and In , the First Original Deity . But besides , the same Julian elsewhere in that Book of his , accommodates this Platonick Notion also , to the Pagan Gods in Particular , in like manner as Apuleius had done before , he writing of Aesculapius , after this canting way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Jupiter , amongst the Intelligible things , generated out of himself Aesculapius , and by the Generative Life of the Sun manifested him here upon Earth , he coming down from Heaven and appearing in a Humane Form , first about Epidaurus , and from thence extending his salutary power or vertue , over the whole Earth . Where Aesculapius is First of all , the Eternal Idea of the Medicinal Art or Skill , generated by the Supreme God , in the Intelligible world ; which afterward by the Vivifick Influence of the Sun , was Incarnated , and appeared in a humane form at Epidaurus . This is the Doctrine of that Julian , who was so great an Opposer of the Incarnation of the Eternal Logos , in our Saviour Jesus Christ. Neither was this Doctrine , of Many Intelligible Gods , and Powers Eternal , ( of which the Archetypal World consisteth ) first invented , by Platonick Pagans , after the times of Christianity , as some might suspect ; but that there was such a thing extant before amongst them also , may be concluded from this passage of Philo's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though God be but one , yet hath he about himself Innumerable Auxiliatory Powers , all of them salutiferous and procuring the good of that which is made , &c. Moreover by these Powers and out of them , is the Incorporeal and Intelligible World compacted , which is the Archetype of this visible World , that consisting of Invisible Ideas , as this doth of visible Bodies . Wherefore some admiring , with a kind of astonishment , the Nature of both these worlds , have not only Deified the whole of them , but also the most excellent parts in them , as the Sun and the Moon and the whole Heaven , which they scruple not at all to call Gods. Where Philo seems to speak of a double Sun , Moon , and Heaven as Julian did , the one Sensible , the other Intelligible . Moreover Plotinus himself sometimes complies with this Notion , he calling the Ideas of the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods ; as in that place before cited , where he exhorteth men ascending upward above the Soul of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To praise the Intelligible Gods , that is , the Divine Intellect , which as he elsewhere written is both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many . We have now given a full account of Apuleius his sence in that Book De Deo Socratis , concerning the Civil and Poetical Pagan Gods ; which was not to assert a Multitude of Substantial and Eternal Deities or Minds Independent in them ; but only to reduce the Vulgar Theology of the Pagans , both their Civil and Poetical , into some conformity with the Natural , Real , and Philosophick Theology ; and this according to Platonick Principles . Wherein many other of the Pagan Platonists , both before and after Christianity concurred with him ; they making the Many Pagan Invisible Gods , to be really nothing but the Eternal Ideas of the Divine Intellect , ( called by them the Parts of the Intelligible and Archetypal World ) which they supposed to have been the Paradigms and Patterns according to which this Sensible World , and all Particular things therein were made and upon which they depended , they being only Participations of them . Wherefore though this may well be look'd upon as a Monstrous Extravagancy , in these Platonick Philosophers , thus to talk of the Divine Ideas , or the Intelligible and Archetypal Paradigms of things , not only as Substantial , but also as so many several Animals , Persons , and Gods ; it being their humour thus upon all slight occasions to multiply Gods ; yet nevertheless must it be acknowledged , that they did at the very same time declare , all these to have been derived from One Supreme Deity , and not only so , but also to exist in it ; as they did likewise at other times , when unconcerned in this business of their Pagan Polytheism , freely acknowledge all these intelligible Ideas , to be Really nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conceptions in the Mind of God , or the First Intellect ( though not such Slight Accidental and Evanid ones , as those Conceptions and Modifications of our humane Souls are ) and consequently not to be so many Distinct Substances , Persons , and Gods , ( much less Independent Ones ) but only so many Partial Considerations of the Deity . What a Rabble of Invisible Gods and Goddesses , the Pagans had , besides those their Dii Nobiles , and Dii Majorum Gentium , their Noble and Greater Gods ( which were the Consentes and Selecti ) hath been already showed out of St. Austin , from Varro and others ; as namely , Dea Mena , Deus Vagitanus , Dea Levana , Dea Cunina , Diva Rumina , Diva Potina , Diva Educa , Diva Paventina , Dea Venilia , Dea Agenoria , Dea Stimula , Dea Strenua , Dea Numeria , Deus Consus , Dea Sentia , Deus Jugatinus , Dea Virginensis , Deus Mutinus . To which might be added more out of other places of the same St. Austin , as Dea Deverra , Deus Domiducus , Deus Domitius , Dea Manturna , Deus Pater Subigus , Dea Mater Prema , Dea Pertunda , Dea Rusina , Dea Collatina , Dea Vallonia , Dea Seia , Dea Segetia , Dea Tutilina , Deus Nodotus , Dea Volutina , Dea Patelena , Dea Hostilina , Dea Flora , Dea Lacturtia , Dea Matura , Dea Runcina . Besides which there are yet so many more of these Pagan Gods and Goddesses extant in other Writers , as that they cannot be all mentioned or enumerated by us ; divers whereof have Very Small , Mean , and Contemptible Offices assigned to them , as their names for the most part do imply ; some of which are such , as that they were not fit to be here interpreted . From whence it plainly appears , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing at all without a God to these Pagans , they having so strong a Perswasion , that Divine Providence extended it self to all things , and expressing it after this manner , by assigning to Every thing in Nature , and Every part of the World , and whatsoever was done by men , some particular God or Goddess by name , to preside over it . Now that the Intelligent Pagans , should believe in good earnest , that all these Invisible Gods and Goddesses of theirs , were so many Several Substantial Minds , or Vnderstanding Beings Eternal and Vnmade , really existing in the World , is a thing in it self Vtterly Incredible . For how could any possibly perswade themselves , that there was One Eternal Unmade Mind or Spirit , which for example , Essentially presided over The Rockings of Infants Cradles , and nothing else ? another over the Sweeping of Houses ? another over Ears of Corn ? another over the Husks of Grain ? and another over the Knots of Straw and Grass , and the like ? And the Case is the very same , for those other Noble Gods of theirs ( as they call them ) the Consentes , and Selecti ; since there can be no reason given , why those should all of them , be so many Substantial and Eternal Spirits Self-existent or Vnmade , if none of the other were such . Wherefore if these be not all , so many Several Substantial and Eternal Minds , so many Selfexisting and Independent Deities , then must they of necessity , be either Several Partial Considerations of the Deity , viz. the Several Manifestations of the Divine Power and Providence Personated ; or else Inferiour Ministers of the same . And thus have we already shewed , that the more High-flown and Platonick Pagans , ( as Julian , Apuleius and others ) understood these Consentes and Select Gods , and all the other Invisible ones , to be really nothing else , but the Ideas of the Intelligible and Archetypal World , ( which is the Divine Intellect ) that is indeed , but Partial Considerations of the Deity , as Vertually and Exemplarily conteining all things : whilst others of them , going in a more plain and easie way , concluded these Gods of theirs , to be all of them , but several Names and Notions of the One Supreme Deity , according to the Various Manifestations of its Power in the world ; as Seneca expresly affirmeth , not only concerning Fate , Nature and Fortune , &c. but also Liber Pater , Hercules , and Mercury , ( before mentioned by him ) that they were Omnia ejusdem Dei Nomina , variè utentis suâ potestate , all Names of One and the same God , as diversly using his power ; and as Zeno in Laertius concludes of all the rest : or else , ( which amounts to the same thing ) that they were the Several Powers and Vertues of One God Fictitiously Personated and Deified ; as the Pagans in Eusebius apologize for themselves , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deifie nothing but the Invisible Powers of that God which is over all . Nevertheless because those Several Powers of the Supreme God were not supposed to be all executed immediately by himself , but by certain other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Subservient Ministers under him , appointed to preside over the Several Things of Nature , Parts of the World , and Affairs of Mankind ( commonly called Demons ; ) therefore were those Gods sometimes taken also for such Subservient Spirits , or Demons collectively ; as perhaps in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When will Zephyrus or the West-wind blow ? When it seemeth good to himself or to Aeolus ; for God hath not made thee Steward of the Winds , but Aeolus . But for the fuller clearing of the whole Pagan Theology , and especially this one Point thereof , that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was in great part nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Polytheism or Multiplicity of Gods , nothing but the Polyonymy of One God , or his being called by Many Personal Proper Names , Two Things are here requisite to be further taken notice of ; First , that according to the Pagan Theology , God was conceived to be Diffused throughout the whole World , to Permeate and Pervade all things , to Exist in all things , and Intimately to Act all things . Thus we observed before out of Horus Apollo , that the Egyptian Theologers conceived of God , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit pervading the whole World , as likewise they concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Nothing at all Consisted without God. Which same Theology was Universally entertained also amongst the Greeks . For Thus Diogenes the Cynick in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of him . And Aristotle or the Writer De Plantis , makes God not only to comprehend the whole world , but also to be an Inward Principle of Life in Animals ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What is the Principle in the Life or Soul of Animals ? certainly no other than that Noble Animal ( or Living Being ) that encompasses and surrounds the whole Heaven , the Sun , the Stars , and the Planets . Sextus Empiricus thus represents the sence of Pythagoras , Empedocles , and all the Italick Philosophers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That we men have not only a conjunction amongst our selves with one another , but also with the Gods above us , and with Brute Animals below us : because there is One Spirit which like a Soul , pervades the whole World , and unites all the parts thereof together . Clemens Alexandrinus writeth thus of the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They affirm that God doth Pervade all the Matter of the Vniverse , and even the most vile parts thereof , which that Father seems to dislike . ; as also did Tertullian , when he represented their Doctrine thus ; Stotci volunt Deum sic per Materiam decucurrisse , quomodo Mel per Favos , the Stoicks will have God , so to run through the Matter , as the Honey doth the Combs . Strabo testifies of the ancient Indian Brachmans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That in many things they Philosophized after the Greekish manner , as when they affirm that the World had a beginning , and that it would be Corrupted , and that the Maker and Governour thereof , Pervades the whole of it . The Latins also fully agreed with the Greeks in this : For though Seneca somewhere propounds this Question , Vtrum Extrinsecus operi suo Circumfusus sit Deus , an toti inditus ? Whether God be only extrinsically circumfused , about his work the World , or inwardly insinuating do Pervade it all ? yet himself elsewhere answers it , when he calls God , Divinum Spiritum per omnia , maxima , ac minima , aequali intentione diffusum , A Divine Spirit , Diffused through all things , whether Smallest or Greatest , with equal intention . God in Quintilians Theology , is Spiritus omnibus partibus Immistus ; and Ille fusus , per omnes rerum Naturae partes Spiritus , a Spirit which insinuates it self into , and is Mingled with all the parts of the world ; And that Spirit which is diffused through all the parts of Nature . Apuleius likewise affirmeth Deum omnia permeare , That God doth permeate all things , and that Nulla res est tam praestantibus viribus , quae viduata Dei auxilio , sui natura contenta sit , There is nothing so excellent or powerful , as that it could be content with its own Nature alone , void of the Divine Aid or Influence : and again , Dei Praesentiam , non jam cogitatio sola , sed Oculi , & aures , & sensibilis Substantia comprehendit , That God is not only present to our Cogitation , but also to our very eyes and ears , in all these sensible things . Servius agreeably with this doctrine of the Ancient Pagans , determineth , that Nulla Pars Elementi sine Deo est , That there is no part of the Elements devoid of God. And that the Poets fully closed with the same Theology , is evident from those known passages of theirs , Jovis omnia plena , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. All the things of Nature , and Parts of the world , are full of God ; as also from this of Virgil , — Deum namque ire per omnes Terrasque , Tractusque Maris , Coelumque profundum . Lastly we shall observe that both Plato and Anaxagoras , who neither of them Confounded God with the World , but kept them both distinct and affirmed God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmingled with any thing , nevertheless concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he did order and govern all things passing through and pervading all things ; which is the very same with that Doctrine of Christian Theologers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God permeates and passes through all things , Vnmixedly . Which Plato also there in his Cratylus , plainly making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Name for God , etymologizeth it , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. passing thorough all things , and thereupon gives us the best account of Heraclitus his Theosophy , that is any where extant ( if not rather a Fragment of Heraclitus his own ) in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who affirm the Vniverse to be in constant motion , suppose a great part thereof , to do nothing else but move and change ; but that there is something which Passes through and Pervades this whole Vniverse , by which all those things that are made , are made : and that this is both the Most Swift , and Most subtil thing ; for it could not otherwise pass through all things , were it not so Subtil , that nothing could keep it out or hinder it ; and it must be most swift , that it may use all things , as if they stood still , that so nothing might scape it . Since therefore this doth preside over , and Order all things , Permeating and Passing through them ; it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Letter Cappa , being only taken in for the more handsom pronunciation . Here we have therefore Heraclitus his Description of God , namely this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Most Subtil and Most Swift Substance , which permeates and passes through the whole Vniverse , by which all things that are made , are made . Now saith Plato , some of these Heracliticks , say that this is Fire , others that it is Heat ; but he deriding both these Conceits ; concludes with Anaxagoras , that it is a Perfect Mind , unmixed with any thing ; which yet Permeating and Passing through all things , frames , orders , and disposes all . Wherefore this being the Universally received Doctrine of the Pagans , that God was a Spirit or Substance Diffused through the whole World , which Permeating and Inwardly Acting all things , did Order all ; no wonder , if they called him , in Several Parts of the World and Things of Nature , by several Names ; or to use Cicero's Language , no wonder if Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , &c. if God pervading the nature of every thing , were in the Earth called Ceres , in the Sea Neptune , in the Air Juno , &c. And this very account does Paulus Orosius ( in his Historick work against the Pagans , Dedicated to St. Austin ) give of the original of the Pagan Polytheism , Quidam dum In Multis Deum credunt , Multos Deos , indiscreto Timore , sinxerunt , That Some whilst they believe God to be In Many things , have therefore , out of an indiscreet fear , feigned Many Gods ; in which words he intimates , that the Pagans Many Gods , were really but Several Names of One God , as existing in Many things , or in the Several Parts of the world ; as the same Ocean is called by several names , as beating upon several Shores. Secondly the Pagan Theology went sometimes yet a strain higher , they not only thus supposing , God to Pervade the whole World , and to be Diffus'd through All Things ( which as yet keeps up some Difference and Distinction betwixt God and the World ) but also Himself to be in a manner All Things . That the ancient Egyptian Theology , from whence the Theologies of other Nations were derived , ran so high as this , is evident from that excellent Monument of Egyptian Antiquity , the Saitick Inscription often mentioned , I am all that Was , Is , and Shall be . And the Trismegistick Books insisting so much every where upon this Notion , That God is All Things ; ( as hath been observed ) renders it the more probable , that they were not all Counterfeit and Supposititious ; but that according to the testimony of Jamblichus , they did at least contein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some of the Old Theutical or Hermaical Philosophy , in them . And from Egypt in all probability , was this Doctrine by Orpheus derived into Greece , the Orphick Verses themselves running much upon this strain , and the Orphick Theology being thus Epitomized by Timotheus the Chronographer ; That all things were made by God , and That Himself is All Things . To this purpose is that of Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Et Terra , & Aether , & Poli Arx est Jupiter , Et Cuncta Solus , & aliquid Sublimius . And again , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Nunc ut implacabilis Apparet Ignis : nunc Tenebris , nunc Aquae Par ille cerni : Simulat interdum Feram , Tonitrua , Ventos , Fulmina , & Nubila . As also this of Lucan amongst the Latins , — Superos quid quaerimus ultra ? Jupiter est quodcunque Vides , quocunque moveris . Whereunto agree also , these passages of Seneca the Philosopher , Quid est Deus ? Quod vides Totum , & quod non vides , Totum . And Sic Solus est Omnia ; opus suum & Extrà & Intrà tenet : What is God ? he is all that you see , and all that you do not see . And he alone is All Things , he containing his own work not only without but also within . Neither was this the Doctrine only of those Pagans who held God to be the Soul of the World , and consequently the whole Animated World to be the Supreme Deity , but of those others also , who conceived of God as an Abstract Mind Superiour to the Mundane Soul , or rather as a Simple Monad Superiour to Mind also ; as those Philosophers , Xenophanes , Parmenides , and Melissus , who described God to be One and All Things , they supposing that because all things were From him , they must needs have been first in a manner In him and Himself All Things . With which agreeth the Author of the Asclepian Dialogue , when he maketh , Vnus Omnia , and Creator Omnium ; One All Things , and the Creator of All Things , to be but equivalent Expressions : and when he affirmeth , that before things were made , In eo jam tunc erant , unde Nasci habuerunt ; They then Existed in him , from whom afterwards they proceeded . So likewise the other Trismegistick Books , when they give this account of Gods being both All things that Are , and All things that Are Not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because those things that Are , he hath manifested from himself , and those things that Are not , he still containeth within himself ; or as it it is elsewhere expressed , he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hide them and Conceal them in himself . And the Orphick verses gave this same Account likewise of Gods being All Things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. because he first Conceal'd and Hid them all within himself , before they were made and thence afterward from himself displayed them , and brought them forth into Light : Or because — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before they were produc'd , they were all contein'd together in the Womb of God. Now this was not only a further Ground , of that seeming Polytheism amongst the Pagans , which was really nothing but the Polyonymy of One God , and their Personating his Several Powers ; but also of another more strange and puzzling Phaenomenon in their Theology , namely , their Personating also , the Parts of the World Inanimate , and Things of Nature , and bestowing the Names of Gods and Goddesses upon them . It was before observed out of Moschopulus , that the Pagans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Call the things in Nature , and the Gods which presided over them , by one and the same Name . As for Example , they did not only call , the God which presideth over those arts that operate by Fire , Hephaestus or Vulcan ; but also Fire it self . And Demeter or Ceres , was not only taken by them for that God , who was supposed to Give Corn and Fruits , but also for Corn it self . So Dionysus or Bacchus did not only signifie , the God that Giveth Wine , but also Wine it self . And he instancing further , in Venus , and Minerva , and the Muses , concludes the same Universally of all the rest . Thus Arnobius in his Book against the Pagans , In usu sermonis vestri , Martem pro Pugna appellatis , pro Aqua Neptunum , Liberum Patrem pro Vino , Cererem pro Pane , Minervam pro Stamine , pro Obscoenis libidinis Venerem . Now we will not deny , but that this was sometimes done Metonymically , the Efficient Cause , and the Ruling or Governing Principle , being put for the Effect , or that which was Ruled and Governed by it . And thus was War frequently styled Mars , and that of Terence may be taken also in this Sence , Sine Cerere & Libero friget Venus . And Plutarch ( who declares his great dislike of this kind of Language ) conceives that there was no more at first in it than thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As we , when one buyes the Books of Plato , commonly say that he buyes Plato ; and when one acts the Plays of Menander , that he acts Menander ; so did the ancients not spare to call the Gifts and Effects of the Gods , by the names of those Gods spectively , thereby honouring them also for their Vtility . But he grants that afterward this Language was by ignorant Persons abused and carried on further , and that not without great Impiety ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Their followers mistaking them , and thereupon ignorantly attributing the Passions of Fruits , ( their Appearances and Occultations ) to the Gods themselves , that preside over them ; and so not only calling them , but also thinking them to be , the Generations and Corruptions of the Gods , have by this means filled themselves with absurd and wicked Opinions . Where Plutarch well condemns the Vulgar both amongst the Egyptians and Greeks , for that in their mournful Solemnities , they sottishly attributed to the Gods , the Passions belonging to the fruits of the earth ; thereby indeed making them to be Gods. Nevertheless the Inanimate Parts of the World and Things of Nature , were frequently Deified by the Pagans , not only thus Metonymically , but also in a further Sence , as Cicero plainly declares ; Tum illud quod erat à Deo natum , Nomine ipsius Dei nuncupabant , ut cum Fruges Cererem appellamus , Vinum autem Liberum ; Tum autem Res ipsa in qua Vis inest Major , sic appellatur ut ea ipsa Res nominetur Deus . Both that which proceeds from God , is called by the name of a God , as Corn is sometimes thus called Ceres , and Wine Liber : and also whatsoever hath any greater Force in it , That thing it self is often called a God too . Philo also thus represents the Religion of the Pagans , as first Deifying Corporeal Inanimate Things , and then bestowing those Proper Personal Names upon them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Some have Deified the Four Elements , the Earth , the Water , the Air and the Fire . Some the Sun and the Moon , and the Planets and Fixed Stars : Others the Heaven , others the whole World. But that Highest and most Ancient Being , the Parent of all things , the Chief Prince of this great City , and the Emperour of this invincible Army , who governeth all things salutiferously , Him have they covered , concealed and obscured , by bestowing Counterfeit Personal Names of Gods upon each of these things . For the Earth they called Proserpina , Pluto and Ceres ; the Sea Neptune , under whom they place many Demons and Nymphs also as his Inferiour Ministers ; the Air Juno ; the Fire Vulcan ; the Sun Apollo ; the Moon Diana , &c. and dissecting the Heaven into Two Hemispheres , one above the Earth the other under it , they call these the Dioscuri , feigning them to live alternately one one day , and the other another . We deny not here but that the Four Elements , as well as the Sun , Moon , and Stars , were supposed by some of the Pagans , to be Animated with Particular Souls of their own , ( which Ammianus Marcellinus seems principally to call Spiritus Elementorum , the Spirits of the Elements , worshipped by Julian ) and upon that account to be so many Inferiour Gods themselves . Notwithstanding which , that the Inanimate Parts of these , were also Deified by the Pagans , may be concluded from hence ; because Plato , who in his Cratylus etymologizeth Dionysus from Giving of Wine , and elsewhere calls the fruits of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gifts of Ceres , doth himself nevertheless in compliance with this Vulgar Speech , call Wine and Water as mingled together in a Glass ( or Cup ) to be drunk , Gods : where he affirmeth that a City ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · so temper'd , as in a Cup , where the furious Wine poured out bubbles and sparkles , but being Corrected by another Sober God ( that is , by Water ) both together make a good and moderate Potion . Cicero also tells us , that before the Roman Admirals went to Sea , they were wont to offer up a Sacrifice to the Waves . But of this more afterward . However it is certain , that meer Accidents , and Affections of Things in Nature , were by these Pagans commonly Personated and Deified , as Time in Sophocles his Electra is a God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Time is an easie God ; and Love in Plato's Symposium , where it is wondred at , that no Poet had ever made a Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Love being such and so great a God. Though the same Plato in his Philebus , when Protarchus had called Pleasure a Goddess too , was not willing to comply so far there with Vulgar Speech ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My fear , O Protarchus , concerning the Names of the Gods , is extraordinary great . Wherefore as to Venus , I am willing to call her , what she pleases to be called ; but Pleasure I know is a Various and Multiform thing . Wherefore it cannot be denied but that the Pagans did in some sence or other Deifie or Theologize all the Parts of the World , and Things of Nature . Which we conceive to have been done at first upon no other Ground than this , because God was supposed by them , not only to Permeate and Pervade all things , to be Diffused thorough All , and to Act in and upon All ; but also to be Himself in a manner All things ; which they expressed after this way ; by Personating the Things of Nature Severally , and bestowing the Names of Gods and Goddesses upon them . Only we shall here observe , that this was done especially ( besides the Greater Parts of the World ) to Two Sorts of things , First , such in which Humane Vtility was most concerned : Thus Cicero , Multae aliae Naturae Deorum ex Magnis Beneficiis eorum , non sine causa & à Graeciae Sapientibus & à Majoribus nostris , constitutae nominataeque sunt : Many other Natures of Gods have been constituted and nominated , both by the wise men of Greece , and by our Ancestors , meerly for the great Benefits received from them . The Reason whereof is thus given by him , Quia quicquid magnam Vtilitatem generi afferret humano , id non sine Divina Bonitate erga homines fieri arbitrabantur ; Because they thought , that whatsoever brought any great Vtility to mankind , this was not without the Divine Goodness . Secondly , such as were most wonderful and Extraordinary , or Surprizing ; to which that of Seneca seems pertinent , Magnorum Fluminum Capita Veneramur . Subita & ex abdito vasti amnis eruptio Aras habet . Coluntur Aquarum Calentium Fontes ; & Stagna quaedam vel Opacitas vel immensa Altitudo sacravit . We adore the rising Heads and Springs of great Rivers . Every sudden and plentiful Eruption of Waters out of the hidden Caverns of the Earth , hath its Altars erected to it ; and some Pools have been made Sacred for their immense Profundity and Opacity . Now this is that which is properly called , the Physiological Theology of the Pagans , their Personating and Deifying ( in a certain sence ) the Things of Nature , whether Inanimate Substances , or the Affections of Substances . A great part of which Physiological Theology , was Allegorically conteined in the Poetick Fables of the Gods. Eusebius indeed was of opinion , that those Poetick Fables were at first only Historical , and Herological , but that afterwards some went about to Allegorize them into Physiological Sences , thereby to make them seem the less impious and ridiculous : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such was the ancient Theology of the Pagans ( namely , Historical , of men deceased , that were worshipped for Gods ) which some late Vpstarts have altered , devising other Philosophical and Physiological sences of those Histories of their Gods , that they might thereby render them the more specious , and hide the Impiety of them . For they being neither willing to abandon those Fopperies of their forefathers , nor yet themselves able to bear the Impiety of these Fables ( concerning the Gods ) according to the Literal Sence of them , have gone about to cure them thus by Physiological Interpretations . Neither can it be doubted , but that there was some Mixture of Herology and History , in the Poetick Mythology ; Nor denied , that the Pagans of latter times , such as Porphyrius and others , did excogitate and devise certain new Allegorical sences of their own , such as never were intended . Origen before both him and Porphyry , noting this of the Pagans , that when the absurdity of their Fables concerning the Gods was objected and urged against them , some of them did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apologizing for these things , betake themselves to Allegories . But long before the times of Christianity , those First Stoicks Zeno , Cleanthes , and Chrysippus , were famous for the great pains which they took in Allegorizing these Poetick Fables of the Gods. Of which Cotta in Cicero thus , Magnam molestiam suscepit & minimè necessariam , primus Zeno , pòst Cleanthes , deindè Chrysippus , Commentitiarum Fabulalarum reddere rationem , & vocabulorum cur quidque ita appellatum sit , causas explicare . Quod cum facitis , illud profecto confitemini , longè aliter rem se habere atque hominum opinio sit ; eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum : Zeno first and after him Cleanthes and Chrysippus took a great deal more pains than was needful , to give a reason of all those Commentitious Fables of the Gods , and of the names that every thing was called by . By doing which they confessed that the matter was far otherwise , than according to mens opinion , in as much as they who are called Gods in them , were nothing but the Natures of things . From whence it is plain , that in the Poetick Theology , the Stoicks took it for granted , that the Natures of Things were Personated and Deified , and that those Gods were not Animal , nor indeed Philosophical , but Fictitious , and nothing but the Things of Nature Allegorized . Origen also gives us a Taste of Chrysippus his thus Allegorizing , in his interpreting an obscene Picture or Table of Jupiter and Juno , in Samos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Grave Philosopher in his writings saith ; that Matter having received the Spermatick Reasons of God , conteineth them within it self , for the adorning of the whole World ; and that Juno in this Picture in Samos , signifies Matter , and Jupiter God. Upon which occasion that pious Father adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For the sake of which , and innumerable other such like Fables , we will never endure to call The God over all , by the name of Jupiter , but exercising pure Piety towards the Maker of the World , will take care not to defile Divine things with impure Names . And here we see again , according to Chrysippus his Interpretation , that Hera or Juno , was no Anim●l nor Real God , but only the Nature of Matter Personated and Deified ; that is , a meer Fictitious and Poetick God. And we think it is unquestionably evident , from Hesiod's Theogonia , that many of these Poetick Fables , according to their First Intention , were really nothing else but Physiology Allegorized , and consequently those Gods , nothing but the Natures of things Personated and Deified . Plato himself , though no friend to these Poetick Fables , plainly intimates as much , in his Second De Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Fightings of the Gods , and such other things , as Homer hath feigned concerning them , ought not to be admitted into our Commonwealth , whether they be delivered in way of Allegory , or without Allegories : Because Young men are not able to judge , when it is an Allegory , and when not . And it appears from Dionysius Halicarnass . that this was the General opinion concerning the Greekish Fables , that some of them were Physically , and some Tropologically Allegorical : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let no man think me to be ignorant that some of the Greekish Fables are profitable to men , partly as declaring the Works of Nature by Allegories , partly as being helpful for humane life , &c. Thus also Cicero , Alia quoque ex ratione , & quidem Physicâ , magna fluxit Multitudo Deorum , qui induti specie humana , Fabulas Poetis suppeditaverunt , hominum autem vitam Superstitione omni refercerunt . Eusebius indeed , seems sometimes to cast it as an Imputation upon the whole Pagan Theology , that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deifie the Inanimate Nature ; but this is properly to be understood of this Part of their Theology only , which was Physiological , and of their Mythology or Poetick Fables of the Gods Allegorized : it being otherwise both apparently false , and all one as to make them downright Atheists . For he that acknowledges no Animant God , as hath been declared , acknowledges no God at all , according to the True Notion of him ; whether he derive all things from a Fortuitous Motion of Matter , as Epicurus and Democritus did , or from a Plastick and Orderly but Sensless Nature , as some Degenerate Stoicks , and Strato the Peripatetick ; whose Atheism seems to be thus described by Manilius , Aut neque Terra Patrem novit , nec Flamma , nec Aer , Aut Humor , faciuntque Deum per quatuor artus , Et Mundi struxere Globum , prohibentque requiri Vltra se quidquam . Neither ought this Physiological Theology of the Pagans , which consisted only in Personating and Deifying Inanimate Substances , and the Natures of Things to be confounded ( as it hath been by some late Writers ) with that Philosophical Theology of Scaevola , Varro and others , ( which was called Natural also , but in another sence , as True and Real ) it being indeed but a Part of the Poetical first , and afterward of the Political Theology , and owing its Original much to the Phancies of Poets , whose Humour it was perpetually to Personate Things and Natures . But the Philosophick Theology properly so called , which according to Varro was that , de qua multos libros Philosophi reliquerunt ; as it admitted none but Animal Gods , and such as really existed in Nature , ( which therefore were called Natural ) namely one Supreme Universal Numen , a Perfect Soul or Mind comprehending all , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other Inferiour Understanding Beings his Ministers Created by him , such as Stars and Demons ; so were all those Personated Gods , or Natures of Things Deified , in the Arcane Theology , interpreted agreeably thereunto . St. Austin often takes notice of the Pagans thus Mingling and as it were Incorporating Physiology with their Theology , he justly condemning the same . As in his 49. Epistle ; Neque illinc excusant impii , sua Sacrilega Sacra & Simulachra , quòd eleganter interpretantur quid quaeque significent : Omnis quippe illa Interpretatio ad Creaturam refertur , non ad Creatorem , cui uni debetur Servitus Religionis , illa quae uno nomine Latria Graecè appellatur . Neither do the Pagans sufficiently excuse their Sacrilegious Rites and Images , from hence , because they elegantly ( and ingeniously ) interpret , what each of those things signifieth . For this Interpretation is referred to the Creature , and not to the Creator , to whom alone belongeth Religious Worship , that which by the Greeks is called Latria . And again in his Book De Civ . D. L. 6. c. 8. Atenim habent ista Physiologicas quasdam ( sicut aiunt ) id est , Naturalium Rationum Interpretationes . Quasi verò nos in hac Disputatione Physiologiam quaeramus , & non Theologiam ; id est , Rationem Naturae , & non Dei. Quamvis enim qui verus Deus est , non Opinione sed Natura sit Deus ; non tamen omnis Natura Deus est . But the Pagans pretend , that these things have certain Physiological Interpretations , or according to Natural Reasons ; as if in this Disputation , we sought for Physiology , and not Theology or the Reason of Nature and not of God. For although the True God , be not in Opinion only , but in Nature God , yet is not every Nature , God. But certainly the First and Chief Ground of this Practice of theirs , thus to Theologize Physiology and Deifie ( in one sence or other ) all the Things of Nature , was no other than what has been already intimated , their supposing God to be , not only Diffused thorough the whole World , and In all things , but also in a manner All things ; and that therefore he ought to be worshipped in All the Things of Nature , and Parts of the World. Wherefore these personated Gods of the Pagans , or those Things of Nature Deified by them , and called Gods and Goddesses , were for all that , by no means accounted by the Intelligent amongst them , True and Proper Gods. Thus Cotta in Cicero ; Cum Fruges Cererem , Vinum Liberum dicimus , genere nos quidem sermonis utimur usitato : sed ecquem tam amentem esse putas , qui illud , quo vescatur , Deum esse credat ? Though it be very common and familiar language amongst us , to call Corn Ceres , and Wine Bacchus , yet who can think any one to be so mad , as to take that to be really a God , which he feeds upon ? The Pagans really accounted that only for a God , by the worshipping and invoking whereof , they might reasonably expect benefit to themselves , and therefore nothing was Truely and Properly a God to them , but what was both Substantial , and also Animant and Intellectual . For Plato writes that the Atheistick Wits of his time , therefore concluded the Sun , and Moon , and Stars , not to be Gods , because they were nothing but Earth and Stones ( or a certain Fiery Matter ) devoid of all Understanding and Sense , and for this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unable to take notice of any Humane Affairs . And Aristotle affirmeth concerning the Gods in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That all men conceived them to Live , and consequently to Act , since they cannot be supposed to sleep perpetually as Endymion did . The Pagans , Universally conceived the Gods to be Happy Animals ; and Aristotle there concludes , the happiness of them all to consist in Contemplation . Lucretius himself would not debar men of that Language ( then vulgarly received amongst the Pagans ) of calling the Sea Neptune , Corn Ceres , Wine Bacchus , and the Earth the Mother of the Gods too , provided that they did not think any of these for all that , to be Truly and Really Gods , Hîc siquis Mare Neptunum , Cereremque vocare Constituit fruges , & Bacchi nomine abuti Mavolt , quam Laticis proprium proferre vocamen : Concedamus ut hic , Terrarum dictitet Orbem Esse Deum Matrem , dum non sit re tamen apse . And the reason why the Earth was not really a Goddess , is thus given by him , Terra quidem vero caret omni tempore Sensu. Because it is constantly devoid of all manner of sense . Thus Balbus in Cicero tells us , that the first thing included in the notion or Idea of a God , is this , Vt sit Animans , That it be Animant ; or endued with Life , Sense , and Vnderstanding . And he conceiving the Stars to be undoubtedly such , therefore concludes them to be Gods. Quoniam tenuissimus est Aether , & semper agitatur & viget , necesse est , quod Animal in eo gignatur , idem quoque Sensu acerrimo esse . Quare ●um in Aethere Astra gignantur , consentaneum est in iis Sensum inesse & Intelligentiam . Ex quo efficitur in Deorum numero Astra esse ducenda . Because the Aether is most subtil , and in continual agitation , that Animal which is begotten in it , must needs be endued with the quickest and sharpest sense . Wherefore since the Stars are begotten in the Aether , it is reasonable to think them to have Sense and Vnderstanding ; from whence it follows , that they ought to be reckoned in the number of Gods. And Cotta in the Third Book , affirms that all men were so far from thinking the Stars to be Gods , that Multi ne Animantes quidem esse concedant , many would not so much as admit them to be Animals : plainly intimating , that unless they were Animated , they could not possibly by Gods. Lastly Plutarch for this very reason absolutely condemns , that whole practice of giving the names of Gods and Goddesses , to Inanimate things , as Absurd , Impious , and Atheistical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who give the names of Gods to Sensless and Inanimate Natures and Things , and such as are destroyed by men in the use of them , beget most wicked and Atheistical opinions in the minds of men : since it cannot be conceived how these things should be Gods ; for nothing that is Inanimate , is a God. And now we have very good reason to conclude , that the Distinction or Division of Pagan Gods ( used by some ) into Animal and Natural ( by Natural being meant Inanimate ) is utterly to be rejected , if we speak of their True and Proper Gods ; since nothing was such to the Pagans but what had Life , Sense , and Understanding . Wherefore those Personated Gods , that were nothing but the Natures of Things Deified , as such , were but Dii Commentitii & Fictitii , Counterfeit and Fictitious Gods : or as Origen calls them in that place before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Figments of the Greeks ( and other Pagans ) that were but Things turned into Person and Deified . Neither can there be any other sence made , of these Personated and Deified Things of Nature , than this , that they were all of them really so many Several Names of One Supreme God , or Partial Considerations of him , according to the Several Manifestations of himself in his Works . Thus according to the old Egyptian Theology before declared , God is said to have both , No Name , and Every Name ; or as it is expressed in the Asclepian Dialogue , Cum non possit Vno quamvis è Multis composito Nomine nuncupari , potius Omni Nomine vocandus est , siquidem sit Vnus & Omnia ; ut necesse sit , aut Omnia Ipsius Nomine , aut Ipsum Omnium Nomine nuncupari : Since he cannot be fully declared by any one Name , though compounded of never so many , therefore is he rather to be called by Every Name , he being both One and All Things : so that either Every Thing must be called by His Name , or He by the Name of Every thing . With which Egyptian Doctrine , Seneca seemeth also fully to agree , when he gives this Description of God , Cui Nomen Omne convenit , He to whom every Name belongeth ; and when he further declares thus concerning him , Quaecunque voles illi Nomina aptabis ; and , Tot Appellationes ejus possunt esse , quot Munera , You may give him whatsoever Names you please , &c. and , There may be as many Names of him , as there are Gifts and Effects of his : and lastly , when he makes God and Nature , to be really One and the same Thing ; and , Every thing we see , to be God. And the Writer De Mundo , is likewise consonant hereunto , when he affirmeth that God is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , may be denominated from Every Nature , because he is the Cause of all things . We say therefore , that the Pagans in this their Theologizing of Physiology , and Deifying the Things of Nature , and Parts of the World , did accordingly Call Every Thing by the Name of God ; or God by the Name of Every Thing . Wherefore these Personated and Deified Things of Nature were not themselves Properly and Directly worshipped by the Intelligent Pagans , ( who acknowledged no Inanimate thing for a God ) so as to terminate their worship ultimately in them ; but either Relatively only to the Supreme God , or else at most in way of Complication with him , whose Effects and Images they are , so that they were not so much themselves worshipped , as God was worshipped in them . For these Pagans professed , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , look upon the Heaven ( and World ) not slightly and superficially ; nor as meer Bruit Animals , who take notice of nothing , but those sensible Phantasms , which from the objects obtrude themselves upon them ; or else as the same Julian , in that Oration , again more fully expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not view and contemplate the Heaven and World , with the same eyes , that Oxen and Horses do , but so as from that which is Visible to their outward senses , to discern and discover another Invisible Nature under it . That is , they professed to behold all things with Religious Eyes , and to see God in Every Thing , not only as Pervading all things , and Diffused thorough all things , but also as Being in a manner All things Wherefore they looked upon the whole World as a Sacred Thing , and as having a kind of Divinity in it ; it being , according to their Theology , nothing but God himself Visibly Displayed . And thus was God worshipped by the Pagans , in the whole Corporeal World taken all at once together , or in the Universe , under the Name of Pan. As they also commonly conceived of Zeus and Jupiter , after the same manner , that is , not Abstractly only ( as we now use to conceive of God ) but Concretely , together with all that which Proceedeth and Emaneth from him , that is , the Whole World. And as God was thus described in that old Egyptian Monument , to be All that Was , Is , and Shall be ; so was it before observed out of Plutarch , that the Egyptians took the First God , and the Vniverse , for One and the same Thing ; not only because they supposed the Supreme God , Vertually to contain all things within himself , but also because they were wont to conceive of him , together with his Outflowing , and all the extent of Fecundity , the whole World displayed from him , all at once , as one entire thing . Thus likewise , do the Pagans in Plato confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Greatest God , and The Whole World together , as being but one and the same thing . And this Notion was so Familiar with these Pagans , that Strabo himself , writing of Moses , could not conceive of his God , and of the God of the Jews , any otherwise than thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , namely , That which containeth us all , and the Earth , and the Sea , which we call the Heaven and World , and the Nature of the Whole . By which notwithstanding , Strabo did not mean , the Heaven or World Inanimate , and a Sensless Nature , but an Understanding Being , framing the whole World and containing the same , which was conceived together with it : of which therefore he tells us , that according to Moses , no wise man would go about , to make any Image or Picture , resembling any thing here amongst us . From whence we conclude , that when the same Strabo writing of the Persians , affirmeth of them , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take the Heaven for Jupiter , and also Herodotus before him , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Call the Whole Circle of the Heaven , Jupiter ; that is , the Supreme God ; the meaning of neither of them was , that the Body of the Heaven Inanimate , was to them the Highest God , but that though he were an Understanding Nature , yet framing the whole Heaven or World and containing the same , he was at once conceived together with it . Moreover , God was worshipped also by the Pagans , in the Several Parts of the wrorld , under Several Names ; as for example in the Higher and Lower Aether , under those Names of Minerva and Jupiter ; in the Air , under the name of Juno ; in the Fire , under the name of Vulcan ; in the Sea , under the name of Neptune , &c. Neither can it be reasonably doubted , but that when the Roman Sea-Captains , Sacrificed to the Waves , they intended therein to worship that God , who acteth in the Waves , and whose Wonders are in the Deep . But besides this , the Pagans seemed to apprehend a kind of necessity , of worshipping God thus , in his works , and in the Visible things of this World , because the generality of the Vulgar were then unable to frame any notion or conception at all of an Invisible Deity , and therefore unless they were detained in a way of Religion , by such a worship of God as was accommodate and suitable to the lowness of their apprehensions , would unavoidably run into Atheism . Nay the most Philosophical Wits amongst them , confessing God to be Incomprehensible to them , therefore seemed themselves also , to stand in need of some Sensible Props , to lean upon . This very account is given by the Pagans , of their practice , in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God being Incorporeally and Invisibly present in all things , and Pervading or Passing through all things , it was reasonable , that men should worship him , by and through those things that are Visible and Manifest . Plato likewise represents this as the opinion of the generality of Pagans in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as for the Greatest God , and the Whole World , men should not busily & curiously search after the knowledge thereof , nor pragmatically enquire into the causes of things , it being not pious for them so to do . The meaning whereof seems to be no other than this , that men ought to content themselves to worship God in his Works , and in this Visible World , and not trouble themselves with any further curious Speculations concerning the Nature of that , which is Incomprehensible to them . Which though Plato professeth his dislike of , yet does that Philosopher himself elsewhere , plainly allow of worshipping the First Invisible God , in those Visible Images which he hath made of himself , the Sun and Moon and Stars . Maximus Tyrius doth indeed exhort men to ascend up , in the Contemplation of God , above all Corporeal Things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The End of your Journey , ( saith he ) is not the Heaven , nor those shining Bodies in the Heaven ; for though those be beautiful and Divine , and the Genuine Off-spring of that Supreme Deity , framed after the best manner , yet ought these all to be transcended by you , and your head lifted up far above the Starry Heavens , &c. Nevertheless he closes his discourse thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But if you be too weak and unable to contemplate that Father and Maker of all things ; it will be sufficient for you for the present to behold his Works , and to Worship his Progeny or Off-spring , which is various and manifold . For there are not only according to the Boeotian Poet , Thirty Thousand Gods all the Sons and Friends of the Supreme God ; but innumerable . And such in the Heaven are the Stars , in the Aether Demons , &c. Lastly Socrates himself also , did not only allow of this way of worshipping God , ( because himself is Invisible ) in his works that are Visible , but also commend the same to Euthydemus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That I speak the truth , your self shall know , if you will not stay expecting , till you see the Forms of the Gods themselves , but count it sufficient for you beholding their works to worship and adore them . Which he afterward particularly applies to the Supreme God , who made and containeth the whole World , that being Invisible , he hath made hims●lf Visible in his Works , and consequently was to be worshipped and adred in them . Whether Socrates and Plato , and their genuine Followers , would extend this any further than to the Animated Parts of the World , such as the Sun , Moon , and Stars were to them , we cannot certainly determine . But we think it very probable , that many of those Pagans who are charged with worshipping Inanimate Things , and particularly the Elements , did notwithstanding direct their Worship , to the Spirits of those Elements , as Ammianus Marcellinus tells us Julian did , that is , Chiefly the Souls of them , all the Elements being supposed by many of these Pagans to be Animated , ( as was before observed concerning Proclus ) and Partly also , those Demons which they conceived to inhabit in them and to preside over the parts of them ; upon which account it was said by Plato and others of the Ancients , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of Gods , and Demons . XXXIII . But that these Physiological Gods , that is , the Things of Nature Personated and Deified were not accounted by the Pagans True and Proper Gods , much less Independent and Self-existent ones , may further appear from hence , because they did not only thus Personate and Deifie Things Substantial and Inanimate Bodies , but also meer Accidents , and Affections of Substances . As for example First , the Passions of the Mind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Greg. Nazianzen , They accounted the Passions of the Mind to be Gods , or at least worshipped them as Gods ; that is , built Temples or Altars to their Names . Thus was Hope , not only a Goddess to the Poet Theognis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Where he Fancifully makes her , to be the only Numen that was left to men in Heaven , as if the other Gods had all forsaken those Mansions and the World ) but also had Real Temples Dedicated to her at Rome , as that consecrated by Attillius in the Forum Olitorium , and others elsewhere , wherein she was commonly pictured or feigned , as a Woman , covered over with a green Pall , and holding a Cup in her hand . Thus also Love and Desire were Gods or Goddesses too , as likewise were Care , Memory , Opinion , Truth , Vertue , Piety , Faith , Justice , Clemency , Concord , Victory , &c. Which Victory was together with Vertue reckoned up amongst the Gods by Plautus in the Prologue of his Amphytrio ; and not only so , but there was an Altar erected to her also , near the entrance of the Senate-house at Rome , which having been once demolished , Symmachus earnestly endeavoured the restauration thereof , in the Reign of Theodosius : he amongst other things writing thus concerning it , Nemo Colendam neget , quam profitetur Optandum , Let no man deny that of right to be worshipped , which he acknowledgeth to be wished for , and to be desirable . Besides all which , Eccho was a Goddess to these Pagans too , and so was Night ( to whom they sacrificed a Cock ) and Sleep and Death it self , and very many more such Affections of things , of which Vossius has collected the largest Catalogue , in his eigh●h Book De Theologia Gentili . And this Personating and Deifying of Accidental Things , was so familiar with these Pagans , that as St. Chrysostome hath observed , St. Paul was therefore said by some of the Vulgar Athenians , to have been a Setter forth of strange Gods , when he preached to them Jesus and the Resurrection , because they supposed him not only to have made Jesus a God but also Anastasis or Resurrection , a Goddess too . Nay this Humour of Theologizing the Things of Nature transported these Pagans so far , as to Deifie Evil things also , that is , things both Noxious and Vicious . Of the former Pliny thus , Inferi quoque in genera describuntur , Morbique , & multae etiam Pestes , dum esse placatas trepido metu cupimus . Ideoque etiam publicè Febri Fanum in Palatio dedicatum est , Orbonae ad aedem Larium Ara , & Malae Fortunoe Exquiliis : So great is the number of these Gods , that even Hell or the state of death it self , Diseases and Many Plagues are numbred amongst them , whilst with a trembling fear we desire to have these pacified . And therefore was there a Temple publickly Dedicated in the Palace to the Fever , as likewise Altars elsewhere erected to Orbona , and to Evil Fortune . Of the latter Balbus in Cicero , Quo ex genere Cupidinis & Voluptatis , & Lubentinae Veneris , Vocabula Consecrata sunt , Vitiosarum rerum & non Naturalium : Of which kind also , are those Names of Lust , and Pleasure , and Wanton Venery , things Vicious and not natural , Consecrated and Deified . Cicero in his Book of Laws informs us , that at Athens there were Temples Dedicated also to Contumely and Impudence , but withal giving us this censure of such practices , Quae omnia ejusmodi detestanda & repudianda sunt , All which kind of things are to be detested and rejected , and nothing to be Deified but what is Vertuous or Good. Notwithstanding which , it is certain , that such Evil Things as these , were Consecrated to no other end , than that they might be Deprecated . Moreover as these Things of Natures , or Nature of Things , were sometimes Deified by the Pagans plainly and nakedly in their own Appellative Names , so was this again sometimes done disguisedly , under other Counterfeit Proper Names : as Pleasure was Deified , under the Names of Volupia , and of Lubentina Venus ; Time , ( according to the Opinion of some ) under the Name of Cronos or Saturn , which as it Produceth all things , so devours all things into it self again ; Prudence or Wisdom likewise , under the Names of Athena or Minerva . For it is plain that Origen understood it thus , when Celsus not only approved of Worshipping God Almighty , in the Sun and in Minerva , as that which was Lawful , but also commended it as a thing Highly Pious ; he making this Reply ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We speak well of the Sun , as a good work of God's , &c. but as for that Athena or Minerva , which Celsus here joyneth with the Sun , this is a thing Fabulously devised by the Greeks ( whether according to some Mystical , Arcane and Allegorical Sence , or without it ) when they say that she was begotten out of Jupiter 's Brain All Armed . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be gran●ed that by Athena or Minerva , be Tropologically meant Prudence , &c. Wherefore not only according to the Poetical , but also to the Political and Civil Theology of the Pagans , these Accidental Things of Nature , and Affections of Substances , Personated , were made so many Gods and Goddesses , Cicero himself in his Book of Laws approving of such Political Gods as these ; Benè verograve ; quod Mens , Pietas , Virtus , Fides , consecratur manu : quarum omnium Romae dedicata publicè Templa sunt , ut illa qui habeant ( habent autem omnes boni ) Deos ipsos in animis suis collocatos putent : It is well , that Mind , Piety , Virtue and Faith , are consecrated , ( all which have their Temples publickly dedicated at Rome ) that so they who possess these things ( as all Good men do ) may think that they have the Gods themselves placed in their minds . And himself makes a Law for them , in his own Common-wealth , but with a Cautionary Provision , that no Evil and Vicious Things be Consecrated amongst them ; Ast olla , propter quae datur homini adscensus in Coelum , Mentem , Virtutem , Pietatem , Fidem , earumque laudum delubra sunto . Nec ulla vitiorum Solemnia obeunto : Let them also worship those things by means whereof , men ascend up to Heaven , and let there be Shrines or Temples Dedicated to them . But let no Religious Ceremonies be performed to Vicious things . Notwithstanding all which according to that Theology of the Pagans which was called by Varro Natural , ( whereby is meant not that which was Physiological only , but that which is True and Real ) and by Scaevola Philosophical ; and which is by both opposed , not only to the Poetical and Fabulous , but also to the Political and Civil ; I say , according to this Theology of theirs , these Accidental Things of Nature Deified , could by no means be acknowledged for True and Proper Gods ; because they were so far from having any Life and Sense in them , that they had not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Real Subsistence or Substantial Essence of their own . And thus does Origen dispute against Minervas Godship , as Tropologically interpreted , to Prudence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If Athena or Minerva be Tropologized into Prudence , then let the Pagans show what Substantial Essence it hath , or that it Really Subsists according to this Tropology . Which is all one as if he should have said , Let the Pagans then shew how this can be a God or Goddess , which hath not so much as any Substantial Essence , nor Subsists by it self , but is a meer Accidental Affection of Substances only . And the same thing is likewise urged by Origen , concerning other such kind of Gods of theirs , as Memory the Mother of the Muses , and the Graces all naked , in his First Book ; where Celsus contended for a multiplicity of Gods against the Jews ; that these things having not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Substantial Essence or Subsistence , could not possibly be accounted Gods , and therefore were nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Figments of the Greeks ; Things made to have Humane Bodies , and so Personated and Deified . And we think there cannot be a truer Commentary upon this Passage of Origen's , than these following verses of Prudentius , in his Second Book against Symmachus , Desine , si pudor est , Geniilis ineptia , iandem Res Incorporeas , Simulatis Fingere membris . Let the Gentiles be at last ashamed , if they have any shame in them , of this their folly , in describing and setting forth Incorporeal things with Counterfeit Humane Members . Where Accidents and Affections of Things , such as Victory was , ( whose Altar Symmachus there contended for the Restauration of ) are by Prudentius called Res Incorporeae , Incorporeal Things , accordingly as the Greek Philosophers concluded , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Qualities Incorporeal . Neither is it possible , that the Pagans themselves should be insensible hereof ; and accordingly we find , that Cotta in Cicero doth for this reason utterly banish and explode these Gods out of the Philosophick and True Theology , Num censes igitur subtiliore ratione opus esse ad haec refellenda ? Nam Mentem , Fidem , Spem , Virtutem , Honorem , Victoriam , Salutem , Concordiam , caeteraque ejusmodi , Rerum Vim habere videmus , non Deorum . Aut enim in nobismet insunt ipsis , ut Mens , ut Spes , ut Fides , ut Virtus , ut Concordia ; aut optandae nobis sunt , ut Honos , ut Salus , ut Victoria . Quare autem in his Vis Deorum sit , tum intelligam cum cognovero . Is there any need , think you , of any great Subtilty to confute these things ? For Mind , Faith , Hope , Virtue , Honour , Victory , Health , Concord , and the like , we see them to have the Force of Things , but not of Gods. Because they either exist in us , as Mind , Hope , Virtue , Concord ; or else they are desired to happen to us , as Honour , Health , Victory ( that is , they are nothing but meer Accidents or Affections of Things ) and therefore how they can have the Force of Gods in them cannot possibly be understood . And again afterwards he affirmeth , Eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum , That those who in the Allegorical Mythology of the Pagans , are called Gods , are really , but the Natures of Things , and not the True Figures or Forms of Gods. Wherefore since the Pagans themselves acknowledged , that those Personated and Deified Things of Nature , were not True and Proper Gods ; the meaning of them could certainly be no other than this , that they were so many Several Names , and Partial Considerations of One Supreme God , as manifesting himself in all the Things of Nature . For that Vis or Force , which Cicero tells us , was that in all these things , which was called God or Deified , is really no other , than Something of God in Every Thing , that is Good. Neither do we otherwise understand , those following words of Balbus in Cicero , Quarum Rerum , quia Vis erat tanta , ut sine Deo regi non posset , ipsa Res Deorum Nomen obtinuit ; Of which things because the Force is such , as that it could not be Governed without God , therefore have the Things themselves obteined the Names of Gods , that is , God was acknowledged and worshipped in them all , which was Paganically thus signified , by Calling of them Gods. And Pliny , though no very Divine Person , yet being ingenious , easily understood this to be the meaning of it ; Fragilis & laboriosa Mortalitas , in Partes ista digessit , Infirmitatis suae memor , ut Portionibus quisque coleret , quo maximò indigeret ; Frail and toilsom , Mortality , has thus broken and crumbled the Deity into Parts , mindful of its own Infirmity ; that so every one by Parcels and Pieces , might worship that in God , which himself most stands in need of . Which Religion of the Pagans , thus worshipping God , not entirely all together at once , as he is One most Simple Being , Unmixed with any thing , but as it were brokenly , and by piece-meals , as he is severally Manifested , in all the Things of Nature , and the Parts of the World , Prudentius thus perstringeth in his Second Book against Symmachus ; Tu , me praeterito , meditaris Numina mille , Quae simules parere meis Virtutibus , ut me Per varias partes minuas , cui nulla recidi Pars aut Forma potest , quia sum Substantia Simplex , Nec Pars esse queo . From which words of his we may also conclude , that Symmachus the Pagan , who determined , That it was One Thing that all worshipped , and yet would have Victory , and such like other things , worshipped as Gods and Goddesses , did by these and all those other Pagan Gods before mentioned , understand nothing but so many Several Names , and Partial Considerations of One Supreme Deity , according to its several Vertues or Powers : so that when he sacrificed to Victory , he sacrificed to God Almighty , under that Partial Notion , as the Giver of Victory to Kingdoms and Commonwealths . It was before observed out of Plutarch , that the Egyptian Fable of Osiris , being mangled and cut in pieces by Typhon , did Allegorically signifie the same thing , viz. the One Simple Deity 's , being as it were divided ( in the Fabulous and Civil Theologies of the Pagans ) into many Partial Considerations of him , as so many Nominal and Titular Gods ; which Isis notwithstanding , that is True Knowledge and Wisdom , according to the Natural or Philosophick Theology , unites all together into One. And that not only such Gods as these , Victory , Vertue and the like , but also those other Gods , Neptune , Mars , Bellona , &c. were all really , but one and the same Jupiter , acting severally in the world , Plautus himself seems sufficiently to intimate , in the Prologue of his Amphitryo in these words , Nam quid ego memorem , ut alios in Tragaediis Vidi , Neptunum , Virtutem , Victoriam , Martem , Bellonam , commemorare quae bona Vobis fecissent ? Queis Benefactis meus Pater , Deûm Regnator , Architectus omnibus : Whereas there was before cited a Passage out of G. I. Vossius his Book , De Theolog. Gent. which we could not understand otherwise than thus , that the generality of the Pagans by their Political ( or Civil ) Gods , meant so many Eternal Minds Independent and Self-Existent ; we now think our selves concerned , to do Vossius so much right , as to acknowledge , that we have since met with another place of his in that same Book , wherein he either corrects the former Opinion , or else declares himself better concerning it , after this manner ; that the Pagans generally conceived , their Political Gods , to be so many Substantial Minds ( or Spirits ) not Independent and Self-existent , nor indeed Eternal neither ; but Created by One Supreme Mind or God and appointed by him to preside over the Several Parts of the World and Things of Nature , as his Ministers . Which same thing he affirmeth also , of those Deified Accidents and Affections , that by them were to be understood , so many Substantial Minds or Spirits Created , presiding over those several Things , or dispensing of them . His words in the beginning of his Eighth Book ( where he speaks concerning these Affections and Accidents Deified by the Pagans ) are as followeth . Hujusmodi Deorum propè immensa est copia . Ac in Civili quidem Theologia , considerari solent , tanquam Mentes quaedam , hoc honoris à Summo Deo sortitae , ut Affectionibus istis praeessent . Nempe crediderunt Deum , quem Optimum Max. vocabant , non per se omnia curare , quo pacto , ut dicebant , plurimum beatitudini ejus decederet , sed instar Regis , plurimos habere Ministros & Ministras , quorum singulos huic illive curae prefecisset . Sic Justitia , quae & Astraea ac Themis , praefecta erat actibus cunctis , in quibus Justitia attenderetur : Comus curare creditus est Comessationes . Et sic in caeteris id genus Diis , nomen ab ea Affectione sortitis , cujus cura cuique commissa crederetur . Quo pacto si considerentur , non aliter different à Spiritibus sive Angelis bonis malisque , quam quòd hi reverà à Deo conditi sint : illae verò Mentes , de quibus nunc loquimur , sint Figmentum Mentis humanae , pro numero Assectionum , in quibus Vis esse major videretur , comminiscentis Mentes Affectionibus Singulis praefectas . Facilè autem Sacerdotes suà Commenta persuadere simplicioribus potuerunt , quia satis videretur verisimile , summae illi Menti , Deorum omnium Regi , innumeras servire mentes , ut eò perfectior sit Summi Dei beatitudo , minusque curis implicetur : inque tot Famulantium numero , Summi Numinis Majestas magis eluceat . Ac talis quidem Opinio erat Theologiae Civilis . Of such Gods as these , there was an innumerable company amongst the Pagans . And in their Civil Theology they were wont to be considered , as certain Minds ( or Spirits ) appointed by the Supreme God , to preside over the Affections fo Things . They supposing , that God , whom they called the Best and the Greatest , did not immediately himself take care of every thing , since that must needs be a distraction to him , and a hinderance of his happiness● : but that he had as a King , many He and She-Ministers under him , which had their several offices assigned to them . Thus Justice which was called also Astrea and Themis , was by them thought to preside over all those actions , in which Justice was concerned . And Comus over all Revellings , and the like . Which Gods , if considered after this manner , will no otherwise differ from Angels good and bad , than only in this , that these Latter are Beings really created by God ; but the former the Figments of men only ; they , according to the number of Affections , that have any greater force in them , devizing and imagining certain Minds to preside over each of them . And the vulgar might therefore be the more easily led into this perswasion by their Priests , because it seemed reasonable to them , that that Supreme Mind , who is the King of all the Gods , should have many other Minds as his subservient Ministers under him , both to free him from Solicitous Care , and also to add to his Grandeur and Majesty . And such was the Doctrine of the Civil Theology . Where though Vossius speak Particularly , of that kind of Pagan Gods , which were nothing but Affections and Accidents Deified , ( which no man in his wits could possibly suppose to be themselves True and Proper Gods , they having no Subsistence of their own ) That these by the generality of the Vulgar Pagans , were conceived to be so many Created Minds or Spirits , appointed by the Supreme God , to preside as his Ministers over those several Affections of Substances ; yet does he plainly imply the same , of all those other Political Gods of these Pagans likewise , that they were not look'd upon by them , as so many Vnmade , Self-existent , and Independent Beings , but only as Inferiour Minds or Spirits , created by the Supreme God , and by him appointed to preside over the Several Parts of the World , and Things of Nature , and having their Several Offices assigned to them . Wherefore as to the main , We and Vossius are now well agreed , viz. That the ancient Pagans asserted no such thing as a Multitude of Independent Deities ; so that there only remain , some Particular Differences of smaller moment , betwixt us . Our selves have before observed , that Aeolus was probably taken by Epictetus in Arrianus , ( not indeed for One , but ) for Many Created Ministers of the Supreme God , or Demons Collectively ; appointed by him to preside over the Winds , in all the several Parts of the World. And the Pagans in St. Austin , seem to interpret those Deified Accidents and Things of Nature after the same manner , as the Names of certain Unknown Gods or Demons ( one or more ) that were appointed to preside over them respectively , or to dispense the same . Quoniam sciebant Majores nostri nemini talia , nisi aliquo Deo largiente concedi , quorum Deorum nomina non inveniebant , earum rerum nominibus appellabant Deos , quas ab iis sentiebant dari ; aliqua vocabula inde fl●ctentes : sicut à Bello Bellonam nuncupaverunt non Bellum ; sicut à cunis Cuninam non , Cunam ; sicut à segetibus Segetiam non Segetem ; sicu● à Pomis Pomonam non Pomum ; sicut à bobus Bobonam non Bovem . Aut certè nulla vocabuli declinatione sicut res ipsae nominantur : ut Pecunia dicta est Dea quae dat pecuniam , non omninò pecunia Dea ipsa pu●ata : Ita Virtus quae dat virtutem , Honor qui honorem , Concordia quae concordiam , Victoria quae victoriam dat . Ita , inquiunt , cum Felicitas Dea dicitur , non ipsa quae datur sed , Numen illud attenditur , à quo Felicitas datur . Because our Forefathers knew well that these things , do not happen to any , without the special Gift and Favour of some God ; therefore were those Gods , whose names they knew not , called from the names of those very things themselves , which they perceived to be bestowed by them , there being only a little Alteration made in them , as when the God that causeth War , was called not Bellum but Bellona ; the God which presideth over Infants Cradles not Cuna but Cunina ; that which giveth Corn Segetia ; and that which affordeth apples Pomona , &c. But at other times , this was done without any Declension of the Word at all , they calling both the Thing and the God , which is the Bestower of it , by one and the self same name . As Pecunia doth not only signifie Money , but also the Goddess which giveth Money ; Virtus the Goddess which giveth Virtue ; Honor the God that bestoweth honour ; Concordia the Goddess that causeth Concord ; Victory the Goddess which affordeth Victory . So also when Felicity is called a Goddess , by it is not meant , that thing which is given , but that Divine Power , from whence it is given . Here , I say , the Pagans may seem to have understood , by those Deified Things of Nature , certain Inferiour Gods or Demons ( One or More ) the Ministers of the Supreme God , appointed by him to preside over those several Things respectively , or to dispense the same . Neither can we deny , but that in so much ignorance and diversity of Opinions as there was amongst the Pagans , some might possibly understand , those Political Gods and Deified Things also , after the way of Vossius , for so many Single Minds or Spirits , appointed to preside over those Several Things respectively , throughout the whole World , and nothing else . Nevertheless it seemeth not at all probable , that this should be the General Opinion amongst the Civilized Pagans , that all those Gods of theirs , were so many Single Created Minds or Spirits , each of them appointed to preside over some One certain thing every where throughout the Whole World , and nothing else . As for Example , that the Goddess Victory , was One Single Created She-Spirit , appointed to bestow Victory , to whosoever at any time enjoyed it , in all parts of the World : and so , that the Goddess Justice should be such another Single Mind or Spirit , created to dispence Justice every where and meddle with nothing else . And the like of all those other Accidental Things , or Affections Deified , as Virtue , Honour , Concord , Felicity , &c. And Lactantius Firmianus , taking notice of that Profession of the Pagans , to worship nothing but One Supreme God and his Subservient Ministers Generated or created by him , ( according to that of Seneca in his Exhortations , Genuisse Regni sui Ministros Deum ; that the Supreme God had generated other Inferiour Ministers of his Kingdom under him , which were called by them also Gods ) plainly denies all the Pagan Gods save One , to be the Created Ministers of that One Supreme , he making this Reply ; Verum hi neque Dii sunt , neque Deos se vocari , aut coli volunt , &c. Nec tamen illi sunt qui vulgo coluntur , quorum & exiguus & certus est numerus : But these Ministers of the Divine Kingdom , or Subservient Created Spirits , are neither Gods , nor would they be called Gods , or honoured as such , &c. Nor indeed are they those Gods , that are now vulgarly worshipped by the Pagans , of which there is but a Small and Certain number . That is , the Pagan Gods , are reduced into certain Ranks , and the Number of them is determin'd by the Utilities of Humane Life ; of which , their Noble and Select Gods , are but a few . Whereas , saith he , the Ministers of the Supreme God , are according to their own Opinion , not Twelve nor Twenty , nor Three Hundred and Sixty , but Innumerable ; Stars , and Demons . Moreover Aristotle in his Book against Zeno ( supposing the Idea of God , to be this , the Most Powerful of all things , or the Most Perfect Being ) objecteth thus , that according to the Laws of Cities and Countries ( that is , the Civil Theology ) there seems to be no One absolutely Powerful Being , but One God is supposed to be most Powerful as to one thing , and another as to another : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whereas Zeno takes it for granted , that men have an Idea ïn their minds of God , as One the most Excellent and most Powerful Being of all ; this doth not seem to be according to Law , ( that is , the Civil Theology ) for there the Gods are mutually Better one than another , respectively as to several things ; and therefore Zeno took not this Consent of mankind concerning God , from that which vulgarly seemeth . From which passage of Aristotle's we may well conclude , that the Many Political Gods of the Pagans , were not all of them vulgarly look'd upon , as the Subservient Ministers of One Supreme God , and yet they generally acknowledging , ( as Aristotle himself confesseth ) a Monarchy , and consequently not many Independent Deities ; it must needs follow , as Zeno doubtless would reply , that these their Political Gods , were but One and the same Supreme Natural God , as it were Parcell'd out , and Multiplied ; that is , receiving Several Denominations , according to Several Notions of him ; and as he exerciseth Different Powers , and produceth Various Effects . And this we have sufficiently prov'd already to have been the general sence of the Chief Pagan Doctors ; that these Many Political and Popular Gods , were but the Polyonymy of One Natural God , that is , either Partial Considerations of him , or his Various Powers and Vertues , Effects and Manifestations in the World , severally Personated and Deified . And thus does Vossius himself afterwards confess also ; That according to the Natural Theology , the Many Pagan Gods , were but so many Several Denominations of One God ; though this Learned Philologer doth plainly straiten and confine the Notion of this Natural Theology too much , and improperly call the God thereof , the Nature of Things ; however acknowledging it such a Nature , as was endued with Sense and Vnderstanding . His Words are these , Dispar verò sententia Theologorum Naturalium , qui non aliud Numen agnoscebant quàm Naturam Rerum , eóque omnia Gentium Numina referebant , &c. Nempe mens eorum fuit , sicut Natura esset occupata , circa hanc vel illam Affectionem , ita Numina Nominaque Deorum variare . Cum igitur ubicunque Vim aliquam majorem viderent , ita Divinum aliquid crederent : eò etiam devenere , ut immanem Deorum Dearumque fingerent Catervam . Sagaciores interim haec cuncta , Vnum esse Numen aiebant : putà Rerum Naturam , quae licet una foret , pro variis tamen Effectis varia sortiretur nomina , vario etiam afficeretur cultu . But the Case is very different as to the Natural Theologers , who acknowledged no other God but the Nature of Things , and referred all the Pagan Gods to that . For they conceived that as Nature was occupied about several things , so were the Divine Powers and the Names of Gods , multiplied and diversified . And where-ever they saw any Greater Force , there did they presently conceit something Divine , and by that means came they at length to feign an innumerable company of Gods and Goddesses . But the more sagacious in the mean time affirmed , all these to be but One and the same God ; to wit the Nature of Things , which though Really but One , yet according to its various Effects both received divers Names , and was Worshipped after different manners . Where Vossius calls the Supreme God of these Natural Theologers , the Nature of Things ; as if the Natural Theology had been denominated from Physicks , or Natural Philosophy only , whereas we have already shewed , that the Natural Theology of Varro and Scaevola , was of equal extent with the Philosophick ; whose only Numen , that it was not a Blind and Vnintelligible Nature of Things , doth sufficiently appear , from that History thereof before given by us : as also that it was called Natural in another sence , as Real ; and as opposite to Opinion , Phancy and Fabulosity , or what hath no Reality of Existence any where in the World. Thus does St. Austin distinguish betwixt Natura Deorum , the True Nature of the Gods , and Hominum Instituta , the Institutes of Men concerning them . As also he sets down the Difference , betwixt the Civil and Natural Theology , according to the Mind of Varro in this manner , Fieri potest ut in Vrbe , secundum Falsas opiniones ea colantur & credantur , quorum in Mundo vel extra Mundum Natura sit nusquam : It may come to pass , that those Things may be worshipped and believed in Cities , according to False opinions ; which have no Nature or Real Existence any where , either in the World or without it . Wherefore if instead of this Nature of Things , which was properly the God of none but only of such Atheistick Philosophers as Epicurus and Strato , we substitute that Great Mind or Soul of the whole World , which Pervadeth All Things , and is Diffus'd thorough All ; ( which was the True God of the Pagan Theists ) this of Vossius will be unquestionably true , concerning their Natural Theologers , that according to them , those Many Poetical and Political Gods before mentioned , were but One and the same Natural or Real God ; who in respect of his Different Vertues , Powers , and Effects , was called by several Names , and worshipped after different manners . Yet nevertheless so , as that according to those Theologers , there were Really also Many other Inferiour Ministers of this One Supreme God , ( whether called Minds or Demons ) that were supposed to be the Subservient Executioners of all those several Powers of his . And accordingly we had before , this full and true account of the Pagans Natural Theology set down out of Prudentius . — In Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris . Viz. That it acknowledged One Supreme Omnipotent God , ruling over all , who displayeth and exerciseth his Manifold Vertues and Powers in the world , ( all severally Personated and Deified in the Poetick and Civil Theologies ) together with the subservient Ministry of other Inferiour Created Minds , Vnderstanding Beings ; or Demons , called also by them Gods. It is very true , as we have already declared , that the more High-flown Platonick Pagans , did reduce those Many Poetical and Political Gods , and therefore doubtless all the Personated and Deified Things of Nature too , to the Platonick Ideas , or First Paradigms and Patterns of Things in the Archetypal World , which they affirmed to have been begotten from the Supreme Deity , that is , from the First Hypostasis of the Platonick Trinity ; and which were commonly called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods , as if they had been indeed , so many Distinct Substances and Persons . And as we have also proved out of Philo , that this High-flown Paganick Theology , was ancienter than either Julian or Apuleius ; so do we think it not unworthy our Observation here , that the very same Doctrine , is by Celsus imputed also to the Egyptian Theologers , as pretending to worship Brute Animals no otherwise , than as Symbols of those Eternal Ideas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus also addeth , That we Christians deride the Egyptians , without cause , they having many Mysteries in their Religion , for as much as they profess , that perishing Brute Animals are not worshipped by them , but the Eternal Ideas . According to which of Celsus it should seem , that this Doctrine of Eternal Ideas , as the Paradigms and Patterns of all things here below in this Sensible World , was not proper to Plato nor the Greeks ; but common with them to the Egyptians also . Which Eternal Ideas , however supposed to have been Generated from , that First Divine Hypostasis of the Platonick and Egyptian Trinity , and called Intelligible Gods ; were nevertheless acknowledged by them , all to exist in One Divine Intellect , according to that of Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Intelligibles exist no where of themselves , without Mind or Intellect ; which Mind or Intellect , being the Second Divine Hypostasis , these Intelligible and Invisible Gods , ( however Generated from God ) yet are therefore said by Julian in his Book against the Christians , both to Coexist with God , and to Inexist in him . To which purpose also , is this oth●r Passage of Julian's in his Sixth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For God is All things , forasmuch as he conteineth within himself , the Causes of all things , that any way are ; whether of Immortal things Immortal ; or of Corruptible and Perishing things , not Corruptible but Eternal also , and always remaining ; which therefore are the Causes of their perpetual Generation , and New production . Now these Causes of All things conteined in God , are no other than The Divine Ideas . Wherefore from hence it plainly appears , that these Platonick and Egyptian Pagans , who thus reduced their Multiplicity of Gods to the Divine Ideas , did not therefore make them to be so many Minds or Spirits , really distinct from the Supreme God , ( though dependent on him too ) but indeed only so many Partial Considerations of One God , as being All things , that is , conteining within himself the Causes of all things . And accordingly we find in Origen , that as the Egyptian Theologers called their Religious Animals , Symbols of the Eternal Ideas , so did they also call them , Symbols of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus applauds the Egyptian Theologers talking so magnificently and mysteriously of those Brute Animals worshipped by them , and affirming them to be , certain Symbols of God. And now we have given some account of the Polyonymy of the One Supreme God , in the Theologies of the Pagans : or of his being called by Many Proper Personal Names , carrying with them an Appearance of So many Several Gods. First , that God had many several Names bestowed upon him , from many Different Notions and Partial Considerations of him , according to his Vniversal and All-comprehending Nature . Janus , as the Beginning of the World , and All things , and the First Original of the Gods. Whom therefore that ancient Lyrick Poet , Septimius Apher , accordingly thus invoked ; O cate rerum Sator ! O PRINCIPIVM DEORVM ! Stridula cui Limina , cui Cardinei Tumultus , Cui reserata mugíunt aurea Claustra Mundi . Genius , as the Great Mind and Soul of the whole World. Saturn , as that Hidden Source and Principle , from which all Forms and Lives issue forth , and into which they again retire ; being there laid up as in their Secret Storehouse : Or else as one of the Egyptian or Hermaick Writers expresseth it , that which doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make all things out of it self , and unmake them into it self again . This Hetrurian Saturn , answering to the Egyptian Hammon , that likewise signified Hidden , and is accordingly thus interpreted by Jamblichus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that bringeth forth the secret Power of the Hidden Reasons of things ( conteined within himself ) into Light. God was also called Athena or Minerva , as Wisdom diffusing it self through all things : and Aphrodite Vrania , the Heavenly Venus or Love. Thus Phanes , Orpheus his Supreme God , ( so called according to Lactantius , Quia cum adhuc nihil esset , Primus ex Infinito apparuerit , because when there was yet nothing , he First appeared out of that Infinite Abyss , but according to Proclus , because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discover and make manifest the Intelligible Vnities ( or Ideas ) from himself ; though we think the Conjecture of Athanasius Kircherus to be more probable than either of these , that Phanes was an Egyptian Name ; ) this Phanes , I say , was in the Orphick , and Egyptian Theology , as Proclus upon Plato's Timaeus informs us , styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tender and Soft Love. And Pherecydes Syrus likewise affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Jupiter was turned all into Love , when he went about to make the world . Besides which , there were other such Names of the Supreme God and more than have been mentioned by us ; as for example , Summanus amongst the ancient Romans , that afterward grew obsolete , : of which St. Austin thus ; Romani veteres nescio quem Summanum , cui Nocturna Fulmina tribuebant , coluerunt magis quam Jovem , ad quem Diurna Fulmina pertinebant . Sed postquam Jovi Templum insigne ac sublime constructum est , propter aedis dignitatem , sic ad eum multitudo confluxit , ut vix inveniatur qui Summani nomen , quod audiri jam non potest , se saltem legisse meminerit : The ancient Romans , worshipped I know not what God called Summanus , more than they did Jupiter . But after that a stately and magnificent Temple was erected to Jupiter , they all betook themselves thither ; in so much that the Name of Summanus now not at all heard , is scarcely to be found in any ancient writings . Again as the Pagans had certain other Gods , which they called Special ; so were these but Several Names of that Supreme God also , according to Particular Considerations of him , either as Presiding over certain Parts of the World , and Acting in them ; or as Exercising certain Special Powers and Vertues in the World ; which Several Vertues and Powers of One God , Personated and Deified by the Pagans , though they had an appearance also of Many Distinct Gods ; yet were they really nothing but Several Denominations of One Supreme God : who as yet is considered as a Thing distinct from the World and Nature . But Lastly , as God was supposed by these Pagans , not only to Pervade All things , and To Fill All things , but also , he being the Cause of All things , to be Himself in a manner All things ; so was he called also by the Name of Every thing , or Every thing called by His Name : that is , the several Things of Nature and Parts of the World were themselves Verbally Deified by these Pagans , and called Gods and Goddesses . Not that they really accounted them such in themselves , but that they thought fit in this manner to acknowledge God in them , as the Author of them all . For thus the Pagans in St. Austin , Vsque adeone , inquiunt , Majores nostros insipientes fuisse credendum est , ut haec nescirent Munera Divina esse , non Deos ? Can you think that our Pagan Ancestors were so sottish , as not to know , that these Things are but Divine Gifts , and not Gods themselves ? And Cicero also tells us , that the meaning of their thus Deifying these Things of Nature , was only to signifie , that they acknowledged The Force of all things to be Divine , and to be Governed by God ; and that whatsoever brought any great Vtility to Mankind , was not such Without the Divine Goodness . They conceiving also , that the Invisible and Incomprehensible Deity , which was the Cause of All things , ought to be worshipped in All its Works and Effects , in which it had made it self Visible , accordingly as they declare in that place of Eusebius before cited in part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That they did not Deifie those Visible Bodies of the Sun , and Moon and Stars , nor the other Sensible Parts of the World themselves , but those Invisible Powers of the God over all , that were displayed in them . For they affirm , that that God who is but One , but yet Filleth all things with his various Powers , and passes through all things , forasmuch as he is Invisibly and Incorporeally present in all , is reasonably to be worshipped in and by those Visible Things . Athanasius B p. of Alexandria , in his Book against the Greeks , reduces all the False Gods of the Pagans , under Two general Heads ; the First , Poetical , Fictitious or Phantastical Gods ; the Second , Creatures or Real Things of Nature Deified by them . His words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Since this Reason or Discourse of ours , hath sufficiently convinced , both the Poetical Gods of the Pagans to be no Gods at all ; and also that they who Deifie the Creatures , are in a great Errour ; and so hath confuted the whole Pagan Idolatry , proving it to be meer Vngodliness and Impiety , there is nothing now but the True Piety left ; he who is worshipped by us Christians , being the only True God , the Lord of Nature , and the Maker of all Substances . From whence we may observe , that according to Athanasius , the Pagan Poetick Gods , were no Real Things in Nature , and therefore they could be no other , than the Several Notions and Powers of the One Supreme God Deified , or Several Names of him . So that Athanasius his Poetick Gods , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods fabulously devised by the Poets , were chiefly those Two Kinds of Pagan Gods , first mentioned by us ; that is , the Various Considerations of the One Supreme Numen , according to its general Notion , expressed by so many Proper Names ; and Secondly his Particular Powers diffused thorough the World , severally Personated and Deified . Which considered , as so many distinct Deities , are nothing but meere Fiction and Phancy , without any Reality . And this do the Pagans themselves in Athanasius , acknowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They say , that the names of those Gods are meerly Fictitious , and that there does no where Really Exist any such Jupiter , or Saturn , or Juno , or Mars ; but that the Poets have feigned them to be so many persons Existing , to the deception of their Auditors . Notwithstanding which , that Third Sort of Pagan Gods also mentioned by us , which were Inanimate Substances and the Natures of Things Deified , may well be accounted Poetical Gods likewise ; because though those things themselves be Real and not Feigned , yet is their Personation and Deification meer Fiction and Phancy : and however the first occasion thereof sprung , from this Theological Opinion or Perswasion , That God who is In All Things , and is the Cause of All Things , ought to be worshipped In All Things , especially he being himself Invisible ; yet the making of those things themselves therefore to be so many Persons and Gods , was nothing but Poetick Fiction and Phantastry , accordingly as their old Mythology and Allegorical Fables of the Gods , run much upon this strain . XXXIV . Hitherto have we declared the Sence of the Pagans in General , those also being included , who supposed God to be a Being Elevated above the World , That they agreed in these Two Things . First the Breaking and Crumbling as it were , of the Simple Deity , and Parcelling out of the same into Many Particular Notions and Partial Considerations , according to the Various Manifestations , of its Power and Providence in the world ; by the Personating and Deifying of which Severally , they made as it were , so Many Gods of One. The chief Ground whereof was this , because they considered not the Deity according to its Simple Nature , and Abstractly only ; but Concretely also with the World , as he Displayeth himself therein , Pervadeth all , and Diffuseth his Vertues thorough all . For as the Sun reflected by Grosser Vapours , is sometimes Multiplied , and the same Object beheld through a Polyedrous Glass , by reason of those many Superficies , being represented in several places at once , is thereby rendred Manifold to the Spectator ; So One and the same Supreme God , considered Concretely with the World as Manifesting his Several Powers and Vertues in it , was multiplied into Several Names , not without the Appearance of so Many Several Gods. Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those ancient Pagans , was the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which hath Many Names , all one with that which hath Many Powers : According to this of Callimachus concerning Diana , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this of Virgil concerning Alecto , — Tibi Nomina Mille , Mille nocendi Artes. And accordingly the Many Pagan Gods are in Plato's Cratylus , interpreted as the Many Powers of One God Diffused through the World. And the Pagan Theologers seemed to conceive , this to be more sutable to the Pomp , State and Grandeur , of the Supreme God , for him to be considered Diffusively , and called by Many Names , signifying his Many Several Vertues and Powers ( Polyonymy being by them accounted an Honour ) rather than to be contracted and shrunk all up , into One General Notion , of a Perfect Mind , the Maker or Creator of the whole World. The Second Thing in which the Pagans agreed is , their Personating and Deifying also the Parts of the World , and Things of Nature themselves , and so making them so many Gods and Goddesses too . Their meaning therein being declared to be really no other than this ; That God who doth not only Pervade all things , but also was the Cause of All things , and therefore himself is in a manner All things , ought to be worshipped in all the Things of Nature and Parts of the World : as also that the Force of every thing was Divine , and that in all things that were Beneficial to mankind , The Divine Goodness ought to be acknowledged . We shall now observe how both those forementioned Principles , of Gods Pervading all things , and his Being All things , which were the Chief Grounds of the Seeming Polytheism of the Pagans , were improved and carried on further , by those amongst them , who had no Higher Notion of the Supreme Deity , than as the Soul of the World. Which Opinion that it found entertainment amongst so many of them , probably might be from hence , because it was so obvious for those of them that were Religious to conceive , that as themselves consisted of Body and Soul , so the Body of the Whole World , was not without its Soul neither : and that their Humane Souls were as well derived from the Life and Soul of the World , as the Earth and Water in their Bodies was , from the Earth and Water of the World. Now whereas the more refined Pagans , as was before observed , supposed God to Pervade and Pass thorough All things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmixedly ; these concluded God to be , ( according to that Definition of him in Quintilian , taken in a rigid sence ) Spiritum omnibus Partibus Immistum , a Spirit Immingled with all the Parts of the World : or else in Manilius his Language , Infusumque Deum Caelo , Terrisque Fretoque , Infused into the Heaven , Earth , and Seas : Sacroque meatu Conspirare Deum , and intimately to conspire with his own Work the World , as being almost one with it . Upon which account he was commonly called Nature also , that being thus defined by some of the Stoicks , Deus Mundo permistus , God Mingled throughout with the World , and Divina Ratio toti Mundo insita , The Divine Reason inserted into the whole World. Which Nature notwithstanding , in way of distinction from the Particular Natures of things , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Communis Natura , the Common Nature . And it was plainly declared by them , not to be a Sensless Nature ; according to that of Balbus in Cicero , Natura est quae continet Mundum omnem , eumque tuetur ; atque ea quidem non sine Sensu , atque Ratione : It is Nature by which the whole World is conteined and upheld , but this such a Nature as is not without Sense and Reason . As it is elsewhere said to be , Perfect and Eternal Reason , the Divine Mind and Wisdom conteining also under it , all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spermatick Principles by which the things of Nature ( commonly so called ) are effected . Wherefore we see that such Naturalists as these , may well be allowed to be Theists ; ( Moses himself in Strabo being accounted one of them ) whereas those that acknowledge no Higher Principle of the World , than a Sensless Nature ; ( whether Fortuitous , or Orderly and Methodical ) cannot be accounted any other than Absolute Atheists . Moreover this Soul of the World , was by such of these Pagans as admitted no Incorporeal Substance , it self concluded to be a Body too , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Most Subtil and Most Swift Body , as was before observed out of Plato ( though endued with Perfect Mind and Vnderstanding , as well as with Spermatick Reasons ) which insinuating it self into all other Bodies , did Permeate and Pervade the whole Universe , and frame all things , inwardly Mingling it self with all . Heraclitus and Hippasus thinking this to be Fire , and Diogenes Apolloniates Air ; whom Simplicius , who had read some of his then extant Works , vindicates from that Imputation of Atheism , which Hippo and Anaximander lye under . Again , whereas the more Sublimated Pagans affirmed the Supreme God to be All , so as that he was nevertheless something Above All too , he being Above the Soul of the World ; ( and probably Aeschylus in that forecited passage of his , is to be understood after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter is the Ether , Jupiter is the Earth , Jupiter is the Heaven ; Jupiter is All things , and yet something Higher than all ; or Above all : ) those Pagans who acknowledged no Higher Numen , than the Soul of the World ; made God to be All Things in a grosser sence , they supposing the whole Corporeal World Animated to be also the Supreme Deity . For though God to them , were Principally and Originally , that Eternal Vnmade Soul and Mind , which diffuseth it self thorough all things , yet did they conceive , that as the Humane Soul and Body , both together , make up one whole Rational Animal , or Man ; so this Mundane Soul , and its Body the World , did in lke manner both together , make up One Entire Divine Animal , or God. It is true indeed , that as the Humane Soul doth Principally act in some one Part of the Body , which therefore hath been called the Hegemonicon and Principale , some taking this to be the Brain , others the Heart , but Strato in Tertullian ridiculously , the Place betwixt the Eye-browes ; so the Stoicks did suppose the Great Soul or Mind of the World , to act Principally in some one Part thereof , ( which what it was notwithstanding they did not all agree upon ) as the Hegemonicon or Principale ; and this was sometimes called by them , Emphatically , God. But nevertheless they all acknowledged this Mundane Soul , as the Souls of other Animals , to Pervade , Animate , or Enliven and Actuate , more or less its whole Body , The World. This is plainly declared by Laertius in the Life of Zeno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Stoicks affirm , that the World is governed by Mind and Providence , this Mind passing through all the Parts of it , as the Soul doth in us : Which yet doth not act in all parts alike , but in some more , in some less : it passing through some parts only as a Habit , ( as through the bones and Nerves ) but through others as Mind or Vnderstanding , ( as through that which is called the Hegemonicon or Principale . ) So the whole World being a Living and Rational Animal , hath its Hegemonicon or Principal Part too , which according to Antipater is the Aether , to Possidonius the Air , to Cleanthes the Sun , &c. And they say also , that this First God is , as it were , sensibly Diffused through all Animals and Plants , but through the Earth it self , only as a Habit. Wherefore the whole World , being thus Acted and Animated by one Divine Soul , is it self according to these Stoicks also The Supreme God. Thus Didymus in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Stoicks call the whole World God ; and Origen against Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Greeks universally affirm the World to be a God , but the Stoicks , the First and Chief God· And accordingly Manilius , Quâ pateat Mundum Divino Numine verti Atque Ipsum esse Deum : Whereby it may appear the World to be Governed by a Divine Mind , and also it self to be God. As likewise Seneca the Philosopher , Totum hoc quo continemur , & Vnum est , & Deus est ; This whole World , within which we are contained , is both One thing , and God. Which is not to be understood , of the Meer Matter of the World , as it is nothing but a Heap of Atoms , or as endued with a Plastick and Sensless Nature only ; but of it as Animated by such a Soul , as besides Sense was originally endued with perfect Understanding ; and as deriving all its Godship from thence . For thus Varro in St. Austin declares , both his own , and the Stoical Sence concerning this Point , Dicit idem Varro , adhuc de Naturali Theologia praeloquens , Deum se arbitrari esse Animam Mundi ( quem Graeci vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) & hunc ipsum Mundum esse Deum . Sed sicut Hominem Sapientem , cum sit ex Corpore & Animo , tamen ab Animo dici Sapientem ; ita Mundum Deum dici ab Animo , cum sit ex Animo & Corpore : The same Varro discoursing concerning Natural Theology , declareth that according to his own sence God is the Soul of the World , ( which the Greeks call Cosmos ) and that this World it self is also God. But that this is so to be understood , that as a Wise man , though consisting of Soul and Body , yet is denominated Wise only from his Mind or Soul ; so the World is denominated God , from its Mind or Soul only , it consisting both of Mind and Body . Now if the Whole Animated World be the Supreme God , it plainly follows from thence , that the Several Parts and Members thereof , must be the Parts and Members of God ; and this was readily acknowledged by Seneca , Membra sumus Corporis magni ; We are all Members of One great Body : and Totum hoc Deus est , Socii ejus & Membra sumus ; This whole World is God , and we are not only his Members , but also his Fellows or Companions ; as if our Humane Souls , had a certain kind of Fellowship also , with that Great Soul of the Vniverse . And accordingly , the Soul of the World , and the whole Mundane Animal , was frequently worshipped by the Pagans , in these its several Members ; the chief Parts of the World , and the most important Things of Nature ; as it were by Piece-meal . Nevertheless it doth not at all follow from thence , that these were therefore to them Really so many Several Gods ; for then not only every Man , and every Contemptible Animal , every Plant and Herb and Pile of Grass , every River and Hill , and all things else whatsoever , must be so many several Gods. And that the Pagans themselves did not take them for such , Origen observes against that Assertion of Celsus ; That if the Whole were God , then the Several Parts thereof must needs be Gods , or Divine too : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · From hence it would follow , that not only Men must be Divine and Gods , but also all Brute Animals too ( they being Parts of the World ) and Plants to boot . Nay Rivers , and Mountains , and Seas , being Parts of the World likewise , ( if the Whole World be God ) must according to Celsus needs be Gods also . Whereas the Greeks themselves will not affirm this ; but they would only call those Spirits or Demons , which preside over these Rivers and Seas , Gods. Wherefore this Vniversal Assertion of Celsus , is false even according to the Greeks themselves ; That if the whole be God , then all the Parts thereof must needs be Divine or Gods. It following from thence that Flyes , and Gnats , and Worms , and all kind of Serpents , and Birds , and Fishes , are all Divine Animals or Gods : Which they themselves , who assert the World to be God , will not affirm . Wherefore though it be true , that the Pagans did many times Personate and Deifie , the Chief Parts of the World , and Things of Nature , as well as they did the Several Powers and Vertues of the Mundane Soul , diffused through the whole World , yet did not the intelligent amongst them , therefore look upon these , as so many True and Proper Gods , but only worship them as Parts and Members of One Great Mundane Animal ; or rather , Worship the Soul of the whole World , their Supreme Deity , in them all , as its various Manifestations . This St. Austin intimates , when writing against Faustus the Manichean , he prefers even the Pagan Gods before the Manichean ; Jam verò Coelum , & Terra , & Mare , & Aer , & Sol , & Luna , & caetera sydera omnia , haec manifesta oculis apparent , atque ipsis sensibus praesto sunt . Quae cum Pagani tanquam Deos colunt , vel tanquam PARTES VNIVS MAGNI DEI ( nam universum Mundum quidam eorum putant MAXIMVM DEVM ) ea colunt quae sunt . Vos autem cum ea colatis , quae omninò non sunt , propinquiores essetis Verae Pietati , si saltem Pagani essetis , qui Corpora colunt , etsi non colenda , tamen vera . Now the Heaven , Earth , Sea , and Air , Sun , Moon , and Stars , are Things all manifest and really present to our senses , which when the Pagans Worship as Gods , or as PARTS OF ONE GREAT GOD , ( for some of them think the Whole World to be the GREATEST GOD ) they Worship things that are ; so that you worshipping things that are not , would be nearer to true Piety than you are , were you Pagans and worshipped Bodies too ; which though they ought not to be worshipped , yet are they True and Real Things . But this is further insisted upon by the same St. Austin in his Book De C. D. where after that large Enumeration of the Pagan Gods before set down ; he thus convinces their Folly in worshipping the Several Divided Members , Parts and Powers , of the One Great God , after that manner Personated ; Haec omnia quae dixi , & quaecunque non dixi ( non enim omnia dicenda arbitratus sum ) Hi omnes Dii Deaeque sit Vnus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sive Virtutes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; quae sententia velut magnorum , multorumque Doctorum est . Haec , inquam , si ita sint , quod quale sit , nondum interim quaero , Quid perderent , si Vnum Deum colerent prudentiori Compendio ? Quid enim ejus contemneretur , cum ipse coleretur ? Si autem metuendum sit nè Praetermissae sive Neglectae Partes ejus irascerentur : non ergo ut volunt velut Vnius Animantis haec tota vita est , quae Omnes simul continet Deos , quasi Suas VIRTVTES , vel MEMBRA , vel PARTES : sed suam quaeque Pars habet vitam à caeteris separatam , si praeter alteram irasci altera potest , & alia placari alia concitari . Si autem dicitur Omnia simul , id est , Totum ipsum Jovem potuisse offendi , si PARTES ejus non etiam singillatim , minutatimque colerentur , stultè dicitur . Nulla quippe earum praetermitteretur , cum ipse Vnus qui haberet Omnia , coleretur . All these things , which we have now said , and many more which we have not said ( for we did not think fit to mention all ) All these Gods and Goddesses , let them be One and the same Jupiter : whether they will have them to be his PARTS , or his POWERS and VERTVES , according to the sence of those who think God to be the Soul or Mind of the Whole World ; which is the opinion of many and great Doctors . This I say , if it be so , which what it is , we will not now examine ; What would these Pagans lose , if in a more prudent compendium , they should worship One only God ? For what of him could be despised , when his whole self was worshipped ? But if they fear , left his PARTS pretermitted , or neglected , should be angry or take offence ; then is it not as they pretend , the Life of One Great Animal , which at once conteins all the Gods , as his VERTVES or MEMBERS or PARTS , but every Part hath its own Life by it self , separate from the rest , since One of them may be angry when another is pleased , and the contrary . But if it should be said that all together , that is , the whole Jupiter might be offended , if his Parts were not worshipped all of them Severally and Singly , this would be foolishly said , because none of the Parts can be pretermitted , when He , that hath All , is Worshipped . Thus do the Pagans in Athanasius also declare , that they did not worship the several Parts of the World , as Really so many True and Proper Gods , but only as the Parts or Members , of their One Supreme God , that Great Mundane Animal ( or Whole Animated World ) taken all together as one thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the Pagans themselves will acknowledge , that the Divided Parts of the World , taken severally , are but indigent and imperfect things ; nevertheless do they contend , that as they are by them joyned all together , into One Great Body ( enlivened by one Soul ) so is the whole of them truly and properly God. And now we think , it is sufficiently evident , that though these Pagans Verbally Personated and Deified , not only the several Powers and Vertues , of the One Supreme God or Mundane Soul , diffused thoroughout the whole World , but also the several Parts of the World it self , and the Natures of Things , yet their meaning herein was not , to make these in themselves really , so many several True and Proper Gods , ( much less Independent Ones ) but to worship One Supreme God ( which to them was the whole Animated World ) in those his several Parts and Members ; as it were by Piece-meal , or under so many Inadequate Conceptions , The Pagans therefore were plainly Divided in their Natural Theology , as to their opinions concerning the Supreme God ; some of them conceiving him to be nothing Higher , than a Mundane Soul : Whereas others of them , to use Origen's Language , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Transcend all the sensible Nature , and thinking God not at all to be seated there , look'd for him , above all Corporeal things . Now the Former of these Pagans , worshipped the whole Corporeal World , as the Body of God ; but the Latter of them , though they had Higher thoughts of God , than as a Mundane Soul ; yet supposing Him to have been the Cause of all things , and so at first to have Conteined all things within himself ; as likewise that the World after it was made , was not Cut off from him , nor subsisted alone by it self , as a Dead Thing , but was Closely united to him , and Livingly dependent on him ; these , I say , though they did not take the World to be God , or the Body of God , yet did they also look upon it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that which was Divine and Sacred ; and supposed that God was to be worshipped in All , or that the whole World was to be worshipped , as his Image or Temple . Thus Plutarch , though much disliking the Deifying of Inanimate Things , doth himself nevertheless approve , of worshipping God in the whole Corporeal World , he affirming it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most Holy , and most God-becoming Temple . And the ancient Persians or Magi , who by no means would allow of worshipping God in any Artificial Temples made with mens hands , did notwithstanding thus worship God , Sub Dio , and upon the Tops of Mountains , in the whole Corporeal World , as his Natural Temple , as Cicero testifieth ; Nec sequor Magos Persarum , quibus auctoribus Xerxes inflammasse Templa Graeciae dicitur , quod Parietibus includerent Deos quibus omnia deberent esse patentia ac libera , quorumque hic Mundus Omnis Templum esset & Domicilium : Neither do I adhere to the Persian Magi , by whose suggestion and perswasion , Xerxes is said to have burnt all the Temples of the Greeks , because they enclosed and shut up their Gods within walls , to whom all things ought to be open and free , and whose Temple and Habitation this whole World is . And therefore when Diogenes Laertius writeth thus of these Magi , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make Fire and Earth and Water to be Gods , but condemn all Statues and Images ; we conceive the meaning hereof to be no other than this , that as they worshipped God in no Temple , save only that of the whole World , so neither did they allow any other Statues of Images of him , than the Things of Nature , and Parts of the World ; such as Fire , and Earth , and Water , called therefore by them , in this sence and no other , Gods. For thus are they clearly represented by Clemens Alexandrinus , and that according to the express Testimony of Dino ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Dinon affirmeth , that the Persian Magi sacrificed under the open Heavens , they accounting Fire and Water to be the only Statues and Images of the Gods. For I would not here conceal their ignorance neither , who thinking to avoid One Errour fall into another ; whilest they allow not Wood and Stones to be the Images of the Gods , as the Greeks do , nor Ichneumones and Ibides , as the Egyptians , but only Fire and Water , as Philosophers . Which difference betwixt the Pagan Theologers , that some of them look'd upon the whole World as God , or as the Body of God , others only as the Image , or the Temple of God ; is thus taken notice of by Macrobius upon Scipio's Dream , where the World was called a Temple . Benè autem Vniversus Mundus Dei Templum vocatur , propter illos qui aestimant , nihil esse aliud Deum , nisi Coelum ipsum & Caelestia ista quae cernimus . Ideò ut Summi Omnipotentiam Dei , ostenderet posse vix intelligi , nunquam posse videri , quicquid humano subjicitur aspectui Templum ejus vocavit ; ut qui haec veneratur ut Templa , cultum tamen maximum debeat Conditori ; sciatque quisquis in usum Templi hujus inducitur , ritu sibi vivendum Sacerdotis : The whole World is well calledhere the Temple of God , in way of opposition to those , who think God to be nothing else , but the Heaven it self , and those Heavenly things which we see , ( or the whole Sensible World Animated : ) Wherefore Cicero , that he might shew the Omnipotence of the First and Supreme God , to be such as could scarcely be understood , but not at all perceived by Sense , he calleth whatsoever falleth under humane sight , His Temple ; that so he that worshippeth these things as the Temple of God , might in the mean time remember , that the chief Worship is due to the Maker and Creator of them ; as also that himself ought to live in the World like a Priest or Mysta , holily and religiously . And thus we see that the Pagans were universally Cosmolatrae , or World-worshippers , in one sence or other : not that they worshipped the World as a Dead and Inanimate thing , but either as the Body of God , or at least as the Temple or Image of him . Neither of which terminated their worship , in that which was Sensible and Visible only , but in that great Mind or Soul , which Framed and Governeth the whole World Understandingly : though this was called also by them ( not the Nature of things , but ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Common Nature , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Nature of the Vniverse , because it contained under it , the Spermatick Reasons , or Plastick Principles of the whole World. Furthermore these Pagan Theists Universally acknowledging the whole World to be an Animal , and that Mundane Animal also to be a God ; those of them who supposed it not to be the First and Highest God , did consequently all conceive it , as hath been already observed , to be either a Second or at least a Third God. And thus Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Greeks do plainly affirm the whole World to be a God ; some of them , as the Stoicks , the First God ; others , as the Platonists , ( to whom may be added the Egyptians also ) the Second God : though some of these Platonists call it the Third God. Those of the Platonists who called the Mundane Animal , or Animated World , the Second God , look'd upon that whole Platonick Trinity of Divine Hypostases ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all but as One First God : but those others of them who called it a Third God , supposed a greater distinction betwixt those Three Hypostases ▪ and made so many several Gods of them ; the First , a Monad or Simple Goodness ; the Second , Mind or Intellect ; the Third , Psyche or the Universal Soul , which also without any more ado they concluded to be the Immediate Soul of this Corporeal World , Existing likewise from Eternity with it . Now this Second God , which was the whole Animated World as well to the Egyptians as the Platonists , was by them both said to be , not only the Temple and Image , but also the Son of the First God. That the Egyptians called the Animated World , the Son of God , hath been already proved ; and that the other Pagans did the like also , is evident from this of Celsus , where he pretends , that the Christians called their Jesus , the Son of God , in imitation of those Ancient Pagans , who had styled the World so ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whence these Christians came to call their Jesus , the Son of God , I shall now declare . Namely because our Ancestors had called , the World as made by God , the Son of God , and God. Now is there not a goodly similitude ( think you ) betwixt these two Sons of God , theirs and ours ? Upon which words of his , Origen writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Celsus supposed , us Christians to have borrowed , this Appellation of the Son of God , from the Pagans , they calling the World , as made by God , the Son of God , and God. Wherefore these Pagans , who look'd upon the whole Animated World only as the Second God , and Son of God , did unquestionably also worship the First God , in the World , and that probably by Personating and Deifying his several Parts and Members too . Thus do we understand , what that was which gave occasion to this mistake of late Writers , that the Pagans worshipped the Inanimate Parts of the World , as such , for True and Proper Gods ; viz. their not perceiving , that they worshipped these only , as the Parts or Living Members of One Great Mundane Animal , which was to them , if not the First God , yet at least the Second God ; the Temple , Image , and Son , of the First God. And now have we ( as we conceive ) given a full account of the Seeming Polytheism of the Pagans , not only in their Poetical and Fabulous , but also their Political or Civil Theology ; the Former of which was nothing but Phancy and Fiction , and the Conforming of Divine , to Humane Things ; the Latter nothing but Vulgar Opinion and Errour , together with the Laws and Institutes of States-men and Politicians , designed Principally to amuze the Vulgar , and keep them the better in obedience and subjection to Civil Laws . Besides which the Intelligent Pagans , generally acknowledged another Theology , which was neither Fiction , nor meer Opinion and Law , but Nature and Philosophy , or Absolute Truth and Reality : according to which Natural and Philosophick Theology of theirs , there was only One Vnmade Self-originated Deity , and many other Created Gods , as his Inferiour Ministers . So that those many Poetical and Political Gods , could not possibly be look'd upon otherwise , than either as the Created Ministers of One Supreme God , whether taken Singly or Collectively ; or else as the Polyonymy and Various Denomination of him , according to several Notions and Partial Conceptions of him ; and his several Powers and Manifestations in the World , Personated and Deified . Which latter we have already proved to have been the most generally received Opinion of the Pagan Theologers ; according to that of Euclides the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One Supreme Good ( or Highest Deity ) called by Many Names : and according to that of Antisthenes before cited , That the Many Popular Gods , were but One and the same Natural God , viz. as Lactantius adds , Summae totius Artifex , The Maker of the whole World. We shall conclude with repeating what hath been already suggested , that though the Intelligent Pagans , did Generally disclaim their Fabulous Theology ; St. Austin telling us , that when the absurdities thereof were urged against them , they would commonly make such replies as these , Absit , inquiunt , Fabularum est ista Garrulitas ; and again , Rursus , inquiunt , ad Fabulas redis ; Far be it from us ( say they ) to think so or so , this is nothing but the garrulity of idle Fables , and , You would bring us again to Fables ; and though they owned another Theology besides their Civil also , which was the Natural and Philosophical , as the only True , yet did they notwithstanding acknowledge a kind of necessity , that in those times at least , there should be besides the Natural and Philosophical Theology , which the Vulgar were not so capable of , another Theology framed and held forth , that might be more accommodate to their apprehensions . Thus that Roman Pontifex Scaevola in St. Austin declareth , Expedire existimat falli in Religione Civitates , That it was expedient ( as he thought ) that Cities and Commonwealths , should be deceived in their Religion , or have something False or Fabulous intermingled with it . He giving this reason for the same , Because the Natural and Philosophick Theology , contained many things in it , which though True , yet would be hurtful for the Vulgar to know ; as for example , Quod Verus Deus nec Sexum habeat , nec Aetatem , nec definita Corporis Membra , That the True God hath neither Sex , nor Age , nor bodily Members ; and that Hercules and Aesculapius , &c. were not Gods but Men , obnoxious to the same infirmities with others , and the like . And the Learned Varro , in his Book of Religions , publickly maintained the same Doctrine ; Varro de Religionibus loquens , evidenter dicit , Multa esse Vera quae vulgo scire non sit Vtile ; Multaque quae tametsi Falsa sint , ali●er existimare Populum expediat : & ideò Graecos Teletas & Mysteria taciturnitate parietibusque clausisse , &c , That there were many things True in Religion , which it was not convenient for the Vulgar to know ; as likewise many things False , of which it was expedient they should think otherwise : and that for this cause , the Greeks enclosed their Teletae or Mysteries within walls , and kept them under a Seal of Secrecy . Upon which of Varro St. Austin thus noteth , Hîc certè totum Consilium prodidit Sapientium , per quos Civitates & Populi regerentur ; Varro here plainly discovers and betrays the whole counsel and secrecy of States-men and Politicians , by whom Cities and Nations were governed , and their very Arcanum of Government , namely this , That People were to be deceived in their Religion , for their own good and the good of their Governours . The same Father there adding , That Evil Demons were much gratified with this Doctrine , and liked this Fraud and Imposture very well , which gave them an advantage to Rule and Tyrannize , as well over the Deceivers as the Deceived . Lastly Strabo also , though otherwise a grave and sober Writer , speaks freely and broadly to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is not possible , that women and others of the Vulgar sort , should be conducted and carried on towards Piety , Holiness and Faith , meerly by Philosophick Reason and Truth ; but this must be done by Superstition , and that not without the help of Fables and Prodigious or Wonderful Narrations . From whence it is plain , that Strabo did not only allow a necessity of a Civil Theology besides the Natural and Philosophical , but also of a Fabulous and Poetical one too . And this is a thing the less to be wond●ed at in these Pagans , because some Christians also seem to acknowledge a kind of truth herein ; Synesius himself writing after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is easie and ordinary will be contemned by the Vulgar , or Common People ; and therefore there is need of something Strange and Prodigious in Religion for them . Flavius Josephus , making this Free Acknowledgment , concerning the Wise men among the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they held the same things concerning God which the Jews did , adds nothwithstanding afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they were afraid to declare the Truth of this their Doctrine to the Vulgar , prepossessed with other Opinions . And indeed they did not think it safe to declare the Natural and True Theology , promiscuously to all ; Plato himself intimating as much in these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as it was hard , to find out the Maker of this Vniverse , so neither , being found out , could he be declared to the vulgar . Wherefore since God was so hard to be understood , they conceived it necessary , that the Vulgar should be permitted , to Worship him in his Works , by Parts and Piecemeal , according to the various Manifestations of himself ; that is , should have a Civil Theology at least , distinct from the Natural and Philosophical , if not another Fabulous one too . XXXV . We have now dispatched the First of those Three Heads proposed to be insisted on , viz. That the Pagans worshipped One and the same Supreme God , under Many Personal Names , so that much of their Polytheism , was but Seeming and Phantastical , and indeed nothing but the Polyonymy of One Supreme God , they making Many Poetical and Political Gods of that One Natural God : and thus worshipping God by Parts and Piece-meal ; according to that clear acknowledgement of Maximus Madaurensis before cited ; Vnius Summi Dei Virtutes , per Mundanum Opus Diffusas , nos multis Vocabulis invocamus ; & dum Ejus quasi quaedam Membra carptim variis Supplicationibus prosequimur , Totum colere videmur ; The vertues of the One Supreme God diffused throughout the whole World , we ( Pagans ) invoke under many several Names , and so prosecuting with our supplications , his as it were Divided Members , must needs be thought to worship him whole , we leaving out nothing of him . We shall proceed to the Second Head proposed , That besides this Polyonymy of One Supreme God , in the Poetical and Civil Theology of the Pagans , which was their Seeming and Phantastick Polytheism , they had another Real Polytheism also , they acknowledging in their Natural and Philosophick Theology likewise , a Multiplicity of Gods , that is , of Substantial Vnderstanding Beings , Superiour to men , really Existing in the world . Which though they were called by them Gods , yet were they not therefore supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade and Self-existent , or Independent Beings , but all of them ( One only excepted ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated Gods , according to the larger Notion of that word before declared , that is , though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet at least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not as Made in time , yet as Produced from a Superiour Cause . Plutarch propounding this for one amongst his Platonick Questions , Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest or Supreme God , was called by Plato , both The Father and Maker of all things , gives this Reply to it in the Words before cited ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That perhaps he was said to be the Father of all the Generated Gods , and of Men , ( as he is also stiled in Homer ) but the Maker of all other Irrational and Inanimate Beings . From which Passage of Plutarch's it plainly appears , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One Highest God , being every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade and unproduced , was thought to be the Maker or Father of all the other Gods , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is further plainly declared elsewhere by the same Plutarch in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato calleth the One Vnmade and Eternal God , the Father and Maker of the World , and of all other things Generated . And though some of those Many Gods of Plato's were by him also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eternal , yet were they likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , in another sence , that is Produced and Derived by way of Emanation , from that One , who is every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnderived and Independent upon any other Cause . And thus Proclus Universally pronounces ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Gods owe , their Being Gods , to the First God. He adding , that he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fountain of the Godhead . Wherefore the Many Gods of the Intelligent Pagans , were derived from One God , and but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Plutarch somewhere calls them ) The Subservient Powers , or Ministers of the One Supreme Vnmade Deity . Which ( as hath been before observed ) was frequently called by these Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in way of Eminency ; as likewise were those other Inferiour or Generated Gods , in way of distinction from him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods. And accordingly the sence of Celsus is thus represented in Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Gods were the Makers of the Bodies of all Animals , the Souls of them only , being the Work of God. Moreover these Inferiour Gods , are styled by Ammianus Marcellinus , Substantiales Potestates , Substantial Powers , probably in way of distinction from those other Pagan Gods , that were not Substantial , but only so many Names and Notions of the One Supreme God , or his Powers severally Personated and Deified , Which Substantial Powers of Am. Marcellinus , ( as Divination and Prophecy was by their means imparted to men ) were all said to be subject to that One Sovereign Deity called Themis : whom ( saith he ) the ancient Theologers seated In Cubili & Solio Jovis , in the Bed-chamber and Throne of Jupiter ; as indeed some of the Poets have made her to be the wife of Jupiter , and others his Sister . And Anaxarchus in Plutarch styles her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter's Assesor , though that Philosopher abused the Fable , and grosly depraved the meaning of it , as if it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That whatsoever is done by the Sovereign Power , is therefore Just and Right : whereas the True Moral t●ereof was this , That Justice or Righteousness sits in Counsel with God , and in his Mind and Will , prescribes Laws to Nature and the whole World. Themis therefore was another Name of God , amongst the 〈◊〉 , according to his Universal Confideration , besides those befo●● mentioned : and when Plato in his Book of Laws , would have men to swear by the Names of those Three Gods , Jupiter , Apollo , and Themis ; these were but so many several Partial Notions of the One Supreme Deity ; the meaning thereof being no other than this , as Pighius observeth , Timore Divino , Veritate ipsa , ac Aequitate sanciri debere Juramenta . In Jove enim Summi Numinis Potestatem , Falsi ac Perjurii Vindicem ; in Apolline Veritatis Lumen ; in Themide , Jus , Fas atque Licitum esse intelligitur . Est enim Themis , ipsa Lex aeterna atque Vniversalis , Mundo ac Naturae praescripta ; or according to Cicero , Ratio recta Summi Jovis . And Ficinus in his Commentary as to the main agreeth herewith . So that , when the Pagan Theologers affirmed , the Numen of Themis to preside over the Spirits of the Elements , and all those other Substantial Powers , from whom Divination was participated to men ; their meaning therein was clearly no other that this ; That there was One Supreme Deity ruling over all the other Gods , and that the Divine Mind , which prescribeth Laws to Nature and the whole World , and conteins all the Fatal Decrees in it , according to the Evolution of which , things come to pass in the World , was the Fountain from whence all Divination proceeded ; as these Secrets were more or less imparted from thence to those Inferiour Created Spirits . The Philosophy of the Pagan Theology amongst the Greeks was plainly no other than this ; That there is One Vnmade Self-existent Deity the Original of all , and that there are many other Substantial Powers or Spirits , created by it , as the Ministers of its Providence in the World : but there was much of Poetry or Poetick Phancy , intermingled with this Philosophy , as the Flourish to it , to make up their Pagan Theology . Thus , as hath been before declared , the Pagans held both One God , and Many Gods , in different sences : One Vnmade Self-existent Deity , and Many Generated or Created Gods. Onatus the Pythagorean declaring that they who asserted one only God and not Many , Vnderstood not what the Dignity and Majesty of the Divine Transcendency consisted in , namely in ruling over Gods : and Plotinus conceiving that the Supreme God was most of all Glorified , not by being Contracted into One , but by having Multitudes of Gods , Derived from him , and Dependent on him ; and that the Honour done to them , redounded unto him . Where there are Two Things to be distinguished ; First , that according to the Pagan Theists , God was no Solitary Being ; but that there were Multitudes of Gods , or Substantial Powers , and Living Understanding Natures , Superiour to men , which were neither Self-existent , nor yet Generated out of Matter , but all Generated or Created from One Supreme . Secondly , that forasmuch as these were all supposed to have some Influence more or less , upon the Government of the World , and the Affairs of Mankind , they were therefore all of them conceived to be the due Objects of mens Religious Worship , Adoration and Invocation ; and accordingly was the Pagan Devotion scattered amongst them all . Nor were the Gods of the Oriental Pagans neither , meer Dead Statues and Images , as some would conclude from the Scripture , but Living Vnderstanding Beings , Superiour to men , ( though worshipped in Images ) according to that Reply of the Chaldeans in Daniel to Nebuchadnezzar , when he required them to tell his Dream , There is none other that can shew this thing before the King , Except Those Gods whose Dwelling is not with Flesh ; that is , The Immortal Gods , or who are exalted above the Condition of Humane Frailty . Though some conceive , that these words are to be understood of a Peculiar sort of Gods ; namely , that this was such a thing , as could not be done by those Demons and Lower Aerial Gods , which frequently converse with men , but was reserved to a Higher Rank of Gods , who are above humane converse . Now as to the Former of these Two Things , that God is no Solitary Being , but that there are Multitudes of Understanding Beings Superiour to Men , the Creatures and Ministers of One Supreme God ; the Scriptures both of the Old and New Testament fully agree with the Pagans herein . Thousand Thousands ministred unto him , and ten thousand times ten thousand stood before him , and Ye are come to an innumerable Company of Angels . But the Latter of them , That Religious Worship and Invocation doth of right belong to these Created Spirits , is constantly denied and condemned in these Writings , that Being a thing peculiarly reserved , to that one God , who was the Creator of Heaven and Earth . And thus is that Prophecy of Jeremy to be understood , expressed in the Chalday Tongue , that so the Jews might have it in readiness for those Chaldean Idolaters , when they came into Babylon , Thus shall ye say unto them , the Gods that have not made the Heavens and the Earth , shall perish from the Earth , and from under these Heavens . That is , there shall come a time , when none shall be Religiously Worshipped any where upon the face of the whole Earth , save only that God who made the Heavens and the Earth , and he without Images too . Which Prophecy , but in part yet fulfilled , shall then have its complete accomplishment , when the Kingdoms of this world , shall become the Kingdoms of our Lord and of his Christ. And thus is the Controversie rightly stated betwixt the Pagans and the Christians by Lactantius . Sed fortasse quaerat aliquis à nobis , quod apud Ciceronem quaerit Hortensius ; Si Deus Vnus est , quae esse beata Solitudo queat ? Tanquam nos qui unum esse dicimus , Desertum ac Solitarium esse dicamus . Habet enim Ministros , quos vocamus Nuntios . Et est istud verum quod dixisse Senecam suprà retuli : Genuisse Regni sui Ministros Deum . Verùm hi neque Dii sunt , neque Deos se vocari aut coli volunt : quippe , qui nihil praeter Jussum ac Voluntatem Dei faciant . As if we who say , there is but one God , therefore made a Solitary and Deserted Deity . Whereas we acknowledge that God hath his Ministers , whom we call Angels : And we grant that to be true , which was before cited out of Seneca , That God hath Generated or Created Ministers of his Kingdom . But these are neither Gods , nor would they be called Gods , nor worshipped ; forasmuch as they only Execute the will and command of God. And again afterwards to the same purpose , Si eos multitudo delectat , non Duodecim dicimus , nec Trecentos sexaginta quinque ( ut Orpheus ) sed innumerabiles , & arguimus eorum errores in diversum , qui tam paucos putant . Sciant tamen quo nomine appellari debeant ; nè Deum Verum violent , cujus Nomen exponunt , dum Pluribus tribuunt , &c. If Multitude delight them , we say not , that there are Twelve , nor yet three hundred sixty five , as Orpheus , but innumerable . And we tax their errour on the contrary who think them to be so few . Nevertheless let them know , by what name they ought to be called , Lest they violate the true God , whose Name is profaned , when it is given to many . From which passages of Lactantius it plainly appeareth , that the main Controversie between the Christians and the Pagans , was then only this , Whether or no , the Created Ministers of the Supreme God , might be called Gods , and Religiously Worshipped . But this Pagan Objection against the Solitary Deity of the Christians , is by some ancient Christian Writers also otherwise answered ; namely from those Three Hypostases or Persons of the Trinity ; they affirming upon that account , that though Christians did not acknowledge such a Multitude of Gods , as the Pagans , yet did they not therefore make God a Solitary and Steril Being , before the Creation neither , as the Jews did ; but went in a middle way betwixt Jews and Pagans : they interpreting also Moses his Faciamus Hominem , to this sence . XXXVI . We shall now shew Particularly what these Many Gods of the Pagans were . It hath been often observed , That the Pagans were divided in their Philosophick or Natural Theology , as to their Opinions concerning the Supreme God : some of them thinking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Supreme Deity was an Abstract Being , Elevated above Nature and the Whole World : but others that he was nothing higher , than an Anima Mundi , or Soul of the World. Now the former of these Two were chiefly amongst the Greeks , the Pythagoreans and the Platonists , who had accordingly several Distinctions amongst them concerning their Gods , as between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Supermundane and the Mundane Gods ; The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eternal and the Generated Gods ; that Latter word being now taken in a narrower and more confined sence , for such as were made in Time , or had a Beginning of their Existence : and Lastly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Intelligible and the Sensible Gods. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Supermundane , Eternal , and Intelligible Gods , of these Pythagoreans and Platonists , were first of all and Principally , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Plotinus calls them ) those Three Divine Hypostates , that have the Nature of Principles in the Universe , viz. Tagathon or Hen , Nous and Psyche ; or Monad , Mind , and Soul. . That this Trinity was not first of all a meer Invention of Plato's , but much ancienter than him , is plainly affirmed by Plotinus in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That these Doctrines are not new , nor of yesterday ; but have been very anciently delivered , though obscurely ( the discourses now extant being but Explications of them ) appears from Plato's own writings ; Parmenides before him having insisted on them . Now it is well known , that Parmenides was addicted to the Pythagorick Sect , and therefore probable , that this Doctrine of a Divine Triad was one of the Arcanums of that School also . Which is further confirmed from hence , because Numenius a famous Pythagorean entertained it , as such . And Moderatus ( as Simplicius informeth us ) plainly affirmeth , this Trinity of Principles , to have been a Pythagorick Cabbala ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This ( Moderatus ) declareth , that according to the Pythagoreans , the First One or Vnity , is above all Essence ; that the Second One , which is that which truly is , and Intelligible , according to them , is the Ideas ; and that the Third , which is Psychical or Soul , partaketh both of the Frist Vnity , and of the Ideas . Lastly we have Jamblichus his Testimony also in Proclus to the same purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there were Three Gods also praised by the Pythagoreans . Now we have before shewed , that Pythagoras his Philosophy , was derived from the Orphick Cabala , which Proclus in another place thus fully testifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Theology of the Greeks , was derived from the Orphick Mystagogia ; Pythagoras being first instructed by Aglaophemus in the Orphick Orgia , or Mysteries concerning the Gods ; and Plato being the next who received a perfect knowledge of all these Divine things , both out of the Pythagorick and the Orphick writings . And that a Trinity was part of that Orphick Cabala , we have already proved , out of Amelius , he affirming ( in Proclus ) that Plato's Three Kings were the same with Orpheus his Trinity , of Phanes , Vranus , and Cronus . Moreover , since all these Three , Orpheus , Pythagoras , and Plato , travelling into Egypt , were there initiated in that Arcane Theology of the Egyptians ( called Hermaical ) it seemeth probable ( as was before observed ) that this Doctrine of a Divine Triad , was also part of the Arcane Theology of the Egyptians . It hath been also noted , that there were some footsteps of such a Trinity in the Mithraick Mysteries amongst the Persians , derived from Zoroaster ; as likewise that it was expresly conteined in the Magick or Chalday Oracles , of whatsoever authority they may be . Moreover it hath been signified , that the Samothracians had very anciently a certain Trinity of Gods , that were the Highest of all their Gods , and that called by an Hebrew name too , Cabbirim , or the Mighty Gods : and that from thence the Roman Capitoline Trinity of Gods , was derived . The second whereof was Minerva , which amongst the Latins , as Athena amongst the Greeks , was understood to signifie the Divine Wisdom . Lastly , the Ternary or Triad , was not only accounted a Sacred Number amongst the Pythagoreans , but also as conteining some Mystery in Nature , was therefore made use of by other Greeks and Pagans , in their Religious Rites ; as Aristotle informeth us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore from Nature , and as it were observing her Laws , have we taken this Number of Three , making use of the same in the Sacrifices of the Gods , and other Purifications . Now since it cannot well be conceived , how such a Trinity of Divine Hypostases , should be first discovered meerly by humane Wit and Reason , though there be nothing in it ( if rightly understood ) that is repugnant to Reason : and since there are in the ancient Writings of the Old Testament , certain significations of a Plurality in the Deity , or of more than one Hypostasis , we may reasonably conclude , that which Proclus asserteth of this Trinity , as it was conteined in the Chaldaick Oracles , to be true , that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theology of Divine Tradition or Revelation , or a Divine Cabala , viz. amongst the Hebrews first , and from them afterwards communicated to the Egyptians and other Nations . Neither ought it to be thought any considerable Objection to the contrary , because the Platonists , Pythagoreans , and other Pagan Theologers , did not express this their Trinity , in the very words of the Athanasian Creed , nor according to the Form of the Nicene Council . Forasmuch as this Mystery was gradually imparted to the World , and that first but sparingly to the Hebrews themselves , either in their Written or Oral Cabala ; but afterwards more fully under Christianity , the whole Frame whereof was built thereupon . Nevertheless was it not so distinctly and precisely determined , nor so punctually and scrupulously stated amongst the Christians neither , till after the rising up of Heresies concerning it . Nor when all was done , did the Orthodox themselves at first Universally agree , in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-essential or Consubstantial . Nor lastly is it a thing at all to be wondred at , that in such a Difficult and Mysterious Point , as this , there should be some diversity of apprehensions amongst the reputed Orthodox Christians themselves ; and much less therefore amongst Pagans and Philosophers . However we freely acknowledge , that as this Divine Cabala , was but little understood by Many of those who entertained it among the Pagans , so was it by divers of them , much Depraved and Adulterated also . For first , the Pagans universally called , this their Trinity , a Trinity of Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First , the Second , and the Third God● ; as the more Philosophical amongst them , called it also a Trinity of Causes , and a Trinity of Principles , and sometimes a Trinity of Opificers ; thus is this Cabala of the Trinity styled in Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tradition of the Three Gods. And accordingly is it said of Numenius by him , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having praised the Three Gods , Tragically or Affectedly called them , the Grandfather , the Son , and the Nephew . Numenius thereby intimating , that as the Second of these Gods , was the Off-spring of the First God , so the Third called the Nephew of the First , was derived both from him and from the Second , from the First as the Grandfather , and from the Second , as the Father of him . Harpocration likewise , Atticus , and Amelius , are said by Proclus , to have entertained this same Cabala or Tradition of the Three Gods , the Latter of these styling them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Kings , and Three Opificers or Makers of the whole world . In like manner Plotinus speaking of the Second of these Three Hypostases , ( that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First Mind or Intellect ) calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this Nature is God , I say a Second God , offering himself to view , before that other God can be seen , who is Seated above , this being as it were the Glorious Throne of him . For it is not fit , that he should be immediately Seated in any thing that is Inanimate ; nor in meer Soul neither , but that there should be such an immense Pulchritude and Splendour shining before him ; like the Pomp and Procession before the Great King. He also elsewhere mentions all these Three Gods together , making this World to be an Image of them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore this World may well be called an Image , it depending upon that above , as an Image in a Glass , which is Threefold . Whereof the First and Second God always stand Immovably ; the Third likewise is in it self Stable too , but accidentally moved , by reason of the Mobility of matter , and things below it . And that we may here give a Taste of the Mystical Theology and Enthusiasm of these Platonists too ; Porphyrtus in the Life of Plotinus affirmeth , that both Plotinus and Himself , had sometimes experience of a kind of Ecstatick Vnion with the First of these Three Gods , that which is above Mind and Vnderstanding ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plotinus often endeavouring to raise up his mind to the First and Highest God ; That God sometimes appeared to him , who hath neither Form nor Idea , but is placed above Intellect , and all that is Intelligible : to whom I Porphyrius affirm my self to have been once united in the Sixty eighth year of my age . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plotinus his chief aim and scope was , to be united to , and conjoyned with the Supreme God , who is above all , which scope he attained unto , Four several times , whilst my self was with him , by a certain ineffable Energie . That is , Plotinus aimed at such a kind of Rapturous and Ecstatick Vnion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First of the Three Highest Gods , ( called The One and The Good ) as by himself is described towards the latter end of his Last Book . Where he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of Tactual Vnion , and a certain Presence better than Knowledge , and the joyning of our own Centre , as it were , with the Centre of the Vniverse . Thus we see that the Platonick Trinity , is a Trinity of Gods , of which Three Gods therefore , the Second and the Third must of necessity be Inferiour Gods , because otherwise , they would be Three Independent Gods , whereas the Pagan Theology Expresly disclaims a Plurality , of Independent and Self-originated Deities , But since according to the Principles of Christianity , which was partly designed to oppose and bear down the Pagan Polytheism , there is One only God to be acknowledged ; the meaning whereof notwithstanding seems to be chiefly directed , against the Deifying of Created Beings , or giving Religious Worship to any , besides the Uncreated , and the Creatour of all : moreover , since in the Scripture which is the only true Rule and Measure of this Divine Cabala of the Trinity , though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word be said to have been , With God ( that is , God the Father ) and also it self to Be God ( that is , not a Creature ) yet is it no where called An Other , or Second God. Therefore cannot we Christians entertain this Pagan Language of a Trinity of Gods , but must call it either a Trinity of Divine Hypostases , or Subsistences , or Persons , or the like . Nevertheless it is observable , that Philo , though according to his Jewish Principles , he was a zealous Opposer of the Pagan Polytheism and Idolatry , yet did he not for all that , scruple to call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Word , after the Platonick way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Second God ; as not suspecting this to clash with the Principles of his Religion , or that Second Commandment of the Decalogue , Thou shalt have no other Gods before my Face ; possibly because he conceived , that this was to be understood of Creature-Gods only ; whereas his Second God , the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word , is declared by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eternal , and therefore according to the Jewish Theology Vncreated . However this Language of a Second and Third God , is not so excusable in a Jew , as it might be in a Pagan ; because the Pagans according to the Principles of their Religion , were so far from having any Scrupulosity ; against a Plurality of Gods , ( so long as there was only One Fountain of the Godhead acknowledged ) that they rather accounted it an honour to the Supreme God , as hath been already shewed , that he should have Many other , not only Titular Gods under him , but also such as were Religiously Worshipped : Wherefore besides this Second and Third God , they also did luxuriate in their other Many Creature-gods . And indeed St. Austin doth upon this accompt , seem somewhat to excuse the Pagans for this their Trinity of Gods , and Principles , in these words , Liberis enim verbis loquuntur Philosophi , nec in rebus ad intelligendum difficillimis , offensionem religiosarum aurium pertimescunt . Nobis autem ad certam Regulam loqui fas est , ne Verborum licentia , etiam in rebus , quae in his significantur , impiam gignat opinionem . Nos autem non dicimus Duo vel Tria Principia , cum de Deo loquimur : sicut nec Duos Deos vel Tres , nobis licitum est dicere , quamvis de Vnoquoque loquentes , vel de Filio , vel de Spiritu Sancto , etiam singulum quemque Deum esse fateamur . The Philosophers use Free Language , nor in these things which are extremely difficult to be understood , did they at all fear the offending of any Religious and Scrupulous ears . But the Case is otherwise with us Christians , for we are tied up to Phrases , and ought to speak according to a certain Rule , lest the licentious use of words , should beget a wicked Opinion in any concerning those things that are signified by them . That is , though this might be in a manner excusable in the Pagans , because each of those Three Hypostases is God , therefore to call them severally Gods , and all of them a Trinity of Gods , and Principles ; they having no such Rule then given them to govern their Language by as this , That though the Father be God , the Son God , and the Holy Ghost God , yet are they not Three Gods , but One God : yet is not this allowable for us Christians , to speak of a Second or Third God or Principle , or to call the Holy Trinity a Trinity of Gods , notwithshanding that when we speak of the Father or of the Son , or of the Holy Ghost severally , we confess each of them to be God. And indeed when the Pagans thus spake of a First , Second and Third God , and no more , though having Innumerable other Gods besides , they did by this Language plainly imply , that these Three Gods of theirs , were of a very different kind , from all the rest of their Gods ; that is , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Created , but Eternal and Vncreated Ones . And that many of them did really take this Whole Trinity of Gods , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general , the Divine Numen , and sometimes call it the First God too , in way of distinction from their Generated Gods ; will be showed afterward . So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First God , was used in different sences by these Pagans , sometimes in a larger sence , and in way of opposition to all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generated or Created Gods , or the Gods that were made in Time together with the World ; and sometime again , more Particularly , in way of distinction from those Two other Divine Hypostases Eternal , called by them the Second and Third God. Which First of the Three Gods , is also frequently by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , Emphatically and by way of Excellency , they supposing a Gradual Subordination in these Principles . Neither was this Trinity of Divine Subsistences only thus ill-languag'd by the Pagans generally , when they called it a Trinity of Gods ; but also the Cabala thereof , was otherwise much Depraved and Adulterated , by several of the Platonists and Phythagoreans . For first , the Third of these Three Hypostases commonly called Psyche , is by some of them made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Immediate Soul of the Corporeal World , informing , acting , and enlivening it , after the same manner as the Souls of other Animals do their respective Bodies ; insomuch that this Corporeal World it self , as together with its Soul it makes up one Complete Animal , was frequently called the Third God. This Proclus affirmeth of Numenius the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World according to him , was the Third God. And Plotinus , being a great Reader of this Numenius , seems to have been somewhat infected by him with this conceit also , though contrary to his own Principles ; from those words befored cited out of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the World , as is commonly said , is the Third God. Now if the World be not a Creature , then is there no Created Being at all , but all is God. But not only Timaeus Locrus , but also Plato himself , calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Created God , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here put for that , which after it once was not , is brought into Being ; which is the proper Notion of a Creature . So that the Animated World , is by Plato made to be only the chief of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Creature-Gods . Wherefore it is plain that in this Trinity of some Platonists and Pythagoreans , wherein the World is made to be the Third God , there is a confused Jumble of Created , and Vncreated Beings together . For the First of those Gods is the Father and Fountain of all , or the Original of the Godhead . And the Second , forasmuch as he is called by them , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker , and the Opificer of the whole World , he therefore can be no Creature neither : whereas the Third , which is said to be the World , was by Numenius himself also expresly called , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Work or Thing Made , that is , plainly , the Creature of both the Former . Proclus thus fully represents his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Numenius called the First of the Three Gods , the Father ; the Second of them the Maker ; and the Third the the Work or Thing Made ; so that according to Numenius there were two Opificers or Creators of the World , the First and the Second God ; and the World it self ( that is , the Thing Made and Created by them both ) is said to be the Third God. And that this Notion of the Trinity , is an Adulterated One , may be also further concluded from hence , because according to this Hypothesis , they might have said that there were Three Hundred and more Gods , as well , as that there are Three : since all the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated Gods , might have come into the Number too , as well as the World , they being Parts thereof , and Gods that differ not in kind from it but only in degree . Wherefore these Philosophers ought not to have made a Trinity of Gods , distinguished from all the rest , but rather First to have distributed their Gods into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Eternal or Vncreated , and Created Gods , and then to have subdivided those Created Gods , into the Whole World , and the Parts thereof Animated . But because it may be here alledged in favour of this Spurious Hypothesis of the Trinity , That the World was accounted the Third God , only by Accident , in respect of its Soul , which is properly that Third God ; though Numenius with others plainly affirm the World it self , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Work and Thing Made , to be the Third ; we shall therefore reply to this , that even the Soul of the Mundane Animal it self , according to Timaeus , and Plato , and others , is affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Generated God , that is , such as was produced from Non-existence into Being , and therefore truly and properly a Creature . Which Aristotle observing , therefore took occasion to taxe Plato as contradicting himself , in making the Soul of the World a Principle , that is , the Third God , and yet supposing it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Eternal but Made or Created together with the Heaven , of which something before . Wherefore we conclude , that this ancient Cabala of the Trinity , was Depraved and Adulterated , by those Platonists and Pythagoreans , who made either the World it self , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Informing Soul of the World , to be the Third Hypostasis thereof , they Mingling Created and Vncreated Beings together , in that which themselves notwithstanding call a Trinity of Causes and of Principles . And we think it highly probable that this was the true Reason , why Philo , though he admitted the Second Hypostasis of the Platonick , and Phythagorick ( if not Egyptian ) Trinity , called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Word , and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Second God , and as Eusebius adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Second Cause , yet he would not Platonize or Pythagorize any further , so as to take in that Third God or Cause , supposed by so many of them to be the Soul of the whole World , as an Animal ; because he must then have offer'd violence to the Principles of his own Religion , in making the whole Created World a God : which Practice is by him condemned in the Pagans . It is true , that he somewhere sticks not to call God also , the Soul of the World , as well as the Mind thereof , whether he meant thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God who is before the Word , or else rather the Word it self , the Second God , ( according to him the Immediate Creator and Governour of the same ) nevertheless he does not seem to understand thereby , such a deeply Immersed Soul , as would make the World an Animal , and a God , but a more Elevated One , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul. To this First Depraviation of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Theology of Divine Tradition , and ancient Cabbala of the Trinity , by many of the Platonists and Pythagoreans , may be added another , That some of them declaring the Second Hypostasis of their Trinity to be the Archetypal World , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo calls it , the World that is compounded and made up of Ideas , and conteineth in it all those kinds of things Intelligibly that are in this Lower World Sensibly ; and further concluding , that all these several Ideas of this Archetypal and Intelligible World , are really so many distinct Substances , Animals , and Gods ; have thereby made that Second Hypostasis , not to be One God , but a Congeries and Heap of Gods. These are those Gods commonly called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible Gods , not as before in way of distinction from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sensible Gods ( which is a more general notion of the word ) but from from those other Gods of theirs ( afterwards to be insisted on also ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectual Gods. Proclus upon Plato's Politia concludes , that there is no Idea of Evil , for this reason , because if there were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that very Idea of Evil also would it self be a God , because Every Idea is a God , as Parmenides hath affirmed . Neither was Plotinus himself , though otherwise more sober , altogether uninfected with this Phantastick Conceit , of the Ideas being all of them Gods , he writing thus concerning the Second God , The First Mind or Intellect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he being begotten by the First God , ( that is , by way of Emanation , and from Eternity ) generated all Entities together with himself , the Pulchritude of the Ideas , which are all Intelligible Gods. Apuleius also ( as hath been already noted ) grosly and fulsomely imputes the same to Plato , in those words , Quos Deos Plato existimat , Veros , Incorporales , Animales , sine ullo neque fine neque exordio , sed prorsus ac retrò aeviternos , ingenio ad summam beatitudinem porrecto , &c. And he with Julian and others , reduce the Greater part of the Pagan Gods , to these Ideas of the Intelligible or Archetypal World , as making Apollo for Example , to be the Intelligible Sun , the Idea of the Sensible ; and Diana , the Intelligible Moon , and the like for the rest . Lastly , it hath been observed also that the Egyptian Theologers , pretended in like manner , to Worship these Intelligible Gods , or Eternal Ideas , in their Religious Animals , as Symbols of them . Philo indeed Platonized so far , as to suppose God to have made an Archetypal and Intelligible World , before he made this Corporeal and Sensible : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God intending to make a Visible World , first formed an Intelligible One ; that so having an Incorporeal , and most God-like Pattern before him , he might make the Corporeal World agreeably to the same , this Younger an Image of that Older , that should contein as many Sensible kinds in it , as the other did Intelligible . But it is not possible ( saith he ) to conceive this World of Ideas to exist in any place . Nay according to him , Moses himself philosophized also after the same manner , in his Cosmopaeia , describing in the First Five Verses of Genesis , the making of an Intelligible Heaven and Earth , before the Sensible ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Creator first of all made , an Incorporeal Heaven and an Invisible Earth ; the Ideas of Air and Vacuum ; Incorporeal Water and Air ; and last of all Light , which was also the Incorporeal and Intelligible Paradigm of the Sun and Stars , and that from whence their Sensible Light is derived . But Philo does not plainly make these Ideas of the Intelligible and Archetypal World , to be so many distinct Substances , and Animals ; much less Gods : though he somewhere takes notice of those , who admiring the Pulchritude of both these Worlds , did not only Deifie the whole of them , but also their several Parts ; that is , the Several Ideas of the Intelligible World also , as well as the Greater Parts of the Sensible ; an Intelligible Heaven and Earth , Sun and Moon ; they pretending to worship those Divine Ideas , in all these Sensible things . Which high-flown Platonick Notion , as it gave Sanctuary and Protection , to the grossest and foulest of all the Pagan Superstitions and Idolatries , when the Egyptians would worship Brute Animals , and other Pagans , all the Things of Nature , ( Inanimate Substances , and meer Accidents ) under a pretence of worshipping the Divine Ideas in them ; so did it directly tend to absolute Impiety , Irreligion , and Atheism ; there being few that could entertain any thoughts at all of those Eternal Ideas , and scarcely any who could thoroughly perswade themselves , that these had so much Reality in them , as the Sensible things of Nature ; as the Idea of a House , in the mind of an Architect , hath not so much Reality in it , as a Material House , made up of Stones , Mortar and Timber ; so that their Devotion must needs sink down wholly into those Sensible Things , and themselves naturally at length fall , into this Atheistick Perswasion ; That the Good Things of Nature , are the only Deities . Here therefore have we a Multitude of Pagan Gods Supermundane and Eternal , ( though all depending upon One Supreme ) the Gods by them properly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible , or the Divine Ideas . And we cannot but account this for another Depravation of the ancient Mosaick Cabbala of the Trinity , that the Second Hypostasis thereof , is made to be the Archetypal World , and all the Divine Ideas , as so many distinct Substances , Animals , and Gods ; that is , not One God , but a whole World of Gods. But over and besides all this , some of these Platonists and Pythagoreans , did further Deprave and Adulterate , the ancient Hebrew or Mosaick Cabbala of the Trinity , ( the certain Rule whereof is now only the Scriptures of the New Testament ) when they concluded , that as from the Third Hypostasis of their Trinity , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Soul , there were Innumerable other Particular Souls derived , namely the Souls of all Inferiour Animals , that are Parts of the World ; so in like manner , that from their Second Hypostasis , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Mind or Intellect , there were innumerable other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular Minds or Intellects Substantial Derived , Superiour to the First Soul ; and not only so , but also , That from that First and Highest Hypostasis of all , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good , there were derived likewise many Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnities and Goodnesses Substantial , Superiour to the First Intellect . Thus Proclus in his Theologick Institutions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After the First One , ( and from it ) there are many Particular Henades or Vnities ; after the First Intellect and from it , many Particular Noes , Minds or Intellects ; after the First Soul , many Particular and Derivative Souls ; and lastly , after the Vniversal Nature , many Particular Natures , and Spermatick Reasons . Where it may be obiter observed , that these Platonists supposed , below the Vniversal Psyche , or Mundane Soul , a Vniversal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Substantial Nature also , but so as that besides it , there were other Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seminal Reasons , or Plastick Principles also . As for these Noes , and that besides the First Vniversal Mind or Intellect , there are other Particular Minds or Intellects Substantial , a Rank of Beings not only immutably Good and Wise , but also every way Immovabl● , and therefore above the Rank of all Souls , that are Self-moveable Beings ; Proclus was not singular in this , but had the concurrence of many other Platonists with him ; amongst whom Plotinus may seem to be one , from this Passage of his besides others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Souls are Immortal , and every Mind or Intellect , we have elsewhere largely proved . Upon which words Ficinus thus , Hîc , & suprà & infrà saepè , per verba Plotini notabis , Plures esse Mentium Animarumque Substantias inter se distinctas , quamvis inter eas Vnio sit Mirabilis : Here and from many other places , before and after , you may observe , that according to Plotinus there are many Substantial Minds , distinct from Souls , though there be a wonderful Vnion betwixt them . Moreover , that there was also above these Noes or Immovable but Multiform Minds , not only one Perfect Monad , and First Good , but also a Rank of Many Particular Henades or Monades , and Agathotetes ; was besides Proclus and others , asserted by Simplicius also ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Highest Good ( saith he ) produceth all things from himself , in several Ranks and Degrees ; The First , the Middle , and the Last or Lowest of all . But the First and the next to himself , doth he produce like himself , One Goodness Many Goodnesses , and one Vnity or Henade , Many Henades . And that by these Henades and Autoagathotetes , he means Substantial Beings , that are Conscious of themselves , appears also from these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Beings which are first produced from the First Good , by reason of their Sameness of Nature with him , are immovably and unchangeably Good , always fixed in the same Happiness , and never indigent of Good or falling from it , because they are all Essentially Goodnesses . Where afterward he adds something concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , that though these were a Rank of Lower Beings , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Essentially Goodnesses , but only by Participation ; yet being by their own Nature also Immovable , they can never degenerate , nor fall from that Participation of Good. Notwithstanding which , we must confess that some of these Platonists , seem to take the word Henades sometimes in another sence , and to understand nothing else thereby , but the Intelligible Ideas before mentioned ; though the ancient Platonists and Pythagoreans were not wont to call these Vnities , but Numbers . And now have we discovered , more of the Pagans Inferiour Gods , Supermundane and Eternal ; viz. besides those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Intelligible Gods ; Troops of Henades and Autoagathotetes , Vnities and Goodnesses ; and also of Noes , Immovable Minds or Intellects ; or as they frequently call them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Henadical ( or Monadical ) Gods , and Intellectual Gods. But since these Noes , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said to be all of them in their own nature a Rank of Beings above Souls , and therefore Superiour to that First Soul , which is the Third Hypostas●s of this Trinity ; as all those Henades or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Simple Monadical Gods , are likewise yet a higher Rank of Beings above the Noes , and therefore Superiour to the Second Hypostasis also , the First Mind ; and yet all these Henades and Noes , however supposed by these Philosophers to be Eternal , forasmuch as they are Particular Beings only , and not Vniversal , cannot be placed higher than in the Rank of Creatures ; it follows from hence unavoidably , that both the Second and Third Hypostasis of this Trinity , as well the First Mind as the First Soul , must be accounted Creatures also ; because no Created Being , can be Superiour to any thing Vncreated . Wherefore Proclus and some others of those Platonists , plainly understood this Trinity no otherwise , than as a certain Scale or Ladder of Beings in the Universe ; or a Gradual Descent of things from the First or Highest , by steps downward , lower and lower , so far as to the Souls of all Animals . For which cause , Proclus to make up this Scale complete , adds to these three Ranks and Degrees , below that Third of Souls , a Fourth of Natures also ; under which there lies nothing but the Passive Part of the Universe , Body and Matter . So that , their Whole Scale , of all that is above Body , was indeed not a Trinity , but a Quaternity , or Four Ranks and Degrees of Beings , one below another ; the First of Henades or Vnities , the Second of Noes , Minds or Intellects , the Third of Souls , and the Last of Natures : these being as it were so many Orbs and Spheres , one within and below another . In all which several Ranks of Being , they supposed One First Vniversal , and Vnparticipated , as the Head of each respective Rank , and Many Particular , or Participated Ones : as One First Vniversal Henade , and Many Secondary Particular Henades ; One First Universal Nous , Mind or Intellect , and Many Secondary and Particular Noes or Minds ; One First Vniversal Soul , and Many Particular Souls ; and Lastly One Vniversal Nature , and Many Particular Natures . In which scale of Beings , they Deified , besides the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One , and Good , not only the First Mind , and the First Soul , but also those other Particular Henades , and Noes universally ; and all Particular Souls above Humane : leaving out besides them and Inferiour Souls , that Fourth Rank of Natures , because they conceived , that nothing was to be accounted a God , but what was Intellectual and Superiour to Men. Wherein though they made Several Degrees of Gods , one below another , and called some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Eternal , and some Generated , or Made in time ; yet did they no where clearly distinguish , betwixt the Deity properly so called , and the Creature , nor shew how far in this Scale , the True Deity went , and where the Creature began . But as it were melting the Deity by degrees , and bringing it down lower and lower , they made the Juncture and Commissure betwixt God and the Creature , so smooth and close , that where they indeed parted , was altogether undiscernible . They rather implying them , to differ only in Degrees , or that they were not Absolute but Comparative Terms , and consisted but in More and Less . All which was doubtless a gross Mistake of the ancient Cabbala of the Trinity . This is therefore that Platonick Trinity , which we oppose to the Christian , not as if Plato's own Trinity in the very Essential Constitution thereof , were quite a Different Thing from the Christian ; it self in all probability having been at first derived from a Divine or Mosaick Cabbala ; but because this Cabbala , ( as might well come to pass in a thing so Mysterious and Difficult to be conceived ) hath been by divers of these Platonists and Phytagoreans , Misunderstood , Depraved and Adulterated , into such a Trinity , as Confounds the Differences between God and the Creature , and removes all the Bounds and Land-marks betwixt them : sinks the Deity lower and lower by Degrees ; ( still multiplying of it , as it goes ) till it have at length brought it down to the Whole Corporeal World , and when it hath done this , is not able to stop there neither , but extends it further still , to the Animated Parts thereof , Stars and Demons . The Design or Direct Tendency thereof , being nothing else but to lay a Foundation , for Infinite Polytheism , Cosmolatry ( or World-Idolatry ) and Creature-Worship . Where it is by the way observable , that these Platonick Pagans , were the only Publick and Professed Champions against Christianity ; for though Celsus were suspected by Origen to have been indeed an Epicurean , yet did he at least Personate a Platonist too . The reason whereof might be ; not only because the Platonick and Pythagorick Sect , was the Divinest of all the Pagans , and that which approached nearest to Christianity and the Truth , ( however it might by accident therefore prove the worst , as the Corruption of the Best thing , ) and by that means could with greatest confidence , hold up the Bucklers against Christianity and encounter it ; but also because the Platonick Principles , as they might be understood , would of all other , serve most plausibly to defend the Pagan Polytheism and Idolatry . Concerning the Christian Trinity , we shall here observe only Three Things ; First , that it is not a Trinity of meer Names or Words , nor a Trinity of Partial Notions and Inadequate Conceptions , of One and the Same Thing . For such a kind of Trinity as this , might be conceived , in that First Platonick Hypostasis it self , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One and The Good , and perhaps also in that First Person of the Christian Trinity ; namely of Goodness , and Vnderstanding or Wisdom , and Will or Active Power , Three Inadequate Conceptions thereof . 'T is true , that Plotinus was so high flown , as to maintain , that the First and Highest Principle of all , by reason of its Perfect Vnity and Simplicity , is above the Multiplicity of Knowledge and Understanding , and therefore does not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a proper sence , Vnderstand it self : Notwithstanding which , this Philosopher himself adds that it cannot therefore be said to be Ignorant nor Vnwise neither ; these Expressions belonging only to such a Being , as was by Nature Intellectual , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intellectus nisi intelligat , demens meritò judicatur . And he seems to grant , that it hath a certain Simple Clarity and Brightness in it , Superiour to that of Knowledge : As the Body of the Sun has a certain Brightness Superiour to that Secondary Light which streameth from it ; and that it may be said , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge it self , that does not Vnderstand , as Motion it self does not Move . But this can hardly be conceived by ordinary Mortals , that the Highest and most Perfect of all Beings , should not fully comprehend it self , the Extent of its own Fecundity and Power , and be conscious of all that proceedeth from it , though after the most Simple manner . And therefore this high-flown conceit of Plotinus ( and perhaps of Plato himself too ) has been rejected by latter Platonists , as Phantastical , and Unsafe : for thus Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But it must needs have also the most perfect Knowledge , since it cannot be ignorant of any thing , that is produced from it self . And St. Austin in like manner , confutes that Assertion of some Christians , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Eternal Word , was that very Wisdom and Vnderstanding by which the Father himself was wise ; as making it nothing , but an Inadequate Conception of God. But this opinion , that the Christian Trinity is but a Trinity of Words , or meer Logical Notions , and Inadequate Conceptions of God , hath been plainly condemned by the Christian Church in Sabellius and others . Wherefore we con-clude it to be a Trinity of Hypostases , or Subsistences , or Persons . The Second Thing that we observe concerning the Christian Trinity is this , that though the Second Hypostasis or Person thereof , were begotten from the First , and the Third Proceedeth both from the First and Second ; yet are neither this Second nor Third , Creatures ; and that for these following Reasons . First , because they were not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Arius maintained , that is , from an Antecedent Non-existence brought forth into being , nor can it be said of either of them , Erat Quando Non erant , that once they were not , but their Going forth Was from Eternity , and they were both Coeve and Coeternal with the Father . Secondly , because they were not only Eternal Emanations ( if we may so call them ) but also Necessary , and therefore are they both also , Absolutely Vndestroyable and Vnannihilable . Now according to true Philosophy and Theology , no Creature could have existed from Eternity , nor be Absolutely Vndestroyable , and therefore that which is both Eternal , and Vndestroyable , is ipso facto Vncreated . Nevertheless , because some Philosophers have asserted ( though erroneously ) both the whole World's Eternity , and its being a Necessary Emanation also from the Deity , and consequently , that it is Vndestroyable ; we shall therefore further add , that these Second and Third Hypostases or Persons of the Holy Trinity , are not only therefore Vncreated , because they were both Eternal , and Necessary Emanations , and likewise are Vnannihilable ; but also because they are Vniversal , each of them comprehending the Whole World , and all created things under it ; which Vniversality of theirs , is the same thing with Infinity : Whereas all other Beings besides this Holy Trinity , are Particular and Finite . Now we say , that no Intellectual Being , which is not only Eternal ; and Necessarily Existent , or Vndestroyable ; but also Vniversal or Infinite , can be a Creature . Again in the Last place we add , that these Three Hypostases or Persons , are truly and really One God. Not only because they have all Essentially One and the same Will , according to that of Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We worship , the Father of Truth , and the Son the Truth it self , being Two Things as to Hypostasis ; but one in Agreement , Consent , and Sameness of Will : but also because they are Physically ( if we may so speak ) One also ; and have a Mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inexistence , and Permeation of one another ; according to that of our Saviour Christ , I am In the Father , and the Father In Me. And the Father that Dwelleth In Me , he doth the Works . We grant indeed , that there can be no Instance of the like Unity or Oneness found in any Created Beings ; nevertheless we certainly know from our very selves , that it is not impossible , for two distinct Substances , that are of a very different Kind from one another , the One Incorporeal , the other Corporeal , to be so closely united together , as to become One Animal and Person ; much less therefore should it be thought impossible , for these Three Divine Hypostases , to be One God. We shall conclude here with Cnfidence , that the Christian Trinity , though there be very much of Mystery in it , yet is there nothing at all of plain Contradiction to the Undoubted Principles of Humane Reason , that is , of Impossibility to be found therein , as the Atheists would pretend , who cry down all for Non-sence and Absolute Impossibility , which their Dull Stupidity cannot reach to , or their Infatuated Minds easily comprehend , and therefore even the Deity it self . And it were to be wished , that some Religionists and Trinitarians did not here symbolize too much with them , in affecting to represent the Mystery of the Christian Trinity , as a thing directly contradictious to all Humane Reason and Understanding ; and that perhaps out of design to make men surrender up themselves and Consciences , in a Blind and Implicit Faith , wholly to their Guidance : as also to debauch their Understandings by this means , to the swallowing down of other Opinions of theirs , plainly repugnant to Humane Faculties . As who should say , he that believes the Trinity , ( as well all must do , if we will be Christians ) should boggle at nothing in Religion never after , nor scrupulously chew or examine any thing : as if there could be nothing more Contradictious or Impossible to Humane Understanding propounded , than this Article of the Christian Faith. But for the present we shall endeavour only to shew , that the Christian Trinity ( though a Mystery , yet ) is much more agreeable to Reason , than that Platonick or Pseudo-Platonick Trinity before described ; and that in those Three Particulars then mentioned . For First , when those Platonists and Pythagoreans , interpret their Third God , or Last Hypostasis of their Trinity to be either the World , or else a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such an Immediate Soul thereof , as together with the World its Body , makes up One Animal and God ; as there is plainly too great a Leap here betwixt their Second and Third Hypostasis , so do they Debase the Deity therein too much , confound God and the Creature together , laying a Foundation not only for Cosmo-Latry or World-Idolatry in general , but also for the grossest and most sottish of all Idolatries , the worshipping of the Inanimate Parts of the World themselves , in pretence as Parts and Members of this great Mundane Animal , and Sensible God. It is true indeed that Origen and some others of the ancient Christian Writers , have supposed , that God may be said in some sence to be the Soul of the World. Thus in that Book Peri Archοn , Sicut Corpus nostrum unum ex multis Membris aptatum est , & ab una Anima continetur , ita & Vniversum Mundum , velut Animal quoddam Immane opinandum puto ; quod quasi ab una Animâ , Virtute Dei ac Ratione teneatur . Quod etiam à Sanctâ Scripturâ indicari arbitror , per illud quod dictum est per Prophetam ; Nonne Coelum & Terram ego repleo , dicit Dominus ? & Coelum mihi Sedes , Terra autem Scabellum pedum meorum ; Et quod Salvator cum ait , non esse jurandum neque per Coelum , quia Sedes Dei est , neque per Terram quia Scabellum pedum ejus . Sed & illud quod ait Paulus , Quoniam in ipso Vivimus & Movemur & Sumus . Quomodo enim in Deo Vivimus , & Movemur , & Sumus , nisi quod in Virtute suâ Vniversum constringit & continet Mundum ? As our own Body is made up of many Members , and conteined by One Soul , so do I conceive that the whole World is to be looked upon , as One huge great Animal , which is conteined as it were by One Soul , the Vertue and Reason of God. And so much seems to be intimated by the Scripture in sundry places ; as in that of the Prophet , Do not I fill Heaven and Earth ? And again , Heaven is my Throne and the Earth my Footstool . And in that of our Saviour , Swear not at all , neither by Heaven , because it is the Throne of God , nor by the Earth because it is his Footstool . And lastly in that of Paul to the Athenians , For in him we Live and Move , and have our Being . For how can we be said to Live and Move , and have our Being in God , unless because he by his Vertue and Power , does Constringe and Contein the whole World ? And how can Heaven be the Throne of God , and the Earth his Footstool , unless his Vertue and Power fill all things both in Heaven and Earth ? Nevertheless , God is here said by Origen , to be but Quasi-Anima , As it were The Soul of the World : As if he should have said , That all the Perfection of a Soul , is to be attributed to God , in respect of the World ; he Quickening and Enlivening all things , as much as if he were the Very Soul of it , and all the Parts thereof were his Living Members . And perhaps the whole Deity ought not to be look'd upon , according to Aristotle's Notion thereof , meerly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immovable Essence , for then it is not conceivable , how it could either Act upon the World , or be Sensible of any thing therein : or to what purpose any Devotional Addresses should be made by us to such an Vnaffectible , Inflexible , Rockie and Adamantine Being . Wherefore all the Perfection of a Mundane Soul , may perhaps be attributed to God in some sence , and he called , Quasi-Anima Mundi , As it were the Soul thereof : Though St. Cyprian would have this , properly to belong to the Third Hypostasis or Person of the Christian Trinity , viz. The Holy Ghost . But there is something of Imperfection also , plainly cleaving and adhering to this Notion of a Mundane Soul , besides something of Paganity likewise necessarily consequent thereupon , which cannot be admitted by us . Wherefore God , or the Third Divine Hypostasis , cannot be called the Soul of the World in this sence , as if it were so Immersed thereinto , and so Passive from it , as our Soul is Immersed into , and Passive from its Body . Nor as if the World and this Soul together , made up one Entire Animal , each Part whereof , were incomplete alone by it self . And that God or the Third Hypostasis of the Christian Trinity , is not to be accounted in this Sence properly , the Soul of the World , according to Origen himself , we may learn from these words of his ; Solius Dei , id est , Patris , & Filii , & Spiritus Sancti , Naturae , id proprium est ; ut sine Materiali Substantia , & absque ulla Corporeae adjectionis societate intelligatur subsistere : It is proper to the Nature of God alone , that is , of the Father , and of the Son , and of the Holy Ghost , to subsist without any Material Substance , or Body Vitally Vnited to it . Where Origen affirming , that all Created Souls and Spirits whatsoever , have always some Body or other Vitally Vnited to them , and that it is the Property only of the Three Persons of the Holy Trinity , not to be Vitally Vnited to any Body , as the Soul thereof ; whether this Assertion of his be true or no ( which is a thing not here to be discussed ) he does plainly hereby declare , that God or the Third Hypostasis of the Trinity , is not to be accounted in a true and proper sence , the Soul of the World. And it is certain that the more Refined Platonists , were themselves also , of this Perswasion ; and that their Third God , or Divine Hypostasis , was neither the Whole World ( as supposed to be Animated ) nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Immediate Soul of this Mundane Animal , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul ; that is , such a thing as though it Preside over the Whole World , and take Cognizance of all things in it , yet is not properly an Essential Part of that Mundane Animal , but a Being Elevated above the same . For thus Proclus plainly affirmeth , not only of Amelius but also of Porphyrius himself , who likewise pretended to follow Plotinus therein ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After Amelius , Porphyrius thinking to agree with Plotinus , calls the Supermundane Soul , the Immediate Opificer or Maker of the World , and that Mind or Intellect , to which it is converted , not the Opificer himself , but the Paradigm thereof . And though Proclus there make a question whether or no , this was Plotinus his true meaning , yet Porphyrius is most to be credited herein , he having had such an intimate acquaintance with him . Wherefore according to these Three Platonist , Plotinus , Amelius , and Porphyrius , the Third Hypostasis of the Platonick Trinity , is neither the World , nor the Immediate Soul of the Mundane Animal ; but a certain Supermundane Soul , which also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Opificer and Creator of the World , and therefore no Creature . Now the Corporeal World , being supposed by these Platonists also , to be an Animal , they must therefore needs acknowledge a Double Soul , one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Immediate Soul of this Mundane Animal , and another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul , which was the Third in their Trinity of Gods , or Divine Hypostases , the Proper and Immediate Opificer of the World. And the same in all probability , was Plato's opinion also , and therefore that Soul , which is the only Deity , that in his Book of Laws he undertakes to prove , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supermundane Soul , and not the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mundane Soul , whose Genesis or Generation is described in his Timaeus ; the Former of them being a Principle and Eternal ; the Latter made in Time , together with the World ; though said to be Older than it , because in order of Nature before it . And thus we see plainly , that though some of these Platonists and Pythagoreans , either Misunderstood or Depraved , the Cabbala of the Trinity , so as to make the Third Hypostasis thereof , to be the Animated World , which themselves acknowledged to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Creature and Thing made ; yet others of the more Refined of them , supposed this Third Hypostasis of their Trinity , to be , not a Mundane but a Supermundane Soul , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a Creature , but the Creator or Opificer of the Whole World. And as for the Second Particular proposed ; it was a gross Absurdity in those Platonists also , to make the Second , in their Trinity of Gods , and Hypostases , not to be one God or Hypostasis , but a Multitude of Gods and Hypostases : as also was that a Monstrous Extravagancy of theirs , to suppose the Ideas , all of them , to be so many distinct Substances and Animals . Which besides others Tertullian in his Book De Anima thus imputes to Plato ; Vult Plato esse quasdam Substantias Invisibiles , Incorporeales , Supermundiales , Divinas , & Aeternas , quas appellat Ideas , id est , Formas & Exempla , & Causas Naturalium istorum manifestorum , & subjacentium Corporalibus : & illas quidem esse Veritates , haec autem Imagines earum : Plato conceiveth , that there are certain Substances , Invisible , Incorporeal , Supermundial , Divine and Eternal ; which he calls Ideas , that is , Forms , Exemplars and Causes of all these Natural and Sensible Things , they being the Truths , but the other the Images . Neither can it be denied , but that there are some odd Expressions in Plato , sounding that way , who therefore may not be justified in this , nor I think in some other Conceits of his , concerning these Ideas ; as when he contends that they are not only the Objects of Science , but also the Proper and Physical Causes of all things here below ; as for example , that the Ideas of Similitude and Dissimilitude , are the Causes of the Likeness and Unlikeness of all things to one another by their Participation of them . Nevertheless it cannot be at all doubted , but that Plato himself and most of his Followers very well understood , that these Ideas , were all of them , really nothing else but the Noemata or Conceptions , of that one Perfect Intellect , which was their Second Hypostasis ; and therefore they could not look upon them in good earnest , as so many Distinct Substances Existing severally and apart by themselves out of any Mind ; however they were guilty of some Extravagant Expressions concernning them . Wherefore when they called them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essences or Substances ( as they are called in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary Essences ) their true meaning herein was only this , to signifie that they were not such Accidental and Evanid things , as our Conceptions are , they being the Standing Objects of all Science , at least , if not the Causes also of Existent Things . Again when they were by them sometimes called Animals also , they intended only to signifie thereby that they were not meer Dead Forms , like Pictures drawn upon Paper , or Carved Images and Statues . And thus Amelius the Philosopher , plainly understood that Passage of St. John the Evangelist , concerning the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pointing the Words otherwise than our Copies now do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which was made , in him was Life : this Philosopher glossing after this manner upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In whom whatsoever was made , was Living , and Life , and True Being . Lastly no wonder if from Animals these Ideas forthwith became Gods too , to such men , as took all occasions possible to multiply Gods ; in which there was also something of that Scholastick Notion , Quicquid est in Deo , est Deus , Whatsoever is in God is God. But the main thing therein , was a piece of Paganick Poetry ; these Pagan Theologers being Generally possessed with that Poetick homour of Personating Things and Deifying them . Wherefore though the Ideas were so many Titular Gods to many of the Platonick Pagans , yet did Julian himself ( for Example ) who made the most of them , suppose them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Coexist with God and Inexist in him , that is , in the First Mind , or Second Hypostasis of their Trinity . Lastly whereas Proclus and others of the Platonists intermingle Many Particular Gods with those Three Vniversal Principles or Hypostases , of their Trinity , as Noes , Minds , or Intellects Superiour to the First Soul ; and Henades and Agathotetes , Vnities and Goodnesses Superiour to the First Intellect too ; thereby making those Particular Beings , which must needs be Creatures , Superiour to those Hypostases that are Vniversal and Infinite , and by consequence Creaturizing of them ; this Hypothesis of theirs ( I say ) is altogether Absurd and Irrational also : there being no Created Beings Essentially Good and Wise , but all by Participation , nor any Immovable Natures amongst them whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Essense their Operation ; but all Mutable and Changeable , and probably , as Origen and others of the Fathers add , Lapsable and Peccable . Nulla Natura est , quae non recipiat Bonum & Malum , Exceptâ Dei Naturâ , quae Bonorum omnium Fons est ; & Christi Sapientia , Sapientiae enim Fons est , & Sapientia utique Stultitiam recipere non potest ; & Justitia est , quae nunquam profecto Injustitiam capiet ; & Verbum est vel Ratio , quae u●ique Irrationalis effici non potest ; Sed & Lux est , & Lucem certum est quod Tenebrae non comprehendent . Similiter & Natura Spiritus Sancti , quae sancta est , non recipit Pollutionem ; Naturaliter enim vel Substanti●li●er Sancta est . Siqua autem alia Natura Sancta est , ex Assumptione hoc vel Inspiratione Spiritus sancti habet , ut sanctisicetur , non ex suâ Naturâ hoc possidens , sed ut Accidens ; propter quod & decidere potest , qoud accidit . There is no Nature , which is not capable both of Good and Evil , excepting only the Nature of God , who is the Fountain of all Good ; and the Wisdom of Christ , For he is the Fountain of Wisdom , and Wisdom it self never can receive Folly ; he is also Justice it self which can never admit of Injustice and the Reason and Word it self , which can never become Irrational ; ; he is also the Light it self , and it is certain that Darkness cannot comprehend this Light , nor insinuate it self with it . In like manner the Nature of the Holy Ghost , is such as can never receive Pollution , it being Substantially and Essentially Holy. But whatsoever other Nature is Holy , it is only such in way of Participation and by the Inspiration of this Holy Spirit ; so that Holiness is not its very Nature and Essence , but only an Accident to it , and whatsoever is but Accidental may fail . All Created Beings therefore having but Accidental Goodness and Wisdom , may Degenerate and fall into Evil and Folly. Which of Origen's is all one as if he should have said , there is no such Rank of Beings as Autogaathotetes , Essential Goodnesses , there being only one Being Essentially Good , or Goodness it self . Nor no such Particular Created Beings existing in Nature , as the Platonists call Noes neither , that is , Minds or Intellects Immovable , Perfectly and Essentially Wise , or Wisdom it self , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Essence is their Operation , and who consequently have no Flux at all in them , nor Successive Action ; ( only the Eternal Word and Wisdom of God being such ) who also are absolutely Ununitable to any Bodies . It is true that Origen did sometimes make mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minds or Intellects , but it was in another sence , he calling all Souls , as first Created by God , and before their Lapse , by that name : which was as much as if he should have said , though some of the Platonists talk much of their Noes , yet is there nothing answerable to that name , according to their Notion of them , but the only Noes really existing in Nature , are , Vnfallen but Peccable Souls ; he often concluding , that the Highest Rank of Created Beings , are indeed no better than those which the Platonists commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Souls . By which Souls he understood first of all , Beings in their own nature Selfmoveable , and Active ; whereas the Noes of the Platonists are altogether Immoveable and above Action . And then again , such Beings or Spirits Incorporeal , as exist not Abstractly and Separately from all Matter , as the Noes of the Platonists were supposed to do , but are Vitally Vnitable to Bodies , so as together with those Bodies , to compound and make up One Animal . Thus , I say , Origen conceived even of the Highest Angelical , and Arch-Angelica Orders , that they were eall of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Souls United to Bodies , but such as were Pure , Subtil and Ethereal : however he supposed it not Impossible for them to sink down into Bodies , more Gross and Feculent . And it is certain that many of the Ancient Christian Writers concurred with Origen herein , that the Highest Created Spirits were no Naked and Abstract Minds , but Souls cloathed with some Corporeal Indument . Lastly , Origen's Souls were also supposed to be all of them , endowed with Liberum Arbitrium or Free-Will , and consequently to be Self-improvable and Self-impairable ; and no Particular Created Spirits to be absolutely in their own Nature Impeccable , but Lapsible into Vitious Habits : Whereas as the Platonick Noes , are supposed to be such Beings , as could never Fall nor Degenerate . And the Generality of the Christian Writers seem'd to have consented or conspir'd with Origen in this also , they supposing him who is now the Prince of Devils , to have been once an Angel of the Highest Order . Thus does St. Jerome determine ; Solus Deus est , in quem Peccatum non cadit ; caetera cùm sint Liberi Arbitrii , possunt in utramque partem suam flectere voluntatem : God is the only Being , that is absolutely uncapable of sin , but all other Beings , having Free Will in them , may possibly turn their Will to either way , that is , to Evil as well as to Good. It is certain , that God in a sence of Perfection , is the most Free Agent of all , neither is Contingent Liberty Universally denied to him ; but here it is made the only Privilege of God , that is , of the Holy Trinity , to be devoid of Liberum Arbitrium , namely as it implieth Imperfection , that is , Peccability and Lapsibility , in it . It is true that some of the Platonick Philosophers , suppose that even in that Rank of Beings called by them Souls , though they be not Essentially Immutable but all Self-moveable , and Active , yet there are some of them of so high a Pitch and Elevation , as that they can never Degenerate , nor sink down into Vitious Habits . Thus Simplicius for one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the First and Highest of Souls which were Immediately produced from what are Essentially Good , although they have some abatement in them , they being not Goodnesses Essentially , but desirous of Good ; nevertheless are they so near a kin to that Highest Good of all , as that they do Naturally and Indivulsively cleave to the same , and have their Volitions always uniformly directed towards it , they never declining to the worser . Insomuch that if Proaeresis , be taken for the Choosing of one thing before another , perhaps there is no such thing as Proaeresis to be imputed to them , unless one should call the choosing of the First Goods , Proaeresis . By these higher Souls , Simplicius must needs understand , either the Souls of the Sun , Moon and Stars , or else those of the Superiour Orders of Demoniack or Angelick Beings . Where though he make a Question , Whether Proaeresis or Deliberation belong to them , yet does he plainly imply that they have none at all of that Lubricous Liberum Arbitrium or Free-will belonging to them , which would make them capable of Vice and Immorality as well as Vertue . But whatever is to be said of this , there seems to be no necessity at all , for admitting that Assertion of Origen's , that all Rational Souls whatsoever , even those of Men and those of the highest Angelical Orders are Universally of one and the same Nature , and have no Fundamental or Essential Difference in their Constitution ; and consequently that all the difference that is now betwixt them , did arise only from the Difference of their Demeanour , or Use of that Power and Liberty , which they all alike once had . So that Thrones , and Dominions , and Principalities , and Powers , were all made such by their Merits ; and Humane Souls though now sunk so low , yet are not absolutely Uncapable of Commencing Angels , or ascending to those highest Altitudes : as it is not impossible , according to him neither , but that the Highest Angels also , the Seraphim and Cherubim , might in length of time , not only Degenerate into Devils , but also sink down into Humane Bodies , His reason for which Monstrous Paradox is only this , that the Divine Justice cannot otherwise well be salved , but God must needs be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Acepter of Persons , should he have Arbitrarily made such vast Differences amongst Intellectual Beings , Which Ground he also extendeth so far , as to the Humane Soul of our Saviour Christ himself , as being not Partially appointed to that transcendent Dignity , of its Hypostatick Vnion , but by reason of its most faithful adherence to the Divine Word and Wisdom , in a Pre-existent State , beyond all others Souls , which he endeavours thus to prove from the Scripture , Quòd dilectionis Perfectio , & affectus sinceritas , ei inseparabilem cum Deo fecerit Vnitatem , ità ut non fortuita fuerit , aut cum Personae acceptione , Animae ejus assumptio , sed Virtutum suarum sibi merito delata ; audi ad eum Prophetam dicentem , Dilexisti Justitiam & odisti iniquitatem , proptereà unxit te Deus , Deus tuus , oleo laetitiae prae participibus tuis : Dilectionis ergo merito ungitur Oleo laetitiae Anima Christi , id est , cum Verbo Dei Vnum efficitur . Vngè namque oleo laetitiae , non aliud intelligitur quam Spiritu Sancto repleri . Prae Participibus autem dixit ; quia n●n Gratia Spiritus sicut Prophetis ei data est , sed ipsius Verbi Dei in ea Substantialis inerat Plenitudo . That the Perfection of Love and Sincerity of Divine Affection , procured to this Soul its Inseparable Vnion with the Godhead , so that the Assumption of it was neither Fortuitous nor Partial , or with Prosopolepsie ( the Acception of Persons ) but bestowed upon it justly for the Merit of its Vertues ; hear ( saith he ) the Prophet thus declaring to him ; Thou hast loved Righteousness and hated Iniquity , therefore hath God , even thy God , anointed thee with the oil of Gladness above thy Fellows . The Soul of Christ therefore was anointed with the oil of Gladness or made one with the Word of God , for the Merits of Love and faithful adherence to God ; and no otherwise . For to be anointed with the oil of Gladness , here properly signifies nothing else , but to be replenish'd with the Holy Ghost . But when it is said , that he was thus anointed above his Fellows , this intimateth , that he had not the Holy Ghost bestowed upon him , only as the Prophets and other Holy men had , but that the Substantial Fulness of the Word of God dwelt in him . But this Reason of Origen's seems to be very weak , because if there be a Rank of Souls below Humane , specifically differing from the same , as Origen himself must needs confess ( he not allowing the Souls of Brutes to have been Humane Souls Lapsed , as some Pythagoreans and Platonists conceited , but renouncing and disclaiming that Opinion as monstrously Absurd and Irrational ) there can be no reason given , why there might not be as well other Ranks and Orders of Souls Superiour to those of Men , without the Injustice of Prosopolepsie , as besides Simplicius , Plotinus and the Generality of other Platonists conceived . But least of all can we assent to Origen , when from this Principle , that Souls as such , are Essentially endowed with Liberum Arbitrium or Free Will and therefore never in their own Nature Impeccable , he infers those Endless Circuits of Souls Vpwards and Downwards , and so makes them to be never at rest , denying them any Fixed State of Holiness and Happiness by Divine Grace ; such as wherein they might be free from the Fear and Danger of ever losing the same . Of whom St. Austin therefore thus , Illum & propter alia nonnulla , & maximè propter alternantes sine cessatione beatitudines & miserias , & statutis seculorum intervallis ab istis ad illas , atque ab illis ad istas Itus ac Reditus Interminabiles ; non immeritò reprobavit Ecclesia : quia & hoc quod Misericors videbatur , amisit , faciendo sanctis Veras Miserias , quibus poenas luerent , & Falsas Beatitudines , in quibus verum ac securum , hoc est , sine Timore certum , sempiterni boni gaudium , non haberent . The Church hath deservedly rejected Origen , both for certain other opinions of his , and especially for those his Alternate Beatitudes and Miseries without end , and for his infinite Circuits , Ascents and Descents of Souls from one to the other , in restless Vicissitudes and after Periods of Time. Forasmuch as hereby he hath quite lost , that very Title of Pitiful or Merciful , which otherwise he seemed to have deserved , by making so many True Miseries for the best of Saints , in which they should successively undergo Punishment and Smart ; and none but False Happinesses for them , such as wherein they could never have any True or Secure joy , free from the Fear of losing that Good which they possess . For this Origenical Hypothesis , seems directly contrary to the whole Tenour of the Gospel , promising Eternal and Everlasting Life , to those , who believe in Christ , and Perseveringly obey him ; 1 Joh. 2. This is the Promise that he hath Promised us , even Eternal Life : and Titus 1.2 . In hope of Eternal Life , which God that cannot Lye hath promised . And , God so loved the World , that he gave his only Begotten Son , that whosoever believeth in him should not perish , but have Everlasting Life : and lest all this should be taken for a Periodical Eternity only , John 3.26 . He that believeth in me shall never die . And possibly this might be the Meaning of St. Paul , 2 Tim. 1.10 . when he affirmeth of our Saviour Christ , That he hath abolished Death , and brought Life and Immortality to Light thorough the Gospel ; not because he was the First who had discovered and published to the World , the Souls Immortality , which was believed before , not only by all the Pharisaick Jews , but also by the Generality of Pagans too ; but because these for the most part held their Endless Circuits and Transmigrations of Souls ; therefore was he the First who brought Everlasting Life to Light , and gave the World assurance , in the Faith of the Gospel , of a Fixed and Permanent State of Happiness , and a never fading Crown of Glory to be obteined , Him that overcometh , will I make a Pillar in the Temple of my God , and he shall go no more out , Apoc. 3.12 . Now the Reason why we mention'd Origen here , was because he was a Person , not only thoroughly skilled in all the Platonick Learning , but also one who was sufficiently addicted to those Dogmata , he being commonly conceived to have had too great a kindness for them ; and therefore had there been any Solidity of Reason , for either those Particular Henades , or Noes of theirs , Created Beings above the Rank of Souls , and consequently according to the Platonick Hypothesis , Superiour to the Vniversal Psyche also , ( which was the Third Hypostasis in their Trinity , and seems to answer to the Holy Ghost in the Christian : ) Origen was as likely to have been favourable thereunto , as any other . But it is indeed manifestly repugnant to Reason , that there should be any such Particular , that is , Created Henades , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essential Goodnesses , Superiour to the Platonick First Mind ; or any such Noes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essential Wisdoms , Superiour to their Vniversal Psyche , it being all one , as if in the Christian Trinity ; besides the First Person or the Father , one should suppose a Multitude of Particular Paternities Superiour to the Second , and also besides that Second Person , the Son or Word , a Multitude of Particular Sons or Words , all Superiour to the Third Person the Holy Ghost . For this is plainly to make a Breach upon the Deity ; to confound the Creator and Creature together ; and to suppose a company of such Creaturely - Gods , as imply a manifest contradiction in the very Notion of them . Wherefore we shall here observe , that this was not the Catholick Doctrine of the Platonick School , that there were such Henades and Noes , but only a private Opinion of some Doctors amongst them , and that of the latter sort too . For First , as for those Henades , as there are not the least Footsteps of them to be found any where in Plato's Writings , so may it be plainly gather'd from them , that he supposed no such thing . Forasmuch as in his Second Epistle , where he describes his Trinity , he doth not say of the First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the First are the First , as he doth of the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the Second are the Second , and about the Third the Third ; but of the First he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , About the King of all things , are all things ; and for his sake are all Things ; and he is the cause of all Things that are good : Wherefore here are no Particular Henades and Autoagathotetes , Vnities and Goodnesses , about the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and Good ; but all Good things are about him , he being both the Efficient and Final Cause of all . Moreover Plotinus throughout all his Works discovers not the Least suspicion neither , of these Henades and Agathotetes , this Language being scarcely to be found any where in the Writings of any Platonists , Seniour to Proclus : who also as if he were conscious that this assumentum to the Platonick Theology , were not so defensible a thing , doth himself sometime as it were tergiversate and decline it by equivocating in the Word Henades , taking them for the Ideas , or the Intelligible Gods before mentioned . As perhaps Synesius also uses the Word , in his First Hymn , when God is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The First Henad of Henades ; and the First Monad of Monades : That is , The First Idea of Good , and Cause of all the Ideas . And as for the Particular Noes , Minds or Intellects , these indeed seem to have crept up somewhat before Plotinus his time , he besides the Passage before cited , elsewhere giving some Intimations of them , as Enn. 6. L. 4. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But how can there be many Souls , and many Minds , and not only one , but many Entia ? From which and other places of his , Ficinus concluded Plotinus himself really to have asserted , above the Rank of Souls , a Multitude of other Substantial Beings , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minds or Intellects . Nevertheless Plotinus speaking of them so uncertainly , and making such an Union betwixt all these Noes , and their Particular Respective Souls ; it may well be question'd , whether he really took them , for any thing else , but the Heads and Summities of those Souls ; he supposing that all Souls , have a Mind in them , the Participation of the First Mind ; as also a Vnity too , the Participation of the First Vnity ; whereby they are capable of being conjoyn'd with both : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There must needs be Mind in us , as also the Principle and Cause of Mind , God. Not as if he were divided , but because though remaining in himself , yet he is also considered in Many , as capable to receive him . As the Centre , though it remain in it self , yet is it also in every Line , drawn from the Circumference , each of them , by a certain Point of its own , touching it . And by some such Thing in us , is it , that we are capable of touching God , and of being Vnited to him , when we direct our Intention towards him . And in the next Chapter he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That though we have these things , in us , yet do we not perceive them , being for the most part idle and asleep as to these higher Energies ; as some never at all exercise them . However those do always act ; Mind , and that which is before Mind , Vnity ; but every thing which is in our Souls , is not perceived by us unless come to the Whole , when we dispose our selves towards it , &c. Where Plotinus seems to make , the Noes or Minds , to be nothing else , but something in Souls , whereby they partake of the First Mind . And it is said of Porphyrius , who was well acquainted with Plotinus his Philosophy that he quite discarded and rejected these Noes or Intellects , as Substances really distinct from the First Mind , and separate from Souls . And it is certain that such Minds as these , are no where plainly mentioned by Plato , he speaking only of Minds in Souls , but not of any Abstract and Separate Minds save only one . And though some might think him to have given an Intimation of them in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( before mentioned ) his Second about the Second Things , or Second Things about the Second ; yet by these may very well be understood , the Ideas ; as by the Third Things about the Third , all Created Beings . Wherefore we may conclude , that this Platonick or rather Pseudo-Platonick Trinity , which confounds the Differences betwixt God and the Creature , and that probably in favour of the Pagan Polytheism and Idolatry ; is nothing so agreable to Reason it self , as that Christian Trinity before described , which distinctly declares how far the Deity goes , and where the Creature begins : namely , that the Deity extends so far as to this Whole Trinity of Hypostases ; and that all other things whatsoever , this Trinity of Persons only excepted , are truly and properly their Creatures , produced by the joynt concurrence and Influence of them all , they being really but One God , But it is already manifest , that all the forementioned Depravations and Adulterations of that Divine Cabbala of the Trinity , and that Spurious Trinity described , ( which because asserted by some Platonists , was called Platonical , in way of distinction from the Christian ) cannot be justly charged neither upon Plato himself , nor yet upon all his Followers Universally . But on the contrary we shall now make it appear , that Plato and some of the Platonists , reteined much of the Ancient Genuine Cabbala , and made a very near approach to the True Christian Trinity ; forasmuch as their Three Hypostases , distinguish'd from all their other Gods , seem to have been none of them accounted Creatures , but all other things whatsoever the Creatures of them . First therefore we affirm , that Plato himself , does in the beginning of his Timaeus , very carefully distinguish betwixt God and the Creature , he determining the Bounds between them , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We being here to treat , concerning the Vniverse , judge it necessary to begin with a Distinction , betwixt that which always Is , and hath no Ortus or Generation ; and that which is Made , but never truly Is. The Former of which , being always like it self and the same , is comprehensible by Intellection with Reason , or is the Object of Knowledge ; the latter of them , that which is Made and Perisheth , but never truly Is , is not properly Knowable , but Opinable only , or the Object of Opinion together with Irrational Sense . Now every thing that is made must of necessity be made by some Cause . The reason why Plato being to treat of the Universe , begins here with this Distinction , was , as Proclus well observes , because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is either one of our Common Notions , or a thing Mathematically Demonstrable , that there must be something Eternal , or which was never Made , but alwayes was , and had no Beginning . And it is evident by Sense and experience that all things are not such , but that some things are Made and Perish again , or Generated and Corrupted . Now the Latter Platonists , being strongly possessed with a Prejudice , of the World's Eternity , or that it had no Beginning , have offered strange violence to Plato's Text in this place , and wrested his words to quite a different sence from what he intended ; as if by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is Made , he did not at all mean , That which had a Beginning , but only , that whose Duration is , Flowing and Successive or Temporary , which might notwithstanding be without Beginning ; and as if he supposed the whole Corporeal World to be such , which though it hath a Successive and Temporary Duration , yet was without any Beginning . And the Current ran so strong this way , that even Boetius , that Learned Christian Philosopher , was himself also carried away with the force thereof , he taking it for granted likewise , that Plato held the Eternity of the World in this sence , that is , its Being without Beginning , Non rectè quidam , ( saith he ) qui cum audiunt visum Platoni , Mundum hunc nec habuisse Initium Temporis , nec habiturum esse defectum ; hoc modo Conditori Conditum Mundum fieri Coaeternum putant . Aliud est enim , per Interminabilem duci vitam , quod Mundo Plato tribuit ; aliud Interminabilis Vitae totam pariter complexum esse praesentiam ; quod Divinae Mentis proprium esse manifestum est . Neque Deus , Conditis rebus Antiquior videri debet , Temporis Quantitate , sed Simplicis potius proprietate Naturae . Some when they hear , Plato to have held , that the World had no beginning , nor shall never have an end , do not rightly from thence infer , That Plato therefore made the World Co-Eternal with God , because it is One Thing always to Be , and another thing , to possess an Endless Life all at once ; which is proper to the Divine Mind . Neither ought God to be thought Older than the World , in respect of Time , but only in Respect of the Simplicity of his Nature . To which purpose he adds afterwards , Itaque si dignarebus Nomina velimus imponere , Platonem sequentes , Deum quidem Aeternum , Mundum verò dicemus esse Perpetuum : Therefore , if we would give proper Names to things agreeable to their Natures , following Plato , we should say , That God was Eternal ; but the World only Perpetual . But as this Doctrine of the latter Platonists , quite frustrates Plato's Design in this place , which was to prove or assert a God , because if the World had no beginning , though its Duration be never so much Successive , yet would it not follow from thence , that therefore it must needs have been made by some other Cause ; so is it directly contrary to that Philosopher's own Words ; himself there declaring , that by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ortum , or That which is Made he did not understand only , That whose Duration is Successive , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which had a beginning of its Generation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which begun from a certain Epocha of Time ; or that which Once was not , and therefore must needs be brought into being by some other Cause . So that Plato there plainly supposed , all Temporary Beings , once to have had a Beginning of their Duration , as he declareth in that very Timaeus of his , that Time it self was not Eternal , or without Beginning , but Made together with the Heaven or World ; and from thence does he infer , that there must of neccessity be , another Eternal being , viz. such as hath both a Permanent Duration , and was without Beginning , and was the Cause both of Time and the World : for as much as nothing can possibly be made without a Cause ; that is , nothing which once was not , could of it self come into Being , but must be produced by some other thing ; and so at last we must needs come , to something which had no Beginning . Wherefore Plato , thus taking it for granted , that whatsoever hath a Temporary and Flowing Duration , was not without Beginning ; as also that whatsoever was without Beginning , hath a Permanent Duration or Standing Eternity ; does thus state the Difference betwixt Vncreated and Created Beings , or betwixt God and Creature : namely , that Creature is That whose , Duration being Temporary or Successive , once had a Beginning ; and this is his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Made , but never truly Is , and that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Must of necessity be Produced by some Cause ; but that whatsoever is without Beginning , and hath a Permanent Duration , is Vncreated or Divine ; which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which always Is , and hath no Generation , nor was ever Made . Accordingly as God is styled in the Septuagint Translation , of the Mosaick Writings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Truly is . Now as for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Eternal Nature , which alwayes Is , and was never Made , Plato speaks of it , not Singularly only , as we Christians now do , but often in the Paganick way Plurally also ; as when in this very Timaeus , he calls the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Made or Created Image , of the Eternal Gods. By which Eternal Gods he there meant doubtless that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that First , and Second , and Third ; which in his Second Epistle to Dionysius , he makes to be the Principles of All things ; that is , his Trinity of Divine Hypostases , by whose Concurrent Efficiency , and according to whose Image and Likeness , the whole World was made ; as Plotinus also plainly declareth in these words of his before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This World is an Images always Iconized , or perpetually Renewed ( as the Image in a Glass is ) of that First , Second , and Third Principle , which are always Standing ; that is , fixed in Eternity , and were never Made . For thus Eusebius records , that the Ancient Interpreters of Plato expounded this First , Second and Third of his in the forementioned Epistle , of a Trinity of Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things do the Interpreters of Plato refer , to the First God ; and to the Second Cause ; and to the Third the Soul of the World ; they calling this also the Third God. Wherefore we think there is good reason to conclude , that those Eternal or Vncreated Gods of Plato in his Timaeus , whose Image or Statue this whole Generated or Created World is said by him to be , were no other than his Trinity of Divine Hypostases , the Makers or Creators thereof . And it was before ( as we conceive ) rightly guessed , that Cicero also was to be understood of the same Eternal Gods , as Platonizing , when he affirmed ; A Diis omnia à Principio facta , That all things were at first made by the Gods , and à Providentiâ Deorum , Mundum & omnes Mundi partes constitutas esse , That the World and all its Parts were constituted by the Providence of the Gods. But that the Second Hypostasis in Plato's Trinity , viz. Mind or Intellect , though said to have been Generated , or to have Proceeded by way of Emanation from the First called Tagathon , The Good ; was notwithstanding unquestionably acknowledged , to have been Eternal or without Beginning , might be proved by many express Testimonies of the most Genuine Platonists ; but we shall here content our selves only with Two , one of Plotinus writing thus concerning it , Enn. 5. L. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let all Temporal Generation here , be quite banished from our thoughts , whilst we treat of things Eternal , or such as alwayes are , we attributing Generation to them only in respect of Causality and Order , but not of Time. And though Plotinus there speak particularly of the Second Hypostasis or Nous , yet does he afterwards extend the same also to the Third Hypostasis of that Trinity , called Psyche , or the Mundane Soul ; which is there said by him likewise to be the Word of the Second , as that Second was the Word of the First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Generated from what is better than Mind , can be no other than Mind , because Mind is the Best of all things , and every thing else is after it , and Junior to it , as Psyche or Soul , which is in like manner the Word of Mind , and a certain Energy thereof , as Mind is the Word and Energy of the First Good. The other Testimony is of Porphyrius , cited by S. Cyril out of the Fourth Book of his Philosophick History , where he sets down the Doctrine of Plato after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore we ought not to entertain any other Principles , but having placed First , the Simple Good ; to set Mind or the Supreme Intellect next after it , and then the Vniversal Soul in the third place . For this is the right order according to Nature , neither to make More Intelligibles ( or Universal Principles ) nor yet Fewer than these three . For he that will contract the number , and make fewer of them , must of necessity either suppose Soul and Mind to be the same , or else Mind and the First Good. But that all these three are divers from one another , hath been often demonstrated by us . It remains now to consider , that if there be more than these three Principles , what Natures they should be , &c. Thirdly , as all these three Platonick Hypostases are Eternal and Necessarily Existent , so are they plainly supposed by them , not to be Particular , but Vniversal Beings ; that is , such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain and comprehend the whole World under them , and preside over all things , which is all one as to say , that they are each of them Infinite and Omnipotent . For which reason are they also called by Platonick Writers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principles and Causes , and Opificers of the whole World. First , as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind or Vnderstanding : Whereas the Old Philosophers before Plato , as Anaxagoras , Archelaus , &c. and Aristotle after him , supposed Mind and Vnderstanding , to be the very First and Highest Principle of all : which also the Magick or Caldee Oracles take notice of as the most Common opinion of mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That , Mind is generally by all men look'd upon , as the First and Highest God ; Plato considering , that Vnity was in order of Nature before Number and Multiplicity ; and that there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Intelligible before Intellect ; so that Knowledge could not be the First ; and Lastly , that there is a Good transcending that of Knowledge ; made One most Simple Good , the Fountain and Original of all things , and the First Divine Hypostatis ; and Mind or Intellect only the Second next to it , but Inseparable from it , and most nearly Cognate with it . For which cause in his Philebus , though he agree thus far with those other Ancient Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mind alwayes rules over the whole Vniverse , yet does he add afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is ( not absolutely the First Principle , but ) Cognate with the Cause of all things ; and that therefore it rules over all things , with , and in a kind of subordination to that First Principle , which is Tagathon or the Highest Good , Where when Plato affirms that Mind or his Second Divine Hypostasis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the First , it is all one as if he should have said , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with it ; all which words are used by Athanasius , as Synonymous , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-Essential or Con-Substantial . So that Plato here plainly and expresly agrees or Symbolizes , not with the Doctrine of Arius ; but with that of the Nicene Council and Athanasius ; that the Second Hypostasis of the Trinity , whether called Mind , or Word , or Son , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-Essential or Con-Substantial with the First ; and therefore not a Creature . And then , as for the Third Hypostasis , called Psyche or the Superiour Mundane Soul , Plato in his Cratylus , bestowing the name of Zeus , that is , of the Supreme God upon it , and etymologizing the same from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adds these words concerning it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is nothing which is more the Cause of Life to us and all other Animals , than this Prince and King of all things ; And that therefore God was called by the Greeks Zeus ; because it is by him that all Animals live . And yet that all this was properly meant by him , of the Third Hypostasis of his Trinity , called Psyche , is manifest from those words of his that follow ; where he expounds the Poetick Mythology before mentioned , making Zeus to be the Son of Chronos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is agreeable to reason , that Zeus should be the Progeny or Off-spring of a certain great Mind . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are equivalent Terms also ; and therefore Plato here makes the Third Hypostasis of his Trinity likewise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with the Second ; as he elsewhere made the Second , Co-Essential with the First , It is true that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Opificer in Plato , is commonly meant Nous or Intellect , his Second Hypostasis ; ( Plotinus affirming as much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Demiurgus to Plato is Intellect . ) Nevertheless , both Amelius , and Plotinus , and other Platonists , called this Third Hypostasis also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artificer or Opificer of the whole World : Some of them making him to be the Second from Mind or Intellect ; others the Third from the First Good the Supreme Cause of all things ; who was by Atticus and Amelius styled Demiurgus also . Wherefore as was before suggested , according to the Genuine and most ancient Platonick Doctrine , all these Three Hypostases , were the Joynt-Creators of the whole World , and of all things besides themselves ; as Ficinus more than once declares the Tenour thereof , Hi Tres uno quodam consensu omnía producunt , These Three with one common consent produce all things ; and before him Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things depend upon the First One , by Mind and Soul ; and accordingly we shall conclude in the words of Porphyrius , That the True and Real Deity according to Plato , extends to Three Divine Hypostases , the last whereof is Psyche or Soul. From all which it appears , that Arius did not so much Platonize , as the Nicene Fathers and Ath●nasius ; who notwithstanding made not Plato , but the Scripture , together with Reason deducing natural Consequences therefrom , their Foundation . And that the Platonick Trinity , was a certain Middle thing also , betwixt the Doctrine of Sabellius and that of Arius ; it being neither a Trinity of Words only , or Logical Notions , or meer Modes ; but a Trinity of H●postases ; nor yet a Jumbled Confusion of God and Creature ( Things Heterousious ) together : neither the Secon● nor Thi●d of them being Creatures , or Made in Time , but all Eternal , Infinite , and Creators . But that it may yet more fully appear , how far the most Refined Platonick and Parmenidian or Pythagorick Trinity , doth either Agree , or Disagree with the Scripture-Doctrine , and that of the Christian Church in several Ages ; we shall here further observe Two Things concerning it . The First whereof is this , That though the Genuine Platonists and Phythagoreans , supposed none of their Three Archical Hypostases to be indeed Creatures , but all of them Eternal , Necessarily Existent , and Vniversal or Infinite , and consequently Creators of the whole World ; yet did they nevertheless , assert an Essential Dependence of the Second Hypostasis upon the First , as also of the Third both upon the First and Second ; together with a Gradual Subordination in them . Thus Plotinus , writing of the Generation of the Eternal Intellect , which is the Second in the Platonick Trinity , and answers to the Son or Word in the Christian : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which is always perfect , Generates what is Eternal , and th●t which it Generates , is always Less than it self . What shall we therefore say of the most Absolutely Perfect Being of all ? Does that produce nothing from it self ? or rather does it not produce the Greatest of all things after it ? Now the Greatest of all things after the most Absolutely Perfect Being , is Mind or Intellect ; and this is Second to it . For Mind beholdeth this as its Father , and standeth in need of nothing else besides it : whereas that First Principle standeth in need of no Mind or Intellect . What is Generated from that which is Better than Mind , must needs be Mind or Intellect ; because Mind is better than all other things , they being all in order of Nature After it and Juniour to it ; as Psyche it self or the First Soul ; for this is also the Word or Energy of Mind , as that is the Word and Energy of the First Good. Again the same is more particularly declared by him , concerning that Third Hypostasis called Psyche , that as it Essentially Dependeth upon the Second , so is it Gradually Subordinate or some way Inferiour to it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Perfect Intellect Generates Soul ; and it Being Perfect , must needs Generate , for so great a Power could not remain Steril . But that which is here Begotten also , cannot be greater than its Begetter ; but must needs be Inferiour to it , as being the Image thereof . Elsewhere the same Philosopher , calling the First Hypostasis of this Trinity , Vranus , the Second , Chronos , and the Third , Zeus , ( as Plato had done before ) and handsomly Allegorizing that Fable , concludes in this manner concerning Chronos or the Second of these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he is in a Middle state or degree , betwixt his Father , who is Greater , and his Son , who is Less and Inferiour . Again , the same thing is by that Philosopher thus asserted in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the things Generated from Eternity , or Produced by way of natural Emanation , there is no Progress upwards , but all Downwards , and still a Gradual Descent into Greater Multiplicity . We shall cite but only one passage more out of this Philosopher , which containeth something of Argumentation in it also ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is Generated or Emaneth , immediatly from the First and Highest Beings , is not the very same thing with it , as if it were nothing but that Repeated again and Ingeminated ; and as it is not the same , so neither can it be Better than it . From whence it follows , that it must needs be Gradually Subordinate and Inferiour to it . Which Gradual Subordination and Essential Dependence , of the Second and ●hird Hypostases upon the First , is by these Platonicks illustrated several ways . Ficinus resembles it to the Circulations of Water , when some Heavy Body falling into it , its Superficies is depressed , and from thence every way Circularly Wrinkled . Alius ( saith he ) sic fermè prostuit ex alio , sicut in aqua Circulus dependet à Circulo ; One of these Divine Hypostases , doth in a manner so depend upon another , as one Circulation of water depends upon another . Where it is observable also , that the Wider the Circulating Wave grows , still hath it the more Subsidence and Detumescence , together with an Abatement of Celerity ; till at last all becomes plain and smooth again . But by the Pagan Platonists themselves , each Following Hypostasis , is many times said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Print , stamp , or Impression , made by the Former ; like the Signature of a Seal upon Wax . Again it is often called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Image , and Representation , and Imitation ; which if considered in Audibles , then will the Second Hypostasis be look'd upon , as the Eccho of an Original Voice ; and the Third as the Repeated Eccho , or Eccho of that Eccho ; as if both the Second and Third Hypostases were but certain Replications of the First Original Deity with Abatement ; which though not Accidental or Evanid ones , but Substantial , yet have a like Dependence one upon another , and a Gradual Subordination . Or if it be considered in Visibles , then will the Second Hypostasis , be resembled to the Image of a Face in a Glass , and the Third to the Image of that Image Reflected in another Glass , which depend upon the Original Face , and have a Gradual Abatement of the vigour thereof . Or else the Second and Third , may be conceived as Two Parelii , or as a Second and Third Sun. For thus does Plotinus call the Vniversal Psyche or Third Hypostasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Image of Mind ( which is the Second ) retaining much of the Splendour thereof . Which Similitudes of theirs notwithstanding , they would not have to be Squeezed or Pressed hard ; because they acknowledge that there is something of Dissimilitude in them also , which then would be forced out of them . Their meaning amounts to no more than this , that as an Image in a Glass , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essentially to belong to something else , and to depend upon it ; so each following Hypostasis , doth Essentially Depend upon the Former or First , and hath a Subordination to it . But we meet with no expression in any of these Pagan Platonists , so Unhandsom and Offensive , as that of Philo's , in his Second Book of Allegories , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The World is the Shadow of God , which he made use of , as an Instrument , in the making of the World. Notwithstanding which , the same Writer doth call him elsewhere , more honourably , a Second God and The Son of the First God. As in the same place he doth declare , that this Shadow and Image of God , is it self the Archetype of other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Shadow and as it were Image ( of the First God ) is it self the Archetype and Pattern of other things below it . As God is the Pattern of this Image ( which we call his Shadow ; ) So is this Image it self another Pattern or Paradigm also . But this Dependence and Subordination of the Divine Hypostases , is most frequently illustrated in Platonick Writings , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Effulgency or Out shining of Light and Splendour from the Sun , and other Luminous Bodies ; the Nous or Second Hypostasis , being resembled to that Radious Essulgency , which immediately encompassing them , is beheld together with them , and as the Astronomers tell us , augments their apparent Diameter , and makes it bigger than the True , when they are beheld through Telescopes , cutting off those luxuriant and Circumambient Rayes . And the Third Hypostasis is resembled to the Remoter and more Distant Splendour , which circling still Gradually decreaseth . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · How should we consider this Second Hypostasis otherwise than as the Circumfused Splendour , which encompasseth the Body of the Sun ; and from that always remaining , is perpetually Generated a new . But this Essential Dependence , and Gradual Subordination of Hypostases , in the Platonick Trinity , will yet more fully appear , from those Particular Distinctive Characters , which are given to each of them . For the First of these , is often said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One before all things ; a Simple Vnity , which Vertually containeth all things . And as Plotinus writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This so containeth all things , as not being yet secrete and distinct ; whereas in the Second they are discerned and distinguished by Reason ; that is , they are Actually distinguished in their Ideas ; whereas the First is the Simple and Fecund Power of all things . Wherefore the Second was called by Parmenides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One actually all things ; that is , in their Distinct Ideas . And the Third according to the same Philosopher , as Plotinus tells us , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things ; as having still more Multiplicity and Alterity in it . One Effectively all things . That which doth Actively Display , and Produce into Being , what was Vertually or Potentially contained in the First ; and Ideally or Exemplarily in the Second . Accordingly the First of these is sometimes said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Vnitively , The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Intellectually , and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Animally ; that is , Self-movably , Actively and Productively . Again the First of these is commonly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Good , or Goodness it self , above Mind and Vnderstanding , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above Essence , Ineffable and Incomprehensible . And sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Simple Light ; The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness only by Participation , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Boniform , but Essentially and Formally ; Mind or Vnderstanding , R●ason and Wisdom , All-Comprehending or Infinite Knowledge . The Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-movable Soul ; Goodness and Wisdom by Participation , but Essentially and Formally , Infinite Self-Activity , or Effectiveness ; Infinite , Active , Perceptive and Animadversive Power . Sometimes it is styled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Venus and Love ; but differently from that of the First Good , which is Love too ; but a Love of Redundancy ▪ or Overflowing Fulness and Fecundity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which being Absolutely Perfect , and seeking or wanting nothing ; as it were Overflowed ; and by its Exuberant Redundancy , Produced All things . Whereas this Latter is a Love of Infinite Activity . Of the First , it is said by Plotinus , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above all manner of Action , for which Cause the Making of the World , is not properly ascribed to him , though he be the Original Fountain of all : According to that of Numenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is it fit to attribute , the Architecture of the World to the First God , but rather to account him the Father of that God , who is the Artificer . Who again speaks further to the same purpose thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is to be acknowledged , that the First God is void of all manner of work or Action , he being the King of all things . Of the Second , to whom the Energy of Intellection is attributed , it is said notwithstanding , that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Essence his Operation ; and that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though a Multiform , yet an Immovable Nature . He therefore is properly called the Demiurgus , as the Contriving Architect or Artificer , in whom the Archetypal World is conteined ; and the First Paradigm or Pattern of the whole Universe . But the Third is a kind of Movable Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Plotinus speaks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which moveth about Mind or Intellect , the Light or Effulgency thereof , and its Print or Signature , which always dependeth upon it , and acteth according to it . This is that which reduces both the Fecundity of the First Simple Good , and also the Immovable Wisdom and Architectonick Contrivance of the Second into Act and Energy . This is the Immediate , and as it were Manuary Opificer of the whole World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actually Governs , Rules and Presideth over all . Amelius in that Passage of his before cited out of Proclus , calling these Three Divine Hypostases Three Minds , and Three Kings ; styles the First of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that is : The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that Hath ; and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that Beholds . In which Expressions , though Peculiar to himself , he denotes an Essential Dependence , and Gradual Subordination , in them . Now that which is most liable to exception , in this Platonick Scale or Grad●tion of the Deity , s●ems to be the Difference betwixt the First and the Second . For whereas the Essential Character of the Second , is made to be , Vnderstanding , Reason and Wisdom ; it seems to follow from hence , that either the First and the Second , are really nothing else but two different Names or Inadequate Conceptions of One and the same thing , or else if they be distinct Hypostases or Persons , that the First of them , must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of Mind , Reason and Wisdom ; which would be very absurd . To which all the reply we can make is as follows . First , that this is indeed , one Peculiar Arcanum of the Platonick and Pythagorick Theology ( which yet seems to have been first derived from Orpheus and the Egyptians , or rather from the Hebrews themselves ) that whereas the Pagan Theologers generally concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind and Vnderstanding properly so called , was the Oldest of all things ; the Highest Principle and First Original of the World ; those others placed something above it , and consequently made it to be not the First but the Second . Which they did chiefly upon these Three following Grounds . First , Because Vnderstanding , Reason , Knowledg and Wisdom , cannot be conceived by us mortals otherwise , than so as to contain something of Multiplicity in them ; whereas it seems most reasonable to make the First Principle of all , not to be Number or Multitude , but a perfect Monad or Vnity . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Intellection as well as Vision , is in its own nature an Indefinite thing , and is determined by the Intelligible : therefore it is said , that Ideas as Numbers , are begotten from Infinite Duality , and Vnity ; And such is Intellect ; which consequently is not Simple , but Many , it contemplating Many Ideas ; and being compounded of Two , That which is Vnderstood , and that which Vnderstands . And again elswhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Principle of every thing , is more Simple than the thing it self . Wherefore the Sensible World was made from Intellect or the Intelligible ; and before this , must there needs be something more Simple still . For Many did not proceed from Many , but this Multiform thing Intellect , proceeded from that which is not Multiform , but Simple ; as Number from Vnity . To this purpose does he argue also in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If that which understands be Many , or contein Multitude in it , then that which conteins no Multitude , does not properly understand ; and this is the First thing ; but Intellection and Knowledge properly so called are to be placed among things which follow after it and are Second . And he often concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Knowledge ( properly so called by reason of its Multiplicity ) belongs to the Second Rank of Being , and not the First . Another Ground or Reason is , Because in order of Nature , there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Intelligible , before Intellect ; and from hence does Plotinus conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That to Vnderstand is not the First ; neither in Essence nor in Dignity ; but the Second ; a thing in order of Nature , after the First Good , and springing up from thence , as that which is moved with desire towards it . Their Third and last Ground or Reason is ; Because Intellection and Knowledge , are not the Highest Good ; that therefore there is some Substantial thing in order of Nature Superiour to Intellect . Which Consideration Plato much insisteth upon , in his sixth Book De Republica . Now upon these several Accounts do the Platonists confidently conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Supreme Deity is more Excellent and Better than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Reason or the Word ) Intellect and Sense , he affording these things ; but not being these himself . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which was Generated from the First Principle , was Logos ( Word or Reason ) Manifold ; But the First Principle it self was not Word : If you demand therefore , How Word or Reason , should proceed from that which is not Word or Reason ? we answer , as that which is Boniform , from Goodness it self . With which Platonick & Pythagorick Doctrine exactly agreeth Philo the Jew also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God which is before the Word or Reason ; is better and more excellent than all the Rational Nature ; neither is it fit that any thing which is Generated should be perfectly like , to that which is Originally from it self , and above all . And indeed , we should not have so much insisted upon this , had it not been by reason of a Devout Veneration that we have for all the Scripture-mysteries ; which Scripture seems to give no small Countenance to this Doctrine , when it makes in like manner , an Eternal Word and Wisdom , to be the Second Hypostasis of the Divine Triad ; and the First-begotten Son or Off-spring of God the Father . And Athanasius , as was before observed , very much complieth here also with the Platonick Notion ; when he denies that there was any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Reason or Wisdom , before that Word and Son of God , which is the Second Hypostasis of the Holy Trinity . What then ? Shall we say that the First Hypostasis or Person , in the Platonick Trinity , ( if not the Christian also ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless and Irrational , and altogether devoid of Mind and Vnderstanding ? Or would not this be to introduce a certain kind of Mysterious Atheism ; and under pretence of Magnifying and Advancing the Supreme Deity , Monstrously to Degrade the same ? For why might not Sensless Matter , as well be supposed , to be the First Original of all things , as a Sensless Incorporeal Being ? Plotinus therefore , who rigidly and superstitiously adheres to Plato's Text here , which makes the First and Highest Principle of all , to be such a Being as by reason of its Absolute and Transcendent Perfection , is not only above Vnderstanding , Knowledge , and Reason , but also above Essence it self , ( which therefore he can find no other names for , but only Vnity and Goodness Substantial ) and consequently , Knowledge and Wisdom , to be but a Second or Post Nate Thing , though Eternal ; but notwithstanding does seem to labour under this Metaphysical Prosundity ; he sometimes endeavours , to solve the difficulty thereof after this manner ▪ by distinguishing of a Double Light ; the One Simple and Vniform , the other Multiform or Manifold ; and attributing the Former of these , to the Supreme Deity only , ( whose Simple Original Light he resembles to the Luminous Body of the Sun it self ; ) The latter of them to the Second Hypostasis , as being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Circumambient Fulgor , or Out-shining Splendour of that Sun. Thus Enn. 5. L. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That from which this Multiform Light of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect ( the Second Hypostasis ) is derived , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Another most Simple Light. As he elsewhere accordingly writeth of the First Principle , or Supreme Deity , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Knowledge or Vnderstanding , but of different kind from that Vnderstanding of the Second Hypostasis , called Intellect . Sometimes again , this Philosopher subtilly distinguisheth , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which doth Vnderstand , or which hath Intelligence in it ; making the First Principle to be the Former of these Two , and the Second Hypostasis of their Trinity to be the Latter : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Intelligence it self doth not understand , but that which hath Intelligence . For in that which doth understand , there is a kind of Duplicity . But the First Principle of all , hath no Duplicity in it . Now that Duplicity , which he phancies to be , in that which Hath Intelligence , is either the Duplicity of Him that hath this Intelligence and of the Intelligence it self , as being not the same ; or else of Him and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Intelligible , or Object of his Intellection : Intellect supposing an Intelligible in order of nature before it . And from this Subtilty would he infer , that there is a certain kind of Imperfection and Indigence , in that which Doth Vnderstand , or Hath Intelligence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which Vnderstandeth is Indigent as that which Seeth . But perhaps this Difficulty might be more easily solved , and that according to the Tenour of the Platonick Hypothesis too ; by supposing the Abatement of their Second Hypostasis , to consist only in this , that it is not Essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness it self , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Boniform , or Good by Participation ; it being Essentially no higher , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , Reason , and Wisdom ; for which cause it is called by those Names , as the proper Characteristick thereof . Not as if the First were devoid of Wisdom , under Pretence of being Above it ; but because this Second is not Essentially any Thing Higher . As in like manner , the Third Hypostasis , is not Essentially Wisdom it self , standing or quiescent , and without Motion or Action ; but Wisdom as in Motion , or Wisdom Moving and Acting . The Chief Ground of this Platonick Doctrine , of an Essential Dependence , and therefore Gradual Subordination , in their Trinity of Divine Hypostases ; is from that Fundamental Principle of their Theology ; That there is but One Original of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only One Fountain of the Godhead ; from whence all other things whatsoever , whether Temporal or Eternal , Created or Vncreated , were altogether derived . And therefore this Second Hypostasis of their Trinity , since it must accordingly Derive its whole Being from the First , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendour from the Original Light , must of necessity have also an Essential Dependence , upon the same ; and consequently , a Gradual Subordination to it . For though they commonly affirm their Second Hypostasis , to have been Begotten from their First , and their Third from their Second ; yet do they by no means understand thereby , any such Generation , as that of men ; where the Father , Son and Nephew , when Adulti at least , have no Essential Dependence one upon another , nor Gradual Subordination in their Nature , but are all perfectly Co-equal , and alike Absolute . Because this is bu● an Imperfect Generation , where that which is Begotten , doth not receive its whole Being Originally from that which did Beget , but from God and Nature ; the Begetter being but either a Channel or an Instrument , and having been himself before Begotten or Produced by some other . Whereas the First Divine Hypostasis is altogether Vnbegotten from any other , he being the Sole Principle and Original of all things , and therefore must the Second needs derive its whole Essence from him , and be Generated after another manner , namely in a way of Natural Emanation , as Light is from the Sun ; and consequently though Co-eternal , have an Essential Dependence on him , and Gradual Subordination to him . Moreover , the Platonists would recommend this their Gradation in the Deity , or Trinity of Hypostases Subordinate , from hence ; because by this means , there will not be so vast a Chasm and Hiatus , betwixt God and the Highest Creatures ; or so Great a Leap and Jump in the Creation , as otherwise there must needs be . Nor will the whole Deity be skrewed up to such a Disproportionate Heigth and Elevation ; as would render it altogether Uncapable , of having any Entercourse or Commerce with the lower world ; it being according to this Hypothesis of theirs , brought down by certain Steps and Degrees , nearer and nearer to us . For if the Whole Deity , were nothing but One Simple Monad , devoid of all manner of Multiplicity ; as God is frequently represented to be , then could it not well be conceived by us Mortals , how it should contain the Distinct Ideas of all things within it self , and that Multiform Platform and Paradigm of the Created Universe , commonly called the Archetypal World. Again , were the Deity only an Immovable Mind ; as Aristotle's God , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Absolutely Immovable Substance , whose Essence and Operation are one and the same ; and as other Theologers affirm , that Whatsoever is in God , is God ; it would be likewise utterly unconceivable , not only , How there should be any Liberty of Will at all in God ( whereas the same Theologers , contradicting themselves , zealously contend notwithstanding , that all the Actions of the Deity are not Necessary , and but few of them such ) but also , How the Deity should have any Commerce or Entercourse with the Lower world , How it should Quicken and Actuate the whole , be sensible of all the Motions in it , and act pro re natâ accordingly ; all which the Instincts and Common Notions of Mankind urge upon them . Neither can they be denied , without rasing the very Foundations of all Religion , since it would be to no more purpose , for men to make their Devotional Addresses , to such an Immovable , Inflexible , and Vnaffectible Deity ; than to a Sensless Adamantine Rock . But these Difficulties ( as the Platonists pretend ) are all removed by that Third Hypostasis in their Trinity ; which is a kind of Movable Deity . And thus are all the Phaenomena of the Deity , or the different Common Notions , in the Minds of men concerning it , though seemingly repugnant and clashing with one another , yet ( in their opinion ) fairly Reconciled and Salved , by this Trinity of Divine Hypostases Subordinate . Lastly , they pretend also , that according to this Hypothesis of theirs , there may be some Reasonable Satisfaction given to the Mind of Man , both why there are so many Divine Hypostases , and why there could be no more : whereas according to other ways , it would seem to have been a meer Arbitrary Business ; and that there might have been either but One Solitary Divine Hypostasis ; or but a Duality of them ; or else they might have been beyond a Trinity , Numberless . The Second Thing which we shall observe concerning the most Genuine Platonical and Parmenidian Trinity , is this ; That though these Philosophers sometimes called their Three Divine Hypostases , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Natures , and Three Principles , and Three Causes , and Three Opificers ; but also Three Gods ; and a First , and Second , and Third God ; yet did they often for all that , suppose all these Three , to be Really One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Divinity , or Numen . It hath been already proved from Origen and others , that the Platonists most commonly called the Animated World , the Second God , though some of them , as for example Numenius , styled it the Third God. Now those of them , who called the World the Second God , attributed indeed ( not more , but ) less Divinity to it , than those who would have it to be the Third God. Because these Latter supposed , that Soul of the World to be , the Third Hypostasis of their Trinity ; but the other taking all these Three Divine Hypostases together , for One Supreme and First God , called the World the Second God ; they supposing the Soul thereof , to be another Soul Inferiour to that First Psyche , which was properly their Third Hypostasis . Wherefore this was really all one , as if they should have called the Animated World the Fourth God : only by that other way of reckoning , when they called it a Second God , they intimated , that though those Three Divine Hypostases , were frequently called Three Gods , yet were they notwithstanding Really , all but One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divinity or Numen ; or as Plotinus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divinity which is in the whole World. Thus when God is so often spoken of in Plato Singularly , the word is not always to be understood of the First Hypostasis only , or the Tagathon , but many times plainly of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First , and Second and Third all together ; or that whole Divinity which consisteth or is made up , of these Three Hypostases . And this will further appear from hence , because when the whole World is said in Plato to be the Image of the Eternal Gods , as also by Plotinus , of the First , Second and Third , by whom it is always produced anew , as the Image in a Glass is ; this is not to be understood as if the World being Tripartite , each Third part thereof , was severally produced or Created by one of those Three ; nor yet can it be conceived , how there could be Three Really distinct Creations of One and the same thing . Wherefore the World having but one Creation , and being Created by those Three Divine Hypostases ; it follows , that they are all Three Really but One Creator and One God. Thus when both in Plato and Plotinus , the Lives and Souls of all Animals , ( as Stars , Demons and Men ) are attributed to the Third Hypostasis , the First and great Psyche , as their Fountain and Cause after a Special Manner ; accordingly as in our Creed , the Holy Ghost is styled , the Lord and Giver of Life ; this is not so to be understood , as if therefore the First and Second Hypastases were to be excluded from having any Causality therein . For the First is styled by Plato also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of all Good things , and therefore doubtless chiefly of Souls ; and the Second is called by him and others too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause and Artificer of the whole World. We conclude therefore , that Souls being Created by the Joynt Concurrence and Influence of these Three Hypostases Subordinate , they are all Really but One and the same God. And thus it is expresly affirmed by Porphyrius in St. Cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Essence of the Divinity proceeds or propagates it self ( by way of descent downwards ) unto Three Hypostases or Subsistences . The Highest God , is the Tagathon or Supreme Good ; the Second next after him is the Demiurgus so called , the Architect or Artificer of the World ; and the Soul of the World that is the Third : for the Divinity extendeth so far as to this Soul. Here we plainly see , that though Porphyrius calls the Three Divine Hypostases , Three Gods ; yet does he at the very same time declare , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence of the Godhead and the Divinity , extends it self to all these Three Hypostases , including the Third and last also , ( which they call the Mundane Soul ) within the compass of it . And therefore that even according to the Porphyrian Theology it self , ( which could not be suspected to affect any compliance with Christianity ) the Three Hypostases in the Platonick Trinity , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential , both as being each of them God , and as being all One God. St Cyril himself also acknowledging as much ; where he writeth thus of the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That supposing Three Hypostases which have the Nature of Principles ( in the Vniverse ) they extend the Essence of God , to all these three Hypostases . Indeed many conceive , that the Platonists making the Three Hypostases of Their Trinity to be thus Gradually Subordinate one to another , could not for that very Reason , acknowledge them to be One Divinity : but the Platonists themselves do upon this very account and no other , declare , all these Three to be One Divinity , because they have an Essential Dependence and Gradual Subordination in them ; the Second being but the Image of the First , and the Third the Image both of the First and Second . Whereas were these Three supposed to be Perfectly Co-Equal , and to have no Essential Dependence one upon another , they could not by these Platonists be concluded to be any other than Three Coordinate Gods , having only a Generical or Specifical Identity ; and so no more One , than Three men are One man : a thing which the Platonick Theology is utterly abhorrent from , as that which is inconsistent with the Perfect Monarchy of the Universe , and highly Derogatory from the honour of the Supreme God , & First Cause . For example , should Three Suns appear in the Heaven all at once , with Co-equal Splendor , and not only so , but also be concluded , that though at First derived ( or Lighted and Kindled ) from one , yet they were now all alike Absolute and Independent ; these Three could not so well be thought to be one Sun ; as Three that should appear Gradually differing in their Splendour , Two of them being but the Parhelii of the other , and Essentially dependent on it : forasmuch as the Second would be but the Reflected Image of the First , and the Third but the Second Refracted . At least those Three Coequal Suns , could not so well be thought , to be One Thing ; as the Sun , and its First and Secondary Splendour ( which can neither be beheld without the Sun , nor the Sun without them ) might be accounted One and the Same Thing . The Platonists therefore , First of all suppose such a close and near Conjunction betwixt the Three Hypostases of their Trinity , as is no where else to be found in the whole World. To this purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Intellect is said to behold the First Good ; not as if it were Separated from it , but only because it is After it , but so as that there is nothing between them : as neither is there betwixt Intellect and Soul. Every thing which is Begotten , Desires and Loves that which Begat it ; especially when these Two ( that which Begat and that which is Begotten ) are alone , and nothing besides them . Moreover when that which Begat , is absolutely the Best thing , that which is Immediately Begotten from it , must needs Cohere intimately with it , and so as to be separated from it only by Alterity . Which is all one as if he should have said , that these Three Divine Hypostases , are so Intimately conjoyned together , and united with one another , as that they are Tantum non , Only Not , the Very self same . Again the Platonists further declare that these Three Hypostases of their Trinity , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Absolutely Indivisible and Inseparable , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Splendour Indivisibly conjoyned wih the Light or Sun. Which Similitude also Athanasius often makes use of to the same purpose . Thirdly , these Platonists seem likewise to attribute to their Three Divine Hypostases , just such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Circuminsession , or Mutual In-Being , as Christians do . For as their Second and Third Hypostases , must needs be in the First , they being therein vertually contained ; so must the First likewise , be in the Second and Third ; they being as it were but Two other Editions thereof ; or it self Gradually Displayed and Expanded . But to speak Particularly , the First must needs be in the Second , the Tagathon in the Nous ; and so both of them Really One and the same God ; because the common Notions of all Mankind attribute Understanding and Wisdom to the Deity ; but according to the Principles of Plato , Plotinus , and others , the Deity does not properly Understand any where but in the Second Hypostasis , which is the Mind and Wisdom of it . And the Emperichoresis of the Second or Third Hypostases , was thus intimated by Plato also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where having spoken of that Divine Wisdom and Mind which orders all things in the World , he adds ; But Wisdom and Mind can never be without Soul , ( that is , cannot act without it . ) Wherefore in the Nature of Jupiter , is at once contained , both a Kingly Mind and a Kingly Soul. Here he makes Jupiter to be both the Second and Third Hypostases of his Trinity , Nous and Psyche ; and consequently those Two , to be but One God. Which Nous is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of the same kind , and Co-Essential with the First Cause of all things . To conclude , as that First Platonick Hypostasis , which is it self said to be above Mind and Wisdom , is properly Wise and Vnderstanding in the Second ; so do both the First and the Second , Move and Act in the Third . Lastly , all these Three Hypostases , Tagathon , Nous and Psyche , are said by the Platonists , to be One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity ; Just in the same manner , as the Centre , Immovable Distance , and Movable Circumference , of a Sphere or Globe ; are all Essentially one Sphere . Thus Plotinus expresly , writing of the Third Hypostasis or Psyche , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For this Psyche or Third Hypostasis , is a Venerable and Adorable thing also ; it being the Circle fitted to the Centre , an Indistant Distance , ( forasmuch as it is no Corporeal thing . ) For these Things are just so as if one should make the Tagathon or First Good , to be the Centre of the Vniverse ; in the next place Mind or Intellect to be the Immovable Circle or Distance ; and Lastly Soul to be that which turns round , or the whole Movable Circumference ; Acted by Love or Desire . These Three Platonick Hypostases therefore , seem to be Really nothing else , but Infinite Goodness , Infinite Wisdom , and Infinite Active Love and Power , not as meer Qualities or Accidents , but as Substantial things ; that have some kind of Subordination one to another ; all concurring together to make up One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divinity , just as the Centre , Immovable Distance , and Movable Circumference , concurrently make up One Sphere . We have now given a full account of the True and Genuine Platonick and Parmenidian or Pythagorick Trinity ; from which it may clearly appear , how far it either Agreeth or Disagreeth with the Christian. First therefore , though some of the Latter Platonists have partly Misunderstood , and partly Adulterated that ancient Cabala of the Trinity , as was before declared , confounding therein the Differences between God and the Creature , and thereby laying a foundation for Infinite Polytheism ; yet did Plato himself and some of his Genuine followers ( though living before Christianity ) approach so near to the Doctrine thereof as in some manner to correspond therewith , in those Three Fundamentals before mentioned ; First , in not making a meer Trinity of Names and Words , or of Logical Notions and Inadequate Conceptions , of One and the Same thing ; but a Trinity of Hypostases or Subsistences , or Persons . Secondly , in making none of their Three Hypostases , to be Creatures , but all Eternal , Necessarily Existent , and Vniversal ; Infinite , Omnipotent ; and Creators of the whole World ; which is all one in the sence of the ancients , as if they should have affirmed them to be Homoousian . Lastly , in supposing these Three Divine Hypostases , however sometimes Paganically called Three Gods , to be Essentially , One Divinity . From whence it may be concluded , that as Arianism is commonly supposed to approach nearer to the Truth of Christianity than Photinianism , so is Platonism undoubtedly more agreeable thereunto than Arianism ; it being a certain Middle thing betwixt That and Sabellianism , which in general was that Mark that the Nicene Council also aimed at . Notwithstanding which , there is a manifest Disagreement also , betwixt the Platonick Trinity as declared , and the Now-received Doctrine in the Christian Church ; consisting in a different Explication of the Two latter Points mentioned . First , because the Platonists dream'd of no such thing at all , as One and the Same Numerical Essence or Substance , of the Three Divine Hypostases . And Secondly , because though they acknowledged none of those Hypostases to be Creatures , but all God ; yet did they assert an Essential Dependence of the Second and Third upon the First , together with a certain Gradual Subordination ; and therefore no Absolute Co-equality . And this is the true reason , why so many late Writers , have affirmed Platonism to Symbolize with Arianism , and the Latter to have been indeed nothing else but the Spawn of the Former ; meerly because the Platonists did not acknowledge One and the Same Numerical Essence or Substance of all their Three Hypostases ; and asserted a Gradual Subordination of them ; but chiefly for this Latter Ground . Upon which account some of the ancients also , have done the like , as Particularly S Cyril ( Contra Jul. Lib. 1. ) he writing thus concerning Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato did not thoroughly perceive the whole Truth of the Trinity , but in like manner with those who follow Arius , divided the Deity , or made a Gradation in it , and Introduced Subordinate Hypostases . As elsewhere the same Pious Father , also taxes the Platonists , for not declaring the Three Hypostases of their Trinity , to be , in his sence , Homo-ousian ; that is , Absolutely Co-equal . But though we have already proved , that Platonism can by no means be confounded with Arianism ; because it directly confronted the same in its main Essentials , which were Erat quando non Erat , or the Second Hypostasis being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with its being Mutable and Lapsible ; since according to Platonism , the Nous is Essentially both Eternal and Immutable : yet that the most Refined Platonism , differed from the Now-received Doctrine of the Christian Church ; in respect of its Gradual Subordination , is a thing so Unquestionably Evident , as that it can by no means be Dissembled , Palliated , or Excused . Over and besides which , it cannot be denied but the best of Plato's Followers , were sometimes also further extravagant in their Doctrine of the Trinity , and spake at random concerning it , and Inconsistently with their own Principles ; especially where they make such a Vast and Disproportionate Distance betwixt the Second and Third Hypostases thereof ; they not Descending Gradually and Orderly , but as it were Tumbling down , from the Former of them to the Latter . Thus Plotinus himself , when having spoken magnificently of that Soul of the World , which is his Third Hypostasis , he subjoyns immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That this Soul of ours , is also Vniform ( or of the same Species ) with that Mundane Soul ; For if any one ( saith he ) will consider it as in it self , Pure and Naked , or stript from all things adventitious to it , he shall find it to be in like manner venerable . Agreeably whereunto doth this same Philosopher elsewhere call that Mundane Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , but the Elder Sister of our Humane Souls . Which as it rankly savours of Philosophick Pride and Arrogancy , thus to think so magnificently of themselves , and to equalize in a manner their own Souls , with that Mundane Soul ; so was it a Monstrous Degradation , of that Third Hypostasis of their Trinity , and little other than an Absolute Creaturizing of the same . For if our Humane Soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same Kind or Species , with the Third Hypostasis of the Trinity , then is it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of like Honour and Dignity , but also in the Language of the Christian Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with our Humane Souls , ( as our Saviour Christ according to the Arians in Athanasius , is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with us men . ) From whence it will follow , That either , That must be a Creature , or else our Humane Souls Divine . Wherefore unless these Platonists would confine the Deity wholly to their First Hypostasis ; which would be monstrously absurd for them , to suppose that First Eternal Mind and Wisdom , by which the World was Made , to be a Creature ; they must of necessity make a Vast Leap or Jump , betwixt the Second and Third of their Hypostases ; the Former of them , being that Perfect Wisdom which was the Architect or Demiurgus of the World , whilest the Latter is only , the Elder Sister of all Human● Souls . Moreover these Platonists by their thus bringing down the Third Hypostasis of their Trinity so low , and Immersing it so deeply into the Corporeal World , as if it were the Informing Soul thereof , and making it to be but the Elder Sister of our Created Souls , did doubtless therein designedly lay a foundation for their Polytheism and Creature-Worship ( now Vulgarly called Idolatry ) that is , for their Cosmo-Latry , Astro-Latry , and Demono-Latry . For thus much is plainly intimated in this following Passage of Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This whole Corporeal World is made a God by the Soul thereof . And the Sun is also a God , because Animated ; as likewise are all the Stars therefore Gods. Where he afterwards adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is to these Gods or Goddesses , the Cause of their being Gods , must needs it self , be the Elder God or Goddess . So that this Third Hypostasis of the Platonick Trinity , called the Mundane Soul , is but a kind of Sister-Goddess , with the Souls of the Sun , Moon and Stars , though elder indeed than they ; they being all made Goddesses by her . Where there is a confused Jumble of things Contradictious together ; That Soul of the World being at once supposed to be a Sister to other Souls , and yet notwithstanding to Deifie them ; whereas this Sisterly Relation and Consanguinity betwixt them , would of the Two , rather Degrade and Creaturize that Mundane Soul , which is their Third God or Divine Hypostasis , than Advance and Deifie those Particular Created Souls . Here therefore we see the Inconvenience of these Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stories , Stairs , and Gradations in the Deity , that it is a thing liable to be much abused to Creature-worship and Idolatry , when the Distances are made so Wide , and the Lowest of the Deity is supposed to differ but Gradually only , from the Highest of Created Beings . And because Porphyrius trode in Plotinus his Footsteps here as elsewhere , this was in all probability the true reason why the Arians ( as Socrates recordeth ) were by Constantine called Porphyrianists , not because their Trinities were exactly the same , but because Arius and Porphyrius did both of them alike ( though upon different Grounds ) make their Trinity a Foundation for Creature-Worship and Idolatry . But nevertheless , all This ( as many other things ) was but heedlesly and inadvertently written by Plotinus ; he as it were drousily nodding all the while , as it was also but supinely taken up by Porphyrius after him ; it being Plainly Inconsistent with the Genuine Tenour of both their Hypotheses , thus to Level the Third Hypostasis of the Trinity , with Particular Created Souls , and thereby to make so Disproportionate a Distance , and so Vast a Chasm betwixt It and the Second . For Plotinus himself , when in a more sober mood , declares , that Third Hypostasis , not to be the Immediate Informing Soul of the Corporeal World ; but a Higher Separate Soul , or Superiour Venus , which also was the Demiurgus , the Maker both of other Souls and of the whole World. As Plato had before expresly affirmed him to be the Inspirer of all Life , and Creator of Souls , or the Lord and Giver of Life . And likewise declared , that amongst all those things , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Congenerous and Cognate with our Humane Souls , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing any where to be found at all like unto it . So that Plato , though he were also a Star-worshipper and Idolater , upon other grounds ; yet in all probability would he not at all have approved of Plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Souls being of the same Species with that Third Hypostasis of the Divine Triad ; but rather have said , in the Language of the Psalmist , It is he that hath made us , and not we our selves , we are his People and the Sheep of his Pasture . Notwithstanding all which , a Christian Platonist or Platonick Christian , would in all probability , Apologize for Plato himself , and the ancient and most Genuine Platonists and Pythagoreans after this manner . First , That since they had no Scriptures , Councils , nor Creeds , to direct their steps in the Darkness of this Mystery , and to confine their Language to a Regular Uniformity ; but Theologized all Freely and Boldly , and without any Scrupulosity , every one according to his own private apprehensions , it is no wonder at all if they did not only speak many times unadvisedly , and inconsistently with their own Principles , but also plainly wander out of the Right Path. And that it ought much rather to be wondred at , that living so long before Christianity , as some of them did , they should in so Abstruse a Point , and Dark a Mystery , make so near an approach to the Christian Truth afterwards revealed , than that they should any where fumble or fall short of the Accuracy thereof . They not only extending the True and Real Deity to Three Hypostases , but also calling the Second of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason or Word too , ( as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Intellect ) and likewise the Son of the First Hypostasis , the Fa●her ; and affirming him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artificer and Cause of the whole World ; and Lastly describing him as the Scripture doth , to be the Image , the Figure or Character , and the Splendour or Brightness of the First . This , I say , our Christian Platonist , supposes to be much more wonderful , that this so Great and Abstruse a Mystery , of Three Eternal Hypostases in the Deity , should thus by Pagan Philosophers , so long before Christianity , have been asserted , as the Principle and Original of the whole World ; it being more indeed than was acknowledged by the Nicene Fathers themselves ; they then not so much as determining , that the Holy Ghost was an Hypostasis , much less that he was God. But Particularly as to their Gradual Subordination of the Second Hypostasis to the First , and of the Third to the First and Second ; our Platonick Christian , doubtless would therefore plead them the more excusable , because the Generality of Christian Doctors , for the First Three Hundred years after the Apostles times , plainly asserted the same ; as Justin Martyr , Athenagoras , Tatianus , Irenaeus , the Author of the Recognitions , Tertullian , Clemens Alexandrinus , Origen , Gregorius Thaumaturgus , Dionysius of Alexandria , Lactantius , and many others . All whose Testimonies , because it would be too tedious to set down here , we shall content our selves only with one of the last mentioned ; Et Pater & Filius Deus est : Sed Ille quasi exuberans Fons , Hic tanquam defluens ex eo Rivus : Ille tanquam Sol , Hic tanquam Radius à Sole porrectus : Both the Father and the Son is God : But he as it were an Exuberant Fountain , this as a Stream derived from him : He like to the Sun , This like to a Ray extended from the Sun. And though it be true , that Athanasius writing against the Arians , does appeal to the Tradition of the Ancient Church , and amongst others cites Origen's Testimony too ; yet was this only for the Eternity and Divinity of the Son of God , but not at all for such an Absolute Co-equality of him with the Father , as would exclude all Dependence , Subordination and Inferiority ; those Ancients so Unanimously agreeing therein , that they are by Petavius therefore taxed for Platonism , and having by that means corrupted the Purity of the Christian Faith , in this Article of the Trinity . Which how it can be reconciled with those other Opinions , of Ecclesiastick Tradition being a Rule of Faith , and the Impossibility of the Visible Churches Erring in any Fundamental Point , cannot easily be understood . However this General Tradition or Consent of the Christian Church , for Three Hundred years together after the Apostles Times , though it cannot Justifie the Platonists , in any thing discrepant from the Scripture , yet may it in some measure doubtless plead their excuse , who had no Scripture Revelation at all , to guide them herein ; and so at least make their Error more Tolerable or Pardonable . Moreover the Platonick Christian would further Apologize for these Pagan Platonists after this manner . That their Intention in thus Subordinating the Hypostases of their Trinity , was plainly no other , than to exclude thereby a Plurality of Co-ordinate and Independent Gods , which they supposed an absolute Co-equality of them would infer . And that they made only so much Subordination of them , as was both necessary to this purpose , and unavoidable ; the Juncture of them being in their Opinion so close , that there was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nothing Intermedious , or that could possibly be Thrust in between them . But now again on the otherhand , whereas the only ground of the Co-Equality of the Persons in the Holy Trinity , is because it cannot well be conceived , how they should otherwise all be God ; since the Essence of the Godhead , being Absolute Perfection , can admit of no degrees ; these Platonists do on the contrary contend , that notwithstanding that Dependence and Subordination which they commonly suppose in these Hypostases , there is none of them for all that , to be accounted Creatures , but that the General Essence of the Godhead , or the Vncreated Nature , truly and properly belongeth to them all : according to that of Porphyrius before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Essence of the Godhead , proceedeth to Three Hypostases . Now these Platonists conceive , that the Essence of the Godhead , as common to all the Three Hypostases of their Trinity , consisteth ( besides Perfect Intellectuality ) in these Following things . First , In Being Eternal , which as we have already showed , was Plato's Distinctive Character , betwixt God and the Creature . That whatsoever was Eternal , is therefore Vncreated ; and whatsoever was not Eternal , is a Creature . He by Eternity meaning , the having not only no Beginning , but also a Permanent Duration . Again , In having not a Contingent but Necessary Existence , and therefore being Absolutely Vndestroyable ; which perhaps is included also in the Former . Lastly , In being not Particular but Vniversal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things , or that which Comprehends the whole ; which is all one as to say , in being Infinite and Omnipotent , and the Creator of the whole World. Now say these Platonists , if any thing more were to be added to the General Essence of the Godhead besides this , then must it be Self-existence , or to be Vnderived from any other , and the First Original , Principle , and Cause of all ; but if this be made so Essential to the Godhead , or Vncreated Nature , as that whatsoever is not thus Originally of it Self , is therefore ipso facto to be detruded and thrust down into the rank of Creatures ; then must both the Second and Third Hypostases , as well in the Christian as the Platonick Trinity , upon this Supposition , needs be Creatures and not God ; the Second deriving its whole Being and Godship from the First , and the Third , both from the First and Second , and so neither First nor Second being the Cause of all things . But it is unquestionable to these Platonists , that whatsoever is Eternal ; Necessarily Existent ; Infinite , and Omnipotent , and the Creator of All things ; ought therefore to be Religiously Worshipped and Adored as God , by all Created Beings . Wherefore this Essence of the Godhead , that belongeth alike to all the Three Hypostases , being , as all other Essences , Perfectly Indivisible , it might well be affirmed , according to Platonick Grounds , that all the Three Divine Hypostases ( though having some Subordination in them ) yet in this sence are Co-Equal , they being all truly and alike God or Vncreated . And the Platonists thus distinguishing , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence of the Godhead , and the Distinct Hypostases or Personalities thereof , and making the First of them to be Common , General and Vniversal ; are not without the consent and approbation of the Orthodox Fathers herein ; they determining likewise , that in the Deity , Essence or Substance differs from Hypostasis , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Common and General , differs from that which is Singular and Individual . Thus , besides many others , St. Cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Essence or Substance of the Deity , differs from the Hypostasis , after the same manner as a Genus or Species differs from an Individuum . So that as well according to these Fathers as the Platonists , that Essence or Substance of the Godhead , which all the Three Persons agree in , is not Singular , but Generical or Vniversal ; they both supposing , each of the Persons also , to have their own Numerical Essence . Wherefore according to this Distinction , betwixt the Essence or Substance of the Godhead , and the Particular Hypostases , ( approved by the Orthodox Fathers ) neither Plato , nor any Intelligent Platonist , would scruple to subscribe , that Form of the Nicene Council , that the Son or Word , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Con-Substantial , and Co-Equal with the Father . And we think it will be proved afterwards , that this was the very Meaning of the Nicene Council it self , that the Son was therefore Co-Essential or Con-Substantial with the Father ; meerly because he was God and not a Creature . Besides which the Genuine Platonists would doubtless acknowledge also , all the Three Hypostases of their Trinity to be Homoousian , Co-Essential or Con-Substantial yet in a further sence than this , namely as being all of them One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity . For thus , besides that passage of Porphyrius before cited , may these words also of St. Cyril be understood concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to them the Essence of God , extendeth to Three Hypostases , or comprehendeth Three Hypostases in it ; that is , not only so as that each of these Three is God ; but also that they are not , so many Separate and Divided Gods , but all of them together One God or Divinity . For though the Platonists as Pagans , being not so Scrupulous in their Language as we Christians are ; do often call them Three Gods , and a First , Second , and Third God ; yet notwithstanding as Philosophers , did they declare them to be , One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity ; and that as it seems upon these several accounts following . First , Because they are Indivisibly conjoyned together , as the Splendour is Indivisible from the Sun. And then , Because they are Mutually Inexistent in each other , the First being in the Second , and both First and Second in the Third . And Lastly , Because the Entireness of the whole Divinity , is made up of all these Three together , which have all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and the same Energy , or Action ad extra . And therefore as the Centre , Radious Distance , and Movable Circumference , may be all said to be Co-Essential to a Sphere ; and the Root , Stock , and Bows or Branches , Co-Essential to an entire Tree ; so , but in much a more perfect sence , are the Platonick Tagathon , Nous and Psyche , Co-Essential to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Divinity in the whole Vniverse . Neither was Athanasius a stranger to this Notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , he affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Branches are Co-Essential with , and Indivisible from the Vine ; and Illustrating the Trinity by that Similitude . Neither must it be thought , that the Whole Trinity is One , after the very same manner , that each Single Person thereof is in it self One , for then should there be a Trinity also in each Person . Not that it is so called Vndivided , as if Three were not Three in it ; ( which were to make the Mystery Contemptible ) but because all the Three Hypostases or Persons , are Indivisibly and Inseparably united to each other , as the Sun and the Splendour ; and really but One God. Wherefore though there be some Subordination of Hypostases or Persons in Plato's Trinity , ( as it is commonly represented ) yet is this only ad intrà , within the Deity it self , in their Relation to one another , and as compared amongst themselves ; but ad extrà Outwardly , and to Vs , are they all One and the same God , concurring in all the same Actions ; and in that respect without any Inequality , because in Identity there can be no Inequality . Furthermore the Platonick Christian , would in favour of these Platonists , urge also , that according to the Principles of Christianity it self , there must of necessity , be some Dependence and Subordination of the Persons of the Trinity , in their Relation to one another ; a Priority and Posteriority , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Dignity as well as Order amongst them . First , because that which is Originally of it self , and Underived from any other , must needs have some Superiority and Preheminence , over that which derives its whole Being and Godship from it ; as the Second doth from the First alone , and the Third from the First with the Second . Again though all those Three Hypostases or Persons be alike Omnipotent ad Extra , or Outwards , yet ad Intra , Inwards , or within the Deity it self , are they not so : the Son being not able to beget the Father , nor the Holy Ghost to Produce either Father or Son ; and therefore neither of these two Latter , is absolutely the Cause of all things , but only the First . And upon this account was that First of these Three Hypostases ( who is the Original Fountain of all ) by Macrobius styled , Omnipotentissimus Deus , the Most Omnipotent God : he therein implying the Second and Third Hypostases , Nous and Psyche , to be Omnipotent too , but not in a perfect Equality with him , as within the Deity they are compared together ; however ad Extra , or Outwardly , and to Us , they being all One , are Equally Omnipotent . And Plotinus writeth also to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If the First be absolutely Perfect , and the First Power , then must it needs be the Most Powerful of all Beings ; other Powers only imitating and partaking thereof . And accordingly hereunto would the Platonick Christian further pretend , that there are sundry places in the Scripture which do not a little favour , some Subordination and Priority both of Order and Dignity , in the Persons of the Holy Trinity ; of which none is more obvious , than that of our Saviour Christ , My Father is greater than I : which to understand of his Humanity only , seemeth to be less reasonable ; because this was no news at all , that the Eternal God , the Creator of the whole World , should be Greater than a Mortal Man , born of a woman . And thus do divers of the Orthodox Fathers ; as Athanasius himself , St. Basil , St. Gregory Nazianzen and St. Chrysostome , with several others of the Latins , interpret the same to have been spoken , not of the Humanity , but the Divinity of our Saviour Christ. Insomuch that Petavius himself , expounding the Athanasian Creed , writeth in this manner , Pater Major Filio , ritè & catholicè pronuntiatus est à plerisque Veterum ; & Origine Prior sine reprehensione dici solet ; The Father is in a right Catholick manner , affirmed by most of the ancients , to be Greater than the Son : and he is commonly said also , without reprehension , to be Before him in respect of Original . Whereupon he concludeth the true meaning of that Creed to be this , that no Person of the Trinity , is Greater or Less than other in respect of the Essence of the Godhead common to them all , Quia Vera Deitas in nullo esse aut Minor aut Major potest , because the true Godhead can be no where Greater or Less ; but that notwithstanding , there may be some Inequality in them , as they are Hic Deus , and Haec Persona , This God and That Person . It is true indeed that many of those ancient Fathers do restrain and limit this Inequality , only to the Relation of the Persons one to another , as the Father's Begetting , and the Son 's being Begotten by the Father , and the Holy Ghost Proceeding from both ; they seeming to affirm , that there is otherwise a perfect Equality amongst them . Nevertheless several of them do extend this Difference further also , as for example , St. Hilary a zealous Opposer of the Arians ; he in his Book of Synods writing thus ; Siquis Vnum dicens Deum , Christum autem Deum , ante secula Filium Dei , Obsecutum Patri in Creatione omnium , non consitetur , Anathema sit . And again , Non exaequamus vel conformamus Filium Patri , sed Subjectum intelligimus . And Athanasius himself , who is commonly accounted the very Rule of Orthodoxality in this Point , when he doth so often resemble the Father to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sun , or the Original Light ; and the Son to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Splendour or Brightness of it ; ( as likewise doth the Nicene Council and the Scripture it self ) he seems hereby to imply some Dependence of the Second upon the First , and Subordination to it . Especially when he declareth , that the Three Persons of the Trinity , are not to be look'd upon as Three Principles , nor to be resembled to Three Suns , but to the Sun , and its Splendour , and its Derivative Light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For it appears from the similitude used by us , that we do not introduce Three Principles ( as the Marcionists and Manicheans did ) we not comparing the Trinity to Three Suns , but only to the Sun and its Splendour : So that we acknowledge only one Principle . As also where he approves , of this of Dionysius of Alexandria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is an Eternal Light , which never began , and shall never cease to be ; wherefore th●re is an Eternal Splendour also coexistent with him , which had no beginning neither , but was Alwayes Generated by him , shining out before him . For if the Son of God , be as the Splendour of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Always Generated , then must he needs have an Essential Dependence upon the Father and Subordination to him . And this same thing further appears from those other resemblances , which the same Dionysius maketh , of the Father and the Son ; approved in like manner also by Athanasius ; viz. to the Fountain and the River ; to the Root and the Branch ; to the Water and the Vapour ; for so it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appeareth from his Book of the Nicene Synod , where he affirmeth the Son to have been begotten of the Essence or Substance of the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Splendour of the Light , and as the Vapour of the Water ; adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For neither the Splendour nor the Vapour , is the very Sun , and the very Water ; nor yet is it Aliene from it , or a stranger to its nature ; but they are both Effluxes from the Essence or Substance of them ; as the Son is an Efflux from the Substance of the Father , yet so as that he is no way diminished or lessened thereby . Now all these similitudes of the Fountain and the River , the Root and the Branch , the Water and the Vapour , ( as well as that of the Sun and the Splendour ) seem plainly to imply some Dependence and Subordination . And Dionysius doubtless intended them to that purpose , he asserting as Photius informeth us , an Inferiority of Power and Glory in the Second , as likewise did Origen before him : both whose Testimonies notwithstanding , Athanasius maketh use of , without any censure or reprehension of them . Wherefore when Athanasius and the other Orthodox Fathers , writing against Arius , do so frequently assert the Equality of all the Three Persons , this is to be understood in way of opposition to Arius only , who made the Son to be Unequal to the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence from him , One being God and the other a Creature ; they affirming on the contrary , that he was Equal to the Father , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same Essence with him ; that is , as God and not a Creature . Notwithstanding which Equality , there might be some Subordination in them , as Hic Deus and Haec Persona ( to use Petavius his Language ) This God and that Person . And thus does there seem not to be so great a Difference , betwixt the more Genuine Platonists , and the ancient Orthodox Fathers , in their Doctrine concerning the Trinity , as is by many conceived . However our Platonick Christian would further add ; that there is no necessity at all from the Principles of Platonism it self , why the Platonists should make any other or more Subordination in their Trinity , than the most severely Orthodox Fathers themselves . For according to the Common Hypothesis of the Platonists , when the Character of the First Hypostasis is supposed by them , to be Infinite Goodness ; of the Second , Infinite Wisdom ; and of the Third , Infinite Active Love and Power , ( these not as Accidents and Qualities , but as all Substantial ) it is more easie to conceive , that all these are really but One and the same God , than how there should be any considerable Inferiority in them . But besides this , there is another Platonick Hypothesis ( which St. Austin hinteth from Porphyrius , though he professeth he did not well understand it ) wherein the Third Hypostasis is made to be , a certain Middle betwixt the First and Second . And this does Proclus also sometimes follow , calling the Third in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Middle Power , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Relation of both the First and Second to one another . Which agreeth exactly with that apprehension of some Christians , that the Third Hypostasis is as it were the Nexus betwixt the First and the Second , and that Love whereby the Father and Son Love each other . Now according to this Latter Platonick Hypothesis , there would seem to be not so much a Gradation or Descent , as a kind of Circulation in the Trinity . Upon all which Considerations , the Platonick Christian will conclude , That though some Junior Platonists have adulterated the Notion of the Trinity , yet either there is no such great difference betwixt the Genuine Platonick Trinity , righty understood , and the Christian ; or else that as the same might be modell'd and rectified , there need not to be . But though the Genuine Platonists , do thus suppose the Three Hypostases of their Trinity , to be all of them , not only God , but also One God , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Entire Divinity ; upon which Latter accompt the Whole may be said also by them , to have One Singular or Numerical Essence ; yet notwithstanding must it be acknowledged , that they no where suppose , each of these Three Hypostases , to be Numerically the very same , or to have no Distinct Singular Essences of their own : this being in their apprehensions , directly contradictious to their very Hypothesis it self , and all one as if they should affirm them , indeed not to be Three Hypostases , but only One. Nevertheless , the Christian Platonist would here also apologize for them after this manner ; That the ancient Orthodox Fathers of the Christian Church , were Generally of no other perswasion than this , that that Essence or Substance of the Godhead , which all the Three Persons or Hypostases agree in , as each of them is God , was not One Singular and Individual , but only One Common and Vniversal Essence or Substance : that word Substance , being used by them as Synonymous with Essence , and applied to Universals likewise , as it is by the Peripateticks , when they call A Man , or Animal in General , Substantiam Secundam , A Second Substance . Now this is Evident from hence , because these Orthodox Fathers , did commonly distinguish in this Controversie of the Trinity , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence or Substance of the Godhead , and the Hypostases or Persons themselves , after this manner ; namely , that the Hypostasis or Person was Singular and Individual ; but the Essence or Substance Common and Vniversal . Thus does Theodoret pronounce of these Fathers in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · According to the Doctrine of the Fathers ; as that which is Common differs from that which is Proper , and the Genus from the Species or Inviduum , so doth Essence or Substance , differ from Hypostases , that is to say , that Essence or Substance of the Godhead , which is Common to all the Three Hypostases , or whereby each of them is God , was concluded by the Fathers , not to be One Singular or Individual , but One General or Vniversal Essence and Substance . Theodoret notwithstanding there acknowledging , that no such Distinction was observed by other Greek Writers , betwixt those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence or Substance and Hypostasis ; as that the Former of them should be restrained to Vniversals only , Generical or Specifical Essences or Substances ; but that this was peculiar to the Christian Fathers , in their doctrine concerning the Trinity . They in the mean time not denying , but that each Hypostasis , Prosopon , or Person , in the Trinity , might be said in another sence , and in way of Opposition to Sabellius , to have its own Singular , Individual or Existent Essence also ; and that there are thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Singular Existent Essences in the Deity , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Hypostases ; an Hypostasis , being nothing else to them , but an Existent Essence : however for distinctions sake , they here thought fit thus to limit and appropriate the signification of these Two words ; that a Singular and Existent Essence , should not be called Essence , but Hypostasis ; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Substance , should be meant , that General or Vniversal Nature of the Godhead only , which is Common to all those Three Singular Hypostases or Persons , or in which they all agree . We might here heap up many more Testimonies for a further Confirmation of this ; as that of St. Basil ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What Common is to Proper , the same is Essence or Substance ( in the Trinity ) to the Hypostases . But we shall content our selves only , with this full acknowledgment of D. Petavius , In hoc Vno Graecorum praesertim omnium judicia concordant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Essentiam sive Substantiam , aut Naturam ( quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant ) Generale esse aliquid & Commune , ac minimè desinitum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò Proprium , Singulare , & Circumscriptum , quod ex illo Communi , & Peculiaribus quibusdam Notis ac Proprietatibus veluti componitur . In this One Thing , do the Judgments and Opinions of all the Greeks especially agree , that Usia Essence or Substance , and Nature , which they call Physis ( in the Trinity ) is something General , Common and Vndetermined ; but Hypostasis is that which is Proper , Singular and Circumscribed ; and which is as it were compounded and made up of that Common Essence or Substance , and certain Peculiar Notes and Properties , or Individuating Circumstances . But besides this , it is further certain , that not a few of those Ancient Fathers , who were therefore reputed Orthodox , because they zealously opposed Arianism , did entertain this opinion also , That the Three Hypostases or Persons of the Trinity , had not only one General and Vniversal Essence of the Godhead , belonging to them all , they being all God ; but were also Three Individuals , under One and the same Vltimate Species , or Specifick Essence and Substance of the Godhead ; Just as Three Individual men , ( Thomas , Peter and John ) under that Vltimate Species of Man ; or that Specifick Essence of Humanity , which have only a Numerical Difference from one another . Wherefore an Hypostasis or Person ( in the Trinity ) was accordingly thus defined , by some of these Fathers , ( viz. Anastasius and Cyril ) to be , Essentia cum suis quibusdam Proprietatibus , ab iis quae sunt ejusdem Speciei , Numero differens ; an Essence or Substance , with its Certain Properties ( or Individuating Circumstances ) differing only Numerically from those of the same Species with it . This Doctrine was plainly asserted and Industriously pursued ( besides several others both of the Greeks and Latins ) especially by Gregory Nyssen , Cyril of Alexandria , Maximus the Martyr , and Damascen ; whose words because Petavius hath set them down at large , we shall not here insert . Now these were they who principally insisted , upon the Absolute Co-Equality and Independent Co-Ordination , of the Three Hypostases or Persons in the Trinity , as compared with one another . Because , as Three Men , though one of them were a Father , Another a Son , and the Third a Nephew ; yet have no Essential Dependence one upon another , but are Naturally Co-Equal and Vnsubordinate , there being only a Numerical Difference betwixt them : so did they in like manner conclude , that the Three Hypostases or Persons of the Deity ( the Father , Son and Holy Ghost ) being likewise but Three Individuals , under the same Vltimate Species or Specifick Essence of the Godhead , and differing only Numerically from one another , were Absolutely Co-Equal , Vnsubordinate and Independent ; and this was that which was Commonly called by them , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Co-Essentiality or Con-Substantiality . Wherefore it is observable , that St. Cyril one of these Theologers , finds no other fault at all with the Platonick Trinity , but only this , that such an Homoousiotes , such a Co-Essentiality or Consubstantiality as this , was not acknowledged therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There would have been nothing at all wanting to the Platonick Trinity , for an Absolute agreement of it with the Christian , had they but accommodated the right Notion of Co-Essentiality or Con-Substantiality to their Three Hypostases ; so that their might have been but one Specifick Nature or Essence of the Godhead , not further distinguishable by any Natural Diversity , but Numerically only , and so no one Hypostasis any way Inferiour or Subordinate to another . That is , had these Platonists complied with that Hypothesis of St. Cyril and others , that the Three Persons of the Trinity , were but Three Independent and Co-Ordinate Individuals , under the same Ultimate Species or Specifick Essence of the Godhead , as Peter , Paul and John , under that Species or Common Nature of Humanity , and so taken in this Co-Essentiality or Con-Substantiality of theirs , then had they been completely Orthodox . Though we have already shewed , that this Platonick Trinity , was in another sence Homoousian , and perhaps it will appear afterwards , that it was so also in the very sence of the Nicene Fathers and of Athanasius . Again these Theologers supposed , the Three Persons of their Trinity , to have really no other than a Specifick Vnity or Identity ; and because it seems plainly to follow from hence , that therefore they must needs be as much Three Gods as Three Men are Three Men ; these learned Fathers endeavoured with their Logick to prove , That Three Men , are but Abusively and Improperly so called Three ; they being really & truly but One , because there is but One & the same Specifick Essence or Substance of Humane Nature in them all ; and seriously perswaded men to lay aside that kind of Language . By which same Logick of theirs , they might as well prove also , that all the men in the world are but One Man , and that all Epicurus his Gods were but one God neither . But not to urge here , that according to this Hypothesis , there cannot possibly be any reason given , why there should be so many as Three such Individuals in the Species of God , which differ only Numerically from one another , they being but the very same thing thrice repeated ; and yet that there should be no more than Three such neither , and not Three Hundred , or Three Thousand , or as many as there are individuals in the Species of Man ; we say , not to urge this , it seems plain that this Trinity , is no other than a kind of Tritheism , and that of Gods Independent and Co-Ordinate too . And therefore some would think , that the Ancient and Genuine Platonick Trinity , taken with all its faults , is to be preferred before this Trinity of St. Cyril and St. Gregory Nyssen , and several other reputed Orthodox Fathers ; and more agreeable to the Principles both of Christianity and of Reason . However it is evident from hence , that these Reputed Orthodox Fathers , who were not a few , were far from thinking the Three Hypostases , of the Trinity , to have the same Singular Existent Essence ; they supposing them to have no otherwise , one and the same Essence of the Godhead in them , nor to be One God , than Three Individual Men , have one Common Specifical Essence of Manhood in them , and are all One Man. But as this Trinity came afterwards to be decried , for Tritheistick ; so in the room thereof , started there up , that other Trinity of Persons Numerically the Same , or having all One and the same Singular Existent Essence ; a Doctrine which seemeth not to have been owned by any publick Authority in the Christian Church , save that of the Lateran Council only . And that no such thing was ever entertained by the Nicene Fathers and those First opposers of Arianism , might be rendered probable in the First place from the free Confession and Acknowledgment of D. Petavius , ( a Person , well acquainted with Ecclesiastick Antiquity ; ) and for this reason especially , because many are much led , by such new Names and Authorities ; In eo praecipuam vim collocasse Patres , ut Aequalem Patri Naturâ , Excellentiâque Filium esse defenderent , citra expressam SINGVLARITATIS mentionem , licet ex eo conjicere . Etenim Nicaeni isti Praesules , quibus nemo melius Arianae Sectae arcana cognovit , nemo qua re opprimenda maximè foret , acrius dijudicare potuit , nihil in Professionis suae formulâ spectarunt aliud , nisi ut Aequalitatem illam Essentiae , Dignitatis , Aeternitatis astruerent . Testatur hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vox ipsa , quae arx quaedam fuit Catholici Dogmatis . Haec enim Aequalitatem potius Essentiae , quam SINGVLARITATEM significat , ut Capite Quinto docui . Deinde caetera ejusdem modi sunt in illo Decreto , ut , &c. The chief force which the Ancient Fathers opposed against the Arian Hereticks , was in asserting only the Equality of the Son with the Father as to Nature or Essence , without any express mention of the SINGVLARITY of the same . For those Nicene Bishops , themselves , who did understand best of any , the secrets of the Arian Faction , and which way it should especially be oppugned , aimed at nothing else in their Confession of Faith , but only to establish that Equality of Essence , Dignity and Eternity between them . This does the word Homoousios it self declare , it signifying rather Equality , than , SINGVLARITY of Essence , as we have before showed . And the like do those other Passages in the same Decree ; as , That there was no time when the Son was not , and That he was not made of nothing , Nor of a different Hypostasis or Essence . Thus does Petavius clearly confess , that this Same Singularity of Numerical Essence was not asserted by the Nicene Council nor the most Ancient Fathers , but only an Equality or Sameness of Generical Essence ; or else that the Father and Son , agreed only in One Common Essence or Substance of the Godhead , that is , the Eternal and Vncreated Nature . But the truth of this , will more fully appear , from these following Particulars . First because these Orthodox . Anti-Arian Fathers , did all of zealously condemn Sabellianism ; the Doctrine whereof is no other than this , that there was but one Hypostasis or Singular Individual Essence , of the Father , Son , and Holy Ghost ; and consequently that they were indeed but Three several Names , or Notions , or Modes , of one and the self same thing . From whence such Absurdities as these would follow ; That the Father's Begetting the Son , was nothing but one Name , Notion , or Mode of the Deities Begetting another ; or else the same Deity under one Notion , Begetting it self under another Notion . And when again the Son or Word , and not the Father , is said to have been Incarnated , and to have suffered death for us upon the Cross ; that it was nothing but a meer Logical Notion or Mode of the Deity , that was Incarnate and Suffered , or else the whole Deity under one particular Notion or Mode only . But should it be averred notwithanding , that this Trinity which we now speak of , was not a Trinity of meer Names and Notions , as that of the Sabellians , but of distinct Hypostases or Persons ; then must it needs follow ( since every Singular Essence is an Hypostasis , according to the sence of the Ancient Fathers ) that there was not a Trinity only , but a Quaternity of Hypostases , in the Deity . Which is a thing that none of those Fathers ever dream'd of . Again the word Homoousios , as was before intimated by Petavius , was never used by Greek writers otherwise , than to signifie the Agreement of things , Numerically differing from one another , in some Common Nature , or Vniversal Essence ; or their having a Generical Vnity or Identity , of which sundry Instances might be given . Nor indeed is it likely , that the Greek Tongue should have any name for that , which neither is a thing in Nature , nor falls under Humane Conception , viz. Several Things having one and the same Singular Essence . And accordingly St. Basil interprets the force of this word thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it plainly takes away the Sameness of Hypostasis , that is , of Singular Numerical Essence ( this being that which the ancient Fathers meant by the word Hypostasis : ) For the same thing , is not Homoousios , Co-Essential or Con-Substantial with it self , but always One thing with Another . Wherefore as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are used by Plotinus as Synonymous , in these words concerning the Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it is full of Divine things , by reason of its being Cognate or Congenerous , and Homoousious with them : so doth Athanasius in like manner use them , when he affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Branches are Homoousious [ Co-essential or Con-substantial ] and Con-generous with the Vine , or with the Root thereof . Besides which , the same Father uses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indifferently for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sundry places . None of which words can be thought to signifie an Identity of Singular Essence , but only of Generical or Specifical . And thus was the word Homoousios , plainly used by the Council of Chalcedon , they affirming that our Saviour Christ was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Con-Substantial with the Father , as to his Divinity ; but Co-Essential or Con-Substantial with us Men , as to his Humanity . Where it cannot reasonably be suspected , that one and the same word should be taken in two different sences in the same Sentence , so as in the first place to signifie a Numerical Identity , but in the second , a Generical or Specifical only . But Lastly , which is yet more , Athanasius himself speaketh in like manner of our Saviour Christ's being Homoousious with us men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Son be Coessential or Consubstantial ( or of the same Essence or Substance ) with us Men , he having the very same Nature with us , then let him be in this respect a stranger to the Essence or Substance of the Father , even as the Vine is to the Essence of the Husbandman . And again a little after , in the same Epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Or did Dionysius , think you when he affirmed the Word not to be Proper to the Essence of the Father , suppose him therefore to be Coessential or Consubstantial with us Men ? From all which it is unquestionably evident , that Athanasius did not by the word Homoousios understand , That which hath the Same Singular and Numerical Essence with another , but the same Common Generical or Specifical only ; and consequently , that he conceived the Son to be Coessential or Consubstantial with the Father after that manner . Furthermore the true meaning of the Nicene Fathers , may more fully and thoroughly be perceived , by considering what that Doctrine of Arius was , which they Opposed and Condemned . Now Arius maintained , the Son or Word , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature , Made in Time , and Mutable or Defectible , and for that reason as Athanasius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence or Substance from the Father ( That which is Created , being supposed to differ Essentially or Substantially , from that which is Vncreated . ) Wherefore the Nicene Fathers , in way of Opposition to this Doctrine of Arius determined , that the Son or Word , was not thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Coessential or Consubstantial with the Father ; that is , not a Creature , but God ; or agreeing with the Father in that Common Nature or Essence of the Godhead . So that this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence or Substance of the ancient Fathers , which is said to be the Same in all the Three Hypostases of the Trinity as they are called God ; not a Singular Existent Essence , but the Common , General , or Vniversal Essence of the Godhead , or of the Vncreated Nature , called by S. Hilary , Natura Vna , non Vnitate Personae , sed Generis ; One Nature , not by Vnity of Person , but of Kind . Which Vnity of the Common or General Essence of the Godhead , is the same thing also with that Equality , which some of the Ancient Fathers so much insist upon against Arius , namely An Equality of Nature , as the Son and Father are both of them alike God , that Essence of the Godhead ( which is Common to all the Three Persons ) being as all other Essences , supposed to be Indivisible . From which Equality it self also does it appear , that they acknowledged no Identity of Singular Essence , it being absurd to say , that One and the self same thing , is Equal to it self . And with this Equality of Essence , did some of these Orthodox Fathers themselves imply , that a certain Inequality of the Hypostases or Persons also , in their mutual Relation to one another , might be consistent . As for example , St. Austin writing thus against the Arians , , Patris , ergo & Filii , & Spiritus Sancti , etiamsi disparem cogitant Potestatem , Naturam saltem confiteantur Aequalem ; Though they conceive the Power of the Father , Son , and Holy Ghost , to be Vnequal , yet let them for all that , confess their Nature at least to be Equal . And St. Basil likewise , Though the Son be in Order Second to the Father , because produced by him , and in Dignity also , ( forasmuch as the Father is the Cause and Principle of his being ) yet is he not for all that , Second in Nature , because there is One Divinity in them both . And that this was indeed the meaning , both of the Nicene Pathers , and of Athanasius , in their Homoousiotes , their Coessentiality or Con-substantiality , and Coequality of the Son with the Father ; namely , their having both the same Common Essence of the Godhead ; or that the Son was No Creature , as Arius contended , but truly God or Vncreated likewise , will appear undeniably , from many passages in Athanasius , of which we shall here mention only some few . In his Epistle concerning the Nicene Council , he tells us , how the Eusebian Faction subscribed the Form of that Council , though afterward they recanted it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the rest subscribing , the Eusebianists themselves subscribed also to these very words , which they now find fault with ; I mean Of the Essence or Substance , and Coessential or Consubstantial , and that the Son is no Creature or Facture or any of the Things Made , but the Genuine Off-spring of the Essence or Substance of the Father . Afterwards he declareth , how the Nicene Council at first , intended to have made use only of Scripture Words and Phrases , against the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As that Christ was the Son of God , and not from nothing , but from God. the Word and Wisdom of God , and consequently no Creature or thing Made . But when they perceived that the Eusebian Faction would evade all those Expressions by Equivocation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They conceived themselves necessitated , more plainly to declare what they meant by being From God , or Out of him ; and therefore added , that the Son was Out of the Substance of God , thereby to distinguish him from all Created Beings . Again a little after in the same Epistle he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Synod perceiving this , rightly declared , that the Son was Homoousious with the Father ; both to cut off the Subterfuges of Hereticks , and to show him to be different from the Creatures . For after they had decreed this , they added immediately , They who say that the Son of God , was from things that are not , or Made , or Mutable , or a Creature , or of another Substance or Essence ; all such does the Holy and Catholick Church Anathematize . Whereby they made it Evident , that these Words , Of the Father , and Coessential or Consubstantial with the Father , were opposed to the Impiety of those expressions of the Arians , that the Son was a Creature , or thing Made , and Mutable , and that he was not before he was Made , which he that affirmeth contradicteth the Synod , but whosoever dissents from Arius , must needs consent to these Forms of the Synod . In this same Epistle , to cite but one passage more out of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Brass and Gold , Silver and Tin are alike in their shining and colour , nevertheless in their Essence and Nature , are they very different from one another . If therefore the Son be such , then let him be a Creature as we are , and not Coessential ( or Consubstantial ) but if he be a Son , the Word , Wisdom , Image of the Father , and his Splendour , then of right should he be accounted Coessential and Consubstantial . Thus in his Epistle concerning Dionysius , we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Son 's being one of the Creatures , and his not being Coessential or Consubstantial with the Father put for Synonymous expressions , which signifie one and the samething . Wherefore it semeeth to be unquestionably evident , that when the Ancient Orthodox Fathers of the Christian Church , maintained against Arius , the Son to be Homoousion , Coessential or Consubstantial with the Father , though that word be thus interpreted , Of the same Essence or Substance , yet they Universally understood thereby , not a Sameness of Singular and Numerical , but of Common or Vniversal Essence only ; that is , the Generical or Specifical Essence of the Godhead ; that the Son was no Creature , but truly and properly God. But if it were needful , there might be yet more Testimonies cited out of Athanasius to this purpose . As from his Epistle De Synodis Arimini & Seleuciae , where he writeth thus , concerning the Difference betwixt those Two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Like Substance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of the Same Substance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For even your selves know that Similitudes is not Predicated of Essences or Substances , but of Figures and Qualities only . But of Essences or Substances , Identity or Sameness is affirmed and not Similitude . For a man is not said to be Like to a man , in respect of the Essence or Substance of Humanity , but only as to Figure or Form : they being said as to their Essence to be Congenerous , of the same Nature or Kind with one another . Nor is a man properly said , to be Vnlike to a Dog , but of a Different Nature or Kind from him . Wherefore that which is Congenerous , of the same Nature , Kind , or Species , is also Homoousion , Coessential or Consubstantial ( of the same Essence or Substance ) and that which is of a different Nature , Kind , or Species , is Heterousion , ( of a different Essence or Substance . ) Again Athanasius in that Fragment of his Against the Hypocrisie of Meletius , &c. concerning Consubstantiality writeth in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He that denies the Son to be Homoousion , Consubstantial with the Father , affirming him only to be like to him , denies him to be God. In like manner , he who reteining the word Homousion or Consubstantial , interprets it notwithstanding only of Similitude or Likeness in Substance , affirmeth the Son to be of Another Different Substance from the Father , and therefore not God ; but like to God only . Neither doth such a one rightly understand those words , Of the Substance of the Father , he not thinking the Son to be so Consubstantial , or of the Essence and Substance of the Father , as one man is Consubstantial , or Of the Essence or Substance of another who begat him . For he who affirmeth that the Son is not so Of God , as a man is Of a man , according to Essence or Substance ; but that he is Like him only , as a Statue is like a Man or as a Man may be Like to God , it is manifest that such a one , though he use the word Homoousios , , yet he doth not really mean it . For he will not understand it according to the customary signification thereof , for that which hath One and the Same Essence or Substance ; this word being used by Greeks and Pagans in no other sence , than to signifie that which hath the Same Nature ; as we ought to believe concerning the Father Son and Holy Ghost . Where we see plainly , that though the word Homoousios ; be interpreted , That which hath One and the Same Essence or Substance , yet is this understood of the Same Common Nature , and as one man is of the same Essence or Substance with another . We might here also add to this , the concurrent testimonies of the other Orthodox Fathers , but to avoid tediousness we shall omit them , and only insert some passages out of St. Austin to the same purpose . For he in his First Book Contra Maxim. Chap. the 15. writeth thus , Duo veri Homines , etsi nullus eorum Filius sit Alterius , Unius tamen & Ejusdem sunt Substantiae . Homo autem alterius Hominis Verus filius nullo modo potest nisi Ejusdem cum Patre esse Substantiae , etiamsi non sit per omnia Similis Patri . Quocirca Verus Dei Filius , & Unius cum Patre Substantiae est , quia Verus Filius est ; & per omnia est Patri similis , quia est Dei Filius . Two True men , though neither of them be Son to the other , yet are they both of One and the Same Substance . But a man who is the true Son of another man , can by no means be of a Different Substance from his Father , although he be not in all respects like unto him . Wherefore the true Son of God , is both of one Substance with the Father , because he is a true Son , and he is also in all respects like to him , because he is the Son of God. Where Christ or the Son of God , is said to be no otherwise , of One Substance with God the Father , than here amongst men , the Son is of the same Substance with his Father , or any one man with another . Again the same S. Austin in his Respons . ad Sermonem Arianorum , expresseth himself thus : Ariani nos vocitant Homoousianos , quia contra eorum errorem , Graeco vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defendimus , Patrem , Filium ; & Spiritum Sanctum ; id est , Unius Ejusdemque Substantiae , vel ut expressiùs dicamus Essentiae ( quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè appellatur ) quod planiùs dicitur Unius Ejusdemque Naturae . Et tamen siquis istorum qui nos Homoousianos vocant , Filium suum non cujus ipse esset , sed Diversae diceret esse Naturae , Exhaeredari ab ipso mallet Filius , quam hoc putarí . Quanta igitur impietate isti caecantur , qui cum confiteantur Vnicum Dei Filium , nolunt Ejusdem Naturae cujus Pater est confiteri ; sed diversae atque imparis , & multis modis rebusque dissimilis , tanquam non de Deo Natus , sed ab illo de Nihilo sit Creatus ; Gratiâ Filius , non Naturâ . The Arians call us Homoousians , because in opposition to their Errour we defend the Father , Son and Holy Ghost , to be in the Language of the Greeks Homoousious , that is of One and the Same-Substance ; or to speak more clearly Essence , this being in Greek called Usiah , which is yet more plainly thus expressed , of One and the Same Nature . And yet there is none of their own Sons , who thus call us Homoousians , who would not as willingly be disinherited , as be accounted of a Different Nature from his Father . How great impiety therefore are they blinded with , who though they acknowledge that there is One only Son of God ; yet will not confess him , to be of the same Nature with his Father , but different and unequal and many ways unlike him , as if he were not Born of God , but Created out of Nothing by him , himself being a Creature ; and so a Son , not by Nature but Grace only . Lastly ( to name no more places ) in his First Book De Trinitate , he hath these words . Si Filius Creatura non est , ejusdem cum Patre Substantiae est . Omnis enim Substantia quae Deus non est Creatura est : & quae Creatura non est , Deus est . Et si non est Filius ejusdem Substantiae cujus est Pater , ergo Facta Substantia est . If the Son be not a Creature , then is he of the same Substance with the Father ; for whatever Substance is not God , is Creature , and whatever is not Creature is God. And therefore if the Son be not of the Same Substance with the Father , he must needs be a Made and Created Substance , and not truly God. Lastly , that the ancient Orthodox Fathers , who used the word Homoousios against Arius , intended not therein to assert the Son to have One and the same Singular or Individual Essence with the Father , appeareth plainly from their disclaiming and disowning those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the Former of which , Epiphanius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We affirm not the Son to be Tautoousion ( One and the same Substance with the Father ) lest this should be taken in way of compliance with Sabellius ; nevertheless do we assert him to be , the Same , in Godhead , and in Essence , and in Power . Where it is plain , that when Epiphanius affirmed the Son to be the same with the Father in Godhead and Essence , he understood this only , of a Generical or Specifical , and not of a Singular or Individual Sameness ; namely , that the Son is no Creature , but God also as the Father is ; and this he intimates to be the true and genuine sence of the word Homoousios : he therefore rejecting that other word Tautoousios , because it would be liable to misinterpretation , and to be taken in the Sabellian sence , for that which hath One and the Same Singular and Individual Essence , which the word Homoousios could not be obnoxious to . And as concerning that other word Monoousios , Athanasius himself , in his Exposition of Faith , thus expresly condemns it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We do not think the Son to be really One and the Same with the Father , as the Sabellians do , and to be Monoousios and not Homoousios ; they thereby destroying the very being of the Son. Where Vsia , Essence or Substance , in that Fictitious word Monoousios , is taken for Singular or Existent Essence , the whole Deity being thus said by Sabellius , to have only One Singular Essence or Hypostasis in it : whereas in the word Homoousios , is understood a Common or Vniversal , Generical or Specifical Essence ; the Son being thus said to agree with the Father , in the Common Essence of the Godhead , as not being a Creature . Wherefore Athanasius here disclaimeth a Monoousian Trinity , as Epiphanius did before , a Tautoousian ; both of them a Trinity of meer Names , and Notions , or Inadequate Conceptions of One and the Same Singular Essence or Hypostasis ; they alike distinguishing them , from the Homoousian Trinity , as a Trinity of Real Hypostates or Persons , that have severally their Own Singular Essence , but agree in one Common and Vniversal Essence of the Godhead , they being none of them Creatures but all Uncreated or Creators . From whence it is plain , that the ancient Orthodox Fathers , asserted no such thing , as One and the Same Singular or Numerical Essence , of the several Persons of the Trinity ; this according to them , being not a Real Trinity , but a Trinity of meer Names , Notions , and Inadequate Conceptions only ; which is thus disclaimed and declared against by Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Trinity , is not a Trinity of meer Names and Words only , but of Hypostases , truely and really Existing . But the Homoousian Trinity , of the Orthodox , went exactly in the Middle , betwixt that Monoousian Trinity of Sabellius , which was a Trinity of different Notions or Conceptions only of One and the Self-Same Thing , and that other Heteroousian Trinity of Arius , which was a Trinity of Separate and Heterogeneous Substances ( one of which only was God , and the other Creatures ) this being a Trinity , of Hypostases or Persons , Numerically differing from one another , but all of them agreeing , in one Common or General Essence of the Godhead or the Vncreated Nature , which is Eternall , and Infinite . Which was also thus particularly declared by Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Catholick Church doth neither believe less than this Homoousian Trinity , lest it should comply with Judaism , or sink into Sabellianism ; nor yet more than this , left on the other hand , it should tumble down into Arianism , which is the same with Pagan Polytheism and Idolatry ; it introducing in like manner , the worshipping of Creatures , together with the Creator . And now upon all these Considerations , our Platonick Christian would conclude , that the Orthodox Trinity of the ancient Christian Church , did herein agree with the Genuinely Platonick Trinity , that it was not Monoousian ; One Sole Singular Essence , under Three Notions , Conceptions , or Modes only ; but Three Hypostases or Persons . As likewise the right Platonick Trinity , does agree with the Trinity of the ancient Orthodox Christians in this , that it is not Heteroousian but Homoousian , Coessential or Consubstantial ; none of their Three Hypostases being Creatures or Particular Beings , made in Time ; but all of them Vncreated , Eternal , and Infinite . Notwithstanding all which , it must be granted , that though this Homoousiotes , or Coessentiality of the Three Persons in the Trinity , does imply them to be all God , yet does it not follow from thence of necessity , that they are therefore One God. What then ? shall we conclude that Athanasius himself also entertained that opinion before mentioned and exploded ; Of the Three Persons in the Trinity , being but Three Individuals under the same Species , ( as Peter , Paul and Timothy , ) and having no other Natural Vnity or Identity , than Specifical only ? Indeed some have confidently fastned this upon Athanasius , because in those Dialogues Of the Trinity , published amongst his works , and there entitled to him , the same is grosly owned , and in defence thereof , this Absurd Paradox maintained ; that Peter Paul and Timothy , though they be Three Hypostases , yet are not to be accounted Three men , but only then , when they dissent from one another , or disagree in Will or Opinion . But it is certain , from several Passages in those Dialogues themselves , that they could not be wri●ten by Athanasius ; and there hath been also another Father found for them , to wit , Maximus the Martyr . Notwithstanding which , thus much must not be denied by us , that Athanasius in those others his reputedly Genuine Writings , does sometime approach so near hereunto , that he lays no small stress upon this Homoousiotes , this Coessentiality , and Common Nature of the Godhead , to all the Three Persons , in order to their being One God. For thus , in that Book entitled , Concerning the Common Essence of the Three Persons , and the Chapter inscribed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there are not Three Gods ; doth Athanasius lay his Foundation here . When to that question proposed , How it can be said , that the Father is God , the Son God , and the Holy Ghost God , and yet that there are not Three Gods ; the First Reply which he makes is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Where there is a Communion of Nature , there is also one Common Name of Dignity bestowed . And thus doth God himself , call things divided into Multitudes from one Common Nature , by One Singular Name . For both when he is angry with men , doth he call all those who are the objects of his anger , by the name of One Man : and when he is reconciled to the world , is he reconciled thereto as to One Man. The first Instances which he gives hereof , are in Gen. the 6. the 3. and 7. Verses ; My Spirit shall not always strive with Man , and I will destroy Man whom I have Created ; Upon which Athanasius makes this Reflexion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Though there was not then only one man , but Infinite Myriads of men , nevertheless by the name of One Nature , doth the Scripture call all those men , One Man , by reason of their Community of Essence or Substance . Again he commenteth in like manner upon that other Scripture-passage , Exodus the 15.1 . The Horse and his Rider hath he thrown into the Sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When Pharaoh went out to the Red Sea , and fell with Infinite Chariots in the same ; and there were many men that were drowned together with him , and many Horses ; yet Moses knowing that there was but One Common Nature of all those that were drowned , speaketh thus both of the Men and Horses ; The Lord hath thrown both the Horse and the Rider into the Sea ; he calling such a Multitude of Men , but One Singular Man , and such a Multitude of Horses but One Horse . Whereupon Athanasius thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If therefore amongst men , where the things of Nature are confounded , and where there are differences of Form , Power and Will ( all men not having the same disposition of Mind , nor Form , nor Strength ) as also different Languages , ( from whence men are called by the Poets Meropes ) nevertheless by reason of the Community of Nature , the whole world is called One Man ; might not that Trinity of Persons , where there is an Vndivided Dignity , One Kingdom , One Power , One Will , and One Energy be much rather called One God ? But though it be true , that Athanasius in this place ( if at least this were a Genuine Foetus of Athanasius ) may Justly be thought to attribute too much to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Common Nature , Essence , or Substance , of all the Three Persons , as to the making of them to be truly and properly One God ; and that those Scripture-passages are but weakly urged to this purpose ; yet is it plain , that he did not acquiesce in this only , but addeth other things to it also , as their having not only One Will , but also One Energy or Action , of which more afterwards . Moreover Athanasius , elsewhere plainly implieth , that this Common Essence or Nature of the Godhead , is not sufficient alone , to make all the Three Hypostases , One God. As in his Fourth Oration against the Arians , where he tells us , that his Trinity of Divine Hypostases cannot therefore be accounted Three Gods nor Three Principles , because they are not resembled by him , to Three Original Suns , but only to the Sun , and its Splendour , and the Light from both . Now Three Suns , according to the Language of Athanasius , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Common Nature , Essence , and Substance , and therefore are Coessential or Consubstantial ; and since they cannot be accounted one Sun , it is manifest , that according to Athanasius , this Specifick Identity or Unity , is not sufficient to make the Three Divine Hypostases One God. Again the same Athanasius , in his Exposition of Faith , writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither do we acknowledge Three Hypostases , Divided or Separate by themselves ( as is to be seen corporeally in men ) that we may not comply with the Pagan Polytheism . From whence it is Evident , that neither Three Separate Men , though Coessential to Athanasius , were accounted by him to be One Man , nor yet the Community of the Specifick Nature and Essence of the Godhead , can alone by it self , exclude Polytheism from the Trinity . Wherefore the true reason , why Athanasius laid so great a stress upon this Homoousiotes , or Coessentially of the Trinity , in order to the Vnity of the Godhead in them , was not because this alone was sufficient to make them One God , but because , they could not be so without it . This Athanasius often urges against the Arians , as in his Fourth Oration , where he tells them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they must needs introduce a Plurality of Gods , because of the Heterogeneity of their Trinity . And again afterwards determining , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Species of the Godhead , in Father , Son and Spirit , he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus do we acknowledge one only God in the Trinity ; and maintain it more Religiously than those Hereticks do , who introduce a Multiform Deity , consisting of divers Species ; we supposing only One Vniversal Godhead in the whole . For if it be not thus , but the Son be a Creature , made out of nothing , however called God by these Arians , then must He and his Father , of necessity be Two Gods ; one of them a Creator , the other a Creature . In like manner in his Books , Of the Nicene Council , he affirmeth , concerning the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they make in a manner Three Gods , dividing the Holy Monad into Three Heterogeneous Substances , Separate from one another . Whereas the right Orthodox Trinity , on the contrary , is elsewhere thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Holy and perfect Trinity Theologized , in the Father , Son , and Spirit , hath nothing Aliene , Foreign or Extraneous intermingled with it ; nor is it compounded of Heterogeneous things , the Creator and Creature joyned together . And whereas the Arians interpreted that of our Saviour Christ , I and my Father are One , only in respect of Consent or Agreement of Will , Athanasius shewing the insufficiency hereof , concludeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherefore besides this Consent of Will , there must of necessity be another Vnity of Essence or Substance also , acknowledged in the Father and the Son. Where by Vnity of Essence or Substance , that Athanasius did not mean , a Vnity of Singular and Individual , but of General or Vniversal Essence only , appears plainly from these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For those things which are Made or Created , though they may have an Agreement of Will with their Creator , yet have they this by Participation only , and in a way of Motion ; as he who retaining not the same , was cast out of Heaven . But the Son being begotten from the Essence or Substance of the Father , is Essentially or Substantially One with him . So that the Opposition here , is betwixt Vnity of Consent with God in Created Beings , which are Mutable ; and Vnity of Essence in that which is Vncreated , and Immutably of the same Will with the Father . There are also many other places in Athanasius , which though some may understand of the Vnity of Singular Essence , yet were they not so by him intended , but either of Generick or Specifick Essence only , or else in such other sence as shall be afterwards declared . As for Example , in his Fourth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We acknowledge only One Godhead in the Trinity ; where the following words plainly imply this to be understood in part at least , of One Common or General Essence of the Godhead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Because if it be not so , but the Word be a Creature , made out of Nothing , he is either not truly God , or if he be called by that name , then must they be two Gods , one a Creator , the other a Creature . Again when in the same Book it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Son and the Father are One thing in the Propriety of Nature , and in the Sameness of one Godhead ; it is evident from the Context , that this is not to be understood of a Sameness of Singular Essence , but partly of a Common and Generical One , and partly of such another Sameness or Unity , as will be hereafter expressed . Lastly , when the Three Hypostases , are somewhere said by him , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Essence or Substance , this is not to be understood neither in that place , as if they had all Three the same Singular Essence , but in some of those other Sences before mentioned . But though Athanasius no where declare , the Three Hypostases of the Trinity , to have only One and the same Singular Essence , but on the contrary , denies them to be Monoousian ; and though he lay a great stress upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Specifick or Generick Vnity , and Coessentiality , in order to their being One God ; for as much as without this , they could not be God at all ; yet doth he not rely wholly upon this , as alone sufficient to that purpose , but addeth certain other considerations thereunto , to make it out ; in manner as followeth . First , that this Trinity , is not a Trinity of Principles ; but that there is only One Principle or Fountain of the Godhead in it , from which the other are derived . Thus does he write in his Fifth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is but One Principle , and accordingly but One God. Again in his Book against the Sabellianists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are not Two Gods , both because there are not Two Fathers , and because that which is Begotten is not of a different Essence from that which Begat . For he that introduceth Two Principles , Preacheth Two Gods ; which was the Impiety of Marcion . Accordingly the same Athanasius declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Essence or Substance of the Father , is the Principle and Root and Fountain of the Son. And in like manner doth he approve of this Doctrine of Dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God ( the Father ) is the First Fountain of all Good things , but the Son a River poured out from him . To the same purpose is it also , when he compareth the Father and the Son , to the Water and the Vapour arising from it ; to the Light and the Splendour ; to the Prototype and the Image . And he concludeth the Unity of the Godhead from hence , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Divine Trinity must needs be collected and gathered up together , under that omnipotent God of the whole World , as under One Head. But the chief force of this Consideration , is only to exclude the Doctrine of the Marcionists , who made More Independent and Self-existent Principles and Gods. Notwithstanding which , it might still be objected , that the Christian Trinity , is a Trinity of Distinct Subordinate Gods , in opposition whereunto , this argument seems only to prepare the way to what follows ; namely of the close Conjuction of these Three Hypostases into One God ; forasmuch , as were they Three Independent Principles , there could not be any Coalescence of them into One. In the next place therefore , Athanasius further addeth , that these Three Divine Hypostases , are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Separate and Disjoyned Beings , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisibly Vnited to one another . Thus in his Fifth Oration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Father and the Son are both one thing in the Godhead , and in that the Word , being begotten from Him , is Indivisibly and Inseparably conjoyned with him . Where when he affirmeth , the Father and the Son , to be One in the Godhead , it is plain that he doth not mean them to have One and the same Singular Essence , but only Generical and Vniversal ; because in the following words , he supposes them to be Two , but Indivisibly and Inseparably United together . Again in his Book De Sent. Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Son is Indivisible from the Father , as the Splendour is from the Light. And afterwards in the same Book he insisteth further upon this Point , according to the sence of Dionysius , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Dionysius teacheth , that the Son is Cognate with the Father , and Indivisible from him , as Reason is from the Mind , and the River from the Fountain . Who is there therefore , that would go about to alienate Reason from the Mind ? and to separate the River from the Fountain , making up a wall between them ? or to cut off the Splendour from the Light ? Thus also in his Epistle to Serapion , that the Holy Ghost is not a Creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let these men first divide the Splendour from the Light , or Wisdom from him that is Wise , or else let them wonder no more how these things can be . Elsewhere Athanasius calls the whole Trinity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Trinity Vndivided and Vnited to it self . Which Athanasian Indivisibility of the Trinity , is not so to be understood as if Three were not Three in it , but first of all that neither of these could be without the other , as the Original Light or Sun could not be without the Splendour , nor the Splendour without the Original Light , and neither one nor t'other of them without a Diffused Derivative Light. Wherefore God the Father being an Eternal Sun , must needs have also an Eternal Splendour , and an Eternal Light. And Secondly , that these are so Nearly and Intimately Conjoyned together , that there is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuity betwixt them ; which yet is not to be understood in the way of Corporeal Things , but so as is agreeable to the Nature of things Incorporeal . Thirdly , Athanasius ascendeth yet higher , affirming the Hypostases of the Trinity , not only to be Indivisibly Conjoyned with one another , but also to have a Mutual Inexistence in each other , which Latter Greek Fathers have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Circuminsession . To this purpose does he cite the Words of Dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For Reason is the Efflux of the Mind , which in men is derived from the Heart into the Tongue ; where it is become another Reason or Word , differing from that in the Heart : and yet do these both , Mutually Exist in each other , they belonging to one another ; and so though being Two , are One Thing . Thus are the Father and the Son , One thing , they being said to Exist in each other . And Athanasius further illustrates this also by certain Similitudes ; as that again of the Original Light and the Splendour , he affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Original Light is in the Splendor , and again the Splendor in the Sun ; and also that of the Prototype and the Image , or the King and his Picture ; which he thus insisteth upon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the Picture is contained the Form and Figure of the King , and in the King the Form and Figure of the Picture . And therefore if any one , when he had seen the Picture , should afterward desire to see the King ; the Picture would by a Prosopopoeia bespeak him after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I and the King am One , for I am in him and he is in me ; and what you take notice of in me , the same may you observe in him also , and what you see in him , you may see likewise in me ; he therefore that worshippeth the Image , therein worshippeth the King , the Image being nothing but the Form of the King. Elsewhere in the Fourth Oration he thus insisteth upon this Particular ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Son is in the Father , as may be conceived from hence ; because the whole Being of the Son is proper to the Essence of the Father , he being derived from it as the Splendour from the Light , and the River from the Fountain : so that he who sees the Son , sees that which is the Fathers own and proper . Again the Father is in the Sun , because that which is the Fathers own and proper , that is the Son : accordingly as the Sun is also in the Splendour , the Mind in Reason and the Fountain in the River . What Cavils the Arrians had against this Doctrine , Athanasius also enforms us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Here the Arians begin to quarrel with that of our Lord , I am in the Father , and the Father in me ; objecting , How is it possible , that both the Former should be in the Latter and the Latter in the Former ? Or how can the Father being Greater , be received in the Son , who is Lesser ? And yet what wonder is it , if the Son should be in the Father ; since it is written of us men also , That in him we Live and Move and have our Being In way of reply whereunto , Athanasius first observes , that the Ground of this Arian Cavillation , was , the Grossness of their Apprehensions , and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conceive of Incorporeal things after a Corporeal manner . And then does he add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For the Father and Son are not , as they suppose , Transvasated and Poured out , one into another , as into an Empty Vessel : as if the Son filled up the Concavity of the Father , and again the Father that of the Son ; and neither of them were full or perfect in themselves . For all this is proper to Bodies ; wherefore though the Father be in some sence , Greater than the Son , yet notwithstanding may he be in him after an Incorporeal manner . And he replieth to their Last Cavil thus , That the Son is not so in the Father , as we our selves are said to Live and Move and Be in God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he himself from the Fountain of the Father , is that Life in whom all things are quickned and consist : neither does he who is the Life live in another Life , which were to suppose him not to be the Life it self . Nor ( saith he ) must it be conceived , that the Father is no otherwise in the Son , than he is in holy men Corroborating of them ; for the Son himself is the Power and Wisdom of God , and all Creat●d Beings are sanctified by a Participation of him in the Spirit . Wherefore this Perichoresis or Mutual In-being of the Father and the Son , is to be understood after a Peculiar manner , so as that they are Really thereby One ; and what the Son and Holy Ghost doth the Father doth in them , accordig to that of Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Godhead of the Son is the Godhead of the Father , and so the Father exercises a Providence over all things in the Son. Lastly , the same Athanasius in sundry places still further supposes those Three Divine Hypostases , to make up one Entire Divinity aft●r the same manner ▪ as the Fountain and the Stream make up one Entire River ; or the Root and the Stock and the Branches , one Entire Tree . And in this sence also , is the whole Trinity said by him , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Divinity , and One Nature , and One Essence , and One God. And accordingly the word Homousios seems here to be taken by Athanasius , in a further sence , besides that before mentioned ; not only for things Agreeing in one Common and General Essence , as Three Individual men are Coessential with one another ; but also for such as concurrently together , make up One Entire Thing ; and are therefore Joyntly Essential thereunto . For when he affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Tree is Congenerous or Homogenial with the Root , and the Branches Coessential with the Vine ; his meaning is , that the Root , Stock , and Branches , are not only of One Kind , but also all together make up , the Entire Essence of One Plant or Tree . In like manner , those Three Hypostases , the Father , Son and Holy Ghost , are not only Congenerous and Coessential , as having all the Essence of the Godhead alike in them , but also as Concurrently Making up one Entire Divinity . Accordingly whereunto , Athanasius further concludes , th●t these Three Divine Hypostases have not a Consent of Will only , but Essentially one and the Self Same Will , and that they do also joyntly produce ad extra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and the Self-same Energy , Operation or Action ; nothing being Peculiar to the Son as such , but only the Oeconomy of the Incarnation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Trinity is like it self , and by Nature Indivisible , and there is One Energy or Action of it ; for the Father By the Word , In the Holy Ghost , doth all things . And thus is the Vnity of the Holy Trinity conserved , and One God preached in the Church : Namely , such as is Above all , and By or Through all , and In all . Above all , as the Father , the Principle , and Fountain ; Through all , by the Word ; and In all , by the Holy Spirit . And elsewhere he writeth often to the same purpose . Thus have we given a true and full account , how according to Athanasius , the Three Divine Hypostases , though not Monoousious but Homoousious only , are Really but One God or Divinity . In all which doctrine of his , there is nothing but what a True and Genuine Platonist would readily su●scribe to . From whence it may be concluded , that the right Platonick Trinity , differs not so much from the Doctrine of the Ancient Church , as some late Writers have supposed . Hitherto hath the Platonick Christian endeavoured partly to Rectifie and Reform the True and Genuine Platonick Trinity , and partly to Reconcile it , with the Doctrine of the Ancient Church . Nevertheless , to prevent all mistakes , we shall here declare , that wheresoever this most Genuine Platonick Trinity , may be found to differ , not only from the Scripture it self ( which yet notwithstanding is the sole Rule of Faith ) but also from the Form of the Nicene and Constantinopolitane Councils ; and further from the Doctrine of Athanasius too , in his Genuine writings , ( whether it be in their Inequality , or in any thing else ) is there utterly disclaimed and rejected by us . For as for that Creed commonly called Athanasian , which was written a long time after , by some other hand ; since at first it derived all its authority , either from the Name of Athanasius to whom it was Entituled , or else because it was supposed to be an Epitome and Abridgement of his Doctrine ; this ( as we conceive ) is therefore to be interpreted according to the Tenour of that Doctrine , contained in the Genuine Writings of Athanasius . Of whom we can think no otherwise , than as a person highly Instrumental and Serviceable to Divine Providence for the preserving of the Christian Church , from lapsing by Arianism , into a kind of Paganick and Idolatrous Christianity ; in Religiously Worshipping of those , which themselves concluded to be Creatures ; and by means of whom especially , the Doctrine of the Trinity , ( which before fluctuated in some loose Uncertainty ) came to be more punctually Stated and Settled . Now the Reason why we introduced the Platonick Christian here thus Apologizing , was First ; because we conceived it not to be the Interest of Christianity , that the ancient Platonick Trinity , should be made more discrepant from the Christian , than indeed it is . And Secondly , because , as we have already proved , the Ancient and Genuine Platonick Trinity , was doubtless Anti-Arian , or else the Arian Trinity Anti-Platonick ; the Second and Third Hypostases in the Platonick Trinity , being both Eternal , Infinite and Immutable . And as for those Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Gradations , so much spoken of , these ( by St. Cyril's leave ) were of a different Kind from the Arian , there being not the Inequality of Creatures in them to the Creator . Wherefore Socrates the Ecclesiastick Historian , not without Cause wonders , how those Two Presbyters Georgius and Timotheus , should adhere to the Arian Faction , since they were accounted such great Readers of Plato and Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seems to me wonderful , how those Two Persons should persist in the Arian Perswasion ; one of them having always Plato in his hands ; and the other continually breathing Origen . Since Plato no where affirmeth his First and Second Cause ( as he was wont to call them ) to have had any beginning of their Existence ; and Origen every where confesseth , the Son to be Coeternal with the Father . Besides which , Another Reason for this Apology of the Christian Platonist was , because as the Platonick Pagans after Christianity , did approve of the Christian Doctrine concerning the Logos , as that which was exactly agreeable with their own ; so did the Generality of the Christian Fathers , before and after the Nicene Council , represent the Genuine , Platonick Trinity , as really the same thing with the Christian , or as approaching so near to it , that they differed chiefly in Circumstances , or the manner of Expression . The Former of these is Evident from that famous Passage of Amelius Contemporary with Plotinus , recorded by Eusebius , St. Cyril and Theodoret ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this was the Logos or Word , by whom Existing from Eternity according to Heraclitus , all things were made : and whom that Barbarian also placeth in the rank and dignity of a Principle , affirming him to have been with God , and to be God ; and that all things were made by him , and that whatsoever was made , was Life and Being in him . As also that he descended into a Body , and being cloathed in Flesh , appeared as a Man , though not without demonstration of the Divinity of his Nature . But that afterwards being Loosed or Separated from the same , he was Deified , and became God again , such as he was before he came down into a Mortal Body . In which words Amelius speaks favourably also of the Incarnation of that Eternal Logos . And the same is further manifest from what St. Austin writeth concerning a Platonist in his time , Initium Sancti Evangelii , cui nomen est secundum Johannem , quidam Platonicus , sicut à sancto Sene Simpliciano , qui posteà Mediolanensi Ecclesiae praesedit Episcopus , solebamus audire , aureis Literis conscribendum , & per omnes Ecclesias in locis eminentissimis proponendum esse dicebat : We have often heard , from that holy man Simplicianus , afterward Bishop of Millain ; that a certain Platonist affirmed , the beginning of St. John 's Gospel , deserved to be writ in Letters of Gold , and to be set up in all the most Eminent places throughout the Christian Churches . And the latter will sufficiently appear from these following Testimonies ; Justin Martyr in his Apology affirmeth of Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That he gave the Second place to the Word of God , and the Third to that Spirit , which is said to have moved upon the waters . Clemens Alexandrinus speaking of that Passage in Plato's Second Epistle to Dionysius , concerning the First , Second and Third , writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I understand this no otherwise , than that the Holy Trinity is signified thereby , the Third being the Holy Ghost , and the Second the Son by whom all things were made , according to the Will of the Father . Origen also affirmeth the Son of God to have been plainly spoken of by Plato in his Epistle to Hermias and Coriscus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus who pretendeth to know all things , and who citeth so many other passages out of Plato , doth purposely ( as I suppose ) dissemble and conceal , that which he wrote concerning the Son of God , in his Epistle to Hermias and Coriscus ; where he calls him , the God of the whole Vniverse , and the Prince of all things both present and future ; afterwards speaking of the Father of this Prince and Cause . And again elsewhere in that Book , he writeth to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither would Celsus ( here speaking of Chistians making Christ the Son of God ) take any notice of that passage in Plato 's Epistle before mentioned , concerning the Framer and Governour of the whole world , as being the Son of God ; lest he should be compelled by the Authority of Plato , whom he so often magnifieth , to agree with this Doctrine of ours , that the Demiurgus of the whole World is the Son of God ; but the First and Supreme Deity , his Father . Moreover St. Cyprian , or who ever were the Author of the Book inscribed De Spiritu Sancto , affirmeth , the Platonists First and Vniversal Psyche , to be the same with the Holy Ghost in the Christian Theology ; in these words , Hujus Sempiterna Virtus & Divinitas , cum in propria natura , ab Inquisitoribus Mundi antiquis Philosophis propriè investigari non posset ; Subtilissimis tamen intuiti conjecturis Compositionem Mundi , & distinctis Elementorum affectibus , praesentem omnibus Animam adfuisse dixerunt ; quibus , secundum genus & ordinem singulorum , vitam praeberet & motum , & intransgressibiles figeret Metas , & Stabilitatem assignaret ; & Vniversam hanc Vitam , hunc motum , hanc rerum Essentiam , Animam Mundi vocaverunt . In the next place Eusebius Caesariensis gives a full and clear Testimony , of the Concordance and Agreement of the Platonick , at least as to the main , with the Christian Trinity , which he will have to have been the Cabala of the ancient Hebrews , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Oracles of the Hebrews , placing the Holy Ghost , after the Father and the Son , in the Third Rank ; and acknowledging a Holy and Blessed Trinity after this manner ; so as that this Third Power does also transcend all Created Nature ; and is the First of those Intellectual Substances , which proceed from the Son , and the Third from the First Cause ; see how Plato Enigmatically declareth the same things in his Epistle to Dionysius , in these words , &c. These things the Interpreters of Plato refer to a First God , and to a Second Cause , and to a Third the Soul of the World , which they call also The Third God. And the Divine Scriptures in like manner rank the Holy Trinity of Father , Son , and Holy Ghost ; in the place or degree of a Principle . But it is most observable what Athanasius himself affirmeth of the Platonists ; that though they derived the Second Hypostasis of their Trinity from the First , and the Third from the Second , yet they supposed both their Second and Third Hypostases , to be Vncreated ; and therefore does he send the Arians to School thither , who because there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Self-Originated Being , would unskilfully conclude , that the Word or Son of God , must therefore needs be a Creature . Thus in his Book concerning the Decrees of the Nicene Council ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Arians borrowing the word Agennetos from the Pagans ( who acknowledge only One such ) make that a pretence to rank the Word or Son of God , who is the Creator of all , amongst Creatures or things Made . Whereas they ought to have learn'd the right signification of that word Agennetos , from those very Platonists who gave it them . Who , though acknowledging their Second Hypostasis of Nous or Intellect , to be derived from the first called Tagathon , and their Third Hypostasis or Psyche from the Second , nevertheless doubt not to affirm them both to be Ageneta or Vncreated , knowing well , that hereby they detract nothing from the Majesty of the First , from whom these Two are derived . Wherefore the Arians either ought so to speak as the Platonists do , or else to say nothing at all concerning these things which they are ignorant of . In which words of Athanasius , there is a plain distinction made , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Vnbegotten and Vncreated ; and the Second Person of the Trinity , the Son or Word of God , though acknowledged by him , not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbegotten ( he being Begotten of the Father , who is the only Agennetos ) yet is he here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vncreated ; he declaring the Platonists , thus to have affirmed the Second and Third Hypostases of their Trinity , not to be Creatures , but Vncreated . Which Signal Testimony of Athanasius , concerning the Platonick Trinity is a great Vindication of the same . We might here further add , St. Austin's Confession also , that God the Father , and God the Son , were by the Platonists acknowledged in like manner , as by the Christians ; though concerning the Holy Ghost , he observes some difference , betwixt Plotinus and Porphyrius , in that the Former did Postponere Animae Naturam Paterno Intellectui , the Latter , Interponere ; Plotinus did Postpone his Psyche or Soul after the Paternal Intellect , but Porphyrius Interponed it , betwixt the Father and the Son , as a Middle between both . It was before observed , that St. Cyril of Alexandria , affirmeth nothing to be wanting to the Platonick Trinity , but only that Homoousiotes of his and some other Fathers in that Age , that they should not only all be God or Vncreated , but also Three Coequal Individuals , under the same Ultimate Species , as Three Individual Men ; he conceiving that Gradual Subordination that is in the Platonick Trinity , to be a certain tang of Arianism . Nevertheless he thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Plato notwithstanding was not altogether ignorant of the Truth , but that he had the knowledge of the Only begotten Son of God , as likewise of the Holy Ghost , called by him Psyche ; and that he would have every way expressed himself rightly , had he not been afraid of Anitus and Melitus , and that Poyson which Socrates drunk . Now whether this were a Fault or no , in the Platonists , that they did not suppose their Hypostases to be Three Individuals under the same Ultimate Species , we leave to others to judge . We might here add the Testimony of Chalcidius , because he is unquestionably concluded to have been a Christian , though his Language indeed be too much Paganical , when he calls the Three Divine Hypostases , a Chief , a Second , and a Third God ; Istius rei dispositio talis mente concipienda est ; Originem quidem rerum esse Summum & Ineffabilem Deum ; post Providentiam ejus Secundum Deum , Latorem Legis utriusque Vitae tam Aeternae quam Temporariae ; Tertium esse porro Substantiam que Secunda Mens , Intellectusque dicitur , quasi quaedam Custos Legis Aeternae . His Subjectas esse Rationabiles Animas , Legi Obsequentes , Ministras verò Potestates , &c. Ergo Summus Deus jubet , Secundus ordinat , Tertius intimat . Animae verò Legem ag●nt . This thing is to be conceived after this manner ; That the First Original of Things is the Supreme and Ineffable God ; after his Providence a Second God , the Establisher of the Law of Life both Eternal and Temporary ; And the Third ( which is also a Substance , and called a Second Mind or Intellect ) is a certain Keeper of this Eternal Law. Vnder these Three , are Rational Souls , Subject to that Law , together with the Ministerial Powers , &c. So that the Sovereign or Supreme God Commands , the Second Orders , and the Third executes . But Souls are Subject to the Law. Where Chalcidius though seeming indeed rather more a Platonist , than a Christian ; yet acknowledgeth no such Beings as Henades and Noes ; but only Three Divine Hypostases , and under them Rational Souls . But we shall conclude with the Testimony of Theodoret in his Book De Principio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plotinus and Numenius explaining Plato 's Sence , declare him to have asserted , Three Super-Temporals or Eternals , Good , Mind or Intellect , and the Soul of the Vniverse ; he calling that Tagathon which to us is Father , that Mind or Intellect , which to us is Son or Word , and that Psyche or a Power Animating and Enlivening all things , which our Scriptures call the Holy Ghost . And these things ( saith he ) were by Plato purloined , from the Philosophy and Theology of the Hebrews . Wherefore we cannot but take notice here of a Wonderful Providence of Almighty God , that this Doctrine of a Trinity of Divine Hypostases , should find such Admittance and Entertainment in the Pagan World , and be received by the wisest of all their Philosophers , before the times of Christianity ; thereby to prepare a more easie way for the Reception of Christianity amongst the Learned Pagans . Which that it proved successful accordingly , is undeniably evident from the Monuments of Antiquity . And the Juniour Platonists , who were most opposite and adverse to Christianity , became at length so sensible hereof , that besides their other Adulterations of the Trinity before mentioned , for the countenancing of their Polytheism and Idolatry , they did in all probability for this very reason , quite innovate , change and pervert the whole Cabala , and no longer acknowledge a Trinity , but either a Quaternity or a Quinary , or more of Divine Hypostases . They first of all contending , that before the Trinity , there was another Supreme and Highest Hypostasis , not to be reckoned with the others , but standing alone by himself . And we conceive , the first Innovator in this kind , to have been Jamblichus , who in his Egyptian Mysteries , where he seems to make the Egyptian Theology to agree with his own Hypotheses , writeth in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Before those things which truly are , and the Principles of all , there is One God Superiour to the First God , and King , Immovable ; and always remaining in the Solitude of his own Vnity : there being nothing Intelligible nor any thing else mingled with him ; but he being the Paradigm of that God truly Good , which is Self-begotten and his own Parent . For this is greater , and before him , and the Fountain of all things ; the foundation of all the first Intelligible Ideas . Wherefore from this one , did that Self sufficient God , who is Autopator or his own Parent , cause himself to shine forth , for this is also a Principle , and the God of Gods , a Monad from the first One , before all Essence . Where so far as we can understand , Jamblichus his meaning is , that there is a Simple Vnity in order of Nature before that Tagathon , or Monad , which is the First of the Three Divine Hypostases . And this Doctrine was afterward taken up by Proclus , he declaring it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato every where ascends from multitude to Vnity , from whence also the order of the Many proceeds ; but before Plato and according to the Natural order of things , One is before Multitude and every Divine order begins from a Monad . Wherefore though the Divine Number proceed in a Trinity , yet before this Trinity must there be a Monad . Let there be Three Demiurgical Hypostases ; nevertheless before these must there be One ; because none of the Divine orders , begins from Multitude . We conclude , that the Demiurgical Number , does not begin from a Trinity , but from a Monad , standing alone by it self before that Trinity . Here Proclus , though endeavouring to gain some countenance for this doctrine out of Plato , yet as fearing lest that should fail him , does he fly to the order of Nature , and from thence would infer , that before the Trinity of Demiurgick Hypostases , there must be a Single Monad or Henad standing alone by it self , as the Head thereof . And St. Cyril of Alexandria , who was Juniour to Jamblichus but Senior to Proclus , seems to take notice of this Innovation in the Platonick Theology , as a thing then newly crept up , and after the time of ●orphyry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But those before mentioned , contradict this Doctrine ( of Porphyrius & the ancient Platonists ) affirming that the Tagathon ought not to be connumerated or reckoned together , with those which proceed from it , but to be exempted from all Communion , because it is altogether Simple and uncapable of any Commixture or Consociation with any other . Wherefore these begin their Trinity with Nous or Intellect , making that the First . The only difference here is , that Jamblichus seems to make the first Hypostasis of the Trinity after a Monad , to be Tagathon , but St. Cyril , Nous. However they both meant the same thing , as also did Proclus after them . Wherefore it is evident , that when from the time of the Nicene Council and Athanasius , the Christian Doctrine of the Trinity came to be punctually stated and settled , and much to be insisted upon by Christians , Jamblichus and other Platonists , who were great Antagonists of the same , perceiving what advantage the Christians had from the Platonick Trinity , then first of all Innovated this Doctrine , introducing a Quaternity of Divine Hypostases , instead of a Trinity , the First of them being not Coordinate with the other Three , nor Consociated or Reckoned with them : But All of them , though Subordinate , yet Universal , and such as Comprehend the whole ; that is , Infinite and Omnipotent ; and therefore none of them Creatures . For it is certain , that before this time , or the Age that Iamblichus lived in , there was no such thing at all dream'd of by any Platonist , as an Vnity before and above the Trinity , and so a Quaternity of Divine Hypostases : Plotinus positively determining , that there could neither be More nor Fewer than Three ; and Proclus himself acknowledging the Ancient Tradition or Cabala , to have run only of Three Gods ; and Numenius who was Senior to them both , writing thus of Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he also ( before Plato ) Asserted Three Gods ; that is , Three Divine Hypostases , and no more , as Principles ; therein following the Pythagoreans . Moreover the same Proclus , besides his Henades and Noes before mentioned , added certain other Phantastick Trinities of his own also , as this for example , of the First Essence , the First Life , and the First Intellect ; ( to omit others ) whereby that Ancient Cabala and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theology of Divine Tradition , of Three Archical Hypostases , and no more , was disguised , perverted , and adulterated . But besides this Advantage from the ancient Pagan Platonists and Pythagoreans , admitting a Trinity into their Theology , in like manner as Christianity doth ( whereby Christianity was the more recommended to the Philosophick Pagans ) there is another Advantage of the Same extending even to this present time , probably not Unintended also by Divine Providence ; That whereas Bold and Conceited Wits precipitantly condemning the Doctrine of the Trinity for Nonsence , absolute R. pugnancy to Humane Faculties , and Impossibility , have thereupon some of them quite shaken off Christianity and all Revealed Religion , professing only Theism ; others have frustrated the Design thereof by Pagmizing it into Creature-Worship or Idolatry ; this Ignorant and Conceited Confidence of both , may be retunded and confuted from hence , because the most ingenious and acute of all the Pagan Philosophers , the Platonists and Pythagoreans , who had no byass at all upon them , nor any Scripture Revelation , that might seem to impose upon their Faculties , but followed the free Sentiments and Dictates of their own Minds , did notwithstanding not only entertain this Trinity of Divine Hypostases Eternal and Vncreated , but were also fond of the Hypothesis , and made it a main Fundamental of their Theology . It now appears from what we have declared , that as to the Ancient and Genuine Platonists and Pythagoreans , none of their Trinity of Gods , or Divine Hypostases , were Independent , so neither were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature-Gods . but Vncreated ; they being all of them not only Eternal , and Necessarily Existent , and Immutable , but also Vniversal , that is Infinite and Omnipotent ; Causes , Principles , and Creators of the whole World. From whence it follows that these Platonists could no● justly be taxed for Idolatry , in giving Religious Worship to each Hypost●sis of this their Trinity . And we have the rather insisted so long upon this Platonick Trinity , because we shall make use of this Doctrine afterwards , in our Defence of Christianity , where we are to show ; That one Grand Design of Christianity , being to abolish the Pagan Idolatry , or Creature-Worship , it self cannot justly be charged with the same , from that Religious Worship given to our Saviour Christ , and the Trinity , ( the Son and Holy Ghost ) they being none of them , according to the true and Orthodox Christianity , Creatures ; however the Arian Hypothesis made them such . And this was indeed , the Grand Reason , why the Ancient Fathers , so zealously opposed Arianism , because That Christianity , which was intended by God Almighty , for a means to extirpate Pagan Idolatry , was thereby it self Paganized and Idolatrized ; and made highly guilty of that very thing , which it so much condemned in the Pagans , that is Creature-Worship . This might be proved by sundry testimonies , of Athanasius , Basil , Gregory Nyssen , Gregory Nazianzen , Epiphanius , Chrysostom , Hilary , Ambrose , Austine , Faustinus , and Cyril of Alexandria ; all of them charging the Arians , as guilty of the very same Idolatry with the Gentiles or Pagans , in giving Religious Worship even to the Word and Son of God himself ( and consequently to our Saviour Christ ) as he was supposed them to be but a Creature . But we shall content our selves here , only to cite one remarkable passage out of Athanasius in his Fourth Oration against the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Why therefore do not these Arians , holding this , reckon themselves amongst the Pagans or Gentiles , sence they do in like manner worship the Creature , besides the Creator ? For though the Pagans worship one Vncreated and many Created Gods , but these Arians only one Vncreated , and one Created ; to wit the Son or Word of God ; yet will not this make any real difference betwixt them ; because the Arians One Created is one of those many Pagan Gods ; and those many Gods of the Pagans or Gentiles , have the same nature with this One ; they being alike Creatures . Wherefore these wretched Arians are Apostates from the truth of Christianity , they betraying Christ more than the Jews did , and wallowing or tumbling in the Filth of Pagan Idolatry : worshipping Creatures and different kinds of Gods ? Where by the way we may take notice , that when Athanasius affirmeth of the Arians , what St Paul doth of the Pagans , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his meaning could not well be , that they worshipped the Creature More than the Creator ; forasmuch as the Arians constantly declared , that they gave less worship to Christ the Son or Word of God , he being by them accounted but a Creature , than they did to the Father the Creator : but either that they worshipped , the Creature Besides the Creator , or the Creature Instead of the Creator , or in the Room of him , who was alone of right to be Religiously Worshipped . Again , when the same Athanasius declareth , that the Greeks , Gentiles , or Pagans , did Universally worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Only One Vncreated , he seems to imply , that the Platonick Trinity of Hypostases , affirmed by him to be all Uncreated , were by them look'd upon , only as One entire Divinity . But the Principal Things , which we shall observe from this Passage of Athanasius , and those many other places of the Fathers , where they Parallel the Arians with the Pagans , making the Former guilty of the very same Idolatry with the Latter , even then when they worshipped our Saviour Christ himself , or the Word and Son of God , as he was by them supposed to be nothing but a Creature , are these following ; First , That it is here plainly declared by them , that the generality of the Pagans , did not worship a Multitude of Independent Gods , but that only One of their Gods was Vncreated or Self-Existent , and all their other Many Gods , look'd upon by them as his Creatures . This as it is expresly affirmed by Athanasius here , that the Greeks or Pagans , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worship only One Vncreated , and Many Created Gods , so is it plainly implied , by all those other forementioned Fathers , who charge the Arians with the Guilt of Pagan Idolatry ; because had the Pagans worshipped Many Vncreated and Independent Gods , it would not therefore follow , that the Arians were Idolaters , if the Pagans were . But that this was indeed the sence of the Fathers , both before and after the Nicene Council , concerning the Pagan Polytheism and Idolatry , that it consisted not in worshiping Many Vncreated and Independent Gods , but only One Vncreated and Many Created ; hath been already otherwise manifested ; and it might be further confirmed by sundry Testimonies of them ; as this of Saint Gregory Nazianzen in his 37. Oration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What then would some say , is there not One Divinity also amongst the Pagans , as they who Philosophize more fully and perfectly amongst them do declare ? And that full and remarkable One of Irenaeus , where he plainly affirmeth of the Gentiles ; Ita Creaturae potius quam Creatori serviebant , & his qui non sunt Dii , ut Primum Deitatis Locum attribuerent , Vni alicui & Summo Fabricatori hujus Vniversitatis Deo ; That they so served the Creature , and those who are not Gods , rather than the Creator ; that notwithstanding they attributed the First place of the Deity , to One certain Supreme God , the Maker of this Vniverse . The second thing is , that Athanasius and all those other Orthodox Fathers , who charged the Arians with Pagan Idolatry ▪ did thereby plainly imply , Those not to be Vncapable of Idolatry , who worship One Soveraign Numen , or acknowledge One Supreme Deity , the Maker of the whole World ; since not only the Arians unquestionably did so , but also according to these Fathers , the very Pagans themselves . The Third Thing is , that in the Judgement of Athanasius , and all the Orthodox Anti-Arian Fathers , to give Religious Worship to any Created Being whatsoever , though Inferiour to that worship , which is given to the Supreme God , and therefore according to the Modern Distinction , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is absolutely , Idolatry . Because it is certain , that the Arians gave much an Inferiour worship , to Christ the Son or Word of God , whom they contended to be a meer Creature , Made in Time , Mutable and Defectible , than they did to that Eternal God , who was the Creator of him . As those Fathers imply , the Pagans themselves to have given much an Inferiour Worship , to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Many Gods , whom themselves look'd upon , as Creatures , than they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To that One Vncreated God. Now if the Arians , who zealously contended for the Vnity of the Godhead , were nevertheless , by the Fathers condemned , as guilty of Idolatry , for bestowing but an Inferiour kind of Religious Worship , upon Christ the Son or Word of God himself , as he was supposed by them to be a Creature ; then certainly cannot they be excused from that Guilt , who bestow Religious Worship , upon these other Creatures , Angels and Souls of men , though Inferiour to what they give to the Supreme Omnipotent God , the Creator of all . Because the Son or Word of God , however conceived by these Arians to be a Creature , yet was look'd upon by them as the First , the most Glorious , and most Excellent of all Creatures , and that by which as an Instrument , all other Creatures , as Angels and Souls , were made : and therefore if it were Idolatry in them , to give an Inferiour kind of Religious Worship , to this Son and Word of God himself , according to thei● Hypoth●sis , then can it not possibly be accounted less , to bestow the same upon those other Creatures , Made by him , as Angels and Men deceased . Besides which , the Word and Son of God , howsoever supposed by these Arians to be a Creature , yet was not Really such ; and is in Scripture unquestionably declared to be a True Object of Religious Worship ( Worship him all ye Gods ) so that the Arians though Formally Idolaters , according to their own false Hypothesis ; yet were not Materially and Really so : whereas these Religious Angel - and Saint-Worshippers , must be as well Materially as Formally such . And here it is observable , that these Ancient Fathers made no such Distinction of Religious Worship , into Latria , as peculiar to the Supreme God , it being that whereby he is adored as Self-Existent and Omnipotent , or the Creator of all ; and Dulia , such an Inferiour Religious Worship , as is communicable to Creatures ; but concluded of Religious Worship Universally , and without Distinction , that the due Object of it all was the Creator only , and not any Creature . Thus Athanasius plainly in his Third Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Son or Word of God were to be Worshipped , ( though a Creature ) because transcending us in glory and dignity , then ought every Inferiour Being to Worship what is Superiour to it : Whereas the case is otherwise ; For a Creature doth not Religiously worship a Creature , but only God the Creator . Now they who distinguish Religious Worship , into Latria and Dulia , must needs suppose the Object of it in general , to be that which is Superiour to us , and not the Creator only ; which is here contradicted by Athanasius . But because it was objected against these Orthodox Fathers by the Arians , that the Humanity of our Saviour Christ , which is unquestionably a Creature , did share in their Religious Worship also ; it is worth the while to see what account Athanasius gives of this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We give no Religious Worship to any Creature , far be it from us : For this is the Errour of the Pagans and of the Arians ; But We Worship the Word of God the Lord of the Creation Incarnated . For though the Flesh of Christ , considered alone by it self , were but a part of the Creatures , nevertheless was it made the Body of God. And we neither Worship this Body by it self alone , divided from the Word ; nor yet intending to worship the Word , do we remove it , at a great distance from this flesh ; but knowing that of the Scripture , The Word was made Flesh , we look upon this Word even in the Flesh as God. And again to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let these Arians Know , at length , that we who Worship the Lord in Flesh , Worship no Creature , but only the Creator cloathed with a Creaturely Body . And for the same cause was it that Nestorius afterwards , dividing the Word from the Flesh , the Divinity of Christ from the Humanity , and not acknowledging such an Hypostatick Vnion betwixt them as he ought , but nevertheless Religiously Worshipping our Saviour Christ , was therefore branded by the Christian Church , with the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Man-Worshipper , or Idolater . To conclude , they who excuse themselves from being Idolaters no otherwise , than because they do not give that very same Religious Worship , to Saints and Angels , which is pecular to God Almighty , and consists in honouring him as Self-Existent , and the Creator of all things , but acknowledge those others to be Creatures ; Suppose that to be Necessary to Idolatry , which is Absolutely Impossible , viz. to acknowledge more Omnipotents as Creators of all than One , or to account Creatures as such Creators ; as they imply all those to be Uncapable of Idolatry , who acknowledge One Supreme God the Creator of the whole World ; which is directly contradictious to the Doctrine of the Ancient Church . Hitherto in way of Answer to an Atheistick Objection , against the Naturality of the Idea of God , as including Oneliness in it , from the Pagan Polytheism , have we largely proved , that at least the Civilized and Intelligent Pagans , generally acknowledged One Sovereign Numen , and that their Polytheism was partly but Phantastical , nothing but the Polyonymy of one Supreme God , or the Worshipping him under different Names and Notions according to his several Vertues and Manifestations . And that though besides this they had another Natural and Real Polytheism also ; yet this was only of Many Inferiour or Created Gods , Subordinate to One Supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vncreated . Which notwithstanding , is not so to be understood , as if we did confidently affirm , that Opinion of Many Independent Deities , never to have so much as entred into the Mind of any Mortal . For since Humane Nature is so Mutable and Depravable , as that notwithstanding the Connate Idea and Prolepsis of God in the Minds of Men , some unquestionably do degenerate and lapse into Atheism ; there can be no reason why it should be thought absolutely impossible , for any ever to entertain that false Conceit of More Independent Deities . But as for Independent Gods Invisible , we cannot trace the footsteps of such a Polytheism as this , any where , nor find any more than a Ditheism , of a Good and Evil Principle : Only Philo and others seem to have conceived , That amongst the ancient Pagans , some were so grosly sottish , as to suppose a Plurality of Independent Gods Visible , and to take the Sun , and Moon , and all the Stars for Such . However , if there were any such , and these Writers were not mistaken , as it frequently happened , it is certain that they were but very few , because amongst the most Barbarian Pagans at this day , there is hardly any Nation to be found , without an acknowledgment of a Sovereign Deity , as appears from all those Discoveries which have been made of them , since the improvement of Navigation . Wherefore what hath been hitherto declared by us , might well be thought a sufficient Answer to the forementioned Atheistick Objection , against the Idea of God. Notwithstanding which , when we wrote the Contents of this Chapter , we intended a further Account , of the Natural and Real Polytheism of the Pagans , and their Multifarious Idolatry , chiefly in order to the Vindication of the Truth of Christianity against Atheists : forasmuch as one grand Design hereof , was unquestionably , to destroy the Pagan Polytheism and Idolatry , which consisted in Worshipping the Creature besides the Creator . But we are very Sensible , that we have been surprized in the Length of this Chapter , which is already swelled into a Disproportionate Bigness ; by means whereof we cannot comprehend within the compass of this Volume , all that belongs to the Remaining Contents , together with such a Full and Copious Confutation of the Atheistick Grounds , as was intended . Wherefore we shall here Divide the Chapter , and reserve those Remaining Contents together , with a further Confutation of Atheism , for another Volume , which God affording Life , Health , and Leisure , we intend shall follow . Only subjoyning in the mean time , a Short and Compendious Confutation , of all the Atheistick Arguments proposed . A CONFUTATION OF ATHEISM . CHAP. V. HAving in the Second Chapter revealed all the Dark Mysteries of Atheism , and produc●d the utmost strength of that Cause ; and in the T●ird , made an Introduction to the Co●●utation of those Atheistick Grounds , by representing all the several Forms and Schemes of Atheism , and shewing both th●ir Disagreements amongst themselves , and wherein they all agree together against Theists ; We have been hi●herto prevented , of ●hat full and Copious Confutation of them , intended by us , by reason of that large Account given , of the P●gan Polyth●ism ; which yet was no Impertinent Digression neither , it removing the Grand Obj●ction against the Naturality of the Idea of God , as including Onelin●ss in it , as also preparing a way for that Defence of Christianity , designed by us against Atheists . Wherefore that we may not here be quite excluded , of what was principally intended , we shall subjoyn a Contracted and Compendious Confutation , of all the Premised Atheistick Principles . The FIRST whereof was this , That either men have no Idea of God at all , or else none but such as is Compounded and Made up of Impossible and Contradictious Notions ; from whence these Atheists would inferr Him , to be an Vnconceivable Nothing . In Answer whereunto , there hath been something done already , it being declared in the Beginning of the Fourth Chapter , what the Idea of God is , viz. A Perfect Vnderstanding Nature , Necessarily Self-Existent , and the Cause of all other things . And as there is Nothing either Vnconceivable , or Contradictious in this Idea , so have we shewed , that these Confounded Atheists , do not only at the same time , when they verbally deny an Idea of God , implicitly acknowledge and confess it , for as much as otherwise , denying his Existence , they should deny the Existence of Nothing ; but also that they agree with Theists in this very Idea ; it being the only thing which Atheists Contend for , That the First Originl and Head of all things , is no Perfect Vnderstanding Nature , but that all sprung from Tohu and Bohu , or Dark and Sensl●ss Matter Fortuito●sly moved . Moreover we have not only thus declared the Idea of God , but also largely proved , and made it clearly evident , that the Generality of Mankind in all Ages , have had a Prolepsis or Anticipation in their Minds , concerning the Real and Actual Existence of such a Being : the Pagans themselves , besides their other Many Gods ( which were Vnderstanding Beings Superiour to men , ) acknowledging One Chief and Sovereign Numen , the Maker of them all , and of the Whole World. From whence it plainly appears , that those few Atheists , that formerly have been , and still are , here and there up and down in the World , are no other than the Monsters and Anomalies of Humane Kind . And this alone might be sufficient , to repel the First Atheistick Assault , made against the Idea of God. Nevertheless , that we may not seem to dissemble any of the Atheists Strength , we shall here Particularly declare , all their most Colourable Pretences , against the Idea of God , and then show the Folly and Invalidity of them . Which Pretences are as follow ; First , That we have no Idea nor Thought of any thing not Subject to Corporeal Sense ; nor the least Evidence of the Existence of any thing , but from the same . Secondly , That Theists themselves acknowledging God to be Incomprehensible , he may be from thence inferred to be a Non-Entity . Thirdly , That the Theists Idea of God including Infinity in it , is therefore absolutely Vnconceivable and Impossible . Fourthly , That Theology is an Arbitrarious Compilement of Inconsistent and Contradictious Notions ; And Lastly , That the Idea and Existence of God ows all its being , either to the Confounded Non-Sence of Astonish'd Minds ; or else to the Fiction and Imposture of Politicians . We begin with the First . That we can have no Idea , Conception , or Thought of any thing , not Subject to Sense ; nor the least Evidence of the Existence of any thing , but from the same . Thus a Modern Atheistick Writer ; Whatsoever we can conceive , hath been Perceived first by Sense , either at once or in parts ; and a man can have no Thought representing any thing not Subject to Sense . From whence it f●llows , that whatsoever is not Sensible and Imaginable , is utterly unconceivable and to us Nothing . Moreover the same Writer adds , That the only Evidence which we have of the Existence of any thing , is from Sense ; the Consequence whereof is this , That there being no Corporeal Sense of a Deity , there can be no Evidence at all of his Existence . Wherefore according to the Tenour of the Atheistick Philosophy , all is Resolved into Sense ; as the only Criterion of Truth , accordingly as Protagoras in Plato's Theaetetus concludes , Knowledge to be Sense ; and a late Writer of our own determins , Sense to be Original Knowledge . Here have we a wide Ocean before us , but we must Contract our Sayls , Were Sense , Knowledge and Vnderstanding ; then he that sees Light and Colours , and feels Heat and Cold , would understand Light and Colours , Heat and Cold , and the like of all other Sensible Things : neither would there be any Philosophy at all concerning them . Whereas the Mind of man remaineth altogether unsatisfied , concerning the Nature of these Corporeal Things , even after the Strongest Sensations of them , and is but thereby awakened , to a further Philosophick Enquiry and Search about them , what this Light and Colours , this Heat and Cold , &c. Really should be ; and whether they be indeed Qualities in the Objects without us , or only Phantasms and Sensations in our selves . Now it is certain , that there could be no Suspicion of any such thing as this , were Sense the Highest Faculty in us ; neither can Sense it self ever decide this Controversie ; since once Sense cannot judge of another , or correct the Error of it ; all Sense as such , ( that is , as Phancy and Apparition ) being alike True. And had not these Atheists been Notorious Dunces , in that Atomick Philosophy which they so much pretend to , they would clearly have learn'd from thence , That Sense is not Knowledge and Vnderstanding , nor the Criterion of Truth as to Sensible things themselves ; it reaching not to the Essence or Absolute Nature of them , but only taking notice of their Outside , and perceiving its own Passions from them , rather than the Things themselves : and That there is a Higher Faculty in the Soul , of Reason and Vnderstanding , which judges of Sense , detects the Phantastry and Imposture of it ; discovers to us that there is nothing in the Objects themselves like to those forementioned Sensible Ideas ; and resolves all Sensible Things into Intelligible Principles ; the Ideas whereof are not Foraign and Adventitious , and meer Passive Impressions upon the Soul from without ; but Native and Domestick to it , or Actively Exerted from the Soul it self : no Passion being able to make a Judgment either of it self or other things . This is a thing so Evident , that Democritus himself could not but take notice of it , and acknowledge it , though he made not a right use thereof ; he in all Probability , continuing notwithstanding a Confounded and Besotted Atheist : Sextus Empiricus having recorded this of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus in his Canons affirmeth , that there are Two kinds of Knowledges , One by the Senses , and another by the Mind . Of which that by the Mind is only accounted Knowledge , he bearing witness to the Faithfulness and Firmness thereof , for the judgment of Truth . The other by the Senses , he calleth Dark , denying it to be a Rule and Measure of Truth . His own words are these . There are Two Species of Knowledge , the One Genuine the other Dark or Obscure . The Dark and Obscure Knowledge is Seeing , Hearing Smelling , Tasting , Touching . But the Genuine Knowledge , is another more Hidden and Recondit . To which purpose there is another Fragment also of this Democritus preserved by the same Sextus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Bitter and Sweet , Hot and Cold , are only in Opinion or Phancy . Colour is only in opinion . Atoms and Vacuum alone in Truth and Reality . That which is thought to be , are Sensibles ; but these are not according to Truth , but Atoms and Vacuum only . Now the chief Ground of this Rational Discovery of the ancient Atomists , that Sensible things , as Heat and Cold , Bitter and Sweet , Red and Green , are no Real Qualities in the Objects without , but only our own Phancies , was because in Body , there are no such things Intelligible ; but only Magnitude , Figure , Site , Motion and Rest. Of which we have not only Sensible Ideas , Passively impressed upon us from without , but also , Intelligible Notions , Actively Exerted from the Mind it self . Which Latter notwithstanding , because they are not unaccompanied with Sensible Phantasms , are by many unskilfully confounded with them . But besides these , we have other Intelligible Notions or Ideas also , which have no Genuine Phantasms at all belonging to them . Of which whosoever doubts , may easily be satisfied and convinced , by reading but a Sentence or two , that he understands , in any Book almost that shall come next to his hand ; and reflexively examining himself , whether he have a Phantasm or Sensible Idea , belonging to every Word , or no. For whoever is modest and ingenuous , will quickly be forced to confess , that he meets with many Words , which though they have a Sence or Intelligible Notion , yet have no Genuine Phantasm belonging to them . And we have known some , who were confidently engaged in the other Opininon ; being put to read the beginning of Tully's Offices , presently non-plust and confounded , in that first word Quanquam ; they being neither able to deny but that there was a Sence belonging to it , nor yet to affirm , that they had any Phantasm thereof , save only of the Sound or Letters . But to prove that there are Cogitations not subject to Corporeal Sense , we need go no further than this very Idea or Description of God ; A Substance , Absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Self-existent , and the Cause of all other things . Where there is not One Word unintelligible , to him that hath any Uunderstanding in him , and yet no Considerative and Ingenuous Person can pretend , that he hath a Genuine Phantasm or Sensible Idea , answering to any one of those words ; either to Substance , or to Absolutely Perfect , or to Infinitely , or to Good , or to Wise , or to Powerful , or to Necessity , or to Self-existence , or to Cause ; or indeed to All , or Other , or Things . Wherefore it is nothing but want of Meditation , together with a Fond and Sottish Dotage upon Corporeal Sense , which hath so far imposed upon some , as to make them believe , that they have not the least Cogitation of any thing , not subject to Corporeal Sense , or that there is nothing in Humane Vnderstanding or Conception , which was not First in Bodily Sense ; a Doctrine highly favourable to Atheism . But since it is certain on the contrary , that we have many Thoughts not Subject to Sense , it is manifes● that whatsoever falls not under External Sense , is not therefore Vnconceivable , and Nothing . Which whosoever asserts , must needs affirm , Life and Cogitation it self , Knowledge or Vnderstanding , Reason and Memory , Volition and Appetite , things of the greatest Moment and Reality , to be Nothing but mere Words without any Significaetion . Nay Phancy and Sense it self , upon this Hypothesis , could hardly scape from becoming Non-Entities too , forasmuch as neither Phancy nor Sense falls under Sense , but only the Objects of them ; we neither seeing Vision , nor feeling Taction , nor hearing Audition , much less , hearing Sight , or seeing Tast , or the like . Wherefore though God should be never so much Corporeal , as some Theists have conceived him to be , yet since the Chief of his Essence , and as it were his Inside , must by these be acknowledged to consist in Mind , Wisdom , and Vnderstanding , he could not possibly as to this , fall under Corporeal Sense ( Sight or Touch ) any more than Thought can . But that there is Substance Incorporeal also , and therefore in it self altogether Insensible ; and that the Deity is such ; is demonstrated elsewhere . We grant indeed that the Evidence of Particular Bodies , existing Hîc & Nunc , without us , doth necessarily depend upon the Information of Sense : but yet nevertheless the Certainty of this very Evidence , is not from Sense alone , but from a Complication of Reason and Vnderstanding together with it . Where Sense the only Evidence of things , there could be no Absolute Truth and Falshood , nor Certainty at all of any thing ; Sense as such being only Relative to Particular Persons , Seeming and Phantastical , and obnoxious to much Delusion . For if our Nerves and Brain be inwardly so moved , and affected , as they would be by such an Object present , when indeed it is absent , and no other Motion or Sensation , in the mean time prevail against it and obliterate it ; then must that Object of necessity seem to us present . Moreover those Imaginations , that spring and bubble from the Soul it self , are commonly taken for Sensations by us when asleep , and sometimes in Melancholick and Phanciful Persons also , when awake . That Atheistick Principle , that there is no Evidence at all of any thing as Existing , but only from Corporeal Sense , is plainly contradicted by the Atomick Atheists themselves , When they assert Atoms and Vacuum to be the Principles of all things , and the Exuvious Images of Bodies to be the Causes both of Sight and Cogitation : for Single Atoms , and those Exuvious Images , were never Seen nor Felt ; and Vacuum or Empty Space , is so far from being Sensible , that these Atheists themselves allow it to be the One Only Incorporeal . Wherefore they must here go beyond the Ken of Sense , and appeal to Reason only for the Existence of these Principles : as Protagoras one of them in Plato professedly doth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Have a Care that none of the Prophane and Vninitiated in the Mysteries , over-hear you . By the Prophane , I mean ( saith he ) those who think nothing to Exist , but what they can feel with their Fingers , and exclude all that is Invisible , out of the Rank of Being . Were Existence to be allowed to nothing , that doth not fall under Corporeal Sense , then must we deny the Existence of Soul and Mind , in our selves , and others , because we can neither Feel nor See any such thing . Whereas we are certain of the Existence of our own Souls , partly from an inward Consciousness of our own Cogitations , and partly from that Principle of Reason , That , Nothing can not Act. And the Existence of other Individual Souls , is manifest to us , from their Effects , upon their Respeivcte Bodies , their Motions , Actions , and Discourse . Wherefore since the Atheists cannot deny the Existence of Soul or Mind in men , though no such thing fall under External Sense ; they have as little Reason to deny , the Existence of a Perfect Mind , presiding over the Vniverse , without which it cannot be conceived whence our Imperfect ones should be derived . The Existence of that God , whom no Eye hath seen nor can see , is plainly proved by Reason from his Effects , in the Visible Phaenomena of the Universe , and from what we are Conscious of within our selves . The Second Pretence of Atheists against the Idea of God , and consequently his Existence , is because Theists themselves acknowledging God to be Incomprehensible , it may be from thence Inferred , that he is a Non-Entity . Which Argumentation of the Atheists , supposes these Two Things , First , That what is Incomprehensible , is altogether Vnconceivable ; and then , that what is Vnconceivable , is Nothing . The Latter of which Two , perhaps may be granted to them , That what is so Utterly Vnconceivable , as that no man can frame any manner of Idea or Conception of it , is therefore either in it self , or at least to us , Nothing . Because though that of Protagoras be not true , in his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Man is the measure of all things , either as Existing or not Existing . He meaning indeed nothing else thereby , but that there was no Absolute Truth or Falshood of any thing , but all was Relative to particular persons , and Phantastical or Seeming only . And though it must not be granted , that whatsoever any man 's shallow Understanding , cannot easily and fully comprehend , is therefore presently to be expunged out of the Catalogue of Beings ; which is the Reason , or rather Infidelity of the Anti-Trinitarians ; yet is there notwithstanding some Truth in that of Aristotle , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Rational Soul or Mind , is in a manner All things ; it being able to frame some Idea and Conception or other , of whatsoever is in the Nature of things , and hath either an Actual or Possible Existence , from the very Highest to the Lowest . Mind and Understanding is as it were a Diaphanous and Crystalline Globe , or a kind of Notional World , which hath some Reflex Image , and correspondent Ray , or Representation in it , to whatsoever is in the True and Real World of Being And upon this account may it be said , that whatsoever is in its own Nature Absolutely Vnconceivable , is indeed a Non-Entity . But the Former is absolutely denied by us , That Whatsoever is Incomprehensible is Vnconceivable ; and therefore when we affirm that God is Incomprehensible , our meaning is only this , that our Imperfect Minds cannot have such a Conception of his Nature , as doth perfectly Master , Conquer , and Subdue that Vast Object under it ; or at least is so fully Adequate and Commensurate to the same , as that it doth every way Match and Equalize it . Now it doth not at all follow from hence , because God is thus Incomprehensible to our Finite and Narrow Understandings , that he is utterly Vnconceivable by them , so that they cannot frame any Idea at all of him , and he may therefore be concluded to be a Non-Entity . For it is certain , that we cannot fully Comprehend our Selves , and that we have not such an Adequate and Comprehensive Knowledge of the Essence of any Substantial thing , as that we can perfectly Master and Conquer it . It was a Truth , though abused by the Scepticks , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Incomprehensible in the Essence of the Lowest Substances . For even Body it self , which the Atheists think themselves so well acquainted with , because they can feel it with their fingers , and which is the only Substance that they acknowledge either in themselves or the Universe , hath such puzzling Difficulties and Entanglements in the Speculation of it , that they can never be able to extricate themselves from . We might instance also in some Accidental things , as Time and Motion . Truth is Bigger than our Minds , and we are not the Same with it , but have a lower Participation only of the Intellectual Nature , and are rather Apprehenders than Comprehenders thereof . This is indeed One Badge of our Creaturely State , that we have not a perfectly Comprehensive Knowledge , or such as is Adequate and Commensurate to the Essences of things ; from whence we ought to be led to this acknowledgment , that there is another Perfect Mind or Vnderstanding Being above us in the Universe , from which our Imperfect Minds were derived , and upon which they do depend . Wherefore if we can have no Idea or Conception of any thing whereof we have not a Full and Perfect Comprehension , then can we not have an Idea or Conception of the Nature of any Substance . But though we do not Comprehend all Truth , as if our Mind were Above it , or Master of it ; and cannot Penetrate into , and look quite thorough the Nature of every thing ; yet may Rational Souls frame certain Ideas and Conceptions , of whatsoever is in the Orb of Being , , proportionate to their own Nature , and sufficient for their purpose . And though we cannot fully Comprehend the Deity , nor Exhaust the Infiniteness of its Perfection , yet may we have an Idea or Conception of a Being Absolutely Perfect , such a one as is , Nostro modulo conformis , agreeable and proportionate to our Measure and Scantling ; as we may approach near to a Mountain , and touch it with our hands , though we cannot encompass it all round , and enclasp it within our arms . Whatsoever is in its own Nature Absolutely Vnconceivable , is Nothing ; but not whatsoever is not fully Comprehensible by our Imperfect Vnderstandings . It is true indeed , that the Deity is more Incomprehensible to us than any thing else whatsoever , which proceeds from the Fulness of its Being and Perfection , and from the Transcendency of its Brightness , but for the very same reason , may it be said also , in some sence , that it is more Knowable and Conceivable than any thing . As the Sun , though by reason of its Excessive Splendour , it dazle our weak sight , yet is it notwithstanding far more Visible also , than any of the Nebulosae Stellae , the Small Misty Stars . Where there is more of Light , there is more of Visibility , so where there is more Entity , Reality , and Perfection , there is there more of Conceptibility and Cognoscibility ; such an Object Filling up the Mind more , and Acting more strongly upon it . Nevertheless because our Weak and Imperfect Minds are lost in the Vast Immensity and Redundancy of the Deity , and overcome with its transcendent Light , and dazeling Brightness , therefore hath it to us an Appearance of Darkness and Incomprehensibility . As the unbounded Expansion of Light , in the clear transparent Ether , hath to us the Apparition of an Azure Obscurity ; which yet is not any Absolute thing in it self , but only Relative to our Sense , and a meer Phancy in us . The Incomprehensibility of the Deity , is so far from being an Argument against the Reality of its Existence , as that it is most certain on the contrary , that were there nothing Incomprehensible to us , who are but contemptible Pieces , and small Atoms of the Universe ; were there no other Being in the world , but what our Finite and Imperfect Vnderstandings could span or fathom , and encompass round about , look thorough and thorough , have a commanding view of , and perfectly Conquer and Subdue under them ; then could there be nothing Absolutely and Infinitely Perfect , that is , no God. For though that of Empedocles be not true in a Literal Sence , as it seems to have been taken by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That by Earth we see Earth , by Water Water , and by Fire Fire ; and understand every thing by something of the same within our selves ; yet is it certain , that every thing is apprehended by some Internal Congruity in that which apprehends , which perhaps was the sence intended by that Noble Philosophick Poet. Wherefore it cannot possibly otherwise be , but that the Finiteness , Scantness , and Imperfection of our narrow Understandings , must make them Asymmetral or Incommensurate , to that which is Absolutely and Infinitely Perfect . And Nature it self plainly intimates to us , that there is some such Absolutely Perfect Being , which though not Inconceivable , yet is Incomprehensible to our Finite Understandings ; by certain Passions which it hath implanted in us , that otherwise would want an Object to display themselves upon ; namely those , of Devout Veneration , Adoration , and Admiration , together with a kind of Ecstasie , and Pleasing Horrour ; which in the silent Language of Nature , seem to speak thus much to us , that there is some Object in the World , so much Bigger and Vaster than our Mind and Thoughts , that it is the very same to them , that the Ocean is to narrow Vessels , so that when they have taken into themselves as much as they can thereof by Contemplation , and filled up all their Capacity , there is still an Immensity of it left without , which cannot enter in for want of room to receive it , and therefore must be apprehended after some other strange and more mysterious manner , viz. by their being as it were Plunged into it , and Swallowed up or Lost in it . To conclude , the Deity is indeed Incomprehensible to our Finite and Imperfect Vnderstandings , but not Inconceivable , and therefore there is no Ground at all for this Atheistick Pretence , to make it a Non-Entity . We come to the Third Atheistick Argumentation ; That because Infinity ( which according to Theology is included in the Idea of God , and pervadeth all his Attributes ) is utterly Vnconceivable , the Deity it self is therefore an Impossibility , and Non-Entity . To this Sence sound sundry Passages of a Modern Writer ; as , Whatsoever we know , we learn from our Phantasms , but there is no Phantasm of Infinite , and therefore no Knowledge or Conception of it . Again , Whatsoever we Imagine is Finite , and therefore there is no Conception or Idea , of that which we call Infinite . No man can have in his Mind an Image of Infinite Time , or of Infinite Power . Wherefore the Name of God is used , not to make us conceive him , but only that we may Honour him . The true Meaning whereof ( as may be plainly gathered from other Passages of the same Writer ) is thus to be Interpreted ; That there is nothing of Philosophick Truth and Reality , in the Idea or Attributes of God ; not any other Sence in those Words , but only to signifie , the Veneration and Astonishment of mens own Confounded Minds . And accordingly the Word Infinite , is declared , to signifie nothing at all in that which is so called , ( there being no such thing really existing ) but only the Inability of mens own Minds , together with their Rustick Astonishment and Admiration . Wherefore when the same Writer determins , that God must not be said to be Finite ; this being no good Courtship nor Complement ; and yet the Word Infinite , signifieth nothing in the thing it self , nor hath any Conception at all answering to it ; he either does plainly abuse his Reader , or else he leaves him to make up this Conclusion ; That since God is neither Finite nor Infinite , he is an Vnconceivable Nothing . In like manner , another Learned Well-willer to Atheism , declareth , That he who calleth any thing Infinite , doth but Rei quam non capit , attribuere nomen quod non intelligit , Attribute an Vnintelligible Name , to a thing Vnconceivable ; because all Conception is Finite , and it is impossible to conceive any thing that hath no Bounds or Limits . But that which is mistaken for Infinite , is nothing but a Confused Chaos of the Mind , or an unshapen Embryo of Thought ; when men going on further and further , and making a Continual Progress , without seeing any End before them , being at length quite weary and tyred out with this their endless Journey , they sit down , and call the thing by this Hard and Vnintelligible Name , Infinite . And from hence does he also infer ; That because we can have no Idea of Infinite , as to signifie any thing in that which is so called ; we therefore cannot possibly have , Germanam Ideam Dei , Any True and Genuine Idea or Notion of God. Of which , they who understand the Language of Atheists , know very well the meaning to be this ; That there is indeed No such thing ; or , That he is a Non-Entity . Now since this Exception against the Idea of God , and consequently his Existence , is made by our Modern and Neoterick Atheists ; we shall in the first place shew , how Contradictious they are herein to their Predecessors , the Old Philosophick Atheists ; and consequently how inconsistent and disagreeing , Atheists in several Ages have been with one another . For whereas these Modern Atheists , would have this thought a sufficient Confutation of a Deity , That there can be Nothing Infinite ; it is certain that the Ancient Philosophick Atheists were so far from being of this Perswasion , that some of them , as Anaximander expresly , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , the Principle of all things ; that is , Infinitely Extended and Eternal Matter , devoid of all Life and Vnderstanding . For though Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite , which he made the The First Principle , was a Most Perfect Being , Eminently containing all things ( as hath been already shewed ) and therefore the True Deity : yet Anaximander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite , however called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine by him , ( it being the only Divinity which he acknowledged ) was nothing but Sensless Matter ; an Atheistick Infinite . Wherefore both Theists and Atheists in those former times , did very well agree together in this One Point , that there was Something or other Infinite , as the First Principle of all things ; either Infinite Mind , or Infinite Matter ; though this latter Atheistick Infinity of Extended Matter , be indeed repugnant to Conception , ( as shall be proved afterwards ) there being no True Infinite , but a Perfect Being , or the Holy Trinity . Furthermore , not only Anaximander , but also after him , Democritus , and Epicurus , and many others of that Atheistick Gang , heretofore asserted likewise , a Numerical Infinity of Worlds , and therefore much more than an Infinity of Atoms , or Particles of Matter . And though this Numerical Infinity of theirs were also Vnconceivable and Impossible ; yet does it sufficiently appear from hence , that these Ancient Philosophick Atheists were so far from being abhorrent from Infinity , as a Thing Impossible , and a Non-Entity , that they were on the contrary very fond thereof ; and therefore never went about to disprove a Deity , after this manner , Because there can be Nothing Infinite . But in the next place , we shall make it manifest , that these Modern Atheists , do no less contradict plain Reason and their very Selves also , than they do their Predecessors in that Impiety , when they thus go about to disprove the Existence of a God ; Because there can be Nothing Infinite , neither in Duration , nor in Power , nor in any other regard . For First , though it should be doubted , whether there be a God or no , yet must it needs be acknowledged to be as Indubitable , as any thing in all Geometry , that there was something or other Infinite in Duration , or Eternal , without Beginning : because , if there had been once Nothing at all , there could never have been Any thing ; that Common Notion or Principle of Reason , having here an Irresistible Force , That Nothing could ever come from Nothing . Now if there were never Nothing , but always Something , then must there of necessity be something Infinite in Duration , and Eternal without Beginning . Wherefore it cannot be accounted less than Extreme Sottishness and Stupidity of Mind , in these Modern Atheists , thus to impugn a Deity , from the Impossibility of Infinite Duration without beginning . But in the next place , we must confess it seems to us hardly conceivable , that any Atheist whatsoever , could possibly be so prodigiously Sottish , or so monstrously infatuated , as really to think ; that once there was Nothing at all , but that afterwards Sensless Matter happened , ( no body knows how ) to come into Being , from whence all other things were derived . According to which Hypothesis , it would follow also , that Matter might as well some time or other happen again , to cease to be , and so all things vanish into Nothing . To conclude therefore , these Atheists must of necessity be Guilty , of One or Other of these Two Things ; either of Extreme Sottishness and Stupidity , in acknowledging neither God , nor Matter , nor Any Thing , to have Existed Infinitely from Eternity without Beginning ; or else if they do acknowledge the Pre-Eternity of Matter , or its Infinite Past-duration without Beginning ; then , of the most Notorious Impudence , in making that an Argument against the Existence of a God , which themselves acknowledge to Matter . Nevertheless we shall here readily comply , with these Modern Atheists thus far , as to grant them these Two following Things ; First , that we can have no Proper and Genuine Phantasm of any Infinite whatsoever , because we never had Corporeal Sense of any , neither of Infinite Number , nor of Infinite Magnitude , and therefore much less of Infinite Time or Duration , and of Infinite Power ; these two Latter things , Time and Power , themselves not falling under Corporeal Sense . Secondly , That as we have no Phantasm of any Infinite , so neither is Infinity Fully Comprehensible by our humane Understandings , that are but Finite . But since it is certain even to Mathematical Evidence , That there was Something Infinite in Duration , or without Beginning , insomuch that no Intelligent Atheist , upon Mature Consideration will ever venture to contradict it , we shall from hence extort from th●se Atheists an acknowledgment , of the Falsness of these Two Theorems of theirs , That whatsoever we have no Phantasm or Sensible Idea of , as also whatsoever is not Fully Comprehensible by us , is therefore a pure Non-Entity or Nothing : and enforce them to confess , That there is something Really Existing in Nature , which we have neither any Phantasm of , nor yet can Fully Comprehend with our Imperfect Understandings . Nay , we will yet go further in compliance with them and acknowledge likewise , That as for those Infinities , of Number , of Corporeal Magnitude , and of Time or Successive Duration , we have not only no Phantasm , nor Full Intellectual Comprehension of them , but also no manner of Intelligible Idea , Notion or Conception . For though it be true , that Number be somewhere said by Aristotle to be Infinite , yet was his meaning there only in such a negative Sence as this , that we can never possibly come to an End thereof by Addition , but may in our minds still add Number to Number Infinitely ; which is all one as if he should indeed have affirmed , that there can be no Number Actually and Positively Infinite , according to Aristotle's own Definition of Infinite elsewhere given , namely , That to which nothing can be added : no Number being ever so Great , but that One or More may still be added to it . And as there can be no Infinite Number , so neither can there be any Infinity of Corporeal Magnitude ; not only because if there were , the parts thereof must needs be Infinite in Number ; but also because , as no Number can be so great , but that More ma● be added to it ; so neither can any Body or Magnitude be ever so Vast , but that more Body or Magnitude may be supposed still further and further ; this Addition of Finites , never making up Infinite . Indeed Infinite Space , beyond the Finite World , is a thing which hath been much talked of ; and it is by some supposed to be Infinite Body , but by others to be an Incorporeal Infinite ; through whose Actual Distance notwithstanding ( Mensurable by Poles and Miles ) this Finite World might rowl and tumble Infinitely . But as we conceive , all that can be demonstrated here , is no more than this , That how vast soever the Finite World should be , yet is there a Possibility of more and more Magnitude and Body , still to be added to it , further and further , by Divine Power , Infinitely ; or that the World could never be made so Great , no not by God himself , as that his own Omnipotence could not make it yet Greater . Which Potential Infinity or Indefinite Encreasableness of Corporeal Magnitude , seems to have been mistaken for an Actual Infinity of Space . Whereas for this very Reason , because more could be added to the Magnitude of the Corporeal World Infinitely , or without End ; therefore is it Impossible that it should ever be Positively and Actually Infinite ; That is , such as to which nothing more can Possibly be added . Wherefore we conclude concerning Corporeal Magnitude , as we did before of Number , that there can be no Absolute and Actual Infinity thereof ; and that how much Vaster soever , the World may be , than according to the Supposition of Vulgar Astronomers , who make the Starry Sphere the Vtmost Wall thereof , yet is it not Absolutely Infinite , such as Really hath No Bounds or Limits at all ; nor to which Nothing more could by Divine Power be added . Lastly , we affirm likewise concerning Time or Successive Duration , that there can be no Infinity of that neither , no Temporal Eternity without Beginning : and that not only because there would then be an Actual Infinity and more than an Infinity of Number ; but also because upon this Supposition , there would always have been an Infinity of Time Past , and consequently an Infinity of Time Past , which was never Present . Whereas all the Moments of Past Time , must needs have been once Present ; and if so , then all of them , at least save One , Future too ; from whence it will follow , that there was a First Moment or Beginning of Time. And thus does Reason conclude , neither the World nor Time it self , to have been Infinite in their Past Duration , or Eternal without Beginning . Here will the Atheist think presently , he hath got a great advantage to disprove the Existence of a God , Nonne qui Aeternitatem Mundi sic tollunt , eâdem operâ etiam Mundi Conditori Aeternitatem tollunt ? Do not they , who thus destroy the Eternity of the World , at the same time destroy also the Eternity of the Creator ? For if Time it self were not Eternal , then how could the Deity or any thing be so ? The Atheist securely taking it for granted , that God himself could not be otherwise Eternal , than by a Successive Flux of Infinite Time. But we say , that this will on the contrary afford us a plain Demonstration of the Existence of a Deity . For since the World and Time it self , were not Infinite in their Past-Duration , but had a Beginning , therefore were they both certainly made together by some other Being , who is in order of Nature Senior to Time , and so without Time , before Time ; he being above that Successive Flux , and compehending in the Stability and Immutable Perfection of his own Being , his Yesterday and To day and For ever . Or thus ; Something was of necessity Infinite in Duration , and without Beginning ; But neither the World , nor Motion , nor Time , that is , no Successive Being , was such ; therefore is there something else whose Being and Duration is not Successive and Flowing , but Permanent ; to whom this Infinity belongeth . The Atheists here , can only smile , or make faces ; and show their little wit , in quibbling upon Nunc-stans , or a Standing Now of Eternity ; as if that Standing Eternity of the Deity ( which with so much Reason hath been contended for , by the Ancient Genuine Theists ) were nothing but a Pitiful Small Moment of Time Standing still ; and as if the Duration of all Beings whatsoever must needs be like our own . Whereas the Duration of every thing , must of necessity be agreeable to its Nature ; and therefore , As that whose Imperfect Nature is ever Flowing like a River , and consists in Continual Motion and Changes one after another , must needs have accordingly a Successive and Flowing Duration , sliding perpetually from Present into Past , and always posting on towards the Future , expecting Something of it self , which is not yet in being , but to come : So must that , whose Perfect Nature , is Essentially Immutable , and always the Same , and Necessarily Existent , have a Permanent Duration ; never losing any thing of it self once Present , as sliding away from it ; nor yet running forwards to meet something of it self before , which is not yet in being : and it is as Contradictious for it , ever to have begun , as ever to Cease to be . Now whereas the Modern Atheists pretend to have proved , that there is Nothing Infinite , neither in Duration nor otherwise , and consequently No Deity ; meerly because we have no Sense nor Phantasm of Infinite , nor can Fully Comprehend the same ; and therefore will needs conclude that the Words , Infinite and Eternal , signifie nothing in the thing it self , but either mens own Ignorance and Inability to conceive When , or Whether , that which is called Eternal , began ; together with the Confounded Non-sence of their Astonish'd Minds , and their Stupid Veneration , of that which their own Fear and Phancy , has raised up as a Bugbear to themselves ; or else the Progress of their Thoughts further and further backward Indefinitely ; ( though they plainly confute themselves in all this , by sometimes acknowledging Matter and Motion Infinite and Eternal , which argues either their Extreme Sottishness or Impudence . ) We have shewed with Mathematical Evidence and Certainty , that there is really something Infinite in Duration or Eternal , by which therefore cannot be meant , Mens own Ignorance , or the Confounded Non-sence of their Devotion , nor yet the Idle Progress of their Minds further and further Indefinitely , which never reaches Infinite ; but a Reality in the thing it self , namely this , that it Never was Not ; nor had any Beginning . Moreover having Demonstrated concerning this Infinity and Eternity , without Beginning , that it cannot possibly belong to any Successive Being , we confidently conclude against these Atheists also , that it was not Matter and Motion , or this Mundane System , but a Perfect Immutable Nature of a Permanent Duration , ( that is , a God ) to whom it belonged . To summ up all therefore , we say that Infinite , and Eternal , are not Words that signifie nothing in the thing it self , nor meer Attributes of Honour , Complement and Flattery , that is , of Devout and Religious Non-sence , Error and Falshood , but Attributes belonging to the Deity , and to that alone , of the most Philosophick Truth and Reality . And though we being Finite , have no Full Comprehension and Adequate Vnderstanding of this Infinity and Eternity ( as not of the Deity ) yet can we not be without some Notion , Conception and Apprehension thereof , so long as we can thus demonstrate concerning it , that it belongs to something , and yet to nothing neither but a Perfect Immutable Nature . But the Notion of this Infinite Eternity will be yet further cleared in the following Explanation and Vindication of Infinite Power . For the Atheists principally quarrel with Infinite Power , or Omnipotence , and pretend in like manner this to be Vtterly Vnconceivable , and Impossible , and Subjected in Nothing . Thus a Modern Atheistick Writer concludes , that since No man can conceive Infinite Power , this is also but an Attribute of Honour which the Confounded Non-sence of Astonish'd Minds , bestows upon the Object of their Devotion , without any Philosophick Truth and Reality . And here have our Modern Atheists indeed the Suffrage and Agreement of the ancient Philosophick Atheists also with them , who as appears from the Verses before cited out of Lucretius , concern'd themselves in nothing more , than asserting All Power to be Finite , and Omnipotence or Infinite Power to belong to Nothing . First therefore it is here observable , that this Omnipotence or Infinite Power asserted by Theists , has been commonly either ignorantly mistaken , or wilfully misrepresented by these Atheists , out of design to make it seem Impossible and Ridiculous ; as if by it were meant , a Power of Producing and Doing any thing whatsoever without Exception , though never so Contradictious . As a late Atheistick Person , seeming to assert this Divine Omnipotence and Infinite Power , really and designedly notwithstanding abused the same , with this Scoptick Irony , That God by his Omnipotence , or Infinite Power , could turn this Tree into a Syllogism . Children indeed have sometimes such childish apprehensions of the Divine Omnipotence ; and Ren. Cartesius , ( though otherwise an Acute Philosopher ) was here no less Childish , in affirming , that all things whatsoever , even the Natures of Good and Evil , and all Truth and Falshood , do so depend upon the Arbitrary Will and Power of God , as that if he had pleased , Twice Two should not have been Four , nor the Three Angles of a Plain Triangle , Equal to Two Right ones , and the like : he only adding , that all these things notwithstanding , when they were once settled by the Divine Decree , became Immutable ; that is , I suppose , not in themselves or to God , but unto us . Than which , no Paradox of any old Philosopher , was ever more Absurd and Irrational : and certainly if any one did desire , to perswade the World , that Cartesius , notwithstanding all his pretences to Demonstrate a Deity , was indeed but an Hypocritical Theist , or Personated and Disguised Atheist , he could not have a fairer pretence for it out of all his Writings , than from hence . This being plainly to destroy the Deity , by making one Attribute thereof , to Devour and Swallow up another ; Infinite Will and Power , Infinite Vnderstanding and Wisdom . For to suppose God to Vnderstand and to be Wise only by his Will , is all one as to suppose him , to have Really no Vnderstanding at all . Wherefore we do not affirm , God to be so Omnipotent or Infinitely Powerful , as that he is able to Destroy or Change the Intelligible Natures of things at Pleasure ; this being all one , as to say , that God is so Omnipotent and Infinitely Powerful that he is able to Destroy , or to Baffle and Befool his own Wisdom and Vnderstanding ; which is the very Rule and Measure of his Power . We say not therefore , that God by his Omnipotence or Infinite Power , could make Twice Two not to be Four , or turn a Tree into a Syllogism ; but we say , that Omnipotence or Infinite Power , is that which can Produce and Do , all whatsoever is Possible , that is , whatsoever is Conceivable , and Implies no manner of Contradiction : the very Essence of Possibility being no other than Conceptibility . And thus has the Point been stated all along , not only by Christian Theists , but even the Ancient Pagan Theologers themselves ; that Omnipotence or Infinite Power , is that which can do all things , that do not imply a Contradiction ; or which are not Vnconceivable . This appearing from that of Agatho , cited before out of Aristotle , That nothing is exempted from the Divine Power , but only to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what hath been done , to be Vndone ; or the like hereunto . Now Infinite Power , being nothing else , but a Power of Doing whatsoever is Conceivable , it is plainly Absurd to say ; That a Power of doing nothing but what is Conceivable , is Vnconceivable . But because the Atheists look upon Infinity , as such a Desperate and Affrightful thing ; we shall here render it something more easie , and take off that Frightful Vizard from it , which makes it seem such a Mormo or Bugbear to them ; by declaring in the next place , that Infinity , is Really nothing else but Perfection . For Infinite Vnderstanding and Knowledge , is nothing else but Perfect Knowledge , that which hath no Defect or Mixture of Ignorance with it ; or the Knowledge of whatsoever is Knowable . So in like manner , Infinite Power is nothing else but Perfect Power , that which hath no Defect or Mixture of Impotency in it ; a Power of Producing and Doing all whatsoever is Possible ; that is , whatsoever is Conceivable . Infinite Power can Do , whatsoever Infinite Vnderstanding can Conceive , and nothing else : Conception being the Measure of Power and its Extent , and whatsoever is in it self Vnconceivable , being therefore Impossible . Lastly Infinity of Duration or Eternity , is Really nothing else , but Perfection , as including Necessary Existence and Immutability in it . So that it is not only Contradictious to such a Being , to Cease to Be , or Exist ; but also to have had a Newness or Beginning of Being ; or to have any Flux or Change therein , by Dying to the Present , and acquiring something New to it self which was not before . Notwithstanding which , this Being comprehends the differences of Past , Present , and Future , or the Successive Priority and Posteriority of all Temporary Things . And because Infinity is Perfection , therefore can nothing which includeth any thing of Imperfection , in the very Idea and Essence of it , be ever Truly and Properly Infinite ; as Number , Corporeal Magnitude , and Successive Duration . All which can only , Mentiri Infinitatem , Counterfeit and Imitate Infinity , in their having more and more added to them Infinitely , whereby notwithstanding they never reach it or overtake it . There is nothing truly Infinite , neither in Knowledge , nor in Power , nor in Duration , but only One Absolutely Perfect Being or The Holy Trinity . Now , that we have an Idea or Conception of Perfection , or a Perfect Being ; is Evident , from the Notion that we have , of Imperfection so familiar to us : Perfection being the Rule and Measure of Imperfection , and not Imperfection of Perfection ; as a Straight Line , is the Rule and Measure of a Crooked , and not a Crooked Line of a Straight . So that Perfection is First Conceiveable , in order of nature , before Imperfection , as Light before Darkness , a Positive before the Privative or Defect . For Perfection is not properly the want of Imperfection , but Imperfection of Perfection . Moreover , we perceive divers Degrees of Perfection , in the Essences of things , and consequently a Scale or Ladder of Perfections , in Nature , one above another , as of Living and Animate Things , above Sensless and Inanimate ; of Rational things above Sensitive . And this by Reason of that Notion or Idea , which we first have , of that which is Absolutely Perfect ; as the Standard ; by comparing of things with which , and measuring of them , we take notice of their approaching more or less near thereunto . Nor indeed , could these Gradual Ascents , be Infinite , or Without End ; but they must come at last , to that which is Absolutely Perfect , as the Top of them all . Lastly , we could not perceive Imperfection , in the most Perfect of all those things which we ever had Sence or Experience of in our lives , had we not a Notion or Idea of That which is Absolutely Perfect , which secretly comparing the same with , we perceive it to come short thereof . And we might add here , that it is not Conceiveable neither , how there should be any Lesser Perfection , Existent in any Kind , were there not First something Perfect in that Kind , from whence it was derived . This of Boetius , being the very Sence and Language of Nature in Rational Beings ; Omne quod Imperfectum esse dicitur , id deminutione Perfecti Imperfectum esse perhibetur . Quò fit , ut si in quolibet genere Imperfectum quid esse videatur , in eo Perfectum quoque aliquid esse , necesse sit . Etenim sublata Perfectione , unde illud , quod Imperfectum perhibetur , exstiterit , ne fingi quidem potest . Neque enim à Diminutis Inconsummatisque , Natura Rerum cepit exordum ; sed ab Integris Absolutisque procedens , in haec extrema , atque effaeta dilabitur . Whatsoever is said to be Imperfect , is accounted such , by the Diminution of that which is Perfect , From whence it comes to pass , that if in any kind , any thing appear Imperfect , there must of Necessity be something also , in that Kind , Perfect . For Perfection being once taken away , it could not be imagined , from whence that which is accounted Imperfect , should have proceeded . Nor did the Nature of things , take beginning , from Inconsummate and Imperfect things , but proceedings from things Absolute and Complete , thence descend down to these lower , Effete , and Languid things . But of this more elsewhere . Wherefore since Infinite , is the same with Absolutely Perfect , we having a Notion or Idea of the Latter , must needs have of the Former . From whence we learn also , that though the word Infinite , be in the form thereof , Negative , yet is the Sence of it , in those things which are really capable of the same , Positive ; it being all one with Absolutely Perfect : as likewise the Sence of the word Finite , is Negative ; it being the same with Imperfect . So that , Finite is properly the Negation of Infinite , as that which in order of Nature is before it ; and not Infinite the Negation of Finite . However in those things which are capable of no true Infinity , because they are Essentially Finite , as Number , Corporeal Magnitude , and Time , Infinity being there a meer Imaginary thing , and a Non-Entity , it can only be conceived , by the Negation of Finite ; as we also conceive Nothing , by the Negation of Something ; that is , we can have no Positive Conception at all thereof . We conclude , To assert an Infinite Being , is nothing else but to assert a Being Absolutely Perfect , such as Never was Not , or had no Beginning , which could produce all things Possible and Conceivable , and upon which all other things must depend . And this is to assert a God ; One Absolutely Perfect Being , the Original of all things . God , and Infinite , and Absolutely Perfect , being but different Names for One and the same thing . We come now to the Fourth Atheistick Objection , That Theology is nothing but an Arbitrarious Compilement of Inconsistent and Contradictious Notions . Where First , we deny not , but that as some Theologers ( or Bigotical Religionists ) or later times , extend the Divine Omnipotence , to things Contradictious and Impossible , as to the Making of One and the same Body , to be all of it , in several distant places at once : so may others sometimes unskilfully attribute to the Deity , things Inconsistent or Contradictious to one another , because seeming to them to be all Perfections . As for example , though it be concluded generally by Theologers , that there is a Natural Justice and Sanctity in the Deity , yet do some notwithstanding contend , That the Will of God is not determined by any Antecedent Rule or Nature of Justice , but that whatsoever he could be supposed to Will Arbitrarily , would therefore be Ipso facto Just ; which is called by them the Divine Soveraignty , and look'd upon as a Great Perfection . Though it be certain that these Two Things are directly Contradictious to one another ; viz. That there is something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its own Nature Just and Vnjust , or a Natural Sanctity in God ; and That the Arbitrary Will and Command of the Deity , is the only Rule of Justice and Injustice . Again some Theologers determining , That Whatsoever is in God , is God , or Essential to the Deity ; they conceiving such an Immutability to be a Necessary Perfection thereof , seem thereby not only to Contradict all Liberty of Will in the Deity , which themselves notwithstanding contend for in a high degree ; that all things are Arbitrarily determined by Divine Decree ; but also to take away from it , all Power of Acting ad Extra , and of Perceiving or Animadverting things done sucessively here in the World. But it will not follow from these and the like Contradictions , of mistaken Theologers , that therefore Theology it self is Contradictious , and hath nothing of Philosophick Truth at all in it ; no more than because Philosophers also hold Contradictory Opinions , that therefore Philosophy it self is Contradictious , and that there is Nothing Absolutely True or False , but ( according to the Protagorean Doctrine ) all Seeming and Phantastical . But in the next place we add , that though it be true , that the Nature of things , admits of nothing Contradictious , and that whatsoever plainly Implies a Contradiction , must therefore of necessity be a Non-Entity , yet is this Rule notwithstading , obnoxious to be much abused , when whatsoever mens Shallow and Gross Understandings cannot Reach to , they will therefore presently conclude to be Contradictious , and Impossible . As for example , the Atheists and Materialists cannot Conceive of any other Substance besides Body , and therefore do they determine presently , that Incorporeal Substance is a Contradiction in the very Terms ; it being as much as to say Incorporeal Body ; wherefore when God is said by Theologers , to be an Incorporeal Substance , this is to them an Absolute Impossibility . Thus a Modern Writer ; The Vniverse , that is , the whole Mass of all things , is Corporeal ; that is to say , Body . Now every Part of Body is Body , and Consequently every Part of the Vniverse is Body ; and that which is not Body is no part thereof . And because the Vniverse is All , that which is no part of it , is nothing . Therefore when Spirits are called Incorporeal , this is only a name of Honour , and it may with more Piety be attributed to God himself , in whom we consider , not what Attribute best expresseth his Nature which is Incomprehensible ; But what best expresseth our Desire to Honour him . Where , Incorporeal , is said to be , an Attribute of Honour , that is , such an Attribute , as expresseth only the Veneration of mens Minds , but signifieth nothing in Nature , nor hath any Philosophick Truth and Reality under it : a Substance Incorporeal being as Contradictious , as Something and Nothing . Notwithstanding which , this Contradiction is only in the Weakness and Childishness of these mens Understandings , and not the thing it self ; it being Demonstrable , that there is some other Substance besides Body , according to the True and Genuine Notion of it . But because , this mistake is not proper to Atheists only , there being some Theists also , who labour under this same Infirmity of Mind , not to be able to Conceive any other Substance besides Body , and who therefore assert a Corporeal Deity : we shall in the next place show , from a passage of a Modern Writer , what kind of Contradictions they are , which these Atheists impute to all Theology ; namely such as these , that it supposes God , to Perceive things Sensible , without any Organs of Sense ; and to Vnderstand and be Wise without any Brains . Pious men ( saith he ) attribute to God Almighty for Honours sake , whatsoever they see Honourable in the world , as Seeing , Hearing , Willing , Knowing , Justice , Wisdom , &c. But they deny him such poor things , as Eyes , Ears and Brains , and other Organs , without which we Worms , neither have , nor can conceive , such Faculties to Be ; and so far they do well . But when they dispute of God's Actions Philosophically , then do they Consider them again , as if He had indeed such Faculties . This is not well , and thence is it , that they fall into so many Difficulties . We ought not to dispute of God's Nature . He is no fit Subject of our Philosophy . True Religion consisteth in Obedience to Christ's Lieutenants , and in giving God such Honour , both in Attributes and Actions , as they in their several Lieutenancies shall ordain . Where the plain and Vndisguised meaning of the Author seems to be this ; That God is no Subject of Philosophy , as all Real things are : ( accordingly as he declareth elsewhere , that Religio non est Philosophia sed Lex , Religion is not a Matter of Philosophy , but only of Law and Arbitrary Constitution ) He having no Real Nature of his own , nor being any True Inhabitant of the World or Heaven , but ( as all other Ghosts and Spirits ) an Inhabitant of mens Brains only , that is , a Figment of their Fear and Phancy , or a meer Political Scare-Crow . And therefore such Attributes are to be given to him , without any Scrupulosity , as the Civil Law of every Country shall appoint , and no other . The Wise and Nasute , very well understanding , that all this Business of Religion , is nothing but meer Pageantry , and that the Attributes of the Deity , indeed signifie neither True nor False nor any thing in Nature , but only mens Reverence and Devotion towards the Object of their Fear : the manner of expressing which , is determined by Civil Law. Wherefore to say , that God sees all Things , and yet hath no Eyes ; and that he hears all things , and yet hath no Ears ; and that he Understands and is Wise , and yet hath no Brains ; and whatsoever else you will please to say of him , as Attributes of Honour and only as signifying Devotion , is thus far well enough . But when men , not understanding the true Cabal , will needs go further , they mistaking Attributes of Honour , for Attributes of Nature and of Philosophick Truth , and making them Premises to infer Absolute Truth , and convince Falshood from , or Matters to Dispute and Reason upon , that is , when they will needs suppose such a thing as a God , Really to Exist in the World , then do they involve themselves in all manner of Contradiction , Nonsence , and Absurdity ; as for example , to affirm seriously , that this God Really sees all things in the world , and yet hath no Eyes ; and that He indeed hears all things , and yet hath no Ears ; and Lastly that he Understands and is Wise , and yet hath no Brains , which things are all Absolutely Contradictious , Unconceivable and Impossible . The summ of all is this , that when Religion and Theology , which is indeed nothing but Law and Phantastry , is made Philosophy , then is it all meer Jargon and Insignificant Non-sence . And now we see , what those Contradictions are , which the Atheists charge upon Theology ; such as owe all their Being , only to the Grossness , Sottishness , and Brutishness , of these mens own apprehensions . From whence proceedeth likewise , this following Definition of Knowledge and Understanding , That it is nothing but a Tumult of the Mind , raised by External Things , Pressing the Organical Parts of mans Body . O Ye Brutish among the People , when will ye Vnderstand ? and ye Fools , when will ye be Wise ? He that Planted the Ear ( and gave mans Soul a power of hearing thereby ) shall not He ( though himself have no Ears ) hear ? He that formed the Eye , ( and gave the Humane Soul a power of Seeing , by it as an Instrument ) shall not he ( though himself have no Eyes ) see ? Lastly , He that teacheth man Knowledge , ( or gave him an Understanding Mind , besides Brains ) shall not he ( though himself be without Brains ) Know and Vnderstand ? It is certain , that no Simple Idea , as that of a Triangle or a Square , of a Cube or Sphere , can possibly be Contradictious to it self ; and therefore much less can the Idea of a Perfect Being ( which is the Compendious Idea of God ) it being more Simple , than any of the other . Indeed this Simple Idea of a Perfect Being , is Pregnant of many Attributes , and therefore the Idea of God , more fully declared by them all , may seem to be in this respect a Compounded Idea , or One Idea and Conception , Consisting or made up of Many ; which if they were really Contradictious , would render the whole , a Non-Entity . As for Example , This , A Plain Triangle , whose Three Angles are Greater than Two Right ones ; it being Contradictious and Unconceivable , is therefore no True Idea , but a Non-Entitie . But all the Genuine Attributes of the Deity , of which its Entire Idea is made up , are Things as Demonstrable of a Perfect Being , as the Properties of a Triangle or a Square are of those Ideas respectively , and therefore cannot they Possibly be Contradictious , neither to it , nor to one another ; because those things which agree in one Third , must needs agree together amongst themselves . Nay the Genuine Attributes of the Deity , namely , such as are Demonstrable of an Absolutely Perfect Being , are not only not Contradictious ; but also necessarily Connected together , and Inseparable from one another . For there could not possibly be , One Thing Infinite in Wisdom Only , Another Thing Infinite Only in Power , and Another thing Only Infinite in Duration or Eternal . But the very same thing which is Infinite in Wisdom , must needs be also Infinite in Power , and Infinite in Duration , and so vice versâ . That which is Infinite in any one Perfection , must of necessity , have all Perfections in it . Thus are all the Genuine Attributes of the Deity , not only not Contradictious , but also Inseparably Concatenate ; and the Idea of God no Congeries either of Disagreeing things ; or else of such as are unnecessarily Connected with one another . In very truth , all the several Attributes of the Deity , are nothing else but so many Partial and Inadequate Conceptions , of One and the Same , Simple Perfect Being , taken in as it were by piece-meal : by reason of the Imperfection of our Humane Understandings , which could not fully Conceive it all together at once : And therefore are they Really all but One thing , though they have the Appearance of Multiplicity to us . As the One Simple Light of the Sun , diversly Refracted and Reflected from a Rorid Cloud , hath to us the Appearance , of the variegated Colours of the Rainbow . Wherefore the Attributes of God , are no Bundle of Vnconceivables , and Impossibles , huddled up together ; nor Attributes of Honour and Complement only , and nothing but the Religious Nonsence of Astonish'd Minds , expressing their Devotion towards what they Fear ; but all of them Attributes of Nature , and of most severe Philosophick Truth . Neither is the Idea of God , an Arbitrarious Compilement , of things Vnnecessarily Connected , and Separable from one another : it is no Factitious nor Fictitious thing , made up by any Feigning Power of the Soul , but it is a Natural and most Simple Vncompounded Idea ; such as to which nothing can be Arbitrariously added , nor nothing detracted from . Notwithstanding which , by reason of the Imperfection of humane Minds there may be , and are , different Apprehensions concerning it For as every one that hath a Conception of a Plain Triangle in general , doth not therefore know , that it includes this Property in it , to have Three Angles Equal to Two Right ones ; nor doth every one , who hath an Idea of a Rectangular Triangle , presently understand , that the Square of the Substense , is Equal to the Squares of both the Sides ; so neither doth every one , who hath a Conception of a Perfect Being , therefore presently know all that is included in that Idea . Moreover men may easily mistake things , for Absolute Perfections , which are not such , as hath been partly already shewed . And now whereas the Atheists , pretend in the next place , to give an Account of that Supposed Contradictiousness , in the Idea and Attributes of God ; namely , that it proceeded principally , from Fear , or the Confounded Nonsence of mens Astonished Minds , huddling up together all Imaginable Attributes of Honour , Courtship , and Complement without any Philosophick Truth , Sence , or Signification : as also in part from the Fiction and Imposture of Politicians : all this hath been already prevented , and the Foundation thereof quite taken away , by our shewing , that there is nothing in the Genuine Idea of God and his Attributes , but what is Demostrable of a Perfect Being , and that there cannot be the least either Added to that Idea , or Detracted from it , any more than there can be any thing Added to , or Detracted from the Idea of a Triangle or of a Square . From whence it follows unavoidably , that there cannot possibly be any thing , either Contradictious or Arbitrarious in the Divine Idea , and that the Genuine Attributes thereof , are Attributes of Necessary Philosophick Truth : namely , such as do not only speak the Piety , Devotion , and Reverence of mens own Minds ; but declare the Real Nature of the thing it self . Wherefore when a Modern Atheistick Writer , affirmeth of all those who Reason and conclude concerning God's Nature , from his Attributes ; That Losing their Vnderstanding in the very first attempt , they fall from one Inconvenience ( or Absurdity ) to another without end , after the same manner as when one ignorant of Court-ceremonies , coming into the presence of a greater person than he was wont to speak to , and stumbling at his entrance , to save himself from falling lets slip his Cloak , to recover his Cloak , le ts fall his Hat , and so with one disorder after another , discovers his Rusticity and Astonishment : We say , that though there be something of Wit and Phancy in this , yet as it is applied to Theology and the Genuine Attributes of the Deity , there is not the least of Philosophick Truth . However we deny not , but that some , either out of Superstition , or else out of Flattery , ( for thus are they stiled by St. Jerome , Stulti Adulatores Dei , Foolish Flatterers of God Almighty ) have sometimes attributed such things to him , as are Incongruous to his Nature , and under a pretence of Honouring him , by Magnifying his Power and Sovereignty , do indeed most highly Dishonour him ; they representing him to be such a Being , as is no way Amiable or Desirable . But the Atheists are most of all concerned , to give an Account of that Vnquestionable Phenomenon , the General Perswasion of the Existence of a God , in the Minds of men , and their Prop●nsity to Religion , in all ages and places of the world ; whence this should come , if there be really no such thing in Nature . And this they think to do , in the Last place also , Partly , from mens Own Fear , together with their Ignorance of Causes , and Partly , from the Fiction of Lawmakers and Politicians , they endeavouring thereby to keep men to Civil Subjection under them . Where we shall First plainly and Nakedly d●clare the Atheists meaning , and then manifest the Invalidity and Foolery of these their Pretences , to salve the forementioned Phenomenon . First therefore , these Atheists affirm , That mankind by reason of their Natural Imbecillity , are in perpetual Solicitude , Anxiety , and Fear , concerning Future Events , or their Good and Evil Fortune to come ; and this Passion of Fear inclining men to Imagine things Formidable and Fearful , and to Suspect or Believe the Existence of what really is not ; I say , that this Distrustful Fear and Jealousie in the Minds of men , concerning their Future Condition , raises up to them the Phantasm , of a most Affrightful Spectre , an Invisible Vnderstanding Being , Arbitrarily Governing and Swaying the affairs of the whole World , and at pleasure Tyrannizing over Mankind . And when mens Exorbitant Fear and Fancy , has thus raised up to it self , such a Mormo or Bugbear , such an Affrightful Spectre as this , a thing that is really no Inhabitant of the World or of Heaven , but only of mens Brains ; they afterward stand in awe of this their Own Imagination , and Tremblingly worship this Creature and Figment of their own Fear and Phancy , as a thing Really Existing without them , or a God : devising all manner of expressions of Honour and Reverence towards it , and anxiously endeavouring , by all ways conceivable , to Propitiate and Atone the same . And thus have they brought upon themselves , a most heavie Yoke of Bondage , and filled their Lives with all manner of Bitterness and Misery . Again to this Fear of Future Events , the Atheists add also Ignorance of Causes , as a further Account of this Phenomenon of Religion , so generally entertained in the world . For Mankind ( say they ) are Naturally Inquisitive into the Causes of things , and that not only of the Events of their Own Good and Evil Fortune , but also of the Phaenomena of the World , and the Effects of Nature . And such is their Curiosity , that wheresoever they can discover no Visible and Natural Causes , there are they prone to Feign and Imagine , other Causes Invisible and Supernatural . As it was observed of the Tragick Dramatists , that whenever they could not well extricate themselves , they were wont to bring in a God upon the Stage : and as Aristotle recordeth of Anaxagoras , that he never betook himself to Mind or Vnderstanding , that is , to God , for a Cause ; but only then when he was at a loss for other Natural and Necessary Causes . From whence these Atheists would infer , that nothing but Ignorance of Causes , made Anaxagoras to assert a Deity . Wherefore it is no wonder ( say they ) if the Generality of Mankind , being Ignorant of the Causes , almost of all Events , and Effects of Nature , have by reason of their Natural Curiosity and Fear Feigned or Introduced , one Invisible Power or Agent Omnipotent , as the Supreme Cause of all things : they betaking themselves thereto , as to a kind of Refuge , Asylum , or Sanctuary for their Ignorance . These two Accounts of the Phenomenon of Religion , from mens Fear and Solicitude about Future Events , and from their Ignorance of Causes , together with their Curiosity , are thus joyned together by a Modern Writer ; Perpetual fear of Future Evils , always accompanying mankind , in the Ignorance of Causes , as it were in the Dark , must needs have for Object Something . And therefore when there is nothing to be seen , there is nothing to accuse for their Evil Fortune , but some Power or Agent Invisible . Moreover it is concluded , that from the same Originals , sprang , not only that vulgar opinion of Inferiour Ghosts and Spirits also , subservient to the Supreme Deity ( as the Great Ghost of the whole World ) ( Apparitions being nothing but mens own Dreams and Phancies taken by them for Sensations ) but also mens taking things Casual for Prognosticks , and their being so Superstitiously addicted to Omens and Portents , Oracles , and Divinations and Prophecies ; this proceeding likewise , from the same Phantastick Supposition , that the things of the World , are disposed of , not by Nature , but by some Vnderstanding and Intending Agent or Person . But lest these Two forementioned Accounts , of that Phaenomenon of Religion , and the Belief of a Deity , so Epidemical to Mankind , should yet seem insufficient ; the Atheists will superadd a Third to them , from the Fiction and Imposture of Civil Soveraigns , Crafty Law-makers and Designing Politicians . Who perceiving a great advantage to be made , from the Belief of a God and Religion , for the better keeping of men in Obedience and Subjection to themselves , and in Peace and Civil Society with one another ( when they are perswaded , that besides the Punishments appointed by Laws , which can only take place upon open and convicted Transgressors , and are often eluded and avoided , there are other Punishments that will be inflicted even upon the secret violators of them , both in this Life and after Death , by a Divine , Invisible and Irresistible Hand ) have thereupon Dextrously laid hold of mens Fear and Ignorance , and cherished those Seeds of Religion in them ( being the Infirmities of their Nature ) and further confirmed their Belief of Ghosts and Spirits , Miracles and Prodigies , Oracles and Divinations , by Tales or Fables , publickly allowed and recommended . According to that Definition of Religion , given by a Modern Writer , Fear of Power Invisible , Feigned by the Mind , or Imagined from Tales publickly allowed , Religion ; not allowed , Superstition . And that Religion thus Nursed up by Politicians , might be every way Compliant with , and Obsequious to their Designs , and no way Refractory to the same ; it hath been their great care to perswade the People , that their Laws were not meerly their own Inventions , but that themselves were only the Interpreters of the Gods therein , and that the same things were really displeasing to the Gods , which were forbidden by them : God ruling over the world no otherwise than in them , as his Vicegerents ; according to that Assertion of a Late Writer , Deum nullum Regnum in homines habere , nisi per eos qui Imperium tenent , that God Reigneth over men , only in the Civil Soveraigns . This is therefore another Atheistick Account of Religions so generally prevailing in the world , from its being a fit Engine of State , and Politicians generally looking upon it , as an Arcanum Imperii , a Mystery of Government , to possess the Minds of the People with the Belief of a God , and to keep them busily employed in the exercises of Religion , thereby to render them the more Tame and Gentle ; apt to Obedience , Subjection , Peace and Civil Society . Neither is all this , the meer Invention of Modern Atheists , but indeed the old Atheistick Cabal ; as may appear partly , from that known Passage of the Poet , That the Gods were first made by Fear ; and from Lucretius his so fequently insisting upon the same , according to the mind of Epicurus . For in his First Book , he makes Terrorem animi , & Tenebras , Terrour of Mind , and Darkness , the Chief Causes of Theism : and in his Sixth , he further pursues the same Grounds , especially the Latter of them , after this manner ; Caetera quae fieri in Terris Coeloque tuentur , Mortales , pavidis quom pendent mentibu ' saepe , Efficiunt animos humiles formidine Divûm : Depressosque premunt ad terram , proptereà quod IGNORANTIA CAVSARVM , conferre Deorum Cogit ad Imperium res ; & concedere Regnum , & , Quorum operum causas nulla ratione videre Possunt , haec fieri Divino Numine rentur . To this Sence . Mortals , when with Trembling Minds they behold the Objects both of Heaven and Earth , they become depressed and sunk down under the Fear of the Gods. Ignorance of Causes setting up the Reign and Empire of the Gods. For when men can find no Natural Causes of these things , they suppose them presently , to have been done by a Divine Power . And this Ignorance of Causes , is also elsewhere insisted upon by the same Poet , as the chief Source of Religion , or the Belief of a God. Praeterea coeli rationes ordine certo , Et varia annorum cernebant tempora verti ; Nec poterant quibus id fieret cognoscere causis . Ergo PERFVGIVM sibi habebant , omnia Divis Tradere , & ipsorum nutu facere omnia flecti . Moreover when a Modern Writer , declares the Opinion of Ghosts , to be one of those things , in which consisteth the Natural Seeds of Religion : As also that this Opinion proceedeth from the Ignorance how to distinguish Dreams and other strong Phancies , from Vision and Sense ; he seemeth herein to have trod likewise in the Footsteps of Lucretius , giving not obscurely , the same Account of Religion in his Fifth Book . Nunc quae causa Deûm per magnas Numina gentes , Pervolgarit , & ararum compleverit Vrbes , &c. Non ita difficile est rationem reddere Verbis . Quippe etenim jam tum Divûm mortalia Secla , Egregias animo facies vigilante videbant , Et magis in Somnis , mirando corporis auctu . His igitur Sensum tribuebant , &c. That is , How the Noise of the Gods , came thus to ring over the whole world , and to fill all places with Temples and Altars , is not a thing very difficult to give an account of , it proceeding first , from mens Fearful Dreams , and their Phantasms when awake ; taken by them for Visions and Sensations . Whereupon they attributed not only Sense to these things as really Existing , but also Immortality and great Power . For though this were properly an Account only , of those Inferiour and Plebeian Gods , called Demons and Genii , yet was it supposed , that the belief of these things , did easily dispose the minds of men also , to the Perswasion of One Supreme Omnipotent Deity over all . Lastly , That the Ancient Atheists , as well as the Modern , pretended , the Opinion of a God , and Religion , to have been a Political Invention , is frequently declared in the writings of the Pagans ; as in this of Cicero , Ii qui dixerunt totam de Diis Immortalibus Opinionem , sictam esse ab hominibus Sapientibus , Reipublicae causa , ut quos Ratio non posset , eos ad Officium Religio duceret ; nonne omnem Religionem sunditus sustulerunt ? They who affirmed the whole opinion of the Gods , to have been feigned by wise men for the sake of the Commonwealth , that so Religion might engage those to their Duty whom Reason could not ; did they not utterly destroy all Religion ? And the sence of the Ancicient Atheists is thus represented by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They First of all affirm , that the Gods are not by Nature , but by Art and Laws onely , and that from thence it comes to pass , that they are different to different Nations and Countreys , accordingly as the several humours of their Law-makers did chance to determine . And before Plato , Critias one of the Thirty Tyrants of Athens , plainly declared Religion at first to have been a Political Intrigue in those Verses of his recorded by Sextus the Philosopher , beginning to this purpose ; That there was a time at first , when mens life was Disorderly and Brutish , and the Will of the Stronger was the only Law. After which they consented and agreed together to make Civil Laws ; that so the disorderly might be punished . Notwithstanding which , it was still found that men were only hindred from open , but not from secret Injustices . Whereupon some Sagacious and Witty person was the Author of a further Invention , to deterr men as well from secret , as from open Injuries ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Namely , by introducing or feigning a God Immortal and Incorruptible , who hears and sees and takes notice of all things . Critias then concluding his Poem in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this manner do I conceive , some One at first , to have perswaded mortals to believe , that there is a kind of Gods. Thus have we fully declared , the sence of the Atheists , in their Account of the Phenomenon of Religion and the Belief of a God ; namely , that they derive it principally from these Three Springs or Originals ; First from mens own Fear and Solicitude concerning Future Events , or their Good and Evil Fortune . Secondly , from their Ignorance of the Causes both of those Events , and the Phaenomena of Nature ; together with their Curiosity . And Lastly , from the Fiction of Civil Soveraigns , Law-makers , and Politicians . The Weakness and Foolery of all which , we shall now briefly manifest . First therefore , it is certain , that such an Excess of Fear , as makes any one constantly and obstinately to believe , the Existence of That , which there is no manner of ground neither from Sense not Reason for ; tending also to the great Disquiet of mens own Lives , and the Terrour of their Minds ; cannot be accounted other than a kind of Crazedness or Distraction . Wherefore the Atheists themselves acknowledging , the Generality of mankind , to be possessed with such a Belief of a Deity , when they resolve this into such an Excess of Fear ; it is all one , as if they should affirm , the Generality of mankind , to be Frighted out of their Wits , or Crazed and Distemper'd in their Brains : none but a few Atheists , who being undaunted and undismaied have escaped this Panick Terrour , remaining Sober and in their Right Senses . But whereas the Atheists , thus impute to the Generality of mankind not only Light-Minded Credulity , and Phantastry , but also such an Excess of Fear , as differs nothing at all from Crazedness and Distraction or Madness ; We affirm on the contrary , that their supposed Courage , Stayedness and Sobriety , is really nothing else but the Dull and Sottish Stupidity of their minds ; Dead and Heavy Incredulity , and Earthly Diffidence or Distrust ; by reason whereof , they will believe nothing but what they can Feel or See. Theists indeed have a Religious Fear of God , which is Consequent from him , or their Belief of him ( of which more afterwards ; ) but the Deity it self or the Belief thereof , was not Created by any Antecedent Fear , that is , by Fear concerning Mens Good and Evil Fortune ; it being certain , that none are less Solicitous concerning such Events , that they who are most truly Religious . The Reason whereof is , because these place their Chief Good , in nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aliene or in Anothers Power , and Exposed to the strokes of Fortune ; but in that which is most truly their Own , namely the Right use of their own Will. As the Atheists on the contrary , must needs for this very reason be liable to great Fears and Solicitudes , concerning Outward Events , because they place their Good and Evil , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passion of Pleasure and Pain ; or at least denying Natural Honesty , they acknowledge no other Good , but what belongs to the Animal Life only , and so is under the Empire of Fortune . And that the Atheists are indeed generally , Timorous and Fearful , Suspicious and Distrustful things ; seems to appear plainly , from their building all their Politicks , Civil Societies , and Justice , ( improperly so called ) upon that only Foundation of Fe●r and Distrust . But the Grand Errour of the Atheists here is this , that they suppose the Deity , according to the sence of the Generality of mankind , to be nothing but a Mormo , Bug-bear , or Terriculum ; an Affrightful , Hurtful , and most Vndesirable thing : Whereas men every where invoke the Deity in their Straits and Difficulties for aid and assistance ; looking upon it as Exorable and Plaeable ; and by their Trust and Confidence in it , acknowledge its Goodness and Benignity . Synesius affirms , that though men were otherwise much divided in their opinions , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They all every where , both Wise and Vnwise , agree in this , that God is to be praised , as one who is Good and Benign . If amongst the Pagans , there were any , who understood that Proverbial Speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sence , as if God Almighty , were of an Envious and Spiteful Nature , these were certainly , but a few Ill-natur'd men , who therefore drew a Picture of the Deity , according to their own Likeness . For the Proverb in that sence , was disclaimed and cried down , by all the wiser Pagans ; as Aristotle , who affirmed the Poets to have lyed in this , as well as they did in many other things ; and Plutarch , who taxeth Herodotus for insinuating , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity universally ( that is , All the Gods ) to be of an Envious and Vexatious or Spiteful disposition , whereas Himself appropriated this only to that Evil Demon or Principle asserted by him ; as appeareth from the Life of P. Aemilius written by him , where he affirmeth , not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity Vniversally was of an Envious Nature , but , That there is a Certain Deity or Daemon , whose proper task it is , to bring down all great and over-swelling humane Prosperity , and so to temper every mans Life , that none may be happy in this world sincerely and unmixedly , without a check of Adversity ; which is as if a Christian , should ascribe it to the Devil . And Plato plainly declares the reason of God's making the World at first , to have been no other than this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he was Good , and there is no manner of Envy in that which is Good. From whence he also concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God therefore willed , all things should be made the most like himself , that is , after the best manner . But the true meaning of that Ill-languaged Proverb , seems at first , to have been no other , than what , besides Hesiod , the Scripture it self also attributes to God almighty , that he affecteth to Humble and Abase the Pride of men , and to pull down all High , Towering , and Lofty things , whether as Noxious and Hurtful to the men themselves , or as in some sence Invidious to him , and Derogatory from his Honour , who alone ought to be exalted , and no flesh to glory before him . And there hath been so much experience of such a thing as this in the world , that the Epicurean Poet himself , could not but confess , that there was some Hidden Force or Power which seemed to have a spite to all Over-swelling Greatnesses , and affect to cast contempt and scorn upon the Pride of men , Vsque adeò res humanas Vis Abdita quaedam Obterit , & pulchros fasces , saevasque secures , Proculcare , ac ludibrio sibi habere videtur . Where he plainly Reel'd and Stagger'd in his Atheism , or else was indeed a Theist , but knew it not ; it being certain that there can be no such Force as this , in Regno Atomorum , in the Reign or Empire of Sensless Atoms . And as for those among Christians , who make such a horrid Representation of God Almighty , as one who Created far the greatest part of mankind , for no other end or design , but only this , that he might Recreate and Delight himself in their Eternal Torments ; these also do but transcribe or copy out their own Ill Nature , and then read it in the Deity ; the Scripture declaring on the contrary , That God is Love. Nevertheless these very persons in the mean time , dearly hug and embrace God Almighty in their own Conceit , as one that is Fondly Good , Kind , and Gracious to themselves ; he having fastned his affections upon their very Persons , without any consideration of their Dispositions or Qualifications . It is true indeed , that Religion is often expressed in the Scripture , by the Fear of God , and Fear hath been said to be Prima Mensura Deitatis , the First Measure of the Divinity in us , or the First Impression that Religion makes upon men in this Obnoxious and Guilty state , before they have arrived to the true Love of God and Righteousness . But this Religious Fear , is not a Fear of God , as a meer Arbitrary Omnipotent Being , much less as Hurtful and Mischievous ( which could not be disjoyned from Hatred ; ) but an aweful regard of him , as of one who is Essentially Just , and as well a Punisher of Vice and Wickedness , as a Rewarder of Vertue . Lucretius himself , when he describes this Religious Fear of men , confessing it to to be conjoyned with a Conscience of their Duty , or to include the same within it self . Tunc Populi Gentesque tremunt , &c. Ne quod ob admissum foedè dictumve superbè , Poenarum grave sit solvendi tempus adactum . And this is the Sence of the Generality of mankind , that there being a Natural Difference of Good and Evil Moral , there is an Impartial Justice in the Deity which presideth over the same , and inclines it as well , to Punish the wicked , as to Reward the Vertuous : Epicurus himself acknowledging thus much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theists suppose , that there are both great Evils inflicted upon the wicked from the Gods ; and also great Rewards by them bestowed upon the Good. And this Fear of God , is not only Beneficial to mankind in general , by repressing the growth of wickedness , but also wholesom and Salutary to those very persons themselves , that are thus Religiously affected , it being Preservative of them both from Moral Evils , and likewise from the Evils of Punishment consequent thereupon . This is the True and Genuine Fear of Religion ; which when it degenerates into a Dark kind , of Jealous and Suspicious Fear of God Almighty , either as a Hurtful , or as a meer Arbitrary and Tyrannical Being , then is it look'd upon , as the Vice or Extreme of Religion , and distinguished from it by that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Superstition . Thus is the Character of a Superstitious Man given by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he thinks there are Gods , but that they are Noxious and Hurtful ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Superstitious man must needs Hate God , as well as Fear him . The true Fear of God ( as the Son of Sirach speaks ) is the Beginning of his Love , and Faith is the Beginning of cleaving to him . As if he should have said , The first Entrance into Religion is an Awful regard to God as the Punisher of Vice ; the Second step forwards therein , is Faith or Confidence in God , whereby men Rely upon him for Good , and Cleave to him : and the Top and Perfection of all Religion , is the Love of God above all , as the most Amiable Being . Christianity , the best of Religions , recommendeth Faith to us , as the Inlet or Introduction into all True and Ingenuous Piety ; for He that cometh to God , must not only believe that he Is , but also that he is a Rewarder of those that seek him . Which Faith is better defined in the Scripture , than by any Scholastick ; to be the Substance of things ( that are to be ) hoped for , and the Evidence of things not seen . That is , a Confident Perswasion of things that fall not under Sight , ( because they are either Invisible or Future ) and which also are to be Hoped for . So that Religious Fear consisteth well with Faith , and Faith is near of kin to Hope , and the result of both Faith and Hope , is Love : which Faith , Hope and Love , do all suppose an Essential Goodness in the Deity . God is such a Being , who if He were not , were of all things whatsoever most to be Wished for . It being indeed no way desirable ( as that noble Emperour concluded ) for a man to live in a world , void of a God and Providence . He that believes a God , believes all that Good and Perfection in the Vniverse , which his Heart can possibly wish or desire . It is the Interest of none , that there should be no God , but only of such wretched Persons , as have abandoned their First and only true Interest , of being Good , and Friends to God , and are desperately resolved upon ways of Wickedness . The Reason why the Atheists do thus grosly mistake the Notion of , God , and conceive of him differently from the Generality of mankind , as a thing which is only to be Feared , and must consequently be Hated , is from nothing but their own Vice and Ill Nature . For first , their Vice so far blinding them , as to make them think , that the Moral Differences of Good and Evil , have no foundation in Nature , but only in Law or Arbitrary Constitution ( which Law is contrary to Nature , Nature being Liberty , but Law Restraint ; ) as they cannot but really Hate that , which Hinders them of their True Liberty and Chief Good , so must they needs interpret the Severity of the Deity so much spoken of against Wickedness , to be nothing else , but Cruelty and Arbitrary Tyranny . Again it is a wretched Ill-natured Maxim , which these Atheists have , That there is Nulla Naturalis Charitas , No Natural Charity , but that Omnis Benevolentia oritur ex Imbecillitate & Metu , All Benevolence ariseth onely , from Imbecillity and Fear ; that is , from being either obnoxious to anothers Power , or standing in need of his Help . So that all that is now called Love and Friendship amongst Men , is according to these really nothing , but either a crouching under Anothers Power , whom they cannot Resist ; or else Mercatura quaedam Vtilitatum , a certain kind of Merchandizing for Vtilities . And thus does Cotta in Cicero declare their sence , Ne Homines quidem censetis , nisi Imbecilli essent , futuros Beneficos aut Benignos , You conceive that no man would be any way Beneficent or Benevolent to another , were it not for his Imbecillity or Indigence . But as for God Almighty , these Atheists conclude , That upon the supposition of his Existence , there could not be so much as this Spurious Love or Benevolence in him neither , towards any thing ; because by reason of his Absolute and Irresistible Power , He would neither stand in Need of Any thing , and be devoid of all Fear . Thus the forementioned Cotta . Quid est Praestantius Bonitate & Beneficentiâ ? Quâ cum carere Deum vultis , neminem Deo nec Deum nec Hominem Carum , neminem ab eo amari vultis . Ita fit ut non modo Homines à Diis , sed ipsi Dii inter se ab aliis alii negligantur . What is there more excellent than Goodness and Beneficence ? which when you will needs have God to be utterly devoid of , you suppose that neither any God nor Man , is Dear to the Supreme God , or beloved of him . From whence it will follow ▪ that not only men are neglected by the Gods , but also the Gods amongst themselves are neglected by one another . Accordingly a late Pretender to Politicks , who in this manner , discards all Natural Justice and Charity , determines concerning God , Regnandi & Puniendi eos qui Leges suas violant , Jus Deo esse à Solâ Potentiâ Irresistibli , That he has no other Right of Reigning over men , and of Punishing those who transgress his Laws , but only from his Irresistible Power . Which indeed is all one as to say , That God has no Right at all of Ruling over mankind , and imposing Commands upon them , but what he doth in this kind , he doth it only by Force and Power ; Right , and Might , ( or Power ) being very different things from one another , and there being no Jus or Right without Natural Justice ; so that the word Right is here only Abused . And Consentaneously hereunto the same Writer further adds , , Si Jus Regnandi habeat Deus ab Omnipotentia sua , manifestum est Obligationem ad praestandum ipsi Obedientiam incumbere Hominibus propter Imbicillitatem , That if God's Right of Commanding , be derived only from his Omnipotence , then is it manifest , that mens Obligation to obey him , lies upon them only from their Imbecillity . Or as it is further explained by him , Homines ideò Deo subjectos esse , quia Omnipotentes non sunt , aut quia ad Resistendum satis Virium non habent , That men are therefore only Subject to God , because they are not Omnipotent , or have not sufficient Power to Resist him . Thus do we see plainly , how the Atheists by reason of their Vice and and Ill Nature , ( which makes them deny all Natural Justice and Honesty , all Natural Charity and Benevolence ) transform the Deity into a monstrous shape ; such an Omnipotent Being , as if he were , could have nothing neither of Justice , in him , nor of Ben●volence towards his Creatures ; and whose only Right and Authority of Commanding them , would be his Irresistible Power ; whom his Creatures could not place any Hope , Trust and Confidence in , nor have any other Obligation to obey , than that of Fear and Necessity , proceeding from their Imbecillity , or Inability to resist him . And such a Deity as this , is indeed a Mormo or Bug-bear , a most Formidable and Affrightful thing . But all this is nothing , but the Atheists False Imagination ; True Religion representing a most comfortable Prospect of things from the Deity ; whereas on the contrary , the Atheistick Scene of things , is Dismal , Hopeless and Forlorn , That there should be no other Good , than what depends upon things wholly out of our own power , the momentany gratification of our Insatiate Appetites , and the perpetual pouring in to a Dolium Pertusum , a Perforated and Leaking Vessel . That our selves should be but a Congeries of Atoms , upon the dissolution of whose Compages , our Life should vanish into nothing , and all our Hope perish . That there should be no Providence over us , nor any Kind and Good-natured Being above , to take care of us , there being nothing without us , but Dead and Sensless Matter . True indeed there could be no spiteful Designs in Sensless Atoms , or a Dark Inconscious Nature . Upon which account , Plutarch would grant , that even this Atheistick Hypothesis it self , as bad as it is , were notwithstanding to be preferred , before that of an Omnipotent , Spiteful and Malicious Being , ( if there can be any such Hypothesis as this ) a Monarchy of the Manichean Evil Principle , reigning all alone over the whole world , without any Corrival , and having an undisturbed Empire . Nevertheless it is certain also , that there could be no Faith nor Hope neither , in these Sensless Atoms , both Necessarily and Fortuitously moved , no more than there could be Faith and Hope in a Whirlwind , or in a Tempestous Sea , whose merciless waves are Inexorable , and deaf to all Cries and Supplications . For which reason Epicurus himself confessed , that it was better to give credit to the Fable of the Gods , ( as he calls it ) than to serve the Atheistick Fate , or that Material Necessity of all things , introduced by those Atheistick Physiologers Leucippus and Democritus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because there is Hopes that the Gods may be prevailed with , by worship and prayer ; but the other ( Necessity ) is altogether deaf and Inexorable . And though Epicurus thought to mend the matter , and make the Atheistick Hypothesis more tolerable , by introducing into it ( contrary to the Tenour of those Priciples ) Liberty of Will in Men ; yet this being not a Power over things Without us , but our selves only , could alter the case very little . Epicurus himself was in a Panick Fear , lest the frame of Heaven should sometime upon a sudden crack , and tumble about his Ears , and this Fortuitous Compilement of Atoms be dissolved into a Chaos , — Tria talia Texta Vna Dies dabit exitio ; multosque per annos Sustentata ruet moles , & Machina mundi . And what Comfort could his Liberty of Will then afford Him , who placed all his happiness in Security from External Evils ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith Plutarch ) The Atheistick Design in shaking off the Belief of a God , was to be without Fear ; but by means hereof , they framed such a System of things to themselves , as under which , they could not have the least Hope , Faith or Confidence . Thus running from Fear , did they plunge themselves into Fear ; for they who are without Hope , can never be free from Fear . Endless of necessity must the Fears and Anxieties of those men be , who shake off that One Fear of God , that would only preserve them from Evil , and have no Faith nor Hope in him . Wherefore we might conclude upon better grounds than the Atheists do of Theism ; that Atheism ( which hath no foundation at all in Nature nor in Reason ) springs first from the Imposture of Fear . For the Faith of Religion , being the Substance or Confidence of such things not seen , as are to be Hoped for ; Atheistick Insidelity must needs on the contrary be , a certain heavy Diffidence , Despondence and Misgiving of Mind , or a Timorous Distrust and Disbelief of Good , to be Hoped for , beyond the reach of Sense ; namely of an Invisible Being Omnipotent , that exerciseth a Just , Kind , and Gracious Povidence , over all those who commit their ways to him , with an endeavour to please him , both here in this Life and after Death . But Vice , or the Love of Lawless Liberty , prevailing over such Disbelieving persons , makes them by degrees , more and more desirous , that there should be no God ; that is , no such Hinderer of their Liberty , and to count it a happiness to be freed from the Fear of him , whose Justice ( if he were ) they must needs be obnoxious to . And now have we made it Evident , that these Atheists who make Religion and the Belief of a God , to proceed from the Imposture of Fear , do first of all disguise the Deity , and put a Monstrous , Horrid and Affrightful Vizard upon it , transforming it into such a thing , as can only be Feared and Hated ; and then do they conclude concerning it ( as well indeed they may ) that there is no such thing as this , really Existing in Nature , but that it is only a Mormo or Bugbear , raised up by mens Fear and Phansie . Of the Two , it might better be said , that the Opinion of a God , sprung from mens Hope of Good , than from their Fear of Evil ; but really , it springs neither from Hope nor Fear , ( however in different Circumstances it raises both those Passions in our Minds ; ) nor is it the Imposture of any Passion , but that whose Belief is supported and Sustained , by the strongest and clearest Reason ; as shall be declared in due place . But the Sense of a Deity , often Preventing Ratiocination in us , and urging it self more Immediately upon us , it is certain that there is also , besides a Rational Belief thereof , a Natural Prolepsis or Anticipation in the Minds of men concerning it , which by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Vaticination . Thus have we sufficiently confuted , the First Atheistick Pretence , to salve the Phaenomenon of Religion and the Belief of a God , so generally entertained , from the Imposture of Fear : we come now to the Second , That it proceeded from the Ignorance of Causes also , or Mens want of Philosophy : they being prone , by reason of their Innate Curiosity , where they find no Causes to make or feign them ; and from their Fear , in the Absence of Natural and Necessary Causes , to imagine Super-natural and Divine ; this also affording them a handsom Cover and Pretext for their Ignorance . For which cause these Atheists stick not to affirm of God Almighty , what some Philosophers do of Occult Qualities , that he is but Persugium & Asylum Ignorantiae , a Refuge and Shelter for mens Ignorance ; that is , in plain and downright Langu●ge , The meer Sanctuary of Fools . And these two things are here commonly joyned together by these Atheists , both Fear , and Ignorance of Causes , as which joyntly concurr in the Production of Theism . Because as the Fear of Children raises up Bugbears especially in the Dark , so do they suppose in like manner , the Fear of men , in the Darkness of their Ignorance of Causes especially , to raise up the Mormo , Spectre or Phantasm of a God ; which is thus intimated by the Epicurean Poet , — Omnia Caecis In tenebris Metuunt . And accordingly Democritus gave this account of the Original of Theism or Religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That when in old times , men observed strange and affrightful things in the Meteors and the Heaven , as Thunder , Lightning , Thunderbolts & Eclipses ; they not knowing the Causes thereof , & being terrified thereby , presently imputed them to the Gods. And Epicurus declares this to have been the reason , why he took such great pains in the study of Physiology , that by finding out the Natural and Necessary Causes of things , he might be able to free both himself and others from the Terrour of a God , which would otherwise Invade and Assault them : the Importunity of mens minds , when-ever they are at a loss for Natural Causes , urging them so much , with the Fear , Suspicion , and Jealousie of a Deity . Wherefore the Atheists thus dabling in Physiology , and finding out as they conceive , Material and Mechanical Caus●s , for some of the Phaenom●na of Nature , and especially for such of them , as the unskilful Vulgar some times impute to God him●elf ; when they can prove Eclipses ( for example ) to be no Miracles , and render it probable , that Thunder is not the Voice of God Almighty himself , as it were roaring above in the Heavens , meerly to affright and amaze poor Mortals , and make them quake and tremble ; and that Thunderbolts are not there flung by his own hands , as the direful messengers of his wrath and displeasure ; they presently conclude triumphantly thereupon , concerning Nature or Matter , that it doth Ipsa suâ per se , sponte , omnia , Diis agere expers , Do all things alone of it self without a God. But we shall here make it appear in a few Instances as briefly as we may , that Philosophy and the True Knowledge of Causes , leads to God ; and that Atheism is nothing but Ignorance of Causes and of Philosophy . For first , no Atheist , who derives all from sensless Atoms or Matter , is able to assign any Cause at all of Himself , or give any true account of the Original of his own Soul or Mind , it being utterly Unconceivable and Impossible , that Soul and Mind , Sense , Reason and Vnderstanding , should ever arise from Irrational and Sensless Matter however modified ; or result from Atoms , devoid of all manner of Qualities ; that is , from meer Magnitude , Figure , Site and Motion of Parts . For though it be indeed absurd to say ( as these Atheists alledge ) that Laughing and Crying Things , are made out of Laughing and Crying Principles , Et Ridere potest non ex Ridentibu ' factus ; Yet does it not therefore follow , that Sensitive and Rational Beings , might result from a Composition of Irrational and Sensless Atoms , which according to the Democritick Hypothesis , have nothing in them , but Magnitude , Figure , Site , and Motion , or Rest. Because Laughing and Crying , are Motions , which result from the Mechanism of Humane Bodies , in such a manner Organized , but Sense and Vnderstanding are neither Local Motion , nor Mechanism . And the Case will be the very same , both in the Anaximandrian or Hylopathian , and in the Stratonick or Hylozoick Atheism , because Sense and Conscious Vnderstanding , could no more result , either from those Qualities of Heat and Cold , Moist and Dry , contempered together , or from the meer Organization of Inanimate and Sensless Matter , than it could from the Concursus , Motus , Ordo , Positura , Figurae , of Atoms devoid of all manner of Qualities . Had there been once nothing but Sensless Matter , Fortuitously Moved , there could never have emerged into Being , any Soul or Mind , Sense and Vnderstanding : because no Effect can possibly transcend the Perfection of its Cause . Wherefore Atheists supposing Themselves , and all Souls and Minds , to have sprung from Stupid and Sensless Matter ; and all that Wisdom which is any where in the World , both Political and Philosophical , to be the Result of meer Fortune and Chance ; must needs be concluded , to be Grosly Ignorant of Causes ; which had they not been , they could never have been Atheists . So that Ignorance of Causes , is the Seed , not of Theism , but of Atheism : true Philosophy , and the Knowledge of the Cause of our Selves , leading necessarily to a Deity . Again , Atheists are Ignorant of the Cause of Motion in Bodies also ; by which notwithstanding they suppose all things to be done ; that is , they are never able to Salve this Phaenomenon , so long as they are Atheists , and acknowledge no other Substance besides Matter or Body . For First it is undeniably certain , that Motion is not Essential to all Body as such , because then no Particles of Matter could ever Rest ; and consequently there could have been no Generation , nor no such Mundane System produced as this is , which requires a certain Proportionate Commixture of Motion and Rest ; no Sun , nor Moon , nor Earth , nor Bodies of Animals ; since there could be no Coherent Consistency of any thing , when all things flutter'd and were in continual Separation and Divulsion from one another . Again it is certain likewise , that Matter or Body as such , hath no Power of Moving it self Freely or Spontaneously neither , by Will or Appetite ; both because the same Inconvenience would from hence ensue likewise , and because the Phaenomena or Appearances do plainly evince the contrary . And as for that Prodigiously Absurd Paradox , of some few Hylozoick Atheists , that all Matter as such , and therefore every Smallest Particle thereof , hath not only Life Essentially belonging to it , but also Perfect Wisdom and Knowledge , together with Appetite , and Self-moving Power , though without Animal Sense or Consciousness : this , I say , will be elsewhere in due place further confuted . But the Generality of the ancient Atheists , that is , the Anaximandrians and Democriticks , attributed no manner of Life to Matter as such ; and therefore could ascribe no Voluntary , or Spontaneous Motion to the same , but Fortuitous only ; according to that of the Epicurean Poet already cited , Nam certè neque Consilio , Primordia rerum , Ordine se quaeque , atque sagaci mente locarunt ; Nec quos quaeque darent Motus pepigere profectó . Wherefore these Democriticks , as Aristotle somewhere intimates , were able to assign no other Cause of Motion , than only this , That One Body moved another from Eternity Infinitely , so that there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no First Vnmoved Mover , ever to be found ; because there is no Beginning nor First in Eternity . From whence probably that Doctrine of some Atheistick Stoicks in Alex. Aphrodisius was derived , That there is no First in the rank and order of Causes . In the footsteps of which Philosophers , a Modern Writer seemeth to have trodden , when declaring himself after this manner ; Si quis ab Effectu quocunque , ad Causam ejus Immediatam , atque inde and Remotiorem , ac sic perpetuò ratiocinatione ascenderit , non tamen in aeternum procedere poterit , sed defatigatus aliquando deficiet . If any one will from whatsoever Effect , ascend upward to its Immediate Cause , and from thence to a Remoter , and so onwards perpetually , in his Ratiocination ; yet shall he never be able to hold on thorough all Eternity , but at length being quite tyred out with his Journey , be forced to desist or give over . Which seems to be all one , as if he should have said ; One thing Moved or Caused another Infinitely from Eternity , in which there being no Beginning , there is consequently no First Mover or Cause to be reach'd unto . But this Infinite Progress of these Democriticks , in the Order of Causes , and their shifting off the Cause of Motion , from one thing to another without end or beginning , was rightly understood by Aristotle , to be indeed the Assigning of No Cause of Motion at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They acknowledging ( saith he ) no First Mover according to Nature , must needs make an idle Progress Infinitely ; that is , in the Language of this Philosopher , assign no Cause at all of Motion . Epicurus therefore to mend the matter , though according to the Principles of the Atomick Physiology , he discarded all other Qualities , yet did he notwithstanding admit this One Quality of Gravity or Ponderosity in Atoms , pressing them continually downwards in Infinite Space . In which , as nothing could be more Absurd nor Vnphilosophical , than to make Vpwards and Downwards in Infinite Space , or a Gravity tending to no Centre , nor Place of Rest ; so did he not assign any Cause of Motion neither ; but only in effect affirm , the Atoms therefore to tend Downwards , because they did so : a Quality of Gravity signifying only an Endeavour to tend Downwards , but Why or Wherefore , no body knows . And it is all one as if Epicurus should have said ; that Atoms moved Downwards by an Occult Quality , he either betaking himself to this as an Asylum , a Sanctuary or Refuge for his Ignorance ; or else indeed more absurdly making his very Ignorance it self ( disguized under that name of a Quality ) to be the Cause of Motion . Thus the Atheists universally , either assigned no Cause at all for Motion , as the Anaximandrians and Democriticks ; or else no True one , as the Hylozoists ; when to avoid Incorporeal Substance , they would venture to attribute , Perfect Vnderstanding , Appetite or Will , and Self-moving Power , to all Sensless Matter whatsoever . But since it appears plainly , that Matter or Body cannot Move it self ; either the Motion of all Bodies , must have no manner of Cause , or else must there of necessity , be some other Substance besides Body , such as is Self-active and Hylarchical , or hath a Natural Power , of Ruling over Matter . Upon which latter account , Plato rightly determin'd , that Cogitation , which is Self-activity or Autochinesie , was in order of Nature , before the Local Motion of Body , which is Heterochinesie . Though Motion considered Passively in Bodies , or taken for their Translation , or Change of Distance and Place , be indeed a Corporeal thing , or a Mode of those Bodies themselves moving ; yet as it is considered Actively , for the Vis Movens , that Active Force which causes this Translation or Change of Place , so is it an Incorporeal thing ; the Energy of a Self-Active Substance , upon that sluggish Matter or Body , which cannot at all move it self . Wherefore in the Bodies of Animals , the True and Proper Cause of Motion , or the Determination thereof at least ; is not the Matter it self Organized ; but the Soul either as Cogitative , or Plastickly-Self Active , Vitally united thereunto , and Naturally Ruling over it . But in the whole World it is either God himsel● , Originally impressing a certain Quantity of Motion upon the Matter of the Universe , and constantly conserving the same , according to that of the Sripture , In him we Live & Move : ( which seems to have been the Sence also of that Noble Agrigentine Poet and Philosopher , when he described God , to be only , A Pure or Holy Mind , that with swift thoughts agitates the whole World ) or else it is Instrumentally , an Inferiour Created Spirit , Soul , or Life of Nature , that is , a Subordinate Hylarchical Principle , which hath a Power of Moving Matter Regularly , according to the Direction of a Superiour Perfect Mind . And thus do we see again , that Ignorance of Causes , is the Seed of Atheism , and not of Theism ; no Atheists being able to assign a true Cause of Motion ; the Knowledge whereof plainly leadeth to a God. Furthermore those Atheists who acknowledge no other Principle of things , but Sensless Matter Fortuitously moved , must needs be Ignorant also of the Cause of that Grand Phaenomenon , called by Aristotle , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Well and Fit in Nature , that is , of the most Artificial Frame of the whole Mundane System in General , and of the Bodies of Animals in Particular , together with the Conspiring Harmony of all . For they who boasted themselves able to give Natural Causes of all things whatsoever without a God ; can give no other Cause at all of this Phaenomenon , but only that the World Happened by Chance to be thus made as it is . Now they who make Fortune and Chance , to be the only Cause of this so Admirable Phaenomenon , the most Regular and Artificial Frame , and Harmony of the Vniverse ; they either make the meer Absence and Want of a Cause , to be a Cause , Fortune and Chance being nothing else but the Absence or want of an Intending Cause . Or else do they make , their own Ignorance of a Cause , and They know not How , to be a Cause ; as the Author of the Leviathan interprets the meaning hereof , Many times ( saith he ) men put for Cause of Natural Events , their own Ignorance , but disguised in other words , as when they say , that Fortune is the Cause of things Contingent , that is , of things whereof they know no Cause . Or they affirm against all Reason , one Contrary to be the Cause of another , as Confusion to be the Cause of Order , Pulchritude and Harmony ; Chance and Fortune , to be the Cause of Art and Skill ; Folly and Nonsence , the Cause of the most Wise and Regular Contrivance . Or Lastly , they deny it to have any Cause at all , since they deny an Intending Cause , and there cannot Possibly be any other Cause of Artificialness and Conspiring Harmony , than Mind and Wisdom , Councel and Contrivance . But because the Atheists here make some Pretences for this their Ignorance , we shall not conceal any of them , but bring them all to light ; to the end that we may discover their Weakness and Foolery . First therefore they Pretend , that the World is not so Artificially and Well made , but that it might have been made much Better , and that there are many Faults and Flaws to be found therein ; from whence they would infer , that it was not made by a God , he being supposed by Theists , to be no Bungler , but a Perfect Mind , or a Being Infinitely Good and Wise , who therefore should have made all things for the Best . But this being already set down by it self , as a Twelfth Atheistick Objection against a Deity , we must reserve the Confutation thereof for its proper place . Only we shall observe thus much here by the way ; That those Theists of Later times , who either because they Fancy a meer Arbitary Deity ; or because their Faith in the Divine Goodness is but weak ; or because they Judge of things according to their own Private Appetites , and Selfish Passions , and not with a Free Uncaptivated Vniversality of Mind , and an Impartial Regard to the Good of the Whole ; or because they look only upon the Present Scene of things , and take not in the Future into consideration , nor have a Comprehensive View of the whole Plot of Divine Providence together ; or lastly , because we Mortals do all stand upon too Low a Ground , to take a commanding view and Prospect upon the whole Frame of things ; and our shallow Understandings are not able to fathom the Depths of the Divine Wisdom , nor trace all the Methods and Designs of Providence ; grant , That the World might have been made much Better than now it is ; which indeed is all one as to say , that it is Not Well made ; these Neoterick Christians ( I say ) seem hereby , to give a much greater advantage to the Atheists , than the Pagan Theists themselves heretofore did , who stood their Ground , and generously maintained against them ; that Mind being the Maker of all things , and not Fortune or Chance , nor Arbitary Self-will , and Irational Humour Omnipotent , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Absolutely the Best in every case , so far as the Necessity of things would admit , and in compliance with the Good of the Whole , was the Measure and Rule both of Nature and Providence . Again the Atomick Atheists further alledge , that though there be many things in the world , which serve well for Vses , yet it does not at all follow , that therefore they were made Intentionally and Designedly for those Vses ; because though things Happen by Chance to be so or so Made , yet may they serve for something or other afterward , and have their several Vses Consequent . Wherefore all the things of Nature , Happened ( say they ) by Chance , to be so made as they are , and their several Uses notwithstanding were Consequent , or Following thereupon . Thus the Epicurean Poet , — Nil ideo natum est in Corpore , ut Vti Possemus , sed quod Natum est id procreat Vsum. Nothing in mans Body was made out of design for any Vse , but all the several Parts thereof , happening to be so made as they are , their Vses were Consequent thereupon . In like manner the Old Atheistick Philosophers in Aristotle , concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Former Teeth , were made by Material or Mechanical Necessity , Thin and Sharp , by means whereof they became fit for Cutting ; but the Jaw-Teeth Thick and Broad , whereby they became Vseful for the Grinding of Food . But neither of them were Intended to be such , for the sake of these Vses , but Happened by Chance only . And the like concerning all the other Parts of the Body , which seem to be made for Ends. Accordingly the same Aristotle , represents the sence of those ancient Atheists , concerning the other Parts of the Universe , or Things of Nature , that they were all likewise made such , by the Necessity of Material ( or Mechanical ) Motions Vndirected , and yet had nevertheless their several Vses Consequent , upon this their Accidental Structure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What hinders but that Nature might act without any respect to Ends or Good and Better , as Jupiter or the Heaven , raineth not Intentionally to make the Corn grow , but from Necessity ? Because the vapours being raised up into the Middle Region , and there Refrigerated and Condensed , must needs descend down again in the form of Water . But this happens by meer Chance and without any Intention , that the Grain is made to grow thereby ; as the Contrary sometimes Happens , by the excess of it . But to this we Reply , That though a thing that Happens Accidentally to be so or so Made , may afterwards notwithstanding prove often serviceable for some Use or other ; yet when any thing consisteth of many Parts , that are all Artificially proportionated together , and with much Curiosity accommodated one to another ; any one of which Parts having been wanting , or otherwise in the least placed and disposed of , would have rendred the whole altogether Inept for such a Vse ; then may we well conclude it not to have been made by Chance , but by Counsel and Design Intentionally , for such Vses . As for example , The Eye , whose Structure and Fabrick consisting of many Parts ( Humours and Membranes ) is so Artificially composed ; no reasonable person who considers the whole Anatomy thereof , and the Curiosity of its Structure , can think otherwise of it , but that it was made out of Design for the Vse of Seeing ; and did not Happen Accidentally to be so made , and then the Vse of Seeing follow ; as the Epicurean Poet would fain perswade us , Lumina ne facias Oculorum clara Creata , Prospicere ut possimus . You are by all means to take heed , of entertaining that so dangerous Opinion ( to Atheism ) that Eyes were made for the sake of Seeing ; and Ears for the sake of Hearing . But for a man to think , that not only Eyes happened to be so made , and the Vse of Seeing Vnintended Followed ; but also that in all the same Animals , Ears Happened to be so made too , and the Vse of Hearing Followed them ; and a Mouth and Tongue Happened to be so made likewise , and the Vse of Eating , and ( in men ) of Speaking , was also Accidentally Consequent thereupon ; and Feet were in the same Animals made by Chance too , and the Vse of Walking Followed ; and Hands made in them by Chance also , upon which so many necessary Uses depend ; besides Innumerble other Parts of the Body , both Similar and Organical , none of which could have been wanting , without rendering the whole Inept or Vseless ; I say , to think , that all these things should Happen by Chance to be Thus made in every one and the same Animal , and not Designed by Mind or Councel , that they might joyntly Con●ur and Contribute to the Good of the whole ; This argues the greatest Insensibility of Mind Imaginable . But this Absurd and Ridiculous Conceit hath been long since so industriously Confuted , and the folly thereof so fully manifested , by the learned Pagan Philosopher and Physician , Galen , in his Book of the Use of Parts , that it would be altogether Superfluous to insist any more upon it . Wherefore that the Former Teeth are made Thin and Sharp , and the Jaw-Teeth Thick and Broad , by Chance only , and not for Vse , was one of the Democritick Dotages ; as also That nothing in the Clouds and Meteors , was intended for the Good of this Habitable Earth , within whose Atmo-sphere they are contained , but all proceeeded from Material and Mechanical Necessity . Which Conceit , though Cartesius seem to have written his whole Book of Meteors in favour of , he beginning it with the Derision of those , who Seat God in the Clouds , and imagine his hands to be Employed , in opening and shutting the Cloisters of the Winds , in sprinkling the Flowers with dews , and thunder-striking the Tops of Mountains ; and closing his Discourse with this Boast ; that he had now made it manifest , there was no need to fly to Miracles , ( that is , to Bring in a God upon the Stage ) to salve those Phaenomena ; yet were it easie enough to demonstrate , the Defectiveness of those his Mechanical Vndertakings , in sundry particulars , and to evince that all those things could not be carried on , with such constant Regularity , by meer Fortuitous Mechanism , without any Superiour Principle to guide and steer them . Nevertheless we acknowledge , that God and Nature do things every where , in the most Frugal and Compendious way , and with the least Operoseness , and therefore that the Mechanick Powers are not rejected , but taken in , so far as they could comply serviceably with the Intellectual Model and Platform . But still so , as that all is supervised by One Vnderstanding and Intending Cause , and nothing passes , without His Approbation ; who when either those Mechanick Powers fall short , or the Stubborn Necessity of Matter proves uncompliant , does over-rule the same , and supply the Defects thereof , by that which is Vital ; and that without setting his own Hands immediately to every work too ; there being a Subservient Minister under him , an Artificial Nature , which as an Archeus of the whole world , governs ' the Fluctuating Mechanism thereof , and does all things faithfully , for Ends and Purposes , Intended by its Director . But our Atomick Atheists still further alledge , That though it might well seem strange , that Matter Fortuitously moved , should at the very first jump , fall into such a Regular Frame as this is , having so many Aptitudes for Uses , so many Correspondencies between several things , and such an agreeing Harmony in the whole ; yet ought it not to seem a jot strange , if Atoms by Motion , making all possible Combinations and Contextures , and trying all manner of Conclusions and Experiments , should after Innumerable other Freaks , and Discongruous Forms produced , in length of time , fall into such a System as this is . Wherefore they affirm , that this Earth of ours at first , brought forth divers Monstrous and Irregular shapes of Animals , Orba pedum partim , manuum viduata vicissim ; Multa sine ore etiam , sine Voltu caeca reperta . some without Feet , some without Hands , some without a Mouth and Face , some wanting fit Muscles and Nerves for the Motion of their members . And the old Philosophick Atheists , were so frank and lavish herein , that they stuck not to affirm , amongst those monstrous shapes of Animals there were once produced , Centaurs , and Scyllas , and Chimeras ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mixtly Boviform and Hominiform , Biform and Triform Animals : but Epicurus a little ashamed of this , as that which must needs look Oddly and Ridiculously , and seeming more Cautious and Castigate , pretends to correct the Extravagancy of this Phancy , Sed neque Centauri fuerunt , neque tempore in ullo , Esse queat Duplici Natura , & Corpore Bino , Ex alienigenis Membris compacta potestas . Nevertheless , there were not then any Centaurs , nor Biform and Triform Animals ; he adding , that they who feigned such things as these , might as well phancy , Rivers flowing with Golden Streams , and Trees Germinating sparkling Diamonds , and such vastly Gigantean men , as could stride over Seas , and take up Mountains in their Clutches , and turn the Heavens about with the strength of their arms . Against all which notwithstanding , he gravely gives such a Reason , as plainly overthrows his own Principles , Res sic quaeque suo ritu procedit , & omnes , Foedere Naturae certo discrimina servant . Because things by a certain Covenant of Nature , always keep up their Specifick Differences , without being confounded together . For what Covenant of Nature can there be in Infinite Chance ? or what Law can there be set to the Absolutely Fortuitous Motions of Atoms , to circumscribe them by ? Wherefore it must be acknowledged , that according to the genuine Hypothesis of the Atomick Atheism , all Imaginable Forms of Inanimate Bodies , Plants and Animals , as Centaurs , Scylla's and Chimaera's , are producible by the Fortuitous Motions of Matter , there being nothing to hinder it , whilst it doth , Omnimodis coire , atque omnia pertentare Quaecunque inter se possint congressa creare , Put it self into all kind of Combinations , play all manner of Freaks , and try all possible Conclusions and Experiments . But they Pretend , that these Monstrous , Irregular Shapes of Animals , were not therefore now to be found , because by reason of their Inept Fabrick , they could not propagate their kind by Generation , as neither indeed Preserve their own Individuals . Thus does Lucretius declare the sence of Epicurus , — Quoniam Natura absterruit auctum Nec potuere cupitum aetatis tangere florem , Nec reperire cibum , nec jungi per Veneris res . And that this Atheistick Doctrine was older than Epicurus , appeareth from these words of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When Animals Happened at first to be made , in all manner of Forms , those of them only , were preserved and continued to the present time , which chanced to be fitly made ( for Generation ) but all the others perished , as Empedocles affirmeth of the Partly-Oxe-and-Partly-Man-Animals . Moreover the ancient both Anaximandrian and Democritick Atheists , concluded that besides this One World of ours , there were other Infinite Worlds , ( they conceiving it as absurd to think , there should be but One only World in Infinite Space , as that in a vast plowed and sowed Field , there should grow up only One Ear of Corn , and no more ) and they would have us believe , that amongst these Infinite Worlds ( all of them Fortuitously made ) there is not One of a Thousand or perhaps of Ten thousand , that hath such Regularity , Concinnity , and Harmony in it , as this World that we chanced to emerge in . Now it cannot be thought strange ( as they suppose ) if amongst Infinite Worlds , One or Two , should chance to fall into some Regularity . They would also confidently assure us , that the present System of things , in this World of ours , shall not long continue such as it is , but after a while fall into Confusion and Disorder again ; — Mundi naturam totius aetas Mutat , & ex alio terram status excipit alter , Quod potuit nequeat , possit quod non tulit antè : The same wheel of Fortune , which moving upward , hath brought into view this Scene of things that now is , turning round , will sometime or other , carry it all away again , introducing a new one in its stead : and then shall we have Centaurs , and Scylla's and Chimera's again ; all manner of Inept Forms of Animals , as before . But because men may yet be puzzled with the Vniversality and Constancy of this Regularity , and its long Continuance through so many Ages , that there are no Records at all of the contrary any where to be found ; the Atomick Atheist further adds , that the Sensless Atoms , playing and toying up and down , without any care or thought , and from Eternity Trying all manner of Tricks , Conclusions and Experiments , were at length ( they know not how ) Taught , and by the Necessity of things themselves , as it were , Driven , to a certain kind of Trade of Artificialness and Methodicalness : so that though their Motions were at First all Casual and Fortuitous , yet in length of Time , they became Orderly and Artificial , and Governed by a certain Law ; they contracting as it were upon themselves by long Practice and Experience , a kind of Habit of moving Regularly ; or else being by the meer Necessity of things , at length forced so to move , as they should have done , had Art and Wisdom directed them . Thus Epicurus in his Epistle to Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It must be held , that Nature is both Taught and Necessitated by the things thems●lves : Or else as Gassendus interprets the words , quadam veluti Naturali Necessariaque Doctrina sensim imbuta ; by little and little Embued , with a certain kind of Natural and Necessary Doctrine . To which Atheistick Pretences , we shall briefly reply ; First , that it is but an Idle Dream , or rather Impudent Forgery of these Atheists , that here●ofore there were in this World of ours , all manner of Monstrous and Irregular Shapes of Animals produced ; Centaurs , Scylla's , and Chim●ra's , &c. and indeed at first none but such : There being not the least footstep of any such thing appearing in all the Monument● of Antiquity , and Traditions of Former times ; and these Atheists being not able to give any manner of reason , why there should not be such produced as well at this Present time , however the Individuals themselves could not continue long , or propagate by Generation ; or at least why it should not Happen , that in some Ages or Countreys , there were either all Androgyna , of both Sexes , or else no Animal but of One Sex , Male , or Female only ; or lastly none of any Sex at all . Neither is there any more reason to give credit to these Atheists , when ( though enemies to Divination ) they would Prophesie concerning Future times , that in this World of ours , all shall sometime fall into Confusion and Nonsence again . And as their Infinity of Worlds , is an Absolute Impossibility ; so to their Bold and Confident Assertion , concerning those Supposed other Worlds ; as if they had travelled over them all ; that amongst Ten Thousand of them , there is hardly One , that hath so much Regularity in it , as this World of ours ; it might be replied , with equal Confidence , and much more Probability of Reason ; That were every Planet about this Sun of ours an Habitable Earth ; and every Fixed Star a Sun , having likewise its s●veral other Planets or Habitable Earths moving round about it ; and not any one of these Desert or Vninhabited , but all Peopled with Animals ; we say , were this so extravagant Supposition true ; That there would not be found any one Ridiculous or Inept System amongst them all ; but that the Divine Art and Wisdom ( which being Infinite , can never be Defective , nor any where Idle ) would exercise its Dominion upon all , and every where Impress the Sculptures and Signatures of it self . In the next place we affirm , That the Fortuitous Motions of Sensless Atomi , trying never so many Experiments and Conclusions , and making Minds , when they apply their own Properties to things without them , and think because themselves Intend , and act for Ends , that therefore Nature doth the like . And they might as well say , that Nature Laughs and Cryes , Speaks and Walks , Syllogizes and Philosophizes , because themselves do so . But as a Modern Philosopher concludeth ; The Vniverse , as one Aggregate of things Natural , hath no Intention belonging to it . And accordingly were all Final Causes rightly banished by Democritus out of Physiology , as Aristotle recordeth of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he reduced all things to Natural and Necessary Causes , altogether rejecting Final . To all which we briefly reply ; That there are indeed two Extremes here to be avoided , the One of those , who derive all things from the Fortuitous Motions of Sensless Matter , which is the Extreme of the Atomick Atheists ; the Other of Bigotical Religionists , who will needs have God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do all things himself immediately ; as if all in Nature were Miracle . But there is a Middle betwixt both these Extremes ; namely , to suppose , that besides God and in Subordination to him , there is a Nature ( not Fortuitous , but ) Artificial and Methodical , which governing the Motion of Matter and bringing it into Regularity , is a Secondary or Inferiour Cause of Generations . Now this Natura Artificiosa , this Artificial Nature , though it self indeed do not understand the Reason of what it doth , nor properly Intend the Ends thereof , yet may it well be conceived to act Regularly for the sake of Ends Vnderstood and Intended , by that Perfect Mind , upon which it depends . As the Manuary Opificers , understand not the Designs of the Architect , but only drudgingly perform their several tasks imposed by him : and as Types or Forms of Letters , composed together , Print Coherent Philosophick Sence , which themselves understand nothing of ( upon which Artificial or Spermatick Nature , we have largely insisted before , in the Appendix to the Third Chapter . ) And thus , neither are all things performed Immediately and Miraculously by God himself , neither are they all done Fortuitously and Temerariously , but Regularly and Methodically for the sake of Ends , though not Vnderstood by Nature it self , but by that Higher Mind which is the Cause of it , and doth as it were continually Inspire it . Some indeed have unskilfully attributed their Own Properties , or Animal Idiopathies to Inanimate Bodies , as when they say , that Matter desires Forms as the Female doth the Male , and that Heavy Bodies descend down by Appetite toward the Centre , that so they may rest therein : and that they sometimes again , Ascend in Discretion , to avoid a Vacuum . Of which Fanciful Extravagances , if the Advancer of Learning be understood , there is nothing to be reprehended in this following passage of his , Incredibile est quantum agmen Idolorum Philosophiae immiserit ; Naturalism Operationum ad Similitudinem Actionum Humanarum Reductio ; It is incredible , how many Errours have been transfused into Philosophy , from this One Delusion , of Reducing Natural actions , to the Mode of Humane ; or of thinking that Nature acteth as a Man doth . But if that of his be extended further , to take away all Final Causes from the things of Nature , as if nothing were done therein for Ends Intended by a Higher Mind , then is it the very Spirit of Atheism and Infidelity . It is no Idol of the Cave or Den ( to use that Affected Language ) that is , no Prejudice , or Fallacy imposed upon our selves , from the attributing our own Animalish Properties , to things without us ; to think that the Frame and System of this whole World , was contrived by a Perfect Vnderstanding Being or Mind ( now also presiding over the same ) which hath every where Printed the Signatures of its own Wisdom upon the Matter . As also , that though Nature it self do not properly Intend , yet it acteth according to an Intellectual Platform Prescribed to it , as being the Manuary Opificer of the Divine Architectonick Art , or this Art it self as it were Transfused into the Matter and Embodied in it . Thus Cicero's Balbus long since declared concerning it ; that it was not , Vis quaedam sine Ratione , ciens Motus in Corporibus Necessarios ; sed Vis particeps Ordinis , tanquam via progrediens ; cujus Solertiam nulla Ars , nemo Artifex consequi potest imitando ; Not a force Vnguided by Reason , Exciting Necessary Motions in Bodies Temerariously ; but such a Force as partakes of Order , and proceeds as it were Methodically ; whose Cunning or Ingeniosity , no Art or Humane Opificer can possibly reach to by Imitation . For , it is altogether Unconceivable , how we Our Selves should have Mind and Intention in us , were there none in the Universe , or in that Highest Principle from which all proceeds . Moreover it was truly affirmed by Aristotle , that there is much more of Art in some of the things of Nature , than there is in any thing Artificially made by men ; and therefore Intention , or Final and Mental Causality , can no more be secluded from the consideration of Natural , than it can from that of Artificial things . Now it is plain that Things Artificial , as a House or Clock , can neither be Understood , nor any true Cause of them assigned , without Design , or Intention for Ends and Good. For to say , that a House , is Stones , Timber , Mortar , Iron , Glass , Lead , &c. all put together , is not to give a Definition thereof , or to tell what indeed it is ; it being such an Apt Disposition of all these Materials , as may make up the whole fit for Habitation , and the Vses of men . Wherefore this is not sufficiently to assign the Cause of a House neither ; to declare out of what Quarry the Stones were dugg , nor in what Woods or Forests the Timber was felled , and the like : Nor as Aristotle addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one should go about thus to give an account of a House from Material Necessity ( as the Atheistick Philosophers then did of the World and the Bodies of Animals ) That the Heavier things being carried downward of their own accord , and the Lighter upward ; therefore the Stones and Foundation lay at the bottom , and the Earth for the Walls being Lighter was Higher ; and the Timber being yet Lighter , Higher than that ; but above all the Straw or Thatch , it being the Lightest of all : Nor lastly , if as the same Aristotle elsewhere also suggesteth , one should further pretend , that a House was therefore made such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. meerly because the Hands of the Labourers , and the Axes , and Hammers and Trowels , and other Instruments , Chanced all to be moved so and so . We say , that none of all these , would be to assign the true cause of a House ; without declaring , that the Architect first framed in his Mind a Model or Platform of such a thing , to be made out of of those Materials , so aptly disposed , into a Foundation , Walls , Roof , Doors , Rooms , Stairs , Chimneys , Windows , &c. as might render the whole fit for Habitation , and other Humane uses . And no more certainly can the Things of Nature , ( in whose very Essence Final Causality is as much included ) be either rightly Understood , or the Causes of them assigned , meerly from Matter and Mechanism , or the Necessary and Vnguided Motion thereof ; without Design or Intention for Ends and Good. Wherefore to say , that the Bodies of Animals became such , meerly because the Fluid Seed , by Motion Happened to make such Traces , and beget such Stamina and Lineament● , as out of which that Compages of the whole resulted ; is not to assign a Cause of them , but to Dissemble , Smother , and Conceal their True Efficient Cause , which is the Wisdom and Contrivance of that Divine Architect and Geometer , making them every way fit , for the Inhabitation and uses of their respective Souls . Neither indeed can we banish , all Final , that is all Mental Causality , from Philosophy , or the Consideration of Nature , without banishing at the same time , Reason and Vnderstanding from our selves ; and looking upon the Things of Nature , with no other Eyes , than Brutes do . However none of the Ancient Atheists , would ever undertake to assign Necessary Causes , for all the Parts of the Bodies of Animals , and their Efformation , from meer Matter , Motion , and Mechanism : Those small and pitiful attempts in order thereunto that have been made by some of them in a few Instances , ( as that the Spina Dorsi , came from the Flexure of the Bodies of Animals , when they first sprung out of the Earth ; the Intestines from the Flux of Humours excavating a crooked and winding Channel for it self , and that the Nostrils were broke open , by the Eruption of breath ; ) these , I say , only showing the Vnfeisableness and Impossibility thereof . And therefore Democritus was so wise , as never to pretend to give an Account in this way , of the Formation of the Foetus , he looking upon it , as a thing absolutely Desperate ; nor would he venture to say any more concerning it ( as Aristotle informeth us ) than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it always cometh so to pass of necessity ; but stopp'd all further Enquiry concerning it after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That to demand , about any of these things , for what Cause it was thus , was to demand a Beginning of Infinite . As if , all the Motions from Eternity , had an Influence upon , and Contribution to , whatsoever Corporeal thing was now produced . And Lucretius notwithstanding all his swaggering , and boasting , that He and Epicurus were able to assign Natural and Necessary Causes for every thing , without a God ; hath no where so much as one word concerning it . We conclude therefore , that Aristotle's Judgment concerning Final Causes in Philosophy , is much to be preferred before that of Democritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Both kind of Causes ( Material , and Final ) ought to be declared by a Physiologer , but especially the Final ; the End being the Cause of the Matter , but the M●tter not the Cause of the End. And thus do we see plainly , that the Atomick Atheists are utterly ignorant of the Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the R●●u●ar and Artificial Frame of th● things in N●ture , and cons●quently of the wh●le Mundane S●stem ; the True Knowledge whereof , n●c●ss●rily leadeth to a God. But it is prodigiously strange , that these Atheists , should in this their Ignorance and Sott●shn●ss , be Justified by any Professed Theists and Christians of Later times ; who Atomizing in their Physiology also , would fain perswade us in like manner , that this whole Mundane System , together with Plants , and Animals , was derived , meerly from the Necessary and Vnguided Motion , of the Small Particles of Matter , at first turned round in a Vortex , or else jumbled all together in a Chaos , without any Intention for Ends and Good , that is , without the Direction of any Mind . God in the mean time standing by , only as an Idle Sp●ctator , of this Lusus Atomorum , this Sportful Dance of Atoms ▪ and of the various Results thereof . Nay these Mechanick Theists , have here quite outstripped and out-done , the Atomick Atheists themselves , they being much more Immodest and Extravagant , than ever those were . For the Professed Atheists , durst never venture to affirm , that this Regular System of things , Resulted from the Fortuitous Motions of Atoms , at the very first ; before they had for a long time together , produced many other Inept Combinations , or Aggregate Forms of particular things , and Nonsensical Systems of the whole . And they supposed also , that the Regularity of things here in this world , would not always continue such neither , but that some time or other , Confusion and Disorder would break in again . Moreover , that besides this World of ours , there are at this very instant , Innumerable other worlds Irregular , and that there is but One of a Thousand or ten Thousand , amongst the Infinite Worlds , that have such Regularity in them . The reason of all which is , because it was generally taken for granted and look'd upon as a Common Notion , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle expresseth it , that None of those things which are from Fortune or Chance , come to pass constantly and always alike . But our Mechanick or Atomick Theists , will have their Atoms , never so much as once to have Fumbled , in these their Fortuitous Motions ; nor to have produced any Inept System , or Incongruous Forms at all ; but from the very first all along , to have taken up their Places , and have Ranged themselves , so Orderly , Methodically and Discreetly ; as that they could not possibly have done it better , had they been Directed by the most Perfect Wisdom . Wherefore these Atomick Theists , utterly Evacuate that grand Argument for a God , taken from the Phaenomenon of the Artificial Frame of things , which hath been so much insisted on in all Ages , and which commonly makes the strongest impression of any other , upon the Minds of men ; they leaving only certain Metaphysical Arguments for a Deity , which though never so good , yet by reason of their Subtilty , can do but little Execution upon the Minds of the Generality , and even amongst the Learned , do oftentimes beget , more of Doubtful Disputation and Scepticism , than of Clear Conviction and Satisfaction . The Atheists in the mean time laughing in their sleeves , and not a little triumphing , to see the Cause of Theism , thus betrayed by its professed Friends and Assertors , and the Grand Argument for the same , totally Slurred by them ; and so their work done , as it were to their hands , for them . Now as this argues the greatest Insensibility of Mind , or Sottishness and Stupidity , in Pretended Theists , not to take the least notice of the Regular and Artificial Frame of things , or of the Signatures of the Divine Art and Wisdom in them , nor to look upon the World and things of Nature , with any Other Eyes , than Oxen and Horses do ; so are there many Phaenomena in Nature , which being partly Above the Force of these Mechanick Powers , and partly Contrary to the same , can therefore never be Salved by them , nor without Final Causes , and some Vital Principle . As for example , that of Gravity , or the Tendency of Bodies Downward , the Motion of the Diaphragma in Respiration , the Systole and Diastole of the Heart , which was before declared to be a Muscular Constriction and Relaxation , and there-not Mechanical but Vital . We might also add amongst many others , the Intersection of the Plains of the Equator and Ecliptick or the Earth's Diurnal Motion , upon an Axis not Parallel with that of the Ecliptick , nor Perpendicular to the Plain thereof . For though Car●esius would needs imagine this Earth of ours once to have been a Sun , and so it self the Centre of a lesser Vortex ; whose Axis was then Directed after this manner , and which therefore still kept the same Site or Posture , by reason of the Striate Particles , finding no fit Pores or Traces for their passage thorough it , but only in this Direction ; yet does he himself confess , that because these Two Motions of the Earth , the Annual and Diurnal , would be much more conveniently made upon Parallel Axes , therefore according to the Laws of Mechanism , they should perpetually be brought nearer and nearer together , till at length the Equator and the Ecliptick come to have their Axes Parallel to one another . Which as it hath not yet come to pass , so neither hath there been , for these last two Thousand years , ( according to the best Observations and Judgments of Astronomers ) any nearer approach , made of them to one another . Wherefore the Continuation of these ●wo Motions of the Earth , the Annual and Diurnal , upon Axes differ●nt or not Parallel , is resolvable into nothing , but a Final and Mental Cause , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was Best it should be so , the Variety of the Seasons of the year depending hereupon . But the greatest of all the particular Phaenomena , is the Organization and Formation of the Bodies of Animals , consisting of such Variety and Curiosity ; which these Mechanick Philosophers being no way able to give an account of , from the Necessary Motion of Matter , Vnguided by Mind for Ends , prudently therefore break off their System there , when they should come to Animals , and so leave it altogether untouch'd . We acknowledge indeed , that there is a Posthumous Piece extant , imputed to Cartesius , and entituled , De la Formation du Foetus , wherein there is some Pretence made to salve all this by Fortuitous Mechanism . But as the Theory thereof is wholly built upon a False Supposition , sufficiently confuted by the Learned Harvey , in his Book of Generation , That the Seed doth Materially enter , into the Composition of the Egg ; so is it all along Precarious and Exceptionable ; nor does it extend at all to the Differences that are in several Animals , or offer the least Reason , why an Animal of one Species or Kind , might not be Formed out of the Seed of another . It is here indeed Pretended by these Mechanick Theists , that Final Causes , therefore ought not to be of any Regard to a Philosopher , because we should not arrogate to Our selves to be as Wise as God Almighty is , or to be Privy to his Secrets . Thus in the Metaphysical Meditations ; Atque ob hanc Vnicam Rationem totum illud Causarum genus , quod à Fine peti solet , in Rebus Physicis nullum Vsum habere existimo ; non enim absque Temeritate me puto , investigare posse Fines Dei. And again likewise in the Principles of Philosophy . Nullas unquam Rationes circa Res Naturales , à Fine quem Deus aut Natura in iis faciendis sibi proposuit , admittimus , quia non tantum nobis debemus arrogare , ut ejus Consiliorum participes esse possimus . But the Question is not , Whether we can always reach to the Ends of God Almighty , and know what is Absolutely Best in every case , and accordingly make Conclusions , that therefore the thing is , or ought to be so ; but , Whether any thing at all , were made by God , for Ends and Good , otherwise than would of it self have resulted from the Fortuitous Motion of Matter . Nevertheless we see no Reason at all , why it should be thought Presumption , or Intrusion into the Secrets of God Almighty , to affirm , that Eyes were made by him for the End of Seeing ( and accordingly so contrived as might best conduce thereunto ) and Ears for the End of Hearing , and the like . This being so plain , that nothing but Sottish Stupidity , or Atheistick Incredulity ( masked perhaps under an Hypocritical Veil of Humility ) can make any doubt thereof . And therefore Aristotle justly reprehended Anaxagoras , for that Absurd Aphorism of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Man was therefore the Wisest ( or most Solert ) of all Animals , because he Chanced to have hands . He not doubting to affirm on the Contrary ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it was far more reasonable to think , that because Man was the Wisest ( or most Solert and Active ) of all Animals , therefore he had Hands given him . For Nature ( saith he ) distributeth as a Wise man doth , what is suitable to every one ; and it is more Proper to give Pipes to one that hath Musical Skill , than upon him that hath Pipes , to bestow Musical Skill . Wherefore these Mechanick Theists would further , alledge , and that wi●h some more Colour of Reason ; That it is below the Dignity of God Almighty , to condescend to all those mean and trivial Offices , and to do the Things of Nature himself immediatly ; as also that it would be but a Botch in Nature , if the Defects thereof were every where to be supplied by Miracle . But to this also the Reply is easie ; That though the Divine Wisdom it self contrived the System of the whole World , for Ends and Good , yet Nature , as an Inferiour Minister , immediately Executes the same ; I say , not a Dead , Fortui●●us , and meerly Mechanichal ; but a Vital , Orderly and Artificial Nature . Which Nature , asserted by most of the Ancient Philosophers who were Theists , is thus described by Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nature , is the Last of all those Causes that Fabricate this Corporeal and Sensible world , and the utmost Bound of Incorporeal Substances . Which being full of Reasons and Powers , Orders , and Presides over all Mundane affairs . It proceeding ( according to the Magic Oracles ) from that Supreme Goddess , the Divine Wisdom , which is the Fountain of all Life , as well Intellectual , as that which is Concrete with Matter . Which Wisdom , this Nature always essentially depending upon , passes through all things unhinderably : by means whereof , even Inanimate things , partake of a kind of Life ; and things Corruptible remain Eternal in their Species , they being contained by its Standing Forms or Ideas , as their Causes . And thus does the Oracle describe Nature , as presiding over the whole Corporeal Word , and perpetually turning round the Heavens . Here have we a Description of One Vniversal Substantial Life , Soul , or Spirit of Nature , Subordinate to the Deity ; besides which the same Proclus , elsewhere supposeth other Particular Natures , or Spermatick Reasons , in those Words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After the first Soul , are there particular Souls , and after the Vniversal Nature , Particular Natures . Where it may be observed by the way , that this Proclus , though he were a Superstitious Pagan , much addicted to the Multiplying of Gods ( Subordinate to one Supreme ) or a Bigotick Polytheist , who had a humour of Deifying almost every thing , and therefore would have this Nature forsooth to be called a Gooddess too ; yet does he declare it not to be properly such , but Abusively only ( viz. because it was no Intellectual Thing ) as he saith the Bodies of the Sun , Moon and Stars , supposed to be Animated , were called Gods too , they being the Statues of the Gods. This is the meaning of those Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is a God or Goddess , not as having Godship properly belonging to it , ●ut as the Divine Bodies are called Gods , because they are Statues of the Gods. Wherefore we cannot otherwise conclude concerning these our Mechanick Theists , who will thus needs derive all Corporeal things from a Dead and Stupid Nature , or from the Necessary Motions of Sensl●ss Matter , without the Direction of any Mind , or Intention for Ends and Good ; but that they are indeed Cousin-Germans to Atheists ; or possessed in a Degree , with a kind of Atheistick Enthusiasm , or Fanaticism ; they being so far forth , Inspired , with a Spirit of Infidelity , which is the Spirit of Atheism . But these Mechanick Theists are again counterballanced by another sort of Atheists , not Mechanical nor Fortuitous ; namely the Hylozoists ; who are unquestionably convinced , that Opera Naturae sunt Opera Intelligentiae , that the Works of Nature are Works of Vnderstanding ; and that the Original of these Corporeal things was not Dead and Stupid Matter Fortuitously moved ; upon which account Strato derided , Democritus his Rough and Smooth , Crooked and Hooky Atoms , as meer Dreams and Dotages . But these notwithstanding , because they would not admit of any other Substance besides Matter , suppose Life and Perception , Essentially to belong to all Matter as such ; whereby it hath a Perfect Knowledge of whatsoever it self could Do or Suffer ( though without Animal-consciousness ) and can Form it self to the Best advantage ; sometimes improving it self by Organization , to Sense in Brutes , and to Reason and Reflexive Understanding in Men. Wherefore according to the Principles of these Hylozoists , there is not any need of a God , at all ; that is , of one Perfect Mind or Vnderstanding Being presiding over the whole world ; they concluding accordingly , the Opinion of a God , to be only a Mistaking , of the Inadequate Conception of Matter in General , its Life and Energetick Nature taken alone Abstractly , for a Complete Substance by it self . Nevertheless these Hylozoick Atheists , are no way able by this Hypothesis of theirs neither , to salve that Phaenomenon of the Regularity and Harmony of the whole Universe ; because every Part of Matter , being according to them , a Distinct Percipient by it self , whose knowledge extendeth only to its own Concernment ; and there being no one thing presiding over all ; the things of the whole World ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which all things are Co-ordered together ) could never have fallen , into One such Agreeing and Conspiring Harmony . And as for those other Cosmo-Plastick Atheists , who suppose the whole World to be as it were but One Huge Plant , Tree , or Vegetable , or to have One Spermatick , Plastick , and Artificial Nature only , Orderly and Methodically disposing the whole , but without Sense and Vnderstanding , these can no way do the business neither , that is , salve the forementioned Phaenomenon , it being utterly Impossible , that there should be any such Artificial and Regular Nature , otherwise than as derived from , and depending upon , a Perfect Mind or Wisdom . And thus do we see plainly , that no Atheists whatsoever , can Salve the Phaenomena of Na●ure , and this Particularly , of the Regular Frame and Harmony of the Vniverse ; and that true Philosophy , or the Knowledge of Causes , Necessarily leadeth to a God. But besides these Phaenomena , of Cogitation or Soul and Mind in Animals , Local Motion in Bodies , and the Artificial Frame of things for Ends and Vses , together with the Conspiring Harmony of the Whole ; which can no way be Salved without a Deity ; We might here further add , that the Fortuitous , that is , the Anaximandrian and Democritick Atheists , who Universally asserted the Novity of this Mundane System , were not able to give any tolerable account neither , of the First Beginning of Men , and those Greater Animals , that are no otherwise begotten , than in the way of Generation , by the Commixture of Male and Female . Aristotle in his Book of the Generation of Animals , writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If Men and Fourfooted Animals , were ever Generated out of the Earth , as some affirm , it may be probably conceived to have been , one of these Two ways ; either that they were Produced as Worms out of Putrefaction , or else Formed in certain Eggs ; growing out of the Earth . And then after a while he concludes again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That if there were any Beginning of the Generation of all Animals , it is reasonable to think it , to have been one of these Two forementioned wayes . It is well known that Aristotle , though a Theist , elsewhere asserteth the World's Eternity , according to which Hypothesis of his , there was never any First Male nor Female , in any kind of Animals , but one begat another Infinitely without any Beginning ; a thing utterly repugnant to our Humane Faculties , that are never able to frame any Conception of such an Infinity of Number and Time , and of a Succesive Generation from Eternity . But here Aristotle himself seems staggering or Sceptical about it ; If Men were ever Generated out of the Earth ; and , If there were any Beginning of the Generation of Animals : As he doth also , in his Topicks , propound it for an Instance of a thing Disputable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whether the World were Eternal or no ? he ranking it amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Those Great things for which we can give no certain Reason , one way nor other . Now ( saith he ) If the World had a Beginning , and If Men were once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Earth-Born , then must they have been in all probability , either Generated as Worms , out of Putrefaction , or else out of Eggs ; he supposing ( it seems ) those Eggs to have grown out of the Earth . But the Generality of Atheists in Aristotle's time , as well as Theists , denying this Eternity of the Mundane System , as not so agreeable with their Hypothesis , because so Constant and Invariable an Order in the World , from Eternity , hath not such an appearance or semblance of Chance , nor can be easily supposed to have been , without the Providence of a Perfect Mind , presiding over it , and Senior to it ( as Aristotle conceived ) in Nature though not in Time ; They therefore in all Probability concluded likewise , Men at First to have been Generated One of these Two ways , either out of Putrefaction , or from Eggs ; and this by the Fortuitous Motion of Matter ; without the Providence or Direction of any Deity . But after Aristotle , Epicurus Phancied those First Men and other Animals , to have heen Formed in certain Wombs or Bags growing out of the Earth , Crescebant Vteri terrae radicibus apti ; And this no otherwise than by the Fortuitous Motion of Atoms also . But if Men had been at First Formed after this manner , either in Wombs or Eggs ( growing out of the Earth ) or Generated out of Putrefaction , by Chance ; then could there be no reason imaginable , why it should not sometimes so Happen now , the Motions of Atoms being as Brisk and Vigorous , as ever they were , and so to continue to all Eternity : so that there is not the least Ground at all , for that Precarious Phancy and Pretence of Epicurus , that the Earth as a Child-bearing Woman , growing old , became at length Effete and Barren . Moreover the Men thus at first excluded out of Bags , Wombs or Egg-shells , or Generated out of Putrefaction , were supposed by these Atheists themselves , to have been produced , not in a Mature and Adult , but an Infant-like , Weak and Tender State , just such as they are now born into the World ; by means whereof they could neither be able to Feed and Nourish themselves , nor defend themselves from harms and Injuries . But when the same Epicurus would here pretend also , that the Earth which had been so Fruitful a Mother , became afterward by Chance too , as tender and indulgent a Nurse , of this her own Progeny , and sent forth Streams or Rivers of Milk after them , out of those Gaps of her Wounded Surface , which they had before burst out of , as Critolaus long since observed , he might as well have feigned , the Earth to have had Breasts and Nipples too , as Wombs and Milk ; and then what should hinder , but that she might have Arms and Hands also , and Swaddling-bands to boot ? Neither is that less Precarious , when the same Atheistick Philosopher adds , that in this Imaginary State of the New-born world , there was for a long time neither any Immoderate Heat nor Cold , nor any Rude and Churlish Blasts of Wind , the least to annoy or injure those tender Earth-born Infants and Nurslings . All which things being considered , Anaximander seems of the Two , to have concluded more wisely , that Men , because they require a longer time than other Animals to be hatched up in , were at first Generated in the Bellies of Fishes , and there nourished up for a good while , till they were at length able to defend , and shift for themselves , and then were Disgorged , and cast up upon dry land . Thus do we see , that there is nothing in the World so Monstrous , nor Prodigiously Absurd , which men Atheistically inclined , will not rather Imagine , and Swallow down ; than entertain the Notion of a God. Wherefore here is Dignus Vindice Nodus , and this Phaenomenon of the First Beginning of Mankind , and other Greater Animals , cannot be Salved otherwise , than according to the Mosaick History , by admitting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God out of a Machin , that is , an Extraordinary Manifestation of the Deity , in forming Man , and oth●r Animals , Male and Female , once out of the Earth ; and that not in a Rude , Tender and Infant-like State , but Mature and Adult , ●h●t so they might be able immediately , to shift for themselves , Mul●iply and Propagate their kind by Generation ; and this being once done , and now no longer any necessity , of such an extraordinary way of proceeding ; then putting a stop immediately thereunto , that so no more Terriginae nor Autochthones , Earth-born M●n , should be any longer p●oduced . For all these circumstances being put together , it plainly appears , that this whole Phaenomenon , surpasses , not only the Mechanical , but also the Plastick Powers ; th●ir being much of Discretion in it , which the latter of these , cannot arrive to neither ; they always acting , Fatally and Necessarily . Nevertheless we shall not here determine , Whether God Almighty might not ▪ make use of the Subservient Ministry of Angels or Superiour Spirits , Created before Man , in this first extraordinary Efformation of the Bodies of Animals out of the Earth , in a Mature and Adult State : as Plato in his Timaeus , introduceth the Supreme God ( whom he supposeth to be the immediate Creator of all Immortal Souls ) thus bespeaking the Junior Gods , and setting them a work in the Fabrifaction of Mortal Bodies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is your work now to Adaptate the Mortal to the Immortal , and to Generate or make Terrestrial Animals ; He afterwards adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That after the sowing of Immortal Souls , ( the Supreme God ) committed to these Junior Gods , the task of forming Mortal Bodies . Which of Plato's , some conceive to have been derived from that of Moses , Let us make Man after our own Image . Moreover , these Atheists are no more able to Salve that other Common and Ordinary Phaenomenon neither , of the Conservation of the Species of all Animals , by keeping up constantly in the world , a due Numerical Proportion between the Sexes of Male and Female . For did this depend only upon Fortuitous Mechanism , it cannot well be conceived , but that in some ages or other , there should happen to be , either all Males , or all Females ; and so the Species fail . Nay it cannot well be thought otherwise , but that there is in this a Providence also , Superiour to that of the Plastick or Spermatick Nature , which hath not so much of Knowledge and Discretion allowed to it , as whereby to be able alone , to govern this Affair . Lastly , there are yet other Phaenomena , no less Real , though not Physiological , which Atheists can no way Salve ; as that of Natural Justice , and Hon●sty , Duty , and Obligation ; the true Foundation both of Ethicks and Politicks ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Liberty of Will , properly so called , not that of Fortuitous Determination , when there is a Perfect Equality or Indifferency of Eligibility in Objects ; but that whereby men dese●ve Commendation and Blame , Rewards and Punishments , and so become fit Objects for Remunerative Justice to display it self upon , a Main Hinge upon which Religion Turneth ; ( though those Two be not commonly so well distinguish'd as they ought . ) For when Epicurus ( an Absolute Atheist ) departing here from Democritus , pretended to Salve this , by his Exiguum Clinamen Principiorum , this attempt of his , was no other , than a plain Delirancy , or Atheistick Phrenzy in him . And now have we already , Preventively Confuted , the Third Atheistick Pretence also , to Salve the Phaenomenon of Religion and the Belief of a God , so generally entertained ; namely from the Fiction and Imposture of Politicians ; we having not only manifested , that there is a Natural Prolepsis and Anticipation of a God , in the Minds of men , as the Object of their Fear , Preventing Reason ; but also that the Belief thereof , is sustained and upheld , by the strongest Reason ; the Phaenomena of Nature being no way Salvable , nor the Causes of things Assigneable , without a Deity ; so that Religion being Founded , both upon the Instincts of Nature , and upon Solid Reason , cannot possibly be any Fiction or Imposture of Politicians . Nevertheless we shall speak something particularly to this also . The Atheists therefore conceive , that though those Infirmities of Humane Nature , mens Fear and Ignorant Credulity , do much dispose and incline them , to the Belief of a God , or else of a Rank of Beings , Superiour to men ( whether Visible or Invisible ) commonly called by the Pagans , Gods ; yet would not this be so generally entertained , as it is ; especially that of One Supreme Deity , the First Original of all things , and Monarch of the Universe , had it not been for the Fraud and Fiction of Lawmakers and Civil Soveraigns , who the better to keep men in Peace and Subjection under them , and in a kind of Religious and Superstitious Observation of their Laws , and Devotion to the same , devized this Notion of a God , and then possessed the Minds of men with a Belief of his Existence , and an Awe of him . Now we deny not , but that Politicians may sometimes abuse Religion , and make it serve for the promoting of their own private Interests and Designs ; which yet they could not so well do neither , were the thing it self , a meer Cheat and Figment of their own , and had no Reality at all in Nature , nor any thing Solid at the bottom of it . But since Religion obtains so universally every where , it is not conceivable , how Civil Sovereigns throughout the whole World , some of which are so distant , and have so litle Correspondence with one another , should notwithstanding , all so well agree in this One Cheating Mystery of Government , or Piece of State-Coozenage ; nor if they could , how they should be able so effectually to posses the Generality of mankind , ( as well wise as unwise ) with such a Constant Fear , Awe , and Dread , of a meer Counterfeit thing , and an Invisible Nothing ; and which hath not only no manner of Foundation neither in Sense nor Reason , but also ( as the Atheists suppose ) tends to their own great Terrour and Disquietment ; and so brings them at once under a miserable Vassallage both of Mind and Body . Especially since men are not generally , so apt to think , that how much the more any have of Power & Dignity , they have therefore so much the more of Knowledge and Skill , in Philosophy and the Things of Nature , above others . And is it not strange , that the world should not all this while , have suspected or discovered this Cheat and Juggle of Politicians , and have Smelt out , a Plot upon themselves , in the Fiction of Religion , to take away their Liberty and enthral them under Bondage : and that so many of these Politicians and Civil Soveraigns themselves also , should have been unacquainted herewith , and as simply awed , with the Fear of this Invisible Nothing , as any others ? All other Cheats and Juggles when they are once never so little detected , are presently thereupon dashed quite out of countenance , and have never any more the Confidence to obtrude themselves upon the world . But though the Atheists have for these Two Thousand years past , been continually buzzing into mens Ears , that Religion is nothing but a meer State-Juggle and Political Imposture , yet hath not the Credit thereof been the least impaired thereby , nor its Power and Dominion over the Minds of men abated ; from whence it may be concluded , that it is no Counterfeit and Fictitious thing , but what is deeply rooted in the Intellectual Nature of man , a thing Solid at the bottom , and Supported by its own strength . Which yet may more fully appear from Christianity , a Religion founded in no Humane Policy , nor tending to promote any Worldly Interest or Design ; which yet by its own , or the Divine Force , hath prevailed over the Power and Policy , the Rage and Madness of all Civil States , Jewish and Pagan , and hath Conquered so great a Part of the Persecuting World under it ; and that not by Resisting , or Opposing Force , but by suffering Deaths and Martyrdoms , in way of Adherence to that Principle , That it is better to obey God than Men. Which thing was thus Presignified in the Prophetick Scripture ; Why do the Heathen Rage , and the People imagine a Vain thing ? The Kings of the Earth set themselves , and the Rulers take Counsel together , against the Lord , and against his Christ , &c. He that sitteth in the Heavens shall laugh , the Lord shall have them in Derision . Then shall he speak unto them in his Wrath , &c. Yet have I set my King upon my Holy Hill of Sion . I will give thee the Heathen for thine Inheritance , and the Vttermost Parts of the Earth for thy Possession . Be wise now therefore , O ye Kings , &c. But that Theism , or Religion , is no Gullery or Imposture , will be yet further made unquestionably Evident . That the generality of Mankind have agreed in the acknowledgment of one Supreme Deity , as a Being Eternal and Necessarily Existent , Absolutely Perfect , and Omnipotent , and the Maker of the whole World , hath been already largely proved in the foregoing Discourse . To which purpose is this of Sextus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All men have this common Prolepsis , concerning God , that he is a Living Being Incorruptible , Perfectly Happy , and Vncapable of all manner of Evil. And the Notion of that God , which Epicurus opposed , was no other than this , An Vnderstanding Being , having all Happiness , with Incorruptibility , that Framed the whole World. Now , I say , that if there be no such thing as this Existing , and this Idea of God , be a meer Fictitious Thing , then was it altogether Arbitrarious . But it is unconceivable , how the Generality of Mankind , ( a few Atheists only excepted ) should universally agree , in one and the same Arbitrarious Figment . This Argumentation hath been formerly used , by some Theists , as appeareth from the forementioned Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is altogether Irrational to think , that all men should by Chance , light upon the same Properties ( in the Idea of God ) without being Naturally mov'd thereunto . Neither is that any sufficient account which the Atheists would here give , that Statesmen and Politicians , every where thus possessed the Minds of men with One and the same Idea ; the Difficulty still remaining , how Civil Soveraigns and Law-makers , in all the distant parts of the world , and such as had no Communication nor Entercourse with one another ; should universally Jump , in one and the same Fictitious and Arbitrarious Idea . Moreover , were there no God , it is Not Conceivable , how that forementioned Idea should ever have Entred into the Minds of men , or how it could have been Formed in them . And here the Atheists again , think it enough , to say that this Notion or Idea was Put into the Minds of the Generality of mankind , by Law-makers and Politicians , Telling them , of such a Being , and perswading them to believe his Existence ; or that it was from the first Feigner or Inventor of it , propagated all along and conveyed down , by Oral Tradition . But this argues their great Ignorance in Philosophy to think that any Notion or Idea , is put into mens Minds from without , meerly by Telling , or by Words ; we being Passive to nothing else from words , but their Sounds and the Phantasms thereof ; they only occasioning the Soul to excite such Notions , as it had before within it self ( whether Innate or Adventitious ) which those words by the Compact and Agreement of men were made to be Signs of ; or else to reflect also further , upon those Ideas of their own , Consider them more Distinctly , and Compare them with one another . And though all Learning be not the Remembrance of what the Soul once before actually understood , in a Pre-existent State , as Plato somewhere would have it , according to that of Boetius , Quod si Platonis Musa personat Verum , Quod quisque Discit , Immenior Recordatur ; Yet is all Humane Teaching , but Maieutical , or Obstetricious ; and not the filling of the Soul as a Vessel , meerly by Pouring into it from Without , but the Kindling of it from Within ; or helping it so to excite and awaken , compare , and compound its own Notions , as whereby to arrive at the Knowledge , of that which it was before Ignorant of ; as the thing was better expressed by the forementioned Philosophick Poet , in these words , Haeret profecto Semen introrsum Veri , Quod excitatur Ventilante Doctrina . Wherefore the meer Telling of men , There is a God , could not infuse any Idea of him into their Minds ; nor yet the further giving this Definition of him , that he is a Being Absolutely Perfect , Eternal and Self-Existent , make them understand any thing of his Nature , were they not able to Excite Notions or Ideas from within themselves , correspondent to those several words . However the Difficulty still remains , How those Civil Soveraigns and Law-makers , or how Critias , his very first Inventor of that Cheat of a God , could Form that Idea , within themselves , since upon supposition of his Non-Existence , it is the Idea of Nothing , or of a Non-Entity . And this was Judiciously Hinted also by the same Sextus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Atheists affirming , that certain Law-makers first put this Notion of a God , into the minds of men , do not consider , that they still remain intangled in the Difficulty , if any one further demand of them , how those Law-makers themselves could first form that Idea ? From whence it is afterward concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That therefore the Notion of a God , sprung not from the Arbitrarious Fiction , of Law-makers and Politicians . But some Atheists will yet further Reply , That ●here is a Feigning Power in the Humane Soul , whereby it can Frame Ideas or Conceptions of such things , as actually never were nor will be ; as of a Centaur , or of a Golden Mountain ; and that by such a Feigning Power as this , the Idea of God , though there be no such thing Existing , might be Framed . And here we deny not , but that the Humane Soul hath a Power of Compounding Ideas and Things , together , which Exist Severally , and Apart , in Nature , but never were , nor will be , in that Conjunction : and this indeed is all the Feigning Power that it hath . For the Mind cannot make any New Cogitation , which was not before , but only Compound that which Is. As the Painter cannot Feign Colours , but must use such as exist in Nature , only he can Variously Compound them together , and by his Pencil , draw the Figures and Lineaments of such things as no where are ; as he can add to the Head and Face of a Man , the Neck , Shoulders , and Body of a Horse . In like manner that more Subtle Painter or Limner , the Mind and Imagination of man , can frame Compounded Ideas of things , which no where Exist , but yet His Simple Colours nothwithstanding , must be Real ; He cannot Feign any Cogitation , which was not in Nature , nor make a Positive Conception of that which is Absolutely Nothing ; which were no less than to make , Nothing to be Something , or Create Something out of Nothing . And though the whole of these Fictitious Ideas ( as of a Golden Mountain ) does not any where actually Exist , yet for as much as it doth not Absolutely Imply a Contradiction , for it so to do , therefore hath it also a Possible Entity too , and otherwise it could not be Conceivable . As a Triangular Square , for example , being a Contradictious Thing , hath not so much as a Possible Entity , and therefore is not Conceivable as such ; ( though both a Triangle and a Square severally be Conceivable ) it being meer None-Sence , Nothing , and no Idea at all . Nay we Conceive , that a Theist may presume with Reverence to say , that God Almighty himself , though he can Create More or Fewer Really Existent things , as he pleaseth , and could make a whole world out of Nothing , yet can he not make more Cogitation or Conception , then Is ; or was before contained in his own Infinite Mind and Eternal Wisdom ; nor have a Positive Idea of any thing , which hath neither Actual nor Possible Entity . But the Idea of God , is not a Compilement or Aggregation of things , which Exist Scatteredly and Apart in the World ; for then would it be a meer Arbitrarious thing ; and it might be what every one pleased ; one Adding more things together , and another Fewer ; but each of them writing , the Name or Title of God , as bungling Painters did , under these there several Figments . Whereas we have already proved , that the Idea of God , is One most Simple Idea , of an Absolutely Perfect Being , though having several Partial and Inadequate Conceptions ; so that nothing can be Added to it , nor Detracted from it , there being nothing included therein , but what is Demonstrable of a Perfect Being , and therefore nothing at all Arbitrarious . Moreover , many of those Partial Conceptions contained in the entire Idea of God , are no where else to be found in the whole world , Existing Singly and Apart ; and therefore , if there be no God , they must needs be Absolute Non-Entities ; as Immutability , Necessary Existence , Infinity , and Perfection , &c. so that the Painter that makes this Idea , must here Feign Colours themselves , or Create New Cogitation and Conception out of Nothing , upon the Atheistick Supposicion . Lastly , If there be no God now Existing , it is Impossible that ever there should be any , and so the Whole Idea of God , would be the Idea of that , which hath no Possible Entity neither ; whereas those other Fictitious Ideas , made by the Mind of man , though they be of such things , as have no Actual Existence , yet have they all a Possible Entity as was said before . But that we may Conceal nothing of the Atheists Strength , we must here acknowledge , that some of them have yet pretended further , that besides this Power of Compounding things together , the human Soul hath also another Ampliating , or Increasing and Improving Power , by both which together , though there be no God Existing , nor yet Possible ; the Idea of him , may be Fictitiously made : those Partial Ideas which are no where else to be found , arising , as they say , from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Transition and Gradual Procession from men ; in way of Amplification , Augmentation and Improvement . Thus do we read in Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Ideas , of the Eternity , Incorruptibility , and Perfect Happiness of the Deity , were Fictitiously made , by way of Transition from men . For as by encreasing a man of an ordinary Stature in our Imagination , we Fictitiously make the Phantasm of a Cyclops ; so when beholding a Happy Man that aboundeth with all good things , we Amplifie , Intend , and as it were Swell the same in our Minds higher and higher , we then arrive at length to the Idea of a Being Absolutely Happy , that is , a God. So did the Ancients , taking notice of a very Longeve man , and encreasing this length of Age , further and further Infinitely , by that means Frame the Notion or Idea of Eternity , and attribute the same to God. But to this we Reply ; First , that according to the Principles of the Atheists themselves , there could not possibly be any such Amplifying and Feigning Power of the Soul , as whereby it could Make More than Is ; because they suppose it to have no Active Power at all ; but all our Conceptions to be nothing but meer Passions , from the Objects without ; according to that of Protagoras in Plato's Thaeetetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is neither possible ; for a man to conceive that which is not ; nor any more or otherwise , than he Suffers . Again as Sextus the Philosopher also intimates , the Atheists are here plainly guilty , of that Fallacy or Errour in Ratiocination , which is commonly called a Circle , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For whereas they could not otherwise Judge , the greatest Perfection and Happiness which ever they had experience of in men , to be Imperfect , then by an Anticipated Idea of Perfection , and Happiness , with which it was in their minds compared ; ( by vertue of which Idea also , it comes to pass , that they are able to Amplifie those lesser Perfections of men further and further , and can take occasion from Imperfect Things , to think of that which is Absolutely Perfect : ) that is , whereas these Atheists themselves first make the Idea of Imperfection , from Perfection ; they not attending to this , do again go about , to make up the Notion or Idea , of that which is Absolutely Perfect ( by way of Amplification ) from that which is Imperfect . But that men have a Notion of Absolute Perfection in them , by which as the Rule or Measure , they ( comparing other things therewith ) Judge them to be Imperfect ; and which is therefore in Order of Nature First ; may appear from hence , because all Theologers as well Pagan as Christian , give this Direction , for the Conceiving of God , that it should principally be done , Per Viam Remotionis , by way of Remotion of all Imperfection from him . Thus Alcinous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first way of Conceiving of God , is by Remotion or Abstraction . We add in the last place , That Finite things put together can never make up Infinite , as may appear from that Instance of Humane Longevity proposed , for if one should Amplifie that never so much , by adding of more and more Past Time or years to it ; yet would he never thereby by able , to arrive at Eternity without beginning . God differs not from these Imperfect Created things , in Degrees only , but in the Whole Kind . And though Infinite Space may perhaps be here Objected , as a thing taken for granted , which being nothing but Extension or Magnitude , must therefore consist or be made up of Finite Parts , yet as was it before declared , we have no certainty of any more than this ; that the Finite World might have been made Bigger and Bigger Infinitely or Without End , which Infinity of Magnitude , is but like that of Number , Potential ; from whence it may be inferred as well of the one , as the other , that it can never be Actually Infinite . Wherefore were there no Infinitely Perfect Being in Nature , the Idea thereof could never be made up by any Amplifying Power of the Soul , or by the Addition of Finites . Neither is that of any moment , which Gassendus so much objecteth here to the contrary , that though there were no God or Infinite Being , yet might the Idea of him as well be Feigned , by the Mind , as that of Infinite Worlds , or of Infinite Matter , was by some Philosophers . For Infinite Worlds and Infinite Matter , are but words Ill Put-together ; Infinity being a Real thing in Nature , ( and no Fiction of the Mind ) as well as the World or Matter ; but yet proper to the Deity only . But it is no wonder , if they who denied a God , yet retaining this Notion of Infinity , should misapply the same , as they did also other Properties of the Deity , to Matter . To conclude this ; Our humane Soul cannot Feign or Create any New Cogitation or Conception , that was not before , but only variously compound that which Is : nor can it ever make a Positive Idea of an Absolute Non-Entity , that is , such as hath neither Actual nor Possible Existence . Much less could our Imperfect Beings , Create the Entity of so Vast a Thought , as that of an Infinitely Perfect Being , out of Nothing ; this being indeed more then for God Almighty , or a Perfect Being , to Create a Real World out of Nothing : because there is no Repugnancy at all in the Latter , as there is in the Former . We affirm therefore , that Were there no God , the Idea of an Absolutely or Infinitely Perfect Being , could never have been Made or Feigned , neither by Politicians , nor by Poets , nor Philosophers , nor any other . Which may be accounted another Argument for a Deity . But that Religion is no Figment of Politicians , will further unquestionably appear , from that which now shall follow . As the Religion of an Oath , is a Necessary Vinculum of Civil Society ; so Obligation in Conscience , respecting the Deity as its Original , and as the Punisher of the Violation thereof , is the very Foundation of all Civil Sovereignty . For Pacts and Covenants ( into which some would resolve all Civil Power ) without this Obligation in Conscience , are nothing but meer Words and Breath : and the Laws and Commands of Civil Sovereigns , do not make Obligation , but presuppose it , as a thing in Order of Nature Before them , and without which they would be Invalid . Which is a Truth so Evident , that the Writer De Cive , could not dissemble it , ( though he did not rightly understand this Natural Obligation ) but acknowledgeth it in these words , Obligatio ad Obedientiam Civilem , cujus vi Leges Civiles Validae sunt , Omni Lege Civili prior est . — Quòd si quis Princeps Summus , Legem Civilem in hanc Formulam conciperet , Non Rebellabis , nihil efficeret . Nam nisi prius Obligentur Cives ad Obediendum , hoc est , ad Non Rebellandum , Omnis Lex Invalida est ; & si prius Obligentur est Superflua . The Obligation to Civil Obedience , by the force of which all the Civil Laws become Valid , is before those Civil Laws . And if any Prince should make a Law to this purpose , That no man should Rebel against him , this would signifie nothing , because unless they to whom it is made , were before Obliged to Obey , or not to Rebel , the Law is Invalid ; and if they were , then is it Superfluous . Now this Previous Obligation to Civil Obedience , cannot be derived ( as the forementioned Writer De Cive , and of the Leviathan , supposes ) from mens Private Vtility only , because every man being Judge of this for himself , it would then be Lawful for any Subject , to Rebel against his Sovereign Prince , and to Poyson or Stab him , whensoever he could reasonably perswade himself , that it would tend to his own Advantage ; or that he should thereby procure the Sovereignty . Were the Obligation to Civil Obedience , Made only by mens Private Vtility , it would as easily be Dissolved by the same . It remaineth therefore , that Conscience and Religious Obligation to Duty , is the only Basis , and Essential Foundation of a Polity or Common-Wealth ; without which there could be no Right or Authority of Commanding in any Sovereign , nor Validity in any Laws . Wherefore Religious Obligation cannot be thought to be the Fiction or Imposture of Civil Sovereigns , unless Civil Sovereignty it self , be accounted a Fiction and Imposture ; or a thing which hath no Foundation in Nature , but is either wholly Artificial , or Violent . Moreover had a Religious Regard to the Deity , been a meer Figment or Invention of Politicians , to promote their own Ends , and keep men in Obedience and Subjection under them , then would they doubtless , have so framed and contrived it , as that it should have been every way Flexible and Compliant : namely by perswading the world , that whatsoever was Commanded by themselves , was agreeable to the Divine Will , and whatever was Forbidden by their Laws , was displeasing to God Almighty , and would be Punished by him : God ruling over the World , no otherwise , than by and in , these Civil Sovereigns , as his Vicegerents ; and as the only Prophet's and Interpreters of his will to men . So that the Civil Law of every Country , and the Arbitrary will of Sovereigns , should be acknowledged to be the only Measure of Just and Unjust ( there being nothing Naturally such ) the only Rule of Conscience and Religion . For from Religion thus Modelled , Civil Sovereigns might think to have an Absolute Power , or an Infinite Right , of Doing or Commanding whatsoever they pleased , without exception , nothing being Vnlawful to them , and their Subjects being always Obliged , in Conscience , without the least Scruple , to Obey . But this is but a meer Larva of Religion , and would be but a Mocketory of God Almighty ; and indeed this is the only Religion that can be called , a Political Figment . Neither could the generality of mankind , be ever yet thus perswaded , that the Arbitrary Will of Civil Sovereigns , was the only Rule of Justice & Conscience ; and that God Almighty could Command nothing , nor Reveal his will concerning Religion , to mankind otherwise than by these , as his Prophets and Interpreters . True Religion & Conscience , are no such Waxen things , Servilely Addicted , to the Arbitrary Wills of men ; but Immorigerous , Stiff , and Inflexible : they respecting the Deity only , his Eternal or Everlasting Laws ; and his Revealed Will ; with which whensoever Humane Laws clash ( a thing not impossible ) they conclude , that then God ought to be Obeyed , and not Men. For which Cause the Prophane Politicians , declare open war against this Religion , as a thing utterly Inconsistent with Civil Sovereignty ; because it introduces a Fear greater than the Fear of the Leviathan ; namely that of Him , who can inflict Eternal Punishments after Death ; as also because it clashes with that monstrous , Infinite and Vnlimited Power of theirs , which is such a Thing , as is not attributed by Genuine Theists , to God Almighty himself ; a Power of making their meer Arbitrary Will the Rule of Justice , and not Justice the Rule of their Will. Thus does a Modern Writer of Politicks , condemn it , for Seditious Doctrine , tending to the Dissolution of a Common Wealth , That Subjects may make a Judgment of Good and Evil , Just and Vnjust ; or have any other Conscience besides the Law of the Land. As also this , That Subjects may Sin in obeying the Commands of their Sovereign . He likewise adds , That it is Impossible , a Common Wealth should stand , where any other than the Sovereign , hath a Power of giving greater rewards than Life , and of inflicting greater punishments than Death . Now Eternal Life is a greater reward than the Life present , and Eternal torment than the Death of Nature . Wherefore God Almighty being the Dispenser of Eternal Rewards and Punishments ; this is all one as if he should have said , It is impossible a Common Wealth should stand , where the Belief of a God , who can Punish with Eternal Torments after this Life , is entertained . Thus does the same Writer declare , That if the Superstitious Fear of Spirits ( whereof God is the Chief ) and things depending thereupon , were taken away , men would be much more fitted than they are , for Civil Obedience : And that they who assert the Immortality of Souls , or their capability of receiving punishments after Death ; fright men from obeying the Laws of their Countrey , with Empty names , as men fright Birds from the Corn , with an Empty Dublet , a Hat , and a Crooked Stick . And accordingly He concludes , that Civil Sovereigns do not only make Justice , but Religion also ; and that no Scripture or Divine Revelation can Oblige , unless it be first made Law , or stamped with their Authority . Now since that which can make Religion and Gods , must it self needs be greater than all Gods , it follows according to the Tenour of this Doctrine , that the Civil Sovereign is in Reality , the Supreme Numen : Or else at least , that the Leviathan ( the King over all the Children of Pride ) is the Highest Deity , next to Sensless Omnipotent Matter ; the One of these being the Atheists Natural , the Other their Artificial God. Nevertheless we shall here observe by the way , that whilst these Atheistick Politicians , thus endeavour , to Swell up the Civil Sovereign , and to bestow upon him , an Infinite Right , by removing to that end out of his way ; Natural Justice , Conscience , Religion , and God himself ; they do indeed thereby absolutely devest him of all Right and Authority ; since the Subject is now no longer Obliged in Conscience to Obey him , and so in stead of True Right and Authority , they leave him nothing but meer Bruitish Force . Wherefore since Theism and True Religion are thus plainly disowned and disclaimed by these Politicians , as altogether Inconsistent with their Designs , they cannot be supposed to have been the Figments of Civil Sovereigns , or the meer Creatures of Political Art. And thus have we abundantly confuted , those three Atheistick Pretences , to salve the Phaenomenon of Religion ; from Fear , and the Ignorance of Causes , and the Fiction of Politicians . But since besides those Ordinary Phaenomena before mentioned , which are no way Salvable by Atheists , there are certain other Phaenomena Extraordinary , that either immediately prove a God and Providence , or else that there is a Rank of Vnderstanding Beings Invisible , Superiour to men , from whence a Deity may be afterwards inferred ; namely these Three Especially , Apparitions , Miracles , and Prophecies : ( Where the Atheists Obstinatly denying Matter of Fact and History , will needs impute these things , either to Jugling Fraud and Knavery ; or else to mens own Fear and Phancy , and their Ignorance how to distinguish Dreams , and other strong Imaginations from Vision and Sense ; or Lastly to certain Religious Tales or Legends , allowed by the Publick Authority of Civil Sovereigns , for Political Ends ; ) we shall here Suggest something briefly , to vindicate the Historick Truth of those Phaenomena , against Atheists . First therefore , as for Apparitions , Though there be much of Fabulosity in these Relations , yet can it not reasonably be concluded , that there is nothing at all of Truth in them : since something of this kind , hath been averred in all Ages , and many times attested by persons of Unquestionable Prudence , and Unsuspected Veracity . And whereas the Atheists impute the Original of these things , to mens Mistaking both their Dreams , and their Waking Phancies , for Real Visions and Sensations ; they do hereby plainly contradict one Main Fundamental Principle of their own Philosophy , that Sense is the only Ground of Certainty , and the Criterion of all Truth : for if Prudent and Intelligent persons may be so frequently mistaken , in confounding their own Dreams and Phancies with Sensations , how can there be any Certainty of knowledge at all from Sense ? However , they here derogate so much both from Sense , and from Humane Testimonies , as that if the like were done in other Cases , it would plainly overthrow all Humane Life . Wherefore other Atheists , being apprehensive of this Inconvenience , of denying so many Sensible Appearances , and Testimonies , or Relations of Fact ; have chose rather to acknowledge the Reality of Apparitions ; nevertheless concluding them to be things Caused and Created , by the Power of Imagination only ; as if the strength of Imagination were such , that it could not only Create Phancies , but also Real Sensible Objects , and that at a distance too from the Imaginers , such as whereby the Sense of others shall be for the time affected , though they quickly vanish away again . From which Prodigious Paradox , we may take notice of the Fanaticism of some Atheists , and that there is nothing so monstrously Absurd , which men infected with Atheistick Incredulity , will not rather entertain into their Belief , than admit of any thing that shall the least hazard or endanger , the Existence of a God. For if there be once any Invisible Ghosts or Spirits acknowledged , as Things Permanent , it will not be easie for any to give a reason , why there might not be one Supreme Ghost also , presiding over them all , and the whole world . In the last place therefore , we shall observe , that Democritus was yet further convinced , by these Relations of Apparitions ; so as to grant that there was a certain kind of Permanent Beings and Independent upon Imagination , Superiour to men , which could Appear in different Forms ▪ and again disappear at pleasure , called by him Idols or Images ; he supposing them to be of the same nature , with those Exuvious Effluxes , that stream continually from the surface of Bodies : only he would not allow them to have any thing Immortal at all in them , but their Concretions to be at length all Dissolvable , and their Personalities then to vanish into nothing . Thus Sextus the Philosopher ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democritus affirmeth , that there are certoin Idols or Spectres , that do often approach to men , some of which are Beneficent and some Maleficent . Vpon which account , he wisheth , that it might be his good hap , to meet with fortunate Idols . And he addeth , that these are of a Vast bigness , and very Longeve , but not Incorruptible , and that they sometimes do fore-signifie unto men future events , both Visibly appearing to them and sending forth audible voyces . Now though Democritus were much blamed for this Concession of his Fellow-Atheists , as giving thereby , too great an advantage to Theists ; yet in his own opinion , did he sufficiently secure himself against the Danger of a God from hence , by supposing all these Idols of his , to be Corruptible , they being indeed nothing but certain Finer Concretions of Atoms , a kind of Aereal and Aethereal Animals ; that were all Body , and without any Immortal Soul , as he supposed men also to be : so that a God could be no more proved from them , than from the Existence of men . For thus he adds in Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Men in ancient times , having a sense of these Apparitions or Idols , fell from thence into the opinion of a God ; although there be besides these Idols , no other God , that hath an Incorruptible Nature . However , though Democritus continued thus grossly Atheistical , yet was he further convinced , than our Modern Atheists will be , that the Stories of Apparitions were not all Fabulcus , and that there are not only Terrestrial , but also Aerial and Aetherial Animal● ; nor this Ear●● of ours alone Peopled and Inhabited , whilst all those other vast Regio●s above , lie Desert , Solitary , and Wast . Where it may be observed ag●in that divers of the Ancient Fathers , though they agreed not so far with Democritus , as to make the Angelical Beings to be altogether 〈…〉 did they likewise suppose them to have their certain Subti●● 〈…〉 A●rial Bodies . In which respect St. Austin in his 115. Epistle ▪ 〈◊〉 Angels Aethereos , and Devils , Aereos Animantes . Thus Psellus in his Dialogue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But you are to know , that Demons or Devils , are not altogether Incorporeal , but that they are Joyned to Bodies , and so Converse with Bodies , which may be learn'd also from the Fathers , the Divine Basil contending , that there are Bodies , not only in Devils , but also in the pure Angels themselves , as certain Subtile , Airy Defecate Spirits . Where afterwards he shows , how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Body which is Connate with Angels , differs from that which Devils are united to , in respect of the Radiant Splendour of the one , and the Dark Fuliginous Obscurity of the other . Moreover that Devils are not without Bodies , he endeavours further to confirm , from the words of our Saviour , that they shall be Punished with Fire , which ( saith he ) were a thing impossible , were they All of them Incorporeal . And some perhaps will attempt to prove the same concerning Angels too , from those other words of our Saviour , where speaking of the Resurrection State , he affirmeth , that they who shall be accounted worthy thereof , shall neither marry nor be given in marriage , but be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to the Angels : which Comparative Expression of men , as to their Bodies , with Angels ; would be thought not so proper , were the Angels absolutely devoid of all Body . But of this we determine not . To this Phaenomenon of Apparitions , might be added those Two others of Magicians or Wizards , Demoniacks or Energumeni ; both of these proving also , the Real Existence of Spirits , and that they are not meer Phancies , and Imaginary Inhabitants of mens Brains only , but Real Inhabitants of the World. As also , that among those Spirits there are some Foul , Unclean and Wicked Ones ; ( though not made such by God , but by their own Apostacy ) which is some confirmation of the Truth of Christianity , the Scripture insisting so much upon these Evil Demons or Devils , and declaring it to be one design of our Saviour Christ's coming into the World , to oppose these Confederate Powers of the Kingdom of Darkness , and to rescue mankind from the Thraldom and Bondage thereof . As for Wizards and Magicians , Persons who associate and confederate themselves in a peculiar manner with these Evil Spirits , for the gratification of their own Revenge , Lust , Ambition , and other Passions ; besides the Scriptures , there hath been so full an attestation given to them , by persons unconcerned in all Ages , that those our so confident Exploders of them , in this present Age , can hardly escape the suspicion , of having some Hankring towards Atheism . But as for the Demoniacks and Energumeni ; It hath been much wondred , that there should be so many of them in our Saviour's time , and hardly any or none , in this present Age of ours . Certain it is from the Writings of Josephus , in sundry places , that the Pharisaick Jews , were then generally possessed with an Opinion of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demoniacks ; men Possessed with Devils , or Infested by them . And that this was not a meer Phrase or Form of Speech only amongst them , for persons very Ill-affected in their Bodies , may appear from hence , that Josephus declares it as his opinion , concerning the Demons or Devils , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirits or Souls of wicked men deceased , getting into the Bodies of the Living . From hence it was that Jews in our Saviour's time were not at all Surprised with his casting out of Devils , it being usual for them also then to Exorcise the same , an Art which they pretended to have learn'd from Solomon . Of whom thus Josephus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God also taught Solomon , an Art against Demons and Devils , for the benefit and Cure of men . Who composed certain Incantations , by which diseases are cured , and left forms of exorcisms , whereby Devils are expelled and driven away . Which Method of curing , prevails much amongst us , at this very day . Notwithstanding which , we think it not at all probable , what a late Atheistick Writer hath asserted , that the heads of the Jews were then all of them so full of Demons and Devils , that they generally took all manner of Bodily Diseases , such as Feavers and Agues , and Dumbness and Deafness , for Devils . Though we grant that this very thing , was imputed by Plotinus afterward to the Gnosticks , that they supposed all Diseases to be Devils , and therefore not to be cured by Physick , but expelled by Words or Charms . Thus he , En. 2. Lib. 9. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now when they affirm Diseases to be Demons or Devils , and pretend that they can expel them by words , undertaking to do the same ; they hereby indeed render themselves considerable to the vulgar , who are wont not a little to admire the powers of Magicians . But they will not be able to perswade wise men , that Diseases have no natural Causes , as from Repletion , or Inanition , or Putrefaction , or the like : Which is a thing manifest from their cure , they being oftentimes removed by purgation , and bleeding , and abstinence . Vnless perhaps these men will say , that the Devil is by this means Starved , and made to Pine away . Nor can we think that the Jews in our Saviour's time , either supposed all Mad-men to be Demoniacks , or all Demoniacks Mad-men ( though this latter seems to be asserted by an Eminent Writer of our own ) we reading of Devils cast out from others besides Mad-men ; and of a woman which had a Spirit of Infirmity only , and was bowed together , and could not lift up her self , which is said by our Saviour Christ to have been Bound by Satan . Wherefore the sense of the Jews formerly seems to have been this , that when there was any unusual and extraordinary Symptoms , in any bodily Distemper , but especially that of Madness , this being look'd upon something more than Natural , was imputed by them to the Possession or Infestation of some Devil . Neither was this proper to the Jews only at that time , to suppose Evil Demons to be the Causes of such bodily diseases , as had extraordinary Symptoms , and especially Madness ; but the Greeks and other Gentiles also were embued with the same Perswasion ; as appeareth from Apollonius Tyanaeus his curing a Laughing Demoniack at Athens , he ejecting that Evil Spirit , by threats and menaces , who is said at his departure , to have tumbled down a Royal Porch in the City with great noise . As also , from his freeing the City of Ephesus from the Plague , by stoning an old Ragged Beggar , said by Apollonius to have been the Plague , which appeared to be a Demon , by his changing himself , into the form of a Shagged Dog. But that there is some Truth in this Opinion , and that at this very day , Evil Spirits or Demons , do sometimes really Act upon the Bodies of men , and either Inflict or Augment bodily Distempers and Diseases , hath been the Judgment of two very experienced Physicians , Sennertus and Fernelius . The Former in his Book , De Mania . Lib. 1. cap. 15. writing thus , Etsi sine ulla Corporis Morbosa Dispositione , Deo permittente , hominem Obsidere & Occupare Daemon possi● , tamen quandoque Morbis , & praecipuè Melancholicis , sese immiscet Daemon ; & forsan frequentius hoc accidit , quam saepè creditur . Although the Devil may , by Divine permission , Possess men without any Morbid Disposition , yet doth he usually intermingle himself with Bodily Diseases , and especially those of Melancholy ; and perhaps this cometh to pass ostner , than is commonly believed or suspected . The other in his , De Abditis rerum Causis , where having attributed real Effects upon the bodies of men , to Witchcraft and Enchantment , he addeth ; Neque solum morbos , verum etiam Daemonas , scelerati homines in corpora immittunt . Hi quidem visuntur Furoris quadam specie distorti ; hoc uno tamen à Simplici Furore distant , quod summè ardua obloquantur , praeterita & occulta renuntient , assidentiúmque arcana reserent . Neither do these wicked Magicians only inflict Diseases upon mens Bodies ; but also send Devils into them ; By means whereof they appear distorted with a kind of fury and madness , which yet differs from a Simple Madness ( or the Disease so called ) in this , that they speak of very high and difficult matters , declare things past unknown , and discover the Secrets of those that sit by . Of which he subjoyns two Notable Instances , of Persons well known to himself , that were plainly Demoniacal , Possessed , or Acted by an Evil Demon ; one whereof shall be afterwards mentioned . But when Maniacal Persons , do not only discover Secrets , and declare things Past , but Future also , besides this , speak in Languages , which they had never learnt , this puts it out of all doubt and question , that they are not meer Mad men or Maniaci , but Demoniacks or Energumeni . And that since the time of our Saviour Christ , there have been often such , may be made evident from the Records of credible Writers . Psellus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , De Operat . Daem . averrs it , of a certain Maniacal Woman , That though she knew nothing but her own Mother tongue , yet when a Stranger who was an Arm●nian was brought into the Room to her , she spake to him presently in the Arm●nian Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We all stood amazed , when we heard , a woman that had never seen an Armenian before in all her life , nor had learnt any thing , but the use of her Distaff , to speak the Armenian Language readily . Where the Relater also affirmeth the same Maniacal Person , to have foretold certain Future Events , which happened shortly after to himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then looking upon me , she ( or rather the Demon ) said , thou shalt suffer wonderful pains and torments in thy Body , For the Demons are extremely angry with thee , for opposing their Services and Worship ; and they will inflict great evils upon thee , out of which thou shalt not be able to escape , unless a Power greater than that of Demons , exempt thee from them . All which things ( saith he ) happened shortly after to me , and I was brought very low even near to Death by them ; but was by my Saviour wonderfully delivered . Whereupon Psellus concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is there therefore , that considering this Oracle or Prediction , will conclude ( as some Physicians do ) all kind of Madnesses , to be nothing but the Exorbitant Motions of the Matter or Humours , and not the Tragick Passions of the Demons . But because this Instance is remoter from our present Times , we shall set down another remarkable one of a later Date , out of the forementioned Fernelius , who was an eye-witness thereof . A young man of a Noble Family , who was strangly Convulsed in his Body , having sometimes one member , and sometimes another , violently agitated , insomuch that four several persons were scarcely able to hold them ; and this at first without any distemper at all in his head , or crazedness in brain . To whom Fernelius with other skilful Physicians being called , applied all manner of remedies ; Blisters , Purgations , Cupping-Glasses , Fomentations , Unctions , Plaisters , and Strengthening Medicines ; but all in vain . The reason whereof is thus given by the the same Fernelius . Quoniam omnes longe aberamus à cognitione veri . Nam Mense Tertio , primum deprehensus Daemon quidam totius Mali Author : Voce , insuetisque verbis ac sententiis tum Latinis tum Graecis , ( quanquam ignarus Linguae Graecae Laborans esset ) se prodens . Is multa ●ssidentium maximáque medicorum Secreta detegebat , ridens quòd irritis Pharmacis corpus hoc penè jugulassent . Because we were all far from the Knowledge of the truth . For in the Third Month it was first plainly discovered to us , that it was a certain Demon who was the Author of all this mischief . He manifesting himself by his Speech , and by unusual Words and Sentences , both in Greek and Latin ( though the Patient were altogether ignorant of the Greek Tongue ) and by his revealing many of the Secrets of those who stood by , especially of the Physicians , whom also he derided for tormenting the Patient in that manner , with their frustraneous remedies . Here therefore have we an unquestionable Instance , of a Demoniack in these Latter times of ours , and such a one who at first for two Moneths together , had no manner of Madness or Mania at all upon him , though afterward the Demon possessing his Whole Body , used his tongue and spake therewith . Fernelius concludes his whole Discourse , in this manner , These things do I produce , to make it manifest , that Evil Demons ( or Devils ) do sometimes enter into the very Bodies of men , afflicting and tormenting them after an unheard of manner ; but that at other times , though they do not enter into , and possess their whole body , yet partly by exagitating and disturbing the profitable humours thereof , partly by traducing the noxious into the principal parts , or else by by obstructing the Veins and other Passages with them , or disordering the structure of the Members , they cause innumerable Diseases . There are many other Instances of this kind , recorded by Modern Writers unexceptionable , of Persons either wholly Demoniacal and Possessed by Evil Demons ( this appearing from their discovering Secrets , and speaking Languages , which they had never learnt ) or else otherwise so Affected and Infested by them , as to have certain Vnusual and Super-Natural Symptoms ; which for brevities sake , we shall here omit . However we thought it necessary , thus much to insist upon this Argument of Demoniacks , as well for the Vindication of Christianity , as for the Conviction of Atheists ; we finding some so staggering in their Religion , that from this one thing alone of Demoniacks ( they being so strongly possessed , that there neither is , nor ever was any such ) they are ready enough to suspect , the whole Gospel or New Testament it self , of Fabulosity and Imposture . We come now to the Second Head proposed , of Miracles and Effects Supernatural . That there hath been some thing Miraculous or Above Nature , sometimes done even among the Pagans , ( whether by Good or Evil Spirits ; ) appears not only from their own Records , but also from the Scripture it self . And it is well known , that they pretended ( besides Oracles ) to Miracles also , even after the times of Christianity ; and that not only in Apollonius Tyanaeus , and Apuleius , but also in the Roman Emperours themselves ; as Vespasian and Adrian ; but especially in the Temple of Aesculapius ; thus much appearing from that Greek Table therein hung up at Rome , in which amongst other things this is Recorded , That a blind man being commanded by the Oracle , to kneel before the Altar , and then passing from the Right side thereof , to the Left , to lay five fingers upon the Altar , and afterwards lifting up his hand , to touch his eyes therewith ; all this being done accordingly , he recovered his sight , the people all applauding , that great Miracles were done , under the Emperour Antoninus , &c. But we have in the Scripture an account of Miracles both greater in Number , and of a higher Nature ; done especially by Moses , and our Saviour Christ and his Apostles . Wherefore it seems , that there are Two Sorts of Miracles or Effects Supernatural . First , such as though they could not be done by any Ordinary and Natural Causes here amongst us , and in that respect may be called Supernatural , yet might notwithstanding be done , God Permitting only , by the Ordinary and Natural Power of other Invisible Created Spirits , Angels or Demons . As for example , If a Stone or other Heavy body , should first ascend upwards , and then hang in the Air , without any Visible either Mover or Supporter , this would be to us a Miracle or Effect Supernatural ; and yet according to Vulgar Opinion , might this be done , by the Natural Power of Created Invisible Beings , Angels or Demons ; God only permitting , without whose special Providence it is conceived , they cannot , thus intermeddle , with our humane affairs . Again , If a perfectly Illitterate Person , should readily speak Greek , or Latine , this also would be to us a Miracle or Effect Supernatural , for so is the Apostles speaking with Tounges accounted ; and yet in Demoniacks , is this sometimes done , by Evil Demons , God only Permitting . Such also amongst the Pagans , was that Miraculum Cotis , ( as Apuleius calls it ) that Miracle of the Whetstone , done by Accius Navius , when at his command , it was divided into Two , with a Razor . But Secondly there is another sort of Miracles , or Effects Supernatural , such as are above the Power of all Second Causes , or any Natural Created Being whatsoever , and so can be attributed to none , but God Almighty himself , the Author of Nature ; who therefore can Controul it at pleasure . As for that late Theological Politician , who writing against Miracles , denies as well those of the Former , as of this Latter Kind , contending that a Miracle is nothing but a Name , which the Ignorant Vulgar gives , to Opus Naturae Insolitum , any Vnwonted work of Nature , or to what themselves can assign no Cause off ; as also that if there were any such thing done , Contrary to Nature or Above it , it would rather Weaken than Confirm , Our Belief of the Divine Existence ; We find his Discourse every way so Weak , Groundless , and Inconsiderable ; that we could not think it here to deserve a Confutation . But of the Former Sort of those Miracles , is that to be understood , Deuter. the 13. If there arise among you a Prophet or dreamer of Dreams , and giveth thee a Sign or a Wonder , and the Sign or Wonder come to pass , whereof he spake unto thee saying ; Let us go after other Gods , and serve them ; thou shalt not hearken to the words of that Prophet or Dreamer of Dreams , for the Lord your God Proveth you , to know whether you love the Lord your God with all your heart , and with all your Soul. For it cannot be Supposed , that God Almighty would himself , purposely Inspire any man to exhort others to Idolatry , and immediatly assist such a one , with his own Supernatural Power , of doing Miracles , in Confirmation of such Doctrine . But the meaning is , that by the suggestion of Evil Spirits , some False Prophets might be raised up , to tempt the Jews to Idolatry ; or at least , that by Assistance of them , such Miracles might be wrought , in Confirmation thereof , as those sometimes done by the Egyptian Sorcerers or Magicians , God himself not interposing in this case , to hinder them , for this reason , that he might hereby , Prove and Try their Faithfulness towards him . For as much as both by the Pure Light of Nature , and God's Revealed Will , before confirmed by Miracles , Idolatry , or the Religious Worship of any but God Almighty , had been sufficiently condemned . From whence it is evident , that Miracles alone , ( at least such Miracles as these , ) are no sufficient Confirmation of a True Prophet , without consideration had of the Doctrine taught by him . For though a man should have done never so many true and real Miracles , amongst the Jews , and yet should perswade to Idolatry , he was by them confidently to be condemned to death , for a false Prophet . Accordingly in the New Testament , do we read , that our Saviour Christ forewarned his Disciples , That False Prophets and False Christs should arise , and show great Signs or Wonders , in so much that if it were possible , they should seduce the very Elect. And St. Paul foretelleth , concerning the Man of Sin , or Anti-Christ , That his coming should be after the working of Satan , with all Power , and Signs , and Wonders ( or Miracles ) of a Lye. For we conceive that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , are not properly meant , Feigned and Counterfeit Miracles , that is , meer Cheating and Jugling tricks ; but True Wonders and Real Miracles ( viz. of the Former Sort mentioned ) done for the Confirmation of a Lye , as the Doctrine of this Man of Sin , is there afterwards called ; For otherwise how could his coming be said to be , According to the Working of Satan , with all Power ? In like manner also in St. John's Apocalypse , where the coming of the same Man of Sin and the Mystery of Iniquity , is again described , we read Chapter 13. of a Two Horned Beast like a Lamb , That he shall do great wonders and deceive those that dwell on the Earth , by means of those Miracles , which he hath power to do , in the sight of the Beast . And again Chapter 16. Of certain unclean Spirits like Frogs , coming out of the mouth of the Dragon , and of the Beast , and of the False Prophet ; which are the Spirits of Devils working Miracles , that go forth to the Kings of the Earth . And Lastly Chapter 19. Of the False Prophet , that wrought Miracles before the Beast . All which seem to be understood , not of Feigned and Counterfeit Miracles only , but of True and Real also , Effected by the Working of Satan , in Confirmation of a Lye , that is , of Idolatry , False Religion and Imposture ; God Almighty permitting it , partly in way of Probation or Tryal of the faithfulness of his own servants ; and partly in way of Just Judgment and Punishment upon those , who receive not the Love of the Truth , that they might be saved ; as the Apostle declareth . Wherefore those Miracles pretended for divers Ages past , to have been done , before the Relicks of Saints , and Images , &c. were they all True , could by no means justifie or warrant , that Religious Worship , by many given to them ; because True and Real Miracles , done in order to the promoting of Idolatry , are so far from Justifying that Idolatry , that they are themselves Condemned by it , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Miracles of a Lye , done by the Working of Satan . But as for the Miracles of our Saviour Christ , had they been all of them only of the Former Kind , such as might have been done , God permitting , by the Natural Power of Created Spirits , and their Assistance , yet for as much as he came in the Name of the Lord , teaching neither Idolatry , nor any thing contrary to the clear Light and Law of Nature , therefore ought he by reason of those Miracles , to have been received by the Jews themselves , and owned for a True Prophet , according to the Doctrine of Moses himself . Who both in the 13. and 18. Chapter of Deuter. plainly supposeth , that God would in no other Case , permit any False Prophet , to do Miracles , by the assistance of Evil Spirits , save only in that of Idolatry , and , ( which is always understood , of what is plainly Discoverable by the Light of Nature to be False , or Evil. ) The reason whereof is manifest , because if he should , this would be an Invincible Temptation ; which it is inconsistent with the Divine Goodness , to expose men unto . And our Saviour Christ , was unquestionably , that One Eximious Prophet , which God Almighty by Moses promised to send unto the Israelites , upon occasion of their own desire made to him at Horeb ▪ Let me not hear again , the voyce of the Lord my God , nor let me see this great Fire any more , that I die not . Whereupon the Lord said , They have well spoken that which they have spoken , I will raise them up a Prophet from among their Brethren , like unto thee , and put my words in his mouth , and he shall speak unto them all that I shall command him ; and whosoever will not hearken to the words , which he shall speak in my name , I will require it of him . Which is all one as if he should have said ; I will no more speak to them with Thunder and Lightning , nor reveal my will with a Terrible Voyce out of Flaming Fire , but the next great Manifestation of my self , or further Revelation of my Will , shall be , by a Prophet , from amongst their own Brethren , I putting my words into his mouth , and speaking to them by him . Whose words they shall be as much obliged to hearken to , as if I had spoken them ( as before ) from the top of the Fiery Mount. And that they may have no Colour for their Disbelieving this great Prophet especially , or their disobeying of him , I plainly declare , that whosoever cometh in my Name , and does True and Real Miracles , shall be acknowledged undoubtedly for a True Prophet sent by me , and accordingly Believed and Obeyed ; and none rejected under the Notion of False Prophets , but only such , as either , do not Real Miracles , or else if they do , come in the name of Other Gods , or Exhort to Idolatry . Nevertheless , our Saviour Christ , wrought other Miracles also , of a higher Nature , by the Immediate Power of God Almighty himself ; as for example , when before himself , he raised Lazarus , who had been dead four days , to life ; since it cannot be conceived , to be in the Power of Created Spirits ( whether Bad or Good ) when ever they please , to bring back the Souls of men deceased to their Bodies again , or change the Laws of Nature and Fate . However it must not be thought , that God will ever set this Seal of his to a Lye , or that which is plainly contrary to the Light and Law of Nature . The conclusion is , that though all Miracles promiscuously , do not immediatly prove the Existence of a God , nor Confirm a Prophet , or whatsoever Doctrine ; yet do they all of them evince , that there is a Rank of Invisible Vnderstanding Beings , Superiour to men , which the Atheists commonly deny . And we read of some such Miracles also , as could not be wrought , but by a Power Perfectly Super Natural , or by God Almighty himself . But to deny and disbelieve all Miracles , is either to deny all Certainty of Sense , which would be indeed to make Sensation it self Miraculous ; or else monstrously and unreasonably to derogate from Humane Testimonies and History . The Jews would never have so stifly and pertinaciously adhered to the Ceremonial Law of Moses , had they not all along believed it , to have been unquestionably confirmed by Miracles ; and that the Gentiles should at first have entertained the Faith of Christ without Miracles , would it self have been The Greatest of Miracles . The Last Extraordinary Phaenomenon proposed , was that of Divination , Oracles , Prophecies , or Predictions of Future Events , otherwise Unforeknowable to men : which either Evince a God , or at least that there are Vnderstanding Beings Superiour to men . For if there be Presention or Foreknowledge of such Future Events , as are to Humane Understanding alone , altogether Unforeknowable , then is it certain , that there is some more Perfect Vnderstanding , or Knowledge , in the World , than that of men . And thus is that Maxim of the Ancient Pagan Theists , in the Genuine and proper sense thereof , unquestionably true , Si Divinatio est Dii sunt , If there be Divination , or Presention of Future Events , ( Vndiscoverable by men ) then are there Gods : which in their Language , was no more than to say , Vnderstanding Beings Superiour to men . Wherefore we must here distinguish of Oracles and Predictions , after the same manner as we did before of Mir●●les , that they may be of Two Kinds . First , such as might proceed , only from the Natural Presaging Power of Created Spirits Superiour to men , whether called Angels or Demons . For these being supposed to have not only clearer understandings than men , and a greater insight into Nature , but also be reason of their Agility and Invisibility , opportunity of knowing things remotely distant , and of being privy to mens Secret Machinations and Consultations ; it is easily conceivable , that many Future Events nigh at hand , which cannot be foreknown by men , may be ( probably at least ) foreseen by them ; and that without any Miraculous Divine Revelation , their Causes being already in Being . As men learned in Astronomy , can foretel Eclipses of the Sun and Moon , which to the Vulgar are altogether Unforeknowable . And as Princes or States-men , that are furnished with great Intelligence , Foreign and Domestick , can presage more of War and Peace , either at home or abroad , and of the Events of Kingdoms , than Ignorant Plebeians . And such were those Predictions , which Democritus , though otherwise much addicted to Atheism , allowed of ; Cicero Writing thus of him , Plurimis Locis , gravis auct or Democritus , Praesensionem rerum futurarum comprobat ; Democritus a grave Writer , doth in many places approve of the Presention of Future Events . The reason whereof was , because he supposed certain Vnderstanding Beings Superiour to men , called by him Idols , which having a larger Comprehension of things , and other advantages of Knowledge , could therefore foretel many Future Events that men were ignorant of . And though perhaps it may be thought , that Democritus would not have entertained this Opinion , of the Foreknowledge of Humane Events , had he not asserted the Necessity of all humane Actions and Volitions , but held Liberty of Will , as Epicurus afterwards did ; ( as if this were Inconsistent with all manner of Presage and Probable or Conjectural Foreknowledge ; ) yet is it certain , that there is not so much Contingency in all Humane Actions , by reason of this Liberty of Will , as heretofore was by Epicurus , and still is by many supposed ; it being plain , that men act according to an Appearance of Good , and that in many cases and circumstances , it may be Foreknown , without any Divine Revelation , what such or such persons would do . As for example , that a voluptuous Person , having a strong Temptation to satisfie his Sensual Appetite , and that without incurring any inconvenience of shame or punishment , would readily close with the same . Besides which , such Invisible Spirits , as Angels or Demons , may sometimes Predict also , what themselves Cause and Effect . Secondly , there is another Sort of Predictions of Future Events , which cannot be imputed to the Natural Presaging Faculty of any such Created Spirits , but only to the Supernatural Prescience of God Almighty , or a Being Infinitely Perfect . As when Events remotely distant in time , and of which there are yet no immediate Causes actually in Being ; which also depend upon many circumstances and a long Series of things , any one of which being otherwise , would alter the case ; as likewise upon much Uncertainty of Humane Volitions , which are not always necessarily linked and concatenated with what goes before , but often loose and free ; and upon that Contingency , that arises from the Indifferency or Equality of Eligibility in Objects ; Lastly , such things as do not at all depend upon External Circumstances neither , nor are caused by things Natural Anteceding , but by some Supernatural Power ; I say , when such Future Events as these , are foretold , and accordingly come to pass , this can be ascribed to no other but such a Being , as Comprehends , Sways , and Governs all ; and is by a peculiar Priviledge or Prerogative of its own Nature , Omniscient . Epicurus , though really , he therefore rejected Divination , and Prediction of Future Events , because he denied Providence ; yet did he pretend this further reason also against it , because it was a thing Absolutely Inconsistent with Liberty of Will , and Destructive of the same ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Divination is a thing which hath no Existence , nor possibility in nature : and if there were such a thing , it would take away all Liberty of Will , and leave nothing in mens own Power . Thus also Carneades in Cicero maintained , Ne Apollinem quidem futura posse dicere , nisi ea quorum Causas Natura ita contineret , ut ea fieri necesse esset . That Apollo himself , was not able to foretel , any future Events , other than such as had Necessary Causes in Nature antecedent . And some Christian Theists of latter times , have in like manner , denied to God Almighty , all Foreknowledge of Humane Actions , upon the same pretence , as being both Inconsistent with mens Liberty of Will , and Destructive thereof . For say they , If mens Actions be Free then are they Vnforeknowable , they having no Necessary Causes ; and again , if there be any Foreknowledge of them , then can they not be Free , they being ipso facto Necessitated thereby . But as it is certain , that Prescience does not destroy the Liberty of mans Will , or impose any Necessity upon it ; mens Actions being not therefore Future , because they are Foreknown ; but therefore Foreknown because Future : and were a thing never so Contingent , yet upon supposition that it will be Done , it must needs have been Future from all Eternity : So is it extreme Arrogance for men , because themselves can Naturally Foreknow nothing , but by some Causes Antecedent , as an Eclipse of the Sun or Moon ; therefore to presume to measure the knowledge of God Almighty , according to the same Scantling , and to deny him the Prescience of Humane Actions ; not considering that as his Nature is Incomprehensible , so his Knowledge may well be looked upon , by us , as such too ; that which is Past our finding out , and Too Wonderful for us . However it must be acknowledged for an Undoubted Truth , that no Created Being , can Naturally and Of it self , Foreknow any Future Events , otherwise , than in and by their Causes Anteceding . If therefore we shall find , that there have been Predictions of such Future Events , as had no Necessary Antecedent Causes ; as we cannot but grant , such Things therefore to be Foreknowable ; So must we needs from thence infer , the Existence of a God , that is , a Being Supernatural , Infinitely Perfect , and Omniscient ; since such Predictions as these could have proceeded from no other Cause . That there is Foreknowledge of Future Events , to men Naturally Unforeknowable , hath been all along the Perswasion of the Generality of Mankind . Thus Cicero , Vetus opinio est , jam usque ab Heroicis ducta temporibus , eaque & Populi Romani , & omnium Gentium firmata consensu , Versari quandam inter homines Divinationem , quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , id est Praesensionem & Scientiam rerum Futurarum . This is an Old opinion derived down all along from the Heroick times ( or the Mythical Age ) and not only entertained amongst the Romans , but also confirmed by the consent of all Nations , that there is such a thing as Divination , and Presension or Foreknowledge of Future Events . And the same Writer elsewhere in the Person of Balbus ; Quamvis nihil tam irridet Epicurus , quàm Praedictionem rerum Futurarum , mihi videtur tamen vel maximè confirmare , Deorum Providentia consuli rebus humanis . Est enim profecto Divinatio : quae multis locis , rebus , temporibus apparet , cùm in privatis tùm maximè in publicis . Multa cernunt Aruspices , multa Augures provident , multa Oraculis providentur , multa Vaticinationibus , multa Somniis , multa portentis . Although Epicurus deride nothing more , then the Prediction of Fature things , yet does this seem to me to be a great confirmation of the Providence of the Gods over humane affairs . Because there is certainly Divination , it appearing in many Places , Things , and Times ; and that not only Private but especially Publick . Soothsayers foresee many things , the Augurs many : many things are declared by Oracles , many by Prophecies , many by Dreams , and many by Portents . And indeed that there were even amongst the Pagans , Predictions of Future Events , not discoverable by any Humane Sagacity , which accordingly came to pass , and therefore argue a Knowledge superiour to that of men , or that there are certain Invisible understanding Beings or Spirits ; seems to be undenyable from History . And that the Augurs themselves were sometimes not Unassisted by these Officious Genii , is plain from that of Attius Navius before mentioned , as the circumstances thereof are related by Historians ; that Tarquinius Priscus having a mind to try what there was in this skill of Augury , Dixit ei se cogitare quiddam : id possétne fieri consuluit . Ille augurio acto , posse respondet . Tarquinius autem dixit se cogitasse cotem novaculâ posse praecidi ; tum Attium jussisse experiri : ita Cotem in Comitium illatam , inspectante & Rege & Populo , novaculâ esse discissam ; Told Navius , that he Thought of something , and he would would know of him , Whether it could be done or no. Navius having performed his Augurating Ceremonies , replied , that the thing might be done . Whereupon Priscus declared , what his Thought was , namely , that a Whetstone might be cut in two with a Razor . Navius willed them to make trial : wherefore a Whetstone being brought immediatly into the Court ; it was in the sight of the King and all the People , divided with a Razor . But the Predictions amongst those Pagans , were for the most part only of the Former Kind , such as proceeded meerly from the Natural Presaging Faculty of these Demons ; this appearing from hence , because their Oracles were often expressed Ambiguously , so as that they might be taken either way ; those Demons themselves , it seems , being then not confident of the Event : as also because they were sometimes plainly mistaken in the Events . And from hence it was , that they seldom Ventured to foretel , any Events remotely distant , but only what were nigh at hand , and shortly to come to pass ; and therefore might be Probably Conjectured of , from things then in being . Notwithstanding which , we acknowledge , that there are some Few Instances of Predictions amongst the Pagans , of the other Kind . Such as that intimated by Cicero in his Book of Divination , where he declareth the Doctrine of Diodorus concerning Necessity and Contingency ; non necesse fuisse Cypselum regnare Corinthi , quanquam id Millesimo antè anno , Apollinis Oraculo editum esset , that is was not Necessary , Cypselus the Tyrant , should reign at Corinth , though that were a thing Predicted by Apollo 's Oracle , a thousand years before . As also this recorded by Varro , of Vectius Valens , an Augur in the Time of Romulus , who when Rome was a building , from the flying of Twelve Vultures , presaged that the continuance of that City would be for Twelve Hundred years : which seems to have been accordingly fulfilled , in the year of our Lord Four hundred fifty and five , immediatly after the death of the Third Valentinian ( whom some make to be the last Real Emperour of the West or Rome ) when Gensericus the Vandal , took the City the second time , and fired it . But above all , that of the Sibyls ; of whose Prophecies such things are recorded by Pagan Writers , as makes it very suspicious , that they did foretel the coming of our Saviour Christ , and the times of Christianity ; but were these and the like Pagan Prophecies , Real , then must they needs have had some higher Original , than the Natural Presaging Faculty of their Demons , especially those of the Sibyls ; who for ought we know , might be as well assisted Super-Naturally , to predict our Saviour Christ , amongst the Pagans in the West ; as Balaam was in the East . But here the Scripture triumpheth over Paganism , and all its Oracles and Divinations ; there being contained in it so many unquestionable Predictions of Events to follow a long time after , and such as can be imputed to nothing but the Supernatural Foreknowledge and Omniscience of God Almighty . As for example , those concerning the Messiah , or our Saviour Christ , delivered by Jacob , Moses , David , Isaias , Jeremy , Daniel , and most of the Prophets ; foretelling sundry particular circumstances of his coming , and that grand Event which followed after , of the Gentiles or Pagans so general Reception and Entertainment of Christianity ; that is , the Belief of the Messiah , promised to the Jews ; together with the shaking off of their Gods and Idols . Amongst which Scripture Prophecies , concerning our Saviour Christ , we must needs reckon for one , and none of the least considerable neither , that of Daniel's Weeks , or of Four hundred and ninety years , to commence from the Going forth of the Word , or the Decree made by Artaxerxes the Son of Xerxes , in the seventh year of his Reign , for the return of the People of Israel , Priests and Levites to Jerusalem ; and to terminate in the Death of the Messiah , and the Preaching of the Gospel to the Jews only : though we are not ignorant , how some learned men , both of former and latter times , have stretched their wits , they sometimes using no small violence , to divert this Prophecy another way . For that these Prophecies concerning our Saviour Christ , could have no other Original , than the immediate Supernatural Revelation of God Almighty , is Evident from the thing it self ; it being such as depended on no Natural Causes , much less upon those Constellations , of the Astrological Atheists , but only upon his own Secret Will , and Counsel . But besides these Prophecies concerning our Saviour Christ , there are others contained in the Scripture , concerning the Fates and Successions of the chief Kingdoms , Empires , and Polities of the World ; as of the Rise of the Persian Monarchy ; of its Fall and Conquest by the Macedonean Alexander ; of the Quadripartite Division of this Greekish Empire after Alexander's death ; of the Succession of the Seleucidae and Lagidae , a Prophetick History , so agreeable with the Events , that it was by Porphyrius pretended to have been written after them ; and lastly of the Rise and Continuance of the Roman Empire . For notwithstanding the endeavours of some , to pervert all those Scripture Prophecies , that extend to the present times , it is clearly demonstrable , that this was Daniel's Fourth , Ten horned Beast ; or the Legs and Toes of Nebuchadnezar's Statue , that Fourth Empire strong as Iron , which came at length to be broken or divided , into Ten or many Principalities , called in the Prophetick Language and according to the Eichon , Hornes ; amongst whom was to start up , another Horn with Eyes , speaking great words against the most High , and making War with the Saints and prevailing against them , for a Time , Times , and Half a Time. Which Prophecy of Daniels , is the Ground-work of St. John's Apocalypse , it being there further insisted upon , filled up , and enlarged , with the addition of several particulars ; so that both Daniel and John , have each of them from their respective ages , set down a Prophetick Calendar of Times , in a continued Series , ( the former more Compendiously and Generally , the latter more Copiously and Particularly ) to the very end of the World. And thus do we see plainly , that the Scripture-Prophecies Evince a Deity ; neither can these possibly be imputed by Atheists , as other things , to mens Fear and Fancy , nor yet to the Fiction of Politicians . Nor do they only Evince a Deity , but confirm Christianity also ; partly as predicted by them in its several circumstances , a grand one whereof was the Gentiles Reception of it ; and partly as it self predicting Future Events , this Spirit of Prophecy being the Testimony of Jesus . Both which Scripture-Prophecies , Of Christ in the Old Testament ; and From him in the New , are of equal , if not greater force to us in this present Age , for the Confirmation of our Faith , than the Miracles themselves recorded in the Scripture , we having now certain knowledge our selves , of many of those Events ; and being no way able to suspect , but that the Prophecies were written long before . To conclude , all these Extraordinary Phaenomena , of Apparitions , Witchcraft , Possessions , Miracles , and Prophecies , do Evince that Spirits , Angels or Demons , though Invisible to us , are no Phancies , but Real and Substantial Inhabitants of the World ; which favours not the Atheistick Hypothesis ; but some of them , as the Higher kind of Miracles , and Predictions , do also immediatly enforce the acknowledgment of a Deity : a Being superiour to Nature , which therefore can check and controul it ; and which comprehending the whole , fore-knows the most Remotely distant , and Contingent Events . And now have we not only fully Answered and Confuted , all the Atheistick Pretences against the Idea of God , tending to disprove his Existence ; but also occasionally proposed , several Solid and Substantial Arguments for a Deity : as , That all Successive things , the World , Motion , and Time , are in their own Nature absolutely uncapable of an Ante-Eternity , and therefore there must of necessity , be something else of a Permanent Duration , that was Eternal without Beginning ; That no Atheist according to his Principles , can possibly give any account of the Original of his own Soul or Mind ; That the Phaenomenon of Motion cannot be Salved without an Incorporeal Principle , presiding over the whole ; That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Artificial , Regular , and Orderly Frame of things , together with the Harmony of the whole , Demonstrate an Vnderstanding and Intending Cause of the World , that Ordered things for Ends and Good. Besides , that there are several other Phaenomena , both Ordinary and Extraordinary , which Atheists being no way able to Salve , are forced to deny . True indeed , some of the ancient Theists , have themselves affirmed , that there could be no Demonstration of a God , which Assertion of theirs , hath been by others misunderstood into this sense , as if there were therefore no Certainty at all to be had of God's Existence , but only a Conjectural Probability ; no Knowledge or Science , but only Faith and Opinion . Whereas the true meaning of those ancient Theists , who denied that there could be any Demonstration of a God , was only this , that the Existence of a God could not be Demonstrated A Priore , himself being the First Cause of all things . Thus doth Alexander Aphrodisius , in his Physical Doubts and Solutions , after he had propounded an Argument for a God , according to Aristotelick Principles , from Motion , declare himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That this Argument or Proof of his was in way of Analysis only : it being not Possible that there should be a Demonstration of the First Principle of all . Wherefore ( saith he ) we must here fetch our Beginning from things that are After it , and manifest ; and thence by way of Analysis , Ascend to the Proof of that First Nature which was Before them . And to the same purpose Clemens Alexandrinus , having first affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That God is the most difficult thing of all to be discoursed of . Because since the Principle of every thing is hard to find out , the First and most antíent Principle of all , which was the Cause to all other things , of their being made , must needs be the hardest of all to be declared or manifested ; he afterwards subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But neither can God be apprehended by any Demonstrative Science . For such Science is from things Before in order of Nature , and More Knowable ; whereas nothing can exist Before that which is altogether Vnmade . And certain it is , that it implies a Contradiction , that God or a Perfect Being should be thus Demonstrated , by any thing before him as his Cause . Nevertheless it doth not therefore follow , that there can be no Certainty at all had of the Existence of a God , but only a Conjectural Probability ; no Knowledge , but Faith and Opinion only . For we may have a Certain Knowledge of things , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof cannot be Demonstrated A Priore , or from Antecedent Necessary Causes ; As for example , That there was something Eternal of it Self , without Beginning ; is not at all Demonstrable by any Antecedent Cause , it being Contradictious to such a thing to have a Cause . Nevertheless upon supposition only , that something doth Exist , which no man can possibly make any doubt of , we may not only have an Opinion , but also certain Knowledge , from the Necessity of Irrefragable Reason , That there was never Nothing , but something or other did Always Exist from Eternity , and without Beginning . In like manner , though the Existence of a God or Perfect Being , cannot be Demonstrated A Priore , yet may we notwithstanding , from Our very Selves ( whose Existence we cannot doubt of ) and from what is contained in our own Minds , or otherwise consequent from him ; by undeniable Principles of Reason , Necessarily inferr His Existence . And whensoever any thing is thus necessarily inferred , from what is undeniable and indubitable , this is a Demonstration , though not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it ; That the thing is , though not Why it is . And many of the Geometrical Demonstrations are no other . It hath been asserted by a late Eminent Philosopher , that there is no possible Certainty to be had of any thing , before we be Certain of the Existence of a God Essentially Good : because we can never otherwise free our minds from the Importunity of that Suspicion , which with irresistable force may assault them ; That our selves might possibly be so made , either by Chance , or Fate , or by the pleasure of some Evil Demon , or at least of an Arbitrary Omnipotent Deity , as that we should be Deceived in all our most Clear and Evident Perceptions ; and therefore in Geometrical Theorems themselves , and even in our Common Notions . But when we are once assured of the Existence of such a God as is Essentially Good , who therefore neither will nor can Deceive ; then and not before , will this Suspicion utterly vanish , and Our selves become Certain , that our Faculties of Reason and Vnderstanding are not False and Imposturous , but Rightly Made . From which Hypothesis it plainly follows , that all those Theists who suppose , God to be a meer Arbitrary Being , whose Will is not determined by any Nature of Goodness or Rule of Justice , but it self is the first Rule of both , ( they thinking this to be the Highest Perfection , Liberty , and Power ) can never be reasonably Certain , of the Truth of any thing , not so much as that Two and Two are Four ; because so long as they adhere to that perswasion ; they can never be assured , but that such an Arbitrary Omnipotent Deity , might designedly make them such , as should be deceived in all their Clearest Perceptions . Now though there be a Plausibility of Piety , in this Doctrine , as making the knowledge of a God Essentially Good , so necessary a Precognitum to all other Science , that there can be no Certainty of Truth at all without it , yet does that very Supposition , that our Vnderstanding Faculties might possibly be so made , as to deceive us in all our Clearest Perceptions , ( where soever it is admitted ) render it utterly Impossible , ever to arrive to any Certainty concerning the Existence of a God Essentially Good ; for as much as this cannot be any otherwise proved , then by the use of our Faculties of Vnderstanding , Reason , and Discourse . For to say , that the Truth of our Vnderstanding Faculties , is put out of all Doubt and Question , as soon as ever we are assured of the Existence of a God Essentially Good , who therefore cannot deceive ; whilst this Existence of a God , is in the mean time it self no otherwise proved , than by by our Vnderstanding Faculties ; that is , at once to prove the Truth of God's Existence from our Faculties ; of Reason and Vnderstanding , and again to prove the Truth of those Faculties , from the Existence of a God Essentially Good ; this I say is plainly to move round in a Circle ; and to prove nothing at all : a gross oversight , which the forementioned Philosopher seems plainly guilty of . Wherefore according to this Hypothesis , we are of necessity condemned , to Eternal Scepticism , both concerning the Existence of a God , when after all our Arguments and Demonstrations for the same , we must at length gratifie the Atheists with this Confession , in the Conclusion , That it is Possible notwithstanding , there may be None ; but also concerning all other things , the Certainty whereof is supposed to depend , upon the Certainty of the Existence of such a God as cannot Deceive . So that if we will pretend to any Certainty at all , concerning the Existence of a God , we must of necessity explode this New Sceptical Hypothesis , of the Possibility of our Understandings being so made , as to Deceive us in all our Clearest Perceptions , by means whereof , we can be Certain of the Truth of nothing , and to use our utmost endeavour to remove the same . In the First place therefore we affirm , That no Power how great soever , and therefore not Omnipotence it self , can make any thing to be indifferently either True or False , this being plainly to take away the Nature both of Truth and Falshood , or to make them nothing but Words without any Signification . Truth is not Factitious ; it is a thing which cannot be Arbitrarily Made , but Is. The Divine Will and Omnipotence it self ( now supposed by us ) hath no Imperium upon the Divine Vnderstanding , for if God understood only by Will , he would not understand at all . In the next place we add , that though the Truth of Singular Contingent Propositions , depends upon the Things themselves Existing without , as the Measure and Archetype thereof ; yet as to the Vniversal and Abstract Theorems of Science , the Terms whereof are those Reasons of Things , which Exist no where but only in the Mind it Self ( whose Noemata and Ideas they are ) the Measure and Rule of Truth concerning them , can be no Foreign or Extraneous thing , Without the mind , but must be Native and Domestick to it , or contained Within the mind it Self ; and therefore can be nothing but its Clear and Distinct Perception . In these Intelligible Ideas of the Mind , whatsoever is Clearly Perceived to Be , Is ; or which is all one , is True. Every Clear and Distinct Perception is an Entity , or Truth ; as that which is Repugnant to Conception is a Non-Entity or Falshood . Nay , The very Essence of Truth here , is this Clear Perceptibility or Intelligibility ; and therefore can there not be any Clear or Distinct Perception of Falshood . Which must be acknowledged by all those who though granting False Opinions , yet agree in this , that there can be no False Knowledge . For the Knowledge of these Vniversal Abstract Truths , is nothing but the Clear and Distinct Perception of the several Ideas of the mind , and their Necessary Relations to one another ; Wherefore to say that there can be no False Knowledge , is all one as to say that there can be no Clear and Distinct Per●eptions of the Ideas of the mind , False . In False Opinions , the Perception of the Vnderstanding Power it self , is not False , but only Obscure . It is not the Vnderstanding Power or Nature in us that Erreth , but it is We Our Selves who Err , when we rashly and unwarily assent to things , not Clearly Perceived by it . The upshot of all is this , that since no Power how great soever , can make any thing indifferently to be True ; and since the Essence of Truth in Vniversal Abstract things , is nothing but Clear Perceptibility ; it follows , that Omnipotence cannot make any thing that is False to be clearly Perceived to Be ; or Create such Minds and Vnderstanding Faculties , as shall have as Clear Conceptions of Falshoods , that is , of Non-Entities , as they have of Truths or Entities . For example , no Rational Understanding Being that knows what as Part is , and what a Whole , What a Cause and what an Effect , could possibly be so made , as clearly to Conceive the Part to be greater than the Whole , or the Effect to be before the Cause , or the like . Wherefore we may presume with Reverence to Say , that there could not possibly be a world of Rational Creatures made by God , either in the Moon , or in some other Planet , or else where , that should Clearly and Distinctly Conceive , all things contrary to what are clearly Perceived by us ; nor could our Humane Faculties have been so made , as that we should have as clear Conceptions of Falshoods as of Truths . Mind or Vnderstanding Faculties , in Creatures may be made more or less , Weak , Imperfect , and Obscure , but they could not be made False , or such as should have Clear and Distinct Conceptions of that which Is not , because every Clear Perception is an Entity , and though Omnipotence can make Something out of Nothing , yet can it not make Something to be Nothing , nor Nothing Something . All which is no more , than is generally acknowledged by Theologers , when they affirm that God Almighty himself , cannot do things Contradictious ; there being no other reason for this assertion , but only this , because Contradictiousness is Repugnant to Conception . So that Conception and Knowledge are hereby made to be the Measure of all Power ; even Omnipotence or Infinite Power it Self being determined thereby ; from whence it follows , that Power hath no Dominion over Vnderstanding , Truth , and Knowledge , nor can Infinite Power make any thing whatsoever to be Clearly Conceivable . For could it make Contradictious things clearly Conceivable , then would it Self be able to Do them ; because whatsoever can be Clearly Conceived by any , may unquestionably be Done by Infinite Power . It is true indeed , that Sense considered alone by it self , doth not reach to the Absoluteness either of the Natures , or of the Existence of things without us , it being as such , nothing but Seeming , Appearance , and Phancy . And thus is that Saying of some antient Philosophers to be understood , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Phantasie is True ; namely because Sense and Phancy reach not to the Absolute Truth and Falshood of things , but Contain themselves only within Seeming and Appearance ; and every Appearance must needs be a true Appearance . Notwithstanding which , it is certain , that Sense often represents to us Corporeal things , otherwise than indeed they are , which though it be not a Formal , yet is it a Material Falsity . Wherefore Sense in the Nature of it , is not Absolute , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Relative to the Sentients . And by Sense alone , without any mixture of Reason or Understanding , we can be certain of no more , concerning the things without us , but only this , that they So Seem to us . Hence was that of the ancient Atomick Philosophers , in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither you nor any man else can be certain , that every other man and Brute Animal hath all the very same Phantasms of Colours , that himself hath . Now were there no other Perception in us , but that of Sense , ( as the old Aetheistick Philosophers concluded Knowledge to be Sense , ) then would all our Humane Perceptions be meerly Seeming , Phantastical and Relative ; and none of them reach to the Absolute Truth of things . Every one in Protagoras his Language would then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Think or Opine only his Own things ; all his Truths being Private and Relative to himself . And that Protagorean Aphorism were to be admitted also , in the Sense of that Philosopher , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man is the Measure of all things to himself ; and , That no one man's Opinion was righter than anothers , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Which Seemed to Every one , was to him True , to whom it Seemed ; all Truth and Perception , being but Seeming , and Relative . But here lies one main difference betwixt Vnderstanding or Knowledge , and Sense ; that whereas the Latter is Phantastical and Relative only ; the Former reacheth beyond Phancy and Appearance to the Absoluteness of Truth . For as it hath been already declared , whatsoever is clearly and distinctly Perceived in things Abstract and Vniversal , by any one Rational Being in the whole world , is not a Private thing , and True to Himself only that perceived it , but it is , as some Stoicks have called it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Publick , Catholick , and Vniversal Truth : it obtains every where , and as Empedocles sang of Natural Justice ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is extended throughout the Vast Aether , and through Infinite Light or Space ; and were there indeed Infinite Worlds , all thickly peopled with Rational Animals ; it would be alike True , to every one of them . Nor is it Conceivable , that Omnipotence it self , could create any such Understanding Beings , as could have Clear and Distinct Perceptions of the contrary , to all that is Perceived by us , no more than it could Do things Contradictious . But in all Probability , because Sense is indeed , but Seeming , Phantastical , and Relative , this is the Reason that some have been so prone and inclinable , to suspect the like , of Vnderstanding , and all Mental Perception , too , that this also is but Seeming and Relative ; and that therefore mens Minds or Vnderstandings might have been so made , by an Arbitrary Omnipotent Deity , as clearly and distinctly to Perceive , every thing that is False . But if notwithstanding all that hath been said , any will still sing over , the Old Song again ; That all this , which hath been hitherto declared by us , is indeed True , If our Humane Faculties be True , or Rightly Made ; but we can go no further than our Faculties ; and whether these be True or no no man can ever be certain ; We have no other Reply to make , but that this is an over Stiff and Heavy Adherence to a Prejudice of their own Minds ; that not only Sense , but also Reason and Vnderstanding , and all Humane Perception , is meerly Seeming , or Phantastical , and Relative to Faculties only , but not reaching to the Absoluteness of any Truth ; and that the Humane Mind , hath no Criterion of Truth at all within it self . Nevertheless it will probably be here further Objected ; That this is too great an Arrogance , for Created Beings , to pretend to an Absolute Certainty of any thing , it being the Sole Priviledge and Prerogative of God Almighty , to be Infallible , who is therefore Styled in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Only Wise ; To which we briefly answer ; that the Deity is the first Original Fountain , of Truth and Wisdom , which is said to be , The Brightness of the Everlasting Light , the Vnspotted Mirrour of the Power of God , and the Image of his Goodness . The Divine Word , is the Archetypal Pattern of all Truth ; it is Ignorant of Nothing , and knoweth all things Infallibly . But Created Beings , have but a Derivative Participation hereof , their Understandings being Obscure , and they Erring in many things , and being Ignorant of more . And it seems to be no Derogation from Almighty God to suppose , that Created Minds by a Participation of the Divine Mind , should be able to know Certainly ; that Two and Two make Four ; that Equals added to Equals will make Equals ; that a Whole is greater than the Part ; and the Cause before the Effect ; and that nothing can be Made without a Cause ; and such like other Common Notions , which are the Principles from whence all their knowledge is derived . And indeed were Rational Creatures , never able to be Certain of any such thing as this at all ; what would their Life be but a meer Dream or Shaddow ? and themselves but a Ridiculous and Pompous Piece of Phantastick Vanity ? Besides it is no way Congruous to think , that God Almighty should make Rational Creatures so as to be in an utter Impossibility , of ever attaining to any Certainty of his own Existence ; or of having more than an Hypothetical Assurance thereof , If our Faculties be True ( which possibly may be otherwise , ) then is there a God. We shall conclude this Discourse against the Cartesian Scepticism , with that of Origens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge is the only thing in the World , which Creatures have , that is in its own Nature firm ; they having here something of Certainty , but no where else . Wherefore we having now , that which Archimedes required , Some Firm Ground and Footing to stand upon , such a Certainty of Truth in our Common Notions , as that they cannot Possibly be False ; without which nothing at all could be proved by Reason ; we shall in the next place endeavour , not to shake or dissettle any thing thereby ; ( which was the Undertaking of that Geometrician ) but to Confirm and Establish the Truth of God's Existence , and that from the very Idea of him ; hitherto made good and defended , against all the Assaults of Atheists . It is well known , that Cartesius hath lately made a Pretence to do this , with Mathematical Evidence and Certainty , and he dispatches the business briefly after this manner ; God or a Perfect Being , includeth Necessary Existence in his very Idea ; and therefore he Is. But though the Inventor of this Argument , or rather the Reviver of that which had been before used by some Scholasticks , affirmeth it to be as Good a Demonstration , for the Existence of a God , from His Idea , as that in Geometry , for a Triangles having Three Angles equal to Two right , is from the Idea of a Triangle ; yet nevertheless it is certain , that by one means or other , this Argument hath not hitherto proved so Fortunate and Successful , there being many who cannot be made sensible of any Efficacy therein , and not a few who Condemn it for a meer Sophism . As for our selves , we neither have any mind , to quarrel with other mens Arguments Pro Deo , nor yet would we be thought , to lay stress in this Cause , upon any thing which is not every way Solid and Substantial . Wherefore we shall here endeavour , to set down the Utmost that Possibly we can , both Against this Argument , and For it , Impartially and Candidly ; and then when we have done , leave the Intelligent Readers , to make their own Judgement concerning the Same . Against it in this manner ; First : Because we can Frame an Idea in our own minds , of an Absolutely Perfect Being , including Necessary Existence in it , it will not at all follow from thence , that therefore there is such a Perfect Being Really Existing without our minds ; we being able to frame in our minds the Ideas of many other things , that never were , nor will be . All that can be certainly inferred from the Idea of a Perfect Being seems to be this , that if it contain nothing which is Contradictious to it , then it is Not Impossible but that there might be such a Being actually Existing . But the strength of this Argument , not lying meerly in this , that because we have an Idea of a Perfect Being , therefore it is ; but because we have such an Idea of it , as includeth Necessary Existence in it , which the Idea of Nothing else besides doth ; therefore may it be here further Objected in this manner . That though it be very true , that a Perfect Being doth include Necessary Existence in it , because that cannot be every way Perfect , whose Existence is not Necessary but Contingent ; yet will it not follow from hence , that therefore there is such a Perfect Being Actually Existing ; but all that can be deduced from it , will be no more than this , That whatsoever hath no Necessary and Eternal Existence , is no Absolutely Perfect Being ; and again , That If there be any Absolutely Perfect Being , then was its Existence always Necessary and will be always such ; that is , it did both Exist Of it self , from all Eternity without Beginning , and must needs Exist to Eternity Incorruptibly ; it being never able to cease to be . It seems indeed no more to follow , That because a Perfect Being includes necessary Existence in its Idea , therefore there is such a Perfect Being Actually Existing ; than because a Perfect Being includes Necessary Omniscience and Omnipotence in it , that therefore there is such a Perfect Omniscient and Omnipotent Being : all that follows in both cases , being only this ; that If there be any Being Absolutely Perfect , then it is both Omniscient and Omipotent , and it did Exist of It Self necessarily , and can never Cease to be . Wherefore here lies a Fallacy in this Argumentation , when from the Necessity of Existence affirmed only Hypothetically or upon a Supposition of a Perfect Being , the Conclusion is made concerning it Absolutely . As some would prove the Necessity of all humane Events , as for example of Adam's Sinning , in this manner , that it always was True before , that either Adam would eat the forbidden fruit , or not eat it , and If he would eat it , he would Certainly eat it , and not Contingently ; and again , If he would not eat it , then would he Certainly and Necessarily not Eat it ; wherefore whether he will eat it or not eat it , he will do either , Necessarily and not Contingently . Where it is plain , that an Absolute Necessity , is wrongly inferred in the Conclusion , from an Hypothetical one in the Premisses . In like manner , when upon supposition of an Absolutely Perfect Being , it is affirmed of it , that its Existence must not be Contingent but Necessary , and from thence the Conclusion is made Absolutely , that there Is such a Perfect Being , this seems to be the very same Fallacy . From the Idea of a Perfect Being , including Necessary Existence in it , it follows undeniably , that If there be any Thing Absolutely Perfect , it Must Exist Necessarily , and not Contingently , but it doth not follow , that there Must of Necessi●y Be such a Perfect Being Existing ; these two Propositions carrying a very different sense from one another . And the Latter of them , that there must of Necessity be a God or Perfect Being Existing seems to be a thing altogether Indemonstrable , it implying that the Existence of God or a Perfect Being may be proved A Priori , or from some Antecedent Necessary Cause ; which was before declared to be a thing Contradictious and Impossible . And now in Justice are we obliged , to plead the best we can also on the Defensive side . Thus therefore ; the Idea of God or an Absolutely Perfect Being including in it , not an Impossible , nor a Contingent , but a Necessary Schesis or Relation to Existence , it follows from thence , Absolutely and without any Ifs and And 's , that he doth Exist . For as of things Contradictious , having therefore in the Idea of them , an Impossible Schesis to Existence , we can confidently conclude that they never were nor will be ; And as of other things not Contradictious or Impossible , but Imperfect only , which therefore have a Contingent Schesis to Existence , we can Pronounce also that Possibly they Might be or might not be : in like manner , a Perfect Being including in the Idea of it a Necessary Schesis to Existence or an Impossible one to Non-Existence , or containing Existence in its very Essence ; we may by Parity of reason conclude concerning it , that it is neither Impossible to Be ; nor yet Contingent to Be or not to Be ; but that it Certainly Is , and Cannot but Be ; or that it is Impossible it should Not Be. And indeed when we say of Imperfect Beings , Implying no Contradiction in them , that they may Possibly either Be or not Be , we herein tacitly suppose the Existence of a Perfect Being , because nothing which is Not , could be Possible to be , were there not something actually in Being , that hath sufficient Power to Cause or Produce it . True indeed , we have the Ideas of many things in our minds , that never were , nor will be ; but these are only such as include no Necessary but Contingent Existence in their Nature ; and it does not therefore follow , that a Perfect Being which includes Necessity of Existence in its Idea , may notwithstanding Not Be. Wherefore this Necessity of Existence or Impossibility of Non-Existence contained in the Idea of a Perfect Being , must not be taken Hypothetically only or Consequentially , after this manner , that If there be any Thing Absolutely Perfect , then its Existence both was and will be Necessary ; but Absolutely ; that though Contradictious things cannot Possibly Be , and things Imperfect may Possibly either Be or Not Be , yet a Perfect Being cannot But Be ; or it is Impossible that it should Not Be. For otherwise were the force of the Argumentation meerly Hypothetical , in this manner , If there be a Perfect Being , then its Existence both was and will be Necessary ; this would plainly imply that a Perfect Being , notwithstanding that Necessity of Existence included in its Nature , might either Be or Not Be ; or were Contingent to Existence , which is a manifest Contradiction , that the same thing should Exist both Contingently and Necessarily . And this Hypothetical Absurdity , will more plainly appear , if the Argument be expressed in other words , as that Necessity of Existence , and Impossibility of Non-Existence , and Actual Existence , belong to the very Essence of a Perfect Being , since it would be then ridiculous to go about , to evade in this manner , That If there be a Perfect Being , then , it Is , and cannot But Be. Which Identical Proposition , is true of every thing , else but Absurd . Wherefore there is something more to be Inferred from the Necessity of Existence included in the Idea of A Perfect Being than so , which can be nothing else but this , that it Absolutely and Actually Is. Moreover no Theists can be able to prove that God or a Perfect Being ( supposed by them to Exist ) might not Happen by Chance only to Be ; if from the Necessity of Existence included in the Idea of God ; it cannot be inferred that he could not But Be. Notwithstanding which , here is no endeavour , ( as is pretended ) to prove the Existence of a God or Perfect Being , A Priori neither , or from any Necessary Cause Antecedent ; but only from that Necessity which is included within it self , or is Concomitant and Concurrent with it ; the Necessity of its own Perfect Nature . And now we shall leave the Intelligent and Impartial Reader , to make his own Judgment concerning the forementioned Cartesian Argument for a Deity , drawn from its Idea , as including Necessity of Existence in it , that therefore It Is ; Whether it be meerly Sophistical , or hath something of Solidity and Reality in it . However it is not very Probable , that many Atheists , will be convinced thereby , but that they will rather be ready to say , that this is no Probation at all of a Deity , but only an Affirmation of the thing in Dispute , and a meer Begging of the Question ; that therefore God Is , because he Is , or Cannot But be . Wherefore we shall endeavour , to make out an Argument , or Demonstration , for the Existence of a God , from his Idea , as including Necessary Existence in it , some other ways . And First , we shall make an Offer towards it in this manner . Though it will not follow from hence , because we can Frame an Idea of any thing in our minds , that therefore such a thing Really Existeth ; yet nevertheless , whatsoever we can Frame an Idea of , Implying no manner of Contradiction in its Conception , we may certainly conclude thus much of it , that such a thing was not Impossible to be ; there being nothing to us Impossible , but what is Contradictious and Repugnant to Conception . Now the Idea of God or a Perfect Being , can Imply no manner of Contradiction in it , because it is only the Idea of such a thing as hath all Possible and Conceivable Perfections in it ; that is , all Perfections which are neither Contradictious in themselves , nor to one another . And they who will not allow of this Consequence , from the Idea of a Perfect Being , including Necessity of Existence in it , that it doth therefore Actually Exist , yet cannot deny , but that this at least will follow , from its implying no manner of Contradiction in it , that is therefore a thing Possible , or not Impossible to be . For thus much being true of all other Contingent things , whose Idea implieth no Contradiction , that they are therefore Possible ; it must needs be granted of that , whose very Idea and Essence containeth a Necessity of Existence in it , as the Essence of nothing else but a Perfect Being doth . And this is the First Step , that we now make in way of Argumentation , from the Idea of God or a Perfect Being , having nothing Contradictious in it , That therefore God is at least Possible , or no way Impossible to have been . In the next place as this particular Idea of that which is Possible , includeth Necessity of Existence in it ; from these Two things put together at least , the Possibility of such a Being , and its Necessary Existence ( if not from the Latter alone ) will it according to Reason follow , that He Actually Is. If God or a Perfect Being , in whose Essence is contained Necessary Existence , be Possible , or no way Impossible to have been ; then He is ; because upon supposition of his Non-Existence , it would be Absolutely Impossible , that he should ever have been . It does not thus follow , concerning Imperfect Beings , that are Contingently Possible , that if they be Not , it was therefore Impossible for them ever to have been ; for that which is Contingent , though it be Not , yet might it for all that , Possibly Have been . But a Perfect Necessarily Existent Being , upon the bare supposition of its Non-Existence , could no more Possibly Have been , than it could Possibly Hereafter be : because if it might Have been , though it be not , then would it not be a Necessary Existent Being . The sum of all is this , A Necessary Existent Being , if it be Possible , it Is ; because upon supposition of its Non-Exist●nce , it would be Impossible for it ever to have been . Wherefore God is either Impossible to have been , or else He Is. For if God were Possible , and yet be Not , then is he not a Necessary , but Contingent Being , which is contrary to the Hypothesis . But because this Argumentation may perhaps run the same Fate also with the former , and by reason of its Subtlety , do but little Execution neither , if not be accounted Sophistical too ; men being generally prone to Distrust ; the Firmness and Solidity , of such Thin and Subtle Cobwebs , ( as these and the like may seem to be ) or their Ability to Support the Weight of so Great a Truth ; and to suspect themselves to be Illaqueated and Circumvented in them ; therefore shall we lay no stress upon this neither , but proceed to something which is yet more Plain and Downright , after this manner . Whatsoever we can frame an Idea of in our minds , implying no manner of Contradiction , this either Actually Is , or else If it be Not , it is Possible for it to Be. But if God be Not , He Is not Possible hereafter to Be , therefore He Is. The Reason and Necessity of the Minor is evident , because if God be not , and yet Possible hereafter to be , then would he not be an Eternal and Necessarily Existent Being , which is Contradictious to his Idea . And the Ground of the Major , upon which all the weight lies , hath been already declared , where we proved before , That If there were no God or Perfect Being , we could never have had any Conception or Idea of him in our Minds , because there can be no Positive Conception of an Absolute Nothing , that which hath neither Actual nor Possible Existence . Here the Posture of the Argument is only Inverted ; Because we have an Idea of God , or a Perfect Being , implying no manner of Contradiction in it , therefore must it needs have some kind of Entity or other , either an Actual or Possible One ; but God if he be Not , is not Possible to Be , therefore He doth Actually Exist . But perhaps this Argumentation also how firm and solid soever , may prove less Convictive of the Existence of a God to the Generality : because whatever is Received , is Received according to the Capacity of the Recipient : and though a Demonstration be never so good in it self , yet is it more or less such to Particular Persons , according to their ability to comprehend it ; Therefore shall we in the next place Form yet a Plainer Demonstration , for a God from the Idea of him , including Necessary Existence in it . It being First Premised , That unquestionably Something or other , did Exist from all Eternity without beginning . For it is certain that Every thing could not be Made , because Nothing could come from Nothing , or be Made by It self , and therefore if once there had been Nothing , there could never have been Any thing . Whence it is undeniable , that there was always Something , and consequently that there was Something Vnmade , which Existed of It self from all Eternity . Now all the Question is , and indeed this is the only Question betwixt Theists and Atheists ; since Something did certainly Exist of It self from all Eternity , What that thing is , whether it be a Perfect or an Imperfect Being ? We say therefore , that whatsoever Existed of It self , from Eternity , and without Beginning ; did so Exist Naturally and Necessarily , or by the Necessity of its own Nature . Now nothing could Exist of It self from Eternity , Naturally and Necessarily , but that which containeth Necessary and Eternal Self Existence , in its own Nature . But there is nothing which containeth Necessary Eternal Existence , in its own Nature or Essence , but only an Absolutely Perfect Being ; all other Imperfect things , being in their Nature , Contingently Possible , either to Be or Not be . Wherefore since something or other , must and doth Exist of it self Naturally and Necessarily from Eternity Vnmade , and nothing could do this but what included Necessary Self Existence in its Nature or Essence , it is certain that it was a Perfect Being , or God , who did Exist of Himself from Eternity , and nothing else , all other Imperfect things which have no Necessary Self-Existence in their Nature , deriving their Being from Him. Here therefore are the Atheists Infinitely Absurd and Vnreasonable , when they will not acknowledge , that which containeth Independent Self-Existence , or Necessity of Existence ( which indeed is the same with an Impossibility of Non-Existence ) in its Nature and Essence , that is , a Perfect Being , so much as to Exist at all ; and yet in the mean time assert , that which hath no Necessity of Existence in its Nature , the most Imperfect of all Beings , Inanimate Body and Matter , to have Existed of It self Necessarily from all Eternity . We might here add , as a farther Confirmation of this Argument , what hath been already proved , that no Temporary Successive Being ( whose Duration is in a Continual Flux , as if it were every moment Generated a new ) and therefore neither our Own Souls , nor the World , nor Matter Moving , could possibly have Existed from Eternity , and Independently upon any other thing , but must have had a Beginning , and been Caused by something else , namely by an Absolutely Perfect Being , whose Duration therefore is Permanent , and without any Successive Generation , or Flux . But besides all these Arguments , we may otherwise from the Idea of God ( already declared ) be able both exactly to state the Controversie betwixt Theists and Atheists , and satisfactorily to decide the same . In order whereunto , there is yet something again to be Premised ; namely this , that as it is certain Every thing was not Made , but Something Existed of it Self from Eternity Vnmade ; so is it likewise certain , That Every thing was not Vnmade neither , nor Existed of It self from Eternity , but something was Made , and had a Beginning . Where there is a full Agreement betwixt Theists and Atheists , as to this one Point , no Atheist asserting every thing to have been Vnmade , but they all acknowledging themselves to have been Generated , and to have had a Beginning ; that is , their own Souls and Personalities , as likewise the Lives and Souls of all other Men and Animals . Wherefore since Something certainly Existed of It self from Eternity , but other things were Made , and had a Beginning , ( which therefore must needs derive their being from that which Existed of It self Vnmade , ) here is the State of the Controversie betwixt Theists and Atheists , Whether that which Existed of It self from all Eternity , and was the Cause of all other things , were a Perfect Being and God , or the most Imperfect of all things whatsoever , Inanimate and Sensless matter . The Former is the Doctrine of Theists , as Aristotle affirmeth of those Ancients , who did not write Fabulously Concerning the First Principles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As namely , Pherecydes , and the Magi , and Empedocles and Anaxagoras , and many others ; that they agreed in this , That the first Original of all things was the Best , and Most Perfect . Where by the way we may observe also , that according to Aristotle , the Ancient Magi did not acknowledge a Substantial Evil Principle , they making that which is the Best and Most Perfect Being , alone by it self , to be the First Begetter of all . This I say is the Hypothesis of Theists , that there is One Absolutely Perfect Being , Existing of It self from all Eternity , from whence all other lesser Perfections , or Imperfect Beings did gradually Descend , till at last they end in Sensless Matter or Inanimate Body . But the Atheistick Hypothesis on the contrary , makes Sensless Matter the most Imperfect thing , to be the First Principle or the only Self-Existent Being , and the Cause of all other things , and Consequently all Higher Degrees of Perfections , that are in the world , to have Clombe up , or Emerged by way of Ascent from thence ; as Life , Sense , Vnderstanding , and Reason , from that which is altogether Dead and Sensless . Nay , as it was before observed , there hath been amongst the ancient Pagans , a certain kind of Religious Atheists , such as acknowledging Verbally a God , or Soul of the world , presiding over the whole , supposed this notwithstanding to have first Emerged also , out of Sensless Matter , Night and Chaos ; and therefore doubtless to be likewise Dissolvable again into the same . And of these is that place in Aristotle to be understood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They suppose , not the First things , as Night , and the Heaven , and Chaos , and the Ocean , but Jupiter ( or God ) to Rule and Govern all . Where it is intimated , that the Heaven , Night , Chaos , and the Ocean , according to these , were Seniors to Jupiter , or in Order of Nature before him ; they apprehending , that things did Ascend upward , from that which was most Imperfect , as Night and Chaos , to the more Perfect , and at length to Jupiter himself ; the Mundane Soul , who governeth the whole world , as our Soul doth our Body . Which same Opinion is afterwards again taken notice of and reprehended by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor would he think rightly , who should resemble the Principles of the Vniverse , to that of Animals and Plants : wherefrom Indeterminate and Imperfect things ( as Seeds ) do always arise the more Perfect . For even here also is the case otherwise , then they suppose ; For it is a man , that generates a man ; nor is the Seed the First . The Controversie being thus clearly Stated betwixt Theists and Atheists , it may now with great ease , and to the full Conviction of all Minds Unprejudiced , and Unprepossessed with false Principles , be determined . It being on the one hand , undenyably evident , that Lesser Perfections may Naturally Descend from Greater , or at least from that which is Absolutely Perfect , and which Vertually containeth all : but on the other hand utterly Impossible , that Greater Perfections and Higher Degrees of Being , should Rise and Ascend out of Lesser and Lower , so as that which is the most Absolutely Imperfect of all things , should be the First Fountain and Original of All. Since no Effect can possibly transcend the Power of its Cause . Wherefore it is certain that in the Universe , things did not thus Ascend and Mount , or Climb up from Lower Perfection to Higher , but on the contrary , Descend and Slide down from Higher to Lower , so that the first Original of all things , was not the most Imperfect , but the most Perfect Being . But to speak more particularly , it is certain , notwithstanding all the vain pretences of Lucretius and other Atheists , or Semi-Atheists , to the contrary ; that Life and Sense could never possibly spring , out of Dead and Sensless Matter , as it s only Original , either in the way of Atoms , ( no Composition of Magnitudes , Figures , Sites and Motions , being ever able to produce Cogitation ) or in the way of Qualities , since Life and Perception can no more result from any Mixture of Elements , or Combinations of Qualities of Heat and Cold , Moist and Dry , &c. than from Unqualified Atoms . This being undeniably Demonstrable , from that very Principle of Reason , which the Atheists are so fond of , but , misunderstanding abuse , ( as shall be manifested afterward ) that Nothing can come from Nothing . Much less could Vnderstanding and Reason in men , ever have Emerged out of Stupid Matter , devoid of all manner of Life . Wherefore we must needs here freely declare , against the Darkn●ss of that Philosophy , which hath been Sometimes unwarily entertained by such as were no Atheists , That Sense may Rise from a certain Modification , Mixture , or Organization , of Dead and Sensless Matter ; as also that Vnderstanding and Reason , may result from Sense : the plain consequence of both which is , that Sensless Matter may prove the Original of all things , and the only Numen . Which Doctrine therefore is doubtless , a main piece of the Philosophy of the Kingdom of Darkness . But this Darkness hath been of late in great measure dispelled , by the Light of the Atomick Philosophy restored , as it was in its first Genuine and Virgin State , Undeflowred as yet by Atheists , this clearly Showing how far Body and Mechanism can go , and that Life and Cogitation can never Emerge out from thence ; it being built upon that Fundamental Principle , as we have made it evident in the first Chapter , that Nothing can come from Nothing . And Strato and the Hylozoick Atheists , were so well aware and so sensible of this , that all Life and Vnderstanding could not possibly be Generated or Made , but that there must be some Fundamental and Substantial or Eternal Vnmade Life and Knowledge ; that they therefore have thought necessary , to attribute Life , and Perception , ( or Vnderstanding , ) with Appetite , and Self-moving Power , to all Matter as such , that so it might be thereby fitly Qualified to be the Original of all things . Than which Opinion as nothing can be more Monstrous ; so shall we else where Evince the Impossibility thereof . In the mean time , we doubt not to averr , that the Argument proposed , is a Sufficient Demonstration of the Impossibility of Atheism ; which will be further manifested in our Answer to the Second Atheistick Objection against a Divine Creation , because Nothing can come from Nothing . But this Controversie betwixt Theists and Atheists , may be yet more Particularly Stated , from the Idea of God , as including Mind or Vnderstanding in it Essentially , Viz. Whether Mind be Eternal and Vnmade , as being the Maker of all ; or else Whether all Mind were it self Made or Generated , and that out of Sensless Matter ? For according to the Doctrine of the Pagan Theists , Mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oldest of all things , Senior to the World and Elements ; and by Nature hath a Princely and Lordly Dominion over all . But according to those Atheists , who make Matter or Body devoid of all Life and Vnderstanding , to be the First Principle , Mind must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Post-Nate thing , Younger than the world ; a Weak , Umbratil , and Evanid Image , and next to Nothing . And the Controversie as thus Stated , may be also Clearly and Satisfactorily decided . For First , we say , That as it is certainly True , That If there had been once Nothing at all , there could never have been Any thing ; So is it true likewise , that If once there had been no Life , in the whole Universe , but all had been Dead , then could there never have been any Life or Motion in it ; and If once there had been no Mind , Vnderstanding or Knowledge , then could there never have been any Mind or Vnderstanding produced . Because , to suppose Life and Vnderstanding , to rise and spring up , out of that which is altogether Dead & Sensless , as it s only Original , is plainly to Suppose , Something to come out of Nothing . It cannot be said so of other things , as of Corporeal World and Matter , that If once they had not been , they could never Possibly have been ; because though there had been no World nor Matter , yet might these have been produced , from a Perfect Omnipotent Incorporeal Being , which in it self Eminently containeth all things . Dead and Sensless Matter could never have Created or Generated Mind and Vnderstanding , but a Perfect Omnipotent Mind , could Create Matter . Wherefore because there is Mind , we are certain , that there was some Mind or other from Eternity without Beginning ; though not because there is Body , that therefore there was Body or Matter from Eternity Vnmade . Now these Imperfect Minds of ours , were by no means Themselves Eternal or without Beginning , but from an Antecedent Non-Existence brought forth into Being ; but since no Mind could spring out of Dead and Sensless Matter , and all Minds could not Possibly be Made , nor one produced from another Infinitely ; there must of necessity be an Eternal Vnmade Mind , from whence those Imperfect Minds of ours were derived . Which Perfect Omnipotent Mind , was as well the Cause of all other things , as of humane Souls . But before we proceed to any further Argumentation , we must needs take notice here , that the Atheists suppose no small part of their strength , to lie in this very thing , namely their disproving a God , from the Nature of Vnderstanding and Knowledge ; nor do they indeed swagger in any thing more than this . We have already set it for the Eleventh Atheistick Argument , That Knowledge being the Information of the Things themselves Known , and all Conception the Action of that which is Conceived , and the Passion of the Conceiver ; the World and all Sensible things , must needs be before there could be any Knowledge or Conception of them , and no Knowledge or Conception before the World as its Cause . Or more briefly thus , The world could not be made by Knowledge and Vnderstanding , because there could be no Knowledge or Vnderstanding of the world , or of any thing in it , before it was made . For according to these Atheists , Things made Knowledge , and not Knowledge Things ; they meaning by Things here , such only as are Sensible and Corporeal . So that Mind and Vnderstanding , could not be the Creator of the world and these Sensible things , it self being the Creature of them ; a Secondary , Derivative , Result from them , or a Phantastick Image of them : the Youngest and most Creaturely thing in the whole world . Whence it follows , that to Suppose Mind and Vnderstanding , to be the Maker of all things , would be no better Sense , that if one should suppose , the Images in Ponds and Rivers , to be the Makers of the Sun , Moon and Stars , and other things represented in them . And upon such a Ground as this , does Modern Writer presume to determine , that Knowledge and Vnderstanding , are not to be attributed to God Almighty , because they Imply Imperfection , and Dependence upon Corporeal things without ; Quoniam Scientia & Intellectus in nobis nihil aliud sunt , quàm suscitatus à Rebus Externis Organa prementibus Animi Tumultus , non est putandum aliquid tale accidere Deo. Signum enim est Potentiae ab alio dependentis . Which is again Englished thus ; Knowledge and Vnderstanding , being in us nothing else but a Tumult in the Mind , raised by External things , that press the Organical parts of mans Body ; there is no such thing in God , nor can they be attributed to him , they being things which depend upon Natural Causes . Where this Writer thus denying Knowledge and Vnderstanding to God , upon pretence that it speaks Imperfection and Dependence upon External Corporeal things , ( it being nothing but a Tumult raised by the Motions and Pressures of them ) he must needs Absolutely deny the First Principle of all things , to be any Knowing Vnderstanding Nature ; unless he had asserted some other kind of Knowledge , distinct from that of men , and clearly attributed the Same to God Almighty . Hitherto the sense of Atheists . Now we shall for the present , only so far forth concern our selves in Confuting this Atheistick Doctrine , as to lay a Foundation thereby , for the Demostration of the Contrary , Namely the Existence of a God , or a Mind Before the World , from the Nature of Knowledge and Vnderstanding . First , therefore it is a Sottish Conceit of these Atheists , proceeding from their not attending to their own Cogitations ; that not only Sense but also Knowledge and Vnderstanding in Men , is but a Tumult , raised from Corporeal things without , pressing upon the Organs of their Body ; or else as they declare themselves more distinctly , nothing but the Activity of Sensible Objects upon them , and their Passion from them . For if this were true , then would every thing that Suffered and Reacted Motion , especially Polite Bodies , as Looking-Glasses , have something both of Sense and of Vnderstanding in them . It is plain that there comes nothing to us , from Bodies without us , but only Local Motion and Pressure . Neither is Sense it self , the meer Passion of those Motions , but the Perception of their Passions , in a way of Phancy . But Sensible things themselves ( as for example , Light and Colours ) are not Known or Vnderstood either by the Passion , or the Phancy of Sense ; not by any thing meerly Forreign and Adventitious , but by Intelligible Ideas Exerted from the Mind it self , that is , by something Native and Domestick to it : nothing being more true , than this of Boetius , that , Omne quod Scitur , non ex Sua , sed ex Comprehendentium Naturâ , Vi , & Facultate Cognoscitur , Whatsoever is Known , is Known not by own Force and Power , but by the Force and Power , the Vigour and Activity of that thing it self which Knows or Comprehends it . Wherefore besides the Phantasms of Singular Bodies , or of Sensible things Existing without us , ( which are not meer Passions neither ) it is plain that our Humane Mind hath other Cogitations or Conceptions in it , namely the Ideas of the Intelligible Natures and Essences of things , which are Vniversal , and by and under which it understands Singulars . It is a Ridiculous Conceit of a Modern Atheistick Writer , that Vniversals are nothing else but Names , attributed to many Singular Bodies , because whatsoever Is is Singular . For though whatsoever Exist without the Mind , be Singular , yet is it plain , that there are Conceptions in our Minds , Objectively Vniversal . Which Universal Objects of our Mind , though they Exist not as such any where without it , yet are they not therefore Nothing , but have an Intelligible Entity for this very reason , because they are Conceivable , for since Non-Entity is not Conceivable , whatsoever is Conceivable , and an Object of the Mind is therefore Something . And as for Axiomatical Truths , in which something is affirmed or denied , as these are not all Passions from Bodies without us , ( for what Local Motions could Impress this Common Notion , upon our Minds , That Things which agree in one Third , agree amongst themselves , or any other ? ) so neither are these things only gathered by Induction from repeated and reiterated Sensations , we clearly apprehending at once , that it is Impossible they should be otherwise . Thus Aristotle Ingeniously ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is evident that there is no knowledge ( of the Vniversal Theorems of Geometry ) by Sense . For if we could perceive by Sense , that the Three Angles of a Triangle , were equal to Two Right ; yet should we not rest satisfied in this , as having therefore a sufficient Knowledge hereof ; but would seek further after a Demonstration of it : Sense reaching only to Singulars , but Knowledge to Vniversals . When from the Vniversal Idea of a Triangle , which is neither here , nor there , nor any where , without our Mind , but yet hath an Intelligible Entity ; we see a plain necessity that its Three Angles must be Equal to two Right , then do we know the Truth of this Vniversal Theorem , and not before : as also we Understand , that every Singular Triangle , ( so far as it is true ) hath this Property in it . Wherefore the Knowledge of this and the like Truths , is not derived from Singulars , nor do we arrive to them in way of Ascent , from Singulars to Vniversals , but on the contrary having first found them in the Vniversals , we afterwards Descending apply them to Singulars : so that our Knowledge here is not After Singular Bodies , and Secundarily or Derivatively From them ; but in order of Nature , Before them , and Proleptical to them . Now these Vniversal Conceptions , some of which are also Abstract ( as Life , Sense , Reason , Knowledge , and the like ) many of them are of such things , whose Singulars do not at all fall under Sense , which therefore could never possibly be Impressed upon us , from Singular Bodies by Local Motion : and again some such , as though they belong to Corporeal and Sensible things ; yet , as their Accuracy cannot be reached to by Sense , so neither did they ever Exist in that Matter of this lower world which here encompasseth us , and therefore could not be stamped upon us from without ; as for example the Ideas of a Perfect Strait Line , and a Plain Superficies , or of an exact Triangle , Circle , Sphere , or Cube ; no Material thing here amongst us being terminated in so Strait Lines , but that even by Microscopes there may be discovered much Irregularity and Deformity in them ; and very probable it is , that there are no Perfectly Strait Lines , no such Triangles , Circles , Spheres , or Cubes , as answer to the Exactness of our Conceptions , in any part of the whole Material Universe , nor never will be . Notwithstanding which , they are not Absolute Non-Entities , since we can Demonstrate things concerning them , and though they never were nor will be , yet are they Possible to Exist , since nothing can be Conceived , but it either Is , or else is Possible to be . The Humane Mind therfore hath a Power of framing Ideas and Conceptions , not only of what Actually Is , but also of things which never were , nor perhaps will be , they being only Possible to be . But when from our Conceptions , we conclude of some things , that though they are Not , yet they are Possible to be ; since nothing that Is not , can be Possible to be , unless there be something Actually in Being , which hath sufficient Power to produce it ; we do Implicitely suppose , the Existence of a God or Omnipotent Being thereby , which can make whatsoever is Conceivable , though it yet be not , to Exist ; and therefore Material Triangles , Circles , Spheres , Cubes , Mathematically Exact . The Result of what we have hitherto said is this , that Since Singular Bodies , are not the only Objects of our Mind and Cogitation , it having also Vniversal and Abstract Ideas , of the Intelligible Natures or Essences of things ; ( some of which are such , whose Singulars do not at all fall under Sense ; others though they belong to Bodies , yet Sense can never reach to them , nor were they ever in Matter ) moreover since our Mind can conceive , of things which no where Actually Exist , but are only Possible ; and can have such a Demonstrative Science of Vniversal Truths , as Sense can never ascend to : That therefore Humane Knowledge and Vnderstanding it self , is not the meer Image and Creature of Singular Bodies only ; and so Derivative , or Ectypal from them , and in order of Nature Junior to them ; but that as it were hovering aloft over all the Corporeal Vniverse , it is a thing Independent upon Singular Bodies , or Proleptical to them , and in Order of Nature , Before them . But what Account can we then Possibly give , of Knowledge and Vnderstanding , their Nature and Original ? Since there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Intelligible , in order of Nature , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Intellection ? Certainly no other than this , that the First Original Knowledge , is that of a Perfect Being , Infinitely Good and Powerful , Comprehending it self ; and the utmost Extent of its own Fecundity and Power , that is , the Possibilities of all things ; their Ideas , with their several Relations to one another ; all Necessary and Immutable Truths . Here therefore is there a Knowledge before the world , and all Sensible things , that was Archetypal and Paradigmatical to the same . Of which one Perfect Mind and Knowledge , all other Imperfect Minds ( being Derived from it ) have a certain Participation ; whereby they are enabled to Frame Intelligible Ideas , not only of Whatsoever doth actually Exist , but also of such thing , as never Were , nor Will be , but are Only Possible ; or Objects of Divine Power . Wherefore since it is certain , that even Humane Knowledge and Vnderstanding it self , is not a meer Passion from Sensible Things and Singular Bodies Existing without ( which is the only Foundation of that fore-mentioned Atheistick Argument , that Things Made Knowledge , and not Knowledge Things ) and consequently it must needs have some other Original : moreover since Knowledge and Vnderstanding , apprehend things Proleptically to their Existence , ( Mind being able to frame Conceptions of all Possible Entities , and Modifications ) and therefore in their Nature , do plainly Suppose the Actual Existence of a Perfect Being , which is Infinitely Fecund and Powerful , and could produce all things Possible or Conceivable ; the First Original Knowledge or Mind , from whence all other Knowledges and Minds are derived , being that of an Absolutely Perfect and Omnipotent Being , Comprehending It Self , and the Extent of its own Power , or of its Communicability , that is , the Ideas of all Possibilities of things , that may be Produced by it , together with their Relations to one another , and their Necessary Immutable Truths ; accordingly as Wisdom and Understanding are described to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Breath ( or Vapour ) of the Power of God , and an Efflux ( or Emanation ) from the Glory of the Almighty , a clear Mirrour ( or Looking Glass ) of his Active Energy or Vertue , and the Image of his Goodness : I say , the Result of all is this , that the Nature of Knowledge and Vnderstanding , is so far from being a Ground of disproving a Deity ( as the Atheists ignorantly pretend ) that it affordeth a Firm Demonstration to us on the contrary , of the Existence of a God , a Perfect Omnipotent Being Comprehending It self , and the Extent of its own Power , or all Possibilities of Things : a Mind Before the world , and Senior to All Things , no Ectypal , but Archetypal thing , which comprehended in it , as a kind of Intellectual World , the Paradigm or Platform , according to which this Sensible World was made . And this may be Further confirmed , from what is generally acknowledged , and indeed cannot reasonably be denied by any , viz. That there are Eternal Verities , such as were never Made , and had no Beginning , nor can ever be Destroyed or Cease to be : as for Example , such Common Notions as these , That Equals added to Equals , make Equals ; That the Cause is in order of Nature before the Effect , &c. together with all Geometrical Theorems ; as Aristotle himself declareth , he writing in his Ethicks after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning Eternal ( and Immutable ) Things , no man does consult ; as for Example , concerning the Diameter or Diagonial of a Square , whether it should be Incommensurable to the Sides or no. Where he plainly affirmeth , this Geometrical Theorem , that the Diameter or Diagonial of a Square , is Incommensurable to the Sides , to be an Eternal Truth . Neither are there such Eternal Truths as these only in Mathematicks , and concerning Quantity , but also in Ethicks concerning Morality ; there being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Justin Martyr calls them , Things Eternally Just , which were not Made such at some certain times , by Law and Arbitrary Command , but being such in their own Nature Immutably , were from Everlasting to Everlasting , and ( as it is said of that Eternal Word which comprehends all Truth ) the Same Yesterday , to Day , and For ever . For of these is that famous Passage of Sophocles in his Antigona , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These are not things of to Day , or Yesterday , but they ever Live , and no man knows their Date , or from whence they came . No man can declare the time when all Common Notions , and Geometrical Truths were first Made and Generated out of Nothing , or brought out of antecedent Non-Existence into Being . Certain it is , that such Truths as these , that the Diameter and Sides of a Square are Incommensurable , or that the Power of the Hypotenuse in a Rectangular Triangle is Equal to the Powers of both the Sides , were not made by any Man 's Thinking , or by those first Geometricians who Discovered or Demonstrated the same , they Discovering and Demonstrating only , that which Was. Wherefore these Truths were before there was any man to Think of them , and they would continue still to be , though all the men in the World should be Annihilated : Nay , though there were no Material Squares and Triangles any where in the whole world neither , no nor any Matter at all : for they were , ever without beginning before the world , and would of necessity be ever after it , should it cease to be . Now if there be Eternal Truths , which were never Made , and could not But Be , then must the Rationes Rerum , the Simple Reasons of things also , Or their Intelligible Natures and Essences , out of which those Truths are compounded , be of Neccesity Eternal likewise . For how can this be an Eternal Truth , that the Diameter of a Square is Incommensurable with the Sides , if the Rationes , the Reasons of a Square , Diameter , and Sides , or their Intelligible Essences , were not themselves Eternal ? These are therefore called by Plato ( a man of much Meditation , and no Contemptible Philosopher ) not only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things which are always the same , and Vnchangeable , but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things which were never Made , but always Are , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things that were neither Made nor can be Destroyed , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things Ingenerable and Incorruptible . Of which Cicero thus , Haec Plato negat Gigni , sed Semper Esse , & Ratione & Intelligentiâ Contineri . These things Plato affirmeth to have been never Made , but always to Be , and to be contained in Reason and Vnderstanding . And though perhaps it may seem strange , even Aristotle himself also , notwithstanding his so often clashing with Plato's Ideas , here Really agreeth in the main , that the Forms and Species , or the Universal Intelligible Essences of Things , which are the proper and immediate Objects of Science , were Eternal and never Made . Thus in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No man makes the Form , or Species of a thing , nor was it ever Generated ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no Generation of the Essence of a Sphere ; and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Forms or Species of things are without any Generation or Corruption . And he sometimes calleth these Objects of Science , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Immutable Essence or Nature . Lastly , where he writeth against the Heracliticks , and those other Scepticks , who denied all Certainty of Science ; he first discovers the Ground of their Errour herein to have been this , that they supposed Singular Bodies , or Sensibles existing Without , to be the Only Things or Objects of the Mind , or Knowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Original of these mens mistake was this , because Truth is to be look'd for in Things , and they conceiv'd the only things to be Sensibles , in which it is certain there is much of the Indeterminate Nature . Wherefore they perceiving all the Nature of Sensibles , to be Moveable , or in perpetual Flux and Mutation , since nothing can possibly be verified or constantly affirmed concerning that which is not the same but Changeable , concluded that there could be no Truth at all nor Certainty of Science ; those Things which are the only Objects of it , never continuing the same . And then he subjoyns in way of Opposition to this Sceptical Doctrine of theirs , and the forementioned Ground thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We would have these men therefore to know , that there is another kind ●f Essence of Things , besides that of Sensibles , to which belongeth neither Motion , nor Corruption , nor any Generation at all . By which Essences of things , that have no Generation nor Corruption , he could understand nothing else , but those Intelligible Natures , Species , and Ideas which are the Standing and Immutable Objects of Science . And certain it is , that there could be no constant and Immutable Science at all , were there no other Objects of the Mind , but Singulars and Sensibles , because these are all Mutable . Wherefore the Proper and Immediate Objects of the Geometrical Science , are no Singular and Material Triangles , Squares , Spheres and Cubes , &c. not only because none of these are found Mathematically Exact , and because Geometricians in all the Several distant ages and places of the world , could not have the same Singular Bodies before them , but also because they do none of them continue Immutably the Same : all Corporeal things , being more or less in perpetual Motion and Mutation ; Whereas that of which any Geometrical Theorem is Verified and Demonstrated , must be Immutably and Vnalterably the Same . The Triangles and Circles , Spheres and Cubes of Euclid , Archimedes , Pappus , Appollonius , and all other Ancient and Modern Geometricians , in all the distant places and Times of the World , were both Indivisibly One and the Same , and also perfectly Immutable and Incorruptible , the Science of Geometry being such . For which Cause it is affirmed also , of these Mathematical Things , by the forementioned Aristotle , that they are No Where as in a Place ; as all Singular Bodies are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is absurd to make Mathematical Things to be in a Place , as Solid Bodies are , for Place belongeth only to Singulars , which are therefore separable from one another by Place : but Mathematical things are not Any where . Because they being Universal and Abstract , are only in Minds : nevertheless for the same Reason are they also Every Where , they being in every Mind that apprehends them . Lastly , these Intelligible Essences and Ideas of Things , are called also by Philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Most Necessary Essences , as being not only Eternal , but having likewise Necessary Existence belonging to them : for though there be no Absolute Necessity that there should be Matter or Body , yet is there an Absolute Necessity that there should be Truth . If therefore there be Eternal Intelligibles or Ideas , and Eternal Truths ; and Necessary Existence do belong to them ; then must there be an Eternal Mind Necessarily Existing , since these Truths and Intelligible Essences of Things cannot possibly be any where but in a Mind . For by the Essences of things , when they are said to be Eternal , must not be meant their very Substances , as if every thing were in it self Eternal and Uncreated ; or that God in Creation , did only as a Modern Writer abusively Expresseth it , Sartoris instar , vestire , Essentias rerum novâ Existentiâ , Cloth the antecedent Essences of things , with a new Garment of Existence ; but only their Esse Cognitum , their Possible and Intelligible Natures , as they were Objects of Infinite Power , and Vnderstanding , before they were Made . There must be a Mind Senior to the world , and all Sensible Things , and such as at once Comprehends in it , the Ideas of all Intelligibles , their Necessary Scheses and Relations to one another , and all their Immutable Truths : a Mind , which doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Aristotle writeth of it ) sometimes Vnderstand and sometimes not Vnderstand , as if it were sometimes Awake and sometimes Asleep , or like an Eye sometimes Open and sometimes Shut , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such a Mind as is Essentially Act and Energy ; and hath no Defect in it . And this as we have already declared can be no other than the Mind of an Omnipotent , and Infinitely Pepfect Being , Comprehending It Self and the Extent of its own Power , or how far it self is Communicable , that is , all the Possibilities of things , that may be made by it , and their respective Truths ; Mind and Knowledge in the very Nature of it , supposing the Actual Existence of an Omnipotent or Infinitely Powerful Being , as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intelligible ; It being nothing but the Comprehension of the Extent of Infinite or Divine Power , and the Measure of the same . And from hence it is Evident also , that there can be but One only Original Mind , or no more than One Vnderstanding Being Self Existent ; all other Minds whatsoever Partaking of one Original Mind ; and being as it were Stamped with the Impression or Signature of one and the same Seal . From whence it cometh to pass , that all Minds in the several Places and Ages of the World , have Ideas or Notions of Things , Exactly Alike , and Truths Indivisibly the Same . Truths are not multiplied , by the Diversity of Minds that apprehend them ; because they are all but Ectypal Participations of one and the same Original or Archetypal Mind , and Truth . As the same Face may be Reflected in several Glasses ; and the Image of the same Sun may be in a thousand Eyes at once beholding it ; and One and the same Voyce may be in a thousand Eares listning to it ; so when Innumerable Created Minds , have the same Ideas of Things , and Understand the Same Truths ; it is but One and the same Eternal Light , that is Reflected in them all ; ( that Light which enlighteneth Every man , that cometh into the World ; ) or the same Voyce of that One Everlasting Word , that is never Silent , Reechoed by them . Thus was it concluded by Themistius , that one man by Teaching , could not Possibly beget in the Mind of another , the very same Notions , Conceptions and Knowledges , which himself had in his own Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Were not the Minds both of the Teacher and of the Learner as it were Printed and Stamped alike . As also that men could not Possibly so confer together as they do , presently apprehending one anothers meaning , and raising up the very Same senses in their Minds , and that meerly by Occasion of Words and Sounds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Were there not some One Mind which all men did Partake of . As for that Anti-Monarchical Opinion , of Many Vnderstanding Beings , or Minds , Self Originated , and Independent , ( none of which therefore could be Omnipotent ) it is neither Conceivable , how such should all agree in the same Truths , there being no Common Measure of Truth betwixt them , no more than any Common Rule of their Wills ; nor indeed how they should have any Knowledge or Vnderstanding at all , properly so called , that being the Comprehension of the Possibilities of things , or of the Extent of Infinite Power , whereas according to this Hypothesis , there is no Infinite Power at all , the Power of each of those Many supposed Principles or Deities , being Limited and Finite , and therefore indeed not Creative of any thing neither , since that which could Create one thing , could Create all , and consequently would have all depending upon it . We conclude therefore , That from the Nature of Mind and Knowledge , it is Demonstrable , That there can be but One Original and Self-Existent Mind , or Vnderstanding Being , from which all other Minds were derived . And now have we , more Copiously than we designed , Confuted the First Atheistick Argument , we having not only asserted the Idea of God , and fully Answered and refelled all the Atheistick Pretences against the same ; but also from this very Idea of God , or a Perfect Being , Demonstrated his Existence . We shall dispatch the following Atheistick Objections with more brevity . WE come in the next place , to the Achilles of the Atheists ; their Invincible Argument , against a Divine Creation and Omnipotence ; because Nothing could come from Nothing . It being concluded from hence , that whatsoever Substantially or Really Is , was from all Eternity Of It Self , Unmade or Vncreated by any Deity . Or else thus ; By God is alwayes Understood , a Creator of some Real Entity or other out of Nothing ; but it is an Vndoubted Principle of Reason and Philosophy , an Undenyable Common Notion , That Nothing can be made out of Nothing , and therefore there can be no such Creative Power as this . And here we shall perform these Three Things ; First , we shall show That in some Senses , this is indeed an Vnquestionable Truth , and Common Notion , That Nothing can come from Nothing , and what those Senses are . Secondly , We shall make it evident , that in the Sense of this Atheistick Objection , it is Absolutely False , That Nothing can come from Nothing , or be made out of Nothing ; and that a Divine Creation and Omnipotence , can be no way Impugned from the forementioned Principle rightly Understood . Thirdly and Lastly , We shall prove , That as from this Principle or Common Notion , Nothing out of Nothing , there can be no Execution at all done against Theism , or a Divine Creation ; so from the very Same rightly Understood , the Impossibility of all Atheism may be Demonstratively Proved , it bringing Something out of Nothing in an Impossible Sense ; as also the Existence of a God Evinced . We grant therefore in the First place , that this is in some Sense an Vndoubted Principle of Reason , or an Vndeniable Common Notion , that Nothing can come from Nothing . For First , it is Unquestionably True , That Nothing which once was not , could ever Of It self come into Being ; or That Nothing could bring it Self out of Non-Existence into Being ; That Nothing can take Beginning of Existence from it Self ; or That Nothing can be Made or Produced without an Efficient Cause . And from hence , as hath been already Intimated , is it Demonstratively Certain , that every thing was not Made , but that there is something Necessarily Self Existent , and which could not But Be. For had every thing been Made , then must something of Necessity , have been Made out of Nothing by It Self ; which is Impossible . Again , As Nothing which was Not , could ever Of It self come into Being , or be Made , without an Efficient Cause , so is it certain likewise , that Nothing can be Efficiently Caused or Produced , by that which hath not in it at least Equal , ( if not Greater ) Perfection , as also Sufficient Power to Produce the same . We say Nothing which was not , could ever be brought into Being , by that which hath not Formally , Equal Perfection in it ; because Nothing can Give what it hath not , and therefore so much of the Perfection or Entity of the Effect , as is greater than that of the supposed Cause ; so much thereof must needs come from Nothing , or be made without a Cause . Moreover whatsoever hath Equal Perfection to another thing , could not therefore Cause or Produce that other thing , because it might either have no Active Power at all , as Matter hath not , it being meerly Passive , or else no Sufficient Active and Productive Power . As for Example , though it be not Impossible , That Motion which once was not , should be Produced ; yet is it Impossible , that it should be ever Produced , without a Sufficient Cause . Wherefore if there were once no Motion at all in the whole world , nor no Life or Self Active Power in any thing , but all were Dead ; then is it certain , that there could never possibly arise , any Motion or Mutation in it to all Eternity . There being no Sufficient Cause , to Produce the Same ; since nothing can produce Motion , but that which hath Life or Self - Activity in it ; and if Motion or any thing else , should begin to be , without a Sufficient Cause , then must it needs be Caused by It Self , or Of It Self come into Being ; which is a thing Impossible . Now no Imperfect Being whatsoever , hath a Sufficient Emanative Power to Create any other Substance , or Produce it out of Nothing ; the utmost that can be done by Imperfect Beings , is only to Produce new Accidents and Modifications : as Humane Souls can Produce new Cogitations in themselves , and new Local Motion in Bodies . No Imperfect Being is Substantially Emanative , or can Produce another Substance out of Non-Existence . Therefore for any Substance , to be brought into Being , by an Imperfect Substance , which hath not Sufficient Emanative or Creative Power , is a thing plainly Impossible ; it being all one as to say , That a Substance might Of It self , come out of Nothing into Being . And thus is it granted , that no Substance could be Created , or brought out of Non-Existence , into Being , but by the sole Efficiency of an Absolutely Perfect Being , which hath both Greater Perfection , ( it Eminently Containing all things in it ) and also a Sufficient Emanative or Creative Power . And now have we given an Account , of Two Senses , wherein it is Impossible , For Any thing to come from Nothing ; One , For a thing which was not , to bring it Self into Being , or to be Made without an Efficient Cause . Another , For a thing to be Efficiently Caused , by that which hath not at least Equal Perfection in it , or a Sufficient Emanative or Productive Power . Both which Senses of this Axiom respect the Efficient Cause , and thus was it frequently understood by divers of the Ancients , and particularly by Cicero . We shall now propound a Third Sense , wherein this Axiom is also Verified , That Nothing can be Made out of Nothing , respecting chiefly the Material Cause . For since no Imperfect , Natural Being , hath any Creative Power , or can Efficiently produce any New Substance or Real Entity , which was not before , into Being , but only act upon Pre-existing Matter , by Motion , and Modifie the same ; and since Matter , as such , being meerly Passive , cannot Cause any thing , that was not before , or will not result from the Composition or Modification of it ; it follows undeniably , that in all Natural Generations and Productions out of Preexistent Matter , ( without a Divine Creation ) there can never be any New Substance or Real Entity brought out of Non-Existence into Being . And this was that very thing , and no other , which the Ancient Physiologers meant , when ( as Aristotle tells us ) they so much insisted upon this Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it was Impossible that any Real Entity , should be ( Naturally ) Made or Generated out of Nothing ; Or , as it is also otherwise expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Real Entity was either Generated or Corrupted . That is , That in Natural Generations , Corruptions , and Alterations , ( where God is supposed not Miraculously to interpose ) there is no Creation of any New Substance or Real Entity out of Nothing , nor Annihilation , or Destruction of any into Nothing . We are not ignorant , that the Generality of Modern Writers , have interpreted this Doctrine , of the Old Physiologers in Aristotle , into quite different Sense ; as designing therein to take away all Divine Creation out of Nothing ; ( or Non - Existence ) they making all things to have sprung out of Matter ( existing Of it self from Eternity ) either Without a God ; or else rather ( because Parmenides and Empedocles , and other Asserters of this Doctrine , were undoubted Theists ) With Him. So that God could not Create any New Entity out of Nothing , but only make things out of Preexisting Vnmade Matter , as a Carpenter doth a House , or a Weaver a Piece of Cloth. And thus is it Commonly taken for granted , that no Pagan Philosopher ever went so far , as to acknowledge a Divine Creation of any thing out of Nothing , in the Sense of Christian Theologers . And here we grant indeed that besides the Stoicks , there have been some other Philosophick Theists amongst the Pagans , of this Perswasion ; That Nothing was nor could be made by God , otherwise , then out of Something Prae-Existing : as Plutarchus Chaeronensis for one , who in a place already Cited positively affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That though the world were indeed made by God , yet the Substance or Matter , out of which it was Made ▪ wus not Made . And then he subjoyns this very Reason for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because there can be no Making of any thing out of Nothing , but only out of Something Prae Existing , not rightly Ordered or Sufficiently disposed ; as in a House , Garment , or Statue . From which conceit of Plutarch's , though he were otherwise Ingenious , it may well be supposed , that the Dull Boeotick Air had too much Effect upon him . However neither Plutarch nor the Stoicks , as we conceive , are for this to be accounted Absolute and Downright Atheists , but only Imperfect , Mungrel , and Spurious Theists . And therefore were Atheists never so much able to prove , that there could be no Creation out of Nothing Prae-Existing , which they cannot at all do , yet would not this overthrow Theism in general , there being a Latitude therein . Nevertheless it will undeniably appear , from what shall follow , that those Ancient Italicks and Pythagoricks , were so far from intending here any such thing , to deduce all things out of Matter , either Without , or With a God ; as that they plainly designed the very Contrary ; namely to prove that no New Real Entity could be Made out of Matter , and particularly that Souls could not be Generated out of the same ; which therefore of necessity , must , according to them , have another Divine Original , and be Made by God , not out of Matter , but out of Nothing Prae-Existing : since it could not be supposed by any , that all Souls Existed Of Themselves from Eternity Vnmade . And indeed all those Pagan Philosophers who asserted the Incorporiety of Souls , must of necessity in like manner , suppose them not to have been Made , out of Prae-Existing Matter , but by God out of Nothing . Plutarch being only here to be excepted , by reason of a certain odd Hypothesis which he had , that was peculiarly his own ; of a Third Principle , besides God and Matter , a Disorderly Soul , or Evil Demon Self-Existent , who therefore seems to have supposed all Particular Humane Souls , to have been made , neither out of Nothing , nor yet out of Matter or Body Prae-Existing , but out of a certain strange Commixture , of the Substance of that Evil Soul , and God , blended together : upon which account , does he affirm Souls to be , not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so much , the work of God , as a Part of him . And now let any one Judge , whether upon Plutarch's account , there be not yet further reason , to complain of this Boeotick Air. Wherefore we conclude , that those old Physiologers in Aristotle , who insisted so much upon that Principle , That no Real Entity could be Made or Generated out of Nothing , acted only as Physiologers therein , and not as Theologers or Metaphysicians , they not opposing a Divine Creation out of Nothing Prae-Existing , but only contending that no New Entity could be made out of Matter , and that in Natural Generations and Corruptions there was no Creation or Annihilation of any thing . But what the true scope and meaning of these Physiologers indeed was , will more plainly appear , from that Use or Improvement , which themselves made of this Philosophick Principle , and this was Twofold . For First , It is certain that upon this Foundation , they all of them Endeavoured to Establish , a Peculiar kind of Physiology , and some Atomology or other , either an Homoeomery , or an Anomoeomery , a Similar or Dissimilar Atomology . For Anaxagoras looking upon this Maxim of the Italick Philosophers , That Nothing could be Physically made out of Nothing , or no Real Entity Generated or Corrupted , as an Undoubted Principle of Reason , and being also not able to Conceive otherwise , of the Forms and Qualities of Bodies than that they were Real Entities , distinct from the Substance of Matter , or its Modifications ; concluded that therefore in Generations , Corruptions and Alterations , these were not created out of Nothing , and Annihilated into Nothing , but that every thing was Naturally made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Prae-Existent and In Existent Things , and consequently that there were in all things , Dissimilar Atoms and Particles of every Kind , though by reason of their Parvitude Insensible to us , and every thing seemed to be , only that , which was most Predominant and Conspicuous in it . To wit , That Bone was made out of Bony Atoms , and Flesh out of Fleshy , Hot things out of Hot Atoms , and Cold things out of Cold , Black out of Black , and White out of White , &c. and Nothing out of Nothing , but every thing out of Prae-Existing Similar Atoms . Thus was the sense of Anaxagoras plainly declared by Aristotle , That because Contraries were made out of one another , they were therefore before In-Existent . For since every thing must of necessity be made , either out of Something , or out of Nothing , and all Physiologers agree , That it is Impossible , for any thing to be made out of Nothing ; it follows unavoidably , that whatsoever is Generated must be Generated out of things Prae Existing and In-Existing , though by reason of their Parvitude Insensible to us ; That is , out of Similar or Homogenial Atoms , of which there are some of all kinds in Every thing ; every thing being mingled in every thing . Here therefore have we , the Anaxagorean Homoeomery , or Similar Atomology , built upon this Principle of Reason , as its Foundation , That Nothing can Naturally be Made or Generated out of Nothing . But the Italicks or Pythagoricks , as well before Anaxagoras as after him , ( with whom also hitherto concurred , Leucippus , Democritus , and Epicurus , those Atheizers of the Italick Physiology ) did with much better Reason , from the same Fundamental Principle conclude , that since these Forms and Qualities of Bodies , were unquestionably Generated and Corrupted , they were therefore no Entities Really Distinct from the Substance of Matter , or its Modifications , but only different Dispositions or Modifications of the Insensible Parts thereof , Causing in us Different Phantasms : and this was the First Original of the Dissimilar Atomology . In Matter or Body , therefore as such , there was nothing else to these Philosophers conceivable , but only Magnitude of Parts , Figure , Site , and Motion , or Rest : and these were those few Elements , out of which In-Existing , and variously Combined together , they supposed all those Forms and Qualities of Bodies , ( commonly so called ) in Generations to result , without the Production of any New Real Entity out of Nothing . For as out of a few Letters in the Alphabet of every Language , Differently placed and Combined , do Result innumerable Syllables , Words , and Sounds , signifying all the several things , in Heaven and Earth ; and sometimes from all the very same Letters , neither more nor fewer , but only Transposed , are begotten very Different Phantasms of Sounds in us ; but without the Production of any New Real Entity out of Nothing : in the very same manner , from those Fewer Letters in the Alphabet of the Corporeal Nature , Variously combined , or from the different Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , & Motion , are Made up and Spelled out , all those Syllables of Things that are in the whole World , without the Production of any New Real Entity . Many times the very same Numerical Matter , neither more nor less , only different Modified , Causing very different Phantasms in us , which are therefore vulgarly supposed to be Forms and Qualities in the Things ; as when the same water , is successively changed and transformed into Vapour , Snow , Hail , and Ice . And to this very purpose is the forementioned Similitude elegantly pursued by the Epicurean Poet , in these following Verses , Quin etiam refert nostris in Versibus ipsis , Cum quibus & quali sint Ordine quaeque locata . Namque eadem Coelum , Mare , Terras , Flumina , Solem , Significant , eadem Fruges , Arbusta , Animantes . Sic ipsis in rebus item jam Materiai Concursus , Motus , Ordo , Positura , Figurae , Cum permutantur , mutari Res quoque debent . For were those supposed Forms and Qualities , produced in Generations and Alterations , Entities Really distinct from the Substance of Matter , or its different Modifications , in respect of the Magnitude , Figure , Site , and Motion of Parts ; ( there being no such things before In-Existing as Anaxagoras supposed , ) then would they Materially proceed from Nothing , which is a thing Impossible . And this Dissimilar Atomology of the ancient Italicks , so far as to these Material Forms and Qualities , Seems to be Undoubtedly the only true Physiology , it being built upon this sure Principle of Reason , That because Nothing can give what it hath not , therefore no New Substance or Real Entity , can be Materially produced , in the Generations and Alterations of Nature , as such ; but only Modifications . As when an Architect builds a House , or a Weaver makes a piece of Cloth , there is only a different Modification of the Prae-Existent Matter . This is the First Improvement , which the Ancient Italick Philosophers made , of this Principle , That Nothing can be ( Physically and Materially ) Generated out of Nothing ; or that no Real Entity is Naturally Generated or Corrupted ; That therefore the Forms and Qualities of Bodies , were no Real Entities , but only Different Modifications . But besides this , there was also another thing , which these Philosophers principally Aimed at herein , as a Corollary deducible from the same Principle , concerning Souls ; that since the Souls of Animals , Especially Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; ( no Magnitudes , Figures , Sites and Motions , being ever able to beget Cogitation or Consciousness , much less a Power of Vnderstanding Eternal Verities ) that therefore these could not be Generated out of Matter , nor Corrupted into the same . Because Forms and Qualities are Continually Generated and Corrupted , made out of Nothing , and Reduced to Nothing again ; therefore are they no Entities Really distinct from Matter , and its different Modifications : but because Souls , at least Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; therefore can they not possibly be Generated out of Matter , nor Corrupted into the same . For if Humane Souls were Generated out of Matter , then must some Real Entity be Materially produced out of Nothing , there being Nothing of Life and Cogitation in Matter ; which is a Thing Absolutely Impossible . Wherefore these Philosophers concluded concerning Souls , that being not Generated out of Matter , they were Insinuated or Introduced into Bodies , in Generations . And this was always a Great Controversie , betwixt Theists and Atheists , concerning the Humane Soul , as Lucretius expresseth it ; Nata sit , an contrà Nascentibus Insinuetur , Whether it were Made or Generated out of Matter , ( that is indeed out of Nothing ) or else were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From Without , Insinuated into Bodies in Generations ? Which latter Opinion of theirs , supposes Souls as well to have Existed Before the Generations of all Animals , as to Exist After their Deaths and Corruptions ; there being properly Nothing of them Generated but only their Union with those particular Bodies . So that the Generations , and Corruptions or Deaths of Animals , according to this Hypothesis , are nothing but an Anagrammatical Transposition of Things in the Universe , Prae and Post-Existent Souls , being sometimes united to one Body , and sometimes to another . But it doth not therefore follow , because these Ancient Philosophers held Souls to be thus Ingenerable , and to have Pre-Existed before the Generation of Animals ; that therefore they supposed all Souls to have Existed Of Themselves from Eternity Vnmade : this being a Thing which was never asserted , any more by Theist than Atheist ; since even those Philosophick Theists , who maintained Aeternitatem Animorum , The Eternity of Humane Minds and Souls , together with the Worlds , did notwithstanding , assert their Essential Dependence upon the Deity , like that of the Lights upon the Sun ; as if they were a kind of Eternal Effulgency , Emanation or Eradiation from an Eternal Sun. Even Proclus himself , that Great Champion for the Eternity of the World and Souls , in this very Case , when he writes against Plutarch's Self-Existent Evil Soul , expresly declaring , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no Self Existent Soul ; but every Soul whatsoever is the Work Effect and Production of God. Wherefore when they affirmed Souls to be Ingenerable , their meaning was no more than this , that they were not meer Accidental Things as Forms and Qualities are , nor any more Generated out of Matter , than Matter it self is Generated out of Something else ; upon which account , as Aristotle informs us , Souls were called also by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principles , as well as Matter , they being both of them Substances in the Universe alike Original ; that is neither of them Made out of the other . But they did not suppose them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnmade in the other Sense , as if they had been Self-Originated , and Independent , as Plutarch's Second and Third Principles ; his Evil Soul , and Matter were by him Imagined to be : but so doubtless as that if the World had had any beginning , they should then have been all Created together with it , out of Nothing Prae-Existing . But as for the perpetual Creation of new Souls , in the Successive Generations of Animals , this indeed is a thing which those Philosophers were extremely abhorrent from , as thinking it Incongruous , that Souls which are in Order of Nature , Senior to Bodies , should be in Order of Time , Juniors to them ; as also not Reasonable , that Divine Creation , ( as it were Prostituted ) should without end , perpetually attend and wait upon Natural Generations , and be Intermingled with them . But as for this Prae-Existence of Souls , we have already declared our own sense concerning it , in the First Chapter . Though we cannot deny , but that besides Origen , several others of the Ancient Fathers , before the Fifth Council , seem either to have Espoused it , or at least to have had a favour and kindness for it ; insomuch that St. Austine himself , is sometimes Staggering in this Point , and thinks it to be a Great Secret , whether mens Souls Existed before their Generations or no ; and some where concludes it to be a matter of Indifferency , wherein every one may have , his Liberty of opining , either way , without offence . Wherefore all that can be certainly affirmed in this Case , is , that Humane Souls could not possibly be Generated out of Matter , but were some time or other Created by God Almighty , out of Nothing Prae-Existing , either In Generations or Before them . Lastly , as for Brute Animals , we must confess , that If they be not meer Machines or Automata , as some seem inclinable to believe , but Conscious and Thinking Beings , then from the same Principle of Reason , it will likewise follow , that they cannot be Generated out of Matter neither , and therefore must be Derived from the Fountain of all Life , and Created out of Nothing by him : who since he can , as easily Annihilate , as Create ; and does all for the Best ; no man need at all to trouble himself , about their Permanency , or Immortality . And now have we given , a Full and Particular Account , of all the Several Senses , wherein this Axiom must be acknowledged to be Undeniably True , That Nothing can possibly be Made out of Nothing , or Come from Nothing ; namely these Three . First , That Nothing which was Not , could ever bring it self into Being , or Efficiently Produce it self . Or , That Nothing can possibly be Made , without an Efficient Cause . Secondly , that Nothing which was Not , could be Produced or brought into Being , by any other Efficient Cause , then such , as hath at least , Equal Perfection in it , and a Sufficient Active or Productive Power . For if any thing were made by that , which hath not Equal Perfection , then must so much of the Effect as Transcendeth the Cause , be indeed Made without a Cause , ( since , Nothing can Give what it hath not ) or be Caused by it self , or by Nothing . Again , to suppose a thing to be Produced by that which hath no Sufficient Productive Power , is Really to suppose it also , to be Produced from It self without a Cause , or From Nothing . Where it is acknowledged by us , That no Natural , Imperfect , Created Being , can Create , or Emanatively Produce , a New Substance which was not Before , and give it , its Whole Being . Hitherto , is the Axiom Verified in Respect of the Efficient Cause . But in the Third Place , it is also True , in respect of the Material likewise . Not , That Nothing could Possibly be ever Made , by any Power whatsoever , but only out of Pre-Existent Matter ; and Consequently , that Matter it self could be never Made , but was Self-Existent . For the falsity of this , is sufficiently evident , from what hath been already declared , concerning Humane Souls , their being undoubtedly Substances Incorporeal , which therefore could never be Generated out of Matter ; and it will be further manifested afterwards . But the Third and Last Sense is this ; That Nothing which is Materially Made out of things Prae-Existing , ( as some are ) can have any other Real Entity , then what was either before contained in , or resulteth from the Things themselves so Modified . Or , That there can be no New Entities or Substances , Naturally Generated out of Matter ; and therefore that all Natural Generations , are really Nothing else , but Mixtures or New Modifications of Things Prae-Existing . These , I say , are all the Senses , wherein it is Impossible , That any thing should be Made out of Nothing , or Come from Nothing ; and they may be all reduced to this One General Sense , That Nothing can be Made out of Nothing , Causally ; Or , That , Nothing cannot Cause Any thing , either Efficiently or Materially . Which as it is undeniably True ; So is it so far from making any thing , against a Divine Creation , or the Existence of a God , that the same may be Demonstratively Proved , and Evinced from it , as shall be shewed afterward . But there is another Sense , wherein things may be said to be Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or , Out of Nothing , when those words are not taken Causally , but only so as to signifie the Terminus A quo , or Term from which , they are Made , to wit , an Antecedent Non-Existence . And then the Meaning of this Proposition , That Nothing can possibly be Made out of Nothing , will be this , That Nothing which once was Not , could by any Power whatsoever , be afterwards brought into Being . And this is the Sense insisted on , in this Second Atheistick Argumentation , framed according to the Principles , of the Democritick or Epicurean Atheism . That no Real Entity which once was not , could by any Power whatsoever , be Made , or brought out of Non-Existence into Being ; and consequently , that no Creative Power out of Nothing , can possibly belong to any thing , though supposed never so Perfect . In Answer whereunto ; we shall perform these Two Things . First , we shall make it appear , that Nothing out of Nothing , taken in this Sense declared , is so far from being a Common Notion , that it is not at all True. And Secondly , we shall prove , that If it were True , yet would it of the Two , make more against Atheism , then it doth against Theism , and therefore ought by no means to be used by Atheists , as an Argument against a Deity . First therefore , it is unquestionably certain , That this cannot be Universally True , That Nothing which once was not , could possibly be Made , or brought out of Non-Existence into Being , because If it were , then could there be no such thing as Making or Causing at all ; no Action nor Motion , and consequently no Generation nor Mutation in the Corporeal Universe , but the whole world would be like a Stiff Immoveable Adamantine Rock : and this would doubtless be a better Argument against Motion , then any of Zeno's was . But we have all experience within our selves , of a Power of Producing New Cogitations , in our own Minds , new Intellectual and Moral Habits , as also New Local Motion in our Bodies , or at least New Determinations thereof , and of Causing thereby N●w Modifications in Bodies without us . And therefore are the Atheists forced to Restrain the Sense of this Proposition to Substantial Things only , that though there may be New Accidents , and Modifications , Produced out of Nothing , yet there can be no New Substanc●s Made ; however they be not able in the mean time to give any Reason why One of those should be in it self more Impossible than the other , or why no Substance should be Makeable . But that some are so stagger'd with the Seeming Plausibility of this Argument , is chiefly upon these following Accounts . First , by reason of the Confusion of their own Conceptions ; for because it is certain , That Nothing can possibly be made out of Nothing , in one Sense , to wit Causally ; they not distinguishing Senses , nor being aware of the Equivocation that is in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , inadvertently give their assent , to those Words in a Wrong Sense ; that no Substance ( as Matter ) could possibly be brought out of Non-Existence into Being . Secondly , by reason of their Unskilful Arguing from Artificial Things ; When because Nothing can be Artificially Made but out of Pre-Existing Matter , as a House or Garment , and the like , ( there being nothing done in the Production of these Things , but only a New Modification , of what before Substantially was ) they over hastily conclude , that no Power whatsoever could produce any thing otherwise , then out of Pre-Existing Matter , and that Matter it self therefore could not possibly be Made . In which Conceit they are again further confirmed from hence , because the Old Physiologers maintained the same thing concerning Natural Generations likewise , That nothing was in them produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , neither ; or that there was no New Substance or Entity Made in them , really distinct from the Pre-Existing Matter and its Modifications ; they Unwarily Exten●ing this , beyond the Bounds of Physicks into Metaphysicks ; and unduly measuring or limiting Infinite Power accordingly . Lastly , because it is undeniably certain , concerning Our Selves and all Imperfect Created Beings , that none of these can Create any New Substance , which was not before ; men are therefore apt to measure all things by their own scantling , and to suppose it Universally Impossible , according to Humane Reason , for any Power whatsoever , thus to Create ; whence it follows that Theology must in this be acknowledged to be Contradictious to the Principles of Natural Light and Vnderstanding . But since it is certain , that Imperfect Created Beings can themselves Produce Some Things out of Nothing Pre-Existing , as New Cogitations , and New Local Motion , New Modifications and Transformations of things Corporeal , it is very reasonable to think , that an Absolutely Perfect Being could do something more ; that is , Create New Substances out of Nothing , or give them their Whole Being . And it may well be thought to be as Easie , for God , or an Omnipotent Being , to Make a Whole World , Matter and all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , as it is for us to Create a Thought , or to Move a Finger , or for the Sun to send out Rayes , or a Candle Light , or lastly , for any Opake Body , to produce the Image of it self in Glasses or Water , or to project a Shadow ; all these Imperfect Things being but the the contrary , we shall make it manifest , That this very Principle , made use of by the Atheists , is in Truth and Reality Contradictious to all manner of Atheism , and destructive of the same ; the Atheists Universally Generating and Corrupting Real Entities , and Substantial things , that is , Producing them out of Nothing or Non-Existence , and reducing them to Nothing again : for as much as they make all things whatsoever , the bare Substance of Matter only excepted , ( which to them is either no Determinate Thing , or else nothing but meer Bulk , or Resisting and Divisible Magnitude ) to come out of Nothing , and to go to Nothing . Thus does Aristotle in a place before cited , declare the Atheistick Sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There are Certain men , who affirm , that Nothing is Vnmade , but All things Generated or Made . Whose Sense is afterwards more distinctly thus proposed by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That all other things are Generated and Flow , and none of them firmly Is , ( they being perpetually Educed out of Nothing , and Reduced to Nothing ) but that there is only One thing which remaineth ; namely that , out of which all the other are Made , by the Transformation thereof . Which One thing , ( to wit Matter ) as the same Aristotle further adds , they affirmed to be the Only Substance , and from Eternity Vnmade , but all other things whatsoever , being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Passions , Affections , and Dispositions thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be Generated and Corrupted Infinitely ; that is , to be Produced out of Nothing or Non-Existence , and Reduced again to Nothing , without end . And doubtless this is the True meaning of that Passage in Plato's Tenth De Legibus , not understood by the Latine Interpreters ; where being to represent the Atheistick Hypothesis of the System of the Vniverse ; he discovereth their Grand Arcanum , and that which they accounted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wisest and most mysterious of all Doctrines ; after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Certain men affirm , that All things are Made , and Have been Made , and will be Made ; some by Nature , and some by Art , and some by Fortune or Chance . For unquestionably here , Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain men affirm that All things are Generated or Made , &c. is the very same with Aristotle's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain men affirm , that there is Nothing Vnmade , but that All things are Made or Generated . And perhaps this of Aristotles , was taken out of that of Plato's : Which yet nevertheless is so to be understood , as it is afterwards explained by Aristotle ; All things whatsoever , the bare Substance of Matter only excepted . Wherefore it is certain that either there is no Real Entity in the Whole World , besides the Bare Substance of Matter ; that is , besides Divisible and Separable Extension , or Resisting Magnitude , and Consequently that Life and Cogitation , Sense and Consciousness , Reason and Vnderstanding , all our own Minds , and Personalities , are no Real Entities ; or else , that there are , according to the Atheistick Hypothesis , Real Entities Produced out of Nothing , and Reduced to Nothing again . Whereas Thei●t● suppose , all the Greatest Perfections in the Universe , as Life and Vnderstanding , to have been Eternal and Vnmade , in a Perfect Being , the Deity , and neither brought out of Nothing or Non Existence , nor Reduc●ble to Nothing ; only Imperfect Beings to have been Made out of No●hing ▪ or Produced out of Non Existence , by this one Perfect Being or Deity : the Atheists on the contrary , supposing the Lowest and most Imperf●ct of all Beings , Matter , Bulk , or Divisible and Resisting Extension , to be the Only Self-Existent and Vnmade Thing ; conclude all the Greatest Perfections in the Universe , Life , Cogitation , and Vnderstanding , to be Made out of Nothing , or Non-Existence , as also to be reduced to Nothing again . Indeed the Hylozoick Atheists , being Sensible somewhat of this Inconvenience , of making all Life and Vnderstanding Out of Nothing , and that there must of Necessity be some Fundamental Life and Perception , which is not Accidental but Substantial , and which was never Generated and cannot be Corrupted ; h●ve therefore attributed a kind of Life and Perception to all Matter as such . Notwi●hstanding which , even these also , for as much as they deny to M●tter , Animal Sense , and Consciousness , suppose all Animal Life or Sense , and Conscious Vnderstanding , to be Generated and Corrupted , ●roduced out of Nothing and Reduced to Nothing again . Neither can Life , Cogitation , and Vnderstanding , be reckon●d amongst the M●des of M●tter , that is of M●gnitude or Divisible and Ant●typous Extension , since they may be Conceived without the same : whereas Modes cannot be conceived without their Substance . Standing , Sitting , and Walking , cannot be Conceived without a Body , and that fi●ly Organiz●d too , and therefore are they Nothing but different Modes of such a Body . When that Humane Body , which before did Stand doth afterwards Sit , or Walk , no man can think that there is the Mira●ulous Production of any New Real Entity out of Nothing : nor when the same Matter which was Square or Cubical , is made Spherical or Cylindrical . B●t when there is Life and Vnderst●nding which was not before , then is there unquestionably a new Real Entity Produced . But the D●mocritick and Epicurean Atheists themselves , according to the Tenor of the Atomick Physiology , acknowledge no other Modes of Matter or Body , but only more or less Magnitude of Parts , Figure , Site , Motion or Rest. And upon this very account do they explode Qualities , considered as Entities really distinct from these Modes ; because in the Generation and Alteration of them , there would be Real Entities m●de Out of Nothing , or without a Cause ; whereupon they Resolve these Qualities into Mechanism and Fancy . But Life , Cogitation , and Vnderstanding , are things which have more Real Entity in them ▪ and can no way be Salved by Mechanism and Phancy ; wherefore undoubtedly they are no Modes of Matter or Body , but Attributes of another kind of Substance , Incorporeal . All Cogitative Beings , especially Humane Souls , and Personalities , are unquestionably Substantial Things , and yet do the Atheists bring these , and consequently Themselves , out of Nothing or Non-Existence , and Reduce them to Nothing again . The Conclusion is ; that these very Atheists , who contend against Theists , that Nothing can be Made out of Nothing , do themselves bring All things out of Nothing or Non Existence , and perpetually Reduce them to Nothing again ; according to whose Principles , as once there was no Life , nor Vnderstanding at all in the Universe , so may there be none again . They who deny a God , because there can be no Creative Power belonging to Any Thing , do themselves notwithstanding attribute to Matter ( though a meer Passive , Sluggish , and Vnactive thing ) a Creative Power of Things Substantial , ( as Humane Souls and Persona-ities ) out of Nothing . And thus is that Formidable Argument of the Atheists , that there can be no God , because Nothing can be made out of Nothing ; not only proved to be False , but also Retorted upon these Atheists themselves , they bringing all things besides Sensless and Vnqualified Matter , out of Nothing . We have now declared , First , in what sense this Proposition is unquestionably True , that Nothing can be Made out of Nothing , or Come from Nothing , viz. Causally , That Nothing which before was Not , could afterward be Made , without a Cause , and a Sufficient Cause . Or more Particularly , these Three ways ; First , that Nothing which before was Not , could afterward be brought into Being by It self , or without an Efficient Cause . Secondly , that Nothing which once was Not , could be Made or Produced Efficiently by any thing , which had not at least Equal Perfection in it , and ● Sufficient Active or Productive Power ; and Consequently that no New Substance can be Made , but by a Perfect Being , which only is Substantially Emanative . Thirdly and Lastly , that when things are Made out of Pre-Existing Matter , as in Artificial Productions , and Natural Generations , there can be no new Real Entity Produced , but only different Modifications , of what before Substantially was ; the Material Cause as such , Efficiently Producing Nothing . And thus was this Axiom Understood by Cicero , That Nothing could be Made out of Nothing , viz. Causally ; in his Book De Fato , where he reprehendeth Epicurus for endeavouring to avoid Fate and to Establish Liberty of Will , by that Absurd Figment , of Atoms Declining Vncertainly from the Perpendicular . Nec cum haec ita sint , est causa , cur Epicurus Fatum extimescat , & ab Atomis petat praesidium , easque De Via deducat ; & uno tempore suscipiat res duas inenodabiles , Vnam ut sine Causâ fiat aliquid , ex quo existet , ut De Nihilo quippiam fiat ; quod nec ipsi , nec cuiquam Physico placet . Nor is there for all that , any Reason , why Epicurus should be so much afraid of Fate , and seek Refuge in Atoms , he supposing them in their Infinite Descents , to Decline Vncertainly from the Perpendicular , and laying this as a Foundation for Liberty of Will ; whereby he plunged himself at once , into Two inextricable difficulties , the First whereof was , the supposing of Something to be made without a Cause , or which is all one , out of Nothing ; a thing that will neither be allowed be any Physiologer , nor could Epicurus himself be Pleased or Satisfied therewith . The reason whereof is , because it was a Fundamental Principle of the Atomick Philosophy , That Nothing , ( in this Sense ) could be Made out of Nothing . Moreover we have in the next place declared , in what other Sense , this Proposition , that Nothing can be Made out of Nothing , is False , namely when this Out of Nothing , is not taken Causally , but so as to signifie the Terminus From which ; that Nothing can be Made , out of an Antecedent Non-Existence : that no Real Entity or Substance which before was not , could by any Power whatsoever be afterwards brought into being : Or That Nothing can possibly be Made , but out of Something Pre-Existing , by the new Modification thereof . And it appears from that of Cicero , that the True and Genuine Sense of this Proposition , De Nihilo nihil fit ; ( according to the Mind of those Ancient Physiologers , who laid so great stress thereupon ) was not , that Nothing could by any Power whatsoever , be brought out of Non-Existence into Being ; but only that Nothing could be made without a Cause . Nor did they here by Cause mean , the Material only ; in this sense , as if Nothing could Possibly be Made , but out of Prae-Existing Matter ; Epicurus being taxed by Cicero , for introducing that his Third Motion of Atoms , or Clinamen Principiorum , out of Nothing , or Without an Efficient Cause ; as indeed all Motion also was , to those Atomick Atheists , in this Sense , from Nothing . Nevertheless , we have also shewed , That if this Proposi●ion , Nothing out of Nothing , in that Atheistick Sense , ( as level'd against a Deity ) were , True ; yet would it of the Two more impugn Atheism it self , than it does Theism , the Atheists Generating and Corrupting All Things , the Substance of Matter only excepted , all Life , Sense , and Vnderstanding , Humane Souls , Minds and Personalities , they Producing these , and consequently Themselves , out of Nothing , and resolving them all to Nothing again . We shall now in the Third and Last place , make it manifest , that the Atheists do not only bring Real Entities and Substantial things out of Nothing in the Second sense , that is out of an Antecedent Non Existence , ( which yet is a thing Possible only to God , or a Perfect Being ) but also that they bring them out of Nothing , in the Absolutely Impossible Sense ; that is , suppose them to be Made without a Cause , or Nothing to be the Cause of Something . But we must prepare the way hereunto , by setting down , First , a Brief and Compendious Sum of the whole Atheistick Hypothesis . The Atheists therefore who contend , that Nothing can be Made but only New Accidents or Modifications of Pre-Existing Substance ; Taking it for granted , that there is no other Substance besides Body or Matter , do conclude accordingly , that Nothing can be Made , but out of Pre-Existing Matter or Body . And then they add hereunto , That Matter being the only Substance , the only Vnmade Self-Existent thing , whatsoever else is in the world , besides , the bare Substance of this Matter , was Made out of it or Produced by it . So that there are these Three Things contained , in the Atheistick Hypothesis ; First , that No Substance can be Made or Caused by any thing else , but only new Modifications . Secondly , that Matter or Body is the Only Substance , and therefore whatsoever is made is Made out of Pre Existing Matter ; Thirdly and Lastly , That whatsoever there is else in the whole world , besides the Substance of Matter , it is Made or Generated out of Matter . And now we shall demonstrate the Absolute Impossibility of this Atheistick Hypothesis , from that very Principle of the Ancient Physiologers , that Nothing can be Made out of Nothing , in the True Sense thereof : it not only bringing Real Entities and Substantial Things , out of an Antecedent Non-Existence , ( though nothing but an Infinitly Perfect Being neither can thus Create ) but also Producing them without A Cause . First therefore , when they affirm , Matter to be the Only Substance , and all things else whatsoever to be Made out of that alone , they hereby plainly Suppose , all things to be Made , without an Efficient Cause , which is to bring them out of Nothing , in an Impossible Sense . For though it be not True , that Nothing can be Made but out of Pre-Existing Matter ( and consequently that God himself supposed to Exist , could in this respect do no more , than a Carpenter or Taylor doth ; ) I say , though it be not Universally True , That every thing that is Made , must have a Material Cause ( so that the Quaternio of Causes in Logick , is not to be Extended , to all things Caused whatsoever ; ) yet is it certain , that Nothing , which once was not , could Possibly be Made without an Efficient Cause . Wherefore if there be any thing Made , which was not before , there must of Necessity besides Matter , be some other Substance Existing , as the Efficient Cause thereof ; for as much as Matter alone , Could not Make any thing ; as Marble cannot make a Statue , nor Timber and Stones a House , nor Cloth a Garment . This is our First Demonstration of the Impossibility of the Atheistick Hypothesis : it supposing all things besides the bare Substance of Matter , to be Made out of Matter alone , without any other Active Principle or Deity , or to be Made without an Efficient Cause , which is to bring them from Nothing , in an Impossible Sense . To which may be added by way of Appendix , that whereas the Democritick and Epicurean Atheists , admit of no other Efficient Causality in Nature , then only Local Motion , and allow to Matter or Body , their only Substance , no Self-Moving Power , they hereby make all the Motion , that is in the whole world , to be without a Cause , and from Nothing ; Action without any Subject , or Agent , and the Efficiency of all things , without an Efficient . In the next place , should we be so liberal , as to grant to the Atomick Atheists , Motion without a Cause , or permit Strato and the Hylozoick Atheists , to attribute to Matter a Self-Moving Power , yet do we affirm , that this Matter and Motion both together , could not Possibly Produce any new Real Entity , which was not before ; Matter as such Efficiently Causing Nothing , and Motion only changing the Modifications of Matter , as Figure , Place , Site , and Disposition of Parts . Wherefore if Matter as such , have no Animal Sense and Conscious Vnderstanding , Essentially belonging to it , ( which no Atheists as yet have had the Impudence to assert ) then can no Motion or Modification of Matter , no Contexture of Atoms , Possibly beget Sense and Vnderstanding , Soul and Mind ; because this would be to bring Something out of Nothing , in the Impossible Sense , or to suppose Something to be Made by It self without a Cause . Which may Serve also for a Confutation of those Imperfect and Spurious Theists , who will not allow to God Almighty , ( whether supposed by them to be Corporeal or Incorporeal ) a Power of Making any thing , but only out of Pre-Existent Matter , by the new Modifying thereof : as a Carpenter makes a House out of Pre-Existing Timber and Stone , and a Taylor a Garment out of Pre-Existing Cloth. For since Animal Life , and Vnderstanding , are not by them supposed to belong at all to Matter as such , and since they cannot result from any Modifications or Contextures thereof , it would plainly follow from hence , that God could not Possibly make Animals , or Produce Sense and Vnderstanding , Souls , and Minds , which nevertheless these Theists suppose him to have done ; and therefore ought in reason to acknowledge him , not only to be the Maker of New Modifications of Matter , ( and one who Built the world only as a Carpenter doth a House ) but also of Real Entities distinct from the same . And this was the very Doctrine ( as we have already declared ) of the most Ancient Atomick Physiologers ; not That every thing whatsoever might be Made out of Pre-Existing Matter ; but on the contrary , that in all Natural Generations , there is no Real Entity Produced out of the Matter , which was not before in it , but only New Modifications ; and Consequently that Souls and Minds , being not meer Modifications of Matter ; in respect of Magnitude , Figure , Site , and Motion , could never be Produced out of it , because they must then of necessity , Come from Nothing ; that is , be Made either by Themselves , without a Cause , or without a Sufficient Cause . It hath also been before noted out of Aristotle , how the Old Atheistick Materialists , being assaulted by those Italick Philosophers after that manner , that Nothing which was not before , in Matter , besides its Modifications , could Possibly be Produced out of it , because Nothing can Come out of Nothing , and consequently that in all Natural Generations and Corruptions , there is no Real Entity Made or Destroyed ; endeavoured without denying the words of that Proposition , to Evade after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That there is indeed Nothing Generated or Corrupted ( in some Sense ) for as much as the same Substance of Matter , always remains , it being never Made nor Destroyed . For as men do not say , that Socrates is Made , when he is Made Musical or Handsome , nor Destroyed , when he looseth these Dispositions , because the subject Socrates , was before and still remaineth ; so neither is any Substantial thing or Real Entity in the world Made or Destroyed in this sense ; because Matter which is the Substance of all , perpetually remains , and all other things whatsoever , are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Passions and Affections and Dispositions thereof , as Musicalness and Unmusicalness , in respect of Socrates . Which is all one as if they should say , that all things whatsoever besides Matter , being but Accidents thereof , are Generated out of it and Corruptible into it , without the Production of any Real Entity out of Nothing , or the Reduction of any into Nothing , so long as the Substance of Matter which is the only Real Entity , remains always the same . Wherefore though Life , Sense , and Vnderstanding , all Souls and Minds , be Generated out of Matter , yet does it not follow from thence , that therefore there is any Real Entity Made or Produced , because these are Nothing but Accidents and Modifications of Matter . This was the Subterfuge of the Old Hylopathian Atheists . Now it is true indeed , that whatsoever is in the Universe , is either Substance or Accidents , and that the Accidents of any Substance , may be Generated and Corrupted , without the Producing of any Real Entity out of Nothing , and Reducing of any into Nothing ; for as much as the Substance still remains entirely the same . But the Atheists , taking it for granted , that there is no other Substance besides Body or Matter , do therefore falsly suppose , that which is really Incorporeal Substance , or else the Attributes , Properties , and Modes thereof , to be the meer Accidents of Matter , and Consequently conclude these to be Generable out of it , without the Production of any Real Entity out of Nothing . We say therefore , that it does not at all follow , because the same Numerical Matter , ( as for example a Piece of Wax ) may be Successively made Spherical , Cubical , Cylindrical , Pyramidal , or of any other Figure ; and the same man may Successively , Stand , Sit , Kneel and Walk ; both , without the Production of Anything out of Nothing ; or because , a heap of Stones , Bricks , Morter , and Timber , lying altogether disorderly and confusedly , may be made into a Stately Palace ; and that without the Miraculous Creation of any Real Entity out of Nothing ; that therefore the same may be affirmed likewise , of every thing else , besides the bare Substance of Matter , as namely Life and Vnderstanding , Soul and Mind , that though there be No such thing in Matter it self , yet the Production of them out of Matter , would be no Production ; of Something out of Nothing . One Ground of which mistake hath been , from mens not rightly considering what the Accidents of a Substance are , and that they are indeed Nothing but the Modes thereof . Now a Mode is such a thing , as cannot Possibly be conceived , without that whereof it is a Mode ; as Standing , Sitting , Kneeling and Walking , cannot be conceived without a Body Organized , and therefore are but Modes thereof ; but Life and Cogitation , may be clearly apprehended without Body , or any thing of Extension ; nor indeed can a Thought Be conceived , to be of such a Length , Breadth and Thickness , or to be Hewed and Sliced out , into many Pieces , all which laid together , as so many Small Chips thereof , would make up again , the entireness of that whole Thought . From whence it ought to be concluded , that Cogitation is no Accident , or Mode of Matter , or Bulky Extension , but a Mode or Attribute of another Substance , Really distinct from Matter , or Incorporeal . There is indeed Nothing else clearly conceivable by us in Body or Bulky Extension , but only more or less Magnitude of Parts , Figures , Site , Motion , or Rest ; and all the Different Bodies that are in the whole World , are but several Combinations or Syllables , made up out of these few Letters : but no Magnitudes , Figures , Sites , and Motions , can Possibly Spell or Compound , Life and Sense , Cogitation and Vnderstanding , as the Syllables thereof ; and therefore to suppose these to be Generated out of Matter , is plainly to suppose some Real Entity to be brought out of Nothing , or Something to be made without a Cause , which is Impossible . But that which hath principally confirmed men in this Errour is the business of Sensible Qualities and Forms , as they are vulgarly conceived , to be distinct Entities , from those forementioned Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , Motion , or Rest. For since these Qualities and Forms , are unquestionably Generated and Corrupted , there seems to be no Reason , why the same might not be as well acknowledged , of Life , Sense , Cogitation , and Vnderstanding , that these are but Qualities or Accidents of Matter also , ( ●hough of another Kind ) and consequently may be Generated out of it , without the Making of any Real thing out of Nothing . But the Democritick and Epicurean Atheists themselves , have from the Principles of the Atomick Philosophy , sufficiently Confuted and Rectified this mistake , concerning Sensible Qualities , they exploding and banishing them all , as conceived to be Entities Really distinct from the forementioned Modifications of Matter , and that for this very reason ; Because the Generation of them , would upon this supposition , be the Production of Something out of Nothing , or without a Cause : and concluding them therefore , to be Really Nothing else , but Mechanism , or different Modifications of Matter , in respect of the Magnitude of Parts , Figure , Site and Motion or Rest ; they only Causing different Phancies and Apparitions in us . And in very truth , this vulgar opinion of Real Qualities of Bodies , seems to have no other Original at all , than mens mistaking their own Phancies , Passions , and Affections , for things Really Existing in the Objects without them . For as Sensible Qualities , are conceived to be things distinct from the forementioned ●odifications of Matter ▪ so are they Really , Nothing but our own Phancies , Passions and Affections ; and Consequently no Accidents or Modifications of Matter , but Accidents and Modifications of our own Souls , which are Substances Incorporeal . Now if these Democritick and Epicurean Atheists themselves , concluded that Real Qualities , considered as distinct from the Modifications of Matter , could not possibly be Generated out of it , because this would be the Production of Something out of Nothng ; they ought certainly much more to have acknowledged the same , concerning Life and Cogitation , Sense and Vnderstanding , that the Generation of these out of sensless Matter would be an Impossible Production of Something out of Nothing , and consequently , that these are therefore no Corporeal Things , but the Attributes , Properties , or Modes , of Substance Incorporeal ; since they can no way be Resolved into Mechanism and Phancy , or the Modifications of Matter , as the Vulgar Sensible Qualities may , and ought to be . For though the Democriticks and Epicureans did indeed , suppose , all humane Cogitations to be Caused or Produced , by the Incursion of Corporeal Atoms upon the Thinker ; yet did never any of them arrive to such a degree , either of Sottishness or Impudence , as a Modern Writer hath done , to maintain , that Cogitation , Intellection , and Volition , are themselves really Nothing else , but Local Motion or Mechanism , in the inward Parts of the Brain and Heart , or , that Mens nihil aliud praeterquam Motus , in partibus quibusdam Corporis Organici , that Mind it self , is Nothing but Motion , in some parts of the Organized Body ; who therefore as if Cartesius had not been sufficiently Paradoxical , in making Brute Animals , ( though supposed by him to be devoid of all Cogitation ) Nothing but meer Machines ; and not contented herewith , hath advanced much further , in making this Prodigious Conclusion , that all Cogitative Beings and Men themselves , are Really Nothing else , but Machines and Automata ; whereas he might as well have affirmed Heaven to be Earth , Colour to be Sound , Number to be Figure , or any thing else in the world to be any thing , as Cogitation and Local Motion to be very self same thing . Nevertheless , so strong was the Atheistick Intoxication , in those Old Democriticks and Epicureans , that though denying Real Qualities of Bodies , for this very reason , because Nothing could be Produced our of Nothing , they Notwithstanding contradicting themselves , would make Sense , Life , and Vnderstanding , to be Qualities of Matter , and therefore Generable out of it , and so Unquestionably , Produced Real Entities out of Nothing , or Without a Cause . Moreover it is observable , that Epicurus having a mind to assert Contingent Liberty in men , in way of opposition to that Necessity of all Humane Actions , which had been before maintained by Democritus and his Followers , plainly acknowledges , that he could not Possibly do this , according to the Grounds of his own Philosophy , without supposing something of Contingency , in the First Principles , that is in the Motion of those Atoms , out of which men and other Animals are Made , — Si semper motus connectitur omnis . Et Vetere exoritur semper Novus Ordine Certo , Nec Declinando faciunt Primor dia Motus Principium quoddam quod Fati foedera rumpat , Ex Infinito ne Causam Causa sequatur ; Libera per Terras unde haec Animantibus extat , Vnde est haec , inquam , Fatis Avolsa Voluntas ? The reason for which , is afterwards thus expressed by him , Quoniam De Nihilo Nil fit , because Nothing can be Made out of Nothing . Upon which account he therefore ridiculously Feigned , besides his Two other Motions of Atoms , from Pondus and Plagae , Weight and Strokes , a Third Motion of them , which he calls , Clinamen Principiorum , a Contingent and Vncertain Declination , every way from the Perpendicular ; out of Design , to salve this Phaenomenon of Free Will in men ; Without bringing Something out of Nothing , according as he thus subjoyneth , Quare in Seminibus quoque idem fateare necesse est , Esse aliam praeter Plagas & Pondera causam Motibus , unde haec est nobis Innata Potestas ; De NIHILO quoniam FIERI NIL posse videmus . Pondus enim prohibet ne Plagis omnia fiant Externa quasi Vi. Sed ne Mens ipsa Necessum Intestinum habeat cunctis in rebus agendis , Et devicta quasi cogatur Ferre Patique , Id facit Exiguum CEINAMEN PRINCIPIORVM , Nec ratione loci certa , nec tempore certo . Now if Epicurus himself , conceived , that Liberty of Will , could not possibly be Generated , in Men out of Matter or Atoms , they having no such thing at all in them ( that is no Contingent Vncertainty in their Motion ) without bringing of Something out of Nothing ; which was contrary to the Fundamental Principles of the Atomick Philosophy , ( though this were intolerably absurd in him , thus to suppose Contingency , and a Kind of Free Will , in the Motions of Sensless Atoms , so that indeed he brought his Liberty of Will , out of Nothing ) certainly Sense , and Vnderstanding , Soul and Mind in Animals and Men , could not Possibly be Generated out of Atoms or Matter , devoid of all Sense and Vnderstanding : For the very same Reason , Quoniam De Nihilo Nil fit , Because Nothing can be Made out of Nothing . For unquestionably , were all Life and Vnderstanding , all Souls and Minds Generated out of Dead and Sensless Matter ; and were there no Substantial or Essential Life and Vnderstanding in the whole Universe ; then must it of Necessity , be all Made out of Nothing , or without a Cause , and consequently Real Entities and Substantial things be Made out of Nothing , which is absolutely Impossible . For though we do not say , that Life and Cogitation , Sense and Vnderstanding , abstractly considered , are Substances ; yet do we affirm them to be Entities Really distinct from Matter , and no Modifications or Accidents thereof , but either Accidents and Modifications , or rather Essential Attributes of Substance Incorporeal : as also that Souls and Minds , which are the Subjects of them , are indeed Substantial Things . Wherefore We cannot but here again condemn , the Darkness of that Philosophy , which Educes not only species Visible and Audible ( Entities Perfectly Unintelligible ) and Real Qualities , distinct from all the Modes of Body , and even Substantial Forms too , ( as they call them ) but also Sensitive Souls themselves , both in men and brutes ; Ex Potentia Materiae , Out of the Power of the Matter ; that is , indeed Out of Nothing . For as much as this prepares a direct way to Atheism ; because if Life and Sense , Cogitation and Consciousness , may be Generated out of Dead and Sensless Matter , then might this well be supposed the first Original of All things ; nor could there Reasonably be any Stop made , at Rational Souls ; especially by these men , who also conclude them , to be Rasae Tabulae , meer White Sheets of Paper , that have nothing at all in them , but what is Scribbled upon them , by Corporeal Objects from without : there being nothing in the Vnderstanding or Mind of Man , which was not before in Sense : so that Sense is the First Original Knowledge ; and Vnderstanding , but a Secondary and Derivative thing from it , more Vmbratile and Evanide . Hitherto have we Demonstrated that all things whatsoever , could not possibly be Made out of Matter , and particularly that Life and Sense , Mind and Vnderstanding , being no Accidents or Modes of Matter , could not by Motion be Generated out of it , without the Production of Real Entities out of Nothing . But because some may Possibly Imagine , that Matter might otherwise than thus by Motion , by a Miraculous Efficiency , Produce Souls and Minds , we shall add in the last place , that Nothing can Efficiently Produce any Real Entity or Substantial thing , that was not before ; unless it have at least equal Perfection to it , and a Substantially Emanative , or Creative Power . But scarcely any man can be so sottish , as to Imagine , that every Atom of Dust , hath Equal Perfection in it to that of the Rational Soul in man , or to Attribute a Creative Power to all Matter , ( which is but a Passive thing ) whilst this is in the mean time denied by him , to a Perfect Being : both these Assertions also , in like manner as the Former , Producing Real Entities out of Nothing Causally . And thus have we Demonstrated the Impossibility and Non-sense of all Atheism , from this very Principle , by which the Atheists would assault Theism , in the true Sense thereof , that No thing can be Made without a Cause , or that Nothing cannot be the Cause of Any thing . Now if there be no Middle betwixt Atheism and Theism , and all things must of Necessity either spring from Sensless Matter , or else from a Perfect Vnderstanding Being , then is this Demonstration of the Impossibility of Atheism , a Sufficient Establishment of the Truth of Theism ; it being such a Demonstration of a God , as the Geometricians call , a Deduction Ad Impossibile , which they allow of for good and frequently make use of . Thus ; Either there is a God , or else Matter , must needs be acknowledged , to be the only Self-Existent thing , and all things else whatsoever , to be Made out of it ; But it is Impossible that all things should be made out of Sensless Matter : Therefore is there a God. Nevertheless we shall here for further satisfaction , show how the Existence of a God , may be Directly Demonstrated also , from this very Principle , which the Atheists endeavour to take Sanctuary in , and from thence to impugne Theism , De Nihilo Nihil , that Nothing can be Made out of Nothing Causally , or That Nothing cannot be the Cause of Any thing . In the first place therefore , we shall fetch our Beginning , from what hath been already often declared , That it is Mathematically Certain , that Something or other , did Exist Of It Self from all Eternity , or without beginning , and Vnmade by any thing else . The Certainty of which Proposition dependeth upon this very Principle , as its Foundation , That Nothing can come from Nothing , or be Made out of Nothing , or That Nothing which once was not , can of it self come into Being without a Cause ; it following unavoidably from thence , That if there had been once Nothing , there could never have been Any thing . And having thus laid the Foundation , we shall in the next place make this further Superstructure , that because Something did certainly Exist of it Self from Eternity Vnmade , therefore is there also Actually , a Necessarily Existent Being . For to suppose , that any thing did Exist Of It Self from Eternity , by its own Free Will and Choice , and therefore not Necessarily but Contingently , since it might have Willed otherwise ; this is to suppose it to have Existed before it Was , and so Positively to have been the Cause of it self , which is Impossible , as hath been already declared . When a thing therefore is said to be Of It Self , or the Cause of It self , this is to be understood no otherwise , than either in a Negative Sense , as having Nothing else for its Cause ; or because , its Necessary Eternal Existence , is Essential to the Perfection of its own Nature . That therefore which Existed Of It self from Eternity , Independently upon any thing else , did not so Exist Contingently but Necessarily ; so that there is undoubtedly , something Actually in Being , whose Existence is and always was Necessary . In the next place it is certain also , that Nothing could Exist Necessarily Of it Self , but what included N●cessity of Existence in its own Nature . For to suppose any thing to Exist Of it self Necessarily , which hath no Necessity of Existence in its own Nature , is plainly to suppose that Necessary Existence of it , to Come from Nothing , since it could neither proceed from that Thing it self , nor yet from any thing else . Lastly , there is Nothing which includes Nec●ssity of Existence in its very Nature and Essence , but only an Absolutely Perfect Being . The Result of all which is , that God or a Perfect Being , doth certainly Exist , and that there is Nothing else which Existed Of it self from Eternity , Necessarily and Independ●ntly ; but all other things whatsoever derived their Being from him , or were Caused by him ; Matter or Body it self not excepted . That which hath Staggered some Theists here , and made them so inclinable and prone to believe , that Matter also Existed from Eternity Vnmade , is partly ( as hath been already intimated ) an Idiotical Conceit , that because Nothing can be Artificially made by men , otherwise than out of Pre-Existing Matter , as Houses and Garments , Puddings , and Pyes , therefore there could be no other making of any thing by any Power whatsoever : though even men themselves , can produce Something out of no Pre-Existent Matter , as Cogitations and Local Motion . And the same partly proceedeth also , from certain False Opinions entertained , concerning Matter . For first some Theists have supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal First Matter ; out of which Incorporeal Matter . Together with an Incorporeal Form , Joyned to it , they conceived the Essence of Body to have been Compounded , and Made up . And no wonder if these same Fanciful Philosophers , have further added also hereunto , that from this Incorporeal Matter , by an Incorporeal Form , were begotten likewise Incorporeal Qualities of Body . Now it is not Conceivable , what else should be meant , by this Incorporeal Hyle or Matter , but only a Metaphysical Notion , of the Potentiality or Possibility of things , respectively to the Deity ; which because it is indeed Eternal , and as much Vnmade as God himself is , it being Nothing but the Divine Power considered Passively , or the Reverse of it ; therefore in all probability , were these Philosophers so prone to think , the Physical Matter , of this Corporeal Vniverse , to have been Eternal and Vnmade . Neither was this Incorporeal Hyle , or Matter , a Novel Opinion , entertained only by Some Junior Platonists , but older than Aristotle himself ; as appeareth plainly , from these following words of his in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some speak of the Principle as Matter ; wh●ther they suppose this Matter to be Body , or to be Incorporeal . But this Incorporeal Matter in Physiology can be accounted no better than a kind of Metaphysical Non-Sense . Again others seem to have been the more prone to think , Matter or Body , to have been Self Existent and Vnmade , because they both conceived it to be Really the same thing with Space , and also took it for granted , that Space was Infinite , and Eternal , and Consequently Necessarily Existent . In answer whereunto we reply First , That though Space and Distance ▪ should be granted to be Positively Infinite , or to have no Bounds nor Limits at all , as also to have been Eternal , yet according to the Opinion of some , would it not follow from thence , that Matter was Infinite , Eternal and Necessarily Existent ; not as if Space or Distance , could Exist alone by it Self , an Accident without a Substance , it being plainly Impossible , that Nothing should have any Accidents , Modifications , and Attributes ; or be Mensurable by Yards and Poles ; but because this Space is by them supposed , not to be the Extension of Body , but the Infinite and Vnbounded Extension of the Deity . But in the next place ; If Space be concluded to be certainly Nothing else , but the Extension and Distance of Body or Matter , considered in General , ( without respect to this or that particular Body ) and Abstractly ; in order to the Conception of Motion , and the Mensuration of things ; ( For Space thus consider'd , is Necessarily Immoveable , as to the Parts thereof respectively ; as the Two Extreams of a Yard Distance , can never possibly come nearer to One another ) then do we say , that there appeareth no sufficient Ground for this Positive Infinity of Space , we being certain of no more than this , that be the World , or any Figurate Body , never so Great , it is not Impossible , but that it might be still Greater and Greater , without end . Which Indefinite Encreasablenass of Body and Space , seems to be mistaken for a Positive Infinity thereof . Whereas for this very Reason , because it can never be so Great , but that more Magnitude may still be added to it , therefore can it never be Positively Infinite . Nor is there perhaps so great an Absurdity in this , That Another World could not Possibly be made , a Mile Distant from this ; for as much as there being Nothing between them , they must needs Touch ; or That this Finite World could have no Mountains and Valleys , in the Exteriour Surface of it , since it might be either Spherical , Cubical or Cylindrical , or of any other Regular Figure , whatsoever the Maker pleased to form it in . To conclude therefore , by Space without the Finite World , is to be Understood , Nothing but the Possibility of Body , Further and Further without End , yet so as never to reach to Infinity ; and such a Space as this was there also , before this World was Created , a Possibility of so much Body to be Produced . But Space and Actual Distance , as really Mensurable by Yards and Poles , though it may be Greater and Greater without end , yet can it not be Positively Infinite , so as that there could be no more added to it ; and therefore there can be no Argument from hence , to prove the Necessary Existence of Matter . Moreover the Existence of a Deity might be further Demonstrated , from this Common Notion , That Nothing can come from Nothing Causally , because if there were no God , as we could not have had any Idea of him , or a Perfect Being , since it must have Come from Nothing , and have been the Idea or Conception of Nothing ; So neither could there have been indeed any Knowledge or Vnderstanding at all . For Singular Bodies Existing without us , cannot enter into us , and put Understanding in us , nor is there any thing but Local Motions propagated from them to our Organs of Sense . The Mind must have its Immediate Intelligibles , within it self , for otherwise it could not possibly Understand any thing ; which Intelligibles and their Relations to one another , or Verities , are ( as was said before ) Eternal . Moreover , the Mind can frame Ideas or Conceptions , not only of things Actually Existing , but also of all Possibilities ; which plainly Implies and supposes the Actual Existence of a Being Infinitely Powerful , that could Produce them . So that the proper Object , of Mind and Vnderstanding , is a Perfect Being , and all the Extent of its Power ; which Perfect Being , Comprehending it self and the Extent of its own Power , or the Possibities of all things , is the First Original Mind , of which all other Minds partake . Wherefore were there no Perfect Omnipotent Being , Comprehending it self , and its own Power or all the Possibilities of things ; the Intelligible Objects of the Mind and Ideas , must have come from Nothing . However it hath been already proved from this Principle , Nothing from Nothing , that the Powers of Sense and Vnderstanding , or the Entities of Soul and Mind , could never have Resulted , from any Modifications of Sensless Matter whatsoever . Wherefore since it is Mathematically certain , that our Humane Souls and Persons , could not Possibly have been Generated out of Matter ; one of these Two things will undeniably follow ; That Either they must all have Existed Of Themselves from Eternity Vnmade , or Else have been Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of an Antecedent Non-Existence , by a Perfect Vnderstanding Being Vnmade , or atleast have Derived their whole Substance from it . So that it is , altogether as certain , that there is a God , as that our Humane Souls and Persons , did not all Exist from Eternity Of Themselves . And that there must be some Eternal Vnmade Mind , hath been already Demonstrated also , from the same Principle , Nothing out of Nothing . Thus have We abundantly Confuted , the Second Atheistick Argumentation , that there can be no Omnipotence nor Divine Creation , because Nothing can be Made out of Nothing ; we having plainly shewed that this very Principle , in the True Sense thereof , affordeth a Demonstration for the Contrary . THe Six following Atheistick Argumentations , driving at these Two things , First , the Disproving of an Incorporeal , and then of a Corporeal Deity ; ( From both which , the Atheists conceive it must follow of necessity , that there can be none at all ) we shall take them all together , and in order to the Confutation of them , perform these Three Things . First , we shall Answer the Atheistick Argumentations , against an Incorporeal Deity , ( contained in the Third and Fourth Heads . ) Secondly , we shall shew , that from the very Principles of the Atheistick Corporealism , ( as represented in the Fifth and Sixth Heads ) Incorporeal Substance is Demonstrable . And Lastly , That there being undeniably Incorporeal Substance , the Two following Atheistick Argumentations also , against a Corporeal Deity , ( in the Seventh and Eighth Sections ) prove altogether Insignificant . We begin with the First of these ; To shew the Invalidity of the Atheistick Argumentations , against an Incorporeal Deity . It hath been already observed , That though all Corporealists , be not therefore of necessity Atheists ; yet Atheists universally have been Corporealists , this being always their First and Grand Postulatum , That there is no other Substance besides Body . Thus Plato long ago , declared Concerning them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They contend strongly , that that only really Is , which is Tangible or Can Resist their Touch ; concluding Body and Substance , to be one and the self-same thing And if any one should affirm , that there is any thing Incorporeal , they will presently cry him down , and not hear a word more from him . For there can be no doubt , but that the Persons here intended by Plato , were those very Atheists , which himself spake of afterward , in the same Dialogue ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether shall we assent , to that Opinion n●w adays entertained by so many , That Nature Generateth all things from a certain Fortuitous Cause , without the direction of any Mind or Vnderstanding ? or rather , that it produceth them , according to Reason , and Knowledge , proceeding from God ? Indeed the Philosopher there tells us , that some of these Atheistick Persons , began then to be somewhat ashamed of making Prudence , and Justice , and other Moral Vertues , Corporeal Things , or Bodys , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though they affirm concerning the Soul it self , that this seems to them to be Corporeal ; yet concerning Prudence , and those other Vertues mentioned , some have now scarcely the Confidence to maintain , these to be either Bodies or Nothing . But this ( saith he ) was indeed no less than the quite Giving up of the Cause of Atheism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because if it be but once granted , that there is never so little Incorporeal , this will be sufficient , to overthrow the Atheistiek Foundation . Wherefore he concludes , that such as these , were but Mongrel and Imperfect Atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For they who are thorough-paced , and Genuine Atheists indeed , will bogle at neither of those forementioned things , but contend that whatsoever , they cannot grasp with their hands , is altogether Nothing . That is , that there is no other Substance nor Entity in the World , but only Body , that which is Tangible , or Resists the Touch. Aristotle also , representeth the Atheistick Hypothesis after the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They affirm that Matter or Body , is all the Substance that is , and that all other things , are but the Passions and Affections thereof . And again in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These men maintain All to be One , and that there is but one Only Nature , as the Matter of all things , and this Corporeal , or endued with Magnitude . And now we see plainly , that the ancient Atheists , were of the very same mind , with these in our Days , that Body , or that which is Tangible and Divisible , is the Only Substantial Thing , from whence it follows , that an Incorporeal Substance would be the same with an Incorporeal Body , i. e. an Impossibility , and that there can be no Incorporeal Deity . But in the Management of this Cause , there hath been some Disagreement amongst the Atheists themselves . For First , the Democriticks and Epicureans , though consenting with all the other Atheists in this , That whatsoever was Vnextended , and devoid of Magnitude , was therefore Nothing ; ( so that there could neither be , any Substance , nor Accident or Mode of any Substance , Vnextended ) did notwithstanding distinguish concerning a Double Nature . First , That which is so Extended , as to be Impenetrable , and Tangible , or Resist the Touch , which is Body . And Secondly , That which is Extended also , but Penetrably and Intangibly , which is Space or Vacuum : a Nature , according to them , really distinct from Body , and the only Incorporeal Thing that is . Now since this Space which is the only Incorporeal , can neither Do nor Suffer any thing , but only give Place or Room to Bodies to Subsist in , or Pass thorough , therefore can there not be any Active , Vnderstanding , Incorporeal Deity . This is the Argumentation of the Democritick Atheists . To which we Reply ; That if Space be indeed a Nature distinct from Body , and a Thing Really Incorporeal , as they pretend , then will it undeniably follow from this very Principle of theirs , that there must be Incorporeal Substance ; and ( this Space being supposed by them also to be Infinite ) an Infinite Incorporeal Deity . Because if Space be not the Extension of Body , nor an Affection thereof ; then must it of necessity be , either an Accident Existing alone by it self , without a Substance , which is Impossible ; or else the Extension or Affection , of some other Incorporeal Substance , that is Infinite . But here will Gassendus step in , to help out his good Friends , the Democriticks and Epicureans , at a dead Lift ; and undertake to maintain , that though Space be indeed an Incorporeal Thing , yet it would neither follow of necessity from thence , that it is an Incorporeal Substance or Affection thereof , nor yet that it is an Accident , Existing alone by it self without a Substance ; because this Space is really , neither Accident , nor Substance , but a certain Middle Nature or Essence betwixt both . To which Subterfuge of his , that we may not quarrel about Words , we shall make this Reply ; That unquestionably , Whatsoever Is , or hath any kind of Entity , doth either Subsist by it self , or else is an Attribute , Affection , or Mode , of something that doth Subsist by it self . For It is Certain , That there can be no Mode , Accident , or Affection , of Nothing ; and consequently , that Nothing cannot be Extended , nor Mensurable . But if Space be neither the Extension of Body , nor yet of Substance Incorporeal , then must it of necessity be , the Extension of Nothing , and the Affection of Nothing ; and Nothing must be Mensurable by Yards and Poles . We conclude therefore , That from this very Hypothesis of the Democritick and Epicurean Atheists , that Space is a Nature distinct from Body and Positively Infinite , it follows undeniably , that there must be some Incorporeal Substance , whose Affection its Extension is ; and because there can be nothing Infinite , but only the Deity , that it is the Infinite Extension of an Incorporeal Deity ; just as some Learned Theists and Incorporealists have asserted . And thus is the Argument of these Democritick and Epicurean Atheists , against an Incorporeal Deity , abundantly confuted ; we having made it manifest , that from that very Principle of their own , by which they would disprove the same , it is against themselves Demonstrable . To which it might be here further added , that Epicurus who professedly opposed Plato's Incorporeal God , as an Impossibility , did notwithstanding , manifestly Contradict himself , when he asserted such a Democracy of Monogrammous Gods , as were not Compounded of Atoms and Vacuum , ( though according to him , the only Principles of Body ) that so they might be Incorruptible ; nor yet could Touch or be Touched , but were Penetrable , as is declared in those Verses of Lucretius , Tenvis enim Natura Deûm , longeque remota , Sensibus à nostris , Animi vix mente videtur . Quae quoniam manuum Tactum , suffugit & Ictum , Tactile nil nobis quod sit , contingere debet . Tangere enim non quit , quod Tangi non licet ipsum . ( Though Tangibility and Impenetrability , were elsewhere made by him , the very Essence of Body ) and Lastly , such as had not Corpus but Quasi-Corpus , and therefore must needs be Really Incorporeal . Though there is no doubt to be made , but that Epicurus Colluded in all this ; himself not Believing a jot of it , nor any such Gods at all . But other Atheists there were , who concluding likewise , That whatsoever was Vnextended was Nothing , were sensible of the Inconvenience of making Space thus to be a thing really distinct from Body , ( from whence it would follow unavoidably , that it was an Affection , of Incorporeal Substance ; ) and therefore acknowledged , not Two Natures of Extended Things , but as we had it before in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One only Nature , and that Bodily ; Space being therefore to them , either a meer Imaginary Thing , that hath no Reality without our Minds , but only a Phantasm of our own , and in their Modern Language , a kind of Ghost , Apparition , or Spectre of a Body ; or else indeed , the very Extension of Body it self , considered in General , and Abstractly from this or that Singular Body , Moveable . And these men therefore framed their Argumentation against an Incorporeal Deity after this manner . Nothing truly Is , but what is Extended , or hath a Certain Magnitude , ( because that which is Vnextended and hath no Magnitude , is No-where , and consequently Nothing . ) But whatsoever is Extended , and in a Place , is Body . Therefore is there no other Substance besides Body ; and Consequently there can be no Incorporeal Deity . Or else to put the Argument into a more Approveable Syllogistick Form , Whatsoever is Extended , is Body , or Corporeal ; But Whatsoever Is , is Extended . Therefore Whatsoever Is , is Body , or Corporeal . And by Consequence there can be no Incorporeal Deity . To which Argumentation , the Assertors of Incorporeal Substance , have Replied Two manner of ways . For First , the Generality of the ancient Incorporealists , taking it for granted , that whatsoever was Extended in Magnitude , and had Parts one without another , was Divisible , as also probably , Impenetrable by any thing else Extended , because there can be no Penetration of Dimensions ; and therefore no One Magnitude , can be Imbibed or Swallowed up into another , but must of necessity stand without it , adding so much to the Quantity thereof : They readily gave their Assent to that Proposition , That Whatsoever is Extended , into Longitude , Latitude , and Profundity , is Body . But being strongly perswaded of the Existence of some other Substance besides Body ; they denied that Other Proposition of theirs , That Whatsoever Is , is Extended ; or What is Vnextended is Nothing : maintaining that besides Body , or Extended Substance , there was another Substance Incorporeal , which therefore was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnextended , and devoid of Quantity and Magnitude , without Parts , and Indivisible . That Plato himself Philosophized after this manner , might be proved from sundry Passages of his Writings , as that in his Tenth De Legibus , where he affirmeth , that the Soul it self , and those things which belong to it , as Cogitative , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Order of Nature , before the Longitude , and Latitude , and Profundity of Bodies . Where doubtless his meaning was not ; as if there were a Longitude , Latitude , and Profundity in Souls , but of a different kind from that Longitude , Latitude , and Profundity of Bodies , and before it : but that Longitude , Latitude , and Profundity , being the Essential Properties of Body only ; Soul and Cogitation , as devoid of these , was in order of Nature Before them . Again from that in his Timaeus , where speaking of Place , Space , and Matter , he condemneth this for a Vulgar Error , That Whatsoever Is , must of necessity be in some Place or other , and what is in No Place , is Nothing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Third Kind , is that of Space , which gives room to all things that are Generated . And when we look upon this , we dreamingly affirm , That every thing that Is , must of necessity be in some Place , and possess a certain Room and Space , and that whatsoever is not Somewhere , either in Earth or in Heaven , is Nothing . Which Drowsie or Dreaming Imagination , ( saith he , like a Ghost ) continually haunteth and possesseth men , and that even then , when they think of that True and Awakened Nature of the Deity . Whereas this Philosopher himself , discoursing elsewhere of God , under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vast Sea of Pulcritude , describeth him after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As that which is not Any where , either in Earth , or in Heaven , but it self alone by It self , and With It self , all other Beautiful things Partaking of it . And as for Aristotles Sense in this Particular ; that he here departed not , as he did in some other things , from his Master Plato , may appear from that Whole Chapter or Section , at the End of his Physicks , Spent upon this very Subject , to prove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That his First Immoveable Mover ( which is God Almighty ) must of necessity be devoid of Parts , or Indivisible , and have no Magnitude at all . The Conclusion of which Section , and his whole Book of Physicks is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things being thus determined ; It is manifestly Impossible , that the first Mover should have any Magnitude . For if it hath Magnitude , that must of necessity be either Finite or Infinite . But that there can be no Infinite Magnitude , was before demonstrated in the Physicks ; and that nothing which hath a Finite Magnitude , can have Infinite Power , hath been now Proved . Wherefore it is plain , that the First Mover is Indivisible , and devoid of Parts , and hath no Magnitude at all . Which same Doctrine is again Taught and Asserted by Aristotle in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From what hath been declared , it is manifest , that there is an Eternal and Immoveable Substance , Separate from Sensibles ; as also that this Substance cannot possibly have any Magnitude , but is devoid of Parts , and Indivisible . Because no Finite thing can have Infinite Power , and there is no such thing possible as Infinite Magnitude . Neither doth Aristotle appropriate this to the Supreme Deity ; To be thus devoid of Magnitude and of Parts , and consequently Indivisible ; he some where attributing the same also to all other Immaterial or Incorporeal things , and particularly to the Humane Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every thing that is devoid of Matter , is Indivisible , as the Humane Mind . And the like , doth he assert , at once , both concerning the Mundane , and the Humane Soul , that they are no Magnitudes , though ridiculously ( after his manner ) imputing the Contrary Opinion to Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not rightly affirmed either of the Mundane , or Rational Soul , that they are Magnitudes . For the Intellect is One and Continuous , as Intellection is , which is the same with the Intelligibles . But these are one , not as Magnitudes , but as Numbers . Wherefore the Intellect is not so Continuous , but either devoid of Parts , or not Continuous as Magnitude . For how , being Magnitude , could it understand with any of its Parts , whether Conceived as Points , or as lesser Magnitudes ; since either way , there would be an innumerable company of Intellections ? Moreover how can it conceive any thing that is Indivisible , by what is Divisible ? Furthermore in this same Book De Animâ , Aristotle stifly denies , Souls in general , either to be in a Place , or to be Locally Moved , otherwise than by Accident , as they are said to be Moved , together with the Motion of the Body . Thus Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , See how Aristotle doth every where remove , or exclude from the Soul , Corporeal ( or Local ) Motions . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristotle will by no means allow any Incorporeal things whatsoever , whether of the First , Second or Lowest rank , ( they being all the Causes of motion ) themselves to be moved . Philoponus likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You see how Aristotle , respecting Corporeal Motions , pronounces of the Soul , that it is Immoveable . For whatsoever is in a Place ( and moveable ) is Body . Lastly , in that Passage before cited , Aristotle plainly makes , the Essence of Corporeal Substance , as opposed to Incorporeal , to consist in Magnitude . Besides Plato and Aristotle , we might here instance in sundry other , of the ancient Incorporealists , who clearly maintained the same Doctrine . Philo doth not only assert in general , a Double Essence or Substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Distant , and Indistant one , but somewhere writeth thus concerning the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All things are filled with God , as Containing them , but not as being Contained by them , or in them ; to whom alone it belongeth to be , both Every where and No where . No where because himself Created Space and Place , together with Bodies , and it is not Lawful to include the Creator , within any of his Creatures . And Every where , because he extendeth his Vertues and Powers , throughout Earth and Water , Air and Heaven , and leaveth no Part of the World destitute thereof , but collecting all things together under himself , hath bound them fast with Invisible Bonds . But none hath more industriously pursued this business then Plotinus who every where asserts , Body and Magnitude , to be one and the same thing ; and that besides this , there is another Substance Incorporeal , which consequently is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of Quantity , and of Magnitude , and of Parts , locally distant from one another ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it having in its Nature transcended , the Imperfection of Quantity . And Who hath also written , Two Whole Books upon this very Subject , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That one and the self same Numerical thing , may be all of it , entirely Every where . Wherein his Principal design was to Prove , that the Deity , is not Part of it here , and part of it there ; and so much thereof in one place , and so much in another ( as if the very Substance of it were Mensurable by Yards and Poles ) but the whole Vndivided Deity , every where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) God is before all things that are in ● Place . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not at all to be wondered at , that God being not in a Place , should be present to every thing that is in a Place , wholly and entirely : Reason pronouncing , that he having no place , must therefore of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all of him Indivisibly Present , to whatsoever he is Present . Neither is this , saith he , a thing only deduced by Reason , but that which is before Reason , suggested , by the Instincts of Mankind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That one and the same Numerical Substance ( to wit of the Deity ) is at once entirely every where , is agreable to the Common Notions , Sentiments of Mankind , when we do so often by the Instincts of Nature , speak of that God , who is in Every one of us ; as supposing him to be one and the same in all . Where the Philosopher subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And this is the Firmest of all Principles , that which our Souls do , as it were , Naturally and of themselves Speak ; and which is not Collected by Reason , but comes forth from them , before Ratiocination . Moreover he often affirmeth of the humane Soul , or rather takes it as a thing for granted , that this is , the Whole or All of it , in every part of the Body , that is Undividedly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As for the humane Soul , it is one and the same Numerically , in the Hand and in the Foot. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Since we commonly suppose , our own Soul to be the same , both in our foot and in our hand ; why should we not in like manner , acknowledge , that of the Mundane Soul or Deity , which is in one part of the Universe , to be the same with that in another ? In like manner Simplicius , proving that Body is not the first Principle , because there must of necessity be Something Self-moving , and what is so , must needs be Incorporeal , writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because what is such , must of necessity be Indivisible , and Indistant , for were it Divisible , and Distant , it could not all of it be conjoyned with its whole self ; so that the whole should both actively move , and be moved . Which same thing seems further Evident , in the Souls being All Conscious of It Self , and Reflexive upon its whole Self , which could not be , were one part of it Distant from another . Again the same Philosopher , expresly denieth , the Soul though a Self-moving Substance , to be at all Locally Moved , otherwise then by accident in respect of the Body , which is moved by it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Soul being not Moved by Corporeal or Local Motions ( for in respect of these it is Immoveable ) but by Cogitative ones only ▪ ( the names whereof are Consultation , and Deliberation , &c. ) by these Moveth Bodies Locally . And that this was Really Plato's meaning , also , when he determined the Soul to be a Self-moving Substance and the Cause of all Bodily Motion ; that moving it self in a way of Cogitation it moved Bodies Locally ( Notwithstanding that Aristotle would not take notice of it ) sufficiently appears from his own words , and is acknowledged by the Greek Scholiasts themselves , upon Aristotle's De Anima . Thus again Simplicius elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Since the Soul is not in a place , it is not capable of any Local Motion . We should omit the Testimonies of any more Philosophers , were it not , that we find Porphyrius so full and express herein ; who makes this the very beginning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Manuduction to Intelligibles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That though Every Body be in a Place , yet Nothing that is properly Incorporeal , is in a Place : and who afterwards further pursues it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither does that which is Incorporeal move Locally by Will. Place being Relative only to Magnitude and Bulk . But that which is devoid of Bulk and Magnitude , is likewise devoid of Local Motion . Wherefore it is only present by a certain Disposition and Inclination of it , to one thing more than another , nor is its presence there discernible otherwise , than by its operations and Effects . Again concerning the Three Divine Hypostases , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Supreme God , is therefore Every where , because he is Nowhere ; and the same is true also of the Second and Third Divine Hypostasis , Nous and Psyche . The Supreme God is Every where and No where , in respect of those things which are after him , and only his own and in himself . Nous or Intellect is in the Supreme God ; Every where and No where as to those things that are after him . Psyche or the Mundane Soul is both in Intellect and the Supreme God , and Every where and No where as to Bodies . Lastly , Body , is both in the Soul of the World , and in God. Where he denies , God to be Locally in the Corporeal World , and thinks it more proper to say that the Corporeal World is in God , then God in it ; because the World is held and contained in the Divine Power , but the Deity is not in the Locality of the World. Moreover he further declares his Sense after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nor if there were conceived to be , such an Incorporeal Space or Vacuum ( as Democritus and Epicurus supposed ) could Mind or God , possibly Exist in this Empty Space , ( as Co-extended with the same ) for this would be only Receptive of Bodies , but it could not receive the Energie of Mind or Intellect , nor give any Place or Room to that , that being no Bulkie thing . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Corporeal World is Distantly present , to the Intelligible , ( or the Deity ; ) and that is Indivisibly and Indistantly present , with the World. But when that which is Indistant and Vnextended , is present with that which is Distant and Extended ; then is the Whole of the Former , one and the same Numerically , in Every part of the Latter . That is , it is Indivisibly and Vnmultipliedly , and Illocally , there ( according to its own Nature ) present with that , which is naturally Divisible , and Multipliable , and in a Place . Lastly , he affirmeth the same likewise of the Humane Soul , that this is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Substance devoid of Magnitude , and which is not Locally present , to this or that Body , but by Disposition and Energie , and therefore the Whole of it in every part thereof Vndividedly . And as for Christian Writers , besides Origen , who was so famous an Asserter of Incorporeal Substance , that ( as Socrates recordeth ) the Egyptian Monks and Anthropomorphites , threatned death to Theophilus the Alexandrian Bishop , unless he would at once execrate and renounce the Writings of Origen , and profess the Belief of a Corporeal God , of Humane Form ; and who also maintained Incorporeal Substance to be Vnextended , as might be proved from Sundry Passages , both of his Book against Celsus , and that Peri Archon ; we say ( besides Origen and others of the Greeks ) St. Austine amongst the Latins , clearly asserted the same , he maintaining in his Book , De Quantitate Animae , and else where , concerning the Humane Soul , that being Incorporeal , it hath no Dimensions of Length , Breadth and Profundity , and is Illocabilis , No where as in a Place . We shall conclude , with the Testimony of Boetius , who was both a Philosopher and a Christian , Quaedam sunt ( saith he ) Communes Animi Conceptiones , per se notae , apud Sapientes tantum ; Vt Incorporalia non esse In Loco ; There are certain Common Conceptions , or Notions of the Mind , which are known by themselves amongst wise men only ; as this for example , That Incorporeals are in No Place . From whence it is manifest , that the generality of reputed Wise men , were not formerly of this opinion , Quod Nusquam est nihil est , That what is No where , or in no certain Place , is Nothing ; and that this was not look'd upon by them as a Common Notion , but only as a Vulgar Errour . By this time we have made it unquestionably Evident , that this Opinion of Incorporeal Substance being Vnextended , Indistant , and Devoid of Magnitude , is no Novel or Recent thing , nor first started in the Scholastick Age , but that it was the general Perswasion , of the most ancient and learned Asserters of Incorporeal Substance ; especially , that the Deity was not Part of it Here , and Part of it There , nor the Substance thereof Mensurable by Yards and Poles , as if there were so much of it contained in one Room , and so much and no more in another , according to their several Dimensions ; but that the whole Vndivided Deity , was at once in Every Part of the world , and consequently No where Locally after the manner of Bodies . But because this opinion , seems so Strange and Paradoxical , and lies under so great Prejudices , we shall in the next place show , how these ancient Incorporealists , endeavoured to acquit themselves in repelling the several Efforts and Plausibilities made against it . The First whereof is this , That to suppose Incorporeal Substances , Vnextended and Indivisible , is to make them Absolute Parvitudes , and by means of that , to render them all , ( even the Deity it self ) contemptible ; since they must of necessity , be either Physical Minimums , that cannot Actually be Divided further by reason of their Littleness , ( if there be any such thing ) or else meer Mathematical Points , which are not so much as Mentally Divisible : so that Thousands of these Incorporeal Substances , or Spirits , might Dance together at once upon a Needles Point . To which it was long since thus Replied by Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and all other Incorporeal Substances , are not so Indivisible , as if they were Parvitudes , or Little things , as Physical points ; for so would they still be Mathematically Divisible ; nor yet , as if they were Mathematical Points neither , which indeed are no Bodies nor Substances , but only The Termini of a Line . And neither of these wayes , could the Deity Congruere , with the world ; nor Souls with their respective Bodies , so as to be all present with the whole of them . Again he writeth particularly concerning the Deity thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God is not so Indivisible as if he were the Smallest or Least of things , for he is the Greatest of all , not in respect of Magnitude , but of Power . Moreover as he is Indivisible , so is he also to be acknowledged Infinite , not as if he were either a Magnitude or a Number , which could never be past thorough ; but because his Power is Incomprehensible . Moreover the same Philosopher , condemneth this for a Vulgar Errour , proceeding from Sense and Imagination , that whatsoever is Vnextended and Indistant , must therefore needs be Little , he affirming on the contrary the Vulgar to be much mistaken , as to True Greatness and Littleness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We commonly looking upon this Sensible world as Great , wonder how that ( Indivisible and Unextended ) Nature of the Deity , can every where comply and be present with it . Whereas that which is Vulgarly called Great , is indeed Little , and that which is thus Imagined to be Little , is indeed Great . For as much as the whole of This diffuseth it self through every part of the other ; or rather this whole Corporeal Vniverse , in every one of its parts , findeth that Whole and Entire ; and therefore Greater than it self . To the same purpose also Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity , which is the only true Being , is neither Great nor Little , ( For as much as Great and Little properly belong to Corporeal Bulk or Magnitude ) but it exceedeth both the Greatness of every thing that is Great , and the Littleness of whatsoever is Little ( it being more Indivisible and more One with it self , than any thing that is Little , and more Powerful than any thing that is Great ) So that it is above both the Greatest , and the Least ; it being found , all one and the same , by every Greatest and every Smallest thing , participating thereof . Wherefore you must neither look upon God , as the Greatest thing , ( that is in a way of Quantity ) for then you may well doubt , how being the Greatest , He can be all of him present with every Least thing , neither diminished nor contracted : nor yet must you Look upon him , as the Least thing neither ; for if you do so , then will you be at a loss again , how being the Least thing , he can be present , with all the Greatest Bulks , neither Multiplied nor Augmented . In a word , the Sum of their Answer amounts to this , that an Incorporeal Vnextended Deity is neither a Physical Point , because this hath Distance in it , and is Mentally Divisible ; nor yet a Mathematical One ; because This though having neither Magnitude nor Substance in it , hath notwithstanding Site and Position , a Point being according to Aristotle , a Monad having Site and Position . It is not to be conceived as a Parvitude or very Little thing , because then it could not Congruere , with all the Greatest things ; nor yet as a Great thing , in a way of Quantity and Extension , because then it could not be All of it Present , to every Least thing . Nor does True Greatness consist , in a way of Bulk or Magnitude , all Magnitude being but Little , since there can be no Infinite Magnitude , and no Finite Magnitude can have Infinite Power , as Aristotle before urged . And to conclude , though some who are far from Atheists , may make themselves merry , with that Conceit , of Thousands of Spirits , dancing at once upon a Needles Point , and though the Atheists , may endeavour , to Rogue and Ridicule , all Incorporeal Substance in that manner ; yet does this run upon a clear Mistake of the Hypothesis , and make nothing at all against it ; for as much as an Vnextended Substance , is neither any Parvitude , as is here supposed ( because it hath no Magnitude at all ) nor hath it any Place , or Site , or Local Motion , properly belonging to it ; and therefore can neither Dance upon a Needles Point , nor any where else . But in the next place , it is further Objected ; That What is neither Great nor Little , what possesses no Space , and hath no Place nor Site amongst Bodies , must therefore needs be an Absolute Non-Entity , for as much as Magnitude or Extension , are the very Essence of Being or Entity , as such ; so that there can be neither Substance nor Accident Unextended . Now since whatsoever is Extended , is Bodily , there can therefore be no other Substance besides Body , nor any thing Incorporeal , otherwise then as that word may be taken , for a Thin and Subtile Body , in which Sense Fire was by some in Aristotle , said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The most Incorporeal of all the Elements ; and Aristotle himself useth the word in the same manner , when he affirmeth , that all Philosophers did define the Soul , by Three things , Motion , Sense , and Incorporiety ; several of those there mentioned by him , understanding the Soul to be no otherwise Incorporeal , than as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Thin and Subtle Body . In answer to which Objection ; we may remember that Plato in the passage before cited , declareth this to be but a Vulgar Errour , that whatsoever doth not take up Space , and is in no Place , is Nothing . He Intimateing the Original hereof , to have sprung , from men's adhering too much to those Lower Faculties , of Sense and Imagination , which are able to conceive Nothing , but what is Corporeal . And accordingly Plotinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sense indeed , which we attending to , disbelieve these things , tells us of Here and There ; but Reason dictates , that Here and There , is so to be understood of the Deity , not as if it were Extendedly Here and There , but because every Extended thing , and the several Parts of the World , partake every where of that , being Indistant and Vnextended . To the same purpose Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We ought therefore , in our Disquisitions concerning Corporeal and Incorporeal Beings , to conserve the Property of each , and not to confound their Natures . But especially to take heed , that our Phancy and Imagination , do not so far impose upon our judgments , as to make us attribute to Incorporeals , what properly belongeth to Bodies only . For we are all accustomed to Bodies , but as for Incorporeals , scarcely any one reaches to the knowledge of them ; men alwaies fluctuating about them and diffiding them , so long as they are held under the Power of their Imagination . Where afterwards he propoundeth a Form for this , How we should think of Incorporeals , so as not to Confound their Natures with Corporeals ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the Indistant and Vnextended Deity , is the Whole of it present in Infinite Parts of the Distant World , neither Divided , as applying part to part ; nor yet Multiplied into many Wholes , according to the multiplicity of those things that partake thereof . But the whole of it ( One and the same in Number ) is present to all the Parts of the Bulkie World , and to every one of those many things in it , Vndividedly and Vnmultipliedly ; that in the mean time partaking thereof Dividedly . It was granted therefore by these Ancients , that this Vnextended and Indistant Nature , of Incorporeals , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing altogether Vnimaginable ; and this was concluded by them , to be the only Reason , why so many have pronounced it to be Impossible , because they attended only to Sense and Imagination , and made them the only Measure of Things and Truth ; it having been accordingly maintained by divers of them , ( as Porphyrius tells us ) that Imagination and Intellection , are but Two different Names , for one and the same thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a difference of Names only and no more , betwixt Mind and Phancy . Phancy and Imagination in Rational Animals , seeming to be the same thing with Intellection . But there are many things , which no man can have any Phantasm or Imagination of , and yet are they notwithstanding by all Unquestionably acknowledged for Entities or Realities ; from whence it is plain , that we must have some other Faculties in us , which Extend beyond Phansie and Imagination . Reason indeed dictates , that whatsoever can either Do or Suffer any thing , must therefore be undoubtedly Something : but that whatsoever is Vnextended , and hath no Distant Parts , one without another , must therefore needs be Nothing , is no Common Notion , but the Spurious Suggestion of Imagination only , and a Vulgar Errour . There need to be no fear at all , Lest a Being Infinitely Wise and Powerful , which Acts upon the whole world ; and all the Parts thereof , in Framing and Governing the same , should prove a Non-Entity , meerly for want of Bulk and Extension , or because it Swells not out into Space and Distance as Bodies do , therefore Vanish into Nothing . Nor does Active Force and Power , as such , depend upon Bulk and Extension , because then , whatsoever had the greater Bulk , would have the greater Activity . There are therefore , Two kinds of Substances in the Universe , the First Corporeal , which are Nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bulks , or Tumours , devoid of all Self-Active Power ; the Second Incorporeal , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substantial Powers , Vigours , and Activities ; which though they act upon Bulk and Extension , yet are themselves Vnbulkie and devoid of Quantity and Dimensions ; however they have a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them in another sense , an Essential Profundity , according to this of Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All Corporeal Substance , is simply Divisible , some Parts of it being here and some there , but Intellectual Substance , is Indivisible , and without Dimensions , though it hath much of Depth ond Profundity in it in another Sense . But that there is some thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnimaginable even in Body it self , is evident , whether you will suppose it to be Infinitely Divisible or Not , as you must of necessity suppose , one or other of these . And that we ought not always to pronounce of Corporeal Things themselves , according to Imagination , is manifest from hence ; because though Astronomical Reasons , assure us , that the Sun is really more than a Hundred Times bigger than the whole Earth , yet can we not possibly for all that , Imagine the Sun of such a Bigness , nor indeed the Earth it self ; half so big as we know it to be . The reason whereof is , partly because we never had a Sense or Sight of any such Vast Bigness at once , as that of either of them , and partly because our Sense always representing the Sun to us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of a Foot Diameter , and we being accustomed always to Imagine the same according to the Appearance of Sense , are not able to frame any Imagination of it , as very much Bigger . Wherefore if Imagination be not to be Trusted , nor made the Criterion or Measure of Truth , as to Sensible things themselves , much less ought it to be , as to Things Insensible . Besides all which , the Ancient Incorporealists , argued after this manner , that it is , as Difficult for us to conceive , a Substance whose Duration is Vnextended or Vnstretched out in Time , into Past , Present and Future , and therefore without Beginning ; as that which is Vnextended as to Parts , Place or Space , in Length , Breadth and Thickness ; yet does Reason pronounce , that there must needs be , not only a Duration without Beginning , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Timeless Eternity , or a Permanent Duration , differing from that Successive Flux of Time ; ( which is one of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things Generated , or that had a Beginning ) This Parity of Reason is by Plotinus thus insisted on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the same reason , that we deny Local Extension , to the Deity , must we also deny Temporal Distance to the same : and affirm that God is not in Time , but above Time , in Eternity . For as much as Time , is alwaies Scattered and Stretched out in Length , and Distance , one moment following after another ; but Eternity remaineth in the same , without any Flux , and yet nevertheless outgoeth Time , and transcendeth the Flux thereof , though seeming to be stretched and spun out more into Length . Now the reason why we cannot frame a Conception of such a Timeless Eternity , is only because our selves are Essentially Involved in Time , and accordingly are our Conceptions Chained , Fettered , and Confined , to that narrow and dark Dungeon , that our selves are Imprisoned in ; Notwithstanding which , our Freer Faculties , assuring us of the Existence of a Being , which far transcendeth our selves , to wit , one that is Infinitely Perfect ; we have by means hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Vaticination , of such a Standing Timeless Eternity , as its Duration . But as for that Conceit , of Immaterial or Incorporeal Bodies ; or , that God , and Humane Souls , are no otherwise Incorporeal , then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thin and Subtle Body ; such as Wind or Vapour , Air , or Aether ; it is certain , that according to the Principles of the most ancient Atomick Philosophy , ( before it was Atheized ) there being no such Real Quality of Subtlety or Tenuity , ( because this is altogether Vnintelligible ) but this Difference arising wholly , from Motion , Dividing the Insensible Parts , and every way Agitating the same , together with a certain Contexture of those Parts ; it is not Impossible but that the Finest and most Subtle Body that is , might become as Gross , Hard , Heavy , and Opake , as Flesh , Earth , Stones , Lead , or Iron ; and again that the Grossest of these Bodies , by Motion and a Different Contexture of Parts , might not only be Crystalized , but also become as Thin , Soft , and Fluid as the Finest Aether . So that there is no Specifick Difference , betwixt a Thick and Thin , a Gross and Fine , an Opake and Pellucide , and Hard and Soft Body , but Accidental only ; and therefore is there no reason , why Life and Vnderstanding , should be thought to belong to the one , rather than to the other of them . Besides which , the Reasons of the ancient Incorporealists , ( afterwards to be produced ) will Evince that the Humane Soul and Mind , cannot possibly be any Body whatsoever , though never so Fine , Thin , and Subtle ; whose Parts are by Motion Dividable and Separable from one another . But it is further Objected against this Vnextended Nature , of Incorporeal Substances , as they are said to be All in the Whole , and all in every Part of that Body , which they are united to , or Act upon ; that this is an Absolute Contradiction and Impossibility ; because if the Whole of the Deity , be in this One Point of Matter , then can there be Nothing at all of it , in the Next adjoyning ; but that must needs be another Whole , and Nothing the same with the former . In like manner , if the whole Humane Soul , be in this one Part of the Organized Body , then can there be none at all of it , in any other Part thereof ; and so not the Whole in the Whole , To which Objection , the ancient Incorporealists , made this Twofold Reply . First , in way of Concession , That this is indeed an Absolute Contradiction , for an Extended Substance , or Body , to be All of it in every one Part or Point of that Space , which the whole occupieth . Thus Plotinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is Impossible for a Body , or Extended Substance , to be one and the same , All of it in every Part of that Space , which it possesses ; and for every Part thereof , to be the same with the Whole . But Secondly , as for an Vnextended and Indistant Substance , which hath no Parts one without another , it is so far from Being a Contradiction , that it should be All of it in every Part of that Body , which it Acts upon ; that it is Impossible it should be otherwise , only a Part in a Part thereof ; so that an Equal Quantity of both , should Co-Exist together , because this is to suppose an Vnextended Substance to be Extended . We say it is Contradictious to the Nature of that Substance , which is supposed to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Devoid of Magnitude , and of Quantity , and of Parts , Indistant , and Indivisible ; that it should be otherwise United to , or Conjoyned with , an Extended Body , then after this way , which is look'd upon as such Conjuring ; namely , that the Whole of it should be present with , and Act upon every Part thereof . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Form of Doctrine , concerning Incorporeals , is necessarily taken from the thing it self , ( Viz. the nature of them as Vnextended ) and hath Nothing in it Aliene from that Essence , as confounding the Corporeal Nature therewith . Whatsoever is Vnextended and Indistant , cannot possibly Co-Exist , with an Extended Substance , Point by Point , and Part by Part , but it must of necessity be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All of it , one and the same Numerically ; that is , ( like it self ) Vndividedly , in every Part of that , which it Acts upon . Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this Form , when it is said , that the Whole Deity , is in every Part of the World , and the Whole Soul in every Part of the Body , is not to be taken in a Positive sense , for a Whole consisting of Parts , one without another , but in a Negative only , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Whole Vndivided ; so that the meaning thereof is no more than this , that the Deity is not Dividedly , in the World , nor the Soul Dividedly in the Body , a Part here , and a Part There ; but The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every where , All of it , Vndividedly . Thus again Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If therefore , God be every where : it cannot possibly be , that he should be so Dividedly ; because then himself would not be every where , but only a Part of him Here , and a Part of him There , throughout the whole World ; himself being not one Vndivided Thing . Moreover , this would be all one , as if a Magnitude were Cut and Divided into many Parts , every one of which Parts , could not be , that whole Magnitude . Lastly , this would be the very same , as to make God a Body . Now if these things be Impossible ; then must that so much Disbelievd thing ( look'd upon as such a Puzzling Griphus , or rather as Contradictious Non-sense ) be an Undoubted Truth , according to the Common Notions of mankind ; that God is Every where ; to wit , that He is All of him , the same Whole , Undividedly , Every where . The sum of all is , That though it be an Absolute Contradiction , for a Body , or Quantum , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All of it in every Part of that Space , which the Whole is in ; yet it is no Contradiction at all for an Vnextended and Indistant Being , to be All of it Vndividedly , in every Part of that Body , it Acts upon ; but on the contrary , it would be statly Contradictious to it ; to say , that it is only Part of it in a Part ; this being to Divide an Indivisible thing , into Parts . The Fourth and Last Objection , against Incorporeal and Vnextended Substance , is from that Illocality , and Immobility , ( which will follow thereupon ) of Humane Souls , and other Finite Particular Spirits , such as Demons or Angels ; That this is not only in it self very Absurd , to suppose these Finite and Particular Beings , to be thus Illocal and Immoveable ; No where , and Every where ; ( from whence it would seem to follow that they might Act the whole Corporeal Vniverse , or take cognizance of all things therein Every where ) but also , that this Conceit is Contradictious to the Very Principles of Religionists themselves , and plainly Confuted by the same ; they acknowledging Universally , that Humane Souls ( at Death ) departing out of this Body , do Locally move from thence , into a certain other Place , Called Hades , Hell , or Inferi . Now the Latter Part of this Objection is First to be Answered . And this is indeed a thing , which the ancient Asserters of Incorporeal Substance , as Vnextended , were not unaware of ; That the Vulgarly Received Tradition , of Humane Souls , ( after Death ) going into Hades , might be Objected against them . For the Satisfying whereof , Plotinus suggesteth these Two Things ; First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That if by Hades be meant , nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Invisible , ( as many times it is ) then is there no more signified by the Souls going into Hades , than it s no longer being Vitally united to this Earthy Body , and but Acting apart by it self , and so hath it nothing of Place necessarily included in it . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But if by Hades be understood , a Certain Worser Place , ( as sometimes it also is ) What wonder is this ? since now where our Body is , there in the same place is our Soul said to be also ? But you will Reply , how can this be , when there is now no longer any Body left ? We Answer , that if the Idol of the Soul be not quite Separated from it , Why should not the Soul it self be said to be there also , where its Idol is ? Where by the Idol of the Soul Plotinus seems to mean , an Airy or Spirituous Body , Quickned and Vitalized by the Soul , adhering to it after death . But when the same Philosopher supposes , this very Idol of the Soul to be also Separable from it , and that so as to subsist apart by it self too , this going alone into Hades , or the Worser Place , whilst that liveth only in the Intelligible World ( where there is no Place nor Distance ) lodged in the Naked Deity , having nothing at all of Body hanging about it , and being now not A Part but the Whole , and so Situate nether here nor there ; in this High Flight of his , he is at once , both Absurdly Paradoxical , in dividing the Life of the Soul as it were into Two , and forgat the Doctrine of his own School , which as himself elsewhere intimateth , was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Our Soul , though it shall quit this Body , yet shall it never be disunited from all Body . Wherefore Porphyrius answering the same Objection , though he were otherwise much addicted to Plotinus , and here uses his Language too , yet does he in this depart from him , adhering to the ancient Pythagorick Tradition ; which as will appear afterwards , was this , That Humane Souls are always Vnited to some Body or other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As the Souls being here upon Earth , ( saith he ) is not its moving up and down upon it , after the manner of Bodies ; but it s Presiding over a Body which moveth upon the Earth ; so is its being in Hades , nothing but its presiding over that Idol , or Enlivened Vaporo●● Body , whose Nature it is to be in a Place , and which is of a Dark Subsistence . Wherefore if Hades be taken for a Subterraneous and Dark Place , yet may the Soul nevertheless , be said to go into Hades , because when it quits this Gross Earthy Body , a more Spirituous and Subtle Body , collected from the Spheres ( or Elements ) doth still accompany it . Which Spirit being Moist and Heavy , and naturally descending to the Subterraneous places , the Soul it self may be said in this sense to go Vnder the Earth also , with it , not as if the Substance thereof , passed from One Place to Another , but because of its Relation and Vital Vnion to a Body which does so . Where Porphyrius addeth , contrary to the Sense of Plotinus ; That the Soul is never quite Naked of all Body ; but hath alway some Body or other joyned with it suitable and agreeable to its own present Disposition ( either a Purer or Impurer one . ) But that at its first Quitting , this Gross Earthly Body , the Spirituous Body , which accompanieth i● , ( as its Vehicle ) must needs go away Fouled and Incrassated with the gross Vapours and steams thereof ; till the Soul afterwards by Degrees Purging it self , this becometh at length A Dry Splendour , which hath no Mysty Obscurity , nor casteth any Shadow . But because this Doctrine of the Ancient Incorporealists , concerning the Humane Souls being always , ( after Death ) United to some Body or other ; is more fully declared by Philoponus , then by any other , that we have yet met withal , we shall here excerp some Passages out of him about it . First therefore , he declareth this for his own opinion , agreeable to the Sense of the best Philosophers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the Rational Soul , as to its Energie , is separable from all Body ; but the Irrational Part or Life thereof , is Separable only from this Gross Body , and not from all Body whatsoever ; but hath ( after Death ) a Spirituous or Aiery Body , in which it acteth ; This I say is a True Opinion , as shall be afterwards proved by us . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Irrational Life of the Soul , hath not all its Being , in this Gross Earthy Body , but remaineth after the Souls Departure out of it ; having for its Vehicle and Subject , the Spirituous Body . Which it self is also compounded out of the Four Elements , but receiveth its Denomination from the Predominant Part , to wit Air : as this Gross Body of ours is called Earthy , from what is most Predominant therein . Thus do we see , that according to Philoponus , the Humane Soul after Death , does not meerly exercise its Rational Powers , and think only of Metaphysical and Mathematical Notions , Abstract things , which are neither in Time nor Place , but exerciseth also its Lower Sensitive and Irrational Faculties , which it could not possibly do , were it not then Vitally United to some Body ; and this Body then accompanying the Soul , he calls Pneumatical , that is ( not Spiritual in the Scripture-Sense , but ) Spirituous , Vaporous , or Airy . Let us therefore in the next place see , what Rational Account , Philoponus can give of this Doctrine of the Antients , and of his Own Opinion agreeably thereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Humane Soul , ( in those who are not Purged and Cleansed in this Life ) after its departure out of this Body , is acknowledged , or rather Demonstrated , to go into Hades , there to receive Punishment , for its evil Actions past . For Providence does not only take Care of our Being , but also of our Well-Being . Therefore is the Soul though lapsed into a Preter-Natural State , yet not neglected by Providence , but hath a Convenient Care taken of it ; in order to its Recovery . And since Sinning had its Original from the Desire of Pleasure , it must of necessity be Cured by Pain . For here also Contraries are the Cures of Contraries . Therefore the Soul being to be Purged , is Punished and Pained in those Subterraneous Judicatories and Prisons , in order to its Amendment . But if the Soul be Incorporeal , it is Impossible for it to Suffer . How then can it be Punished ? There must of Necessity be some Body joyned with it : Which being immoderately Constringed or Agitated , Concreted , or Secreted , and Discordantly Moved , by Heat and Cold ; or the like , may make the Soul sensible of Pain by reason of Sympathy ; as it is here in this Life . What Body therefore , is that which is then Conjoyned with the Soul , after the dissolution of that Earthy Body , into its Elements ? Certainly it can be no other , than this Pneumatical , or Spirituous Body , which we now speak of . For in this are Seated , as their Subject , the Irascible and Concupiscible Passions , and they are inseparable from the same , nor could they be in the Soul , disunited from all Body . And that Soul which is freed from these , would be forthwith freed from Generation ; nor would it be concerned in those Subterraneous Judicatories and Prisons , but be carried up aloft , to the higher Celestial Regions , &c. After which he endeavours further to confirm this Opinion , from the Vulgar Phaenomena , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Furthermore , that there is such a Pneumatical ( Spirituous , Vaporous , or Airy ) Body , which accompanieth Souls Vnpurged after Death ; is evident also from the Phaenomena themselves . For what account can otherwise be given , of those Spectres or Phantasms , which appear Shadow-like about Graves or Sepulchres ? since the Soul it self is neither of any Figure , nor yet at all Visible . Wherefore these Ancients say , that Impure Souls after their departure out of this Body , wander here up and down , for a certain space , in their Spirituous , Vaporous , and Airy Body , appearing about Sepulchres , and haunting their former Habitations . For which cause there is great reason , that we should take care of Living Well ; as also , of abstaining from a Fouler and Grosser diet ; these Ancients telling us likewise , that this Spirituous Body of ours , being fouled and incrassated by Evil Diet , is apt to render the Soul , in this Life also , more Obnoxious to the Disturbances of Passions . And here Philoponus goes on to gratifie us , with a further Account , of some other of the Opinions of these Ancients , concerning this Spirituous or Airy Body , accompanying the Soul after Death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They further add , that there is Something of the Plantal and Plastick Life also , Exercised by the Soul , in those Spirituous or Airy Bodies , after Death ; they being Nourished too ; though not after the same manner , as these Gross Earthy Bodies of ours are here , but by Vapours ; and that not by Parts or Organs , but throughout the Whole of them , ( as Sponges ) they imbibing every where those Vapours . For which cause , they who are wise , will in this Life also , take care of using a Thinner and Dryer Diet , that so that Spirituous Body ( which we have also at this present time within our Grosser Body ) may not be Clogged and Incrassed , but Attenuated . Over and above which , those Ancients made use of Catharms , or Purgations to the same end and purpose also . For as this Earthy Body is washed by Water , so is that Spirituous Body Cleansed by Cathartick Vapours ; some of these Vapours being Nutritive , others Purgative . Moreover these Ancients further declared , concerning this Spirituous Body ; that it was not Organized , but did the Whole of it , in every Part throughout , exercise all Functions of Sense ; the Soul Hearing , and Seeing , and Perceiving all Sensibles , by it every where . For which Cause Aristotle himself , affirmeth in his Metaphysicks , That there is properly but One Sense , and but One Sensory . He by this One Sensory meaning , the Spirit , or Subtle Airy Body , in which the Sensitive Power , doth all of it , through the Whole , immediately apprehend all Variety of Sensibles . And if it be demanded , How it comes then to pass , that this Spirit , appears Organized in Sepulchres , and most commonly of Humane Form , but sometimes in the Form of some other Animals ; to this those Ancients Replied , That their appearing so frequently in Humane Form ; proceedeth from their being , Incrassated with Evil Diet , and then as it were stamped upon , with the Form of this Exteriour Ambient Body , in which they are ; as Crystal is Formed and Coloured , like to those things which it is fastned in , or Reflects the Image of them . And that their having sometimes other different Forms , proceedeth from the Phantastick Power of the Soul , it self , which can at pleasure transform this Spirituous Body into any shape . For being Airy , when it is Condensed , and Fixed , it becometh Visible ; and again Invisible , and Vanishing out of Sight , when it is Expanded and Rarefied . Now from these Passages cited out of Philoponus , it further appeareth , that the Ancient Asserters of the Souls Immortality , did not suppose Humane Souls after Death , to be quite strip'd , Stark Naked from all Body ; but that the Generality of Souls , had then a certain Spirituous , Vaporous , or Airy Body , accompanying them ; though in different Degrees of Purity or Impurity , Respectively to themselves . As also , that they conceived , this Spirituous Body , ( or at least something of it ) to hang about the Soul also here in this Life , before Death , as its Interiour Indument or Vestment ; which also then sticks to it , when that other Gross Earthly Part of the Body , is by Death put off , as an Outer Garment . And some have been inclinable to think ( by reason of certain Historick Phaenomena ) these Two , to be things so distinct , that it is not Impossible , for this Spirituous Body , together with the Soul to be Locally separated from the other Grosser Body , for some time , before Death , and without it . And indeed thus much can●ot be denied , that our Soul Acteth , not Immediatly only upon Bones , Flesh , and Brains , and other such like Gross Parts of this Body , but first and chiefly upon the Animal Spirits ; as the Immediate Instruments of Sense and Phancy ; and that by whose Vigour and Activity , the other Heavy and Unwieldy Bulk of the Body , is so nimbly Moved . And therefore we know no reason but we may assent here to that of Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Blood is the Food and Nourishment of the Spirit , ( that is , that Subtle Body called the Animal Spirits ) and that this Spirit is the Vehicle of the Soul , or the more Immediate Seat of Life . Nevertheless the same Philoponus there addeth , that according to these Ancients ; besides the Terrestial Body , and this Spirituous and Airy Body too , there is yet a Third kind of Body , of a Higher Rank then either of the Former , ( peculiarly belonging to such Souls after Death , as are Purged and Cleansed from Corporeal Affections , Lusts , and Passions , ) called by them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A Luciform , and Celestial , and Ethereal Body . The Soul ( saith he ) continueth either in the Terrestrial , or the Aereal Body , so long , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vntil that having Purged it self , it be carried aloft , and freed from Generation . And then doth it put off , both the Irascible and Concupisciple Passions at once , together with this Second Vehicle , or Body , which we call Spirituous . Wherefore these Ancients say , that there is another Heavenly Body , always conjoyned with the Soul , and Eternal , which they call Luciform , and Star-like . For it being a Mundane thing , must of necessity have , some Part of the World , as a Province allotted to it , which it may administer . And since it is always Moveable , and ought always to Act , it must have a Body Eternally conjoyned with it , which it may always Enliven . And for these Causes do they affirm , the Soul always to have a Luciform Body . Which Lucid and Etherial Body of the Soul , is a thing often mentioned by other Writers also ; as Proclus in his Commentary upon the Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Humane Soul hath also , ( saith he ) such an Ethereal Vehicle belonging to it , as Plato himself intim●t●s , when he affirmeth the Demiurgus at first to have placed it in a Chariot . For of nec●ssity , every Soul before this Mortal Body , must have an Eternal and easily Moveable Body , it being Essential to it to move . And elsewhere the same Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whilst we remain above , we have no need of these Divided Organs , which now we have descending into Generation ; but the Vniform Lucid or Splendid Vehicle , is sufficient , this having all Senses Vnited together in it . Which Doctrine , of the Vnorganized Luciform , and Spirituous Vehicles , seems to have been derived from Plato , he in his Epinomis , writing thus concerning a Good and Wise man after Death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of whom , whether I be in Jest or Earnest , I constantly affirm , that when dying he shall yield to Fate , he shall no longer have this Variety of Senses , which now we have , but One Vniform Body , and live a happy Life . Moreover Hi●rocles much insisteth upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Luciform and Ethereal Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which also ( saith he ) the Oracles call the Thin and Subtle Vehicle , or Chariot of the Soul ; he meaning doubtless by these Oracles , the Magical or Chaldaick Oracles before mentioned . And amongst those now Extant , under that Title , there seems to be a clear acknowledgment of these Two Vehicula of the Soul , or Interiour Induments thereof ; the Spirituous , and the Luciform Body , the latter of which , is there Enigmatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Plain Superficies , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take care , not to Defile or Contaminate the Spirit ; nor to make the Plain Superficies , Deep . For thus Psellus glosseth upon that Oracle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Chaldaick Philosophers , bestow upon the Soul , Two Interiour Tunicles or Vestments , the one of which they called , Pneumatical , or the Spirituous Body ; which is weaved out as it were to it , and compounded of the Gross Sensible Body ( it being the more Thin and Subtle part thereof ) the other the Luciform Vestment of the Soul , Pure and Pellucide , and this is that which is here called the Plain Superficies . Which , saith Pletho , is not so to be understood , as if it had not Three Dimensions ( for as much as it is a Body also ) but only to denote the Subtlety and Tenuity thereof . Wherefore when the aforesaid Hierocles also calls this Luciform and Etherial Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spiritual Vehicle of the Rational Soul , he takes not the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that Sense , wherein it is used by Philoponus and Others ; as if he intended to confound this Etherial Body , with that other Spirituous or Airy Body , and to make but one of them ; but rather styles it Spiritual , in a higher Sense , ( and which cometh near to that of the Scripture ) as being a Body more Suitable and Cognate , with that Highest and Divinest Part of the Soul , Mind or Reason , then the other Terrestial Body is ( which upon that account is called also , by the same Hierocles , ( as well as it is by St. Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Animal or Natural Body . ) So that this Spiritual Body of Hierocles , is not the Airy ▪ but the Etherial Body , and the same with Synesius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Divine Body . And that this Distinction of two Interior Vehicles or Tunicles of the Soul , besides that Outer Vestment , of the Terrestial Body , ( styled in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Crustaceous or Ostr●aceous Body ) is not a meer Figment of the latter Platonists since Christianity , but a Tradition derived down from Antiquity , appeareth plainly from Virgil in his Sixth Aenead , where though not commonly understood , he writeth first of the Spirituous , or Airy Body , in which Unpurged Souls , receive Punishment after Death , thus ; Quin & Supremo cum Lumine Vita reliquit , Non tamen omne Malum miseris , nec funditus omnes Corporeae excedunt pestes : penitusque necesse est Multa diu concreta modis inolescere miris . Ergo exercentur poenis , veterumque malorum Supplicia expendunt ; aliae panduntur inanes Suspensae ad Ventos ; aliis sub gurgite Vasto Infectum eluitur Scelus , aut exuritur Igni . And then again of the other Pure Ethereal and Fiery Body , in this manner , Donec Longa dies perfecto temporis Orbe , Concretam exemit labem , Purumque reliquit Aethereum Sensum , atque Aurai Simplicis Ignem . Now as it was before observed , that the Ancient Asserters of the Souls Immortality , supposing it to have besides this Terrestial Body , another Spirituous or Airy Body , conceived this not only to accompany the Soul after Death , but also to hang about it here in this Life , as its Interiour Vest or Tunicle ; ( they probably meaning hereby , the same with that which is commonly called , the Animal Spirits , diffused from the Brain , by the Nerves , throughout this whole Body ) in like manner is it certain , that Many of them supposing , the Soul besides those Two forementioned , to have yet a Third Luciform or Etherial Body , conceived this in like manner , to adhere to it even in this Mortal Life too , as its Inmost Clothing or Tunicle ; yet so as that they acknowledged the Force thereof , to be very much weakned and ab●ted , and its Splendour altogether obscured , by the Heavy Weight , and Gross Steams or Vapours , of the Terrestial Body . Thus Suidas ●po● the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tells us out of Isidore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to some Philosophers , the Soul hath a certain Luciform Vehicle , called also Star - or Sun-like , and Eternal : which Luciform Body , is now shut up within this Terrestrial Body ( as a Light in a dark Lanthorn ) it being supposed by some of them , to be included within the Head , &c. With which agreeth Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendid or Luciform Body , lieth in this Mortal Body of ours , continually Inspiring it with Life , and containing the Harmony thereof . The ground of which opinion was , because these Philosophers generally conceived , the Humane Soul to have Pre-Existed , before it came into this Earthly Body , and that either from Eternity , or else from the First beginning of the World's Creation ; and being never without a Body , and then in a Perfect State , to have had a Lucid and Etherial Body , either Co-Eternal , or Co-Eve with it , ( though in order of Nature Junior to it ) as its Chariot or Vehicle ; which being Incorruptible , did always inseparably adhere to the Soul , in its After - Lapses and Descents , into an Aerial first , and then a Terrestrial Body ; this being as it were the Vinculum of Union , betwixt the Soul and them . Thus Pletho declares their Sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By this Etherial Body , is our Humane Soul Connected , with its Mortal Body ; the whole thereof being Implicated with the whole Vital Spirit of the Embryo , for as much as this it self is a Spirit also . But long before Pletho was this Doctrine declared and asserted by Galen , as agreeable both to Plato's and his own sense , He first Premising , that the Immediate Organ or Instrument of Sight , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Luciform and Ethereal Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore we may reasonably affirm , that the Organ of Sight , is a Luciform or Etherial Body ; as that of Hearing is Aerial ; that of Smelling Vaporous ; that of Tast Moist or Watery ; and That of Touch Earthy ; like being perceived by like : And He accordingly thus understanding , those Known Verses of Empedocles , which as Aristotle otherwise interprets them , are Nonsense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And this was that which Empedocles meant to signifie , in those famous Verses of his ; it being certain that by the most Earthy of our Senses , the Touch , we perceive the Earthy Nature of Sensibles ; and by the most Luciform , viz. that of Sight , the Passions of Light ; by that which is Aerial , Sounds ; by that which is Moist and Sponge-like , Tasts ; and Lastly , by the Organ of Smelling , which is the Extremity of those Former Cavities of the Brain , as replenished with Vapours , Odours . After which he writeth , of the Essence or Substance of the Soul , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And if we should now declare any thing concerning the Essence or Substance of the Soul , we must needs affirm one or other of these Two things ; That either it self is this Luciform and Etherial Body ( which the Stoicks whether they will or no , by consequence will be brought unto , as also Aristotle himself ) or else that the Soul is it self an Incorporeal Substance , but that this Luciform Etherial Body , is its First Vehicle , by which as a Middle , it communicates with the other Bodies . Wherefore we must say , that this Etherial Lucid Body , is Extended throughout the whole Brain ; whence is that Luciform Spirit derived , that is the Immediate Instrument of Sight . Now from hence it was , that these Philosophers , besides the Moral Purgation of the Soul , and the Intellectual or Philosophical ; recommended very much a Mystical or Telestick way of Purifying , this Etherial Body in us , by Dyet and Catharms . Thus the forementioned Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Since to our Lucid or Splendid Body , this Gross Mortal Body , is come , by way of Accession , we ought to Purifie the Former also , and free it from Sympathy with the Latter . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Together with the Purgations of the Rational Soul , the Purification of the Luciform or Etherial Vehicle , is also to be regarded , that this being made Light , and Alate or Wingy , might no way hinder the Souls Ascent upward : But he that endeavours , to Purifie the Mind only , neglecting the Body , applies not himself to the whole Man. Whereupon he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I therefore call this the Telestick or Mystick Operation ; which is Conversant about the Purgation of the Lucid or Etherial Vehicle . And whereas Philosophy was by Plato and Socrates Defined , to be a Continual Exercise of Dying ( which yet Pliny thought to be nothing but an Hypochondriacal or Atrabilarian Distemper in them , in those words of his , which Salmasius and other Criticks can by no means understand , Est etiam quidam Morbus , Per Sapientiam Mori , That the Dying by Wisdom or Philosophy , is also but a certain kind of Bodily Disease , or Over-grown Melancholy ) Though they supposed this principally to consist , in a Moral Dying to Corporeal Lusts and Passions , yet was the design thereof , partly Mystical and Telestick also , it driving at this further thing , that when they should put off this Terrestrial Body , they might at once Dye also , to the Spirituous or Aerial ; and then their Soul have nothing left , hanging about it , but only the Pure Etherial Body , its Light - winged Chariot : which in Virgil's Language , is — Purumque relinqui Aethereum Sensum , atque Aurai Simplicis Ignem . Notwithstanding which , the Pythagoreans and Platonists , seem not to have been all of them of this Perswasion , that the same Numerical Etherial Body , which the Soul was at first Created with , continueth still about it , and adhereth to it Inseparably to all Eternity , during its Descents , into other Grosser Bodies ; but rather to have supposed , that according to the Moral Disposition of the Soul , it always finds or makes a Cognate and Suitable Body , Correspondently Pure or Impure ; and consequently , that by Moral Vertue and Philosophy , it might again recover that Celestial Body , which was lost by its Fall and Descent hither . This seemeth to have been Porphyrius his sense in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , However the Soul be in it self affected , so does it alwaies find a Body , suitable and agreeable to its present Disposition ; and therefore to the Purged Souls , does Naturally accrue a Body , that comes next to Immateriality ; that is , an Etherial one . And probably Plato was of the same Mind , when he affirmed , the Soul to be alwaies in a Body , but sometimes of one kind , and sometimes of another . Now from what hath been declared , it appeareth already , that the most Ancient Asserters of the Incorporiety and Immortality of the Humane Soul , supposed it notwithstanding , to be Always Conjoyned with a Body . Thus Hierocles plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rational Nature , having alwaies a Cognate Body , so proceeded from the Demiurgus , as that neither it self is Body , nor yet can it be without Body , but though it self be Incorporeal , yet its whole Form notwithstanding , is Terminated in a Body . Accordingly whereunto , the Definition which he gives of a Man , is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Rational Soul , together with a Cognate Immortal Body ; he concluding there afterwards , that this Enlivened Terrestrial Body , or Mortal man , is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Image of The True man , or an Accession thereunto , which is therefore Separable from the same . Neither doth he affirm this only of Humane Souls , but also of all other Rational Beings whatsoever , Below the Supreme Deity , and Above Men ; that they always , Naturally Actuate a Body . Wherefore a Demon or Angel ( which words are used as Synonymous by Hierocles ) is also Defined by him , after the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Rational Soul together with a Lucid Body . And accordingly Proclus upon Plato's Timaeus , affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every Demon , Superiour to our Humane Souls , hath both an Intellectual Soul , and an Ethereal Vehicle , the Entireness thereof being made up or Compounded of these Two things . So that there is hardly any other Difference left , betwixt Demons or Angels , and Men , according to these Philosophers , but only this ; That the Former are Lapsable , into Aereal Bodies only , and no further ; but the Latter into Terrestial also . Now Hierocles positively affirmeth , this to have been the True Cabala , and Genuine Doctrine of the Ancient Pythagoreans , entertained afterwards by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And This was the Doctrine of the Pythagoreans , which Plato afterwards declared ; he resembling , Every both Humane and Divine Soul , ( that is , in our Modern Language , Every Created Rational Being ) to a Winged Chariot , and a Driver or Charioteer , both together : meaning by the Chariot , an Enlivened Body , and by the Charioteer , the Incorporeal Soul it self Acting it . And now have we given a full Account , in what manner the Ancient Asserters of Incorporeal Substance as Vnextended , Answered that Objection against the Illocality and Immobility of Particular , Finite Spirits ; Demons or Angels , and Humane Souls ; that these being all Naturally Incorporate , however in Themselves and Directly Immoveable , yet were capable of being in some sense Moved , by Accident , together with those Bodies , respectively , which they are Vitally United to . But as for that Pretence ; That these Finite Spirits , or Substances Incorporeal , being Vnextended , and so having in themselves , no Relation to any Place , might therefore Actuate and Inform the Whole Corporeal World at once , and take Cognizance of all things therein ; their Reply hereunto was ; That these being Essentially but Parts of the Vniverse , and therefore not Comprehensive of the Whole ; Finite or Particular , and not Universal Beings ; ( as the Three Hypostases of the Platonick Trinity are ) the Sphere of their Activity , could not possibly Extend any further , than to the Quickning and Enlivening of some certain Parts of Matter and the World , allotted to them ; and thereby of becoming Particular Animals ; it being Peculiar to the Deity , or that Incorporeal Substance , which is Infinite , to Quicken and Actuate All things . But it would be no Impertinent Digression here , ( as to the main Scope of our Present Vndertaking ) should we briefly compare ; the forementioned Doctrine and Cabbala , of the Ancient Incorporealists , ( the Pythagoreans and Platonists ) with that of Christianity ; and consider the Agreement or Disagreement , that is betwixt them . First therefore , here is a plain Agreement of these Best , and most Religious Philosophers , with Christianity , in this ; That the most Consummate Happiness , and Highest Perfection , that Humane Nature is capable of , consisteth not in a Separate State of Souls , strip'd Naked from all Body , and having no manner of Commerce with Matter ; as some High-flown Persons in all Ages have been apt to Conceit . For such amongst the Philosophers ( and Platonists too ) was Plotinus ; Vnevennes and Vnsafeness of whose Temper , may sufficiently appear from hence ; That as he conceived Humane Souls , might possibly ascend to so high a Pitch , as quite to shake off Commerce with all Body ; so did he in the other hand again Imagine , that they might also Descend and Sink down so low , as to Animate not only the Bodies of Bruits , but even of Trees and Plants too ; Two Inconsistent Paradoxes ; the Latter whereof is a most Prodigious Extravagancy ; which yet Empedocles ( though otherwise a Great Wit ) seems to have been guilty of also , from those Verses of his in Athenaeus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And amongst the Jews , the famous Maymonides was also of this Perswasion , it being a Known Aphorism of his , in his Great Work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That in the World to Come , ( or State of Consummate Happiness ) there shall be nothing at all of Body , but Pure Incorporeity . Upon which Account , being accused as a Denyer of the Resurrection , ( an Article as well of the Jewish , as of the Christian Faith ) he wrote that Book intituled Iggereth Teman , purposely to purge himself , and to reconcile those Two Assertions together , which he doth after such a manner ; as that there should be indeed a Resurrection , at the First Coming of the Jewish Messias , of some certain Persons , to live here a while upon the Earth , Eat and Drink , Marry and be given in Marriage , and then dy again ; after which in the World to come , they should for ever continue Pure Souls , Ununited to any Body . In which , it may be well suspected , that the Design Maymonides drove at , was against Christianity ; which notwithstanding , as to this Particular , hath the Concurrent Suffrages of the best Philosophers , That the most Genuine and Perfect state , of the Humane Soul , which in its own Nature is immortal , is to continue for ever , not without , but with a Body . And yet our High-flown Enthusiasts generally , ( however calling themselves Christians ) are such great Spiritualists , and so much for the Inward Resurrection , ( which we deny not to be a Scripture-Notion also ; As in that , of S. Paul , If ye be Risen with Christ , &c. And again , If by any means I might attain to the Resurrection of the Dead , ) as that they quite Allegorize away , together with other Parts of Christianity , the Outward Resurrection of the Body ; and indeed will scarcely acknowledge any Future Immortality , or Life to come after Death ; their Spirituality thus ending in Sadducism , and Infidelity , if not at length in Down-right Atheism , and Sensuality . But besides this there is yet a further Correspondence , of Christianity , with the forementioned Philosopbick Cabbala ; in that the Former also supposes , the Highest Perfection of our Humane Souls , not to consist in being Eternally Conjoyned , with such Gross Bodies , as these we now have , Unchanged and Unaltered . For as the Pythagoreans and Platonists , have always Complained , of these Terrestrial Bodies , as Prisons , or Living Sepulchres of the Soul ; so does Christianity seem to run much upon the same strain , in these Scripture-Expressions ; In this We Groan Earnestly , desiring to be Clothed upon , with our House which is from Heaven : and again , We that are in this Tabernacle do Groan , being burdened , not for that we would be Vncloathed , ( that is strip'd quite Naked of all Body ) but so cloathed upon , that Mortality might be swallowed up of Life : and lastly , Our selves also which have the First Fruits of the Spirit , Groan within our selves , waiting for the Adoption ( Sonship or Inheritance ) namely , the Redemption of our Bodies . That is , the Freedom of them from all those Evils and Maladies of theirs , which we herely oppressed under . Wherefore we cannot think , that the same Heavy Load and Luggage , which the Souls of good men being here burdened with , do so much groan to be delivered from , shall at the General Resurrection , be laid upon them again , and bound fast to them , to all Eternity . For of such a Resurrection as this , Plotinus , ( though perhaps mistaking it for the True Christian Resurrection ) might have some cause to affirm , that it would be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Resurrection to another Sleep ; the Soul seeming not to be Thoroughly Awake here , but as it were Soporated , with the Dull Steams and Opiatick Vapours of this gross Body . For thus the Authour of the Book of Wisdom , The Corruptible Body presseth down the Soul , and the Earthly Tabernacle weigheth down the Mind , that museth upon many things . But the same will further appear , from that Account , which the Scripture it self giveth us , of the Resurrection ; and First in General , when S. Paul Answering that Querie , of the Philosophick Infidel , How are the dead raised , or with what Body do they come ? Replieth in this manner ; Thou Fool ( that is , thou who thinkest to puzzle or baffle , the Christian Article of the Resurrection , which thou understandest not ) That which thou sowest ; is not Quickened ( to the Production of any thing ) except it first die to what it was . And thou sowest not that Body that shall be , but bare Grain as of Wheat , or of Barley , or the like ; but God ( in the ordinary course of Nature ) giveth it a Body , as it hath pleased him , ( that is , a Stalk , and an Eare , having many Grains with Husks in it ; and therefore neither in Quantity , nor Quality , the same with that which was Sowed under Ground ) Nor does he give to all Seeds , one and the same kind of Body neither , but to every seed it s own correspondent Body ; as to Wheat one kind of Eare , and to Barley another . As if he should have said ; Know that this Present Body of ours ; is to be look'd upon , but as a kind of Seed of the Resurrection-Body , which therefore is accordingly , in some sense the Same , and in some sense not the Same with it . Besides which General Account , the Particular Oppositions , which the Scripture makes , betwixt the Present and Future Body , seem very agreeable to those of the Philosophick Cabala . For First , the Present Body , is said to be Sowed in Corruption , but the Future Raised in Incorruption . For the Children of the Resurrection , cannot die any more . And then Mortality shall be swallowed up of Life . Wherefore the Christian Resurrection-Body , as well as that of the Philosophick Cabala , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ( 2 Cor. 5.1 . ) an Immortal and Eternal Body . Again the Body Sowed , is said to be a Dishonourable , Ignominious , and Inglorious Body , and therefore called also by S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Body of our Humility , or Humiliation ; A Body agreeable to this Lapsed State of the Soul ; But the Body which shall be Raised , shall be a Glorious Body ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conformable to that Glorious Body of Christ. Who when he was but Externally Transfigured , his Face did shine as the Sun , and his Raiment was white as the Light. The Glory of a Body , consisteth only in the Comliness of its Proportion , and the Spendor thereof ; Thus is there one Glory of the Sun , and another Glory of the Moon , and another Glory of the Stars , that is a different Splendor of them . Wherefore the Future Body of the Righteous , according to the Scripture also , as well as the Philosophick Cabala , will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Glorious , Splendid , Luciform and Star-like Body , Wisd. 3.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Righteous in the time of their Visitation , shall shine forth . Daniel 12. the 2. and 3. They that be wise , shall shine as the brightness of the Firmament ; and they that turn many to Righteousness , as the Stars for ever and ever . And Matthew the 13.43 . Then shall the Righteous shine forth as the Sun , in the Kingdom of their Father . And therefore probably ; this Future Glorious Resurrection Body , is that Inheritance of the Saints in Light , which the Scripture speaks of , Col. 1. the 12. Moreover , there is another difference betwixt this Present and that Future Body of the Righteous , wherein S. Paul and Hierocles do well agree , the First being called by both of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Animal Body , The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Spiritual Body . Which latter expression in Scripture , does not only denote , the Subtlety and Tenuity thereof : but also as this Present Body is called an Animal Body , because it is suitable and agreeable to that Animal Life , which men have Common with Brutes ; so is that Future called Spiritual , as bearing a fit proportion and correspondency to Souls renewed in the Spirit of their Mind , or in whom the Divine Spirit Dwelleth and Acteth ; exercising its Dominion . There is an Animal Body , and there is a Spiritual Body . And , the First Adam was made a Living Soul , the Last Adam a Quickning Spirit . And thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture , taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They who have not the Spirit . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Animal Man receiveth not , the things of the Spirit of God. Which Spirit is also said in Scripture , to be the Earnest of that our Future Inheritance , Ephesians the 1. the 14. and the Earnest of this Spiritual and Heavenly Body , 2 Corinth . the 5. the 5. It is also said to be that , by which ( Efficiently ) these Mortal Bodies , shall be Quickened , Romans the 8. the 11. If the Spirit of him , that raised up Jesus from the dead , dwell in you , he that raised up Christ from the dead , shall also Quicken your Mortal Bodies , by his Spirit that dwelleth in you . Neither doth Hierocles fall much short of this Scripture Notion , of a Spiritual Body , when he describes it to be that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which is Agreeable to the Intellectual Perfection of the Soul. This Spiritual Body is that , which the Ancient Hebrews called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eagles Wings ; We reading thus in the Gemara of the Sanhedrin ( c. 11. fol. 92. col . 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you Ask what shall become of the Righteous , when God shall renew the world ; the Answer is ; God shall make them wings like Eagles , whereby they shall fly upon the Face of the Waters . Again , as this Present Body , is called in Scripture , an Earthly Body , so is the Future Body of the Righteous , styled by S. Paul , as well as the Pythagoreans , a Heavenly Body ; and they who shall then be possessors thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heavenly men , 1 Cor. 15. As is the Heavenly , such are they that are Heavenly . Besides which , as Philosophers supposed , both Demons ( or Angels ) and Men , to have one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a like Lucid , Heavenly and Etherial Body , so from that of our Saviour , when he affirmeth , that they who shall be accounted worthy to obtain that world and the Resurrection from the dead , will neither Marry nor be given in Marriage ; nor can die any more ; for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels ; from hence I say , we may venture to call this Resurrection-Body , of the Just , also , an Angelical , or Isangelical Body ; and the rather because , the Ancient Hebrews ( as we learn from Nachmonides in Shaar Haggemul ) styled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angelical Clothing of the Soul , and Tertullian himself , Angelificatam Carnem , Angelified Flesh. But Lastly , S. Paul is not only Positive in his Doctrine here , but also Negative ; Now this I say , brethren , that Flesh and Blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption . Which Place being undoubtedly not to be Allegorized , it may be from thence inferred , that the Happy Resurrection-Body , shall not be this Foul and Gross Body of ours , only Varnished and Guilded over on the outside of it , it remaining still Nasty Sluttish and Ruinous within , and having all the same Seeds of Corruption and Mortality in its Nature , which it had before , though by perpetual Miracle kept off , it being as it were by Violence defended , from being Seised upon and devoured , by the Jaws of Death : but that it shall be so Inwardly changed , in its Nature , as that the Possessers thereof , Cannot die any more . But all this which hath been said of the Resurrection-Body , is not so to be understood , as if it belonged Vniversally , to all that shall be Raised up at the last day , or made to appear upon the Earth , as in their own Persons , at that Great and General Assizes ; That they shall have all alike , ( wicked as well as Good ) such Glorious , Spiritual , and Celestial Bodies ; but it is only a Description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Resurrection of Life , which is Emphatically called also by our Saviour Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Resurrection from the dead , or to a Happy Immortality ; as they who shall be thought worthy thereof , are likewise Styled by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Children of the Resurrection . Of which Resurrection only it is , that S. Paul treateth in that Fifteenth Chapter of his to the Corinthians . And we say , that this Christian Resurrection of Life ; is the Vesting and Setling of the Souls of Good men , in their Glorious , Spiritual , Heavenly , and Immortal Bodies . The Complete Happiness of a man , and all the Good that can be desired by him , Was by the Heathen Poet thus Summed up , Vt sit Mens Sana in Corpore Sano , That there be a Sound Mind in a Sound Body : and the Christian Happiness , seems to be all comprized in these Two Things . First , in being Inwardly Regenerated and Renewed in the Spirit of their Mind , Cleansed from all Pollution of Flesh and Spirit , and made partakers of the Divine Life and Nature ; and then Secondly , in being Outwardly Clothed , with Glorious , Spiritual , Celestial , and Incorruptible Bodies . The Scripture plainly declareth , that our Souls are not at Home here , in this Terrestrial Body , and These Earthly Mansions , but that they are Strangers and Pilgrims there in it , which the Patriarchs also confessing , plainly declared that they Sought a Country , not that which they came out from , but a Heavenly one . From which passages of Scripture , some indeed would infer , that Souls being at first Created by God Pure , Pre-Existed before this their Terrene Nativity , in Celestial Bodies ; but afterwards stragled and wandered down hither , as Philo for one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Soul ( saith he ) having left its Heavenly Mansion , came down into this Earthly Body , as a strange place . But thus much is certain , that Our Humane Souls were at first intended and designed by God Almighty , the Maker of them , for other Bodies and other Regions ; as their proper Home and Country , and their Eternal Resting Place : however , to us , that be not First , which is Spiritual , but that which is Natural , and afterwards that which is Spiritual . Now though some from that of St. Paul , where he calls this Happy Resurrection-Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That house of ours that is from Heaven , or which cometh out of Heaven , would infer , that therefore , it will not be taken , out of Graves and Charnel Houses ; they conceiving also , that the Individuation and Sameness of mens Persons , does not necessarily depend , upon the Numerical Identity of all the Parts of Matter , because we never continue thus the Same , our Bodies always flowing like a River , and passing away by Insensible Transpiration , and it is certain , that we have not all the same Numerical Matter , and neither more nor less , both in Infancy and in Old Age , though we be for all that the self Same Persons : yet nevertheless according to the best Philosophy , which acknowledges no Essential or Specifical Difference of Matter , the Foulest and Grossest Body that is , meerly by Motion , may not only be Chrystallized , but also brought into the Purity and Tenuity of the Finest Ether . And undoubtedly , that Same Numerical Body of our Saviour Christ , which lay in the Sepulchre , was after his Resurrection thus Transformed , into a Spiritual , and Heavenly Body ; the Subtlety and Tenuity whereof appeared , from his entring in when the doors were shut , and his vanishing out of sight ; however its Glory were for the time suspended , partly for the better convincing his Disciples of the Truth of his Resurrection , and partly because they were not then able to bear the Splendor of it . We conclude therefore , that the Christian Mystery , of the Resurrection of Life , consisteth not in the Souls being reunited to these Vile Rags of Mortality , these Gross Bodies of ours ( such as now they are ) but in having them Changed into the Likeness of Christ's Glorious Body , and in this Mortal's putting on Immortality . Hitherto have we seen , the Agreement that is betwixt Christianity , and the Old Philosophick Cabbala , concerning the Soul , in these Two Things . First , That the highest Happiness and Perfection of the Humane Soul , consisteth not , in a State of Pure Separation from all Body ; and Secondly , that it does not consist neither , in an Eternal Vnion with such Gross Terrestrial Bodies , as these Unchanged ; the Soul being not at Home , but a Stranger and Pilgrim in them , and Oppressed with the Load of them : but that at last the Souls of Good men , shall arrive at Glorious , Spiritual , Heavenly and Immortal Bodies . But now as to that Point , Whether Humane Souls be always United to some Body or other , and consequently when by Death they put off this Gross Terrestrial Body , they are not thereby quite Devested , and Strip'd Naked of all Body , but have a Certain , Subtle and Spirituous Body , still adhering to them , and accompanying them ? Or else , Whether all Souls that have departed out of this Life , from the very beginning of the World , have ever since continued , in a State of Separation from all Body , and shall so continue forwards till the Day of Judgment or General Resurrection ? We must confess , that this is a thing not so explicitely Determined , or expresly Decided in Christianity , either way . Nevertheless it is First of all , certain from Scripture ; That Souls Departed out of these Terrestial Bodies , are therefore neither Dead nor Asleep , till the Last Trump and General Resurrection ; but still Alive and Awake ; our Saviour Christ affirming , That they all Live unto God ; the meaning whereof seems to be this , that they who are said to be Dead , are Dead only unto Men here upon Earth ; but neither Dead unto themselves , nor yet unto God , their Life being not Extinct , but only Disappearing to us , and withdrawn from our sight ; for as much as they are gone off this Stage which we still continue to act upon . And thus is it said also , of our Saviour Christ himself , and that after his Resurrection too ; That he Liveth unto God ( Romans the 6. the 10. ) From whence it is evident , that they who are said to Live to God , are not therefore supposed to be less Alive , than they were , when they Lived unto men . Now it seemeth to be a Priviledge or Prerogative Proper to the Deity only , to Live and Act alone , without Vital Vnion or Conjunction with any Body . Quaerendum , saith Origen , Si Possibile est , penitus Incorporeas remanere Rationabiles Creaturas , cum ad summum Sanctitatis ac Beatudinis venerint ? An necesse est eas semper Conjunctas esse Corporibus ? It is worth our Enquiry ; Whether it be possible , for Rational Creatures , to remain Perfectly Incorporeal , and Separate from all Body , when they are arrived to the Highest Degree of Holiness and Happiness ? Or Whether they be always of necessity conjoyned with some Bodies : And afterwards he plainly affirmeth it to be Impossible , Vivere praeter Corpus , Vllam aliam Naturam , praeter Patrem , & Filium , & Spiritum Sanctum . For any other Nature , besides the Father , and the Son , and Holy Ghost , to live quite without a Body . Indeed if this were most Natural to the Humane Soul and most Perfective of it , to continue Separate from all Body , then doubtless ( as Origen Implied ) should the Souls of Good men , rather After the day of Judgment , continue in such a State of Separation , to all Eternity . But on the contrary , If it be Natural to Souls , to Enliven and Enform some Body or other , ( though not always a Terrestrial one ) as our Inward Sense inclines us to think , then can it not seem so probable , that they should by a kind of Violence , be kept so long in an Vn-Natural or Preter-Natural State of Nakedness and Separation from all Body ; some of them even from Adam till the day of Judgment . Again the Scripture also Intimates , that Souls Departed out of this Life , have a Knowledge of one another , and are also capable of the Punishment of Sense or Pain , Fear him ( saith our Saviour ) who After he hath killed , hath Power to cast into Hell , Luke the 12. And the Soul of the Rich Man , is said to be immediately after Death in Torments , before the Day of Judgment ; as likewise to have Known Abraham and Lazarus . And it seems neither agreeable to our Common Notions , nor yet to Piety , to conclude , That the Souls of wicked men , departing out of this Life , from the beginning of the world in their several Ages , till the Day of Judgment , have all of them no manner of Punishment inflicted on them , save only that , of Remorse of Conscience , and Future Expectation . Now it is not conceivable , how Souls after Death should Know and be Knowable , and Converse with one another , and have any Punishment of Sense or Pain inflicted on them , were they not Vitally Vnited to some Bodies . And thus did Tertullian reason long ago ; Dolet apud Inferos Anima cujusdam , & Punitur in Flamma , & Cruciatur in Linguâ , & de digito animae foelicioris implorat Solatium Roris . Imaginem existimas , exitum illum Pauperis Laetantis , & Divitis moerentis . Et quid illic Lazari nomen , si non in veritate res est ? Sed etsi Imago credenda est , testimonium erit veritatis . Si enim non habet Anima Corpus , non caperet Imaginem Corporis . Nec mentiretur de Corporalibus Membris Scriptura , si non erant . Quid est autem illud , quod ad Inferna transfertur , post Divortium Corporis ? quod detinetur , & in Diem Judicii reservatur ? Ad quod & Christus moriendo descendit ? puto ad Animas Patriarcharum ? Incorporalitas Animae ab omni genere Custodiae libera est ; immunis à Poena & à Fovel● . Per quod enim Punitur aut Fovetur , hoc erit Corpus . Igitur siquid Tormenti sive Solatii Anima praecepit in Carcere , vel Diversorio Inferûm , in Igni vel in Sinu Abrahae , probata erit Corporalitas Animae . Incorporalitas enim nihil Patitur , non habens per quod Pati possit : aut si habet , hoc erit Corpus . In quantum enim Omne Corporale Passibile est ; in tantum quod Passibile est Corporale est . We read in Scripture , of a Soul Tormented in Hell , Punished with Flames , and desirous of a drop of water to cool his Tongue . You will say perhaps , that this is Parabolical and Fictitious . What then does the name of Lazarus signifie there , if it were no Real thing ? But if it be a Parable never so much , yet must it notwithstanding , as to the main , speak agreeably to Truth . For if the Soul ( after Death ) have no Body at all , then can it not have any Corporeal Image , Shape , or Figure . Nor can it be thought , that the Scripture , would Lie concerning Corporal Members , if there were none . But what is that , which after its Separation from this Body , is carried down into Hell , and there detained Prisoner , and reserved till the day of Judgment ? And what is that which Christ dying descended down unto , I suppose to the Souls of the Patriarchs . But Incorporality is free from all Custody or Imprisonment , as also devoid of Pain and Pleasure . Wherefore if Souls be sensible of Pain after Death , and Tormented with Fire , then must they needs have some Corporeity ; for Incorporality suffers Nothing . And as every Corporeal thing , is Passive or Patible , so again whatsoever is Passive is Corporeal . Tertullian would also further confirm this , from a Vision or Revelation of a certain Sister-Prophet , ( Miracles and Prophecy , being said by him , not to be then altogether Extinct , ) Inter caetera ostensa est mihi Anima Corporaliter , & Spiritus videbatur , Tenera & Lucida , & Aerii Coloris , Et Formae per omnia Humanae ; There was ( said she ) amongst other things , a Soul Corporally Exhibited to my View , and it was Tender and Lucid , and of an Aereal Colour , and every way of Humane Form. Agreeably to which , Tertullian himself addeth , Effigiem non aliam Animae Humanae deputandam praeter Humanam , & quidem ejus Corporis quod unaquaeque circuntulit . There is no other Shape to be assigned to a Humane Soul , but Humane ; and indeed that of the Body , which it before carried about . It is true indeed , that Tertullian here drives the business so far , as to make the Soul it self to be Corporeal , Figurate and Colorate , and after Death , to have the very same Shape , which its respective Body had before in this Life : he being one of those , who were not able to conceive of any thing Incorporeal , and therefore being a Religionist , concluded God himself to be a certain Body also . But the Reasons which he here insisteth on , will indeed extend no further , than to prove , that the Soul hath after Death , some Body Vitally Vnited to it , by means whereof , it is both capable of Converse , and Sensible of Pain , for as much as Body alone , can have no Sense of any thing . And this is that which Irenaeus , from the same Scripture gathereth ; not that the Soul Is a Body , but that it Hath a Body , after Death conjoyned with it , and that of the same Form and Figure , with that Body which it had before here in this Life ; Plenissimè autem Dominus docuit , non solum perseverare , non de corpore in corpus transgredientes animas , sed & Characterem corporis , in quo etiam adaptantur , custodire eundem ; Et meminisse eas Operum quae egerunt hîc , & à quibus cessaverunt ; in Enarratione quae scribitur de Divite & de Lazaro , qui refrigerabatur in Sinu Abrahae ; in qua ait Divitem cognoscere Lazarum post mortem ; Et manere in suo ordine unumquemque ipsorum ; Our Lord hath most plainly taught us , that Souls do not only continue after Death , without passing out of one Body into another , but also that they keep the Character of Body , wherein they are then also adapted , the same which they had before ; as likewise , that they remember the Actions and Omissions of their Life past ; in that Enarration , which is written , concerning the Rich Man and Lazarus , who was refreshed in Abraham 's bosom ; wherein he affirmeth the Rich Man to have known both Lazarus and Abraham after Death , as also each of them to remain in their own Order , And thus again in the following Chapter ; Per haec manifestissimè declaratum est , & Perseverare Animas ; & non de corpore in corpus Exire ; & habere Hominis Figuram ; ( ut etiam cognoscantur ) & meminisse eorum quae hic sint ; & Dignam Habitationem Vnamquamque Gentem percipere , etiam antè Judicium . By these things it is most manifestly declared , that Souls do both Persevere after Death , and that they do not Transmigrate out of one Body into another ; and that they have a Humane Figure or Shape , ( whereby they may be known ) as also that they remember the things here upon the Earth , and their own Actions ; and Lastly , that each kind of Good and Bad , have their distinct and suitable Habitations assigned them , even before the Judgment . Now that Irenaeus did not here mean , that Souls are themselves Bodily Substances , and consequently , have a certain Character , Form , and Figure of their own , but only that they have certain Bodies conjoyned with them , which are Figurate ; is First of all evident , from the words themselves , Characterem corporis , in quo etiam adaptantur , custodire Eundem , The Natural Sense whereof is this , That they keep the Character of Body ( wherein they are then also adapted , after Death ) the same with that which these Bodies before had here in this Life . And it is further manifest from hence , because he else where plainly declareth , Souls themselves to be Incorporeal ; as in his Fifth Book and Seventh Chapter , Flatus autem Vitae Incorporalis est , But the breath of Life is Incorporeal . Furthermore , Origen was not only of the same Perswasion , that Souls after Death , had certain Subtle Bodies united to them , and that those Bodies of theirs , had the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Characterizing Form , which these their Terrestrial Bodies before had ; but also thinks , that this , together with the Souls Immortality , may be sufficiently proved , from the frequent Apparitions of Ghosts or Departed Souls ; in way of opposition to Celsus , endeavouring to invalidate the Scripture Testimonies , concerning the Apparitions of our Saviour Christ , and Imputing them either to Magical Imposture , or Fanatick Phrenzy , or the Disciples mistaking their own Dreams and Phancies for Visions and Sensations , after the Epicurean way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though this might seem to have been smartly opposed by Celsus , yet are those very Apparitions of Ghosts notwithstanding , a sufficient Argument or Proof of a certain Necessary Opinion , that Souls do subsist after Death . Neither did Plato vainly conclude , the Immortality and Permanency of the Soul , besides other things , from those Shadow-like Phantasms of the Dead , that have appeared to many about Graves and Monuments . Whereupon he giveth this further account of these Apparitions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For these Apparitions of the Dead , are not meer Groundless Imaginations , but they proceed from Souls themselves , really remaining and surviving after Death , and subsisting in that which is called , a Luciform Body . Where notwithstanding Origen , takes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or Luciform Body , in a Larger Sense , than the Greek Philosophers were wont to do ; namely so as to comprehend under it , that Aiery or Vaporous Body also , which belongeth to Vnpurged Souls ; who do therein most frequently appear after Death ; whereas it is thought proper to the Purged Souls , to be cloathed with the Luciform Body only . Besides which , the same Origen tells us , that the Thing which St. Thomas the Apostle disbelieved , was not our Saviour's appearing after Death , as if he had thought it Impossible , for Ghosts or Souls departed , Visibly to appear , but only his Rising and Appearing in that same Solid Body , which had been before Crucified , and was laid in the Sepulchre ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thomas also , as well as the other Apostles , assented to the woman affirming , that she had seen Jesus ; as not thinking it at all Impossible , for the Soul of a Dead man , to be Seen ; but he did not believe him to have Risen and Appeared , in that self same Solid Body , which before he lived In ; for which cause he said , not only , Vnless I see him ; but added also , And Vnless I shall put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Where again Origen subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things were said by Thomas , not as doubting at all , but that the Body of a Soul departed ( to wit , Condensed ) might be seen with the Eyes of Sense , every way resembling that Form which it had before in this Life , both in respect of Bigness , Figure , Colour , and Voice ; and oftentimes also in the same Customary garments . Wherefore according to Origen , the Jews were at that time Generally possessed with this Opinion , that Souls after Death , had certain Bodies united to them , wherein they might Visibly appear : neither is that of any great moment to the contrary , which a Learned Critick objecteth , that Josephus writing of their Opinions , maketh no mention hereof : he omitting besides this , other Considerable Dogmata of theirs also , as that of the Resurrection . However this at least is certain from hence that Origen himself took it for granted , that Humane Souls departed , were not altogether Naked or Unclothed , but Clothed with a certain Subtle Body , wherein they could also Visibly appear , and that in their pristine Form. Moreover , it might be here observed also , that when upon our Saviour's first Apparition to his Disciples , it is said , that they were affrighted , as supposing , they had seen a Spirit ; our Saviour does not tell them , that a Spirit or Ghost , had no Body at all , wherein it could Visibly appear ; but ( as rather taking that for granted ) that a Spirit had no Flesh and Bones , ( no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) no such Solid Body , as they might find him to have ; bidding them therefore , handle him ; to remove that Scruple of theirs . As if he should have said , Though Spirits , or Ghosts , and Souls Departed , have Bodies ( or Vehicles ) which may by them be so far Condensed , as sometimes to make a Visible appearance to the Eyes of men ; yet have they not any such Solid Bodies , as those of Flesh and Bone ; and therefore by Feeling and Handling , may you satisfie your selves , that I am not a meer Spirit , Ghost , or Soul , Appearing ; as others have frequently done , without a Miracle ; but that I appear in that very same Solid Body , wherein I was Crucified by the Jews , by miraculous Divine Power , raised out of the Sepulchre , and now to be found no more there . Agreeable to which of our Saviour Christ , is that of Apollonius in Philostratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Touch me and Handle me , and if you find me to avoid the Touch , then may you conclude me to be a Spirit or Ghost , ( that is , a Soul departed ) but if I firmly resist the same ; then believe me Really to live , and not yet to have cast off the Body . And indeed though Spirits or Ghosts , had certain Subtle Bodies , which they could so far Condense , as to make them sometimes Visible to men ; yet is it reasonable enough to think , that they could not Constipate or Fix them , into such a Firmness , Grossness , and Solidity , as that of Flesh and Bone is , to continue therein ; or at least , not without such Difficulty and Pain , as would hinder them from attempting the same . Notwithstanding which , it is not denied , but that they may possibly sometimes make use of other Solid Bodies , Moving and Acting them , as in that famous Story of Phlegons , where the Body Vanished not , as other Ghosts use to do , but was left a Dead Carcase behind . Now as for our Saviour Christ's Body , after his Resurrection , and before his Ascension ; which notwithstanding its Solidity in Handling , yet sometimes Vanished also , out of his Disciples sight ; this probably , as Origen conceived , was purposely conserved for a time , in a certain Middle State , betwixt the Cra●sities of a Mortal Body , and the Spirituality of a Perfectly Glorified , Heavenly & Etherial Body . But there is a place of Scripture , which as it hath been interpreted by the Generality of the Ancient Fathers , would Naturally Imply , even the Soul of our Saviour Christ himself , after his Death , and before his Resurrection , not to have been quite Naked from all Body , but to have had a certain Subtle or Spirituous Clothing , and it is this of St. Peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which being understood by those Ancients , of our Saviour Christ's descending into Hades or Hell , is accordingly thus rendered in the Vulgar Latin , Put to Death In the Flesh , bút Quickned in the Spirit . In which ( Spirit ) also , he went and preached , to those Spirits , that were in Prison , &c. So that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spirit here , according to this interpretation , is to be taken , for a Spirituous Body ; the Sense being this , That when our Saviour Christ was put to death in the Flesh , or the Fleshly Body ; he was Quickned in the Spirit , or a Spirituous Body . In which ( Spirituous Body ) also , he went and preached to those Spirits that were in Prison , &c. And doubtless it would be said , by the Asserters of this Interpretation ; that the word Spirit , could not here be taken for the Soul of our Saviour Christ ; because this being Naturally Immortal , could not properly be said to be Quickned , and Made Alive . Nor could He , that is , our Saviour Christ's Soul , be so well said , to go , In this Spirit neither , that is , In it self , the Soul in the Soul , to preach to the Spirits in Prison . They would add also , that Spirit here , could not be taken for the Divine Spirit neither ; which was the Efficient Cause of the Vivification of our Saviour's Body at his Resurrection ; because then there would be no direct Opposition , betwixt , Being put to Death in the Flesh , and , Quickned in the Spirit ; unless they be taken both alike Materially . As also the following Verse is thus to be understood ; That our Saviour Christ , went in that Spirit , wherein he was Quickned , when he was Put to Death In the Flesh , and therein preached to the Spirits in Prison . By which Spirits in Prison also , would be meant , not Pure Incorporeal Substances , or Naked Souls , but Souls Clothed with Subtle Spirituous Bodies ; as that word may be often understood elsewhere in Scripture . But thus much we are unquestionably certain of ; from the Scripture ; That not only Elias , whose Terrestrial Body , seems to have been , in part at least , Spiritualized , in his Ascent in that Fiery Chariot , but also Moses , appeared Visibly to our Saviour Christ and his Disciples , upon the Mount , and therefore ( since Piety will not permit us to think this a meer Prestigious thing ) in Real Bodies ; which Bodies also , seem to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luciform or Lucid , like to our Saviour's then Transfigured Body . Again , there are sundry places of Scripture which affirm that the Regenerate and Renewed have here in this Life , a certain Earnest of their Future Inheritance ; which is , their Spiritual or Heavenly Body ; as also the Quickning of their Mortal Bodies is therein attributed , to the Efficiency of the Spirit Dwelling in them . Which is a Thing that hath been taken notice of by Some of the Ancients , as Irenaeus ; Nunc autem Partem aliquam Spiritus ejus sumimus , ad Perfectionem & Praeparationem Incorruptelae , paulatim assuescentes Capere & Portare Deum . Quod & Pignus dixit Apostolus ; hoc est , Partem ejus Honoris , qui à Deo nobis promissus est — Si ergo Pignus hoc habitans in nobis , jam Spirituales effecit , & absorbetur Mortale ab Immortalitate . Now have we a Part of that Spirit , for the Preparation and Perfection of Incorruption ; we being accustomed by little and little to Receive and Bear God. Which also the Apostle hath called an Earnest ; that is , a Part of that Honour which is promised to us from God. If therefore , this Earnest ( or Pledge ) dwelling in us , hath made us already Spiritual ; the Mortal is also swallowed up by Immortality . And Novatian , Spiritus Sanctus id agit in nobis , ut ad Aeternitatem & ad Resurrectionem Immortalitatis , corpora nostra perducat , dum illa in se assuefacit cum Caelesti Virtute misceri . This is that which the Holy Spirit doth in us , namely to bring and lead on our Bodies to Eternity and the Resurrection of Immortality ; whilst in it self it accustometh us , to be mingled with the Heavenly Vertue . Moreover there are some places also , which seem to imply , that Good Men , shall after Death , have a Further Inchoation of their Heavenly Body , the full Completion whereof , is not to be expected before the Resurrection or Day of Judgment . We know , that If our Earthly House of this Tabernacle were dissolved , we have a Building of God , a House not made with hands , Eternal in the Heavens . For in this we groan Earnestly . And Verse the 5. He that hath wrought us for the self same thing is God , who also hath given us the Earnest of the Spirit . Now how these Preludiums and Prelibations of an Immortal Body , can consist with the Souls continuance after Death , in a Perfect Separation from all manner of Body , till the Day of Judgement , is not so easily Conceivable . Lastly , it is not at all to be Doubted , but that Irenaeus , Origen , and those other Ancients , who entertained that Opinion , of Souls being Clothed after Death , with a certain Thin and Subtle Body ; suspected it not in the least , to be Inconsistent , with that of the Future Resurrection : as it is no way Inconsistent , for one who hath only a Shirt or Wastcoat on , to put on a Sute of Cloths , or Exteriour Upper garment . Which will also seem the less strange , if it be considered , that even here in this Life , our Body is as it were Two Fold , Exteriour and Interiour ; we having besides the Grosly-Tangible Bulk of our Outward Body ; another Interiour Spirituous Body , the Souls Immediate Instrument , both of Sense and Motion ; which Latter is not put into the Grave with the Other , nor Imprisoned under the Cold Sods . Notwithstanding all which , that hath been here suggested by us ; we shall not our selves venture , to determine any thing , in so great a Point ; but Sceptically leave it Vndecided . The Third and Last thing , in the Forementioned Philosophick or Pythagorick Cabbala , is concerning those Beings Superior to men , commonly called by the Greeks , Demons , ( which Philo tells us are the same with Angels amongst the Jews , and accordingly are those words Demons and Angels , by Hierocles and Simplicius , and other of the latter Pagan Writers , sometimes used indifferently as Synonymous ) viz. That these Demons or Angels , are not Pure , Abstract , Incorporeal Substances , devoid of Vital Vnion with any Matter ; but that they consist of something Incorporeal , and something Corporeal , joyned together ; so that as Hierocles writeth of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They have a Superiour and an Inferiour Part in them ; and their Superiour Part is an Incorporeal Substance ; their Inferiour Corporeal . In a word , that they all as well as men , consist of Soul and Body , united together , there being only this Difference betwixt them , that the Souls of these Demons or Angels , never descend down to such Gross and Terrestrial Bodies , as Humane Souls do ; but are always Clothed , either with Aerial or Etherial ones . And indeed this Pythagorick Cabbala , was Universal , concerning all Vnderstanding Beings , besides the Supreme Deity , or Trinity of Divine Hypostases ; that is , concerning all the Pagan Inferiour Gods ; that they are no other than Souls vitally united to some Bodies , and so made up of Incorporeal , and Corporeal Substance , Joyned together . For thus Hierocles plainly expresseth himself , in the forecited place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Rational Nature ( in General ) was so produced by God , as that it neither is Body , nor yet without Body ; but an Incorporeal Substance , having a Cognate or Congenit Body . Which same thing was else where also thus declared by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The whole Rational Order , or Rank of Being , with its Congenite Immortal Body , is the Image of the whole Deity , the Maker thereof . Where by Hierocles his Rational Nature or Essence , and by the Whole Rational Order , is plainly meant , all Vnderstanding Beings Created , of which he acknowledgeth only these Three Kinds and Degrees , First , the Immortal Gods , which are to him the Animated Stars ; Secondly , Demons , Angels , or Heroes ; and Thirdly , Men , called also by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terrestrial Demons : he pronouncing of them all , that they are alike , Incorporeal Substances , together with a Congenite Immortal Body ; and that there is no other Vnderstanding Nature than such , besides the Supreme Deity , which is Complete in it self , without the Conjunction of any Body . So that according to Hierocles , the Ancient Pythagorick Cabbala , acknowledged no such Entities at all , as those Intelligences of Aristotle , and the Noes of some High-flown Platonists ; ( that is , perfectly Vnbodied Minds ; ) and much less any Rank of Henades or Vnities , Superior to these Noes . And indeed such Particular Created Beings as these , could neither have Sense or Cognizance of any Corporeal thing Existing without them ; ( Sense as Aristotle hath observed , Resulting from a Complication of Soul and Body , as Weaving , Results from a Complication of the Weaver and Weaving Instruments : ) nor yet could they Act upon any Part of the Corporeal Vniverse . So that these Immoveable Beings , would be but like Adamantine Statues ; and things Unconnected with the rest of the World , having no Commerce with any thing at all but the Deity ; a kind of Insignificant Metaphysical Gazers , or Contemplators . Whereas the Deity though it be not properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mundane Soul , such as together with the Corporeal World , as its Body , makes up one Compleat and Entire Animal ; yet because the whole world proceeded from it , and perpetually dependeth on it , therefore must it needs take Cognizance of all , and Act upon all in it ; upon which account it hath been styled by these Pythagoreans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not a Mundane , but ) a Supra-Mundane Soul. Wherefore this Ancient Pythagorick Cabbala , seems to be agreeable to reason also , that God should be the only Incorporeal Being , in this sense , such whose Essence is Complete and Life Entire within it self , without the Conjunction or Appendage of any Body : but that all other Incorporeal Substances Created , should be Compleated and Made up , by a Vital Vnion with Matter ; so that the whole of them , is neither Corporeal , nor Incorporeal , but a Complication of both ; and all the Highest and Divinest things in the Universe , next to the Supreme Deity are Animals consisting of Soul and Body united together . And after this manner , did the Ancient asserters of Incorporeal Substance , as Unextended , decline that Absurdity Objected against them , of the Illocality of all Finite Created Spirits , that these being Incorporeal Substances , Vitally Clothed with some Body , may by reason of the Locality and Mobility of their Respective Bodies , truly be said to be he Here and There , and to Move from Place to Place . Wherefore we are here also to show , what Agreement or Disagreement there is , betwixt this Part of the Pythagorick Cabbala , and the Christian Philosophy . And First , it hath been already intimated , that the very same Doctrine , with this of the Ancient Pythagoreans , was plainly asserted by Origen . Thus in his First Book Peri Archon . c. 6. Solius Dei , ( saith he ) id est Patris , & Filii , & Spiritus Sancti , Naturae id proprium est , ut sine Materiali Substantia , & absque Vllâ Corporeae Adjectionis Societate , intelligatur subsistere . It is proper to the Nature of God only , that is of the Father , Son , and Holy Ghost , to subsist without Material Substance ; or the Society of any Corporeal Adjection . Again , L. 2. c. 2. Materialem Substantiam Opinione quidem & Intellectu solum Separari , à Naturis Rationalibus , & Pro ipsis , vel Post ipsas Effectam videri ; sed nunquam sine ipsa eas vel Vixisse , vel Vivere : selius namque Trinitatis Incorporea Vita existere rectè putabitur . Material Substance in Rational Natures , is indeed Separable from them , in Conception and Vnderstanding , it seeming to be made for them , and in Order of Nature after them ; but it is not Really and Actually Separable from the same ; nor did they ever , or can they , live without it , For a Life perfectly Incorporeal , is rightly deemed , to belong to the Trinity only . So also in his Fourth Book , and his Anacephalaeosis , Semper erunt Rationabiles Naturae , quae indigent Indumento Corporeo . Semper ergo erit Natura Corporea , cujus Indumentis Vti necesse est Rationabiles Creaturas . Nisi quis putet se posse ostendere , quod Natura Rationabilis absque Vllo Corpore , vitam degere possit . Sed quam difficile id sit , & quam propè impossibile Intellectui nostro , in Superioribus ostendimus . There always will be Rational Natures , which stand in need of a Corporeal Indument . Wherefore there will be always Corporeal Nature , as a necessary Indument or Clothing for these Rational Creatures . Vnless any one could show , that it is possible for the Rational Nature to live without a Body . Which how difficult and almost Impossible it is , to our Vnderstanding , hath been already declared . Aquinas Affirmeth , Origen in this Doctrine of his , to have followed the Opinion of certain Ancient Philosophers ; and undoubtedly it was the Old Pythagorick Cabbala , which the Learned Origen here adhered to ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in Hierocles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rational Nature made by God , that is , all Created Vnderstanding Beings , are neither Body , nor yet without Body ; but have always a Cognate or Congenite Body , as their Vehicle or Indument . So that Angels or Demons as well according to Origen , as Hierocles , are all of them Incorporeal Substances , not Naked and Abstract , but Clothed with certain Subtle Bodies ; or Animals compounded and made up of Soul and Body together . Wherefore Huetius and other learned men , seem not well to have understood Origen here , but to have confounded Two different Opinions together , when they suppose him , to have asserted , Angels and all Vnderstanding Creatures , not , to Have Bodies , but , to Be Bodies , and nothing else ; and consequently , that there is no Incorporeal Substance at all , besides the Deity , Whereas Origen only affirmeth , that nothing besides the Trinity , could subsist and live alone , absque ulla corporeae adjectionis Societate , without the Society of any Corporeal Adjection , and that the Material Nature , is only a Necessary Indument , or Clothing , of all Rational or Vnderstanding Creatures . And in this Sense is it , that an Incorporeal Life is said by him , to be proper only to the Trinity : because all other Vnderstanding Beings , are Animals , compounded of Soul and Body together . But that Origen acknowledged , even our Humane Soul it self , to be Incorporeal , as also that there is Something in Angels Incorporeal , might be made evident from Sundry Passages in his Writings ; as this Particularly in his Sixth Book against Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We do not think , an Incorporeal Substance to be Combustible ; nor that the Soul of Man can be resolved into Fire ; or the Substance of Angels , Thrones , Dominions , Principalities , or Powers . Where by the Substance of Angels , he doubtless meant the Souls of them ; Origen's Sense being thus declared by St. Jerom ; In Libris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angelos , & Thronos , & Dominationes , & Potestates , & Rectores Mundi & Tenebrarum , & omne Nomen quod nominatur , dicit , Animas esse corum Corporum , quae vel Desiderio vel ministerio susceperint , That in his Book of Principles he affirmeth , Angels , and Thrones , and Dominions , and Powers , and the Governours of the Darkness of this world , and every Name that is named ( in St. Paul ) to be all of them , the Souls of certain Bodies , such as either by their own Desire and Inclination , or the Divine Allotment , they have received . Now there can be no Question made , but that he who supposed the Souls of men to be Incorporeal , in a strict Philosophick Sense , and such as could not suffer any thing from Fire , did also acknowledge Something Incorporeal in Angels . And thus doth he somewhere declare himself in that Book Peri Arechon , Per Christum creata dixit ( Paulus ) omnia Visibilia & Invisibilia ; per quod declaratur , esse etiam in Creaturis quasdam Invisibiles , secundum proprietatem suam , substantias ; Sed hae quamvis ipsae non sunt Corporeae , utuntur tamen Corporibus , licet ipsae sunt Corporeâ Substantiâ meliores . Illa vero Substantia Trinitatis neque Corpus , neque In Corpore , esse credenda est : sed in toto Incorporea . When Paul affirmeth all things , Visible and Invisible , to have been Created by Cbrist , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he intimated that even amongst the Creatures , there are some properly Invisible Substances . Which Invisible Substances Created , though they be not Bodies , yet do they use Bodies , themselves being better than Corporeal Substance . But the substance of the Trinity , is neither Body , nor yet in Body , but altogether Incorporeal . Wherefore Angelical and Humane Souls , are not as Huetius supposeth , called Incorporeal by Origen , only as Subtle Bodies sometimes are , by the more Simple and Unskilful ; but in a strict Philosophick sense ; only he supposed them to differ from the Deity in this , that though they be not Bodies , yet they are always In Bodies , or Clothed with Bodies : whereas the Deity is in Both senses Incorporeal , it having not so much as any Corporeal Indument . So that there is here no contradiction at all to be found in Origen ; he constantly asserting Angels , to have something Incorporeal In them as their Superiour Part , and not in that vulgar sense of a Subtle Body , but in the Philosophick ; nevertheless to Have also a Corporeal Indument or Clothing , as their Out side , or Lower Part : and in that regard only , He calling them Corporeal . It is true indeed , that there were amongst the Ancient Fathers , some , who were so far from supposing Angels to be altogether Incorporeal , that they ran into the other Extream , and concluded them to have Nothing at all Incorporeal in them , but to be meer Bodies . But these either asserted , that there was no such thing a● all as any Incorporeal Substance , and that not only Angels , and Humane Souls , but also God himself , was a Body : or at least they concluded , that nothing Created was Incorporeal ; and that God , though Himself Incorporeal , yet could Create nothing but Bodies . These are here the Two Extreams , One , that Angels have nothing Corporeal at all belonging to them : The Other , that they are altogether Corporeal ; or have Nothing Incorporeal in them : a Middle betwixt both which , is the Origenick Hypothesis , the same with the Pythagorick ; That in Angels , there is a Complication of Incorporeal and Corporeal Substance both together , or that they are Animals consisting of Soul and Body . We shall now make it appear , that the Greater part of the Ancient Fathers , were for neither of the Two fore-mentioned Extreams ; Either That Angels were wholly Incorporeal , or that they were wholly Corporeal ; but rather for the Middle Hypothesis , That they Had Bodies , and yet Were not Bodies ; But as other Terrestrial Animals , Spirits or Souls , Clothed with Etherial or Aerial Bodies . And that the Generality of the Ancient and most Learned Fathers , did not conceive Angels to be meer Vnbodied Spirits ; is unquestionably Evident from hence , because they agreed with the Greek Philosophers in that Conceit ; that Evil Demons or Devils , were therefore delighted with the Blood and Nidours of Sacrifices , as having their more Gross , Aiery , and Vaporous Bodies nourished and refreshed with those Vapours ; which they did as it were Luxuriate and Gluttonize in . For thus does Porphyrius write concerning them , in his Book De Abstinentia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These are they , who take pleasure in the Incense , Fumes , and Nidours of Sacrifices ; wherewith their Corporeal and Spirituous Part , is as it were Pinguified : for this Lives and is Nourished by Vapours and Fumigations . And that before Porphyrius , many other Pagan Philosophers , had been of the same Opinion , appeareth from this of Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We ought to give Credit to wise men , who affirm , that most of these Lower and Circumterraneous Demons , are delighted with Geniture , Bloud , and Nidour ; and such like things , and much gratified therewith : though they be not able to do any thing more in way of recompence , then sometimes perhaps to cure the Body ; or to foretel good and evil Fortunes to Men and Cities . Upon which account himself though a zealous Pagan , perswadeth men , to moderation in the Use of these Sacrifices , as Principally gratifying the Inferiour and Worser Demons only . In like manner Origen frequently insisteth upon the same thing , he affirming that Devils were not only delighted , with the Idolatry of the Pagans in their Sacrifices , but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That their very Bodies were Nourished by the Vapours and Fumes , arising from them ; and that these Evil Demons therefore did as it were Deliciate and Epicurize in them . And before Origen , most of the Ancient Fathers , as Justine Martyr , Athenagoras , Tatianus , Tertullian , &c. and also many others after him , endeavour to disparage those Material and Bloody Sacrifices , upon the same Account , as things whereby Evil Demons were principally Gratified . We shall here only cite one passage to this purpose out of St. Basil , or who ever were the Author of that Commentary upon Isaiah , because there is something Philosophick in it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacrifices are things of no small pleasure and advantage to Demons , because the Blood being evaporated by Fire and so attenuated , is taken into the Compages and Substances of their Bodies : The whole of which is throughout , nourished with Vapours , not by Eating , and Stomachs , or such like Organs , but as the Hairs and Nayls of all Animals and whatsoever other things Receive nourishment into their whole Substance . And thus do we see it undeniably manifest , that many of the Ancient Fathers , supposed Devils to have Bodies ; neither can it at all be doubted , but that they concluded the same of Angels too ; these being both of the same kind , and differing but as Good and Evil men . And though they do not affirm this of Good Angels , but of Devils only , that they were thus Delighted and Nourished with the Fumes and Vapours of Sacrifices , and that they Epicurized in them ; yet was not the reason hereof , because they conceived them , to be altogether Incorporeal ; but to have Pure Etherial or Heavenly Bodies : it being proper to those Gross and Vaporous Bodies of Demons only to be Nourished and Refreshed after that manner . And Now that all these Ancient Fathers , did not suppose either Angels or Devils , to be altogether Corporeal , or to have nothing but Body in them , may be concluded from hence , because many of them plainly declared the Souls of Men to be Incorporeal , and therefore it cannot be imagined , that they should so far degrade Angels below Men , as not to acknowledge them , to have any thing at all Incorporeal . But we shall now Instance in some few amongst many of these Ancients , who plainly asserted both Devils and Angels to be Spirits Incorporate ; and not to Be meer Bodies , but only to Have Bodies ; that is , to consist of Soul and Body , or Incorporeal and Corporeal Substance joyned together . That Angels themselves Have Bodies is every where declared by St. Austine , in his Writings ; he affirming , that the Bodies of Good men after the Resurr●ction , shall be Qualia sunt Angelorum Corpora , Such as are the Bodies of Angels , and that they shall be Corpora Angelica in Societate Angelorum , Angelical Bodies , fit for Society and Converse with Angels : and declaring the difference , betwixt the Bodies of Angels and of Devils , in this manner , Daemones antequam transgrederentur , Coelestia Corpora gerebant , quae conversa sint ex poena in Aeream Qualitatem , ut jam possint ab Igne Pati , That though Devils before the Transgression had Celestial Bodies as Angels now have , yet might these afterwards in way of Punishment , be changed into Aerial ones , and such as now may suffer by Fire . Moreover the same St. Austin , some where calleth Good Angels , by the name of Animae Beatae atque Sanstae , Happy and Holy Souls . And though it be true , that in his Retractations he recalleth and correcteth this ; yet was this only a Scrupulosity in that Pious Father , concerning the meer word , because he no where found in Scripture , Angels called by the name of Souls : it being far from his meaning even there to deny them , to be Incorporeal Spirits , joyned with Bodies . And certainly he who every where concludes , Humane Souls to be Incorporeal , cannot be thought to have supposed , Angels to have nothing at all but Body in them . Again Claudianus Mamertus , writing against Faustus , who made Angels to be meer Bodies , without Souls , or any thing Incorporeal , maintaineth in way of Opposition ; not that they are meer Incorporeal Spirits , without Bodies ( which is the other Extream ) but that they consist of Corporeal and Incorporeal , Soul and Body , Joyned together ; he writing thus of the Devils , Diabolus ex Duplici diversaque Substantia constat : & Corporeus est & Incorporeus , The Devil consisteth of a double and different Substance ; he is Corporeal , and he is also Incorporeal . And again of Angels , Patet Beatos Angelos , Vtriusque Substantiae , & Incorporeos esse in ea sui parte , qua ipsis Visibilis Deus ; & in ea itidem Parte Corporeos , qua hominibus sunt ipsi Visibiles . It is manifest , that the blessed Angels , are of a Two-fold Substance ; that they are Incorporeal , in that part of theirs wherein God is Visible to them , and again Corporeal , in that other Part , wherein themselves are Visible to men . Moreover Fulgentius writeth concerning Angels in this manner ; Planè ex Duplici eos esse Substantia asserunt Magni & Docti Viri . Id est , Ex Spiritu Incorporeo , quo à Dei contemplatione nunquam recedunt ; & ex Corpore per quod ex tempore hominibus apparent .. Corpora vero Aetherea , id est , Ignea , eos dicunt habere , Daemones vero Corpus Aereum . Great and learned men affirm , Angels to consist of a Double Substance , that is , of a Spirit Incorporeal , whereby they contemplate God ; and of a Body whereby they are sometimes Visible to men ; as also that they have Etherial or Fiery Bodies , but Devils Aereal . And perhaps this might be the meaning of Joannes Thessalonicensis , in that Dialogue of his , read and approved of in the Seventh Council , and therefore the meaning of that Council it self too , when it is thus declared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the Catholick Church acknowledges Angels , to be Intellectual , but not altogether Incorporeal and Invisible ; but to have certain Subtle Bodies , either Aiery or Fiery . For it being there only denied , that they were Altogether Incorporeal , one would think the meaning should not be , that they were Altogether Corporeal ; nor indeed could such an Opinion be fastened upon the Catholick Church ; but that they were partly Incorporeal , and partly Corporeal ; this being also sufficient in order to that design , which was driven at in that Council . However Psellus , who was a Curious Enquirer into the Nature of Spirits , declares it not only as his own Opinion , but also as agreeable to the Sense of the Ancient Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Demoniack or Angelick kind of Beings , is not altogether Incorporeal , or Bodiless , but that they are conjoyned with Bodies , or have Cognate Bodies belonging to them . Who there also further declares the Difference , betwixt the Bodies of Good Angels and of Evil Demons , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Angelical Body sendeth forth Rays and Splendours , such as would dazle Mortal Eyes , and cannot be born by them . But the Demoniack Body , though it seemeth to have been once such also , ( from Isaias his calling him that fell from Heaven Lucifer ) yet is it now Dark and Obscure , Foul and Squalid , and grievous to behold , it being deprived of its Cognate Light and Beauty . Again the Angelical Body , is so devoid of gross Matter , that it can pass through any Solid thing , it being indeed more Impassible , than the Sun-beams ; for though these can Permeate Pellucid Bodies , yet are they hindered by Earthy and Opake , and refracted by them ; whereas the Angelical Body is such , as that there is no thing so Imporous or Solid , that can resist or exclude it . But the Demoniack Bodies , though by reason of their Tenuity , they commonly escape our sight , yet have they notwithstanding Gross Matter in them , and are Patible , especially those of them , which inhabit the Subterraneous places ; for these are of so Gross a Consistency and Solidity , as that they sometimes fall also under Touch , and being strucken have a Sense of Pain , and are capable of being burnt with Fire . To which purpose , the Thracian there addeth more afterwards from the Information of Marcus the Monk , a person formerly Initiated in the Diabolick Mysteries ; and of great Curiosity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demoniack Spirit or Subtle Body , being in every part of it capable of Sense , does immediately See and Hear , and is also Obnoxious to the affections of Touch : insomuch that being suddainly divided or cut in two , it hath a Sense of Pain , as the Solid Bodies of other Animals have ; it differing from them only in this , that those other Bodies , being once discontinued , are not easily consolidated together again , whereas the Demoniack Body , being divided , is quickly redintegrated by Coalescence , as Air or Water . Nevertheless it is not without a Sense of Pain , at that time , when it is thus divided , &c. Moreover the same Marcus affirmeth the Bodies of these Demons to be Nourished also , though in a different manner , from ours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They are some of them Nourished by Inspiration , as the Spirit contained in the Nerves and Arteries ; others by sucking in the adjacent Moisture ; not as we do by mouths , but as Spunges and Testaceous Fishes . And now we may venture to conclude , that this Opinion of Angels being not meer Abstract Incorporeal Substances , and Vnbodied Minds , but consisting of Something Incorporeal , and Something Corporeal , that is , of Soul or Spirit , and Body Joyned together , is not only more agreeable to Reason , but hath also had more suffrages amongst the Ancient Fathers , and those of greater weight too , than either of those Two other Extreams , viz. That Angels are meer Bodies , and have nothing at all Incorporeal in them ; or else , that they are altogether Incorporeal , without any Bodily Indument or Clothing . Notwithstanding which this latter Opinion hath indeed prevailed most in these Latter Ages ; Time being rightly compared to a River , which quickly sinks the more Weighty and Solid things , and bears up only the Lighter and more Superficial . Though there may be other Reasons given for this also , as partly because the Aristotelick Philosophy when generally introduced into Christianity , brought in its Abstract Intelligences along with it ; and partly because , some Spurious Platonists talking so much of their Henades and Noes , their Simple Monads and Immoveable Vnbodied Minds , as the Chief of their Generated and Created Gods ; probably some Christians might have a mind , to vie their Angels with them . And lastly , because Angels are not only called in Scripture Spirits , but also by Several of the Ancients said to be Incorporeal ; whilst this in the mean time , was meant only either in respect of that Incorporeal Part , Soul or Mind , which they supposed to be in them , or else of the Tenuity and Subtlety of their Bodies or Vehicles . For this account does Psellus give hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is usual both with Christian Writers , and Pagans too , to call the Grosser Bodies Corporeal , and those which by reason of their Subtlety avoid both our Sight and Touch , Incorporeal . And before Psellus , Joannes Th●ssalonicensis , in his Dialogue , approved in the Seventh Council ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If you find Angels , or Demons , or Separate Souls called Sometimes Incorporeal , you must understand this in respect of the Tenuity of their Bodies only ; as not consisting of the Grosser Elements , nor being so Solid and Antitypous as those which we are now Imprisoned in . And before them both , Origen in the Proeme of his Peri Archon , where citing a passage out of an Ancient Book , Intituled , The Doctrine of Peter , wherein our Saviour Christ is said to have told his Disciples , That he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Demon , though rejecting the Authority of that Book ; he thus interprets those words ; non idem Sensus ex isto sermone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicatur , qui Graecis vel Gentilibus auctoribus ostenditur , quum de Incorporeâ Naturâ à Philosophis disputatur . In hoc enim Libello , Incorporeum Daemonium dixit , pro eo quod ipse ille quicunque est habitus vel circumscriptio Daemonici Corporis , non est similis huic nostro Crassiori , vel Visibili Corpori : sed secundum sensum ejus qui composuit illam Scripturam , intelligendum est quod dixit ; non esse tale Corpus quale habent Daemones , quod est naturaliter Subtile , & velut Aura Tenue ; & propter hoc vel imputatur à multis vel dicitur Incorporeum ; sed habere se Corpus Solidum & Palpabile . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Incorporeal , is not to be taken here , in that sense wherein it is used , by the Greek and Gentile Writers , when they Philosophised concerning the Incorporeal Nature . But a Demon is here said to be Incorporeal , because of the Disposition of the Demoniack Body , not like to this Gross and Visible Body of ours . So that the sense is , as if Christ should have said , I have not such a Body , as the Demons have , which is naturally Subtle , Thin and Soft , as the Air , and therefore is either supposed to be by many , or at least called Incorporeal , but the Body which I now have , is Solid and Palpable . Where we see plainly that Angels , though supposed to have Bodies , may notwithstanding be called Incorporeal , by reason of the Tenuity and Subtlety of those Bodies , comparatively with the Grossness and Solidity of these our Terrestrial Bodies . But that indeed which now most of all inclineth some to this Perswasion , That Angels have nothing at all Corporeal hanging about them , is a Religious regard to the Authority of the Third Lateran Council , having passed its Approbation upon this Doctrine ; as if the Seventh Oecumenical ( so called ) or Second Nicene , wherein the contrary was before owned and allowed , were not of equal force , at least to counterbalance the other . But though this Doctrine of Angels , or all Created Vnderstanding Beings Superiour to men , having a Corporeal Indument or Clothing , does so exactly agree with the Old Pythagorick Cabbala , yet have we reason to think , that it was not therefore meerly borrowed or derived , from thence , by the Ancient Fathers ; but that they were led into it , by the Scripture it self . For first , the Historick Phaenomena of Angels in the Scripture , are such , as cannot well be otherwise Salved , than by supposing them to have Bodies ; and then not to lay any stress upon those words of the Psalmist , Who maketh his Angels Spirits , and Ministers a flame of fire ( though with good reason by the Ancient Fathers interpreted to this sense ) because they may possibly be understood otherwise , as sometime they are by Rabbinical Commentators : nor to insist upon those passages of S. Paul , where he speaks of the Tongues of Angels , and of the Voice of an Arch-Angel , and such like , there are several other Places in Scripture , which seem plainly to confirm this Opinion . As first , that of our Saviour before mentioned to this purpose , Luke the 20. the 35. They who shall be accounted worthy , to obtain that world , and the Resurrection from the dead , neither Marry nor are given in Marriage , neither can they die any more ; for they are Equal unto the Angels . For were Angels utterly devoid of all Bodies , then would the Souls of Good men , in a State of Separation , and without any Resurrection , be rather Equal to Angels , than after a Resurrection of their Bodies . Wherefore the Natural meaning of these words seems to be this , ( as St. Austin hath interpreted them ) that the Souls of Good men , after the Resurrection , shall have Corpora Angelica , Angelical Bodies , and Qualia sunt Angelorum Corpora , such Bodies as those of Angels are . Wherein it is supposed , that Angels also have Bodies , but of a very different kind from those of ours here . Again , that of St. Jude , where he writeth thus of the Devils ; The Angels which kept not their First Estate ( or rather according to the Vulgar Latin , Suum Principatum , Their own Principality ) but left thei● Proper Habitation ( or Dwelling House ) hath he reserved in everlasting Chains , under darkness , unto the Judgement of the Great Day . In which words , it is first Implied , that the Devils were Created by God Pure , as well as the other Angels , but that they kept not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Their own Principality , That is , their Lordly Power and Dominion over their Worser and Inferiour part , they having also a certain Duplicity in their Nature , of a Better and Worser Principle , of a Superiour Part , which ought to Rule and Govern , and of an Inferiour , which out to be Governed : nor is it indeed otherwise , easily conceivable , how they should be Capable of Sinning . And this Inferiour Part in Angels , seems to have a respect to something that is Corporeal or Bodily in them also , as well as it hath in men . But then in the next place , St. Jude addeth , as the Immediate Result and Natural Consequent of these Angels Sinning , that they thereby Left or Lost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suum Proprium Domicilium , That is , not only , their Dwelling Place at Large , those Etherial Countries , and Heavenly Regions above , but also their Proper Dwelling House , or Immediate Mansion ; to wit their Heavenly Body . For as much as that Heavenly Body , which Good men expect after the Resurrection , is thus called by St. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Habitation , or Dwelling House that is from Heaven . The Heavenly Body is the Proper House or Dwelling , Clothing or Indument , both of Angelical and Humane Souls ; and this is that which makes them fit Inhabitants for the Heavenly Regions . This I say was the Natural effect and Consequent of these Angels Sinning , their Leaving or Loosing , their Pure Heavenly Body , which became thereupon forthwith Obscured and Incrassated ; the Bodies of Spirits Incorporate , always bearing a Correspondent Purity or Impurity to the different disposition of their Mind or Soul. But then again , in the last place , that which was thus in Part , the Natural Result of their Sin , was also by the Just Judgment of God , converted into their Punishment ; For their Etherial Bodies , being thus changed into Gross , Aerial , Feculent , and Vaporous ones , themselves were Immediately hereupon , as St. Peter in the Parallel Place expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cast down into Tartarus , and there Imprisoned , or Reserved in Chains Under Darkness , until the Judgment of the Great Day . Where it is observable that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by St. Peter , is the very same , that Apollodorus , and other Greek Writers frequently make use of , in a like case , when they speak of the Titan's being Cast down from Heaven : which seems to have been Really nothing else , but this Fall of Angels Poetically Mythologized . And by Tartarus here in all probability , is meant this Lower Caliginous Air , or Atmosphere of the Earth , according to that of St. Austin , concerning these Angels , Post Peccatum in hanc sunt detrusi Caliginem , ubi tamen & Aer , That after their Sin , they were thrust down down into the Misty darkness of this Lower Air. And here are they , as it were Chained and Fettered also , by that same Weight of their Gross and heavy Bodies , which first sunk them down hither , this not suffering them to reascend up , or return back to those Bright Etherial Regions above . And being thus for the present Imprisoned in this Lower Tartarus , or Caliginous Air or Atmosphere , they are indeed here Kept and Reserved in Custody , unto the Judgment of the Great Day , and General Assizes : however they may notwithstanding in the mean time , seem to Domineer and Lord it for a while here . And Lastly our Saviours , Go ye Cursed into everlasting fire , prepared for the Devil and his Angels , seems to be a clear Confirmation of Devils being Bodied ; because First to Allegorize this Fire into nothing but Remorse of Conscience , would indanger the rendering of other Points of our Religion uncertain also ; but to say that Incorporeal Substances Vnunited to Bodies , can be tormented with Fire , is as much as in us lieth , to expose Christianity and the Scripture , to the Scorn and Contempt of all Philosophers , and Philosophick Wits . Wherefore Psellus laies no small stress upon this Place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am also convinced of this , That Demons have Bodies , from the words of our Saviour affirming , That they shall be Punished with Fire : which how could it be , were they altogether Incorporeal ? it being Impossible for that which is both it self Incorporeal , and Vitally Vnunited to any Body , to suffer from a Body . Wherefore of necessity it must be granted , by us Christians , that Devils shall receive Punishment of Sense and Pain hereafter , in Bodies capable of Suffering . Now if Angels in general , that is , all Created Beings Superiour to men , be Substances Incorporeal , or Souls Vitally United to Bodies ; though not always the same , but sometimes of one kind and sometimes times of another ; and never quite Separate from all Body ; it may seem probable from hence , that though there be other Incorporeal Substances besides the Deity , yet Vita Incorporea , a Life perfectly Incorporeal in the forementioned Origenick Sense , or Sine Corporeae Adjectionis Societate Vivere , to Live altogether without the Society of any Corporeal Adjection , is a Privilege properly belonging to the Holy Trinity only ; and consequently therefore , that Humane Souls when by Death , they are Devested of these Gross Earthly Bodies , they do not then Live and Act Compleatly , without the Conjunction of any Body , and so continue till the Resurrection or Day of Judgment : this Being a priviledge which not so much as the Angels themselves , and therefore no Created Finite Being , is capable of ; the Imperfection of whose Nature necessarily requires the Conjunction of some Body with them , to make them up Complete , without which it is unconceivable , how they should either have Sense or Imagination . And Thus doth Origen Consentaneously to his own Principles , Conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our Soul , which in its own Nature is Inco●poreal and Invisible , in whatsoever Corporeal place it Existeth ; doth always stand in need of a Body , suitable to the Nature of that place respectively . Which Body it sometimes beareth , having Put Off that which before was necessary , but is now Superfluous , for the Following State ; and sometimes again Putting On something , to what before it had , now standing in need of some better Clothing , to fit it for those more Pure Etherial and Heavenly places . But in what there follows , we conceive that Origen's sense having not been rightly understood , his words have been altered and perverted ▪ and that the whole place ought to be read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Sense whereof i● this , The Soul descending hither into Generation , Put on first , that Body which was useful for it whilst to continue in the Womb ; and then again afterward , such a Body as was necessary for it , to Live here upon the Earth in . Again it having here a Two fold kind of Body , the one of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by St. Paul ; ( being a more Subtle Body , which it had before ) the other the Superinduced Earthly House , necessarily subservient to this Schenos here ; the Scripture Oracles affirm , that the Earthly House of this Schenos , shall be corrupted or dissolved , but the Schenos it self , Superindue or Put On a House not made with hands , Eternal in the Heavens : The same declaring that the Corruptible shall put on Incorruption , and the Mortal Immortality . Where it is plain , that Origen takes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul ( 1 Cor. 5.1 . ) for a Subtle Body , which the Soul had before its Terrene Nativity , and which Continues with it after death ; but in good men will at last Superindue , or Put on ( without Death ) the Clothing of Immortality . Neither can there be a better Commentary upon this place of Origen , than those Excerpta out of Methodius the Martyr in Photius , though seeming to be Vitiated also ; where , as we conceive , the sense of Origen and his Followers , is first contained in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in St. Paul the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is One thing ; and the Earthly House of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another thing ; and We , that is , our Souls a Third thing , distinct from both .. And then it is further declared in this that follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That this short Life of our Earthly Body being destroyed , our Soul shall then have before the Resurrection , a dwelling from God ; until we shall at last , receive it renewed , restored , and so made an Incorruptible House . Wherefore in this we groan , desirous not to put off , all Body , but to put on Life or Immortality upon the Body which we shall then have . For that House which is from Heaven , That we desire to put on , is Immortality . Moreover that the Soul is not altogether Naked after Death , the same Origen endeavours to confirm further from that of our Saviour concerning the Rich Man and Lazarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Rich man Punished , and the Poor man refreshed in Abraham 's bosome , before , the Coming of our Saviour , and before the end of the world , and therefore before the Resurrection , plainly teaches , that even now also after Death , the Soul useth a Body . He thinketh the same also to be further proved from the Visible Apparition of Samuel's Ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Samuel also visibly appearing after Death , maketh it manifest , that his Soul was then clothed with a Body . To which he adds in Photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the Exteriour Form and Figure of the Souls Body after Death , doth resemble that of the Gross Terrestrial Body here in this Life . All the Histories of Apparitions , making Ghosts or the Souls of the Dead , to appear in the same Form , which their Bodies had before . This therefore , as was observed , is that which Origen understands , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul ; not this Gross Terrestial Body , but a certain Middle Body betwixt it , and the Heavenly , which the Soul after Death , carries away with it . Now this Opinion of the Learned Origens , was never reckoned up by the Ancient Fathers , or his greatest Adversaries , in the Catalogue of his Errours ; nor does Methodius the Martyr , who was so great an Anti-Origenist , where he mentions this Origenick Opinion in Photius , seem to tax it otherwise , then as Platonically Implying , the Soul to be Incorporeal . Methodius himself on the contrary contending , not that the Soul Hath a Body conjoyned with it after Death , as a distinct thing from it , but that it self Is a Body ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is alone is praised as Incorporeal and Invisible : but Souls are made by him , ( who is the Father of all things ) Intellectual Bodies , ornamentally branched out ( as it were ) into Members distinguishable by Reason , and having the same Form and Signature , with the outward Body . Whence is it , that in Hades ( or Hell ) we Read of a Tongue , and a Finger , and other Members , not as if there then were another Invisible Body Coexisting with shese Souls , but because the Souls themselves are in their own Nature ( when strip'd naked of all Clothing ) according to their very Essence such . We say therefore ; if one of these two Opinions must needs be entertained , that either the Soul it self Is a Body , or else that it Hath a Body after Death ; the Latter of them which was Origens , ought certainly much to be preferr'd before the Former , whether held in Tertullian's sense , that all Substance , and consequently God himself , is Body ; or else in that of Methodius , that all Created Substance is such ; God alone being Incorporeal . But we have already showed , that Origen was not Singular in this Opinion , Irenaeus before him having asserted the same thing , that Souls after Death , are Adapted to certain Bodies , ( where the word in the Greek probably was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which have the same Character with these Terrestrial ones ; and Philoponus after him , who was no Pagan but Christian Philosopher , Dogmatizing in like manner . We might here add , that Joannes Thessalonicensis , in that Dialogue of his , read in the Seventh Synod , seemeth to have been of the same Perswasion also , when he affirmeth of Souls ▪ as well as Angels and Demons , that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Often seen by many Sensibly , in the Form of their own Bodies . However it is a thing , which Psellus took for granted , where speaking of Devils , Insinuating their Temptations into mens Souls , by affecting immediately the Phantastick Spirit , he writeth after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When one man speaks to another from afar off , he must ( if he would be heard ) make a loud cry or noise , whereas if he stood near to him , he might softly whisper into his ear . But could he immediately approach to the Spirit ( or Subtle Body of the Soul , ) he should not then need so much as to make a Whisper , but might silently and without noise , communicate whatsoever thoughts of his own to him , by Motions made thereupon . And this is said to be the way , that Souls , going out of these Bodies converse together ; they communicating their thoughts to one another without any Noise . For Psellus here plainly supposeth , Souls after Death , to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a certain Subtle Body , adhering to them , by Motions upon which , they may silently converse with each other . It is true indeed , that St. Austin in his Twelfth Book De Genesi ad Literam , does not himself close with this Opinion , of the Souls Having a Body after Death , but much less of its Being a Body : nevertheless does he seem to leave every man to his own Liberty therein , in these words ; Si autem Quaeritur , dum Anima de Corpore exierit , Vtrum ad aliqua loca Corporalia feratur , an ad Incorporalia Corporalibus similia ; an verò nec ad ipsa , sed ad illud quod & Corporibus & Similitudinibus Corporum est Excellentius ; Citò quidem responderim ; ad Corporalia loca eam vel non ferri nisi cum aliquo Corpore , vel non localiter ferri . Jam utrum habeat aliquod Corpus , Ostendat qui Potest ; Ego autem non puto . Spiritalem enim arbitror esse non Corporalem , ad spiritalia vero pro meritis fertur , aut ad Loca Poenalia similia Corporibus . But if it be demanded , when the Soul goes out of this Body , whether it be carried into any Corporal Places , or to Incorporals like to Corporals , or else to neither , but to that which is more excellent than both Bodies , and the likenesses of Bodies ; the Answer is ready ; that it cannot be carried to Corporal Places , or not Locally carried any whither , without a Body . Now whether the Soul have some Body , when it goes out of this Body , let them that can show : but for my part , I think otherwise . For I suppose the Soul to be Spiritual and not Corporal , and that after Death it is either carried to Spiritual things , or else to Penal Places like to Bodies , such as have been represented to some in Extasies , &c. Where St. Austin himself , seems to think , the Punishment of Souls after Death , and before the Resurrection , to be Phantastical , or only in Imagination . Whereas there could not be then so much as Phantastick Punishments neither , nor any Imagination at all in Souls , without a Body ; if that Doctrine of Aristotle's be true , that Phancy or Imagination , is nothing else but a Weaker Sense ; that is , a thing which results from a Complication of Soul and Body both together . But it is observable , that in the forecited place , that which St. Austin chiefly opposed , was the Souls Being a Body , as Tertullian , Methodius , and others had asserted ; but as for its Having a Body , he saith only this , Ostendat qui potest , Let him that can shew it ; He granting in the mean time , that the Soul cannot be Locally carried any whither at all after Death , nor indeed be in any place , without a Body . However the same St. Austin , as he elsewhere condemneth , the Opinion of those , who would take the Fire of Hell Metaphorically , acknowledging it to be Real and Corporeal ; so does he somewhere think it not improbable , but after Death , and before the Resurrection , the Souls of men may suffer , from a certain Fire , for the consuming and burning up of their dross , Post istius sanè Corporis Mortem , donec ad illum Veniatur , qui post Resurrectionem Corporum futurus est Damnationis & Remunerationis Vltimus Dies ; Si hoc temporis Intervallo , Ejusmodi Ignem dicuntur perpeti quem non sentiant illi , qui non habuerint tales mores & amores in hujus Corporis Vitâ , ut Eorum Ligna , & Faenum , & Stipula Consumantur : alii vero sentiunt qui ejusmodi secum aedificiae portaverunt , &c. non redarguo , quia forsitan Verum est . If in this Interval of Time , betwixt the Death of the Body , and the Resurrection or Day of Judgment , the Souls of the Dead be said to suffer such a Fire as can do no Execution , upon those who have no Wood , Hay , nor Stuble to burn up ; but shall be felt by such as have made such Buildings or Superstructures , &c. I reprehend it not , because perhaps it is True. The Opinion here mentioned , is thus Expressed by Origen , in his Fifth Book against Celsus , which very place St. Austin seems to have had respect to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus did not understand , That this Fire as well according to the Hebrews and Christians , as to some of the Greeks , will be Purgatory to the World ; as also to every one of those persons , who stand in need of such Punishment and Remedy by Fire ; which Fire can do no Execution upon those , who have no combustible Matter in them , but will be felt by such as in the Moral structure , of their Thoughts , Words , and Actions , have built up Wood , Hay , and Stuble . Now since Souls cannot suffer from Fire , nor any thing else in way of Sense or Pain , without being Vitally Vnited to some Body , we may conclude , that St. Austin when he wrote this , was not altogether abhorrent , from Souls having Bodies after Death . Hitherto have we declared , How the Ancient Asserters of Incorporeal Substance , as Vnextended , did repel the Assaults of Atheists and Corporealists made against it ; but especially , How they quitted themselves of that Absurdity , of the Illocality and Immobility of Finite Created Spirits , by Supposing them always to be Vitally Vnited to some Bodies , and consequently , by the Locality of those their respective Bodies , determined to Here and There : according to that of Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Soul stands in need of a Body , in order to Local Motions . We shall in the next place declare , what Grounds of Reason there were , which induced those Ancients , to assert and maintain a thing so repugnant to Sense and Imagination , and consequently to all Vulgar Apprehension , as a Substance in it self Vnextended , Indistant , and Indivisible , or Devoid of Magnitude and Parts . Wherein we shall only represent the Sense of these Ancient Incorporealists , so far as we can , to the best advantage , in order to their Vindication , against Atheists and Materialists ; our selves in the mean time , not asserting any thing ; but leaving every one that can , to make his own Judgment ; and so either to close with this , or that other following Hypothesis , of Extended Incorporeals . Now it is here observable , That it was a thing formerly taken for granted on both sides , as well by the Asserters , as the Deniers of Incorporeal Substance , That there is but One kind of Extension only ; and Consequently that whatsoever hath Magnitude and Parts , or One Thing Without Another , is not only Intellectually and Logically , but also Really and Physically Divisible or Discerpible , as likewise Antitypous and Impenetrable ; so that it cannot Coexist with a Body , in the same Place , from whence it follows , that whatsoever Arguments do evince , That there is some other Substance besides Body , the same do therefore Demonstrate ; according to the Sense of these Ancients , ( as well Corporealists as Incorporealists ) that there is Something Vnextended ; it being supposed by them both alike , that whatsoever is Extended , is Body . Nevertheless we shall here principally propound such Considerations of theirs , as tend directly to Prove , That there is something Vnextendedly Incorporeal : And that an Vnextended Deity is no Impossible Idea ; to wit from hence , because there is something Vnextended even in our very Selves . Where not to repeat the forementioned Ratiocinacion of Simplicius , That whatsoever can Act and Reflect upon its Whole Self , cannot possibly be Extended , nor have Parts Distant from one another ; Plotinus first argues after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What then will they say , who contend , that the Soul is a Body ( or Extended ? ) whether or no will they grant concerning every Part of the Soul in the same Body ( as that of it which is in the Foot , and that in the Hand , and that in the Brain , &c. ) and again every Part of those Parts , that each of them is Soul , such as the Whole ? If this be consented to , then is it plain , that Magnitude or such a Quantity , would confer nothing at all , to the Essence of the Soul , as it would do , were it an Extended Thing : but the Whole , would be in many Parts or Places ; which is a thing that cannot possibly belong to Body ; That the same Whole , should be in more ; and That a Part , should be , what the whole is . But if they will not grant , every Part of their Extended Soul , to be Soul , then according to them must the Soul be Made up , and Compounded of Soul-less Things . Which Argument is else where again thus propounded by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If every one of the Parts of this Extended Soul , or Mind , have Life in it , then would any one of them alone be sufficient . But to say , that though none of the Parts alone bave Life in them , yet the Conjunction of them altogether , maketh Life , is absurd ; it being impossible , that Life and Soul should result from a Congeries of Lifeless and Souless things ; or that Mindless things put together , should beget Mind . The sum of this Argumentation is this , That either every part of an Extended Soul is Soul , and of an Extended Mind , Mind ; or not . Now if no Part of a Soul , as supposed to be Extended , alone be Soul or have Life and Mind in it , then is it certain that the Whole resulting from all the Parts , could have no Life nor Mind ; because Nothing can ( Causally ) come from Nothing . It is true indeed , that Corporeal Qualities and Forms , according to the Atomick Physiology , result from a Composition and Contexture of Atoms or Parts , each of which taken alone by themselves , have nothing of that Quality or Form in them , — Ne ex Albis Alba rearis ; Aut ea quae Nigrant , nigro de Semine nata . You are not to think , that White things are made out of White principles , nor Black things out of Black ; but the Reason of the difference here is plain , because these Qualities and Forms are not Entities Really distinct from the Magnitude , Figure , Site , and Motion of Parts , but only such a Composition of them , as cause different Phancies in us ; but Life and Vnderstanding , Soul and Mind , are Entities Really distinct from Magnitude , Figure , Site , and Motion of Parts , they are neither meer Phancies , nor Syllables of things , but Simple and Vncompounded Realities . But if every supposed Part of a Soul be Soul , and of a Mind , Mind ; then would all the rest of it besides any One Part , be Superfluous : or indeed every supposed Part thereof , would be the Same with the Whole ; from whence it follows , that it could not be Extended , or have any Real Parts at all , since no Part of an Extended thing , can possibly be the Same with the Whole . Again the same Philosopher endeavours further to prove , that the Humane Soul it self , is Vnextended and Indivisible , from its Energies and Operations , and that as well those of Sensation as of Intellection , First therefore from External Sensations , he Reasons in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which percieveth in us , must of necessity be One thing , and by One and the same Indivisible , perceive all ; and that whether they be more things , entring through several Organs of Sense , as the many Qualities of one Substance ; or One Various and Multiform thing , entring through the same Organ ; as the Countenance or Picture of a man. For it is not One thing in us , that perceives the Nose , another thing the Eyes , and another thing the Mouth ; but it is one and the self same thing , that perceiveth all . And when one thing enters through the Eye , another through the Ear , these also must of necessity come all at last to one Indivisible , or else they could not be compared together , nor one of them affirmed to be different from another ? The several Sentiments of them meeting no where together in One. He concludes therefore , that this One thing in us , that sensibly perceives all things , may be resembled to the Centre of a Circle , and the several Senses , to Lines drawn from the Circumference , which all meet in that one Centre . Wherefore that which perceives and apprehends all things in us , must needs be Really One , and the very same ; that is , Vnextended and Indivisible . Which Argument , is yet further pursued by him , more particularly thus . If that which sensibly perceiveth in us , be Extended , so as to have Distant Parts , one without another , then one of these Three things must needs be affirmed ; That either Every Part of this Extended Substance of the Soul perceives a Part of the Object only ; or every Part of it the Whole Object , or else all comes to some One Point , which alone perceives , both the several Parts of the Object , and the Whole , all the other , being but as Circumferential Lines leading to this Center . Now of the Former of those Three Plotinus thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Soul be a Magnitude , then must it be divided together with the Sensible Object , so that one Part of the Soul must perceive one Part of the Object , and another , another ; and nothing in It , the Whole Sensible : just as if I should have the sense of one thing , and you of another . Whereas it is plain by our Internal Sense , That it is One and the Self same thing in us , which perceives , both the Parts and the Whole . And of the Second , he writeth in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But if every Part of the Extended Soul , perceive the Whole Sensible Object , since Magnitude is Infinitely Divisible , there must be in every man Infinite Sensations , and Images of one and the same Object . Whereas we are Intimately Conscious to our selves , That we have but only One Sensation of One Object at the same time . And as for the Third and Last Part of the Disjunction , That what Sensibly Perceives in every one , is but One Single Point , either Mathematical or Physical . It is certain first that a Mathematical Point , having neither Longitude , Latitude , nor Profundity , is no Body nor Substance , but only a Notion of our own Mind , or a Mode of Conceiving in us . And then as for a Physical Point or Minimum , a Body so Little that there cannot possibly be any Less , Plotinus asserting the Infinite Divisibility of Body , here explodes the thing it self . However he further intimates ▪ that If there were any such Physical Minimum , or Absolutely Least Body or Extensum , this could not possibly receive upon it a Distinct Representation and Delineation , of all the several Parts of a Whole Visible Object at once , as of the Eyes , Nose , Mouth , &c. in a man's Face or Picture ; or of the Particularities of an Edifice : nor could such a Parvitude or Atom as this , be the Cause of all Animal Motions . And this was one of Aristotl's Arguments , whereby he would prove Vnextended Incorporeals , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Soul were Indivisible as a Point , how could it Perceive , that which is Divisible ? that is , take notice of all the Distinct Parts of any Extended Object , and have a Description of the whole of them at once upon it self ? The Sum of the whole Argumentation is this , That If the Soul be an Extended Substance , then must it of necessity be either a Physical Point or Minimum , the Least Extensum that can possibly be , ( if there be any such Least , and Body or Extension be not Infinitely Divisible ) or else it must consist of more such Physical Points , joyned together . As for the former of these , it hath been already declared to be Impossible , that one Single Atom , or Smallest Point of Extension , should be able distinctly to perceive all the variety of things : to which might be added , That to suppose every Soul to be but one Physical Minimum , or Smallest Extensum , is to imply such an Essential Difference in Matter or Extension , as that some of the Points thereof , should be Naturally devoid of all Life , Sense , and Vnderstanding , and others again Naturally Sensitive and Rational . Which Absurdity though it should be admitted , yet would it be utterly Unconceivable , how there should come to be , One such Sensitive and Rational Atom in every man and no more , and how this should constantly remain the same , from Infancy to Old-Age , whilst other Parts of Matter Transpire perpetually . But as for the Latter ; If Souls be Extended Substances , consisting of More Points , one without another ; all Concurring in every Sensation , then must every one of those Points , either Perceive a Point and Part of the Object only , or else the Whole . Now if every Point of the Extended Soul , Perceive only a Point of the Object , then is there no One Thing in us , that Perceives the Whole ; or which can compare one Part with another . But if every Point of the Extended Soul , Perceive the Whole Object at once , consisting of many Parts , then would there be Innumerable Perceptions of the same Object in every Sensation ; as many , as there are Points in the Extended Soul. And from both those Suppositions , it would alike follow , that no man is One Single Percipient or Person , but that there are Innumerable distinct Percipients and Persons in every man. Neither can there be any other Supposition made , besides those Three forementioned ; as That the whole Extended Soul , should Perceive both the Whole Sensible Object , and All its several Parts , no Part of this Soul in the mean time having any Perception at all by it self ; because the Whole of an Extended Being , is nothing but All the Parts taken together ; and if none of those Parts have any Life , Sense , or Perception in them , it is Impossible , that there should be any in the Whole . But in very truth , to say that the Whole Soul Perceiveth all , and no Part of it any thing ; is to acknowledge it , not to be Extended , but to be Indivisible ; which is the Thing that Plotinus contends for . And that Philosopher here further insists upon Internal Sensations also , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Sympathy , or Homopathy , which is in all Animals , to the same purpose : It being One and the Same thing in them , which Perceives Pain , in the most distant Extremities of the Body ; as in the Sole of the Foot , and in the Crown of the Head , and which moves one Part to succour and relieve another labouring under it , which could not possibly be by Traduction of all , to one Physical Point , as the Centre , for divers Reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Since therefore these Sympathetick Senses , cannot possibly be made by Traduction , at last to One thing ; and Body being Bulkie or Out-swelling Extension , One Part thereof Suffering , another cannot Perceive it , ( for in all Magnitude , This is One thing , and That Another ) it followeth , that what Perceives in us , must be every where , and in all the parts of the Body , One and the Same thing with it self . Which therefore cannot be it self Body , but must of necessity be some other Entity or Substance Incorporeal . The Conclusion is , that in Men and Animals , there is One thing Indivisibly the Same , that Comprehendeth the Whole Outside of them , Perceiveth both the Parts , and the Whole of Sensible Objects , and all transmitted through several Senses ; Sympathizeth with all the Distant Parts of the Body ; and Acteth entirely upon all . And this is properly called , I My Self , not the Extended Bulk of the Body , which is not One but Many Substances , but an Vnextended and Indivisible Vnity , wherein all Lines Meet , and Concentre , not as a Mathematical Point , or Least Extensum ; But as one Self-Active , Living , Power , Substantial , or Inside-Being , that Containeth , Holdeth , and Connecteth all together . Lastly , the forementioned Philosopher endeavours yet further to prove , the Human Soul to be Vnextended and Devoid of Magnitude , and Indivisible , from its Rational Energies or Operations , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intellections of Intelligibles , and Apprehensions of things Devoid of Magnitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For how could the Soul ( saith he ) if it were a Magnitude , Vnderstand that which hath no Magnitude ? and with that which is Divisible , Conceive what is Indivisible ? Now it is certain , that we have Notions of many things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Vnimaginable , and therefore have nothing of Length , Breadth , and Thickness in them , as Vertue , Vice , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Justice and Honesty , and the like , are things Devoid of Magnitude , and therefore must the Intellections of them , needs be such too . So that the Soul must receive these , by what is Indivisible , and Lodge them in that which is Indivisible . We have also a Notion not only of meer Latitude or Breadth , Indivisible as to Thickness ; and of Longitude or a Line , Indivisible both as to Breadth , and Thickness ; but also of a Mathematical Point , that is every way Indivisible , as to Length , Breadth , and Thickness . We have a Conception of the Intension of Powers and Vertues , wherein there is nothing of Extension or Magnitude . And indeed all the Abstract Essences of things , ( or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which are the First Objects of Intellection , are Indivisible : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And though we apprehend Forms that are in Matter too , yet do we Apprehend them as Separated and Abstracted from the same ; there being nothing of Flesh in our Conception of a Man , &c. Nay , the Soul Conceives Extended things themselves , Vnextendedly and Indivisibly ; for as the Distance of a whole Hemisphere is contracted into a narrow Compass in the Pupil of the Eye , so are all Distances yet more contracted in the Soul it self , and there Understood Indistantly ; For the Thought of a Mile Distance , or of Ten thousand Miles , or Semidiameters of the Earth , takes up no more Room in the Soul , nor Stretches it any more , than does the Thought of a Foot or Inch , or indeed of a Mathematical Point . Were that which perceiveth in us a Magnitude , then could it not be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to every sensible , and alike perceive , both Lesser and Greater Magnitudes , than it self : but least of all could it perceive , such things as have no Magnitude at all . And this was the other Part of Aristotle's Argumentation , to Prove the Soul and Mind to be Vnextended and Indivisible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For how could it perceive , that which is Indivisible , by what is Divisible ? He having before Demanded , How , is could apprehend things Divisible , and of a Great Extension , by a meer Point or Absolute Parvitude . Where the Soul , or that which Perceives and Understands , is according to Aristotle , neither Divisible , as a Continued Quantity , nor yet Indivisible , either as a Mathematical , or as a Physical Point , and Absolute Parvitude ; but as that which hath in it self , no Out-Swelling Distance , nor Relation to any Place , otherwise than as it is Vitally United to a Body ; which , ( where ever it be , ) it always Sympathizes with , and Acts upon . Besides which , these Ancient Asserters of Vnextended Incorporeals , would in all probability confirm that Opinion from hence ; Because we can not only Conceive Extension without Cogitation , and again Cogitation without Extension ; from whence it may be Inferred , that they are Entities Really Distinct , and Separable from one another , ( we having no other Rule , to Judge of the Real Distinction and Separability of things then from our Conceptions ) but also are not able to Conceive Cogitation with Extension . We cannot conceive a Thought , to be of such a certain Length , Breadth , and Thickness , Mensurable by Inches and Feet , and by Solid Measures . We cannot Conceive Half , or a Third Part , or a Twentieth Part of a Thought , much less of the Thought of an Indivisible Thing ; neither can we Conceive every Thought to be of some certain Determinate Figure , either Round or Angular ; Spherical , Cubical , or Cylindrical , or the like . Whereas if whatsoever is Vnextended , be Nothing , Thoughts must either be meer Non-Entities , or else Extended too , into Length , Breadth and Thickness ; Divisible into Parts ; and Mensurable ; and also ( where Finite , ) of a certain Figure . And consequently all Verities in us ( they being but Complex Axiomatical Thoughts ) must of necessity be Long , Broad , and Thick , and either Spherically or Angularly Figurate . And the same must be affirmed , of Volitions likewise , and Appetites or Passions , as Fear and Hope , Love and Hatred , Grief and Joy ; and of all other things belonging to Cogitative Beings , ( Souls and Minds ) as Knowledge and Ignorance , Wisdom and Folly , Vertue and Vice , Justice and Injustice , &c. that these are either all of them Absolute Non-Entities ; or Else Extended into Three Dimensions of Length , Breadth , and Profundity ; and Mensurable not only by Inches and Feet , but also by Solid Measures , as Pints and Quarts : and last of all ( where they are Finite as in men ) Figurate . But if this be Absurd , and these things belonging to Soul and Mind , ( though doubtless as great Realities at least , as the things which belong to Bodies ) be Vnextended , then must the Substances of Souls and Minds themselves be Vnextended also . Thus Plotinus of Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind is not Distant from it self : and indeed were it so , it could not be One thing , ( as it is ) but Many ; every Conceivable Part of Distant and Extended Substance , being a Substance by it self . And the same is to be said of the Humane Soul , though it Act upon Distant Parts of that Body , which it is united to , that it self notwithstanding , is not Scattered out into Distance , nor Dispersed into Multiplicity , nor Infinitely Divisible ; because then it would not be One Single Substance , or Monade , but a Heap of Substances . Soul is no more Divisible , than Life ; of which the forementioned Philosopher thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Will you divide a Life into two ? then the whole of it being but a Life , the half thereof , cannot be a Life . Lastly , if Soul and Mind , and the things belonging to them , as Life and Cogitation , Vnderstanding and Wisdom , &c. be Out-spread into Distance , having one Part without another , then can there be no Good Reason given , why they should not be , as well Really and Physically , as Intellectually Divisible ; and One Part of them Separable from another : since as Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In all Magnitude or Extension , This is One thing , and That Another . At least no Theist ought to deny , but that the Divine Power , could Cleave , or Divide a Thought , together with the Soul wherein it is into Many Pieces ; and remove them to the Greatest Distances from one another , ( for as much as this implies no manner of Contradiction , and whatsoever is Conceivable by us , may be done by Infinite Power ) in which case , neither of them alone , would be Soul or Mind , Life or Thought , but all put together , make up one entire Mind , Soul , Life , and Thought . Wherefore , the Sense of the Ancient Incorporealists , seems to have been as follows . That there are in Nature , Two Kinds of Substances specifically Differing from one another . The First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bulks or Tumours , a meer Passive Thing . The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-Active Powers or Vertues , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Energetick Nature . The Former of these , is nothing else but Magnitude or Extension , not as an Abstract Notion of the Mind , but as a Thing Really Existing without it . For when it is called , Res Extensa , the meaning is not , as if the Res were One thing , and the Extension thereof Another , but that it is Extension , or Distance , Really Existing , or the Thing thereof ( without the Mind ) and not the Notion . Now this in the Nature of it , is Nothing but Aliud Extra Aliud , One thing without Another , and therefore perfect Alterity , Disunity , and Divisibility . So that no Extensum whatsoever , of any Sensible Bigness , is Truly and Really , One Substance , but a Multitude or Heap of Substances , as Many as there are Parts into which it is Divisible . Moreover one Part of this Magnitude , always Standing Without another , it is an Essential Property thereof to be Antitypous or Impenetrable , that is , to Justle or Shoulder out , all other Extended Substance from Penetrating into it , and Co-Existing with it , so as to Possess and take up the same Room or Space . One yard of Distance , or of Length , Breadth , and Thickness , cannot possibly be added to another , without making the Whole Extension Double to what it was before , since one of them must of necessity stand without the other . One Magnitude cannot Imbibe or Swallow up another , nor can there be any Penetration of Dimensions . Moreover Magnitude or Extension as such , is meer Outside or Outwardness , it hath nothing Within , no Self - Active Power or Vertue , all its Activity , being either Keeping out or Hindering , any other Extended Thing , from Penetrating into it : ( which yet it doth meerly by its being Extended , and therefore not so much by any Physical Efficiency , as a Logical Necessity , ) or else Local Motion , to which it is also but Passive ; no Body or Extension as such , being able to Move it self , or Act upon it self . Wherefore were there no other Substance in the World besides this Magnitude or Extension , there could be no Motion or Action at all in it ; no Life , Cogitation , Consciousness , No Intellection , Appetite or Volition ( which things do yet make up the Greatest part of the Universe ) but all would be a dead Heap or Lump : nor could any one Substance , Penetrate another , and Co-Exist in the same Place with it . From whence it follows of necessity , that besides this Outside Bulky Extension , and Tumourous Magnitude , there must be another kind of Entity , whose Essential Attribute or Character , is Life , Self-Activity , or Cogitation . Which first , that it is not a meer Mode or Accident of Magnitude and Extension , is plain from hence , because Cogitation may be as well Conceived without Extension , as Extension without Cogitation ; whereas no Mode of any thing can be Conceived without that whereof it is a Mode . And since there is unquestionably , much more of Entity in Life and Cogitation , than there is in meer Extension or Magnitude , which is the Lowest of all Being , and next to Nothing ; it must needs be Imputed , to the meer Delusion and Imposture of Imagination , that men are so prone to think , this Extension or Magnitude , to be the only Substance , and all other things besides , the meer Accidents thereof , Generable out of it , and Corruptible again into it . For though that Secondary and Participated Life , ( as it is called ) in the Bodies of Animals , be indeed a meer Accident , and such as may be Present or Absent without the Destruction of its Subject ; yet can there be no Reason given , why the Primary and Original Life it self , should not be as well a Substantial Thing , as meer Extension and Magnitude . Again that Extension and Life , or Cogitation , are not Two Inadequate Conceptions neither , of one and the self same Substance , considered brokenly and by piecemeal ; as if either all Extension had Life and Cogitation Essentially belonging to it , ( as the Hylozoists conclude ) or at least all Life and Cogitation had Extension ; and consequently all Souls and Minds , and even the Deity it self were , either Extended Life and Cogitation ; or Living and Thinking Extension ( there being nothing in Nature Unextended ; but Extension the only Entity , so that whatsoever is devoid thereof , is ipso facto , Absolutely Nothing ) This , I say , will also appear from hence , because as hath been already declared , we cannot Conceive a Life or Mind or Thought , nor any thing at all belonging to a Cogitative Being as such ( as Wisdom , Folly , Vertue , Vice , &c. ) to be Extended into Length , Breadth , and Thickness , and to be Mensurable by Inches , Feet , and Yards . From whence it may be concluded , that Extension , and Life or Cogitation , are no Inadequate Conceptions of One and the self same thing , since they cannot be Complicated together into one , but that they are distinct Substances from each other . Lives and Minds , are such Tight and Compact Things in themselves , and have such a Self-Vnity in their Nature , as that they cannot be lodged , in that which is wholly Scattered out from it self into Distance , and Dispersed into Infinite Multiplicity ; nor be spread all over upon the same as coextended with it . Nor is it conceivable , how all the several Parts of an Extended Magnitude , should Joyntly concur and contribute , to the Production of One and the same Single and Indivisible Cogitation ; or how that whole Heap or Bundle of things , should be One Thinker . A Thinker , is a Monade , or one Single Substance , and not a Heap of Substances : whereas no Body or Extended thing , is One , but Many Substances , every Conceivable or Smallest part thereof , being a Real Substance by it self . But this will yet further appear , if we consider , what kind of Action Cogitation is . The Action of an Extended Thing as such , is nothing but Local Motion , Change of Distance , or Translation from Place to Place , a meer Outside and Superficial thing ; but it is certain , that Cogitation , ( Phancy , Intellection , and Volition ) are no Local Motions ; nor the meer Fridging up and and down , of the Parts of an Extended Substance , changing their Place and Distance ; but it is Unquestionably , an Internal Energie ; that is , such an Energie as is Within the very Substance or Essence , of that which Thinketh ; or in the Inside of it . From which Two kinds of Energies , we may now conclude , that there are also Two kinds of Entity or Substance in Nature ; the One meer Outside , and which hath Nothing Within it ; the Other such a kind of Entity , as hath an Internal Energie ; Acteth From it self , and Within it self , and Vpon it self ; an Inside Thing , whose Action is Within the very Essence or Substance thereof . It being plain , that the Cogitative or Thinking Nature , is such a thing , as hath an Essential Inside or Profundity . Now this Inside of Cogitative Beings , wherein they thus Act or Think Internally within themselves , cannot have any Length , Breadth , or Thickness in it , because if it had , it would be again a meer Outside thing . Wherefore had all Cogitative Beings , ( Souls and Minds ) Extension and Magnitude never so much belonging to them , as some suppose them to have , yet could this for all that , be Nothing but the meer Outside of their Being , besides which , they must of necessity have also , an Vnextended Inside , that hath no Outswelling Tumour , and is not Scattered into Distance , nor Dispersed into Multiplicity , which therefore could not possibly Exist a Part in a Part , of the supposed Extension , as if one Half of a Mind or Thought , were in One Half of that Extension , and another in another ; but must of necessity be All Vndividedly , both in the Whole of it , and in every Part. For had every Twentieth or Hundredth Part of this Extensum , not the Whole of a Life or Mind in it , but only the Twentieth or Hundredth Part thereof , then could none of them have any true Life or Mind at all , nor consequently the Whole have any . Nor indeed is it otherwise conceivable , how a whole Quantity of Extended Substance should be One thing , and have One Personality , one I My Self in it all , were there not One Indivisible thing , Presiding over it , which Held it all together , and Diffused it self thorough all . And thus do we see , how this Whole in the Whole and in every Part ( do men what they can ) will like a Ghost still haunt them , and follow them every where . But now it is Impossible , that One and the self same Substance , should be both Extended and Vnextended . Wherefore in this Hypothesis of Extended Vnderstanding Spirits , having One Part without Another , there is an Undiscerned Complication of Two Distinct Substances , Extended and Vnextended , or Corporeal and Incorporeal , both together ; and a Confusion of them into One. Where notwithstanding , we must acknowledge , that there is so much of Truth aimed at ; as that all Finite Incorporeal Substances , are always Naturally united to Some Bodies , so that the Whole of these Created Animals , is Compleated and Made up of Both these together , an Extended Inside , and an Vnextended Outside ; both of them Substances indeed Really distinct , but yet Vitally Vnited , each to other . The Sum of all is , That there are Two kinds of Substances in Nature , the First Extension or Magnitude , Really Existing without the Mind , which is a thing that hath no Self-Vnity at all in it , but is Infinite Alterity and Divisibility , as it is also meer Outside and Outwardness , it having nothing Within ; nor any other Action belonging to it , but only Locally to Move , when it is Moved . The Second , Life and Mind ; or the Self Active Cogitative Nature , an Inside Being , whose Action is not Local Motion , but an Internal Energy , Within the Substance or Essence of the Thinker himself , or in the Inside of him ; which therefore ( though Vnextended , yet ) hath a certain Inward Recess , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Essential Profundity . And this is a thing which can Act all of it Entirely , upon either a Greater or Lesser Quantity of Extended Substance or Body , and its Several Parts , Penetrating into it , and Co-existing in the same Place with it . Wherefore it is not to be looked upon , either as a Mathematical , or as a Physical Point , as an Absolute Parvitude or the Least Extensum possible ; it having not only such an Essential Inside , Bathos , or Profundity in it , wherein it Acteth and Thinketh within it self , but also a certain Amplitude of Active Power ad Extra , or a Sphere of Activity upon Body . Upon which account , it was before affirmed by Plotinus , that an Vnextended Incorporeal , is a thing Bigger than Body ; because Body cannot Exist otherwise , than a Point of it in a Point of Space , whereas this One and the same Indivisible ; can at once both comprehend a Whole Extensum within it , and be All of it in every Part thereof . And Lastly , all Finite Incorporeals , are always Naturally United to some Body or other ; from both which together , is Compleated and Made up , in every Created Understanding Being , one entire Animal , consisting of Soul and Body ; and having something Incorporeal , and something Corporeal in it ; an Vnextended Inside , and an Extended Outside ; by means whereof , it is determined to Here and There , and Capable of moving Locally , or Changing Place . Thus have we represented the sense of the Ancient Vnextended Incorporealists to the best advantage that we could ; in way of Answer to the premised Atheistick Argument , against Incorporeal Substance ; and in order to the Vindication of them from the Contempt of Atheists ; And we do affirm , that the forementioned Argumentations of theirs , do evince , That there is some other Substance besides Body , which therefore according to the Principles of these Atheists themselves , must be acknowledged to be Vnextended , it being concluded by them that whatsoever is Extended is Body . But whether they do also , absolutely prove , that there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Substance Devoid of Magnitude , Indistant , Without Parts , and Indivisible ; this we shall leave others to make a Judgment of . However it is certain that Atheists who maintain the contrary , must needs assert , that every Thought , and whatsoever belongeth to Soul , Mind , ( as Knowledge , Virtue , &c. ) is not only Mentally and Mathematically Divisible , so that there may be Half , a Third Part , or a Quarter of a Thought , and the Rest , supposed ; but also Physically Separable , or Discerpible , together with the Soul wherein it is . They must also deny , that there is any Internal Energy at all , or any other Action besides that Outside Superficial Action , of Local Motion , and Consequently make all Cogitation nothing but Local Motion , or Translation . And Lastly , they must maintain , that no Substance can Co-exist with any other Substance ( as Soul with Body ) otherwise than by Juxta-Position only , and by Possessing the Pores , or filling up the Intervals thereof ; as a Net with the water . And this is the First Answer to the forementioned Atheistick Argument , against Incorporeal Substance . That though whatsoever is Extended be Body , yet Every thing is not Extended , but that Life and Mind or Cogitation , are an Vnextended , Indistant and Indivisible Nature . But as we have already intimated , There are other Learned Asserters of Incorporeal Substance , who lest , God and Spirits , being thus made Vnextended ; should quite Vanish into Nothing , Answer that Atheistick Argumentation after a different manner ; by granting to these Atheists , that Proposition , that whatsoever Is , is Extended ; and what is Vnextended is Nothing ; but then denying that other of theirs , That whatsoever is Extended is Body : They asserting , Another Extension , Specifically Differing from that of Bodies . For whereas Corporeal Extension , is not only Impenetrable , so as that no one Part thereof , can Enter into another , but also both Mentally and Really Divisible ; one Part being in its Nature Separable from another ; they affirm , that there is another Incorporeal Extension , which is both Penetrable , and also Indiscerpible ; so that no One Part thereof , can possibly be Separated from another , or the whole ; and that to such an Incorporeal Extension , as this , belongeth Life , Cogitation , and Vnderstanding , the Deity having such an Infinite Extension , but all Created Spirits , a Finite and Limited one : which also is in them supposed to be Contractible and Dilatable . Now it is not our part here , to oppose Theists , but Atheists : wherefore we shall leave these Two Sorts of Incorporealists to dispute it out friendly amongst themselves ; and indeed therefore with the more Moderation , Equanimity , and Toleration of Dissent Mutually ; because it seemeth , that Some are in a manner Fatally Inclined , to think one way in this Controversie , and Some another . And what ever the Truth of the Case be , it must be acknowledged , that this Latter Hypothesis , may be very useful and Serviceable to retain some in Theism , who can by no means admit , of a Deity , or Any thing else , Vnextended . Though perhaps , there will not be wanting others also ; who would go in a middle way betwixt these Two , or Compound them together ; by supposing the Deity to be indeed altogether Vnextended , and all of it Every where ; but Finite Incorporeals or Created Spirits , to have an Vnextended Inside , a Life or Mind , Diffusing it self into a certain Amplitude of Outward Extension , whereby they are Determined to a Place ; yet so as to be all in every Part thereof ; which Outward Extension , is therefore not to be Accounted Body , because Penetrable , Contractable , and Dilatable ; and because no one Part thereof is Separable from the rest , by the Rushing or Incursion of any Corporeal thing upon them . And thus is the Atheists Argument , against Incorporeal Substance , Answered Two manner of ways ; First , That there Is Something Vnextended ; and Secondly , That If there were none , yet must there of necessity be , a Substance otherwise Extended than Body is , so as to be neither Antitypous nor Discerpible . And Our selves would not be Understood here , Dogmatically to Assert any thing in this Point , save only what all Incorporealists do agree in ; To wit , That besides Body , which is Impenetrably and Divisibly Extended , there is in Nature another Substance , that is both Penetrable of Body and Indiscerpible ; or which doth not Consist , of Parts Separable from one another . And that there is at least , such a Substance as this , is unquestionably manifest , from what hath been already declared . But the Atheist will in the next place , give an Account of the Original of this Errour ( as He calls it ) of Incorporeal Substance , and Undertake to show , from what Mistake it proceeded ; which is yet another Pretended Confutation thereof . Namely , that it sprung Partly from the Abuse of Abstract Names and Notions ; Men making Substances of them , and Partly from the Scholastick Essences , Distinct from the Things themselves , and said to be Eternal . From both which Delusions and Dotages together , the Atheist conceives , that Men have been first of all much Confirmed in the Belief of Ghosts and Spirits , Demons and Devils , Invisible Beings called by several Names . Which Belief had also another Original , mens Mistaking their own Phancies for Realities . The Chief of all which affrightful Ghosts and Spectres , according to these Atheists is the Deity , the Oberon , or Prince of Fairies and Phancies . But then whereas men by their Natural Reason , could not conceive otherwise , of these Ghosts and Spirits , then that they were a kind of Thin , Aerial Bodies ; their Understandings have been so Enchanted by these Abstract Names ( which are indeed the Names of Nothing ) and those Separate Essences and Quiddities of Scholasticks , as that they have made Incorporeal Substances of them . The Atheistick Conclusion is ; That they who assert an Incorporeal Deity , do Really but make a Scholastick Separate Essence , or the meer Abstract Notion of an Accident , a Substantial Thing , and a Ghost or Spirit , presiding over the whole world . To which our Reply in General first of all is , That all this , is Nothing but Idle Romantick Fiction , The Belief of a Deity and Substance Incorporeal , standing upon none of those Imaginary Foundations . And then as for that Impudent Atheistick Pretence , That the Deity is Nothing but a Figment or Creature of Men's Fear and Imagination , and therefore the Prince of Fairies and Phancies . This hath been already Sufficiently Confuted , in our Answer to the First Atheistick Argumentation . Where we have also over and above shew'd , that there is not only a Natural Prolepsis or Anticipation of a God in the Minds of Men , but also that the Belief thereof , is Supported by the strongest and most Substantial Reason ; His Existence Being indeed Demonstrable , with Mathematical Evidence , to such as are capable ; and not blinded with Prejudice , nor Enchanted by the Witchcraft of Vice , and Wickedness , to the Debauching of their Understandings . It hath been also shewed , that the Opinion of other Ghosts and Spirits besides the Deity , Sprung not meerly from Fear and Phancy neither , as Childrens Bugbears , but from Real Phaenomena ; True Sensible Apparitions , with the Histories of them in all Ages , without which the Belief of such things could never have held up so Generally and Constantly in the World. As likewise that there is no Repugnancy at all to Reason , but that there may be as well , Aerial and Etherial , as there are Terrestrial Animals ; and that the Dull and Earthy Stupidity of mens Minds , is the Only thing which makes them , so prone to think , that there is no Vnderstanding Nature , Superior to Mankind ; but that in the world , all is Dead about Us ; and to disbelieve the Existence of any thing , which themselves Cannot , either See or Feel . Assuredly , The Deity is no Phancy ; but the Greatest Reality in the world , and that without which , there could be Nothing at all Real ; it being the only Necessary Existent ; and Consequently Atheism is either meer Sottishness , or else a strange kind of Irreligioas Fanaticism . We now further add , that the Belief of Ghosts and Spirits Incorporeal , and consequently of an Incorporeal Deity , sprung neither from any Ridiculous Mistake of the Abstract Names and Notions of meer Accidents , for Substances , nor from the Scholastick Essences , said to be Eternal , . For as for the Latter , none of those Scholasticks ever Dream'd , that there was any Vniversal Man , or Vniversal Horse , Existing alone by it self , and Separate from all Singulars ; nor that the Abstract Metaphysical Essences of men , after they were Dead , Subsisting by themselves , did Walk up and down amongst Graves , in Airy Bodies . It being absolutely impossible , that the Real Essence of any thing should be Separable from the thing it self , or Eternal , when that is not so . And were the Essences of all things , look'd upon by these Scholasticks , as Substances Incorporeal , then must they have made all things , ( even Body it self , ) to be Ghosts , and Spirits , and Incorporeal ; and Accidents also , ( they having their Essences too ) to be Substantial . But in very Truth , these Scholastick Essences , said to be Eternal , are nothing but the Intelligible Essences of things , or their Natures as Conceivable , and Objects of the Mind . And in this Sense , is it an acknowledged Truth , that the Essences of things , ( as for example of a Sphere , or Triangle ) are Eternal , and such as were never Made , because there could not otherwise be , Eternal Verities concerning them . So that the True meaning of these Eternal Essences , is indeed no other than this , That Knowledge is Eternal ; or that there is an Eternal Mind , that comprehendeth the Intelligible Natures and Ideas of all things , whether Actually existing , or Possible only ; their Necessary relations to one another , and all the Immutable Verities belonging to them . Wherefore though these Eternal Essences themselves , be no Ghosts nor Spirits , nor Substances Incorporeal , they being nothing but Objective Entities of the Mind , or Noemata , and Ideas ; yet does it plainly follow , from the Necess●ry Supposition of them ( as was before declared ) That there is One Eternal Vnmade Mind , and Perfect Incorporeal Deity , a Real and Substantial Ghost or Spirit , which comprehending It self , and all the Extent of its own Power , the Possibilities of things , and their Intelligible Natures , together with an Exemplar or Platform of the whole World ; Produced the same accordingly . But our Atheistick Argumentator , yet further urges , That those Scholasticks and Metaphysicians , who because Life or Cogitation , can be considered alone Abstractly , without the Consideration of Body , therefore conclude it not to be the Accident or Action of a Body , but a Substance by it self , ( and which also after men are Dead , can Walk amongst the Graves ) that these , ( I say ) do so far Abuse , those Abstract Names and Notions of meer Accidents , as plainly to make Substances Incorporeal of them . To which therefore we Reply also , That were the Abstract Notions of Accidents in General , made Incorporeal Substances , by those Philosophers aimed at ; then must they have supposed all the Qualities or Affections of Bodies , such as Whiteness and Blackness , Heat and Cold , and the like , to have been Substances Incorporeal also ; a thing yet never heard , or thought of . But the Case is far otherwise , as to Conscious Life , or Cogitation , though it be an Abstract also ; because this , is no Accident of Body , as the Atheist ( Serving his own Hypothesis , ) securely takes it for granted , nor indeed , of any thing else ; but an Essential Attribute , of another Substance , distinct from Body , ( or Incorporeal ; ) after the same manner , as Extension or Magnitude , is the Essential Attribute of Body , and not a meer Accident . And now having so copiously Confuted , all the most Considerable Atheistick Grounds , we are necessitated to dispatch those that follow , being of lesser Moment , with all possible Brevity and Compendiousness . The Four next , which are the Fifth , Sixth , Seventh , and Eighth , Atheistick Argumentations , pretend to no more than only this , to disprove a Corporeal Deity ; or from the Supposition , That there is no other Substance in the World besides Body , to infer the Impossibility of a God , that is , of an Eternal Vnmade Mind , the Maker and Governour of the Whole World : all Which therefore signifie nothing at all , to the Asserters of a Deity Incorporeal , who are the only Genuine Theists . Nevertheless , though none but Stoicks , and such other Corporealists , as are notwithstanding Theists , be directly concerned in an Answer to them ; yet shall we first , so far consider the Principles of the Atheistick Corporealism , contained in those Two Heads , the Fifth and Sixth , as from the Absolute Impossibility of these Hypotheses to Demonstrate , a Necessity of Incorporeal Substance ; from whence a Deity will also follow . Here therefore , are there Two Atheistick Hypotheses , founded upon the Supposition ; That All is Body ; The First , in the way of Qualities , Generable and Corruptible , which we call the Hylopathian ; The Second in the way of Vnqualified Atoms ; which is the Atomick , Corporealism and Atheism . The Former of these , was the most Ancient , and the First Sciography , or Rude Delineation of Atheism . For Aristotle tells us , That the most Ancient Atheists , were those who supposed , Matter or Body , that is Bulkie Extension , to be the only Substance , and Vnmade thing , that out of which all things were Made , and into which all things are again Resolved ; Whatsoever is else in the world , being nothing , but the Passions , Qualities , and Accidents thereof , Generable and Corruptible , or Producible out of Nothing , and Reducible to Nothing again . From whence the Necessary Consequence is , That there is no Eternal Vnmade Life or Vnderstanding ; or that Mind , is no God , or Principle in the Universe , but Essentially a Creature . And thi● Hylopathian Atheism , which supposeth whatsoever is in the Universe , to be either the Substance of Matter and Bulk , or else the Qualities and Accidents thereof , Generable and Corruptible , hath been called also by us Anaximandrian . Though we deny not , but that there might be formerly , some Difference amongst the Atheists of this Kind ; nor are we ignorant , that Simplicius and others , conceive Anaximander , to have asserted besides Matter , Qualities also Eternal and Vnmade , or an Homoeomery , and Similar Atomology , just in the same manner as Anaxagoras afterwards did , save only , that He would not acknowledge any Vnmade Mind or Life ; Anaximader supposing all Life and Vnderstanding whatsoever , all Soul and Mind , to have Risen up , and been Generated from a Fortuitous Commixture of those Similar Atoms , or the Qualities of Heat and Cold , Moist and Dry , and the like , Contempered together . And we confess , that there is some probability for this Opinion . Notwithstanding which , because there is no Absolute certainty thereof , and because all these Ancient Atheists agreed in this , that Life and Vnderstanding , are either First and Primary , or else Secondary Qualities of Body , Generable and Corruptible ; Therefore did we not think fit , to Multiply Forms of Atheism , but rather to make but one kind of Atheism , of all this , calling it indifferently , Hylopathian , or Anaximandrian . The Second Atheistick Hypothesis , is that Form of Atheism described Under the Sixth Head , which likewise supposing Body to be the only Substance ; and the Principles thereof , devoid of Life and Vnderstanding ; does reject all Real Qualities , according to the Vulgar Notion of them , and Generate all things whatsoever , besides Matter meerly from the Combinations , of Magnitudes , Figures , Sites , and Motions , or the Contextures of Vnqualified Atoms , Life and Vnderstanding not excepted : Which therefore according to them being no Simple Primitive and Primordial thing , but Secondary , Compounded and Derivative , the meer Creature of Matter and Motion , could not possibly be a God or First Principle in the Universe . This is that Atomick Atheism , called Democritical ; Leucippus and Democritus being the First Founders thereof . For though there was before them , another Atomology , which made Vnqualified Atoms , the Principles of all Bodies , it supposing besides Body , Substance Incorporeal , yet were these , as Laertius declareth , the First that ever made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless Atoms the Principles of all things whatsoever , even of Life and Vnderstanding , Soul and Mind . Indeed it cannot be denied , but that from these Two Things granted , That all is Body , and That the Principles of Body , are devoid of all Life and Vnderstanding , it will follow unavoidably , that there can be , no Corporeal Deity . Wherefore the Stoicks who professed to acknowledge no other Substance besides Body , and yet nevertheless , had a strong Perswasion of the Existence of a God , or an Eternal Vnmade Mind , the Maker of the whole World , denied that other Proposition of the Atheistick Corporealists , that the Principles of all Bodies were devoid of Life and Vnderstanding , they asserting an Intellectual Fire , Eternal and Vnmade , the Maker of the whole Mundane System , Which Postulatum , of a Living Intellectual Body Eternal , were it granted to these Stoicks , yet could not this their Corporeal God notwithstanding , be Absolutely Incorruptible , as Origen often inculcateth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God to the Stoicks , is a Body , and therefore Mutable , Alterable , and Changeable , and he would indeed be perfectly Corruptible , were there any other Body to act upon him . Wherefore he is only Happy in this , that he wants a Corrupter or Destroyer . And thus much was therefore rightly urged , by the Atheistick Argumentator , that no Corporeal Deity , could be Absolutely in its own Nature Incorruptible , nor otherwise than by Accident only Immortal , because of its Divisibility . For were there any other Matter without this World , to make Inroads or Incursions upon it , or to Disunite the Parts thereof , the Life and Vnity of the Stoical Corporeal God , must needs be Scattered and Destroyed . And therefore of this Stoical God , does the same Origen thus further write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The God of the Stoicks being a Body , hath sometimes the whole for its Hegemonick in the Conflagration ; and sometimes only a part of the Mundane Matter . For these Men were not able to reach , to a clear Notion of the Deity , as a Being every way Incorruptible , Simple , Vncompounded , and Indivisible . Notwithstanding which , these Stoicks , were not therefore to be ranked amongst the Atheists , but far to be preferred before them , and accounted only a kind of Imperfect Theists . But we shall now make it evident , that in both these Atheistick Corporealisms , ( agreeing in those Two things , That Body is the only Substance , and That the Principles of Body are not Vital ) there is an Absolute Impossibility ; not only because , as Aristotle objecteth , they supposed no Active Principle ; but also because their bringing of Life and Understanding ( being Real Entities ) out of Dead and Sensless Matter is also the Bringing of Something out of Nothing . And indeed the Atomick Atheist , is here of the two rather the more Absurd and Unreasonable , for as much as he discarding all Real Qualities , and that for this very Reason , because Nothing can come out of Nothing , doth himself notwithstanding , produce Life , Sense , and Vnderstanding ( Unquestionable Realities ) out of meer Magnitudes , Figures , Sites , and Motions ; that is , indeed , Out of Nothing . Wherefore there being an Absolute Impossibility , of both these Atheistick Hypotheses , ( neither of which is able to salve the Phaenomenon of Life and Vnderstanding ) from that confessed Principle of theirs , that Matter as such , hath no Life nor Vnderstanding belonging to it , it follows unavoydably , that there must be some other Substance besides Body or Matter , which is Essentially Vital and Intellectual : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because all things cannot possibly have a Peregrine , Adventitious and Borrowed Life , but something in the Universe , must needs have Life Naturally and Originally . All Life cannot be meerly Accidental , Generable and Corruptible , producible out of nothing and Reducible to Nothing again , but there must of Necessity be , some Substantial Life , Which Point ( That all Life , is not a meer Accident , but that there is Life Substantial ) hath been of late with much Reason and Judgment , insisted upon , the Urged by the Writer Of the Life of Nature . Neither must there be only , such a Substantial Life , as is Naturally Immortal for the future , but also such as is Eternal , and was never Made ; all other Lives and Minds whatsoever , ( none of which could possibly be Generated out of Matter ) being derived from this Eternal Vnmade Fountain , of Life and Vnderstanding . Which thing , the Hylozoick Atheists being well aware of ; namely , that there must of Necessity be , both Substantial and Eternal Vnmade Life ; but supposing also Matter to be the only Substance ; thought themselves necessitated , to attribute to all Matter as such , Life and Vnderstanding , though not Animalish and Conscious , but N●tural only : they conceiving , that from the Modification thereof alone by Organization , all other Animalish Life , not only the Sensitive in Brutes , but also the Rational in Men , was derived . But this Hylozoick Atheism , thus bringing all Conscious and Reflexive Life or Animality , out of a Supposed Sensless Stupid and Inconscious Life of Nature , in Matter , and that meerly from a different Accidental Modification thereof , or Contexture of Parts , does again plainly bring Something out of Nothing , which is an Absolute Impossibility . Moreover this Hylozoick Atheism , was long since and in the first Emersion thereof Solidly Confuted by the Atomick Atheists , after this manner ; If Matter as such , had Life , Perception , and Vnderstanding belonging to it , then of Necessity must every Atom or Smallest Particle thereof , be a Distinct Percipient by it self ; from whence it will follow , that there could not possibly be , any such Men and Animals as now are , Compounded out of them , but every Man and Animal , would be a Heap of Innumerable Percipients , and have Innumerable Perceptions and Intellections ; whereas it is plain , that there is but one Life and Vnderstanding , one Soul or Mind , one Perceiver or Thinker in every one . And to say , that these innumerable Particles of Matter , Do all Confederate together ; that is , to make every Man and Animal , to be a Multitude or Common-wealth of Percipients and Persons as it were clubbing together ; is a thing so Absurd and Ridiculous , that one would wonder , the Hylozoists should not rather chuse , to recant that their Fundamental Errour , of the Life of Matter , than endeavour to seek Shelter and Sanctuary for the same , under such a Pretence . For though Voluntary Agents and Persons , may Many of them , resign up their wills to One , and by that means , have all but as it were One Artificial Will , yet can they not possibly resign up their Sense and Vnderstanding too , so as to have all but one Artificial Life , Sense , and Understanding : much less could this be done , by Senseless Atoms , or Particles of Matter supposed , to be devoid of all Consciousness or Animality . Besides which , there have been other Arguments already suggested , which do sufficiently Evince , that Sense and Vnderstanding cannot possibly belong to Matter any way , either Originally or Secondarily , to which more may be added else where . And now from these Two things , That Life and Vnderstanding do not Essentially belong to Matter as such , and that they cannot be Generated out of Dead and Sensless Matter , it is Demonstratively Certain , that there must be some other Substance , besides Body or Matter . However , the Anaximandrian and Democritick Atheists taking it for granted , that the First Principles of Body , are devoid of all Life and Vnderstanding , must either acknowledge a Necessity , of some other Substance besides Body , or else deny the Truth of that Axiom , so much made use of by th●mselves , That Nothing can come out of Nothing . And this was our Second Vndertaking , to shew that from the very Principles of the Atheistick Corporealism , represented in the Fifth and Sixth Heads , Incorporeal Substance is , against those Atheists themselves Demonstrable . Our Third and Last was this , That there being undeniably Substance Incorporeal , the Two next following Atheistick Argumentations , built upon the contrary Supposition , are therefore altogether Insignificant also , and do no Execution at all . The first of which ( being the Seventh ) Impugning only , such a Soul of the World , as is Generated out of Matter , is not properly Directed against Theism neither , but only such a Form of Atheism ( sometime before mentioned ) as indeed cometh nearest to Theism . Which though concluding all things to have sprung Originally , from Sensless Matter , Night and Chaos ; yet supposes things from thence to have ascended Gradually , to higher and higher perfection ; First , Inanimate Bodies , as the Elements , then Birds and other Brute Animals ( according to the forementioned Aristophanick Tradition , with which agreeth this of Lucretius , Principio Genus Alituum , variaeque Volucres . ) Afterward Men ; and in the last place Gods ; and that not only the Animated Stars , but Jupiter or a Soul of the world , Generated also out of Night and Chaos , as well as all other things . We grant indeed , that the True and Real Theists amongst the Ancient Pagans also , held the World's Animation , and whosoever denied the same , were therefore accompted Absolute Atheists . But the World's Animation , in a larger Sense , signifies no more than this , That all things are not Dead about us , but that there is a Living Sentient and Vnderstanding Nature Eternal , that first Framed the World , and still Presideth over it : and it is certain , that in this Sense , all Theists whatsoever , must hold the World's Animation . But the Generality of Pagan Theists held the World's Animation also in a stricter Sense ; as if the World were Truly and Properly an Animal , and therefore a God , Compleated and made up , of Soul and Body together , as other Animals are . Which Soul of this great World-Animal , was to some of them the Highest or Supreme Deity , but to others only a Secondary God , they supposing an Abstract Mind Superiour to it . But God's being the Soul of the World in this Latter Paganick Sense , and the World 's being an Animal or a God ; are things Absolutely disclaimed and renounced by us . However this Seventh Atheistick Argument , is not directed against the Soul of the world in the Sense of the Paganick Theists neither , this being , as they think , already Confuted , but in the Sense of the Atheistick Theogonists ; not an Eternal Vnmade Soul or Mind , but a Native and Generated One only , such as resulted from the Disposition of Matter , and Contexture of Atoms , the Offspring of Night and Chaos : the Atheists here pretending , after their Confutation of the True and Genuine Theism , to take away all Shadows thereof also , and so to free Men from all manner of Fear , of being obnoxious to any Understanding Being , Superiour to themselves . Wherefore we might here omit the Confutation of this Argument , without any detriment at all , to the Cause of Theism . Nevertheless because this in General , is an Atheistick Assertion , That there is no Life and Vnderstanding , presiding over the Whole World , we shall briefly examine the Supposed Grounds thereof , which alone will be a sufficient Confutation of it . The First of them therefore is this , that there is no other Substance in the world besides Body ; The Second , That the Principles of Bodies , are devoid of all Life and Vnderstanding ; and the Last , That Life and Vnderstanding are but Accidents of Bodies resulting from such a Composition or Contexture of Atoms , as produceth soft Flesh , Blood , and Brains , in Bodies Organized , and of Humane Form. From all which , the Conclusion is , that there can be no Life and Vnderstanding in the Whole , because it is not of Humane Form , and Organized , and hath no Blood , and Brains . But neither is Body , the only Substance , Nor are Life and Vnderstanding Accidents resulting from any Modification of Dead and Lifeless Matter ; Nor is Blood or Brains , that which Vnderstandeth in us ; but an Incorporeal Soul or Mind , Vitally united to a Terrestrial Organized Body ; which will then understand with far greater advantage , when it comes to be Clothed with a Pure , Spiritual and Heavenly One. But there is in the Universe also , a higher kind of Intellectual Animals , which though consisting of Soul and Body likewise , yet have neither Flesh , nor Blood , nor Brains , nor Parts so Organized as ours are . And the most Perfect Mind and Intellect of all , is not the Soul of any Body , but Complete in it self , without such Vital Vnion and Sympathy with Matter . We conclude therefore , that this Passage of a Modern Writer ; We Worms , cannot conceive how , God can Vnderstand without Brains ; is Vox Pecudis , the Language and Philosophy , rather of Worms or Brute Animals , then of Men. The next , which is the Eighth Atheistick Argumentation , is briefly this , that whereas the Deity by Theists is generally supposed , to be a Living Being Perfectly Happy , and Immortal or Incorruptible ; there can be no such Living Being Immortal , and Consequently , none Perfectly Happy . Because all Living Beings whatsoever , are Concretions of Atoms , which as they were at first Generated , so are they again liable to Death and Curruption ; Life being no Simple Primitive Nature , nor Substantial thing , but a meer Accidental Modification of Compounded Bodies only , which upon the Disunion of their Parts , or the Disordering of their Contexture , vanisheth again into Nothing . And there being no Life Immortal , Happiness must needs be a meer Insignificant Word , and but a Romantick Fiction . Where first , This is well , that the Atheists will confess , that according to their Principles , there can be no such thing at all , as Happiness ; because no Security of Future Permanency ; all Life perpetually coming Out of Nothing , and whirling back into Nothing again . But this Atheistick Argument , is likewise Founded , upon the Former Errour ; That Body is the Only Substance , the First Principles whereof are devoid of all Life and Vnderstanding ; whereas it is certain , that Life cannot possibly result , from any Composition of Dead and Lifeless things ; and therefore must needs be a Simple and Primitive Nature . It is true indeed , that the Participated Life , in the Bodies of Animals ( which yet is but improperly called Life , it being Nothing , but their being Actuated , by a Living Soul ) is a meer Accidental thing , Generable and Corruptible ; since that Body which is now , Vitally united to a Living Soul , may be Disunited again from it , and thereby become a Dead and Lifeless Carcase : but the Primary or Original Life it self is Substantial , nor can there be any Dead Carcase of a Humane Soul. That which hath Life Essentially belonging to the Substance of it , must needs be Naturally Immortal , because no Substance can of it self Perish , or Vanish into Nothing . Besides which , there must be also , some , not only Substantial , but also Eternal Vnmade Life , whose Existence is Necessary , and which is Absolutely Vnannihilable by any thing else ; which therefore must needs have , Perfect Security of its own future Happiness ; And this is an Incorporeal Deity . And this is a Brief Confutation , of the Eight Atheistick Argument . BUt the Democritick Atheist proceeds , endeavouring further to Disprove a God , from the Phaenomena of Motion and Cogitation ; in the Three following Argumentations . First therefore , whereas Theists , commonly bring an Argument from Motion , to Prove a God , or First Vnmoved Mover , the Atheists contend on the contrary ; that from the very Nature of Motion , the Impossibility of any such First Vnmoved Mover , is clearly Demonstrable . For , it being an Axiom of undoubted Truth , concerning Motion , That , Whatsoever is Moved , is Moved by some other thing ; Or , That Nothing can Move it self ; it follows from thence Unavoydably , That there is no Aeternum Immobile , No Eternal Vnmoved Mover ; but on the contrary , that there was Aeternum Motum , an Eternal Moved ; Or , That One thing was Moved by Another , from Eternity Infinitely , Without any First Mover or Cause , Because , as Nothing could move it self ; So could nothing ever Move Another , but what was it self before Moved , by Something else . To which we Reply ; That this Axiom , Whatsoever is Moved , is Moved by Another , and not by It self , was by Aristotle , and those other Philosophers , who made so much use thereof , restrained to the Local Motion of Bodies only ; That no Body Locally Moved , was ever Moved Originally from it self , but from something else . Now it will not at all follow from hence , That therefore Nihil Movetur nisi à Moto , That No Body was ever Moved but by some oth●r Body , that was also before Moved , by Something else ; or , That of necessity , One Body was moved by another Body , and that by another , and so backwards , Infinitely , without any First Vnmoved or Self-Moving and Self-Active Mover ; as the Democritick Atheist fondly Conceits . For the Motion of Bodies might proceed ( as Unquestionably it did ) from something else , which is not Body , and was not Before Moved . Moreover the Democritick Atheist , here also without any Ground imagines , That were there but One Push once given to the world , and no more ; this Motion would from thence forward , always continue in it , one Body still moving another , to all Eternity . For though this be indeed a Part of the Cartesian Hypothesis , that according to the Laws of Nature , A Body Moving , will as well continue in Motion , as a Body Resting in Rest , until that Motion be Communicated and Transferred to some other Body ; yet is the Case different here , Where it is supposed , not only one Push to have been given to the world at first , but also the same Quantity of Motion or Agitation , to be constantly Conserved and Maintained . But to let this pass , because it is something a Subtle Point ; and not so rightly Understood by many of the Cartesians themselves . We say , that it is a thing Utterly Impossible , That One Body should be Moved by Another Infinitely , without any first Cause or Mover , which was Self Active ; and that not from the Authority of Aristotle only , Pronouncing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That in the Causes of Motion , there could not Possibly be an Infinite Progress ; but from the Reason there subjoyned by Aristotle , Because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If there were no First Vnmoved Mover , there could be no Cause of Motion at all . For were all the Motion , that is in the World , a Passion , from something else , and yet no First Vnmoved Active Mover ; then must it be a Passion from no Agent , or without an Action ; and Consequently proceed from Nothing , and either Cause it self , or be Made without a Cause . Now the Ground of the Atheists Errour here , is only from hence , because He taketh it for granted , That there is no other Substance besides Body , nor any other Action but Local Motion ; from whence it comes to pass , that to Him , this Proposition , No Body can Move it self , is one and the same with this , Nothing can Act from It self , or be Self-Active . And thus is the Atheistick Pretended Demonstration against a God , or First Cause , from Motion , abundantly Confuted ; we having made it Manifest , that there is no Consequence at all in this Argument , That because No Body can Move it Self , therefore there can be no First Vnmoved Mover ; as also having discovered , the Ground of the Atheists Errour here , their taking it for granted , that there is Nothing but Body ; and lastly having plainly showed , that it implies a Contradiction , there should be Action and Motion in the World , and yet Nothing Self-Moving or Self-Active : So that it is Demonstratively certain from Motion , that there is a First Cause or Vnmoved Mover . We shall now further add , That from the Principle acknowledged by the Democritick Atheists themselves , That No Body can move it self , it follows also undeniably , that there is some Other Substance besides Body , something Incorporeal , which is Self-Moving and Self-Active , and was the First Vnmoved Mover of the Heavens or World. For if no Body from Eternity , was Ever able to Move it self , and yet there must of necessity be some Active Cause of that Motion which is in the World ( since it could not Cause it self ) then is there unquestionably , some Other Substance besides Body , which having a Power of Moving Matter , was the First Cause of Motion , it Self being Vnmoved . Moreover it is certain from hence also , That there is another Species of Action , distinct from Local Motion , and such as is not Heterochinesie , but Autochinesie or Self-Activity . For since the Local Motion of Body is Essentially Heterochinesie , not Caused by the Substance it self Moving , but by something else Acting upon it , that Action by which Local Motion is First Caused , cannot be it self Local Motion , but must be Autochinesie or Self-Activity , That which is not a Passion from any other Agent , but springs from the immediate Agent it self ; which Species of Action is called Cogitation . All the Local Motion that is in the World , was First Caused by some Cogitative or Thinking Being , which not Acted upon by any thing without it , nor at all Locally Moved , but only Mentally ; is the Immoveable Mover of the Heaven , or Vortices . So that Cogitation is in Order of Nature , before Local Motion , and Incorporeal before Corporeal Substance , the Former having a Natural Imperium upon the Latter . And now have we not only Confuted the Ninth Atheistick Argument , from Motion , but also Demonstrated against the Democritick Atheists from their own Principle , that there is an Incorporeal and Cogitative Substance , the First Immoveable Mover of the Heavens , and Vortices ; that is , an Incorporeal Deity . But the Democritick Atheist , will yet make a futher Attempt , to prove that there can be Nothing Self-Moving or Self-Active , and that no Thinking Being could be a First Cause ; He laying his Foundation in this Principle , That Nothing taketh its Beginning from it self , but from the Action of some other Agent without it . From whence he would infer , that Cogitation it self is Heterochinesie , the Passion of the Thinker , and the Action of something without it ; no Cogitation ever rising up of it self without a Cause : and that Cogitation is indeed , Nothing but Local Motion , or Mechanism ; and all Living Vnderstanding Beings Machines , Moved from without : and then make this Conclusion . That therefore no Vnderstanding Being could possibly be a First Cause . He further adding also , that no Vnderstanding Being as such , can be Perfectly Happy neither , as the Deity is supposed to be , because Dependent upon Something without it ; and this is the Tenth Atheistick Argumentation . Where we shall First consider , that which the Democritick Atheist makes his Fundamental Principle , or Common Notion to disprove all Autochinesie or Self-Activity by . That Nothing taketh Beginning from it self , but from the Action of some other thing without it . Which Axiom , if it be Understood of Substantial Things , then is it indeed acknowledged by us to be unquestionably true , it being the same with this , That No Substance which once was not , could ever possibly cause it self or bring it self into Being ; but must take its Beginning from the Action of something else ; but then it will make Nothing at all against Theism . As it is likewise True , That No Action whatsoever , ( and therefore no Cogitation , ) taketh Beginning from it self , or causeth it self to be , but is always produced by some Substantial Agent , but this will no way advantage the Atheist neither . Wherefore if he would direct his Force against Theism , he ought to understand this Proposition thus , That No Action whatsoever , taketh Beginning from the Immediate Agent , ( which is the Subject of it ) but from the Action of some other thing without it ; or , That Nothing can Move or Act otherwise , then as it is Moved and Acted upon , by something else . But this is only to beg the Question , or to Prove the thing in Dispute , Identically , That Nothing is Self-Active , because Nothing can Act from it self . Whereas it is in the mean time , undeniably certain , That there could not possibly be any Motion or Action at all in the Universe , were there not something Self-Moving or Self-Active , for as much as otherwise all that Motion or Action would be a Passion from Nothing , and be Made without a Cause . And whereas the Atheists would further prove , that no Cogitation , Taketh its Beginning from the Thinker , but always from the Action of some other thing without it , after this manner ; Because it is Conceivable , why This Cogitation , rather then that , should start up at any time , were there not some Cause for it , without the Thinker . Here in the first place we freely grant , that our Humane Cogitations , are indeed commonly Occasioned , by the Incursions of Sensible Objects upon us ; as also , that the Concatenations of those Thoughts and Phantasms in us , which are distinguished from Sensations , ( whether we be asleep or awake ) do many times depend upon Corporeal and Mechanical Causes in the Brain . Notwithstanding which , that all our Cogitations , are Obtruded , and Imposed upon us from without ; and that there is no Transition in our Thoughts at any time , but such as had been before in Sense ; ( which the Democritick Atheist averrs ) this is a Thing , which we absolutely deny . For , had we no Mastery at all over our Thoughts , but they were all like Tennis Balls , Bandied , and Struck upon us , as it were by Rackets from without ; then could we not steadily and constantly carry on any Designs and Purposes of Life . But on the contrary that of Aristotle's , is most true , ( as will be elsewhere further Proved ) that Man and all Rational Beings , are in some sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Principle of Actions , subordinate to the Deity ; which they could not possibly be , were they not also , a Principle of Cogitations , and had some Command over them ; but these were all as much determined , by Causes without , as the Motions of the Weathercock are . The Rational Soul is it self an Active and Bubling Fountain of Thoughts ; that perpetual and Restless Desire , which is as Natural and Essential to us , as our very Life , Continually Raising up and Protruding , New and New Ones , in us ; which are as it were Offered to us . Besides which , we have also , a further Self Recollective Power , and a Power of Determining and Fixing our Mind and Intention , upon some certain Objects , and of Ranging our Thoughts accordingly . But the Atheist is here also to be taught , yet a Further Lesson ; that an Absolutely Perfect Mind , ( such as the Deity is supposed to be , ) doth not ( as Aristotle writeth of it ) ( g d = " fo " ) , Sometimes Vnderstand , and sometime not Vnderstand ; it being Ignorant of Nothing , nor Syllogizing about any thing ; but comprehending all Intelligibles , with their Relations and Verities at once , within it self ; and its Essence and Energie , being the same . Which Notion , if it be above the Dull Capacity of Atheists , who measure all Perfection by their own Scantling , this is a thing , that We cannot help . But as for that Prodigious Paradox of Atheists , that Cogitation it self , is nothing but Local Motion or Mechanism , we could not have thought it possible that ever any man should have given entertainment to such a Conceit ; but that this was rather , a meer Slander raised upon Atheists ; were it not certain from the Records of Antiquity , That whereas the old Religious Atomists , did upon Good Reason , reduce all Corporeal Action ( as Generation , Augmentation , and alteration ) to Local Motion , or Translation from place to place ; ( there being no other Motion besides this Conceivable in Bodies ) the ancient Atheizers of that Philosophy ( Leucippus and Democritus ) not contented herewith , did Really carry the business still on further , so as to make Cogitation it self also ; Nothing but Local Motion . As it is also certain , that a Modern Atheistick Pretender to Wit , hath publickly owned this same Conclusion , That Mind is Nothing else but Local Motion in the Organick parts of Mans Body . These men have been sometimes indeed a little Troubled , with the Phancy , Apparition , or Seeming of Cogitation , that is The Consciousness of it , as knowing not well what to make thereof ; but then they put it off again , and satisfie themselves worshipfully with this , that Phancy is but Phancy , but the Reality of Cogitation , nothing but Local Motion ; as if there were not as much Reality in Phancy and Consciousness , as there is in Local Motion . That which inclined these men so much , to this Opinion , was only because , they were Sensible and Aware of this , that if there were any other Action , besides Local Motion admitted , there must needs be some other Substance acknowledged , besides Body . Cartesius indeed undertook to defend Brute Animals , to be Nothing else but Machines , but then he supposed that there was Nothing at all of Cogitation , in them , and Consequently nothing of true Animality or Life , no more , than is in Artificial Automaton , as a Wooden Eagle , or the like ; Nevertheless , this was justly thought to be Paradox enough . But that Cogitation it self , should be Local Motion , and Men nothing but Machines ; this is such a Paradox , as none but either a Stupid and Besotted , or else an Enthusiastick , Bigotical , or Fanatick Atheist , could possibly give entertainment to . Nor are such men as these , fit to be Disputed with , any more than a Machine is . But whereas the Atheistick Objecter , adds also over and above , in the last place , that no Vnderstanding Being can be Perfectly Happy neither , and therefore not a God , because Essentially Dependent upon something else without it ; This is all one as if he should say , That there is no such thing as Happiness at all in Nature ; Because it is certain , that without Consciousness or Vnderstanding nothing can be Happy ( since it could not have any Fruition of it self ) and if no Vnderstanding Being can be Happy neither , then must the Conclusion needs be , that of the Cyrenaicks , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Happiness is a meer Chimera , a Phantastick Notion or Fiction of Mens Minds ; a thing which hath no Existence in Nature . These are the men , who afterwards Argue from Interesse also against a God and Religion . Notwithstanding that they confess their own Principles to be so far , from promising Happiness to any , as that they absolutely Cut off , all Hopes thereof . It may be further observed also in the last place , that there is another of the Atheists Dark Mysteries here likewise couched , That there is no Scale or Ladder of Entity and Perfection in Nature , one above another ; the whole Universe from top to bottom , being Nothing but One and the same Sensless Matter , diversly Modified . As also , that Vnderstanding as such , rather speaks Imperfection ; it being but a meer Whisling , Evanid , and Phantastick thing ; so that the most absolutely Perfect , of all things in the Universe , is Grave , Solid , and Substantial Sensless Matter : of which more afterwards . And thus is the Tenth Atheistick Argumentation also Confuted . But the Democritick and Epicurean Atheists , will make yet a further Assault , from the Nature of Knowledge , Vnderstanding , after this manner ; If the World were Made by a God , or an Antecedent Mind and Understanding , having in it self an Exemplar or Platform thereof , before it was made , then must there be Actual Knowledge , both in order of Nature , and Time , before Things ; whereas Things which are the Objects of Knowledge and Vnderstanding , are unquestionably in order of Nature before Knowledge ; this being but the Signature of them , and a Passion from them . Now the only Things , are Singular Sensibles or Bodies . From whence it follows , that Mind is the Youngest and most Creaturely Thing in the world ; or that the World was before Knowledge and the Conception of any Mind ; and no Knowledge or Mind , before the world as its Cause . Which is the Eleventh Atheistick Argumentation . But we have Prevented our selves here in the Answer to this Argument , ( which would make all Knowledge , Mind , and Vnderstanding Junior to the World , and the very Creature of Sensibles , ) having already Fully Confuted it ; and clearly Proved , That Singular Bodies , are not the only Things , and Objects of the Mind , but that it containeth its Immediate Intelligibles within it self ; which Intelligibles also are Eternal , and That Mind is no Phantastick Image of Sensibles , nor the Stamp and Signature of them , but Archetypal to them ; the First Mind being That of a Perfect Being , comprehending it self , and the Extent of its own Omnipotence , or the Possibilities of all things . So that Knowledg is Older than all Sensible things ; Mind Senior to the World , and the Architect thereof . Wherefore we shall refer the Reader for an Answer to this Argument , to Page 729. and so onwards , where the Existence of a God , ( that is , a Mind before the World ) is Demonstrated also , from this very Topick , viz. the Nature of Knowledge and Vnderstanding . We shall in this place only add ; that as the Atheists can no way Salve the Phaenomenon of Motion , so can they much less that of Cogitation , or Life and Vnderstanding . To make which yet the more Evident , we shall briefly represent , a Syllabus or Catalogue of the many Atheistick Hallucinations or Delirations , concerning it . As First , That Sensless Matter being the only Substance , and all things else but Accidental Modifications thereof ; Life and Mind is all a meer Accidental Thing , Generable and Corruptible , Producible out of Nothing , and Reducible to Nothing again ; and that there is no Substantial Life or Mind any where . In Opposition to which , we have before proved , That there must of necessity be some Substantial Life , and that Humane Souls being Lives Substantial , and not meer Accidental Modifications of Matter , they are consequently in their own Nature Immortal , since No Substance of it self ever vanisheth into Nothing . Again the Democriticks , and other Atheists conclude , that Life and Mind , are no Simple and Primitive Natures , but Secondary and Compounded things ; they resulting from certain Concretions and Contextures of Matter , and either the Commixtures and Contemporations of Qualities , or else the Combinations of those Simple Elements of Magnitude , Figure , Site , and Motion ; and so being Made up , of that which hath Nothing of Life or Mind in it . For as Flesh is not Made , out of Fleshy Particles , nor Bone out of Bony , ( as Anaxagoras of old dreamed ) so may Life as they conceive , be as well Made out of Lifeless Principles , and Mind out of that which hath no Mind or Vnderstanding at all in it : just as Syllables Pronounceable , do result from Combinations of Letters , some of which are Mutes , and cannot by themselves be Pronounced at all , others but Semi-Vocal . And from hence do these Atheists Infer , that there could be no Eternal Vnmade Life or Mind , nor any that is Immortal or Incorruptible ; since upon the Dissolution of that Compages or Contexture of Matter , from whence they Result , they must needs Vanish into Nothing . Wherefore according to them , there hath probably , sometime heretofore been , no Life nor Vnderstanding at all in the Universe , and there may Possibly be None again . From whence the Conclusion is , That Mind and Vnderstanding , is no God , or Principle in the Vniverse ; it being Essentially Factitious , Native and Corruptible ; or as they express it in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortal from Mortal things : as also , That the Souls of men , cannot subsist Separately , after Death , and walk up and down in Airy Bodies ; no more than the Form of a House or Tree , after the Dissolution thereof , can subsist by it self Separately , or appear in some other Body . But all this Foolery of Atheists , hath been already Confuted , we having before shewed , that Life and Vnderstanding are Active Powers , Vigours , and Perfections , that could never possibly result from meer Passive Bulk , or Dead and Sensless Matter , however Modified and Compounded ; because Nothing can come Effectively from Nothing . Neither is there any Consequence at all in this , that because Flesh is not made out of Fleshy Principles , nor Bone out of Bony , Red out of Red things , nor Green out of Green ; therefore Life and Vnderstanding , may as well be Compounded , out of things Dead and Sensless : because these are no Syllables or Complexions , as the others are , nor can either the Qualities of Heat and Cold , Moist and Dry ; or else Magnitudes , Figures , Sites , and Motions , however Combined together , as Letters Spell them out , and make them up ; but they are Simple and Primitive things . And accordingly it hath been proved , that there must of necessity be , some Eternal Vnmade Life and Mind : For though there be no necessity that there should be any Eternal Vnmade Red , or Green , because Red and Green may be Made out of things not Red nor Green , they and all other Corporeal Qualities ( so called ) being but several Contextures of Matter , or Combinations , of Magnitudes , Figures , Sites , and Motions , causing those several Phancies in us : and though there be no necessity , that there should be Eternal Motion , because if there were once no Motion at all in Matter , but all Bodies Rested , yet might Motion have been Produced by a Self - Moving or Self Active Principle ; And Lastly , though there be no necessity that there should be Eternal Vnmade Matter or Body neither , because had there been once no Body at all , yet might it be Made or Produced by a Perfect Omnipotent Incorporeal Being : nevertheless is there an Absolute Necessity , that there should be Eternal Vnmade Life , and Mind , because were there once no Life nor Mind at all , these could never have been produced out of Matter altogether Lifeless and Mindless . And though the Form of a House cannot possibly Exist Separately from the Matter and Substance thereof , it being a Meer Accidental Thing , resulting from such a Compages of Stone , Timber and Morter , yet are Humane Souls and Minds , no such Accidental Forms of Compounded Matter , but Active Substantial things , that may therefore subsist Separately from these Bodies , and Enliven other Bodies of a different Contexture . And however some that are no Atheists , be over prone to conceive , Life , Sense , Cogitation , and Consciousness in Brutes , to be Generated out of Dead , Sensless , and Vnthinking Matter , ( they being disposed thereunto by certain Mistaken Principles , and ill Methods of Philosophy ) nevertheless is this unquestionably in it self , a Seed of Atheism ; because if any Life , Cogitation , and Consciousness , may be Produced out of Dead and Sensless Matter , then can no Philosophy hinder , but that all might have been so . But the Democritick Atheists , will yet venture further to deny , that there is any thing in Nature Self-Moving or Self-Active , but that whatsoever Moveth and Acteth , was before Moved by something else , and Made to Act thereby ; and again , that from some other thing ; and So backward Infinitely ; from whence it would follow , that there is no First in the Order of Causes , but an Endless Retro-Infinity . But as this is all one , as to Affirm , that there is no such thing at all as Life in the World , but that the Universe is a Compages of Dead and Stupid Matter , so has this Infinity in the Order of Causes been already exploded for an Absolute Impossibility . Nevertheless the Atheists will here advance yet an Higber Paradox ; That all Action whatsoever , and therefore Cogitation , Phancy , and Consciousness it self , is Really Nothing else but Local Motion ; and Consequently not only Brute-Animals , but also Men themselves meer Machins , Which is an equal , either Sottishness or Impudence , as to assert , a Triangle to be a Square , or a Sphere , a Cube , Number to be Figure , or any thing else to be any thing : and it is Really all one as to affirm , that there is indeed no such thing in our selves , as Cogitation : there being no other Action in Nature , but Local Motion and Mechanism . Furthermore the Democritick and Epicurean Atheists , Universally agree in this , that not only Sensations , but also all the Cogitations of the Mind , are the meer Passions of the Thinker , and the Actions of Bodies Existing without , upon him : though they do not all declare themselves , after the same manner herein . For First , the Democriticks conclude , that Sense is Caused by certain Grosser Corporeal Effluvia , streaming from the Surfaces of Bodies Continually , and entering through the Nerves ; But that all other Cogitations of the Mind , and mens either sleeping or waking Imaginations , proceed from another sort of Simulachra , Idols and Images , of a more Fine and Subtle Contexture , coming into the Brain , not through those open Tubes , or Channels of the Nerves , but immediately through all the smaller Pores of the Body : so that , as we never have sense of Any thing , but by means of those Grosser Corporeal Images , obtruding themselves upon the Nerves ; so have we not the least Cogitation at any Time in our Mind neither , which was not Caused by those Finer Corporeal Images , and Exuvious Membranes , or Effluvia , rushing upon the Brain , or Contexture of the Soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Leucippus and Democritus determined , that as well Noesis as Aisthesis , Mental Cogitation as External Sensation , was Caused by certain Corporeal Idols , coming from Bodies without ; since neither Sensation nor Cogitation , could otherwise possibly be produced . And thus does Laertius also represent the sense of these Atheistick Philosophers , that the Effluvia from Bodies called Idols , were the only Causes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of all the Motions , Passions , and Affections , and even the very Volitions of the Soul. So that as we could not have the least Sensation , Imagination , nor Conception , of any thing otherwise than from those Corporeal Effluvia , rushing upon us from Bodies without , and begetting the same in us , at such a time ; so neither could we have any Passion , Appetite , or Volition , which we were not in like manner , Corporeally Passive to . And this was the Ground of the Democritick Fate , or Necessity of all Humane Actions , maintained by them , in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Liberty of Will , which cannot be conceived without Self Activity , and something of Contingency . They supposing Humane Volitions also , as well as all the other Cogitations , to be Mechanically Caused and Necessitated , from those Effluvious Images of Bodies , coming in upon the Willers . And however Epicurus sometime pretended to Assert Liberty of Will , against Democritus , yet forgetting himself , did he also here securely Philosophize , after the very same manner , Nunc age quae moveant Animum res , accipe paucis ; Quae veniunt veniant in Mentem , percipe paucis . Principiò hoc dico Rerum Simulachra vagari , &c. But others there were amongst the Ancient Atomists , who could not conceive Sensations themselves , to be thus Caused by Corporeal Effluvia , or Exuvious Membranes , streaming from Bodies Continually , and that for Divers Reasons alledged by them ; but only by a Pressure from them upon the Optick Nerve by Reason of a Tension of the Intermedious Air or Aether ( being that which is called Light ) whereby the distant Object is Touched and Felt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were by a Staff. Which Hypothesis concerning the Corporeal Part of Sense , is indeed much more Ingenious , and agreeable to Reason than the Former . But the Atheizers of this Atomology , as they supposed Sense to be Nothing else but such a Pressure from Bodies without , so did they conclude Imagination and Mental Cogitation , to be but the Reliques and Remainders of those Motions of Sense formerly Made , and Conserved afterwards in the Brain ( like the Tremulous Vibrations of a Clock or Bell , after the striking of the Hammer , or the Rouling of the Waves , after that the Wind is ceased ) Melting , Fading , and Decaying insensibly by degrees . So that according to these , Knowledge and Vnderstanding , is Nothing but Fading and Decaying Sense , and all our Volitions but Mechanick Motions caused from the Actions or Trusions of Bodies upon us . Now though it be true , that in Sensation , there is alwayes a Passion Antecedent , made upon the Body of the Sentient from without ; yet is not Sensation it self this very Passion , but a Perception of that Passion ; much less can Mental Conceptions be said to be the Action of Bodies without , and the meer Passion of the Thinker ; and least of all Volitions such , there being plainly here , something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In our own Power , ( by means whereof , we become a Principle of Actions , accordingly deserving Commendation or Blame , ) that is , something of Self-Activity . Again according to the Democritick and Epicurean Atheists , all Knowledge and Vnderstanding is Really the same thing with Sense : the Difference between these Two , to some of them being only this , That what is commonly called Sense , is Primary and Original Knowledge , and Knowledge but Secondary , or Fading and Decaying Sense : but to others , that Sense is Caused by those more Vigorous Idols , or Effluvia from Bodies , intromitted through the Nerves ; but Vnderstanding and Knowledge , by those more Weak and Thin , Vmbratile and Evanid ones , that penetrate the other smaller Pores of the Body : so that both ways , Vnderstanding and Knowledge , will be but a Weaker Sense . Now from this Doctrine of the Atheistick Atomists , that all Conception and Cogitation of the Mind whatsoever , is Nothing else but Sense and Passion from Bodies without , this Absurdity first of all follows unavoidably , that there cannot possibly be , any Errour , or False Judgment , because it is certain , that all Passion is True Passion , and all Sense or Seeming , and Appearance , True Seeming and Appearance . Wherefore though some Sense and Passion , may be more Obscure than other , yet can there be none False ; it self being the very Essence of Truth . And thus Protagoras , one of these Atheistick Atomists , having First asserted , That Knowledge is Nothing else but Sense , did thereupon admit this as a Necessary Consequence , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Opinion is True ; because it is Nothing but Seeming and Appearance , and every Seeming and Appearance is truly such : and because it is not possible , for any one to Opine that which is Not , or to Think otherwise than he Suffers . Wherefore Epicurus being Sensible of this Inconvenience , endeavoured to Salve this Phaenomenon of Errour and False Opinion or Judgement , consistently with his own Principles , after this manner , That though all Knowledge be Sense and all Sense True , yet may Errour arise notwithstanding , Ex Animi Opinatu , From the Opination of the Mind , adding something of its own , over and above , to the Passion and Phansie of Sense . But herein he shamefully contradicts himself ; For if the Mind in Judging , and Opining , can Superadd any thing of its own , over and above , to what it Suffers , then is it not a meer Passive Thing , but must needs have a Self-Active Power of its own , and consequently will prove also Incorporeal , because no Body can Act otherwise , than it Suffers , or is Made to Act by something else without it . We conclude therefore , That since there is such a thing as Errour , or False Judgement , all Cogitations of the Mind cannot be meer Passions ; but there must be something of Self-Activity in the Soul it Self , by means whereof , it can give its Assent , to things not clearly Perceived , and so Err. Again from this Atheistick Opinion , That all Knowledge is Nothing else but Sense , either Primary or Secundary , it follows also ; That there is no Absolute Truth nor Falshood , and that Knowledge is of a Private Nature , Relative , and Phantastical only , or meer Seeming ; that is , Nothing but Opinion : because Sense is plainly , Seeming , Phantasie , and Appearance ; a Private thing and Relative to the Sentient only . And here also did Protagoras , according to his wonted Freedom , admit this Consequence , That Knowledge being Sense , there was no Absoluteness at all therein , and That nothing was True otherwise , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To this and to that man so Thinking ; That every man did , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opine only his Own things ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man was the Measure of Things , and Truth to himself ; and Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That whatsoever Seemed to every one , was True to him to whom it Seemed . Neither could Democritus himself , though a man of more discretion than Protagoras , dissemble this Consequence from the same Principle asserted by him , that Understanding is Phantastical , and Knowledge but Opinion ; he owning it sometimes before he was aware , as in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We ought to Know Man , according to this Rule , That he is such a thing , as hath Nothing to do with Absolute Truth ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We know nothing Absolutely , concerning any thing ; and all our Knowledge is Opinion . Agreeably to which , he determined , that mens Knowledge was diversified by the Temper of their Bodies , and the Things without them . And Aristotle Judiciously observing both these Doctrines , That there is no Errour or False Judgment , but every Opinion True ; and again , That Nothing is Absolutely True but Relatively only ; to be Really and Fundamentally One and the same ; imputeth them both together , to Democritus , in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Democritus held , that there was Nothing Absolutely True : but because he thought Knowledge or Vnderstanding , to be Sense ; therefore did he conclude that whatsoever Seemed according to Sense , must of necessity be True ( not Absolutely , but Relatively ) to whom it so Seemed . These Gross Absurdities did the Atheistick Atomists plunge themselves into , whilst they endeavoured to Salve the Phaenomenon of Cogitation , Mind , or Vnderstanding , agreeably to their own Hypothesis . And it is certain , that all of them , Democritus himself not excepted , were but meer Blunderers in that Atomick Physiology , which they so much pretended to , and never rightly Understood the Same . For as much as that with Equal Clearness teaches these Two things at once , That Sense indeed is Phantastical and Relative to the Sentient ; But that there is a Higher Faculty , of Vnderstanding and Reason in us , which thus discovers the Phantastry of Sense , and reaches to the Absoluteness of Truth ; or is the Criterion thereof . But the Democritick and Epicurean Atheists will further Conclude , that the only Things or Objects of the Mind , are Singular Sensibles , or Bodies Existing without it ; which therefore must needs be in Order of Nature , before all Knowledge , Mind , and Vnderstanding whatsoever ; this being but a Phantastick Image or Representation of them . From whence they Infer , that the Corporeal World , and these Sensible things , could not possibly be Made , by any Mind or Vnderstanding ; because Essentially Junior to them , and the very Image and Creature of them . Thus does Aristotle Observe , concerning both Democritus and Protagoras , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suppose the only Things or Objects of the Mind to be Sensibles ; and that this was the Reason , why they made Knowledge to be Sense , and therefore Relative and Phantastical : But we have already Proved , that Mind and Vnderstanding is not the Phantastick Image of Sensibles or Bodies ; and that it is in its own Nature not Ectypal , but Archetypal , and Architectonical of all . That it is Senior to the World , and all Sensible Things , it not looking abroad , for its Objects any where without , but containing them within it self ; The first Original Mind , being an Absolutely perfect Being , Comprehending it self , and the Extent of its own Omnipotence , or all Possibilities of things , together with the Best Platform of the whole , and poducing the same accordingly . But it being plain , that there are besides Singulars , other Objects of the Mind Vniversal ; from whence it seems to follow , that Sensibles , are not the only Things ; some Modern Atheistick Wits , have therefore invented , this further device to maintain the Cause , and carry the Business on ; That Vniversals are nothing else but Names or Words , by which Singular Bodies are called , and Consequently , that in all Axioms and Propositions , Sententious Affirmations and Negations ( in which the Predicate at least is Vniversal ) we do but Add or Substract , Affirm or Deny , Names of Singular Bodies : and that Reason or Syllogism , is Nothing but the Reckoning or Computing , the Consequences of these Names or Words . Neither do they want the Impudence , to Affirm , that besides those Passions or Phansies , which we have from things by Sense ; we know N●●hing at all o● any thing , but only the Names , by which it is cal●●d . Then which there cannot be a greater Sottishness or Madness : For if Geometry , were nothing but the Knowledge of Names by which Singular Bodies are called , as it self could not deserve that Name of a Science ; so neither could its Truths be the same in Greek and in Latine : and Geometricians , in all the several distant Ages and Places of the World , must be supposed to have had , the same Singular Bodies before them , of which they Affirmed and Denied , those Vniversal Names . In the Last place , the Epicurean and Anaximandrian Atheists , agreeably to the Premised Principles , and the Tenor of their Hypothesis , do both of them endeavour to Depreciate and Undervalue , Knowledge or Vnderstanding , as a thing which hath not any Higher Degree of Perfection or Entity in it , than is in Dead and Sensless Matter . It being according to them , but a Passion from Singular Bodies Existing without , and therefore both Junior , and Inferior to them ; a Tumult raised in the Brain , by Motions made upon it , from the Objects of Sense ; That which Essentially includeth in it , Dependence upon Something else ; at best , but a Thin and Evanid Image of Sensibles , or rather an Image of those Images of Sense ; a meer Whifling and Phantastick thing ; upon which account they conclude it , not fit to be attributed , to that which is the First Root and Sourse of all things , which therefore is to them no other , than Grave and Solid , Sensless Matter ; the only Substantial , Self-Existent , Independent thing , and Consequently the most Perfect and Divine . Life and Vnderstanding , Soul and Mind are to them , no Simple and Primitive Natures , but Secondary and Derivative , or Syllables and Complexions of things , which Sprung up afterwards , from certain Combinations of Magnitudes , Figures , Sites , and Motions , or Contemperations of Qualities ; Contextures either of Similar or Dissimilar Atoms . And as themselves are Juniors to Sensless Matter and Motion , and to those Inanimate Elements , Fire , Water , Air and Earth , the First , and most Real Productions of Nature and Chance ; so are their Effects , and the Things that belong to them , comparatively with those other Real Things of Nature , but Slight , Ludicrous , and Vmbratil ; as Landskip in Picture , compared with the Real Prospect , of High Mountains , and Low Valleys , Winding or Meandrous Rivers , Towering Steeples , and the Shady Tops of Trees and Groves : as they are accordingly , commonly disparaged , under those Names of Notional and Artificial . And thus was the Sence of the Ancient Atheists represented by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say , that the Greatest and most Excellent Things of all , were made by Sensless Nature , and Chance : but all the Smaller and more Inconsiderable , by Art , Mind , and Vnderstanding ; which taking from Nature , those First and Greater Things as its Ground-work to Act upon , doth Frame and Fabricate all the other Lesser Things , which are therefore Commonly called Artificial . And the Mind of these Atheists , is there also further declared , by that Philosopher after this manner . The First , most Real , Solid and Substantial things in the whole World , are those Elements , Fire , Water , Air and Earth , made by Sensl●ss Nature and Chance , without any Art , Mind , or Vnderstanding : and n●xt to these the Bodies of the Sun , Moon , and Stars , and this Terrestrial Globe , produced out of the fore●aid Inanimate Elements , by Vnknowing Nature or Chance likewise , without any Art , Mind or God. The Fortuitous Concourse of Similar or Dissimilar Atoms , begetting this whole System and Compages of Heaven and Earth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But that afterwards , Art or Mind and Vnderstanding , being Generated also in the last place , out of those same Sensless and Inanimate Bodies or Elements , ( it rising up in certain Smaller Pieces of the Universe , and Particular Concretions of Matter , called Animals ) Mortal from Mortal things , did produce certain other Ludicrous things , which partake little of Truth and Reality , but are meer Images , Vmbrages and Imitations , as Picture and Landskip , &c. but above all , those Moral Differences of Just and Vnjust , Honest and Dishonest , the meer Figments of Political Art , and Slight Vmbratil Things , compared with Good and Evil Natural ; that consist in nothing , but Agreement and Disagreement with Sense , and Apppetite : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For , as for Things Good and Honest , those that are such by Nature , differ from those which are such by Law ; but as for Just and Vnjust , there is by Nature no such thing at all . The Upshot and Conclusion of all is , That there is no such Scale or Ladder in Nature , as Theists and Metaphysicians suppose , no Degrees of Real Perfection and Entity one above another , as of Life and Sense , above Inanimate Matter , of Reason and Vnderstanding above Sense ; from whence it would be Inferred , that the Order of things in Nature , was in Way of Descent , from Higher and Greater Perfection , Downward to Lesser and Lower , which is indeed to Introduce a God. And that there is no such Scale or Ladder of Perfection and Entity , they endeavour further to prove from hence , because according to that Hypothesis , it would follow , that every the Smallest and most Contemptible Animal , that could see the Sun , had a Higher degree of Entity and Perfection in it , than the Sun it self ; a thing ridiculously Absurd : or else according to Cotta's Instance ; Idcircò Formicam anteponendam esse huic Pulcherimae Vrbi , quòd in Vrbe Sensus sit nullus , in Formica non modo Sensus , sed etiam Mens , Ratio , Memoria . That therefore every Ant or Pismire , were far to be preferred , before this most beautiful City of Rome ; because in the City , there is no Sense ; whereas an Ant hath not only Sense , but also Mind , Reason and Memory ; that is , a certain Sagacity superiour to Sense . Wherefore they conclude that there is no such Scale or Ladder in Nature , no such Climbing Stairs of Entity and Perfection , one above another , but that the whole Vniverse is One Flat and Level , it being indeed all , Nothing but the same Vniform Matter , Under several Forms , Dresses , and Disguises ; or Variegated by Diversity of Accidental Modifications : one of which , is that of such Beings as have Phancy in them , commonly called Animals ; which are but some of Sportful or Wanton Natures , more trimly Artificial and Finer Gamaieus , or Pretty Toys ; but by reason of this Phancy , they have no Higher Degree of Entity and Perfection in them , than is in Sensless Matter : as they will also , be all of them quickly transformed again , into other seemingly dull , Vnthinking and Inanimate Shapes . Hitherto the Sense of Atheists . But the Pretended Grounds , of this Atheistick Doctrine , ( or rather Madness ) have been already also confuted , over and over again . Knowledge and Vnderstanding , is not a meer Passion from the thing Known , Existing without the Knower , because to Know and Vnderstand , as Anaxagoras of old determined , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Master and Conquer the thing Known , and consequently not meerly to Suffer from it , or Passively to Lie Under it , this being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be Mastered and Conquered by it . The Knowledge of Vniversal Theoremes in Sciences , is not from the Force of the thing Known existing without the Knower , but from the Active Power , and Exerted Vigour or Strength , of that which Knows . Thus Severinus Boetius ; Videsne ut in cognoscendo , cuncta Suâ potius Facultate , quàm Eorum quae Cognoscuntur Vtantur ? Neque id injuria , nam cum omne Judicium Judicantis Actus existat , necesse est ut suam quisque Operam , non ex Alienâ , sed ex propriâ Potestate persiciat . See you not , how all things in Knowing , use their own Power and Faculty , rather , than that of the thing Known ? For since Judgment is the Action of that which Judgeth , every thing must of necessity perform its own Action , by its own Power , Strength , and Faculty , and not by that of another . Sense it self is not a meer Passion ; or Reception of the Motion from Bodies without the Sentient , for if it were so , then would a Looking-Glass , and Other Dead things See : but it is a Perception of a Passion , made upon the Body of the Sentient , and therefore hath something of the Souls own Self-Activity in it . But Vnderstanding and the Knowledge of Abstract Sciences , is neither Primary Sense , nor yet the Fading and Decaying Remainders , of the Motions thereof , but a Perception of another kind , and more Inward than that of Sense ; not Sympathetical but Vnpassionate , the Noemata of the Mind , being things distinct from the Phantasmata of Sense and Imagination ; which are but a Kind of Confused Cogitations . And though the Objects of Sense be only Singular Bodies , Existing without the Sentient , yet are not these Sensibles therefore , the only Things and Cogitables ; but there are other Objects of Science , or Intelligibles , which the Mind Containeth within it Self . That Dark Philosophy of some , tending so directly to Atheism , That there is Nothing in the Mind or Vnderstanding which was , not First in Corporeal Sense , and derived in way of Passion frrom Matter , was both Elegantly and Solidly Confuted by Boetius his Philosophick Muse , after this manner , Quondam Porticus attulit , Qui Sensus & Imagines , Credant Mentibus imprimi ; Mos est aequore paginae , Pressas Figere literas . Nihil motibus explicat , Notis subdita Corporum , Rerum reddit imagines , Cernens omnia Notio ? Aut quae cognita dividit ? Alternumque legens iter , Nunc decidit in Infima ; Veris falsa redarguit ? Longe Causa potentior , Impressas patitur notas . Et Vires Animi movens , Cum vel Lux oculos ferit , Tum Mentis Vigor excitus , Ad Motus similes vocans , Obscuros nimium Senes , E Corporibus extimis , Vt quondam Celeri stylo Quae nullas habeat notas , Sed Mens si propriis vigens Sed tantum patiens jacet Cassasque in Speculi vicem Vnde haec sic animis viget Quae vis singula prospicit ? Quae divisa recolligit ? Nunc Summis Caput inserit , Tum sese referens sibi Haec est Efficiens magis Quam quae Materiae modo Praecedit tamen Excitans Vivo in corpore Passio . Vel Vox auribus instrepit : Quas intus species tenet , Notis applicat exteris . It is true indeed , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Thing Vnderstood , is in order of Nature before the Intellection and Conception of it , and from hence was it , that the Pythagoreans and Platonists concluded , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Intellect , was not the very First and Highest Thing in the Scale of the Vniverse , but that there was another Divine Hypostasis , in order of Nature before it , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and The Good , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intelligible thereof . But as those Three Archical Hypostases of the Platonists and Pythagoreans , are all of them Really but One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity : And the First of those Three , ( Superiour to that which is properly called by them , Mind or Intellect ) is not supposed therefore to be Ignorant of it self : So is the First Mind or Vnderstanding , no other , than that of a Perfect Being , Infinitely Good , Fecund , and Powerful , and vertually Containing all things ; comprehending it self and the Extent of its own Goodness , Fecundity , Vertue , and Power ; that is , all Possibilities of things , their Relations to one another , and Verities ; a Mind before Sense , and Sensible Things . An Omnipotent Vnderstanding Being , which is it self its own Intelligible , is the First Original of all things . Again , that there must of necessity be some other Substance besides Body or Matter , and which in the Scale of Nature is Superiour to it , is evident from hence , because otherwise , there could be no Motion at all therein , no Body being ever able to move it self . There must be something Self-Active and Hylarchical , something that can Act both from it self , and upon Matter , as having a Natural Imperium , or Command over it . Cogitation is in order of Nature , before Local Motion . Life and Vnderstanding , Soul and Mind , are no Syllables or Complexions of things , Secundary and Derivative , which might therefore be made out of things devoid of Life and Vnderstanding ; but Simple , Primitive , and Vncompounded Natures : they are no Qualities or Accidental Modifications of Matter , but Substantial Things . For which Cause Souls or Minds can no more be Generated out of Matter , than Matter it Self , can be Generated out of Something else : and therefore are they both alike ( in some sense ) Principles , Naturally Ingenerable and Incorruptible ; though both Matter , and all Imperfect Souls and Minds , were at first Created by one Perfect Omnipotent Vnderstanding Being . Moreover Nothing can be more Evident than this , that Mind and Vnderstanding hath a Higher Degree of Entity or Perfection in it , and is a Greater Reality in Nature , than meer Sensless Matter or Bulkie Extension . And Consequently the things which belong to Souls and Minds , to Rational and Intellectual Beings as such , must not have Less , but More Reality in them , than the things which belong to Inanimate Bodies . Wherefore the Differences of Just and Vnjust , Honest and Dishonest , are greater Realities in Nature , than the Differences of Hard and Soft , Hot and Cold , Moist and Dry. He that does not perceive any Higher Degree of Perfection , in a Man , than in an Oyster , nay than in a Clod of Earth or Lump of Ice , in a Piece of Past , or Pye-Crust , hath not the Reason or Understanding of a Man in him . There is unquestionably , a Scale or Ladder of Nature , and Degrees of Perfection and Entity , one above another , as of Life , Sense , and Cogitation , above Dead , Sensless and Vnthinking Matter ; of Reason and Vnderstanding above Sense , &c. And if the Sun be Nothing but a Mass of Fire , or Inanimate Subtle Matter Agitated , then hath the most Contemptible Animal , that can see the Sun , and hath Consciousness and Self enjoyment , a Higher Degree of Entity and Perfection in it , than that whole Fiery Globe ; as also than the Materials , ( Stone , Timber , Brick and Morter ) of the most Stately Structure , or City . Notwithstanding which , the Sun in other regards , and as it s vastly Extended Light and Heat , hath so great an Influence , upon the Good of the whole World , Plants and Animals ; may be said to be a far more Noble and Vseful thing in the Universe , than any one Particular Animal whatsoever . Wherefore there being plainly a Scale or Ladder of Entity ; the Order of Things was unquestionably , in way of Descent , from Higher Perfection , Downward to Lower ; it being as Impossible , for a Greater Perfection to be produced from a Lesser , as for Something to be Caused by Nothing . Neither are the Steps or Degrees of this Ladder , ( either upward or downward ) Infinite ; but as the Foot , Bottom , or Lowest Round thereof , is Stupid and Sensless Matter , devoid of all Life and Vnderstanding ; so is the Head , Top , and Summity of it , a Perfect Omnipotent Being , Comprehending it self , and all Possibilities of things . A Perfect Understanding Being , is the Beginning and Head of the Scale of Entity ; from whence things Gradually Descend downward ; lower and lower , till they end in Sensless Matter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind is the Oldest of all things , Senior to the Elements , and the whole Corporeal World ; and likewise according to the same Ancient Theists , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Nature Lord over all , or hath a Natural Imperium and Dominion over all ; it being the most Hegemonical thing . And thus was it also affirmed by Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is the Soveraign King of Heaven and Earth . We have now made it evident , that the Epicurean and Anaximandrian Atheists , who derive the Original of all things from Sensless Matter , devoid of all Manner of Life , can no way Salve the Phaenomenon of Cogitation ( Life and Vnderstanding , Soul and Mind ) no more than they can that of Local Motion . And the Reason why we have insisted so much upon this Point , is because these Atheists , do not only pretend to Salve this Phaenomenon of Cogitation without a God , and so to take away the Argument for a Deity from thence ; but also to Demonstrate the Impossibility of its Existence , from the very Nature of Knowledge , Mind , and Vnderstanding . For if Knowledge , be in its own Nature , Nothing but a Passion from Singular Bodies Existing without the Knower ; and if Life and Vnderstanding , Soul and Mind , be Junior to Body , and Generated out of Sensless Matter , then could no Mind or Vnderstanding Being , Possibly be a God , that is a First Principle , and the Maker of all things . And though Modern Writers , take little or no Notice of this , yet did Plato anciently , make the very State of the Controversie , betwixt Theists and Atheists principally to consist in this very thing , viz. Whether Life and Vnderstanding , Soul and Mind , were Juniors to Body , and Sprung out of Sensless Matter , as Accidental Modifications thereof , or else were Substantial things , and in order of Nature Before it . For after the Passages before Cited , he thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These men seem to suppose , Fire , Water , Air and Earth , to be the very First things in the Vniverse , and the Principles of all , calling them only Nature ; but Soul and Mind , to have sprung up afterwards out of them . Nay , they do not only Seem to suppose this , but also in Express Words declare the same . And thus ( by Jupiter ) have we discovered , the very Fountain of that Atheistick Madness , of the Ancient Physiologers ; to wit , their making Inanimate Bodies , Senior to Soul and Mind . And accordingly , that Philosopher addresses himself to the Confutation of Atheism , no otherwise than thus , by proving Soul not to be Junior to Sensless Body , or Inanimate Matter , and Generated out of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is the First Cause of the Generation and Corruption of all Things , the Atheistick Doctrine supposes , not to have been First Made ; but what is indeed the Last thing , to be the First , And hence is it , that they erre concerning the Essence of the Gods. For they are ignorant what kind of thing Soul is , and what power it hath ; as also especially concerning its Generation and Production , That it was First of all made before Body , it being that which Governs the Motions , Changes , and Transformations thereof . But if Soul be First in Order of Nature before Body , then must those things which are Cognate to Soul , be also before the Things which appertain to Body ; and so Mind and Vnderstanding , Art and Law be before Hard and Soft , Heavy and Light : and that which these Atheists call Nature ▪ ( the Motion of Inanimate Bodies ) Junior to Art and Mind , it being Governed by the same . Now that Soul is in order of Nature before Body , this Philosopher demonstrates only from the Topick or Head of Motion , because it is Impossible , that one Body should Move another Infinitely , without any First Cause or Mover ; but there must of Necessity be something Self-Moving , and Self-Active , or which had a power of Changing it Self , that was the first Cause of all Local Motion in Bodies . And this being the very Notion of Soul , that it is such a thing , as can Move or Change it self ( in which also the Essence of Life consisteth . ) He thus inferreth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is therefore sufficiently demonstrated from hence , that Soul is the Oldest of all things in the Corporeal World ; it being the Principle of all the Motion , and Generation in it . And his Conclusion is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It hath been therefore rightly affirmed by us , that Soul is Older than Body , and was Made Before it , and Body Younger and Junior to Soul ; Soul being that which Ruleth , and Body that which is Ruled . From whence it follows that the Things of Soul also , are Older than the things of Body ; and therefore Cogitation , Intellection , Volition , and Appetite , in order of Nature before Length , Breadth and Profundity . Now it is Evident , that Plato in all this Understood , not only the Mundane Soul , or his Third Divine Hypostasis , the Original of that Motion that is in the Heavens and the whole Corporeal Universe , but also all other Particular Lives and Souls whatsoever , or that whole Rank of Beings called Soul ; he supposing it all to have been at first made , before the Corporeal System , or at least to have been in order of Nature Senior to it , as Superiour and more excellent , ( that which Ruleth being Superiour to that which is Ruled ) and no Soul or Life whatsoever , to be Generated out of Sensless Matter . Wherefore we must needs here condemn that Doctrine of some Professed Theists and Christians of Latter Times , who Generate all Souls , not only the Sensitive in Brutes , but also the Rational in Men , out of Matter . For as much as hereby , not only that Argument for the Existence of a God , from Souls , is quite taken away ; and nothing could hinder but that Sensless Matter might be the Original of all things ; if Life and Vnderstanding , Soul and Mind sprung out of it ; but also the Atheist will have an advantage , to prove the Impossibility of a God from hence . Because if Life and Vnderstanding , in their own Nature be Factitious , and Generable out of Matter , then are they no Substantial Things , but Accidental only , from whence it will plainly follow , that no Mind could possibly be a God , or First Cause of all things , it being not so much as able to Subsist by it Self . Moreover if Mind as such , be Generable , and Educible out of Nothing , then must it needs be in its own Nature Corruptible also , and Reducible to Nothing again ; whereas the Deity is both an Vnmade and Incorruptible Being . So that there could not possibly be according to this Hypothesis , any other God , than such a Jupiter , or Soul of the World , as the Atheistick Theogonists acknowledged , that Sprung out of Night , Chaos , and Non-Entity , and may be again Swallowed up into that Dark Abyss . Sensless Matter therefore , being the only Vnmade and Incorruptible thing ; and the Fountain of all things , Even of Life and Vnderstanding ; it must needs be acknowledged to be the Only Real Numen . Neither will the Case be much different , as to some others ; who though indeed they do not professedly Generate , the Rational , but only the Sensitive Soul , both in Men and Brutes ; yet do nevertheless maintain , the Humane Soul it self , to be but a meer Blank , or White Sheet of Paper , that hath nothing at all in it , but what was Scribled upon it , by the Objects of Sense ; and Knowledge or Understanding to be nothing but the Result of Sense , and so a Passion from Sensible Bodies existing without the Knower . For hereby , as they plainly make Knowledge and Vnderstanding , to be in its own Nature , Junior to Sense , and the very Creature of Sensibles ; so do they also imply , the Rational Soul and Mind it self , to be as well Generated as the Sensitive , wherein it is Vertually Contained : or to be nothing but a Higher Modification of Matter ; agreeably to that Leviathan Doctrine , That men differ no otherwise from Brute Animals , then only in their Organization , and the Use of Speech or Words . In very truth , Whoever maintaineh , that any Life or Soul , any Cogitation or Consciousness , Self-Perception and Self-Activity , can spring out of Dead , Sensless and Unactive Matter , the same can never possibly have any Rational Assurance , but that his own Soul , had also a like Original , and Consequently is Mortal and Corruptible . For if any Life and Cogitation can be thus Generated , then is there no Reason , but that all Lives may be so ; they being but Higher Degrees in the same Kind : and neither Life , nor any thing else , can be in its own Nature Indifferent , to be either Substance or Accident , and sometimes one , sometimes the other : but either all Life , Cogitation , and Consciousness , is Accidental , Generable and Corruptible ; or else none at all . That which hath inclined so many , to think the Sensitive Life at least , to be nothing but a Quality or Accident of Matter , Generable out of it , and Corruptible into it , is that strange Protean Transformation of Matter , into so many seemingly Unaccountable Forms and Shapes , together with the Scholastick Opinion threupon , of Real Qualities ; that is , Entities distinct from the Substance of Body , and its Modifications , but yet Generable out of it , and Corruptible , into it . They concluding that as Light , and Colours , Heat and Cold , &c. according to those Phancies which we have of them , are Real Qualities of Matter , distinct from its Substance and Modifications , so may Life , Sense , and Cogitation , be in like manner Qualities of Matter also Generable and Corruptible . But these Real Qualities of Body in the Sense declared , are things that were long since justly exploded , by the Ancient Atomists , and expunged out of the Catalogue of Entities , of whom Laertius hath Recorded , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quite cashier and banish Qualities out of their Philosophy ▪ they resolving all Corporeal Phaenomena , and therefore those of Heat and Cold , Light and Colours , Fire and Flame , &c. intelligibly , into nothing but the Different Modifications of Extended Substance , viz. More or Less Magnitude of Parts , Figure , Site , Motion or Rest , ( or the Combinations of them ) and those different Phancies Caused in us by them . Indeed there is no other Entity , but Substance and its Modifications . Wherefore the Democriticks and Epicureans , did most shamefully contradict themselves , when pretending to reject and explode , all those Entities of Real Qualities , themselves nevertheless , made Life and Vnderstanding : such Real Qualities of Matter , Generable out of it , and Corruptible again into it . There is nothing in Body or Matter , but Magnitude , Figure , Site , and Motion or Rest ; now it is Mathematically Certain , that these however Combin'd together , can never possibly Compound or Make up Life or Cogitation : which therefore cannot be an Accident of Matter , but must of necessity be a Substantial thing . We speak not here of that Life ( improperly so called ) which is in Vulgar Speech attributed to the Bodies of Men and Animals : for it is plainly A●cidental to a Body , to be Vitally Vnited to a Soul , or not . Therefore is this Life of the Compound , Corruptible and Destroyable , without the Destruction of any Real Entity ; there being nothing Destroyed , nor Lost to the Universe , in the Deaths of Men and Animals , as such ; but only a Disunion or Separation made , of those Two Substances , Soul and Body one from another . But we speak here of the Original Life of the Soul it self , that this is Substantial , neither Generable nor Corruptible , but only Creatable and Annihilable by the Deity . And it is strange , that any men should perswade themselves , that that which Rules and Commands , in the Bodies of Animals , moving them up and down , and hath Sense or Perception in it , should not be as Substantial , as that Stupid and Sensless Matter , that is Ruled by it . Neither can Matter , ( which is also but a meer Passive thing ) Efficiently produce Soul , any more than Soul Matter : no Finite Imperfect Substance , being able to produce another Substance out of Nothing . Much less can such a Substance as hath a Lower Degree of Entity and Perfection in it , Create that , which hath a Higher . There is a Scale or Ladder of Entities and Perfections in the Universe , one above another , and the Production of things cannot possibly be in Way of Ascent from Lower to Higher , but must of necessity be in way of Descent from Higher to Lower . Now to produce any One Higher Rank of Being , from the Lower , as Cogitation from Magnitude and Body , is plainly to invert this Order , in the Scale of the Universe , from Downwards to Vpwards ; and therefore is it Atheistical ; and by the Same reason , that One Higher Rank or Degree in this Scale , is thus unnaturally Produced from a Lower , may all the rest be so produced also . Wherefore we have great reason to stand upon our Guard here , and to defend this Post against the Atheists ; That no Life or Cogitation , can either Materially or Efficiently result from Dead and Sensless Body ; or that Souls being all Substantial , and Immaterial things , can neither be Generated out of Matter , nor Corrupted into the same , but only Created or Annihilated by the Deity . The Grand Objection against this Substantiality of Souls Sensitive , as well as Rational , is from that Consequence , which will be from thence inferred , of their Permanent Subsistence after Death , their Perpetuity , or Immortality . This seeming very absurd , that the Souls of Brutes also should be Immortal , or subsist after the Deaths of the Respective Animals : But especially to Two Sorts of Men ; First , such as scarcely in good earnest believe , their own Soul's Immortality ; and Secondly , such Religionists , as conclude , that if Irrational or Sensitive Souls , subsist after Death , then must they needs go presently , either into Heaven or Hell. And R. Cartesius was so sensible of the Offensiveness of this Opinion , that though he were fully convinced of the necessity of this Disjunction , that either Brutes have nothing of Sense or Cogitation at all , or else they must have some other Substance in them besides Matter , he chose rather to make them meer Sensless Machins , then to allow them Substantial Souls . Wherein avoiding a Lesser Absurdity or Paradox , he plainly plunged himself into a Greater ; scarcely any thing being more generally received , than the Sense of Brutes . Though in truth all those , who deny the Substantiality of Sensitive Souls , and will have Brutes to have nothing but Matter in them , ought consequently according to Reason , to do as Cartesius did , deprive them of all Sense . But on the contrary , if it be evident from the Phaenomena , that Brutes are not meer Sensless Machins or Automata , and only like Clocks or Watches , then ought not Popular Opinion and Vulgar Prejudice so far to prevail with us , as to hinder our Assent , to that which sound Reason and Philosophy clearly dictates , that therefore they must have something more than Matter in them . Neither ought we , when we clearly conceive any thing to be true , as this , That Life and Cogitation cannot possibly rise , out of Dead and Sensless Matter ; to abandon it , or deny our Assent thereunto because we find it attended with some Difficulty , not easily Extricable by us , or cannot free all the Consequences thereof from some Inconvenience or Absurdity , such as seems to be in the Permanent Subsistence of Brutish Souls . For the giving an Account of which notwithstanding , Plato and the Ancient Pythagoreans , proposed this following Hypothesis . That Souls as well Sensitive , as Rational , being all Substantial , but not Self-Existent , ( because there is but one Fountain , and Principle of all things ) were therefore Produced or Caused by the Deity . But this ; not in the Generations of the respective Animals ; it being indecorous that this Divine Miraculous Creative Power , should constantly lacquey by and attend upon Natural Generations ; as also incongruous , that Souls should be so much Juniors to Every Atom of Dust , that is in the whole World ; but either all of them from Eternity ; according to those who Denied the Novity of the World ; or rather according to others , who asserted the Cosmogonia , in the first beginning of the World's Creation . Wherefore , it being also Natural to Souls as such , to Actuate and Enliven some Body , or to be as it were Clothed therewith , these as soon as Created , were immediatly Invested with certain Thin and Subtle Bodies , or put into Light Ethereal or Aereal Chariots and Vehicles ; wherein they subsist both before their Entrance into other Gross Terrestrial , Bodies and after their Egress out of them . So that the Souls not only of men , but also of other Animals , have sometimes a Thicker , and sometimes a Thinner Indument or Clothing . And thus do we understand Boetius , not only of the Rational ; but also of the other Inferior Sensitive Souls , in these Verses of his , Tu Causis Animas paribus Vitasque Minores , Provehis , & Levibus sublimes Curribus aptans , In Coelum Terramque seris . Where his Light Chariots , which all Lives or Souls at their very First Creation , by God are placed in ; and in which being wasted , they are both together as as it were Sowed into the Gross Terrestrial Matter ; are Thin , Aereal and Ethereal Bodies . But this is plainly declared by Proclus upon the Timaeus , after he had spoken of the Souls of Demons and Men , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And every Soul , must of necessity have , before these Mortal Bodies , certain Eternal and easily moveable Bodies , it being Essential to them to move . There is indeed mention made by the same Proclus , and others , of an Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Irrational or Brutish Demons , or Demoniack Aereal Brutes ; of which he sometime speaks doubtfully , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If there be any Irrational Demons , as the Theurgists affirm . But the Dispute , Doubt or Controversie here only was , Whether there were any such Irrational Demons Immortal or no. For thus we learn from these Words of Ammonius upon the Porphyrian Isagoge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some affirm , that there is a certain kind of Irrational Demons Immortal ; but others , that all these Irrational or Brutish Demons , are Mortal : Where by Irrational Demons Immortal , seem to be understood , such as never Descend into Terrestrial Bodies , ( and these are there disclaimed by Ammonius ) but the Mortal Ones , such as act also upon Gross Terrestrial Bodies , obnoxious to Death and Corruption . As if Ammonius should have said , There are no other Brutish or Irrational Demons , than only the Souls of such Brute Animals , as are here amongst us , sometimes acting only Aereal Bodies . Thus according to the ancient Pythagorick Hypothesis ; There is neither any New Substantial thing now Made , which was not before , nor yet any Real Entity Destroyed into Nothing ; not only no Matter , but also no Soul nor Life : God after the First Creation , neither making any New Substance , nor yet Annihilating any thing made . He then Creating nothing that was not fit to be Conserved in Being , and which could not be well Used and Placed in the Universe ; and afterward never Repenting him of what he had before done . And Natural Generations and Corruptions , being nothing but Accidental Mutations , Concretions and Secretions , or Anagrammatical Transpositions of Prae - and Post-Existing things , the same Souls and Lives being sometimes United to one Body , and sometimes to another , Sometimes in Thicker and sometimes in Thinner Clothing ; and sometimes in the Visible , sometimes in the Invisible : ( they having Aereal as well as Terrestrial Vehicles ; ) and never any Soul quite naked of all Body . And thus does Proclus complain of some as Spurious Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who Destroying the Thinner Vehicles of Souls , were therefore necessitated sometimes , to leave them in a State of Separation from all Body ; or without any Corporeal Indument . Which Cabbala probably derived from the Egyptians , by Pythagoras ; was before fully represented by us out of Ovid , though that Transmigration of Humane Souls there into Ferine Bodies , hath not been by all acknowledged , as a Genuine Part thereof . And the same was likewise insisted upon by Virgil. Georg. L. 4. as also owned and confirmed by Macrobius , for a Great Truth , Constat secundum verae rationis Assertionem , quam nec Cicero nescit , nec Virgilius ignorat , dicendo , Nec Morti esse Locum ; — Constat inquam , Nihil intra Vivum Mundum perire , sed eorum quae interire videntur , solam mutari Speciem . It is manifest according to Reason and True Philosophy , which neither Cicero , nor Virgil , were unacquainted with , ( the Latter of these affirming , That there is no place at all left for Death ) I say , it is manifest , that none of those things , that to us seem to die , do absolutely perish , within the Living World , but only their Forms changed . Now how extravagant soever this Hypothesis seem to be , yet is there no Question , but that a Pythagorean would endeavour to find some Countenance and Shelter for it , in the Scripture ; especially that place which hath so puzled and non-plus'd Interpreters , Rom. 8.19 . For the Earnest expectation of the Creature , waiteth for the Manifestation of the Sons of God. For the Creature was made subject unto Vanity , not willingly , but by reason of him who hath subjected the same in hope . Because the Creature it self also shall be delivered from the Bondage of Corruption , into the glorious Liberty of the Children of God. For we know , that the whole Creation Groaneth , and Travelleth in pain together ; until now . And not only they , but our selves also which have the First Fruits of the Spirit , Groan within Our selves , Waiting for the Adoption , even the Redemption of our Bodies . Where it is first of all evident , 〈◊〉 that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Creature or Creation Spoken of , is not the very same the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Children or Sons of God , but something distinct from them . Wherefore in the next place the Pythagorean will add , that it must of necessity be understood , either of the Inanimate Creature only , or of the Lower Animal Creation , or else of both these together . Now though it be readily acknowledged , that there is a Prosopopoeia here ; yet cannot all those Expressions for all that , without difficulty and violence be understood , of the Inanimate Creation only , or Sensless Matter . Viz. That this hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Earnest Expectation of some future Good to it self ; That it is now made Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Vanity , Frustration and Disappointment of Desire ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Corruption and Death : And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Willingly , but Reluctantly ; And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , In Hope notwithstanding of some further Good to follow afterward ; and that it doth in the mean time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groan and Travel in Pain together , till it be at length delivered , from the Bondage of Corruption , into the glorious Liberty of the Children of God. Moreover , in the Generations and Corruptions of Senseless Bodies , as of Minerals and Vegetables , or when for example , Oyl is turned into Flame , Flame into Smoke ; Water into Vapour , Vapour into Snow or Hail ; Grass into Milk , Milk into Blood and Bones ; and the like , there is I say in all this , no Hurt done to any thing , nor any Real Entity destroyed , all the Substance of Matter still remaining intirely the same , without the least diminution , and only Accidental Transformations thereof made . All this , is Really Nothing , but Local Motion ; and there is no more Toyl nor Labour to an Inanimate Body in Motion , than in Rest ; it being altogether as Natural for a Body to be Moved by something else , as of it self to Rest. It is all nothing , but Change of Figure , Distance , Site , and Magnitude of Parts , causing several Sensations , Phancies , and Apparitions in us . And they who would have the meaning of this place to be , That all such like Mutations , and Alternate Vicissitudes in Inanimate Bodies , shall at Length quite cease , these Groaning in the mean time , and travelling in Pain , to be delivered from the Toylsome Labour of such Restless Motion , and to be at Ease and Quiet ; by taking away all Motion thus , out of a fond regard , to the Ease and Quiet of Senseless Matter , they would thereby ipso facto Petrifie , the whole Corporeal Universe , and Consequently the Bodies of Good Men also after the Resurrection , and Congeal all into Rockie Marble or Adamant . And as vain is that other Conceit of some , that the whole Terrestrial Globe , shall at last be Vitrified , or turned into Transparent Crystal , as if it also Groaned in the mean time for this . For whatsoever Change shall be made of the World , In the New Heaven , and the New Earth to come , it is Reasonable to think , that it will not be made , for the sake of the Sensless Matter , or the Inanimate Bodies themselves , to which all is alike , but only for the Sake of Men and Animals , the Living Spectators , and Inhabitants thereof , that it may be fitter , both for their Vse and Delight . Neither indeed can those words ; For the Creature it self shall be delivered from the Bondage of Corruption , into the Glorious Liberty of the Children of God , be understood of any other , than Animals ; for as much as this Liberty of the Children of God , here meant , is their being Cloathed , instead of Mortal , with Immortal Bodies ; of which no other Creatures are Capable , but only such as consist of Soul and Body . And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Whole Creation , which is said afterwards to Groan and Travel in Pain , together , may be well understood , of all That of the Creation , which Can Groan , or be Sensible of Evil or Misery . Wherefore the Pythagorean would interpret this place , of the Lower Animal Creation only , which is Sensible of Good and Evil ; That as this , was Unwillingly , or against its own Inclination ( after the Fall of man , or Lapse of Souls ) made subject to Vanity , and the Bondage of Corruption , Pain , Misery and Death , in those Gross Terrestrial Bodies : In the manifestation of the Sons of God , when they in stead of these Mortal Bodies , shall be clothed with Celestial and Immortal ones , then shall this Creature also have its certain share in the Felicity of that Glorious Time , and partake in some Measure of such a Liberty , by being Freed in like manner from these their Gross Terrestrial Bodies , and now living only in Thin Aerial and Immortal ones : and so a Period put to all their Miseries and Calamities , by him who made not Death , neither hath pleasure in the Destruction of the Living , but Created whatsoever liveth , to this end , that it might have its Being , and enjoy it self . But however thus much is certain , that Brute Animals , in this place cannot be quite excluded ; because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Whole Creation , will not Suffer that : and therefore a Pythagorist would conclude it a warrantable Inference , from this Text of Scripture , That that whole Rank in the Creation , of Irrational & Brutish Animals , below Men , shall not be utterly Annihilated , in the Consummation of things , or Future Renovation of the World ▪ quite strip'd of all this Furniture ; Men being then left alone in it : but that there shall be a Continuation of this Species or Rank of Being . And not only so neither ; as if there should still be a constant Succession of such Alternate Generations and Corruptions , Productions or Births and Deaths of Brute Animals , to all Eternity ; but also that the Individuals themselves shall continue the same , for as much as otherwise there would be none at all delivered from the Bondage of Corruption . And Lastly , that these very Souls of Brutes , which at this time Groan and Travel in Pain , shall themselves be made partakers of that Liberty of the Children of God ; since otherwise , they should be With Child , or Parturient of Nothing ; Groaning not for themselves , but others . But enough of this Pythagorick Hypothesis , which supposing all manner of Souls , Sensitive as well as Rational , to be Substantial things , and therefore to have a Permanency after Death , in their distinct Natures , allows them certain Thin Aerial Ochemata , or Vehicles , to Subsist in , when these Gross Terrestrial ones shall fail them . But let these Aerial Vehicles of the Souls of Brutes go for a Whimsey or meer Figment ; nor let them be allowed , to Act or Enliven any other , than Terrestrial Bodies only , by means whereof they must needs be immediately after Death , quite Destitute of all Body ; they Subsisting nevertheless , and not vanishing into Nothing , because they are not meer Accidents , but Substantial things : We say that in this case , though the Substances of them remain , yet must they needs continue in a State of Insensibility and Inactivity , unless perhaps they be again afterwards united to some other Terrestrial Bodies . Because though Intellection be the Energie of the Rational Soul alone , without the Concurrence of Body , yet is the Energie of the Sensitive , always Conjoyned with it : Sense being , as Aristotle hath rightly determined . a Complication of Soul and Body together , as Weaving is of the Weaver and Weaving Instruments . Wherefore we say , that if the Irrational and Sensitive Souls in Brutes , being Substantial things also , be after Death quite destitute of all Body , then can they neither have Sense of any thing , nor Act upon any thing , but must continue for so long a time , in a State of Insensibility and Inactivity . Which is a thing therefore to be thought the less Impossible , because no man can be certain , that his own Soul in Sleep , Lethargies , and Apoplexies , &c. hath always an uninterrupted Consciousness of it self ; and that it was never without Thoughts , even in the Mother 's Womb. However there is little Reason to doubt , but that the Sensitive Souls of such Animals , as Lie Dead or Asleep all the Winter , and Revive or Awake again , at the Approaching warmth of Summer , do for that time continue , in a State of Inactivity and Insensibility . Upon which account , though these Souls of Brutes may be said in one Sense to be Immortal , because the Substance of them , and the Root of life in them , still remains , yet may they in another Sense , be said also to be Mortal , as having the Exercise of that Life for a time at least , quite suspended . From whence it appears , that there is no Reason at all , for that Fear and Suspition of some ; That if the Souls of Brutes be Substantial , and continue in Being after Death , they must therefore needs go either to Heaven or Hell. But as for that Supposed Possibility , of their awakening again afterwards , in some other Terrestial Bodies , this seemeth to be no more , than what is found by dayly Experience , in the Course of Nature , when the Silk-worm and other Worms , dying , are transformed into Butterflies . For there is little Reason to doubt , but that the same Soul which before Acted the Body of the Silk-worm , doth afterward Act that of the Butterfly : upon which account it is , that this hath been made by Christian Theologers , an Emblem of the Resurrection . Hitherto have we declared Two several Opinions , concerning the Substantial Souls of Brutes , supposed therefore to have a Permanent Subsistence after Death , one of Plato's and the Pythagorean's , that when they are devested of these Gross Terrestrial Bodies , they Live and have a Sense of themselves , in Thin Aerial ones . The other , of such as Exploding these Aerial Vehicles of Brutes , and allowing them none but Terrestrial Bodies , affirm the Substances of them Surviving Death , to continue in a State of Inactivity and Insensibility , Sleep , Silence , or Stupor . But now to say the Truth , there is no Absolute Necessity , that these Souls of Brutes , because Substantial , should therefore have a Permanent Subsistence after Death to all Eternity ; Because though it be True , that no Substance once Created by God , will of it self ever vanish into nothing , yet is it true also , that whatsoever was Created by God out of Nothing , may possibly by him be Annihilated and Reduced to nothing again . Wherefore when it is said , that the Immortality of the Humane Soul is Demonstrable by Natural Reason , the meaning hereof is no more than this , that its Substantiality is so Demonstrable ; from whence it follows , that it will Naturally no more perish or vanish into Nothing , than the Substance of Matter it self : and not that it is Impossible , either for it , or Matter , by Divine Power to be Annihilated . Wherefore the assurance that we have of our own Souls Immortality , must depend upon something else , besides their Substantiality , namely a Faith also in the Divine Goodness , that he will conserve in Being or not Annihilate , all such Substances Created by him ; whose Permanent Subsistence , is neither Inconsistent with his own Attributes , nor the Good of the Vniverse ; as this of Rational Souls unquestionably is not ; they having both Morality and Liberty of Will , and thereby being capable of Rewards and Punishments , and Consequently Fit Objects for the Divine Justice to display it self upon . But for ought we can be certain , the case may be otherwise , as to the Souls of Brute Animals devoid both of Morality and Liberty of Will , and therefore Uncapable of Reward and Punishment , That though they will not Naturally of themselves , vanish into Nothing , yet having been Created by God , in the Generations of the Respective Animals , and had some enjoyment of themselves for a time , they may by him again be as well Annihilated in their Deaths and Corruptions : and if this be Absolutely the Best , then doubtless is it so . And to this seemeth agreeable the Opinion of Porphyrius amongst the Philosophers , when he affirmed every Irrational Power or Soul , to be resolved into the Life of the Whole ; that is , Retracted and Resumed into the Deity , and so Annihilated as to its Creaturely Nature . Though possibly there may be another Interpretation of that Philosophers meaning here , Viz. That all the Sensitive Souls of Brutes , are Really but one and the same Mundane Soul , as it were Out-flowing , and variously Displaying it self , and Acting upon all the several parts of Matter , that are capable to receive it , but at their Deaths retiring again back into it self . But we have Sufficiently retunded the Force of that Objection against the Ingenerability of all Souls , and the Substantiality of those of Brutes also , from their consequent Permanence after Death ; we having shewed , That notwithstanding this their Substantiality , there is no Absolute Necessity , of their Perpetuity after Death , and Permanency to all Eternity , or else that if they do continue to Subsist , ( God Annihilating no Substance ) unless they have Aerial Vehicles to Act , they must remain in a State of Inactivity , and Insensibility , Silence , or Sleep . Now therefore if no Souls ; no Life nor Cogitation , could possibly be ever Generated out of Dead and Sensless Matter , they being not meer Accidents , but Substantial things , which must in this case have come from Nothing ; then either all Souls Existed of themselves from Eternity , or else there must of Necessity be some Eternal Vnmade Life and Mind , from whence all the other Lives and Minds were derived . And that this was the Doctrine of the Ancient Theists , That no Soul or Mind , no Life or Vnderstanding , was ever Generated out of Matter , but all Produced by the Deity , the Sole Fountain of Life and Understanding ; might be here proved , were it needful , at large by sundry Testimonies , but it may sufficiently appear from those Verses of Virgil , First in his Sixth Aenead , where after he had spoken of God , as a Spirit and Mind diffused thorough out the whole world , he addeth , Inde hominum pecudumque genus , Vitaeque Volantum , Et quae marmoreo fert monstra sub aequore Pontus , That from thence , are the Lives of all Men and Beasts , Birds flying in the Air , and Monsters swimming in the Sea. And again in his Georgicks , where after these words , — Deum namque ire per omnes Terrasque Tractusque Maris , Coelumque profundum , That God passeth , through all Tracts , of Earths , Seas , and Heavens , He subjoyneth , Hinc Pecudes , Armenta , Viros , genus omne Ferarum Quemque sibi tenues nascentem arcessere Vitas . Scilicet huc Reddi deinde & Resoluta Referri , Omnia , nec Morti esse locum . And from Hence , not only Men , but also all manner of Brute Animals and Beasts , when produced into this world , do every one derive their Lives or Souls , as also at their Deaths they render the same back again , to him , in whose hand or custody they remain undestroyed ; so that there is no place any where in the world , left for Death . This was therefore undoubtedly , the Genuine Doctrine of the Ancient Theists , however some of late , have Deviated and Swerved from it ; That no Life was Generated out of Matter , but all Created by the Deity , or Derived from it , the Sole Fountain of Lives and Souls . And it is a Truth so evident , That Life being Substantial , and not a meer Accidental thing Generated and Corrupted , there must therefore of Necessity , be Some Eternal Vnmade Life and Mind , from whence all other Lives and Minds are derived , That the Hylozoick Atheists themselves ( in this far wiser than the Atomicks ) were fully convinced thereof : Nevertheless being strongly possessed with that Atheistick Prejudice , that there is no other Substance besides Body , they Attribute this first Original Vnmade Life and Understanding , to all Matter as such , ( but without Animal Consciousness ) as an Essential part thereof , or Inadequate Conception of it . From which Fundamental Life of Nature in Matter , Modified by Organization , they phancy the Lives of all Animals and Men , to have proceeded . So that though the Modificated Lives of Animals and Men , as such , according to them be Accidental things , Generated and Corrupted , produced out of Nothing and reduced to Nothing again , yet this Fundamental Life of Matter , which is the Basis upon which they stand , being Substantial , is also Eternal and Incorruptible . These Hylozoists therefore , to avoid a Deity , Suppose every Atom of Sensless Matter , to have been from all Eternity , Infallibly Omniscient , that is , to know all things without either Errour or Ignorance , and to have a Knowledge before Sense ; and Vnderived from Sensibles ( quite contrary to the Doctrine of the Atomick Atheists , who make all Knowledge Sense , or the Product thereof ) though without any Animal Consciousness and Self - Perception . But as nothing can be more Prodigiously Absurd , than thus to attribute Infallible Omniscience , to every Atom of Matter ; so is it also directly Contradictious , to suppose Perfect Knowledge , Wisdom , or Vnderstanding , without any Consciousness or Self Perception ; Consciousness being Essential to Cogitation : as also , that the Substantial and Fundamental Life in men and other Animals , should never Perish , and yet Notwithstanding their Souls and Personalities , in Death , utterly vanish into Nothing . Moreover this Hypothesis , can never possibly Salve the Phaenomenon of Men and Animals neither ; not only because no Organization or Modification of Matter whatsoever , could ever produce Consciousness and Self - Perception , in what was before Inconscious ; but also because every Smallest Atom thereof being supposed to be a Percipient by it self , and to have a Perfect Life and Vnderstanding of its own , there must be in every one Man and Animal , not one , but a Heap or Commonwealth of innumerable Percipients . Lastly , whereas these Hylozoick Atheists , make every Atom of Matter Omniscient , but nothing at all Omnipotent , or assert Perfect Knowledge , without any Perfect Power , a Knowledge without Sense and Vnderived from Sensibles ; we demand of them , where the Intelligibles , or Objects of this Knowledge are ? and whence the Ideas thereof are derived ? for since they proceed not in a way of Passion from Sensibles Existing without , nor could result from those Atoms neither as Comprehending themselves ; they must needs Come from Nothing , and many of them at least , be the Conceptions of Nothing . There cannot possibly be any other Original by the wit of man devised , of Knowledge and Vnderstanding , than from an Absolutely Perfect and Omnipotent Being , Comprehending it self , and the Extent of its own Infinite Power , or all Possibilities of things , that is , all Intelligibles . But there can be but One such Omnipotent Being , and therefore no more , than One Original , and Eternal Vnmade Mind , from whence all the other Minds are Derived . Wherefore this Hylozoick Atheism , is nothing but the Breaking and Crumbling of the Simple Deity , One Perfect Understanding Being , into Matter , and all the several Atoms of it . And now have we made it manifest , that these Atheists , are so far from being able to disprove a God , from this Topick of Cogitation , Knowledge or Vnderstanding , that they cannot possibly Salve the Phaenomenon thereof , without a God ; it indeed affording Invincible Arguments of his Existence . For First ; If no Life or Cogitation , Soul or Mind , can possibly Spring out of Matter or Body , devoid of Life and Vnderstanding ; and which is nothing but a Thing Extended , into Length , Breadth and Thickness ; then is it so far from being True , that all Life and Vnderstanding is Junior to Sensless Matter , and the Off-spring thereof ; that of necessity , either all Lives and Souls , were Self-Existent from Eternity , or else there must be One Perfect Vnmade Life and Mind , from whence all other Imperfect ones were derived : there must be an Eternal Knowledge , before Sense and Sensibles ; which is that that hath printed the Stamps and Signatures of it self , upon the Matter of the whole world . Indeed nothing can be more certain than this , that all Knowledge and Vnderstanding in Our selves , is not a meer Passion from Singular Sensibles , or Bodies Existing without us , as the forementioned Atheists also conclude ; ( from whence they would again Infer , that Knowledge as such , is in its own Nature Junior to Sensibles , and the meer Creature of them , and Consequently no Creator . ) There being nothing which comes to us , from the Objects of Sense without , but Only Local Motion and Pressure , and there being other Objects of the Mind , besides Singular Sensibles ; not only all Vniversals , but also such Intelligibles , as never were nor can be in Sense . Now if our Humane Knowledge and Vnderstanding be not a Passion from things Existing without us ; then can it have no other Original , than in way of Participation , from a Perfect Mind , the Mind of an Infinitely Fecund and Powerful Being , comprehending It self , and in It self all things ; all the Possibilities of things before they were Made , their Respects and the Verities belonging to them . So that a Perfect Omnipotent Being together with the Possibilities of things contained in it ; is the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible , or Object of Mind and Vnderstanding , by which all other Singulars are Understood . And were there no such Perfect , Infinitely Fecund , and Powerful Being , there could have been , no Mind or Understanding at all . As also , were there no Perfect Mind , viz. That of an Omnipotent Being Comprehending It self , and all Possibilities of things vertually contained in it ; all the Knowledge , and Intelligible Ideas , of our Imperfect Minds , must needs have Sprung from Nothing . And thus is the Existence of a God , again Demonstrated , from that Phaenomenon of Knowledge or Vnderstanding . HAving quite Routed and Vanquished the Atheists Main Body , we shall now blow away the Remainder of their weaker and scattered Forces ( viz. Their Objections against Providence , their Queries , and their Arguments from Interest ) with a Breath or two . Their First Objection is against Providence , as to the Fabrick of the World , from the Faultiness of the Mundane System , Intellectually considered , and in Order to Ends ; Quia tantâ stat Praedita Culpâ ; That Because it is so Ill-Made , therefore it could not be made by a God. Where the Atheist takes it for granted , that whosoever asserts a God , or a Perfect Mind to be the Original of all things , does therefore ipso facto suppose All things to be Well Made , and as they Should be . And this doubtless was the Sense of all the Ancient Theologers ; however some Modern Theists deviate there from ; these Concluding the Perfection of the Deity , not at all to consist in Goodness ; but in Power and Arbitrary Will only . As if to have a Will determined by a Rule or Reason of Good , were the Virtue of Weak , Impotent , and Obnoxious Beings only , or of such as have a Superior over them to give Law to them , that is of Creatures ; but the Prerogative of a Being Irresistibly Powerful , to have a Will absolutely Indifferent to all things , and Vndetermined by any thing but it self ; or to Will nothing because it is Good , but to make its own Arbitrary or Contingent and Fortuitous Determination , the Sole Reason of all its Actions , nay the very Rule or Measure , of Goodness , Justice , and Wisdom it self . And this is supposed by them , to be the Liberty , Sovereignt● , and Dominion of the Deity . Wherefore such Theists as these , would think themselves altogether Unconcerned , in these Atheistick Objections against Providence , or in Defending , the Fabrick of the World , as Faultless ; they being as ready as the Atheists themselves , to acknowledge , that the World might really have been much better made , than now it is ; ( Only that it must be said to be Well , because so made ) but pretending nevertheless , that this is no Impeachment at all of the Existence of a God , Quià Deus non tenetur ad Optimum , Because God is No way Bound or Obliged to the B●st ; he being indeed according to them , nothing but Arbitrary Will Omnipotent . But what do these Theists here else , then whilst they deny , the Fortuitous Motion of Sensless Matter , to be the First Original of all things , themselves in the mean time , Enthrone Fortuitousness and Contingency , in the Will of an Omnipotent Being , and there give it an Absolute Soveraignty and Dominion over all ? So that the Controversie betwixt the Atheists , and these Theists , seems to be no other than this ; Whether Sensless Matter Fortuitously Moved , or a Fortuitous Will Omnipotent , such as is altogether undetermined , by Goodness , Justice and Wisdom , be the Sovereign Numen , and Original of all things . Certainly , we Mortals could have little better Ground , for our Faith and Hope , in such an Omnipotent Arbitrary Will as this , then we could have in the Motions of Sensless Atoms , furiously agitated ; or of a Rapid Whirlwind . Nay one would think , that of the Two , it should be more desirable , to be under the Empire of Sensless Atoms , Fortuitously moved , then of a Will altogether Undetermined by Goodness , Justice , and Wisdom , armed with Omnipotence ; because the Former could harbour no Hurtful or Mischievous Designs , against any , as the Latter might . But this Irrational Will , altogether Undetermined by Goodness , Justice , and Wisdom , is so far from being the Highest , Liberty , Soveraignty and Dominion ; the Greatest Perfection , and the Divinest thing of all ; that it is indeed nothing else but Weakness and Impotency it self , or Brutish Folly and Madness . And therefore those Ancients who affirmed , that Mind was Lord over all , and the Supream King of Heaven and Earth , held at the Same time , that Good was the Soveraign Monarch of the Universe , Good Reigning in Mind and together with it ; because Mind is that which orders all things for the Sake of Good , and whatsoever doth otherwise , was according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Mens , but Dementia , and Consequently no God. And thus does Celsus in Origen declare the Nature of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is not the President or Head of Irregular and Irrational Lust or Appetite , and of loose Erratick Disorderliness , but of the Just and Righteous Nature . And though this were there misapply'd by him , against the Christian Doctrine of the Resurrection ( not understood ) yet is the Passage highly approved by Origen ; he adding further in Confirm●tion thereof , and that as the general Sense of Christians too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · VVe Christians ( who hold the Resurrection ) say as well as you , that God can do nothing , which is in it self Evil , Inept , or Absurd ; no more than he is able not to be God. For if God do any Evil he is no God. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willeth nothing Vnbecoming himself , or what is truly Indecorous ; for as much as this is inconsistent with his Godship . And to the same purpose Plotinus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Deity acteth according to its own Nature and Essence ; and its Nature and Essence displaieth Goodness and Justice : For if these Things be not there , where should they else be found ? And again elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is Essentially That which Ought to be ; and therefore he did not Happen to be such as he is : and this First Ought to be , is the Principle of all things whatsoever , that Ought to be . Wherefore the Deity is not to be conceived , as meer Arbitrariness , Humour , or Irrational Will and Appetite Omnipotent , ( which would indeed be but Omnipotent Chance ) but as an Overflowing Fountain of Love and Goodness , Justly and Wisely dispensing it self , and Omnipotently reaching all things . The Will of God , is Goodness , Justice , and Wisdom ; or Decorousness , Fitness , and Ought it self , Willing ; so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Absolutely The Best , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Indispensable Law to it , because its Very Essence . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Impartial Ballance , lying Even Equal and Indifferent to all things , and Weighing out Heaven and Earth , and all the Things therein , in the most just and exact Proportions , and not a Grain too much or too little of any thing . Nor is the Deity therefore Bound or Obliged to do the Best , in any way of Servility ( as men fondly imagine this to be contrary to his Liberty ) much less by the Law and Command of any Superiour ( which is a Contradiction ) but only by the Perfection of its own Nature , which it cannot possibly deviate from , no more than Vngod it self . In Conclusion therefore , we acknowledge the Atheists Argument to be thus far Good ; that If there be a God , then of Necessity must all things be Well made , and as they Should be ; & vice versâ . But no Atheist will ever be able to prove , that either the Whole System of the World , could have been Better Made , or that so much as any one thing therein is Made Ineptly . There are indeed many things in the Frame of Nature , which we cannot reach to the Reasons of , they being made by a Knowledge far Superior and Transcendent , to that of Ours , and our Experience and Ratiocination , but Slowly discovering the Intrigues and contrivances of Providence therein ; Witness the Circulation of the Blood , the Milkie and Lymphatick Vessels , and other things , ( without which the Mechanick Structure of the Bodies of Animals cannot be understood ) all but so lately brought to light : wherefore we must not conclude , that whatsoever we cannot find out the Reason of , or the use that it serveth to , is therefore Ineptly Made . We shall give one Instance of this ; The Intestinum Coecum , in the Bodies of Men and other Animals seems at first sight , to be but a meer Botch or Bungle of Nature , and an Odd impertinent Appendix ; neither do we know that any Anatomist or Physiologer , hath given a Rational Account thereof , or discovered its Use , and yet there being a Valve at the Entrance of it , these Two both together , are a most Artificial Contrivance of Nature , and of great advantage for Animals , to hinder the Regurgitation of the Faeces upward , towards the Ventricle . The First Atheistick Instance of the Faultiness of things , in the Frame of Nature , is from the Constitution of the Heavens , and the Disposition of the Aequator and Ecliptick , intersecting each other in an Angle , of Three and Twenty Degrees and upwards ; whereby as they pretend , the Terrestrial Globe , is rendred much more Uninhabitable , than otherwise it might be . But this is built upon a False Supposition of the Ancients , that the Torrid Zone , or all between the Tropicks , was utterly Uninhabitable by reason of the Extremity of Heat . And it is certain , that there is nothing which doth more demonstrate a Providence than this very thing , it being the most Convenient Site or Disposition , that could be devised , as will appear if the Inconveniences of other Dispositions be considered , especially these Three ; First , If the Axes of those Circles should be Parallel , and their Plains Coincident ; Secondly , If they should Intersect each other in Right Angles ; and Thirdly , ( which is a Middle betwixt both ) If they should cut one another in an Angle of Forty Five Degrees . For it is evident , that each of these Dispositions would be attended with far greater Inconveniences to the Terrestrial Inhabitants , in respect of the Length of Days and Nights , Heat and Cold. And that these two Circles should continue thus , to keep the same Angular Intersection , when Physical and Mechanick Causes , would bring them still nearer together ; this is a farther Eviction of a Providence also . In the next place , the Atheist supposes , that according to the general Perswasion of Theists , the world and all things therein , were Created only for the Sake of Man , he thinking to make some advantage for his Cause from hence . But this seemeth , at first , to have been an Opinion only , of some strait-laced Stoicks , though afterward indeed recommended to others also , by their own Self-love , their Over - Weaning , and Puffy Conceit of themselves . And so Fleas and Lice , had they Understanding , might conclude the Bodies of other greater Animals and Men also , to have been made only for them . But the Whole was not properly made for any Part , but the Parts for the Whole , and the Whole for the Maker thereof . And yet may the things of this Lower World , be well said , to have been M●de , Principally , ( though not Only ) for Man. For we ought not to Monopolize the Divine Goodness to our selves , there being other Animals Superiour to us , that are not altogether Unconcerned neither in this Visible Creation : and it being reasonable to think , that Even the Lower Animals likewise , and whatsoever , hath Conscious Life ; was made partly also , to Enjoy it self . But Atheists , can be no Fit Judges , of Worlds being made Well or Ill , either in general , or respectively to Mankind , they having no Standing Measure for Well and Ill , without a God and Morality , nor any True Knowledge of themselves , and what their own Good or Evil Consisteth in . That was at first but a Froward Speech , of some sullen discontented Persons , when things falling not out agreeably , to their own Private , Selfish , and Partial Appetites , they would Revenge themselves , by Railing upon Nature , ( that is , Providence ) and calling her a Stepmother only to Mankind , whilst she was a Fond , Partial , and Indulgent Mother to other Animals ; and though this be Elegantly set off by Lucretius , yet is there nothing but Poetick Flourish , in it all , without any Philosophick Truth . The Advantages of Mankind being so notoriously conspicuous above those of Brutes . But as for Evils in general , from whence the Atheist would conclude , the God of the Theist , to be either Impotent or Envious ; it hath been already declared , that the True Original of them , is from the Necessity of Imperfect Beings , and the Incompossibility of things ; but that the Divine Art and Skill , most of all appeareth , in Bonifying these Evils , and making them like Discords in Musick , to contribute to the Harmony of the Whole , and the Good of Particular Persons . Moreover a great part of those Evils , which men are afflicted with , is not from the Reality of Things , but only from their own Phancy and Opinions , according to that of the Moralist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not Things themselves that disturb men , but only their Own Opinions concerning things ; and therefore it being much in our own Power to be freed from these , Providence is not to be Blamed upon the account of them . Pain , is many times nearly linked with Pleasure , according to that Socratick Fable , That when God could not reconcile their Contrary Natures ( as he would ) he Tyed them Head and Tayl together . And good men know that Pain is not the Evil of the Man , but only of the Part so affected , ( as Socrates also ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It goes no further than the Leg where it is . But this is many times very Serviceable , to free us from the Greater Evils of the Mind ; upon which all our Happiness dependeth . To the Atheists who acknowledge no Malum Culpae , No Evil of Fault , ( Turpitude , or Dishonesty ) Death is the Greatest and most Tragical of all Evils . But though this according to their forlorn Hypothesis , be nothing less than an Absolute Extinction of Life ; yet according to the Doctrine of the Genuine Theists , which makes all Souls Substantial , no Life of it self ( without Divine Annihilation ) will ever quite Vanish into Nothing , any more than the Substance of Matter doth . And the Ancient Pythagoreans and Platonists have been here so Kind , even to the Souls of Brutes also , as that they might not be left in a State of Inactivity and Insensibility after Death , as to bestow upon them certain Subtle Bodies , which they may then continue to Act in . Nor can we think otherwise , but that Aristotle from this Fountain , derived that Doctrine of his in his Second Book , De Gen. An. c. 3. where after he had declared the Sensitive Soul , to be Inseparable from Body , he addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All Souls therefore , seem to have another Body , and Diviner than that of the Elements ; and as themselves differ in Dignity and Nobility , so do these Bodies of theirs , differ from one another . And afterwards calling this Subtle Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Spirit , he affirmeth it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Analogous to the Element of the Stars . Only as Galen , and S. Austin , and others have conceived , Aristotle deviated here from the Pythagoreans in this , that he supposed the Sensitive Soul it self , to be really nothing else , but this Very Subtle and Star-like Body , and not a distinct Substance from it , using it only as a Vehicle . Nevertheless he there plainly affirmeth the Mind or Rational Soul , to be really distinct from the Body , and to come into it From Without Pre-Existing ; and consequently ▪ should acknowledge also its After-Immortality . But whatsoever Aristotles Judgment were ( which is not very Material ) it is Certain that Dying , to the Rational or Humane Soul , is nothing but a withdrawing into the Tyring-house , and putting off the Clothing of this Terrestrial Body . So that it will still continue after death , to live to God , whether in a Body , or without it . Though according to Plato's Express Doctrine , the Soul is never quite Naked of all Body , he writting thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · the Soul is always conjoyned with a Body , but sometimes of one kind , and sometimes of another ; which many Christian Doctors also , as is before declared , have thought highly probable . However our Christian Faith , assures us , that the Souls of Good men , shall at length be clothed , with Spiritual and Heavenly Bodies , such as are , in Aristotle's Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Analogous to the Element of the Stars . Which Christian Resurrection therefore , to Life and Immortality , is far from being , as Celsus reproched it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Meer Hope of Worms . And thus much shall suffice , in way of Confutation , of the First Atheistick Objection against Providence , which is the Twelfth Argumentation propounded , in the Second Chapter . The Thirteenth Atheistick Argument , or Second Objection against Providence ; is from the Seeming Confusion of Humane Affairs ; That all things fall alike to all ; the Innocent and the Nocent , the Pious and the Impious , the Religious and the Prophane : nay , That many times the Worser Causes and Men , prevail against the Better , as is intimated in that Passage of the Poet , though in the Person of a Theist , Victrix Causa Deo placuit , sed Victa Catoni ; And That the Vnjust and Vngodly , often flow in all kind of Prosperity , whilst the Innocent and Devout Worshippers of the Deity , all their Lives long , conflict with Adversity . Whereas were there a God and Providence , as they conceive , Prophane and Irreligious Persons would be presently Thunder-struck from Heaven , or otherwise made remarkable Objects of Divine Vengeance , as also the Pious Miraculously protected and rescued from Evil and Harms . Now we grant indeed , that this Consideration hath too much puzled and staggered Weak Minds in all Ages . Because Sentence against an Evil Work is not executed speedily , therefore is the heart of the Sons of men fully set in them to do Evil. And the Psalmist himself , was sometime much perplexed with this Phaenomenon , the Prosperity of the Vngodly ; who set their Mouths against Heaven , and whose Tongue walketh through the Earth ; so that he was Tempted to think , He had cleansed his Heart in Vain , and Washed his hands in Innocency ; ( till at length entring into the Sanctuary of God , his Mind became Illuminated , and his Soul fixed in a firm Trust and Confidence upon Divine Providence ; Whom have I in Heaven but thee , &c. My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . ) For as some will from hence be apt to infer , That there is no God at all , but that blind Chance and Fortune steer all ( the Fool hath said in his heart , there is no God ; ) So will others conclude , That though there be a God , yet he either does not know things done here below , ( How does God Know ? and is there Knowledge in the most High ? ) or else will not so far Humble himself , or Disturb his own Ease and Quiet , as to concern himself in our Low Humane Affairs . First of all therefore we here say , That it is altogether unreasonable , to require that Divine Providence should Miraculously interpose upon every turn , in Punishing the Vngodly and Preserving the Pious , and thus perpetually interrupt the Course of Nature , ( which would look but like a Botch or Bungle , and a violent business ) but rather carry things on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Still and Silent Path , and shew his Art and Skill , in making things of themselves fairly unwind , and clear up at last into a Satisfactory Close . Passion and Self - Interest is blind , or short sighted ; but that which steers the whole world is no Fond , Pettish , Impatient and Passionate thing ; but an Impartial , Disinteressed , and Vncaptivated Nature . Nevertheless it is certain , that sometimes we have not wanted Instances , in Cases extraordinary , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God appearing , as it were Miraculously upon the Stage , and manifesting himself in taking immediate Vengeance upon Notorious Malefactors , or delivering his Faithful Servants from imminent Dangers or Evils Threatned ; as the same is often done also , by a secret and Undiscerned overruling , of the things of Nature . But it must be granted , that it is not always thus , but the Periods of Divine Providence , here in this World , are commonly Longer , and the Evolutions thereof Slower : According to that of Euripides , which yet has a Tange of Prophaneness in the Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity is Slow or Dilatory , and this is the Nature of it . For it is not from Slackness and Remisness in the Deity , but either from his Patience and Long-suffering , he willing that men should Repent , or else to teach us Patience by his Example ( as Plutarch suggesteth ) or that all things may be carried on with the more Pomp and Solemnity ; or Lastly , for other particular Reasons , as Plutarch ventures to assign one , why it might not be expedient , for Dionysius the Tyrant , though so Prophane and Irreligious a Person , to have been cut off suddainly . But Wicked and Ungodly Persons often times fail not , to be met withal at last , and at the long run , here in this Life , and either in Themselves or Posterity to be notoriously Branded with the Marks of Divine Displeasure : according to that of the Poet , Rarò antecedentem Scelestum , &c. It is seldom that Wickedness altogether scapes Punishment ; though it come slowly after , limping with a Lame Foot ; and those Proverbial Speeches amongst the Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mills of the Gods , do slowly wind , But they at length to powder grind . And ; Divine Justice steals on Softly with Woollen Feet , but Strikes at last with Iron Hands . Nevertheless we cannot say , that it is always thus neither , but that Wicked Persons , may possibly sometimes , have an Uninterrupted Prosperity here in this Life , and no visible Marks of Divine Displeasure upon them : but as the generously vertuous , will not Envy them upon this account , nor repine at their own condition they knowing , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is neither any thing truly Evil to the Good , nor Good to the Evil ; so are they so far from being staggered herewith , in their Belief of a God and Providence , that they are rather the more confirmed , in their Perswasions of a Future Immortality and Judgment after Death , when all things shall be set straight and right , and Rewards and Punishments Impartially Dispensed . That of Plutarch therefore , is most true here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there is a Necessary Connexion betwixt those Two things , Divine Providence , and the Permanence or Immortality of Humane Souls , one and the same Reason confirming them both ; neither can one of these be taken alone without the other . But they who because Judgment is not presently Executed upon the Vngodly , blame the Management of things as Faulty , and Providence as Defective , are like such Spectators of a Dramatick Poem , as when wicked and injurious Persons are brought upon the Stage , for a while Swaggering and Triumphing ; impatiently cry out against the Dramatist , and presently condemn the Plot : whereas if they would but expect the winding up of things , and stay till the last Close , they should then see them come off with shame and sufficient punishment . The Evolution of the World , as Plotinus calls it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Truer Poem , and we men Histrionical Acters upon the Stage , who notwithstanding insert something of our Own into the Poem too ; but God Almighty , is that Skilful Dramatist , who always connecteth that of ours which went before , with what of his follows after , into good Coherent Sense ; and will at last make it appear , that a Thred of exact Justice did run through all , and that Rewards and Punishments are measured out in Geometrical Proportion . Lastly , it is in it self Fit , that there should be some where , a Doubtful and Cloudy State of things , for the better Exercise of Vertue and Faith. For as there could have been no Hercules , had there not been Monsters to subdue , so were there no such Difficulties to encounter with , no Puzles and Entanglements of things , no Temptations and Tryals to assault us ; Vertue would grow Languid ; and that Excellent Grace of Faith , want due Occasions and Objects to exercise it self upon . Here have we therefore , such a State of things , and this World is as it were a Stage erected , for the more Difficult part of Vertue to Act upon ; and where we are to Live by Faith and not by Sight : That Faith , which is the Substance of Things to be Hoped for , and the Evidence of things not Seen ; a Belief in the Goodness , Power , and Wisdom of God , when all things are Dark and Clowdy round about us . The Just shall live by his Faith. We have now sufficiently Confuted , the Second Atheistick Objection also , against Providence , as to the Conduct and Oeconomy of Humane Affairs . Nevertheless this is a large Field , and much more might be said in Defense of Providence , both as to these and other Instances , had we room here to Expatiate in . Wherefore , for a Supplement of what remains , we shall refer the Reader , to the Writings of others , who have professedly undertaken , Apology's for Providence , both as to the Fabrick , and Oeconomy of the World ; but especially the Learned and Ingenious Author of the Divine Dialogues . Only we shall here add Some few Considerations not so much for the Confutation of Atheists , as for the better Satisfaction of such Religionists , who too easily Concluding , That all Things might have been much Better than they are ; are thereupon apt to call in Question the Divine Attribute of Goodness in its full Extent ; which yet is the only Foundation of our Christian Faith. First , therefore we say , that in Judging of the Works of God , we ought not to consider , the Parts of the World alone by themselves ; and then because we could Phancy much Finer things , thereupon blame the Maker of the Whole . As if one should attend only to this Earth , which is but the Lowest and most Dreggy Part of the Universe ; or blame Plants , because they have not Sense , Brutes because they have not Reason , Men because they are not Demons or Angels , and Angels because they are not Gods , or want Divine Perfection . Upon which Account , God should either have made nothing at all , since there can be nothing besides himself Absolutely Perfect ; or else nothing but the Higher Rank of Angelical Beings , free from Mortality and all those other Evils , that attend mankind ; or such Fine things , as Epicurus his Gods were feigned to be , living in certain delicious Regions , where there was neither Blustring Winds , nor any Lowring Clouds ; nor Nipping Frosts , nor Scorching Heat , nor Night nor Shadow ; but the Calm and Unclouded Aether always , Smiling with gentle Serenity . Whereas were there but one kind of thing , ( the Best ) thus made ; there could have been no Musick nor Harmony at all , in the World for want of Variety . But We ought in the first place , to consider the Whole , Whether that be not the Best , that Could be Ma●● , having all that belongeth to it ; and then the Parts in reference to the Whole , whether they be not in their several Degrees and Ranks , Congruous and Agreeable thereunto . But this is a thing which hath been so well insisted upon by Plotinus , that we cannot speak better to it , than in his Words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God made the Whole most Beautiful , Entire , Compleat , and Sufficient ; all agreeing friendly with it self and its parts ; both the Nobler and the meaner of them being alike Congruous thereunto . Whosoever therefore , from the Parts thereof will blame the whole , is an Absurd and Vnjust Censurer . For we ought to Consider the Parts , not alone by themselves , but in reference to the whole , whether they be Harmonious and Agreeable to the same . Otherwise we shall not blame the Vniverse , but some of its Parts only , taken by themselves ; as if one should blame the Hair or Toes of a man , taking no notice at all of his Divine Visage and Countenance ; or omitting all other Animals , one should attend only to the most contemptible of them : or lastly overlooking all other men , consider only the most Deformed Thersites . But that which God made was the Whole as one thing ; which he that attends to , may hear it speaking to him after this manner . God Almighty hath made me , and from thence came I , Perfect and Compleat , and standing in need of nothing , because in me are contained all things ; Plants and Animals , and Good Souls , and Men happy with Virtue ; and innumerable Demons , and many Gods. Nor is the Earth alone in me adorned , with all manner of Plants , and Variety of Animals ; or does the Power of Soul , extend at most no further than to the Seas ; as if the whole Air and Aether and Heaven , in the mean time , were quite devoid of Soul , and altogether unadorned with Living Inhabitants . Moreover all things in me desire Good , and every thing reaches to it , according to its Power and Nature . For the whole World depends upon that First and Highest Good , the Gods themselves who reign in my several parts , and all Animals and Plants , and whatsoever seems to be Inanimate in me . For Some things in me , partake only of Being , some of Life also , some of Sense , some of Reason , and some of Intellect above Reason . But no man ought to require Equal things from Vnequal ; nor that the Finger should see , but the Eye ; it being enough for the Finger to be a Finger , and to perform its own Office. And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As an Artificer would not make all things in an Animal to be Eyes ; so neither has the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spermatick Reason of the World made all things Gods ; but some Gods , and some Demons , and some Men , and some Lower Animals . Not out of Envy , but to display its own Variety and Fecundity . But we are like Vnskilful Spectators of a Picture , who condemn the Limner , because he hath not put bright Colours every where : whereas he had suited his Colours to every part respectively , giving to each such as belonged to it . Or else are we like those who would blame a Comedy or Tragedy , because they were not all Kings or Heroes that acted in it , but some Servants and Rustick Clowns , introduced also , talking after their Rude fashion . Whereas the Dramatick Poem would neither be Compleat , nor Elegant and Delightful , were all those Worser Parts taken out of it . Again ; We cannot certainly conclude that the Works of God and his Creation do not transcend those narrow Limits , which Vulgar Opinion and Imagination sets them ; that commonly terminates the Universe , but a little above the Clouds , or at most supposes the Fixed Stars , being all fastned in One Solid Sphere , to be the Utmost Wall , or Arched Roof , and Rowling Circumference thereof . Much less ought we , upon such Groundless Suppositions , to infer , That the World might therefore have been made much Better than it is , because it might have been much more Roomy and Capacious . We explode the Atheistick Infinity of Distant Worlds ; nor can we admit that Cartesian , seemingly more Modest , Indefinite Extension of one Corporeal Universe , which yet really according to that Philosophers meaning , hath Nullos Fines , no Bounds nor Limits at all . For We perswade our selves that the Corporeal World , is as Uncapable of a Positive Infinity of Magnitude , as it is of Time ; there being no Magnitude so Great , but that more still might be Added to it . Nevertheless , as we cannot possibly Imagine the Sun , to be a Quarter , or an Hundredth Part so big as we know it to be ; so much more may the whole Corporeal Vniverse , far transcend those narrow Bounds , which our Imagination would circumscribe it in . The New Celestial Phaenomena , and the late Improvements of Astronomy and Philosophy made thereupon , render it so probable , that even this Dull Earth of ours is a Planet , and the Sun a Fixed Star , in the Centre of that Vortex , wherein it moves , that many have shrewdly suspected , that there are other Habitable Globes , besides this Earth of ours , ( which may be Sayled round about in a year or two ) as also more Suns , with their respective Planets , than One. However the Distance of all the Fixed Stars from us , being so Vast , that the Diameter of the Great Orb , makes no discernible Parallax in the Site of them ; from whence it is also probable , that the other Fixed Stars are likewise vastly distant from one another ; This , I say , widens the Corporeal Vniverse to us , and makes those Flammantia Moenia Mundi , as Lucretius calls them , Those Flaming Walls of the World , to fly away before us . Now it is not reasonable to think , that all this Immense Vastness , should lie Waste , Desert , and Vninhabited , and have nothing in it , that could Praise the Creator thereof , save only this One Small Spot of Earth . In my Father's House , ( saith our Saviour ) are Many Mansions . And Baruch ( Chap. 3. appointed by our Church to be read publickly ) O Israel , how great is the House of God , and how large is the place of his Possession ? Great and hath no End , High and Vnmeasurable . Which yet we understand not , of an Absolute Infinity , but only such an Immense Vastness , as far transcends Vulgar Opinion and Imagination . We shall add but one thing more ; That to make a right Judgment of the Ways of Providence , and the Justice thereof , as to the Oeconomy of mankind , we must look both Forwards and Backwards ; or besides the Present , not only upon the Future ; but also the Past Time. Which Rule is likewise thus set down by Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is that Doctrine of the Ancients to be neglected , that to give an Account of Providence , we ought to look back upon former Periods , as well as forward , to What is Future . Indeed he and those other Philosophers , who were Religious , understood this so , as to conclude a Pre-Existent State of all Particular Souls , wherein they were at first Created by God Pure ; but by the Abuse of their own Liberty Degenerated , to be a Necessary Hypothesis , for the Salving that Phaenomenon , of the Depraved State of Mankind in general here in this Life . And not only so , but they endeavoured in like manner to give an account also , of those Different Conditions of Particular Persons as to Morality , from their Infancy , and their other different Fates here , deriving them all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their several Demeanors heretofore in a Pre-Existent State. And there have not wanted Christian Doctors , who have complied with these Philosophers in both . But our Common Christianity only agrees thus far ; as to suppose a Kind of Imputative Pre-Exstence in Adam , in whom all were created Pure , and so consequently involved in his after miscarriage , to salve the Pravity of Humane Nature ; upon which account we are all said to be ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Nature Children of Wrath. But as for the different Conditions of Persons , and their several Fates , more disadvantageous to some than others this indeed the Generality of Christian Doctors , have been content to resolve , only into an Occult , but Just Providence . And thus does Origen himself sometimes modestly pass it over . As in his Third Book against Celsus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It happeneth to many ; so to have been brought up from their very Childhood , as that , by one means or other , they could have no opportunity at all of thinking of the Better things , &c. And it is very probable , that there are Causes of these things in the Reasons of Providence , though they do not easily fall under Humane Notice . But there is yet a Third Atheistick Objection against Providence behind ; That is is impossible , any One Being should Animadvert and Order all things in the Distant places of the world at once ; and were this possible , yet would such Infinite Negotiosity be very Vneasie and Distractious to it , and altogether Inconsistent with Happin●ss . Nor w●●ld a Being Irresistibly Powerful , concern it self in the Good or Welfare of any thing else ; it standing in Need of nothing ; and all Benevole●ce and Good will arising from Indigency and Imbecillity . Wherefore such a Being , would wholy be taken up in the Enjoyment of it self , and its own Happiness ; utterly Regardless of all other things . To which the Reply is , First ; That though our selves and all Created Beings , have but a Finite Animadversion , and Narrow Sphere of Activity , yet does it not therefore follow , that the Case must be the same with the Deity , supposed to be a Being Infinitely Perfect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hath no manner of Defect , either of Knowledge or Power in it . But this is a meer Idolum Specus , an Idol of the Cave or Den , Men Measuring the Deity , by their own Scantling , and Narrowness . And indeed were there Nothing at all , but what we our selves could fully Comprehend , there could be no God. Were the Sun an Animal , and had Life Co-Extended with its Rayes and Light , it would see and perceive every Atom of Matter , that it s out stretched Beams reached to , and touched . Now all Created Beings , are themselves in some sense , but the Rayes of the Deity ; which therefore cannot but Feel and Sensibly Perceive , all these its own Effluxes and Emanations . Men themselves can order and manage Affairs , in several distant Places at once , without any Disturbance , and we have innumerable Notions of things in our Mind , that lie there easily together , without Crowding one another , or Causing any Distraction to us . Nevertheless the Minds of weak Mortals may here be somewhat eased and helped by considering , what hath been before suggested . That there is no necessity , God Almighty should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Drudgingly ; but he may have his Inferiour Ministers and Executioners under him , to discharge him of that Supposed Encumberment . As First of all , an Artificial Plastick Nature , which without Knowledge and Animal Consciousness , disposes the Matter of the Universe , according to the Platform or Idea of a Perfect Mind , and forms the Bodies of all Animals . And this was the Reason why we did before insist so much upon this Artificial Regular and Methodical Nature ; namely that Divine Providence , might neither be excluded , from having an Influence upon all things in this Lower World , as resulting only from the Fortuitous Motions of Sensless Matter , unguided by any Mind ; nor yet the Deity be supposed to do every thing it self Immediatly and Miraculously , without the Subservient Ministery of any Natural Causes ; which would seem to us Mortals , to be not only a Violent , but also an Operose , Cumbersom , and Moliminous Business . And thus did Plato acknowledge , that there were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Certain Causes of a Prudent , that is , Artificial and Orderly Nature , which God makes use of , as Subservient to himself , in the Mundane Oeconomy . Besides which those Instincts also impressed upon Animals , and which they are Passive to , directing them to Act for Ends either not understood , or not attended to by them , in order to their own Good and the Good of the Universe , are another part of that Divine Fate , which inserted into things themselves , is the Servant and Executioner of Providence . Above all which there are yet other Knowing and Vnderstanding Ministers , of the Deity , as its Eyes and Hands ; Demoniack ; or Angelick Beings , appointed to preside over Mankind , all Mundane Affairs , and the Things of Nature , they having their several distinct Offices and Provinces assigned them . Of which also Plato thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are certain Rulers or Presidents appointed by that Supreme God , who Governs the whole world , over all the several things and Parts therein , even to the smallest Distribution of them . All which Inferiour Causes , are constantly over looked and supervised by the Watchful Eye of God Almighty , himself , who may also sometimes Extraordinarily Interpose . We need not therefore , restrain and confine Divine Providence , to a Few Greater things only , as some do , that we may thereby consult the ease of the Deity , and its Freedom from Distraction , but may and ought to Extend it , to all things whatsoever , Small as well as Great . And indeed the Great things of the World cannot well be ordered neither , without some regard to the Small and Little : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As Architects affirm , that great stones cannot be well placed together in a Building , without little . Neither can Generals of Armies , nor Governours of Families , nor Masters of Ships , nor Mechanick Artificers , discharge their several Functions , and do their Works respectively as they ought , did they not mind the Small things also as well as the Great , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the forementioned Philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let us not therefore make God Almighty Inferiour to Mortal Opificers who by one and the same Art , can order Small things as well as Great : and so suppose him to be Supine and negligent . Nevertheless the Chief Concernment and Employment of Divine Providence in the World ; is the Oeconomy of Souls , or Government of Rational Beings ; which is by Plato contracted into this Compendium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There is no other work left , for the Supreme Governour of all , then only to Translate Better Souls into Better places and Conditions , and Worser into Worser : or , as he after addeth , to dispose of every one in the world in such a manner as might best render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vertue victorious , and triumphant over Vice. And thus may the slow and Imperfect wits of Mortals , be satisfied ; that Providence to the Deity , is no Moliminous , Laborious , and Distractious thing . But that there is no higher Spring of Life in Rational Animals , than Contracted Self Love , and that all Good Will and Benevolence , arises only from Indigency and Imbecillity , and That no Being whatsoever is concerned in the welfare of any other thing , but only what it self stands in Need of ; and Lastly therefore , That what is Irresistibly Powerful and Needs nothing ; would have no manner of Benevolence , nor concern it self in the Good and Welfare of any thing whatsoever ; This is but another Idol of the Atheists Den ; and only argues their Bad Nature , Low-sunck Minds , and Gross Immorality . And the same is to be said also of that other Maxim of theirs , That what is perfectly Happy , would have nothing at all To Do , but only enjoy its own Ease and Quiet : whereas there is nothing more troublesome to our selves , than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this having Nothing to Do ; and the Activity of the Deity or a Perfect Being , is altogether as Easie to it , as its Essence . The Atheistick Queries come next to be Answered ; which being but Three , are Naturally to be disposed in this order : First , If there were a God or Perfect Being , who therefore was sufficiently Happy in the enjoyment of himself , Why would he go about to make a World ? Secondly , If he must needs make a World , why did he not make it sooner ? this Late production thereof , looking , as if he had but newly awaked out out of a long sleep , throughout Infinite Past Ages , or else had in length of time contracted a Satiety of his Solitude . Thirdly and Lastly , What Tools or Instruments ? what Machines or Engines had be ? or How could he move the Matter of the whole world ; especially if Incorporeal ; because then he would run through all things , and could not lay hold nor fasten upon any thing . To the First therefore , we say , That the reason why God made the World , was from his own Overflowing and Communicative Goodness , that there might be other Beings also Happy besides him , and enjoy themselves . Nor does this at all clash , with God's making of the world , for his own Glory and Honour , though Plotinus were so shy of that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is ridiculous to say , that God made the world , that he might be Honoured ; this being to transfer the affections of humane Artificers and Statuaries upon him . But the chief Reason of his saying so , was , because that Philosopher conceived , the World to have proceeded , not so much from the Will of the Deity , as the Necessity of its Nature . Though this be true also , that God did not make the World , meerly to Ostentate his Skill and Power ; but to communicate his Goodness , which is chiefly and properly his Glory , as the Light and Splendor of the Sun , is the Glory of it . But the Atheist demands , What hurt had it been for us , never to have been made ? and the Answer is easie , we should then never have enjoyed any Good ; or been capable of Happiness ; and had there been no Rational Creatures at all made , it must have been either from Impotent Sterility in the Deity , or else from an Invidious , Narrow and Contracted Selfishness ; or want of Benignity , and Communicative Goodness ; both which are Inconsistent with a Perfect Being . But the Argument may be thus Retorted upon these Atheists ; What Hurt would it be for us , to Cease to Be , or Become Nothing ? And why then are these Atheists as well as others , so Unwilling to Die ? But then in the next place they Urge ; Why was not the World made Sooner , since this Goodness of God was without Date , and from Everlasting ? But this Question may be taken in two different Senses , Either , Why was not the world from Eternity , as God and his Goodness are Eternal ? or else Secondly , If the World could not be from Eternity , yet notwithstanding Why was it not sooner , but so lately made ? In both which Queries the Atomick Atheists take it for granted , that the System of the World was not from Eternity , but had a beginning . Now we say , That the Reason why the world was not Made from Eternity , was not from any Defect of Goodness in the Divine Will , but because there is an Absolute Impossibility in the thing it self ; or because the Necessity and Incapacity of such an Imperfect Being hindered . For we must confess , that for our parts , we are prone to believe , That could the world have been from Eternity , it should certainly have been so . And just thus does Philoponus , in his Confutation of Proclus his Arguments for the World's Eternity , declare himself , and no otherwise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our selves also supposing , the world not to have been Eternal , do neither ascribe this to any Defect either of Godness or of Power in the Deity , but only to the Impossibility of the Thing it self . Where in the following words , he gives a Two fold Account of this Impossibility ▪ of the worlds Eternity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First because , There can be nothing Actually Infinite , and yet Run through , as all the Past Duration of the World hath been ; and Secondly , because that which is Made or brought into Being by another , as a distinct thing from it , cannot be Co-Eternal with its Maker . Where it is probable , that Philoponus being a Christian , designed not to oppose the Eternal Generation of the Son of God , but only to assert , that Nothing which was properly Made or Created by God , and nothing which was not it self God , could be from Eternity , or without Beginning . And now we see , How those Atheistick Exceptions against the Novity of the Divine Creation , as if God must therefore either have Slept from Eternity , or else have at length contracted a Satiety of his former Solitude , and the like ; do of themselves quite vanish into Nothing . But then as to the Second Sense of the Question , Why the World , though it could not possibly be from Eternity , yet was no sooner , but so lately made ? we say , that this is an Absurd Question ; both because Time was made together with the World , and there was no Sooner or Later , before Time ; and also because , Whatsoever had a beginning , must of necessity be once but a Day Old. Wherefore the World could not possibly have been so Made by God in time , as not to be once , but Five or Six Thousand years old , and no more ; as now it is . And as for the Third and Last Query ; How God could move and command the Matter of the whole World ? especially If Incorporeal ? We Reply ; First , That all other things being derived from God as their only Fountain and Original , and Essentially depending on him , who by his Absolute Power also , could Annihilate whatsoever he Created ; he must needs have a Despotick Power over all ; and every thing whatsoever be Naturally Subject and Obsequious to him . And since no Body can possibly Move it self , that which first moved Matter , must of nec●ssity be Incorporeal ; nor could it move it by Local Motion , as one Body moves another , or as Engines and Machines move , by Trusion or Pulsion , they being before moved , but must do it by another kind of Action , such as is not Local Motion , nor Heterocinesie , but Autocinesie ; that is , by Cogitation . Wherefore that Conceit of the Atheists , that an Incorporeal Deity could not possibly move the Matter of the World , because it would run through it , and could not fasten or lay hold thereupon ; is Absurd , because this moves Matter not Mechanically , but Vitally , and by Cogitation only . And that a Cogitative Being as such , hath a Natural Imperium over Matter and Power of Moving it , without any Engines or Machines , is unquestionably certain , even from our own Souls ; which move our Bodies and Command them every way , meerly by Will and Thought . And a Perfect Mind , presiding over the Matter of the whole world , could much more irresistibly , and with Infinitely more ease , move the whole Corporeal Universe , meerly by Will and Cogitation ; then we can our Bodies . The Last Head of Atheistick Argumentation , is from Interest . And First , the Atheists would perswade , that it is the Interest of mankind in General , and of every particular person , that there should be no God , that is , no Being Infinitely Powerful , that hath no Law , but it s own Will ; and therefore may punish whom he pleases Eternally after Death . To which our First Reply is ; That if there be a God , and Souls be Immortal , then is it not any man's Thinking otherwise , that will alter the Case , nor afford the Atheists any Reli●f against those two Imagined Evils of theirs . For Things are Sullen , and will be as they are , what ever we Think them , or Wish them to be : and men will at last discover their Errour , when perhaps it may be too late . Wishing is no Proving ; and therefore this Atheistick Argument , from Interest , is no Argument at all against the Existence of a God , it being nothing but the ignorant wish , and vain desire of Besotted Atheists . In the next place this Wish of Atheists , is altogether founded , upon a Mistaken Notion of God Almighty too , That he is nothing but Arbitrary Will Omnipotent ; which indeed is not the most Desirable thing . But as it hath been often declared , the Will of God is the Will of Goodness , Justice , and Wisdom it self Omnipotent . His Will is not meer Will , such as hath no other Reason besides it self ; but it is Law , Equity and Chancery ; it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ought it self , Decreeing , Willing , and Acting . Neither does God Punish any , out of a delight in Punishment , or in the Evil and Suffering of the Persons Punished ; but to those who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Incurable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Punishment is Physick , in order to their recovery and amendment ; so that the Sourse and Fountain thereof is Goodness to the Persons themselves Punished . But to such as are Incurable , the Punishment inflicted on them , is Intended for the Good of the Whole . So that this Attribute of Justice in God , doth not at all Clash , with the Attribute of Goodness , it being but a Branch thereof or particular Modification of the same . Goodness and Justice in God , are alwayes Complicated together ; neither his Goodness being Fondness , nor his Justice Cruelty ; but he being both Good in Punishing , and Just in Rewarding and Dispensing Benefits . Wherefore , it can be the Interest of none , that there should be no God nor Immortality , unless perhaps of such Desperately and Incurably Wicked persons , who abandoning their true Interest of being Good , have thereupon no other Interest now left them , than Not to be , or become Nothing . To be without a God , is to be without Hope in the World , for Atheists can have neither Faith nor Hope , in Sensless Matter , and the Fortuitous Motions thereof . And though an understanding Being , have never so much Enjoyment of it self for the present , yet could it not possibly be Happy , without Immortality , and Security of the Future Continuance thereof . But the Atheists conclude , that there is Nothing Immortal , and that all Life Perishes and Vanishes into Nothing ; and consequently also , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Happiness is a thing , that hath no Existence in Nature ; a meer Figment and Chimaera , or Idle Wish and vain Dream of Mortals . Wherefore it cannot be the Interest of Mankind , that this Hypothesis should be True , which thus plainly cuts off all Hope from men ; and leaves them in an utter Impossibility of being ever Happy . God is such a Being , as if he could be supposed not to be , there is nothing which any who are not desperately engaged in Wickedness , no not Atheists themselves , could possibly more Wish for , or Desire . To Believe a God , is to Believe the Existence of all Possible Good and Perfection in the Universe ; It is to Believe , That things are as they Should be , and That the World is so well Framed and Governed , as that the Whole System thereof , could not Possibly have been Better . For Peccability , arises from the Necessity of Imperfect Freewilled Beings , left to themselves , and therefore could not by Omnipotence it self have been excluded ; and though Sin Actual might perhaps have been kept out by Force and Violence ; yet all things Computed , it was doubtless most for the Good of the Whole , that it should not be thus Forcibly Hindered . There is Nothing , which cannot be Hoped for , by a Good man , from the Deity ; Whatsoever Happiness his Being is Capable of ; and such things as Eye hath not seen , nor Ear heard , nor can now enter into the Heart of man to Conceive . Infinite Hopes lie before us , from the Existence of a Being Infinitely Good and Powerful , and our Own Souls Immortality : and nothing can Hinder or Obstruct these Hopes , but our own Wickedness of Life . To Believe a God , and Do well , are Two , the most Hopeful , Cheerful , and Comfortable things , that possibly can be . And to this purpose is that of Linus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore as for Democritus and Epicurus , whose Encomiums the Atheists here so loudly sing forth ; we say , That however they have made so great a noise in the World , and have been so much cried up of late , yet were they really no better , than a Couple of Infatuated Sophists , or Witty Fools ; and Debauchers of Mankind . And now come we to the Last Atheistick Argumentation ; wherein they endeavour to recommend their Doctrine to Civil Sovereigns ; and to perswade them , that Theism or Religion , is absolutely Inconsistent with their Interest : Their Reasons for which are these Three following . First , Because the Civil Sovereign Reigns only in Fear , and therefore if there be any Power and Fear , greater than the Power and Fear of the Leviathan , Civil Authority can signifie little . Secondly , Because Sovereignty , is in its own nature absolutely Indivisible , and must be either Infinite , or None at all : so that Divine Laws ( Natural and Revealed ) Superiour to it , circumscribing it , would consequently Destroy it . Wherefore Religion and Theism , must of necessity be Displaced , and Removed out of the way , to make room for the Leviathan , to Roll and Tumble in . Thirdly and Lastly , Private Judgment of Good and Evil , Just and Vnjust , is also Contradictious to the very Being of a Body Politick ; which is One Artificial Man , made up of many Natural men United under One Head ; having one Common Reason , Judgment and Will , ruling over the whole . But Conscience , which Religion introduceth , is Private Judgment of Good and Evil , Just and Vnjust , and therefore altogether Inconsistent with true Politicks ; that can admit of no Private Consciences , but only One Publick Conscience of the Law. In way of Answer to the First of which , we must here briefly Vnravel the Atheistick Ethicks and Politicks . The Foundation whereof is first laid , in the Villanizing of Humane Nature ; as that which has not so much as any the least Seeds , either of Politicalness , or Ethicalness at all in it ; nothing of Equity and Philanthropy ; ( there being no other Charity or B●nevolence any where according to them , save what resulteth from Fear , Imbecillity , and Indigency ) nothing of Publick and Common Concern , but all Private and Selfish . Appetite , and Vtility , or the Desires of Sensual Pleasure , and Honour , Dominion , and Precellency before others , being the only Measures of Good in Nature . So that there can be nothing Naturally Just or Vnjust , nothing in it self Sinful or Vnlawful , but every man by Nature hath Jus ad omnia , a Right to Every thing , whatsoever his Appetite inclineth him unto , or himself judgeth Profitable ; even to other mens Bodies and Lives . Si occidere Cupis , Jus babes ; If thou Desirest to Kill , thou hast then Naturally , a Right thereunto ; that is , a Liberty to Kill without any Sin or Injustice . For Jus and Lex , or Justitia , Right and Law or Justice in the Language of these Atheistick Politicians , are directly contrary to one another ; their Right being a Belluine Liberty , not Made , or Left by Justice , but such as is Founded in a Supposition , of its Absolute Non-Existence . Should therefore a Son not only murder his own Parents , who had tenderly brought him up , but also Exquisitely torture them , taking pleasure in beholding their rusul Looks , and hearing their lamentable Shreiks and Outcries ; there would be Nothing of Sin or Injustice at all in this , nor in any thing else ; because Justice is no Nature , but a meer Facticious and Artificial thing , Made only by Men and Civil Laws . And according to these mens Apprehensions , Nature has been very kind and indulgent to mankind herein , that it hath thus brought us into the World , without any Fetters or Shackles upon us , Free from all Duty and Obligation , Justice and Morality , these being to them nothing but Restraints and Hinderances of True Liberty . From all which it follows , that Nature absolutely Dissociates and Segregates men from one another , by reason of the Inconsistency of those Appetites of theirs , that are all Carried out only to Private Good , and Consequently that every man is by Nature , in a State of War and Hostility , against every man. In the next place therefore , these Atheistick Politicians further add ; that though this their State of Nature which is a Liberty from all Justice and Obligation , and a Lawless , Loose , or Belluine Right to every thing , be in it self Absolutely the Best , yet nevertheless by reason of mens Imbecillity , and the Equality of their Strengths , and Inconsistency of their Appetites , it proves by Accident the Worst : this War with every one , making mens Right or Liberty to every thing , indeed a Right or Liberty to Nothing : they having no security of their Lives , much less of the Comfortable enjoyment of them . For as it is not possible , that all men should have Dominion ( which were indeed the most desirable thing according to these Principles ) so the Generality must needs be sensible of more Evil in such a State of Liberty with an Universal War against all , than of Good. Wherefore when men had been a good while Hewing , and Slashing , and Justling against one another , they became at length all weary hereof , and conceived it necessary by Art to help the Defect of their own Power here , and to choose a Lesser Evil , for the avoiding of a Greater , that is , to make a Voluntary Abatement , of this their Infinite Right , and to Submit to Terms of Equality with one another , in order to a Sociable and Peaceable Cohabitation : and not only So , but also for the Security of all , that others should observe such Rules as well as themselves , to put their Necks under the Yoke of a Common Coercive Power , whose Will being the Will of them all , should be the very Rule , and Law , and Measure of Justice to them . Here therefore these Atheistick Politicians , as they first of all Slander Humane Nature , and make a Villain of it ; so do they in the next place , reproach Justice and Civil Sovereignty also , making it to be nothing but an Ignoble and Bastardly Brat of Fear ; or else a Lesser Evil , submitted to , meerly out of Necessity ; for the avoiding of a Greater Evil , that of War with every one , by reason of mens Natural Imbecillity . So that according to this Hypothesis , Justice and Civil Government are plainly things not Good in themselves , nor Desireable , ( they being a Hinderance of Liberty , and Nothing but Shackles and Fetters , ) but by Accident only , as Necessary Evils : And thus do these Politicians themselves sometimes distinguish betwixt Good and Just , that Bonum Amatur Per Se , Justum Per Accidens ; Good is that which is Loved for it self , but Just by Accident . From whence it follows unavoidably , that all men must of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnwillingly Just , or not with a full and perfect , but Mixt Will only : Just being a thing that is not Sincerely Good , but such as hath a great Dash or Dose of Evil blended with it . And this was the Old Atheistick Generation of Justice , and of a Body Politick , Civil Society , and Soveraignty . For though a Modern Writer affirm this Hypothesis ( which he looks upon as the only true Scheme of Politicks ) to be a New Invention , as the Circulation of the Blood , and no older than the Book De Cive , yet is it Certain , that it was the commonly received Doctrine of the Atheistick Politicians and ●hilosophers before Plato's time ; who represents their Sense concerning the Original of Justice , and Civil Society in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am to declare first what Justice is , according to the sense of these Philosophers , and from whence it was Generated . They say therefore , that by Nature , Lawless Liberty , and to do that which is now called Injustice , and Injury , to other men is Good ; but to Suffer it from others is Evil. But of the two , there is more of Evil in suffering it , than of Good in doing it : Whereupon when men had Clashed a good while , Doing and Suffering Injury , the Greater part , who by reason of their Imbecillity were not able to take the Former without the Latter , at length Compounded the business amongst themselves , and agreed together , by Pacts and Covenants neither to Do nor Suffer Injury , but to Submit to Rules of Equality and make Laws by Compact , in order to their Peaceable Cohabitation , they calling that which was required in those Laws by the Name of Just. And then is it added ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this is according to these Philosophers , the Generation and Essence of Justice , as a certain Middle thing betwixt the Best and the Worst . The Best , to exercise a Lawless Liberty of doing whatsoeves one please to other men without Suffering any inconvenience from it ; And the Worst to Suffer Evil from others without being able to revenge it . Justice therefore , being a Middle thing betwixt both these , is Loved , not as that which is Good in it self , but only by reason of mens Imbecillity , and their Inability to do Injustice . For as much as he that had sufficient Power would never enter into such Compacts and Submit to Equality , and Subjection . As for Example , if a man had Gyges his Magical Ring , that he could do whatsoever he listed , and not be seen or taken Notice of by any , such a one would certainly never Enter into Covenants , nor Submit to Laws of Equality and Subjection . Agreeably whereunto , it hath been concluded also by some of these Old At●eistick Philosophers , that Justice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not properly and directly , ones own Good , the Good of him that is Just , but another mans Good , partly of the Fellow Citizens , but chiefly of the Ruler , whose Vassal he is . And it is well Known , that after Plato's Time , this Hypothesis concerning Justice , that it was a meer Factitious thing , and sprung only from mens Fear and Imbecillity , as a Lesser Evil , was much insisted on by Epicurus also . But let us in the next place see , how our Modern Atheistick Philosophers and Politicians , will mannage and carry on this Hypothesis , so as to Consociate men by Art , into a Body Politick , that are Naturally Dissociated from one another , as also M●ke Justice , and Obligation Artificial , when there is none in Nature . First of all therefore ▪ these Artificial Justice-Makers , City-M●k●rs , and Authority-M●kers , tell us , that though men have an Infinite Right by N●ture , yet may they Alienate this Right or part thereof , from themselves , and either Simply Renounce it , or Transfer the same upon some other Person ; by means whereof it will become Unlawful for themselves , afterwards , to make use thereof . Thus late Writer , M●n m●y by Signs D●cl●re , Velle se non Licitum sibi amplius fore , certum aliquid facere quòd Jure anteà fecisse poterant . That it is their Will , it shall no longer be Lawful for them , to do something which before they had a Right to do ; and this is called by him , a Simple Renunciation of Right ; and ●urther saith he , they may declare again , Velle se non Licitum sibi amplius fore ali●ui Resistere , &c. That it is their Will , it shall be no longer Lawful for them , to Resist this or that particular Person , whom before they might Lawfully h●ve resisted ; and this is called a Translation of Right . But if there be Nothing in its own Nature Vnlawful , then cannot this be Vnl●wful for a man afterwards , to make use of such Liberty as he had before in Words Renounced or Abandoned . Nor can any man by his meer Will , make any thing Vnlawful to him , which was not so in it self ; but only Suspend the Exercise of so much of his Liberty , as he thought good . But however , could a man by his Will , Oblige himself , or make any thing Vnlawful to him , there would be Nothing got by this , because then might he by his Will , Disoblige himself again , and make the same Lawful as before . For what is Made meerly by Will , may be Destroyed by Will. Wherefore these Politicians will yet urge the business further , and tell us , That no man can be Obliged but by his own Act , and that the Essence of Injustice , is Nothing else , but Dati Repetitio , The taking away of that , which one had before given . To which we again Reply , that were a man Naturally Vnobliged to any thing , then could he no way be Obl●ged , to stand to his own Act , so that it should be Really Vnjust and Unlawful for him , at any time upon Second thoughts , Voluntarily to undo , what he had before voluntarily done . But the Atheists here plainly Render Injustice , a meer Ludicrous thing ; when they tell us , that it is Nothing but such an Absurdity in Life , as it is in Disputation , when a man Denies a Proposition that he had before Granted . Which is no Real Evil in him as a Man , but only a thing Called an Absurdity , as a Disputant , That is , Injustice is no Absolute Evil of the Man ; but only a R●lative Incongruity in him , as a Citizen . As when a man speaking L●tine , observes not the Laws of Grammar , this is a kind of Injustice in him , as a Latinist or Grammarian ; so when one who lives in Civil Society , observes not the Laws and Conditions thereof , this is , as it were . The False Latine of a Citizen , and nothing else . According to which Notion of Injustice , there is no such Real Evil or Hurt in it , as can any way withstand , the Force of Appetite and Private Vtility , and Oblige men to Civil Obedience , when it is Contrary to the same . But these Political Juglers and Enchanters , will here cast yet a further Mist before mens Eyes with their Pacts and Covenants . For men by their Covenants , say they , may Unquestionably Oblige themselves , and make things Vnjust and Vnlawful to them , that were not so before . Wherefore Injustice is again Defined by them , and that with more Speciousness , to be the Breach of Covenants But though it be true , that if there be Natural Justice ; Covenants will Oblige ; yet upon the Contrary Supposition , that there is Nothing Naturally Vnjust ; this cannot be Vnjust , neither to Break Covenants . Covenants without Natural Justice , are nothing but meer Words and Breath ; ( as indeed these Atheistick Politicians themselves , agreeably to their own Hypothesis , call them ) and therefore can they have no Force to Oblige . Wherefore these Justice-Makers , are themselves at last necessita●ed , to fly to Laws of Nature , and to Pretend , this to be a Law of Nature , That men should Stand to their Pacts and Covenants . Which is plainly to Contradict their main Fundamental Principle , that by Nature nothing is Vnjust or Vlaw●ul ; for if it be so , then can there be no Laws of Nature ; and if there be Laws of Nature , then must there be something Naturally Unjust and Unlawful . So that this is not to Make Justice , but clearly to Vnmake their own Hypothesis , and to suppose Justice to have been already Made by Nature , or to be in Nature ; which is a Gross Absurdity in Disputation ; to Affirm what one had before Denied . But these their Laws of Nature are indeed nothing but Jugling Equivocation , and a meer Mockery ; themselves again acknowledging them to be no Laws , because Law is nothing but the Word of him , who hath Command over others ; but only Conclusions or Theorems concerning what conduces to the Conservation and Defence of themselves ; upon the Principle of Fear ; that is , indeed the Laws of their own Timorous , and Cowardly Complexion : for they who have Courage and Generosity in them , according to this Hypothesis , would never Submit to such sneaking Terms of Equality , and Subjection , but venture for Dominion ; and resolve either to Win the Saddle , or Loose the Horse . Here therefore do our Atheistick Politicians plainly daunce round in a Circle ; they first deriving the Obligation of Civil Laws , from that of Covenants , and then that of Covenants from the Laws of Nature ; and Lastly , the Obligation both of these Laws of Nature , and of Covenants themselves , again , from the Law , Command , and Sanction of the Civil Sovereign ; without which neither of them would at all Oblige . And thus is it manifest , how vain the Attempts of these Politicians are , to Make Justice Artificially , when there is no such thing Naturally ; ( which is indeed no less than , to make Something out of Nothing ) and by Art to Consociate into Bodies Politick , those whom Nature had Dissociated from one another : a thing as impossible as to Ty Knots in the Wind or Water ; or to build up a Stately Palace or Castle out of Sand. Indeed the Ligaments , by which these Politicians would tie the Members of their huge Leviathan , or Artificial Man together , are not so good as Cobwebs ; they being really nothing , but meer Will and Words . For if Authority and Sovereignty be made only by Will and Words , then is it plain , that by Will and Words , they may be Vnmade again at pleasure . Neither indeed are these Atheistick Politicians themselves , altogether unaware hereof , that this their Artificial Justice and Obligation , can be no firm Vinculum of a Body Politick , to Consociate those together , and Unite them into One , who are Naturally Dissociated and Divided from one another ; they acknowledging , that Covenants without the Sword , being but Words and Breath , are of no strength , to hold the Members of their Leviathan , or Body Politick together . Wherefore they plainly betake themselves at length , from Art to Force and Power , and make their Civil Sovereign , really to Reign only in Fear . And this must needs be their meaning , when they so constantly declare , All Obligation , Just and Vnjust , to be derived only from Law ; they by Law there understanding , a Command directed , to such as by reason of their Imbecillity are not able to Resist : so that the Will and Command of the more Powerful , Obliges by the Fear of Punishment Threatned . Now if the only Real Obligation to obey Civil Laws , be from the Fear of Punishment , then could no man be Obliged to hazard his Life for the Safety of his Prince and Country , and they , who could reasonably promise themselves Impunity , would be altogether Disobliged , and Consequently , might Justly break any Laws , for their Own Advantage . An Assertion so extravagant , that these Confounded Politicians themselves , are ashamed plainly to own it , and therefore Disguise it , what they can by Equivocation ; themselves sometimes also confessing , so much of Truth , that Poena non Obligat , sed Obligatum tenet , Punishment does not Oblige , but only hold those to their Duty , who were before Obliged . Furthermore , what is Made by Power and Force only , may be Vnmade by Power and Force again . If Civil Sovereigns Reign only in the Fear of their own Sword , then is that Right of theirs so much talked of , indeed nothing else but Might , and their Authority , Force ; and consequently Succesful and Prosperous Rebellion , and whatsoever can be done by Power , will be ipso facto thereby Justified . Lastly , were Civil Sovereigns and Bodies Politick , meer Violent and Contra-Natural things , then would they all quickly Vanish into nothing , because Nature will prevail against Force and Violence : Whereas men constantly every where fall into Political Order , and the Corruption of one Form of Government , is but the Generation of another . Wherefore since it is plain , that Sovereignty and Bodies Politick can neither be meerly Artificial , nor yet Violent things , there must of necessity be some Natural Bond or Vinculum to hold them together , such as may both really Oblige Subjects to Obey the Lawful Commands of Sovereigns , and Sovereigns in Commanding , to seek the Good and THE CONTENTS . CHAP. I. Containing an Account of the Atomick Physiology , as made the Foundation of the Atheistick Fate , or the Material Necessity of all things . I. THREE Fatalisms ; ( or , The Necessity of all Human Actions and Events , maintained upon Three several Grounds ) which are so many False Hypotheses , of the Intellectual System of the Universe . Page 3 II. Concerning the Mathematical , or Astrological Fate . Page 4 III. Of the Opinion of those , who supposed a Fate Superiour to the Highest Deity . Page 5 IV. The Moderation of the Intended Discourse , concerning Liberty and Necessity . Page 6 V. The Atheistical Hypothesis , or Democritick Fate , as founded upon the Atomick Physiology ; which therefore briefly Described . Page 7 VI. The Antiquity of this Atomick Physiology , with the Account given thereof by Aristotle . Page 8 VII . A clear and full Record of the same Physiology in Plato , not commonly taken notice of . Page 10 VIII . That neither Protagoras , nor Democritus , nor Leucippus , nor any Atheist , was the first Inventour or Founder of this Atomick Physiology : and the Necessity of being thoroughly acquainted therewith , in order to the Confutation of the Modern Atheism . Page 11 IX . The Tradition of Posidonius the Stoick , that Moschus an Ancient Phoenician , before the Trojan Warr , was the first Inventour of this Atomical Physiology , briefly suggested . Page 12 X. That this Moschus , the Inventour of the Atomical Physiology , was Probably the same with Mochus the Physiologer in Iamblichus ; with whose Successours , Priests and Prophets , Pythagoras convers'd at Sidon . ibid. XI . Other Probabilities for this , that Pythagoras was acquainted with the Atomick Physiology . Page 13 XII . That Pythagoras his Monads were sometimes taken for Corporeal Atoms ; from Ecphantus in Stobaeus and Aristotle . ibid. XIII . Proved clearly , that Empedocles , who was a Pythagorean , Physiologized Atomically . Page 14 XIV . The same further evinced , from Plato , Aristotle and Plutarch . Page 15 XV. That Anaxagoras , ( Senior to Democritus , ) was a Spurious or Bungling Atomist , and an Vnskilfull Imitatour of that Physiology , before in use . Page 16 XVI . That Ecphantus the Pythagorean , Xenocrates , Diodorus and Metrodorus Chius , were all Ancient Asserters of the Atomick Physiology ; together with Aristotle's Testimony , That the Generality of Former Physiologers went that way . ibid. XVII . How Aristotle is to be reconciled with himself , and the Credit of other Writers to be Salved , when they impute this Philosophy to Leucippus and Democritus ; That these were the first Atheizers thereof , and consequently the Founders of that Philosophy , which is Atheistically Atomical . Page 17 XVIII . That the Atomists before Democritus , were Asserters of a Deity and Substance Incorporeal . Page 18 XIX . A Confutation of those Neotericks , who deny Incorporeal Substance , to have been asserted by any of the Ancients . The Antiquity of that Doctrine proved from Plato , who also professedly maintained it . Page 18 XX. Aristotle likewise an Asserter of Incorporeal Substance . Page 19 XXI . That Epicurus confuteth this Opinion , as that which had been before maintained by Plato and other Ancients . Page 20 XXII . That all those Philosophers , who before Plato , held the Immortality of the Soul , and a Deity Distinct from the world , were undoubtedly Incorporealists ; as particularly Pythagoras , who also maintained a Trinity of Divine Hypostases . ibid. XXIII . Parmenides , a Strenuous Asserter of Incorporeal Substance , together with those who held , That all things did not Flow , but some things Stand. Page 22 XXIV . Empedocles vindicated from being either an Atheist , or Corporealist , at large . ibid. XXV . Anaxagoras , an open and professed Asserter of an Incorporeal Mind . Page 26 XXVI . Inferred from all this , That the Ancient Atomists before Democritus , were both Theists and Incorporealists : and this further confirmed . ibid. XXVII . That there is not onely no Inconsistency , betwixt Atomology and Theology , but also a Natural Cognation , proved from the Origin of the Atomical Physiology , which proceeded in general , from the Victory and Triumph of Reason over Sense . Page 27 XXVIII . A more Particular Account of the Origin of this Atomical Philosophy , from that one Principle of Reason , That in Nature , Nothing comes from Nothing , nor goes to Nothing . And that the ancient Atomology was built upon this Foundation , proved at large . Page 29 XXIX . That this self-same Principle , which made the Ancient Atomists discard Qualities and Substantial Forms , made them also assert Incorporeal Substance . Page 35 XXX . And with it Immortality of Souls . Page 37 XXXI . That the Doctrine of Pre-existence and Transmigration of Souls , had also the same Original . Page 38 XXXII . This not Confined by those Ancients to Human Souls onely , but Extended to all Souls and Lives whatsoever . Page 39 XXXIII . All this proved from Empedocles , who plainly asserted the Pre-existence , as well as the Post-existence of all Souls , from this Fundamental Principle , That Nothing can come from Nothing , nor goe to Nothing . Page 40 XXXIV . A Censure of this Doctrine , That from this Ground may be solidly proved , the Future Immortality of Human Souls , but not their Pre-existence : because all Souls must be Created by God , some time or other . Page 43 XXXV . An Hypothesis to Salve the Incorporeity of the Souls of Brutes , without their Post-existence , and Successive Transmigrations . Page 44 XXXVI . And , That this will not Prejudice the Immortality of Human Souls . Page 45 XXXVII . But that the Empedoclean Hypothesis , is indeed of the Two , more Rational , than the Opinion of those , who make the Souls of Brutes all Corporeal . ibid. XXXVIII . Moreover , that the Constitution of the Atomical Physiology , is such in it self , as that whosoever Entertains it , thoroughly understanding the same , must needs hold Incorporeal Substance ; in Five Particulars . Page 46 XXXIX . Two great Advantages of the Atomical or Mechanical Physiology ; the First whereof is this , That it renders the Corporeal world Intelligible , which no other Philosophy doth . Page 48 XL. The Second Advantage of it , that it prepares an easy and clear way , for the Demonstration of Incorporeal Substance . ibid. XLI . Concluded from all these Premisses , That the Ancient Moschical Philosophy , was Integrated and Made up of these Two Parts , Atomical Physiology , and Theology or Pneumatology . Page 50 XLII . But that this Entire Philosophy , was afterwards Mangled and Dismembred , some taking one Part thereof alone , and some the other . Page 51 XLIII . That Leucippus and Democritus , being Atheistically inclined , took the Atomical Physiology alone , endeavouring to Atheize the same , and so begat a Mongrill and Spurious Philosophy , Atheistically Atomical or Atomically Atheistical : and their Vnsuccessfulness herein . Page 51 XLIV . That Plato took the Theology or Pneumatology of the Ancients alone , rejecting their Atomical Physiology ; and upon what Prejudices he did so . Page 52 XLV . That Aristotle followed Plato herein . A Commendation of his Philosophy , ( together with an Impartial Censure ) and a Deserved Preference thereof , before the Democritick and Epicurean . Page 53 CHAP. II. Wherein are contained , all the Pretended Grounds of Reason , for the Atheistick Hypothesis . I. THat the Democritick Philosophy , made up of Corporealism and Atomism complicated together , is Essentially Atheistical . Pag. 59 II. Though Epicurus , who was an Atomical Corporealist , pretended to assert a Democracy of Gods , yet was he for all that an Absolute Atheist . And that Atheists commonly equivocate and disguise themselves . Page 60 III. That the Democritick Philosophy , which makes Sensless Atoms , not onely the first Principles of Bodies ( as the ancient Atomology did ) but also of All things whatsoever in the Vniverse , and therefore of Soul and Mind , is nothing else but a System of Atheology , or Atheism swaggering under a Pretence to Wisedom and Philosophy . And though there be another opposite Form of Atheism , which we call Stratonical , yet is the Democritick Atheism chiefly considerable ; all the Dark Mysteries whereof will be here revealed . Page 61 IV. That we being to treat concerning the Deity , and to bring all those Prophane and Vnhallowed Mysteries of Atheism into light , in order to a Confutation of them ; the Divine Assistence and Direction ought to be implored ; as it commonly was by Pagans themselves in such Cases . Page 63 V. That we are both to discover the Atheists Pretended Grounds of Reason against the Deity , and their Attempts to Salve all the Phaenomena without a God. The First of their Grounds , That no man can have an Idea or Conception of God , and therefore he is but an Incomprehensible Nothing . ibid. VI. A Second Atheistick Argumentation , That there can be no Creation out of Nothing , nor Omnipotence ; because Nothing can come from Nothing ; and therefore whatsoever Substantially is , was from all Eternity , Of it Self , Uncreated by any Deity . Page 64 VII . A Third Pretended Ground of Reason against a Deity ; That the strictest Notion of a God implying him to be Incorporeal , there can be no such Incorporeal Deity , there being no other Substance besides Body . Because whatsoever Is is extended , and whatsoever is extended , is either empty Space , or Body . Page 65 VIII . The Atheists Pretence , That the Doctrine of Incorporeal Substance sprung from a ridiculous mistake , of Abstract Names and Notions for Realities . Their Impudence in making the Deity but the chief of Spectres , an Oberon or Prince of Fayries and Phancies . This the Fourth Atheistick Argument , That to suppose an Incorporeal Mind to be the Original of all things , is nothing else , but to make the Abstract Notion of a meer Accident to be the First Cause . Page 67 IX . A Fifth Pretended Ground of Atheism , That an Incorporeal Deity being already confuted , a Corporeal one may be disproved also , from the Principles of Corporealism in General ; Because Matter being the onely Substance , and all other Differences of things nothing but the Accidents thereof , Generable and Corru●tible ; no Living Vnderstanding Being , can be Essentially Incorruptible . The Stoical God Incorruptible onely by Accident . Page 69 X. Their further Attempt to doe the same Atomically , That the First Principle of all things whatsoever in the Vniverse being Atoms , or Corpuscula , devoid of all manner of Qualities , and consequently of Sense and Understanding ( which sprung up afterwards from a certain Composition or Contexture of them ) Mind or Deity , could not therefore be the First Original of all . Page 70 XI . A farther Atheistick Attempt to impugn a Deity , by disproving the World's Animation , or its being governed by a Living Vnderstanding Animalish Nature , presiding over the whole ; Because forsooth , Sense and Understanding are peculiar Appendices to Flesh , Bloud , and Braines ; and Reason is no where to be found but in Human Form. Page 73 XII . An Eighth Atheistick Instance , That God being taken by all , for a Most Happy , Eternal and Immortal Animal ( or Living Being ) there can be no such thing ; because all living Beings are Concretions of Atoms that were at first generated , and are liable to Death and Corruption by the Dissolution of their Compages . Life being no Simple Primitive Nature , but an Accidental Modification of compounded Bodies onely , which upon the Disunion of their Parts , or Disturbance of their Contexture , vanisheth into Nothing . Page 75 XIII . A Ninth Pretended Atheistick Demonstration , That by God is meant a First Cause or Mover , and such as was not before moved by any thing else without it ; but Nothing can move it self , and therefore there can be no unmoved Mover , nor any First in the Order of Causes , that is , a God. Page 76 XIV . Their farther Improvement of the same Principle , That there can be no Action whatsoever , without some external Cause ; or that , Nothing taketh Beginning from it self , but from the Action of some other Agent without it ; so that no Cogitation can arise of it self without a Cause ; all Action and Cogitation being really nothing but Local Motion : from whence it follows , that no Thinking Being could be a First Cause any more than a Machin or Automaton . Page 76. XV. Another Grand Mystery of Atheism , That all Knowledge and Mental Conception is the Information of the things themselves known existing without the Knower , and a meer Passion from them ; and therefore the world must needs have been before any Knowledge or Conception of it , but no Knowledge or Conception before the world , as its Cause . Page 77 XVI . A Twelfth Atheistick Argumentation , That things could not be made by a God ; because they are so Faulty and Ill made . That they were not contrived for the Good of Man , and that the Deluge of Evils which overflows all , shows them not to have proceeded from any Deity . ibid. XVII . A Thirteenth Instance of Atheists , from the Defect of Providence , That in Human Affairs all is Tohu and Bohu , Chaos and Confusion . Page 79 XVIII . A Fourteenth Atheistick Objection , That it is impossible for any one Being to Animadvert and Order all things in the distant places of the whole world at once ; But if it were possible , That such Infinite Negotiosity would be absolutely inconsistent with Happiness . Page 80 XIX . Quaeries of Atheists , Why the world was not made sooner ? and , What God did before ? Why it was made at all , since it was so long unmade ? and , How the Architect of the world could rear up so huge a Fabrick ? Page 81 XX. The Atheists Pretence , That it is the great Interesse of Mankind , There should be no God : And that it was a Noble and Heroical Exploit of the Democriticks , to Chase away that Affrightfull Spectre out of the world , and to free men from the Continual Fear of a Deity , and Punishment after Death , Embittering all the Pleasures of Life . Page 83 XXI . The Last Atheistick Pretence , That Theism is also inconsistent with Civil Sovereignty , it introducing a Fear greater than the Fear of the Leviathan : and that any other Conscience , besides the Civil Law ( being Private Judgment ) is Ipso Facto a Dissolution of the Body Politick , and a Revolt to the State of Nature . Page 84 XXII . The Atheists Conclusion from all the former Premisses , ( as it is set down in Plato and Lucretius , ) That all things sprung Originally from Nature and Chance , without any Mind or God , or proceeded from the Necessity of Material Motions Vndirected for Ends. And that Infinite Atoms Devoid of all Life and Sense , Moving in Infinite Space from Eternity , did by their Fortuitous Rencounters and Entanglements , produce the System of this whole Vniverse , and as well all Animate as Inanimate things . Page 97 CHAP. III. An Introduction to the Confutation of the Atheistick Grounds ; wherein is contained a particular Account of all the Severall Forms of Atheism , together with a necessary Digression , concerning a Plastick or Artificial Nature . I. THat the Grounds of the Hylozoïck Atheism could not be insisted on by us in the former Chapter , together with those of the Atomick , they being directly opposite each to other ; with a farther Account of this Hylozoïck Atheism . P. 104. II. A Suggestion in way of Caution , for the Preventing of all mistakes , That every Hylozoïst must not therefore be presently condemned as an Atheist , or but a meer Counterfeit Histrionical Theist . Page 105 III. That nevertheless such Hylozoïsts , as are also Corporealists , or acknowledge no other Substance besides Body , can by no means be excused from the Imputation of Atheism , for Two Reasons . Page 106 IV. That Strato Lampsacenus ( commonly called Physicus ) was probably the First Asserter of the Hylozoïck Atheism , he acknowledging no other God , but the Life of Nature in Matter . Page 107 V. Further Proved , that this Strato was an Atheist , and of a different Form from Democritus , he attributing an Energetick Nature , but without Sense and Animality , to all Matter . Page 108 VI. That Strato , not deriving all things from a meer Fortuitous Principle , as the Democritick Atheists did , nor yet acknowledging any one Plastick Nature to preside over the whole , but deducing the Original of things from a Mixture of Chance and Plastick Nature both together , in the several parts of Matter ; must therefore needs be an Hylozoïck Atheist . ibid. VII . That the Famous Hippocrates , was neither an Hylozoïck nor Democritick Atheist , but rather an Heraclitick Corporeal Theist . Page 109 VIII . That Plato took no notice of the Hylozoïck Atheism , nor of any other , save what derives the Original of all things from a meer Fortuitous Nature ; and therefore either the Democritical , or the Anaximandrian Atheism , which Latter will be next declared . Page 110 IX . That it is hardly Imaginable , There should have been no Philosophick Atheists in the world before Democritus and Leucippus : Plato observing also , that there have been some or other in all ages sick of the Atheistick Disease : And Aristotle affirming , many of the first Philosophers to have assigned onely a Material Cause of the mundane System , without either Intending , or Efficient Cause . They supposing Matter to be the onely Substance , and all other things , nothing but the Passions and Accidents thereof , Generable and Corruptible . Page 111 X. The Doctrine of which Materialists may be more fully understood from those Exceptions which Aristotle makes against them . His First Exception ; That they assigned no Cause of Motion , but introduced it into the world Vnaccomptably . Page 112 XI . Aristotle's Second Exception , That these Materialists assigned no Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Well and Fit ; that is , gave no Accompt of the Orderly Regularity of things . Anaxagoras said to be the First Ionick Philosopher who made Mind and Good a Principle of the Vniverse . ibid. XII . Concluded from hence , That these Materialists in Aristotle were downright Atheists , not merely because they held all Substance to be Body , forasmuch as Heraclitus and Zeno did the like , and yet are not therefore numbered amongst the Atheists ( these supposing the whole World to be an Animal , and their Fiery Matter Originally Intellectual ) but because they made Stupid Matter , devoid of all Understanding and Life , to be the onely Principle . Page 113 XIII . And supposed every thing , besides the bare Substance of Matter , to be Generable and Corruptible , and consequently , That there could be no other God , than such as was Native and Mortal . That those Ancient Theologers and Theogonists , who Generated all the Gods out of Night and Chaos without exception , were onely Verbal Theists , but Real Atheists ; Senseless Matter being to them the Highest Numen . ibid. XIV . The Difference observed betwixt Aristotle's Atheistical Materialists and the Italick Philosophers ; the former determining all things , besides the bare Substance of Matter , to be Made or Generated ; but the latter , that no Real Entity was either Generated or Corrupted ; they thereupon both destroying the Qualities and Forms of Bodies , and asserting the Ingenerability and Incorporeity of Souls . Page 114 XV. How Aristotle's Atheistick Materialists endeavoured to baffle and elude that Axiome of the Italick Philosophers , That Nothing can come from Nothing nor goe to Nothing . And that Anaxagoras was the First amongst the Ionicks , who yielded so far to that Principle , as from thence to assert Incorporeal Substance , and the Pre-existence of Qualities and Forms : he conceiving them to be things Really distinct from the Substance of Matter . Page 116 XVI . The Errour of some Writers , who from Aristotle's affirming , That the Ancient Philosophers did generally conclude the World to have been Made , from thence infer them , to have been all Theists , and that Aristotle contradicts himself in representing many of them as Atheists . That the Ancient Atheists did generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assert the World to have been Made , or have had a Beginning ; as on the other hand , some Theists did maintain its Ante-Eternity , but in a way of Dependency upon the Deity . That we ought therefore here to distinguish betwixt the System of the World , and the bare Substance of the Matter ; All Atheists contending the Matter to have been not onely Eternal , but also such Independently upon any other Being . Page 117 XVII . Some of the Ancients concluded this Materialism , or Hylopathian Atheism , to have been at least as old as Homer ; who made the Ocean ( or Fluid Matter ) the Father of all the gods : and that this was indeed the Ancientest of all Atheisms , which verbally acknowledging gods , yet derives the Original of them all from Night and Chaos . A Description of this Atheistick Hypothesis in Aristophanes ; That Night and Chaos first laid an Egg , out of which sprung forth Love , which afterwards mingling again with Chaos , begat Heaven and Earth , Animals and all the Gods. Page 120 XVIII . That notwithstanding this , in Aristotle's Judgment , not onely Parmenides , but also Hesiod , and other Ancients , who made Love , Senior to the Gods , were to be exempted out of the number of Atheists ; they understanding by this Love an Active Principle or Cause of Motion in the Vniverse : which therefore could not result from an Egg of the Night , nor be the Offspring of Chaos , but must be something in order of Nature Before Matter . Simmias Rhodius his Wings , a Poem in Honour of this Divine or Heavenly Love. This not that Love neither which was the Offspring of Penia and Porus in Plato . In what Rectified and Refined Sense it may pass for True Theology ; That Love is the Supreme Deity , and Original of all things . Page 121 XIX . That however Democritus and Leucippus be elsewhere taxed by Aristotle for this very thing , the assigning onely a Material Cause of the Vniverse ; yet were they not the Persons intended by him , in the forementioned Accusation , but certain Ancienter Philosophers , who also were not Atomists , but Asserters of Qualities , or Hylopathians . Page 123 XX. That Aristotle's Atheistick Materialists , were indeed all the First Ionick Philosophers before Anaxagoras , Thales being the Head of them . But that Thales being acquitted from this Imputation of Atheism , by several Good Authours , his next Successour , Anaximander , is rather to be accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of this Atheistick Philosophy . ibid. XXI . A Passage out of Aristotle Objected , which at first sight , seems to make Anaximander a Divine Philosopher , and therefore hath led both Modern and Ancient Writers into that Mistake . But that this well considered , proves the Contrary , That Anaximander was the Chief of the old Atheistick Philosophers . Page 124 XXII . That it is no wonder , if Anaximander called Senseless Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Divinity , since to all Atheists , that must needs be the Highest Numen . And how this may be said to be Immortal , and to Govern all : with the concurrent Judgment of the Greek Scholiasts upon this Place . Page 126 XXIII . A further account of the Anaximandrian Philosophy , from whence it appeareth to have been Purely Atheistical . Page 127 XXIV . That as the vulgar have always been ill Judges of Theists and Atheists , so have learned men commonly supposed fewer Atheists than indeed there were . Anaximander and Democritus Atheists both alike , though Philosophizing different ways : and that some Passages in Plato , respect the Anaximandrian Form of Atheism , rather than the Democritical . Page 129 XXV . The reason why Democritus and Leucippus , New-modell'd Atheism into this Atomick Form. Page 131 XXVI . That besides the Three Forms of Atheism already mentioned , we sometimes meet with a Fourth , which supposes the Vniverse to be , though not an Animal , yet a kind of Plant or Vegetable , having one Regular Plastick Nature in it , but devoid of Understanding and Sense , which disposes and orders the whole . Page 131 XXVII . That this Form of Atheism , which makes One senseless Plastick and Plantal Nature to preside over the whole , is different from the Hylozoick , in that it takes away all Fortuitousness ; Subjecting all things Vniversally to the Fate of this One Methodical Unknowing Nature . Page 132 XXVIII . Possible , that some in all ages might have entertained this Atheistical Conceit , That all things are dispensed by One Regular and Methodical Senseless Nature ; nevertheless it seemeth to have been chiefly asserted by certain Spurious Heracliticks and Stoicks . Vpon which account this Cosmo-plastick Atheism may be called Pseudo-zenonian . Page 133 XXIX . That , besides the Philosophick Atheists , there have been always in the World Enthusiastick and Fanatick Atheists ; though indeed all Atheists may in some sense be said to be both Enthusiasts and Fanaticks , as being meerly led by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Irrational Impetus . Page 134 XXX . That there cannot easily be any other Form of Atheism besides these Four already mentioned ; because all Atheists are Corporealists , and yet not all Corporealists Atheists ; but onely such of them as make the First Principle not to be Intellectual . ibid. XXXI . A Distribution of Atheisms Producing the forementioned Quaternio , and shewing the Difference that is betwixt them . Page 136 XXXII . That they are but meer Bunglers at Atheism , who talk of Sensitive and Rational Matter , Specifically Differing . And that the Canting Astrological Atheists , are not at all considerable , because not Vnderstanding themselves . Page 137 XXXIII . Another Distribution of Atheisms , That they either derive the Original of all things , from a meerly Fortuitous Principle , and the Unguided Motion of Matter , or else from a Plastick , Regular and Methodical , but Senseless Nature . What Atheists denied the Eternity of the World , and what asserted it . Page 138 XXXIV . That of these Four Forms of Atheism , the Atomick or Democritical , and the Hylozoick or Stratonical , are the Principal : which Two being once confuted , all Atheism will be confuted . Page 142 XXXV . These Two Forms of Atheism , being contrary to each other , that we ought in all Reason to insist rather , upon the Atomick : nevertheless we shall elsewhere confute the Hylozoick also ; and further prove against all Corporealists , that no Cogitation nor Life can belong to Matter . Page 145 XXXVI . That in the mean time , we shall not neglect the other Forms of Atheism , but Confute them all together , as they agree in one Principle . As also by way of Digression here insist largely upon the Plastick Life of Nature , in order to a fuller Confutation , as well of the Hylozoick , as the Cosmo-plastick Atheism . Page 146 1. That these Two Forms of Atheism , are not therefore Condemned by us , meerly because they suppose a Life of Nature , distinct from the Animal Life : however this be a thing altogether Exploded by some professed Theists , therein symbolizing too much with the Democritick Atheists . ibid. 2. That if no Plastick Artificial Nature be admitted , then one of these two things must be concluded ; That either all things come to pass by Fortuitous Mechanism or Material Necessity ( the Motion of Matter Vnguided ) or else that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe all things Himself Immediately and Miraculously ; framing the Body of every Gnat and Fly , as it were , with his own hands : forasmuch as Divine Laws and Commands cannot execute themselves , nor be alone the proper Efficient Causes of things in Nature . Page 147 3. To suppose the Former of these , that all things come to pass Fortuitously , by the Unguided Motion of Matter , and without the Direction of any Mind , a thing altogether as Irrational as Impious : there being many Phaenomena both Above the Mechanick Powers , and Contrary to the Laws thereof . That the Mechanick Theists make God but an Idle Spectatour of the Fortuitous Motions of Matter , and render his Wisedom altogether useless and insignificant . Aristotle's Judicious Censure of this Fortuitous Mechanism , and his Derision of that Conceit , that Material and Mechanical Reasons , are the onely Philosophical . Page 148 4. That it seems neither Decorous in respect of God , nor Congruous to Reason , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe all things Himself Immediately and Miraculously , without the Subserviency of any Natural Causes . This further Confuted from the Slow and Gradual Process of things in Nature , as also from those Errours and Bungles , that are Committed , when the Matter proves Inept and Contumacious , which argue the Agent not to be Irresistible . Page 149 5. Reasonably inferred from hence , That there is an Artificial or Plastick Nature in the Vniverse , as a Subordinate Instrument of Divine Providence , in the Orderly Disposal of Matter : but not without a Higher Providence also presiding over it ; forasmuch as this Plastick Nature cannot Act Electively or with Discretion . Those Laws of Nature concerning Motion , which the Mechanick Theists themselves suppose , Really Nothing else , but a Plastick Nature , or Spermatick Reasons . Page 150 6. The Argeeableness of this Doctrine with the Sentiments of the best Philosophers of all Ages . Anaxagoras though a professed Theist , severely Censured both by Plato and Aristotle as an encourager of Atheism , meerly because he used Material and Mechanical Causes , more than Mental and Final . Physiologers and Astronomers , for the same Reason also , vulgarly suspected of Atheism in Plato's time . Page 151 7. The Plastick Artificial Nature , no Occult Quality , but the onely Intelligible Cause of that which is the Grandest of all Phaenomena , the Orderly Regularity and Harmony of Things ; which the Mechanick Theists , however pretending to Salve all Phaenomena , give no accompt of . A God or Infinite Mind asserted by these , in vain and to no purpose . Pag. 154 8. Two things here to be Performed , To give an accompt of the Plastick Artificial Nature ; and then , To show how the Notion thereof is Mistaken and Abused by Atheists . The First General Accompt of this Nature according to Aristotle , That it is to be conceived as Art it self acting Inwardly and Immediately upon the Matter ; as if Harmony Living in the Musical Instruments should move the Strings thereof without any External Impulse . Page 155 9. Two Preeminences of Nature above Humane Art ; First , That whereas Humane Art acts upon the Matter without , Cumbersomely or Moliminously , and in a way of Tumult or Hurlyburly ; Nature , acting upon the same from Within more Commandingly , doth its work Easily , Cleverly and Silently . Humane Art acteth on Matter Mechanically , but Nature Vitally and Magically . Page 155 10. The Second Preeminence of Nature , That whereas Human Artists are often to seek and at a loss , Anxiously Consult and Deliberate , and upon Second thoughts Mend their former work ; Nature is never to seek or Vnresolved what to doe , nor doth she ever Repent of what she hath done , and thereupon correct her Form●r Course . Human Artists themselves Consult not as Artists , but always for want of Art ; and therefore Nature , though never Consulting nor Deliberating , may notwithstanding act Artificially and for Ends. Concluded , that what is by us called Nature , is Really the Divine Art. Page 156 11. Nevertheless , That Nature is not the Divine Art Pure and Abstract , but Concreted and Embodied in Matter : the Divine Art not Archetypal but Ectypal . Nature differs from the Divine Art or Wisedom , as the Manuary Opificer from the Architect . Page 155 12. Two Imperfections of Nature , in respect whereof it falls short of Humane Art. First , That though it act for Ends Artificially , yet it self neither Intends those Ends , nor Understands the Reason of what it doeth ; for which cause it cannot act Electively . The Difference betwixt Spermatick Reasons and Knowledge . That Nature doth but Ape or Mimick the Divine Art or Wisedom ; being it self not Master of that Reason , according to which it acts , but onely a Servant to it , and Drudging Executioner thereof . Page 156 13. Proved that there may be such a thing as acteth Artificially , though it self do not comprehend that Art and Reason by which its Motions are Governed . First from Musical Habits ; the Dancer resembles the Artificial Life of Nature . Page 157 14. The same further Evinced from the Instincts of Brute Animals , Directing them to act Rationally and Artificially , in order to their own Good and the Good of the Vniverse , without any Reason of their own . These Instincts in Brutes , but Passive Impresses of the Divine Wisedom , and a kind of Fate upon them . Page 158 15. The Second Imperfection of Nature , that it Acteth without Animal Phancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense , or Consciousness , and hath no express Self-Perception and Self-Enjoyment . ibid. 16. Whether this Energy of the Plastick Nature , be to be called Cogitation or no , Nothing but a Logomachy , or Contention about Words . Granted that what moves Matter Vitally , must needs do it by some Energy of its own , distinct from Local Motion ; but that there may be a Simple Vital Energy , without that Duplicity which is in Synaesthesis , or clear and express Consciousness . Nevertheless , that the Energy of Nature , may be called , a certain Drousie , Unawakened , or Astonished Cogitation . Page 159 17. Severall Instances which render it probable , that there may be a Vital Energy without Synaesthesis , clear and express Con-sense or Consciousness . Page 160 18. Wherefore the Plastick Nature , acting neither Knowingly nor Phantastically , must needs act Fatally , Magically and Sympathetically . The Divine Laws and Fate , as to Matter , not meer Cogitation in the Mind of God , but an Energetick and Effectual Principle in it . And this Plastick Nature , the True and Proper Fate of Matter , or of the Corporeal World. What Magick is , and that Nature which acteth Fatally , acteth also Magically and Sympathetically . P. 161 19. That Nature , though it be the Divine Art , or Fate , yet for all that , is neither a God , nor Goddess , but a Low and Imperfect Creature , it acting Artificially and Rationally , no otherwise than Compounded Forms of Letters , when Printing Coherent Philosophick Sense ; nor for Ends , than a Saw or Hatchet in the hands of a skillfull Mechanick . The Plastick and Vegetative Life of Nature , the Lowest of all Lives , and Inferiour to the Sensitive . A Higher Providence , than that of the Plastick Nature , governing the Corporeal World it self . ibid. 20. Notwithstanding which , forasmuch as the Plastick Nature is a Life , it must needs be Incorporeal . One and the self same thing , having in it an entire Model and Platform of the Whole , and acting upon several Distant parts of Matter , cannot be a Body . And though Aristotle himself do no where declare this Nature to be either Corporeal or Incorporeal , ( which he neither clearly doth concerning the Rational Soul , ) and his Followers commonly take it to be Corporeal , yet , according to the Genuine Principles of that Philosophy , must it needs be otherwise . Page 165 21. The Plastick Nature being Incorporeal must either be a Lower Power lodged in Souls , which are also Conscious , Sensitive or Rational ; or else a distinct Substantial Life by it Self , and Inferiour Soul. That the Platonists affirm Both ; with Aristotle's agreeable Determination ; That Nature is either Part of a Soul , or not without Soul. ibid. 22. The Plastick Nature as to the Bodies of Animals , a Part , or Lower Power , of their respective Souls . That the Phaenomena prove a Plastick Nature or Archeus in Animals ; to make which a distinct thing from the Soul , would be to Multiply Entities without Necessity . The Soul endued with a Plastick Nature , the Chief Formatrix of its own Body , the contribution of other Causes not excluded . Page 166 23. That , besides the Plastick in Particular Animals , Forming them as so many Little Worlds , there is a General Plastick or Artificial Nature in the Whole Corporeal Vniverse , which likewise , according to Aristotle , is either a Part and Lower Power of a Conscious Mundane Soul , or else something depending thereon . Page 167 24. That no less according to Aristotle , than Plato and Socrates , Our selves partake of Life from the Life of the Universe , as well as we do of Heat and Cold from the Heat and Cold of the Vniverse . From whence it appears , that Aristotle also held the World's Animation , which is further Vndeniably proved . An Answer to Two the most considerable Places in that Philosopher objected to the contrary . That Aristotle's First Immoveable Mover was no Soul , but a Perfect Intellect abstract from Matter , which he supposed to move onely as a Final Cause , or as Being Loved ; and besides this , a Mundane Soul and Plastick Nature to move the Heavens Efficiently . Neither Aristotle's Nature nor Mundane Soul the Supreme Deity . However , though there be no such Mundane Soul , as both Plato and Aristotle conceived , yet may there be notwithstanding , a Plastick or Artificial Nature depending upon a Higher Intellectual Principle . Page 168 25. No Impossibility of other Particular Plasticks ; and though it be not reasonable to think every Plant , Herb and Pile of Grass , to have a Plastick or Vegetative Soul of its own , nor the Earth to be an Animal , yet may there possibly be one Plastick Artificial Nature presiding over the Whole Terraqueous Globe , by which Vegetables may be severally organized and framed , and all things performed , which transcend the Power of Fortuitous Mechanism . Page 171 26. Our Second Undertaking , which was to Show , How grosly those Atheists ( who acknowledge this Artificial Plastick Nature , without Animality , ) Misunderstand it , and Abuse the Notion , to make a Counterfeit God Almighty , or Numen of it ; to the exclusion of the True Deity . First , In their Supposing , That to be the First and Highest Principle of the Vniverse , which is the Last and Lowest of all Lives , a thing as Essentially Derivative from , and Dependent upon , a Higher Intellectual Principle , as the Echo on the Original Voice . Secondly , In their making Sense and Reason in Animals to emerge out of a Sensless Life of Nature , by the meer Modification and Organization of Matter . That no Duplication of Corporeal Organs can ever make One Single Inconscious Life to advance into Redoubled Consciousness and Self-Enjoyment . Thirdly , In attributing ( some of them ) Perfect Knowledge and Understanding to this Life of Nature , which yet themselves suppose to be devoid of all Animal Sense and Consciousness . Lastly , In making this Plastick Life of Nature to be meerly Corporeal : The Hylozoïsts contending , That it is but an Inadequate Conception of Body as the onely Substance , and fondly dreaming that the Vulgar Notion of a God , is Nothing but such an Inadequate Conception of the Matter of the whole Vniverse , Mistaken for an Entire Substance by it self the Cause of all things . And thus far the Digression . Page 172 XXXVIII . That though the Confutation of the Atheistick Grounds , according to the Laws of Method , ought to have been reserved for the last part of this Discourse , yet we , having reason to violate those Laws , crave the Reader 's Pardon for this Preposterousness . A considerable Observation of Plato's , That it is not onely Gross Sensuality which inclines men to Atheize , but also an Affectation of seeming Wiser than the Generality of mankind . As likewise , that the Atheists making such Pretence to Wit , it is a seasonable and proper Vndertaking , to Evince , that they Fumble in all their Ratiocinations . And we hope to make it appear , that the Atheists are no Conjurers : and that all Forms of Atheism are Nonsense and Impossibility . Page 174 CHAP. IV. The Idea of God declared , in way of Answer to the First Atheistick Argument ; and the Grand Objection against the Naturality of this Idea ( as Essentially including Vnity or Oneliness in it ) from the Pagan Polytheism , removed . Proved , That the Intelligent Pagans Generally acknowledged One Supreme Deity . A fuller Explication of whose Polytheism and Idolatry intended ; in order to the better giving an Accompt of Christianity . I. THE either Stupid Insensibility , or Gross Impudence of Atheists , in denying the Word God to have any Signification ; or that there is any other Idea answering to it , besides the meer Phantasm of the Sound . The Disease called by the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Petrification , or Dead Insensibility , of the Mind . Page 192 II. That the Atheists themselves must needs have an Idea of God in their Minds , or otherwise , when they deny his Existence , they should deny the Existence of Nothing . That they have also the same Idea of him in Generall with the Theists ; the One Denying the very same thing which the Others Affirm . Page 194 III. A Lemma or Preparatory Proposition to the Idea of God , That though some things be Made or Generated , yet it is not possible that all things should be Made , but something must of necessity Exist of it Self from Eternity Unmade , and be the Cause of those other things that are Made . ibid. IV. The Two most Opposite Opinions concerning what was Self-Existent from Eternity , or Unmade , and the Cause of all other things Made ; One , That it was Nothing but Sensless Matter , the Most Imperfect of all things . The Other , That it was Something Most Perfect , and therefore Consciously Intellectual . The Asserters of this Latter opinion , Theists , in a Strict and Proper Sense ; of the Former , Atheists . So that the Idea of God in Generall is A Perfect Consciously Understanding Being , ( or Mind , ) Self-Existent from Eternity , and the Cause of all other things . Page 194 , 195. V. Observable , That the Atheists , who deny a God according to the True Idea of him , do Notwithstanding often Abuse the Word , calling Sensless Matter by that name ; they meaning Nothing else thereby but onely a First Principle , or Self-Existent Unmade thing : according to which Notion of the word God , there can be no such thing at all as an Atheist , no man being able to persuade himself , That all things sprung from Nothing . Page 195 VI. In order to a more Punctual Declaration of this Divine Idea , the Opinion of those taken notice of who suppose Two Self-Existent Unmade Principles , God and Matter : according to which , God not the Principle of all things , nor the Sole Principle , but onely the Chief . Page 196 , 197. VII . These Materiarians , Imperfect and Mistaken Theists . Not Atheists , because they suppose the World Made and Governed by an Animalish , Sentient and Understanding Nature ; whereas no Atheists acknowledge Conscious Animality to be a First Principle , but conclude it to be all Generable and Corruptible : Nor yet Genuine Theists , because they acknowledge not Omnipotence in the full Extent thereof . A Latitude therefore in Theism ; and none to be condemned for Absolute Atheists , but such as deny an Eternal Unmade Mind the Framer and Governour of the whole World. Page 198 , 199. VIII . An Absolutely Perfect Being , the most Compendious Idea of God : Which Includeth in it , not onely Necessary Existence , and Conscious Intellectuality , but also Omni-Causality , Omnipotence , or Infinite Power . Wherefore God the Sole Principle of all things , and Cause of Matter . The True Notion of Infinite Power . And that Pagans commonly acknowledged Omnipotence , or Infinite Power , to be included in the Idea of God. Page 200 , 201. IX . That Absolute Perfection implies yet something more than Knowledge and Power . A Vaticination in mens Minds , of a Higher Good than either . That , according to Aristotle , God is better than Knowledge ; and hath Morality in his Nature , wherein also his Chief Happiness consisteth . This borrowed from Plato , to whom the Highest Perfection , and Supreme Deity , is Goodness it self Substantiall , above Knowledge and Intellect . Agreeably with which , the Scripture makes God , and the Supreme Good , Love. This not to be understood of a Soft , Fond , and Partiall Love ; God being rightly called also , an Impartial Law , and the Measure of all things . Atheists also suppose Goodness to be included in the Idea of that God whose Existence they deny . This Idea here more largely declared . Page 202 , 203 , &c. X. That this forementioned Idea of God , Essentially Includeth Unity , Oneliness , or Solitariety in it : since there cannot possibly be more than One Absolutely Supreme , One Cause of All things , One Omnipotent , and One Infinitely Perfect . Epicurus and his Followers professedly denyed a God according to this Notion of him . Page 207 XI . The Grand Objection against the Idea of God , as thus Essentially Including Oneliness and Singularity in it , from the Polytheism of all Nations formerly , ( the Jews excepted ) and of all the Wisest men , and Philosophers . From whence it is Inferred , that this Idea of God , is not Natural , but Artificial , and owes its Original , to Laws and Arbitrary Institutions onely . An Enquiry therefore here to be made concerning the True Sense of the Pagan Polytheism : the Objectors securely taking it for granted , that the Pagan Polytheists universally asserted Many , Unmade , Self-Existent , Intellectual Beings , and Independent Deities , as so many Partial Causes of the World. Page 208 , 209. XII . The Irrationality of which Opinion , and its manifest Repugnancy to the Phaenomena , render it less probable to have been the Belief of all the Pagan Polytheists . Page 210 XIII . That the Pagan Deities were not all of them Vniversally look'd upon as so many Unmade , Self-Existent Beings , Vnquestionably Evident from hence ; Because they Generally held a Theogonia , or Generation of Gods. This Point of the Pagan Theology insisted upon by Herodotus , the most ancient Prosaïck Greek Writer . In whom the meaning of that Question , Whether the Gods were Generated , or Existed all from Eternity , seems to have been the same with this of Plato's , Whether the World were Made or Unmade . Page 211 Certain also , that amongst the Hesiodian Gods , there was either but One Self-Existent , or else None at all . Hesiod's Love supposed to be the Eternal God , or the Active Principle of the Vniverse . Page 212 That the Valentinian Thirty Gods or Aeons ( having the greatest appearance of Independent Deities ) were all derived from One Self-Originated Being , called Bythus , or an Unfathomable Depth . Page 213 That , besides the Manichaeans , some Pagans did indeed acknowledge a Ditheism , or Duplicity of Unmade Gods , One the Principle of Good , the Other of Evil. ( Which the nearest Approach , that can be found , to the supposed Polytheism . ) Plutarchus Chaeronensis , One or the Chief of these ; though not so commonly taken notice of by Learned men . His Reasons for this Opinion Proposed . Page 213 , &c. Plutarch's Pretence , That this was the Generall Perswasion of all the Ancient Philosophers and Pagan Nations . His Grounds , for Imputing it to Plato , Examined and Confuted . Page 218 , &c. The True Accompt of the Platonick Origin of Evils , from the Necessity of Imperfect things . Page 220 Pythagoras , and other Philosophers , Purged likewise from this Imputation . Page 221 That the Egyptians probably did but Personate Evil , ( the Confusion , and Alternate Vicissitude of things in this Lower World , ) by Typhon . The onely Question concerning the Arimanius of the Persian Magi. This , Whether a Self-Existent Principle , or no , Disputed . Page 222 Plutarch and Atticus , the onely Professed Asserters of this Doctrine among the Greek Philosophers ; ( besides Numenius in Chalcidius ) Who therefore probably , the Persons Censured for it by Athanasius . Page 223 , 224 Aristotle's Explosion and Confutation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles . Page 225 That a better Judgment may be made of the Pagan Deities , a General Survey of them . They all Reduced to Five Heads ; The Souls of men Deceased or Hero's , The Animated Stars and Elements , Daemons , Accidents and Things of Nature Personated , And lastly , several Personal Names , given to One Supreme God , according to the several Manifestations of his Power and Providence in the World ; mistaken , for so many Substantial Deities , or Self-existent Minds . Page 226 , &c. Pagans acknowledging Omnipotence , must needs suppose One Sovereign Numen . Faustus the Manichaean his Conceit , that the Jews and Christians Paganized , in the Opinion of Monarchy . With S. Austin's Judgment of the Pagans thereupon . Page 231 , 232 XIV . Concluded , That the Pagan Polytheism , must be understood of Created Intellectual Beings , Superiour to men , Religiously Worshipped . So that the Pagans held , both Many Gods , and One God , in different senses ; Many Inferiour Deities , subordinate to One Supreme Thus Onatus the Pythagorean in Stobaeus . The Pagans Creed , in Maximus Tyrius ; One God the King and Father of all , and Many Gods the Sons of God. The Pagan Theogonia , thus to be understood , of Many Gods Produced by One God. Page 233 , 234 This Pagan Theogonia , Really one and the same thing with the Cosmogonia . Plato's Cosmogonia a Theogonia . Page 234 , &c. Hesiod's Theogonia , the Cosmogonia . Page 238 The Persians and Egyptians in like manner , holding a Cosmogonia , called it a Theogonia . Page 239 This Pagan Theogonia , how by some mistaken . ibid. Both this Theogonia , and Cosmogonia of the Ancient Pagans , to be understood of a Temporary Production . ibid. That Plato Really asserted the Newness or Beginning of the World. Page 240 , 241 Amongst the Pagans , Two sorts of Theogonists , Atheistick and Divine . Plato a Divine Theogonist . Page 242 , 243 Other Pagan Theogonists , Theists , or asserters of One Unmade Deity . Page 244 , 245 , &c. These Divine Theogonists also , made Chaos and Night senior to the Gods ; that is , to the Generated ones . Page 248 The Orphick Cabbala of the Worlds Production , from Chaos ( or Night ) and Love ; Originally Mosaical . Page 249 Other Pagan Theists neither Theogonists nor Cosmogonists : they holding the Eternity of the World , and of the Gods : as Aristotle and the Junior Platonists . Page 250 , &c. These notwithstanding acknowledged all their Eternal Gods save One , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to have been Derived from that One ; and that there was in this sense , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One onely Unmade , or Self-existent God. Page 253 , 254 Necessary here to shew , how the Pagans did put a difference , betwixt the One Supreme Unmade Deity , and their other Many Inferiour Generated Gods. Page 255 This done , both by Proper Names , and Appellatives emphatically used , Page 256 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods , often put for Inferiour Gods onely , in way of distinction from the Supreme . Page 261 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , the Supreme Deity . Page 263 Other Full and Emphatical Descriptions of the Supreme God , amongst the Pagans . Page 264 , 265 XV. Further Evidence of this , that the Intelligent Pagan Polytheists , held onely a Plurality of Inferiour Deities subordinate to One Supreme . First , because after the Emersion of Christianity and its contest with Paganism , no Pagan ever asserted Many Independent Deities , but all professed to acknowledge One Sovereign or Supreme . Page 265 Apollonius Tyanaeus , set up amongst the Pagans for a Rival with our Saviour Christ. Page 266 , &c. He , though styled by Vopiscus a true Friend of the Gods , and though a stout Champion for the Pagan Polytheism , yet a professed acknowledger of One Supreme Deity . Page 269 , 270 Celsus the First publick Writer against Christianity , and a zealous Polytheist ; notwithstanding freely declareth for One First and Greatest Omnipotent God. ib. The next and most Eminent Champion for the Pagan Cause , Porphyrius , an undoubted asserter of One Supreme Deity . Who in Proclus not onely opposeth that Evil Principle of Plutarch and Atticus , but also contendeth , that even Matter it self was derived from One Perfect Being . Page 271 Hierocles the next Eminent Antagonist of Christianity , and Champion for the Pagan Gods , did in the close of his Philalethes , ( as we learn from . Lactantius ) highly Celebrate the Praises of the One Supreme God , the Parent of all things . Page 271 , &c. Julian the Emperour , a zealous contender for the Restitution of Paganism , plainly derived all his Gods from One. Page 274 , 275 This true of all the other Opposers of Christianity , as Iamblichus , Syrianus , Proclus , Simplicius , &c. Maximus Madaurensis a Pagan Philosopher in S. Austine , his profession of One Sovereign Numen above all the Gods. The same also the sense of Longinianus . Page 275 , 276 The Pagans in Arnobius universally disclaim the Opinion of Many Unmade Deities , and profess the Belief of an Omnipotent God. Page 276 , 277 These Pagans acknowledged by others of the Fathers also , to have held One Sovereign Numen . Page 279 , &c. But of this more afterwards , when we speak of the Arians . XVI . That this was no Refinement or Interpolation of Paganism , made after Christianity ( as might be suspected ) but that the Doctrine of the most Ancient Pagan Theologers , and greatest Promoters of Polytheism , was consonant hereunto : which will be proved from unsuspected Writings . Page 281 Concerning the Sibylline Oracles , Two Extreams . Page 282 , &c. That Zoroaster the Chief Promoter of Polytheism in the East , Professed the acknowledgment of One Sovereign Deity , ( and that not the Sun neither , but the maker thereof ) proved from Eubulus in Porphyry . Page 285 , 286 Zoroasters Supreme God Oromasdes . Page 287 Of the Triplasian Mithras . Page 288 The Magick , or Chaldaick Trinity . Page 289 The Zoroastrian Trinity , Oromasdes , Mithras and Arimanes . Thus the Persian Arimanes , no Substantial Evil Principle , or Independent God. Page 290 Concerning the Reputed Magick or Chaldaick Oracles . Page 292 , 293 XVII . That Orpheus , Commonly called by the Greeks , The Theologer , and the Father of the Grecanick Polytheism , clearly asserted One Supreme Numen . The History of Orpheus , not a meer Romance . Page 294 , 295 Whether Orpheus were the Father of the Poems called Orphical . Page 296 , 297 Orpheus his Polytheism . Page 298 That Orpheus notwithstanding , asserted a Divine Monarchy ; Proved from Orphick Verses , Recorded by Pagans . There being other Orphick Verses , Counterfeit . Page 300 , 301 In what sense Orpheus and other Mystical Theologers amongst the Pagans , called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaphrodite , or of both Sexes , Male and Female together . Page 304 Orpheus his Recantation of his Polytheism a Fable ; He at the same time acknowledging , both One Unmade God , and Many Generated Gods and Goddesses . Page 305 That besides the Opinion of Monarchy , a Trinity of Divine Hypostases subordinate , was also another Part of the Orphick Cabbala . Orpheus his Trinity , Phanes , Uranus , and Chronus . Page 306 The Grand Arcanum of the Orphick Theology , that God is All things ; but in a different sense from the Stoicks . Page 306 , 307 God's being All ; made a Foundation of Pagan Polytheism and Idolatry . Page 308 XVIII . That the Egyptians themselves , the most Polytheistical of all Nations , had an Acknowledgment amongst them of One Supreme Deity . The Egyptians the First Polytheists . That the Greeks and Europeans derived their Gods from them , and as Herodotus affirmeth , their very Names too . A Conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tutelar God of the City Sais ; a Colony whereof the Athenians are said to have been . And that Neptune the Roman Sea-god , was derived from the Egyptian Nephthus , signifying the Maritime parts . Of the Egyptians worshipping Brute Animals . Page 309 , 310 Notwithstanding this multifarious Polytheism and Idolatry of the Egyptians , that they had an Acknowledgment of One Supreme God , probable First , from that great Fame which they had for their Wisedom . Egypt a School of Literature before Greece . Page 311 The Egyptians , though Attributing more Antiquity to the World than they ought , yet of all Nations the most constant Asserters of the Cosmogonia or Novity and Beginning of the World : Nor did they think the World to have been made by Chance , as the Epicureans ; Simplicius calling the Mosaick History of the Creation , an Egyptian Fable . Page 312 , 313 That besides the Pure and Mixt Mathematicks , the Egyptians had another Higher Philosophy , appears from hence ; because they were the first Asserters of the Immortality and Transmigration of Souls , which Pythagoras from them derived into Greece . Certain therefore , that the Egyptians held Incorporeal Substance . Page 313 , 314 That the Egyptians besides their Vulgar and Fabulous , had another Arcane and Recondite Theology . Their Sphinges , and Harpocrates , or Sigalions , in their Temples . Page 314 , 315 This Arcane Theology of the Egyptians , concealed from the Vulgar two manner of ways , by Allegories and Hieroglyphicks . This doubtless a kind of Metaphysicks concerning God , as One Perfect Being the Original of all things . Page 316 An Objection from Chaeremon , ( cited by Porphyrius , in an Epistle to Anebo an Egyptian Priest , ) fully answered by Iamblichus in the Person of Abammo , in his Egyptian Mysteries . Page 317 , 318 That Monarchy was an Essential Part of the Arcane and True Theology of the Egyptians , may be proved from the Trismegistick Writings ; though not all Genuine ; ( as the Poemander , and Sermon in the Mount concerning Regeneration ) Because though they had been all Forged by Christians never so much , yet being divulged in those Ancient times , they must needs have something of Truth in them ; this at least , That the Egyptians acknowledged One Supreme Deity , or otherwise they would have been presently Exploded . Page 319 , 320 That Casaubon , from the Detection of Forgery in two or three at most of these Trismegistick Books , does not Reasonably infer them to have been all Christian Cheats : those also not Excepted , that have been cited by Ancient Fathers , but since lost . Page 320 , 321 That there was one Theuth or Thoth , ( called by the Greeks Hermes ) an Inventor of Letters and Sciences amongst the Ancient Egyptians , not reasonably to be doubted . Besides whom , there is said to have been a Second Hermes , sirnamed Trismegist , who left many Volumes of Philosophy and Theology behind him , that were committed to the Custody of the Priests . Page 321 , &c. Other Books also written by Egyptian Priests , in several Ages successively , called Hermaical , ( as Iamblichus informeth us ) because Entitled ( Pro more ) to Hermes , as the President of Learning . Page 322 That some of those old Hermaick Books remained in the Custody of the Egyptian Priests , till the times of Clemens Alexandrinus . Page 323 Hermaick Books taken notice of formerly , not onely by Christians , but also by Pagans and Philosophers . Iamblichus his Testimony of them , that they did Really contain Hermaical Opinions , or Egyptian Learning . Fifteen of these Hermaick Books published together at Athens before S. Cyril's time . Page 324 , 325 All the Philosophy of the Present Hermaick Books not meerly Grecanick , as Casaubon affirmeth . That Nothing perisheth ; old Egyptian Philosophy , derived by Pythagoras , together with the Transmigration of Souls , into Greece . Page 326 , 327 The Asclepian Dialogue , or Perfect Oration , ( said to have been translated into Latin by Apuleius ) vindicated from being a Christian Forgery . Page 328 An answer to two Objections made against it ; the latter whereof from a Prophecy taken notice of by S. Austin ; That the Temples of the Egyptian Gods , should shortly be full of the Sepulchres of dead men . ibid. Petavius his further Suspicion of Forgery , because as Lactantius and S. Austin have affirmed , the Christian Logos is herein called a Second God , and the First begotten Son of God. The Answer , that Lactantius and S. Austin were clearly Mistaken , this being there affirmed onely of the Visible and Sensible World. Page 329 , 330 That besides the Asclepian Dialogue , others of the present Trismegistick Books , contain Egyptian Doctrine . Nor can they be all proved to be Spurious and Counterfeit . This the rather insisted on , for the Vindication of the Ancient Fathers . Page 331 , 332 Proved that the Egyptians , besides their Many Gods acknowledged One First Supreme , and Universal Deity , from the Testimonies of Plutarch , Horus Apollo , Iamblichus , ( affirming that Hermes derived all things , even Matter it self , from One Divine Principle ) lastly of Damascius declaring that the Egyptian Philosophers at that time , had found in the Writings of the Ancients , That they held One Principle of all things , Praised under the name of the Unknown Darkness . Page 334 , &c. The same thing Proved from their Vulgar Religion and Theology ; Hammon being a proper Name for the Supreme God amongst them ; and therefore Styled the Egyptian Jupiter . Page 337 Though this word Hammon were probably at first the same with Ham or Cham the Son of Noah , yet will not this hinder , but that it might be used afterwards by the Egyptians for the Supreme God. Page 338 The Egyptian God Hammon , neither confined by them to the Sun , nor to the Corporeal World , but according to the Notation of the word in the Egyptian Language , a Hidden and Invisible Deity . This farther confirmed from the Testimony of Iamblichus . Page 339 This Egyptian Hammon more than once taken notice of in Scripture . Page 339 , 340 That the Egyptians acknowledged one Universal Numen , further proved from that Famous Inscription upon the Saitick Temple , I Am all that Was , Is , and Shall be , and my Veil no Mortal hath ever yet Uncovered . That this cannot be Vnderstood of Senseless Matter , nor of the Corporeal Universe , but of a Divine Mind or Wisedom diffusing it self thorough all . The Peplum or Veil cast over the Statue , as well of the Saitick as Athenian Minerva ; Hieroglyphically signified the Invisibility and Incomprehensibility of the Deity which is Veiled in its works . From what Proclus addeth to this Inscription beyond Plutarch , And the Sun was the Fruit which I produced ; Evident , that this was a Demiurgical Deity , the Creatour of the Sun and of the World. Page 341 , 342 How that passage of Hecataeus in Plutarch is to be Vnderstood , That the Egyptians supposed the First God , and the Universe , to be the same , viz. Because the Supreme Deity diffuseth it self thorough all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name of God also amongst the Greek Philosophers . Page 343 That Pan to the Arcadians and other Vulgar Greeks , was not the Corporeal World , as Senseless and Inanimate , but as proceeding from an Intellectual Principle diffusing it self through all ; from Macrobius and Phornutus . Socrates his Prayer to Pan , as the Supreme God , in Plato's Phaedrus . Page 343 , 344 Our Saviour Christ called the Great Pan by Demons . Page 345 How the old Egyptian Theology , That God is All things , is every where insisted upon in the Trismegistick Writings . Page 346 , 347 That the Supreme God was sometimes worshipped by the Egyptians under other Proper Personal names , as Isis , Osiris , and Serapis , &c. Page 349 , &c. Recorded in Eusebius , from Porphyrius , that the Egyptians acknowledged one Intellectual Demiurgus , or Maker of the World , under the name of Cneph , whom they pictured , putting forth an Egg out of his Mouth . This Cneph said to have produced another God , whom the Egyptians called Phtha , the Greeks , Vulcan ; the Soul of the World , and Artificial Plastick Nature . The Testimony of Plutarch , That the Thebaites worshipped onely One Eternal and Immortal God under this name of Cneph . Page 412 Thus , according to Apuleius , the Egyptians worshipped One and the same Supreme God under many different Names and Notions . ibid. Probable , that the Egyptians distinguished Hypostases in the Deity also . Kircherus his Egyptian Hieroglyphick of the Trinity . An Intimation in Iamblichus of an Egyptian Trinity , Eiction , Emeph , or Hemphta , ( which is the same with Cneph , ) and Phtha . Page 413 The Doctrine of , God's being All , made by the Egyptians a Foundation of Polytheism and Idolatry , they being led hereby to Personate and Deify the several Parts of the World , and Things of Nature ; ( which in the Language of the Asclepian Dialogue , is , To call God by the name of every thing , or every thing by the name of God , ) the wise amongst them nevertheless understanding , that all was but one Simple Deity , worshipped by Piece-Meale . This Allegorically signified by Osiris his being dismembred and cut in pieces by Typhon , and then made up One again by Isis. Page 354 , 355 XIX . That the Poets many ways deprav'd the Pagan Theology , and made it to have a more Aristocratical Appearance . Page 355 , &c. Notwithstanding which , they did not really assert Many Self-Existent and Independent Gods , but One onely Unmade ; and all the rest Generated or Created . Homer's Gods not all Eternal and Unmade , but Generated out of the Ocean ; that is , a Watry Chaos . Homer's Theogonia , as well as Hesiod's , the Cosmogonia ; and his Generation of Gods , the same thing with the Production or Creation of the World. Page 357 , 358 Nevertheless , Homer distinguished , from all those Generated Gods , One Vnmade God , the Father , or Creatour , of them , and of the World. Page 359 Homer thus understood by the Pagans themselves ; as Plutarch , Proclus , and Aristotle . Page 359 , 360 Though Hesiod's Gods , properly so called , were all of them Generated , yet did He suppose also One Unmade God , the Maker of them , and of the World. Page 360 , 361 Pindar likewise , a Divine Theogonist ; an Asserter of One Unmade Deity ( and no more ) the Cause of all things ; yet nevertheless of Many Generated Gods besides His One God to be worshipped far above all the other Gods. Page 361 , 362 The Suspicion which Aristotle sometime had of Hesiod , and Plato of Homer , seems to have proceeded from their not Vnderstanding that Mosaick Cabbala , followed by them both , of the World 's being Made out of a Watery Chaos . Page 362 That famous Passage of Sophocles , concerning One God the Maker of Heaven , Earth , and Seas , ( cited by so many Ancient Fathers ) defended as genuine . Page 363 Clear places in the extant Tragedies of Euripides to the same purpose ; with other remarkable ones cited out of his now inextant Tragedies : Besides the Testimonies of other Greek Poets . Page 363 , &c. The Consent of Latine Poets also , in the Monarchy of the whole . Page 365 XX. After the Poets of the Pagans , their Philosophers considered . That Epicurus was the onely reputed Philosopher , who pretending to acknowledge Gods , yet professedly opposed Monarchy , and verbally asserted a Multitude of Eternal Unmade Deities , but such as had Nothing to doe , either with the Making or Governing of the World. He therefore clearly to be reckoned amongst the Atheists . All the Pagan Philosophers who were Theists , ( a few Ditheists excepted ) Vniversally asserted a Mundane Monarchy . Page 369 , 370. Pythagoras , a Polytheist as much as the other Pagans , nevertheless a plain Acknowledger of one One Supreme God , the Maker of the Vniverse . Page 371 Pythagoras his Dyad , no Evil God or Demon Self-existent , as Plutarch supposed . Page 372 But this Dyad of his , whether Matter or no , derived from a Monad , One Simple Vnity , the Cause of all things . Page 372 , 373 That Pythagoras , acknowledging a Trinity of Divine Hypostases , did therefore sometimes describe God as a Monad , sometimes as a Mind , and sometimes as the Soul of the World. Page 373 The Pythagorick Monad and First God , the same with the Orphick Love , Seniour to Japhet and Saturn , and the Oldest of all the Gods , a Substantial thing . But that Love which Plato would have to be the Youngest of the Gods , ( the Daughter of Penia , or Indigency , and a Parturient thing , ) Nothing but a Creaturely affection in Souls , Personated and Deified . Parmenides his Love , the First Created God , or Lower Soul of the World ; before whose Production , Necessity is said to have reigned ; that is , the Necessity of Material Motions undirected for Ends , and Good. Page 374 , 375. That Pythagoras called the Supreme Deity , not onely a Monad , but a Tetrad or Tetractys also . The Reasons for this given , from the Mysteries in the Number Four , trifling . More probability of a late Conjecture , that the Pythagorick Tetractys , was the Hebrew Tetragrammaton , not altogether unknown to the Hetrurians and Latins . Page 375 , 376 Xenophanes a plain Asserter both of Many Gods , and of One God , called by him , One and All. Simplicius his clear Testimony for this Theosophy of Xenophanes , out of Theophrastus . Xenophanes misrepresented by Aristotle , as an Asserter of a Spherical Corporeal God. Page 377 , 378 Heraclitus , though a Cloudy and Confounded Philosopher , and one who could not conceive of any thing Incorporeal , yet both a hearty Moralist , and a zealous Asserter of One Supreme Deity . Page 378 , 379 The Ionick Philosophers before Anaxagoras , being all of them Corporealists , and some of them Atheists ; that Anaxagoras was the First who asserted an Incorporeal Mind to be a Principle , and though not the Cause of Matter , yet of Motion , and of the Regularity of things . The World , according to him , not Eternal , but Made , and out of Pre-Existent Similar Atoms , and that not by Chance , but by Mind or God. This Mind of his , purely Incorporeal , as appeareth from his own words , cited by Simplicius . Page 380 Probable , that Anaxagoras admitted none of the Inferiour Pagan Gods. He Condemned by the Vulgar for an Atheist , because he Ungodded the Stars , denying their Animation , and affirming the Sun to be but a Mass of Fire , and the Moon an Earth . This disliked also by Plato , as that which in those times would dispose men to Atheism . Page 381 Anaxagoras farther Censured , both by Plato and Aristotle , because though asserting Mind to be a Principle , he made much more use of Material than of Mental and Final Causes ; which was looked upon by them as an Atheistick Tang in him . Nevertheless Anaxagoras a better Theist than those Christian Philosophers of later times , who quite banish all Mental Causality from the World. Page 382 , 383 XXI . Parmenides his acknowledgment of One God the Cause of Gods. Which Supreme Deity , by Parmenides styled , One-All-Immovable . That this is not to be taken Physically , but Metaphysically and Theologically ; Proved at large . The First Principle of all , to these Ancients , One , a Simple Vnity or Monad . This said to be All , because virtually Containing All , and Distributed into All ; or because All things are distinctly displayed from it . Lastly , the same said to be Immovable , and Indivisible , and without Magnitude , to distinguish it from the Corporeal Universe . Page 383 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All , taken in different Senses ; by Parmenides and Xenophanes , &c. Divinely , for the Supreme Deity , ( One most Simple Being the Original of all things : ) but by others in Aristotle , Atheistically , as if all things were but One and the same Matter diversly Modified . But the One-All of these Latter , not Immoveable , but Moveable ; it being nothing else but Body ; whereas the One-All-Immoveable , is an Incorporeal Deity . This does Aristotle , in his Metaphysicks , close with , as good Divinity , That there is one Incorporeal Immoveable Principle of all things . Simplicius his Observation , That though divers Philosophers maintained a Plurality or Infinity of Moveable Principles , yet none ever asserted more than One Immoveable . Page 385 , 386 Parmenides in Plato distinguishes three Divine Hypostases , The First whereof called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All ; the Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All things ; and the Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things . Page 386 , &c. But that Parmenides by his One-All-Immoveable really understood the Supreme Deity , yet farther unquestionably evident from the Verses cited out of him by Simplicius ; Wherein there is also attributed thereunto a Standing Eternity , or Duration , different from that of Time. Page 388 The onely Difference betwixt Parmenides and Melissus , that the Former called his , One-All-Immoveable , Finite ; the Latter , Infinite ; this in Words rather than Reality : The Disagreeing Agreement of these two Philosophers fully declared by Simplicius . Melissus his Language more agreeable with our present Theology . Though Anaximander's Infinite were nothing but Sensless Matter , yet Melissus his Infinite was the True Deity . Page 389 That Zeno Eleates , by his One-All-Immoveable , meant not the Corporeal World neither , no more than Melissus , Parmenides , and Xenophanes ; but the Deity ; evident from Aristotle . Zeno's Demonstrations of One God , from the Idea of a most Powerfull and Perfect Being , in the same Aristotle . Page 390 Empedocles his First Principle of All things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Unity likewise , besides which he supposed Contention and Friendship to be the Principles of all Created Beings ; not onely Plants , Brutes , and Men , but Gods also . Page 391 , &c. Empedocles his Original of all the Evill both of Humane Soul and Demons , from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discord and Contention , together with the Ill use of their Liberty . Page 393 XXII . The Doctrine of divers other Pythagoreans also the same ; as Philolaus , Archytas , Ocellus , Aristaeus , &c. Timaeus Locrus his God the Creatour of Gods. Onatus his Many Gods , and his One God , the Coryphaeus of the Gods. Euclides Megarensis his One the Very Good. Antisthenes his Many Popular Gods , but One Natural God. Diogenes Sinopensis his God that Filleth all things . Page 393 , &c. XXIII . That Socrates asserted One Supreme God undenyable from Xenophon . Page 398 , 399 But that he disclaimed all the other Inferiour Gods of the Pagans , and died , as a Martyr , for One onely God , in this Sense , a Vulgar Errour . Page 400 What the Impiety imputed to him by his Adversaries , appeareth from Plato's Euthyphro , viz. That he freely and openly Condemned those Fables of the Gods wherein Wicked and Vnjust Actions were imputed to them . Page 401 That Plato really asserted One onely God and no more , a Vulgar Errour likewise ; and that Thirteenth Epistle to Dionysius , wherein he declared himself , to be Serious onely when he began his Epistles with God , and not with Gods , ( though exstant in Eusebius his time , ) Spurious and Supposititious . He worshipping the Sun and other Stars also ( supposed to be animated ) as Inferiour Gods. Page 402 Nevertheless , Vndeniably evident , that Plato was no Polyarchist , but a Monarchist , no Asserter of Many Independent Gods , or Principles , but of One Original of all things ; One First God , One Greatest God , One Maker of the World and of the Gods. Page 403 , 404 In what Sense the Supreme God , to Plato , the Cause and Producer of Himself ; ( out of Plotinus ) and this notion not onely entertained by Seneca and Plotinus , but also by Lactantius , That Plato really asserted a Trinity of Universal Divine Hypostases , that have the Nature of Principles . The First Hypostasis in Plato's Trinity properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Original Deity , the Cause and King of all things : which also said by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above Essence . Page 407 Xenophon , though with other Pagans , he acknowledged a Plurality of Gods , yet a plain Asserter also of One Supreme and Universal Numen . Page 408 XXIV . Aristotle a frequent Acknowledger of Many Gods. And whether he believed any Demons or no , which he sometimes mentions ( though sparingly ) and insinuates them to be a kind of Aerial Animals , more Immortal than Men ; yet did he unquestionably look upon the Starrs , or their Intelligences , as Gods. Page 408 , &c. Notwithstanding which , Aristotle doth not onely often speak of God Singularly , and of the Divinity Emphatically , but also professedly opposes that Imaginary Opinion of Many Independent Principles , or Unmade Deities . He confuting the same from the Phenomena or the Compages of the World , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all Uniform , and agreeably Conspiring into one Harmony . Page 410 , 411 Aristotle's Supreme Deity , the First Immoveable Mover . The difference here betwixt Plato , and Aristotle ; Plato's Original of Motion , a Self-moving Soul , Aristotle's an Immoveable Mind . But this Difference not so great as at first sight it seems ; because Aristotle's Immoveable Mind , doth not Move the Heavens Efficiently , but onely Finally , or As being Loved . Besides which , he must needs suppose , another immediate Mover , which could be nothing , but a Soul of them . Page 412 Aristotle's Immoveable Mind , not onely the Cause of Motion , but also of Well and Fit ; all the Order , Pulchritude and Harmony , that is in the world Called therefore by Aristotle , the Separate Good thereof . This together with Nature , ( its Subordinate Instrument ) the Efficient Cause of the whole Mundane System : which however Co-eternal with it , yet is , in Order of Nature , Junior to it . Page 413 , 414 Aristotle and other Ancients , when they affirm Mind to have been the Cause of all things , Vnderstood it thus , That all things were made by an Absolute Wisedom , and after the Best Manner . The Divine Will according to them , not a meer Arbitrary , Humoursome , and Fortuitous thing , but Decency and Fitness it self . Page 415 From this passage of Aristotle's , That the Divinity is either God , or the Work of God ; Evident , that he supposed All the Gods , to have been derived from One , and therefore his Intelligences of the Sphears . Page 415 That according to Aristotle , this Speculation of the Deity , constitutes a Particular Science by it self , distinct from Physiology and Geometry : the Former whereof ( Physiology ) is Conversant about what was Inseparable and Movable , the Second ( Geometry ) about things Immovable , but not Really Separable , but the Third and Last ( which is Theology ) about that which is both Immovable and Separable , an Incorporeal Deity . Page 416 Four Chief Points of Aristotle's Theology or Metaphysicks , concerning God ; First , that though all things are not Eternal and Unmade , yet something must needs be such , as likewise Incorruptible , or otherwise all might come to Nothing . Secondly , that God is an Incorporeal Substance , separate from Sensibles , Indivisible and devoid of Parts and Magnitude . Thirdly , that the Divine Intellect , is the same with its Intelligibles , or conteineth them all within it self ; because the Divine Mind , being Senior to all things , and Architectonical of the World , could not then look abroad for its Objects without it self . The contrary to which supposed by Atheists . Lastly , that God being an Immovable Substance ; his Act and Energy is his Essence ; from whence Aristotle would infer the Eternity of the World. Page 416 , 417 Aristotle's Creed and Religion contained in these Two Articles , first That there is a Divinity which comprehends the whole Nature , or Universe . And Secondly , that besides this , There are other Particular Inferiour Gods ; But that all other things , in the Religion of the Pagans , were Fabulously superadded hereunto for Political Ends. Page 417 Speusippus , Xenocrates and Theophrastus , Monarchists . Page 418 XXV . The Stoicks no better Metaphysicians than Heraclitus , in whose footsteps they trode , admitting of no Incorporeal Substance . The Qualities of the Mind also , to these Stoicks , Bodies . Page 419 , 420 But the Stoicks , not therefore Atheists ; they supposing an Eternal Unmade Mind , ( though lodged in Matter ) the Maker of the whole Mundane System . Page 420 The Stoical Argumentations for a God not Inconsiderable , and what they were . Page 421 , 422 The Stoical God , not a meer Plastick and Methodical , but an Intellectual Fire . The World according to them , not a Plant , but Animal ; and Jupiter the Soul thereof . From the supposed Oneliness of which Jupiter , they would sometimes inferre , the Singularity of the World : ( Plutarch on the Contrary affirming , that though there were Fifty , or an Hundred Worlds , yet would there be for all that , but one Zeus or Jupiter . ) Page 423 Nevertheless the Stoicks as Polytheistical as any Sect. But so , as that they supposed all their Gods save One , to be not Onely Native , but also Mortal ; made out of that One , and resolved into that One again : these Gods , being all Melted into Jupiter , in the Conflagration . Page 424 , 425 Wherefore during the Intervals of Successive Worlds , the Stoicks acknowledged but one Solitary Deity , and no more ; Jupiter being then left all alone , and the other Gods Swallowed up into him . Who therefore not onely , the Creatour of all the other Gods , but also the Decreatour of them . Page 425 , 426 The Stoicks notwithstanding this , Religious Worshippers of their Many Gods ; and thereby sometime derogated from the Honour of the Supreme , by sharing his Sovereignty amongst them . Page 426 , 427 Nevertheless , the Supreme God , praised and extolled by them far above all the other Gods ; and acknowledged to be the Sole Maker of the World. Page 427 , &c. Their Professing Subjection to his Laws as their greatest Liberty . Page 430 And to submit their Wills to his Will in every thing , so as to know no other Will , but the Will of Jupiter . ibid. Their Pretending to Look to God , and to doe nothing without a Reference to him ; as also to Trust in him and Rely upon him . Page 431 Their Praising him as the Authour of all Good. ibid. Their Addressing their Devotions to him Alone , without the conjunction of any other God ; and particularly imploring his Assistence against Temptations . Page 432 Cleanthes his Excellent and Devout Hymn , to the Supreme God. Page 433 XXVI . Cicero , though affecting to write in the way of the New Academy , yet no Sceptick as to Theism . Nor was he an Asserter of Many Independent Deities . Cicero's Gods ( the Makers of the World ) the same with Plato's Eternal Gods , or Trinity of Divine Hypostases Subordinate . This Language , the Pagans in S. Cyrill , would Justifie , from that of the Scripture , Let us make Man. Page 434 , 435 , &c. Varro's Threefold Theology , The Fabulous , the Natural , and the Civil or Popular ; agreeably to Scaevola the Pontifex , his Three Sorts of Gods , Poetical , Pholosophical , and Political . The Former condemned by him as False , the Second , though True , said to be above the Capacity of the Vulgar : and therefore a Necessity , of a Third or Middle betwixt both ; Because many things True in Religion , not fit for the Vulgar to know . Varro's Supreme Numen , the great Soul or Mind of the whole World : his Inferiour Gods , Parts of the World Animated . Image-Worship Condemned by him , as disagreeable to the Natural Theology . Page 438 , 439 Seneca a Pagan Polytheist , but plain asserter of One Supreme Numen , excellently described by him . That in his Book of Superstition ( now lost ) he did as freely Censure the Civil Theology of the Romans , as Varro had done the Fabulous or Theatrical . Page 440 Quintilian , Pliny , Apuleius , their clear acknowledgments of One Sovereign Universal Deity . Symmachus , ( a great stickler for Paganism ) his Assertion , That it was One and the Same thing , which was Worshipped in all Religions , though in different ways . Page 440 , 441 The Writer De Mundo , though not Astotle , yet a Pagan . His Cause that conteineth All things , and God from whom all things are . Which Passage being left out in Apuleius his Latin Version , gives occasion of suspicion , that he was infected with Plutarch's Ditheism , or at least held Matter to be Unmade . Page 442 Plutarch a Priest of Apollo , however unluckily ingaged in those Two False Opinions , of an Evil Principle , and Matter Unmade , yet a Maintainer of One Sole Principle of all Good. Page 443 Dio Chrysostomus a Sophist , his clear Testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the whole World was under a Kingly Government or Monarchy . ibid. Galen's True Hymn to the praise of him that made us , in his Book De usu Partium . Page 444 Maximus Tyrius his short Account of his own Religion ; One Supreme God , the Monarch of the whole World , and Three Subordinate Ranks of Inferiour Gods , the Sons and Friends of God , and his Ministers in the Government of the World. Page 444 , 445 A most full and Excellent Description of the Supreme God in Aristides his First Oration or Hymn to Jupiter , wherein he affirmeth , all the several kinds of Gods , to be but a Defluxion and Derivation from Jupiter . Page 445 , 446 All the Latter Philosophers after Christianity , ( though maintainers of the Worlds Eternity , yet ) agreed in One Supreme Deity , the Cause of this World , and of the other Gods. Excellent Speculations in them concerning the Deity , especially Plotinus ; who though deriving Matter and all from One Divine Principle , yet was a Contender for Many Gods ; he supposing , the Grandeur and Majesty of the Supreme God , to be declared by the Multitude of Gods under him . Themistius ; That the Same Supreme God , was worshipped by Pagans , Christians , and all Nations , though in different Forms ; and that God was delighted with this Variety of Religions . Page 446 , 447 The full Testimony of S. Cyril , That the Greek Philosophers universally acknowledged One God , the Maker of the Universe , from whom were produced into Being , certain other Gods , both Intelligible and Sensible . ibid. XXVII . This not onely the Opinion of Philosophers and Learned men , but also the General Belief of the Vulgar amongst the Pagans . A Judgment of the Vulgar and Generality , to be made from the Poets . Dio Chrysost. his Affirmation , That all the Poets acknowledged One First and Greatest God the Father of all the Rational Kind , and the King thereof . Page 447 The Testimony of Aristotle , That all men acknowledged Kingship or Monarchy amongst the Gods : of Maximus Tyrius , That notwithstanding so great a Discrepancy of Opinion in other things , yet throughout all the Gentile World , as well the Unlearned as Learned did universally agree in this , That there was One God the King and Father of all , and Many Gods the Sons of that One God : Of Dio Chrysostomus also to the same purpose ; he intimating likewise that of the two , the acknowledgment of the One Supreme God , was more General than that of the Many Inferiour Gods. Page 448 , Page 449 That the sense of the Vulgar Pagans herein is further evident from hence , because all Nations had their several Proper Names for the One Supreme God ; as the Romans Jupiter , the Greeks Zeus , the Africans and Arabians Hammon , the Scythians Pappaeus , the Babylonians Bel , &c. Page 449 True , that Origen , though allowing Christians to use the Appellative Names for God in the Languages of the several Nations , yet accounted it unlawfull for them to call him by those Proper Names ; because not onely given to Idols , but also contaminated with wicked Rites and Fables : according to which , they should be judged rather the Names of a Daemon than of a God. Notwithstanding which , he does not deny , those Pagans ever to have meant the Supreme God by them , but often acknowledge the same . But Lactantius indeed denies the Capitoline Jupiter to be the Supreme God , and that for two Reasons . First , because he was not worshipped without the Partnership of Minerva and Juno , his Daughter and Wife . Granted here , that there was a Mixture of the Fabulous or Poetical Theology with the Natural to make up the Civil . But that Wise men understood these to be but Three several Names or Notions of One Supreme God. This confirmed from Macrobius . Page 450 Vossius his Conjecture , that in this Capitoline Trinity there was a further Mystery aimed at , of Three Divine Hypostases . This Roman Trinity derived from the Samothracian Cabiri . Which word being Hebraical , gives Cause to suspect this Tradition of a Trinity amongst the Pagans , to have sprung from the Hebrews . Page 451 Lactantius his Second Reason , Because Jupiter being Juvans Pater , was a name below the Dignity of the Supreme God. The Answer , that the true Etymon thereof was Jovis Pater , the Hebrew Tetragrammaton . ibid. That the Capitoline Jupiter was the Supreme God , evident from those Titles of Optimus , Maximus ; and of Omnipotens by the Pontifices in their Publick Sacrifices . Seneca's Testimony that the ancient Hetrurians , by Jupiter meant the Mind and Spirit , Maker and Governour of the whole World. The Roman Souldiers Acclamation in Marcus Aurelius his German Expedition , ( To Jove the God of Gods , who alone is Powerfull ) according to Tertullian , a Testimony to the Christians God. Page 452 , 453 That as the Learned Pagans in their Writings , so likewise the Vulgar in their common Speech , when most serious , often used the word God , Singularly and Emphatically , for the Supreme , proved from Tertullian , Minucius Felix , and Lactantius : together with the Testimony of Proclus , that the One Supreme God , was more universally believed throughout the World than the Many Gods. Page 453 , 454 That Kyrie Eleeson , was anciently a Pagan Litany to the Supreme God , proved from Arianus . The Supreme God often called by the Pagans also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Lord. Page 454 , 455 That even the most sottishly Superstitious , Idolatrous , and Polytheistical amongst the Pagans , did notwithstanding generally acknowledge One Supreme Deity ; fully attested and elegantly declared by Aurelius Prudentius in his Apotheosis . Page 455 However some of the Ancient Pagans were said to have acknowledged none but Visible and Corporeal Gods , yet as they conceived these to be endued with Life and Understanding , so did they suppose One Supreme amongst them , as either the whole Heaven or Aether Animated , or the subtle Fiery Substance that pervadeth all things , the God of the Heracliticks and Stoicks ; or the Sun the Cleanthaean God. Page 455 , 456 Though Macrobius refer so many of the Pagan Gods to the Sun , and doubtless himself lookt upon it as a Great God , yet does he deny it to be Omnipotentissimum Deum , the Most Omnipotent God of all ; he asserting a Trinity of Divine Hypostases Superiour to it , in the Platonick way . Page 456 , 457 That the Persians themselves , the most Notorious Sun-worshippers , did notwithstanding acknowledge a Deity Superiour to it , and the Maker thereof ; proved from Eubulus . As also that the Persians Countrey-Jupiter , was not the Sun , confirmed from Herodotus , Xenophon , Plutarch , and Curtius . Cyrus his Lord God of Heaven , who commanded him to build him a house at Jerusalem ; the same with the God of the Jews . Page 458 That as ( besides the Scythians ) the Ethiopians in Strabo , and other Barbarian Nations , anciently acknowledged One Sovereign Deity ; so is this the Belief of the generality of the Pagan World to this very day . Page 458 , 459 XXVIII . Besides Themistius and Symmachus , asserting One and the same Thing to be worshipped in all Religions , though after different ways , and that God Almighty was not displeased with this Variety of his Worship ; Plutarch's Memorable Testimony , That as the same Sun , Moon , and Stars , are common to all , so were the same Gods. And that not onely the Egyptians , but also all other Pagan Nations worshipped One Reason and Providence ordering all : together with its Inferiour Subservient Powers and Ministers , though with different Rites and Symbols . Page 459 , 460 Titus Livius also of the same Perswasion , That the Same Immortal Gods were Worshipped every where ( namely One Supreme , and his Inferiour Ministers ) however the Diversity of Rites , made them seem Different . Page 460 Two Egyptian Philosophers , Heraiscus and Asclepiades , professedly insisting upon the same thing , not onely as to the Egyptians , but also the other Pagan Nations : the Latter of them , ( Asclepiades ) having written a Book Entitled , The Symphony or Harmony of all Theologies or Religions , To wit , in these Two Fundamentalls , That there is One Supreme God , and besides him , Other Inferiour Gods , his Subservient Ministers to be worshipped . From whence Symmachus , and other Pagans concluded , That the Differences of Religion were not to be scrupulously stood upon , but every man ought to worship God according to the Law and Religion of his own Country . The Pagans Sense thus declared by Stobaeus , That the Multitude of Gods , is the work of the Demiurgus , made by Him together with the World. Page 461 XXIX . That the Pagan Theists , must needs acknowledge One Supreme Deity , further Evident from hence ; Because they generally believed the whole World to be One Animal , Actuated and Governed by One Soul. To deny the Worlds Animation , and to be an Atheist ; all one , in the sense of the Ancient Pagans . Against Gassendus , that Epicurus denyed the Worlds Animation , upon no other account , but onely because he denyed a Providential Deity . This whole Animated World , or the Soul thereof , to the Stoicks , and others , The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Highest God. Page 462 Other Pagan Theologers , who though asserting likewise , the Worlds Animation , and a Mundane Soul , yet would not allow this to be the Supreme Deity , they conceiving the First and Highest God , to be no Soul , but an Abstract and Immoveable Mind Superiour to it . And to these , the Animated World and Mundane Soul , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Second God. Page 463 But the Generality of those who went Higher than the Soul of the World , acknowledged also a Principle Superior to Mind or Intellect , called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good : and so asserted , a Trinity of Divine Hypostases Subordinate , Monad , Mind , and Soul. So that the Animated World or Soul thereof , was to some of these , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God. ibid. The Pagans , whether holding Soul , or Mind , or Monad , to be the Highest , acknowledged onely One in each of those severall Kinds , as the Head of all ; and so always reduced the Multiplicity of things to a Unity , or under a Monarchy . Page 464 Observed , That to the Pagan Theologers Vniversally , the World was no Dead Thing , or meer Machin and Automaton , but had Life or Soul diffused thorough it all : Those being taxed by Aristotle as Atheists , who made the world to consist of nothing , but Monads or Atoms , Dead and Inanimate . Nor was it quite Cut off from the Supreme Deity , how much soever Elevated above the same : the Forementioned Trinity , of Monad , Mind , and Soul , being supposed to be most intimately united together , and indeed all but One Entire Divinity ; Displayed in the World , and Supporting the same . Page 464 , 465 XXX . The Sense of the Hebrews in this Controversy . That according to Philo , the Pagan Polytheism consisted not in worshipping Many Independent Gods , and Partial Creators of the World , but besides the One Supreme , other Created Beings Superior to men . Page 465 , 466 That the same also , was the Sense of Flavius Josephus , according to whom , This the Doctrine of Abraham ; That the Supreme God was alone to be Religiously Worshipped , and no Created thing with him . Aristaeus his Assertion in Josephus , That the Jews and Greeks worshipped one and the same Supreme God , called by the Greeks Zene , as giving Life to all . Page 466 , 467 The Latter Rabbinical Writers , generally of this Perswasion , That the Pagans acknowledging One Supreme and Universal Numen , worshipped all their Other Gods , as his Ministers , or as Mediators and Intercessors betwixt him and them . And this Condemned by them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Worship or Idolatry . The first Commandment thus interpreted by Maimonides , and Baal Ikkarim ; Thou shalt not set up besides me , any Inferiour Gods as Mediators , nor Religiously Worship my Ministers or Attendants . The Miscarriage of Solomon and other Kings of Israel and Judah , This , That believing the Existence of the One Supreme God , they thought it was for his Honour that his Ministers also should be worshipped . Abravanel his Ten Species of Idolatry , all of them but so Many several Modes of Creature-Worship ; and no mention amongst them made , of many Independent Gods. Page 467 , &c. Certain Places of Scripture also , Interpreted by Rabbinical Writers to this purpose ; That the Pagan Nations generally acknowledged , One Sovereign Numen . Page 469 , 470 The Jews , though agreeing with the Greeks , and other Pagans in this , That the Stars were all Animated , nevertheless denyed them any Religious Worship . Page 470 , 471 XXXI . This same thing , plainly confirmed , from the New Testament ; That the Gentiles or Pagans , however Polytheists and Idolaters , were not Vnacquainted with the True God. First from the Epistle to the Romans , where that which is Knowable of God , is said to have been manifest amongst the Pagans ; and they to have Known God , though they did not Glorify him as God , but hold the Truth in Unrighteousness ; by reason of their Polytheism and Idolatry ( or Image Worship ) The Latter of which , accounted by the Jews the greatest Enormity of the Pagans , as is proved from Philo : and this the Reason , why their Polytheism , called also Idolatry . Plainly declared by S. Paul , that the Pagan Superstition consisted not in worshipping Many Independent Gods and Creators , but in joyning Creature-worship some way or other , with the worship of the Creator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to be Vnderstood ; and in what Sense , the Pagans , though acknowledging the Creator , might be said to have Worshipped the Creature , beyond him . Page 471 , 472 Again , from S. Pauls Oration to the Athenians , where their Unknown God , is said to be that same God , whom S. Paul Preached , Who made the World and all things in it . And these Athenian Pagans are affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Religiously and Devoutly to Worship this True God. Page 473 , 474 Lastly , that Aratus his Zeus was the True God , whose Offspring our Souls are ; Proved not onely from the Context of that Poet himself , undeniably , and from the Scholiast upon him , but also from S. Pauls Positive Affirmation . Nor was Aratus Singular in this ; That Ancient Prayer of the Athenians , Commended by M. Antoninus for its Simplicity , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rain Rain , O Gracious Jupiter &c. ) no otherwise to be understood . And how that other Passage of S. Paul , That in the Wisedom of God , the World by Wisedom knew not God , does not at all Clash herewith . Page 475 , 476 XXXII . In order to a Fuller Explication of the Pagan Theology , and makeing it the better appear , that the Polytheism thereof , was not Contradictions to the acknowledgment of One Supreme Omnipotent Numen ; Three Things to be Considered . First , That much of their Polytheism was but Seeming and Phantasticall onely , and really nothing but the Polyonymy of One God. Secondly , That their Reall and Naturall Polytheism , consisted onely in Religiously Worshipping , besides this One Supreme Universall Numen , Many other Particular and Inferiour Created Beings ; as Animated Stars , Demons , and Hero's . Thirdly , That they Worshipping both the Supreme and Inferiour Gods , in Statues , Images , and Symbols ; these were also sometimes Abusively called Gods. To one or other of which Three Heads , all the Pagan Polytheism , Referrible . Page 477 For the better perswading , That much of the Pagan Polytheism , was Really nothing , but the Polyonymy of One Supreme God , or the Worshipping him under severall Personall Names ; to be Remembred again , what was before Suggested ; That the Pagan Nations Generally , besides their Vulgar , had another more Arcane Theology , which was the Theology of Wise men and of Truth . That is ; besides both their Fabulous and Poeticall , their Politicall and Civil Theology , they had another Natural and Philosophick one . This Distinction of the Vulgar and Civil Theology , from the Nataral and Reall , owned by the Greeks Generally , and amongst the Latins , by Scaevola the Pontifex , Varro , Cicero , Seneca , and others . ibid. That the Civil Theology of the Pagans , differed from the Natural and Reall , by a certain Mixture of Fabulosity in it . Of the Romans suffering the Statue of Jupiters Nurse , to be kept in the very Capitol , as a Religious Monument . Jupiters Nativity , or his having a Father and a Mother , Atheistically Fabulous ; Poets themselves acknowledging so much of the Natural and True Teology , That Jupiter being the Father of Gods and Men , the Maker of the whole World , was himself Eternall and Unmade . Page 478 That the Civil as well as Poeticall Theology , had some appearance of Many Independent Deities also ; they making Severall Supreme , in their severall Territories and Functions ; One Chief for one thing , and another for another . But according to the Naturall and Philosophick Theology , the Theology of Wise men and of Truth , all these but Poeticall , Commentitious , Fictitious , and Phantastick Gods ; such as had no distinct Substantiall Essences of their own ; and therefore Really to be accounted nothing else , but severall Names or Notions of One Supreme God. Page 478 , 479 Certain , that the Egyptians had severall Proper and Personal Names , for that One Supreme Universal Numen , that Comprehends the whole World , according to several Notions of it or its several Powers : as Ammon , Phtha , Osiris , Neith , Cneph ; to which may be added , Serapis and Isis too . Besides Iamblichus , Damascius his Testimony also to this purpose ; concerning the Egyptian Theology . This the Pattern of the other , especially European Theologies , the Greek and Roman . Page 479 , 480 That the Greeks and Romans also , often Made More Gods of One , or affected a Polyonymy of the Same Gods ; Evident from those many Proper and Personal Names bestowed , First upon the Sun , ( of which Macrobius ) who therefore had this Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him ; and then upon the Moon , Styled also Polyonymous , as well as her Brother the Sun ; and Lastly upon the Earth , famous likewise , for her Many Names ; as Vesta , Cybele , Ceres , Proserpina , Ops , &c. Wherefore not at all to be Doubted , but that the Supreme God , or Sovereign Numen of the whole World , was much more Polyonymous . This Title given to him also , as well as to Apollo in Hesychius . He thus Invoked by Cleanthes . Zeno , the Writer De Mundo , Seneca , Macrobius , clearly confirm the same . Maximus Madaurensis in S. Austin , his full acknowledgment thereof . Page 480 , 481 The First Instances of the Polyonymy of the Supreme God , amongst the Pagans , in such Names as these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And amongst the Latins , Victor , Invictus , Opitulus , Stator , Tigillus , Centupeda , Almus , Ruminus , &c. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all several Names of the One Supreme God , as likewise were Clotho , Lachesis , and Atropos , in the Writer De Mundo . And amongst the Latins , not onely Fate , but also Nature , and Fortune too , as Cicero and Seneca affirm . Page 482 But besides these , there were other Proper Names of the Supreme God , which had a greater shew and appearance of so many Several Gods , they having their Peculiar Temples , and several Appropriated Rites of Worship . And First , such as signifie the Deity , according to its more Universal Nature . As for example , Pan ; which not the Corporeal World Inanimate or endued with a Sensless Nature onely , but a Rational or Intellectual Principle displaying it self in Matter , framing the World Harmoniously , and being in a manner All things . This also the Universal Pastor and Shepherd , of all Mankind . Page 483 Again Janus ; First Invoked by the Romans in their Sacrifices , and never omitted . The most Ancient God , and First Beginning of all things . Described by Ovid , Martial , and others , as a Universal Numen . Concluded by S. Austin , to be the Same with Jupiter , the Soul or Mind of the whole World. The word Janus probably derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Aetolian Jupiter . Page 483 , 484 Genius also , one of the Twenty Select Roman Gods , according to Festus , a Universal Numen : that God who is the Begetter of All things . And according to Varro in S. Austine , the same with Jupiter . Page 484 , 485 That Chronos or Saturn , no particular Deity ; but a Universal Numen also , which Comprehends the whole nature of the World , affirmed by Dionysius Halicarnass . The word Saturn Hetrurian ( and Originally from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies Hidden ; called by the Latins Deus Latius , the Hidden God ; whence Italy Latium , and the Italians Latins ; as Worshippers of this Hidden God , or the Occult Principle of all things . This according to Varro , He that Produceth out of himself , the Hidden Seeds and Forms of all things , and Swalloweth them up into himself again ; which , the Devouring of his Male Children . This Sinus quidam Naturae , &c. a Certain Inward and deep Recess of Nature , containing all things within it self ; as God was sometimes Defined by the Pagans . This to S. Austin , the same with Jupiter ; as likewise was Coelus or Uranus , in the old Inscription , and therefore another Name of God too . The Poetick Theology , of Jupiters being the Son of Saturn , and Saturn the Son of Coelus ; an Intimation ( according to Plato ) of a Trinity of Divine Hypostases Universal . Page 485 , 486 Though Minerva or Athena , were sometimes confined to a narrower Sense , yet was it often taken , for a Name of God also , according to his Universal Notion ; it being to Athenagoras the Divine Wisedom displaying it self through all things . This excellently described by Aristides , as the First Begotten Off-spring of the Original Deity , or the Second Divine Hypostasis , by which all things were made ; agreeably with the Christian Theology . Page 486 , 487 Aphrodite Urania , or the Heavenly Venus ; another name of God also according to his Universal Notion ; it being the same with that Love which Orpheus , and other Philosophers in Aristotle , made the First Original of all things . Plato's Distinction of an Elder , and a Younger Venus : The Former , the Daughter of Uranus , without a Mother , or the Heavenly Venus ; said to be Senior to Japhet and Saturn . The Latter , afterwards begotten from Jupiter and the Nymph Dione , the Vulgar Venus . Urania , or the Heavenly Venus , called by the Oriental Nations , Mylitta ; that is , the Mother of all things . Temples in Pausanias Dedicated to this Heavenly Venus . This described by Aeschylus , Euripides , and Ovid , as the Supreme Deity , and the Creator of all the Gods. God Almighty also , thus described , as a Heavenly Venus or Love , by Sev. Boetius . To this Urania or Heavenly Venus , another Venus in Pausanias near a kin ; called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Verticordia ; As Conversive of mens Minds upwards , from Vnchast Love , or Vnclean Lust. Page 488 , 489 Though Vulcan , according to the Common Notion of him , a Special God , yet had he sometimes a more Universal Consideration . Zeno in Laertius , that the Supreme God is called Vulcan as Acting in the Artificiall Fire of Nature . Thus the Soul of the World , styled by the Aegyptians Phtha ; which as Iamblichus tells us , was the same with the Greeks Hephaestus , or Vulcan . Page 489 , 490 Besides all which Names of the Supreme God , Seneca informs us , that he was sometimes called also , Liber Pater , because the Parent of all things ; sometimes Hercules , because his Force is Unconquerable ; and sometimes Mercury , as being Reason , Number , Order and Knowledge . Page 490 But besides this Polyonymy of God , according to his Universal Notion ; there were other Dii Speciales , or Speciall Gods also , amongst the Pagans ; which likewise were really but Several Names of One and the same Supreme Deity , variè utentis sua Potestate , ( as Seneca Writeth ) diversly using his Power , in Particular Cases , and in the several Parts of the World. Thus Jupiter , Neptune , and Pluto , ( mistaken by some Christians , for a Trinity of Independent Gods ) though Three Civil Gods , yet were they Really , but One and the Same Natural and Philosophick God ; as Acting in those Three Parts of the World ; the Heaven , the Sea , the Earth and Hell. Pluto in Plato's Cratylus a Name for That Part of Divine Providence , which is exercised in the Government of Separate Souls after Death . This Styled by Virgil , the Stygian Jupiter . But to others , Pluto together with Ceres , the Manifestation of the Deity , in this whole Terrestrial Globe . The Celestial and Terrestrial Jupiter , but One God. Zeus and Hades one and the same to Orpheus . Euripides doubtfull , whether God should be Invoked , by the Name of Zeus or Hades . Hermesianax the Colophonian Poet , makes Pluto the First of those Many Names of God , Synonymous with Zeus . Page 490 , 491 Neptune also , another Special God , a name of the Supreme Deity , as Acting in the Seas onely . This affirmed by Xenocrates in Stobaeus , Zeno in Laertius , Balbus and Cotta in Cicero , and also by Maximus Tyrius . Page 492 The Statue of Jupiter with Three Eyes , in Pausanias ; signifying that according to the Natural Theology , it was One and the Same God , Ruling in those Three Several Parts of the World , the Heaven , the Sea , and the Earth ; that was called by Three Names , Jupiter , Neptune , and Pluto . Wherefore since Proserpina and Ceres are the same with Pluto ; and Salacia with Neptune ; Concluded , that all these , though Several Poetical and Political Gods ; yet were but One and the Same Natural and Philosophick God. Page 492 , 493 Juno also , another Special God , a name of the Supreme Deity as Acting in the Aire . Thus Xenocrates and Zeno. The Pagans in S. Austin ; that God in the Aether is called Jupiter , in the Aire Juno . So Minerva likewise , when taken for a Special God , a name of the Supreme God , according to that Particular Consideration of him , as Acting in the Higher Aether . From whence , S. Austin disputeth against the Pagans . Maximus Tyrius , of these and many other Gods of the Pagans ; that they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine Names . Page 493 , 494 Yet Many other Special Gods , amongst the Pagans , which also were really nothing but Divine Names ; or Names of God as variously exercising his Power , or bestowing Several Gifts ; as in Corn and Fruit , Ceres , in Wine Bacchus , in Medicine Aesculapius , in Traffick Mercury , in War Mars , in Governing the Winds Aeolus , &c. Page 494 That not onely Philosophers , did thus interpret , the Many Poetical and Political Gods , into One and the Same Natural God ; but the Poets themselves also , sometimes openly broached this more Arcane Free and True Theology ; as Hermesianax amongst the Greeks , and Valerius Soranus amongst the Latins . Page 494 , 495 That S. Austin making a large Enumeration of the other Special Gods , amongst the Pagans , affirmeth of them Vniversally , That according to the Sense of the Pagan Doctors , they were but one Natural God , and all Really the same with Jupiter . Page 495 , 496 Apuleius in his Book De Deo Socratis , either not rightly understood by that Learned and Industrius Philologer , G.I. Vossius , or else not sufficiently attended to . His design there , plainly to reduce the Pagans Civil Theology , into a Conformity with the Natural and Philosophick ; which he doth as a Platonist , by making the Dii Consentes of the Romans , and their other Invisible Gods , to be all of them , Nothing , but the Divine Ideas ; and so the Off-spring of one Highest God. An occasion for this Phancy , given by Plato , where he calls his Ideas Animals . Nor was Apuleius Singular herein ; Julian in his Book against the Christians , going the very same way ; and no otherwise understood by S. Cyril , than as to make the Invisible Gods , worshipped by the Pagans , to be the Divine Ideas . A Phancy of the same Julian , who opposed the Incarnation of the Eternal Word , that Aesculapius was first of all the Idea of the Medicinal Art , Generated by the Supreme God , in the Intelligible World ; which afterwards , by the Vivifick Influence of the Sun , was Incarnated , and appeared in Humane Form about Epidaurus . And that this Pagan Doctrine , Older than Christianity ; proved out of Philo ; writing of a Sun , and Moon , Intelligible ; as well as Sensible , Religiously worshipped by the Pagans : That is , the Ideas of the Archetypal World. And thus were these Ideas of the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods , to Plotinus also . Page 496 , &c. 501 Wherefore Julian , Apuleius , and those others , who thus made all the Pagan Invisible Gods , to be nothing else but the Divine Ideas , the Patterns of Things in the Archetypal World ; supposed them not to be so many Independent Deities , nor Really Distinct Substances , Separate from one another , but onely so many Partiall Considerations of One God. Julian before affirming them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As to have been Generated out of him ; so also to Coexist with him , and Inexist in him . Page 501 , 502 That the Pagans appointed some Particular God or Goddess by Name , to preside over Every thing ; ( there Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing at all without a God to them ) appeareth from that Catalogue , of their Ignoble or Petty Gods , Collected by S. Austine out of Varro . Now it is Incredible ; that they should think all these to be so many Single Substantiall Spirits , of each Sex , Really Existing apart in the World ; they must therefore needs take them , to be so many Partiall Considerations of the Deity , either in the way of the more High-flown Platonists , as his Ideas Exemplarily and Vertually containing all things ; or else in that more Common and eas●y way of the Generality ; as so many Several Denominations of him , according to the Several Manifestations of his Power and Providence ; or as the Pagans in Eusebius declares themselves , those Several Vertues and Powers , of the Supreme God , themselves Personated and Deifyed . Which yet because , they were not executed , without the Subservient Ministery of Created Spirits , Angels or Demons , appointed to preside over such things ; therefore might these also Collectively taken , be included under them . Page 502 , 503 But for the fuller clearing of this Point , that the Pagan Polytheism , was in great part Nothing but the Polyonymy of one God ; Two Things here to be taken notice of . First that the Pagan Theology Vniversally , Supposed God to be Diffused thorough all , to Permeate and Pervade all , and Intimately to Act all . Thus Horus Apollo of the Egyptians . Thus among the Greeks , Diogenes the Cynick , Aristotle , the Italick , and Stoicall Philosophers . Thus the Indian Brachmans before Strabo . Thus also the Latin Poets ; and Seneca , Quintilian , Apuleius , and Servius , besides others . Page 503 , 504 That Anaxagoras and Plato also , though neither of them Confounded God with the World , but affirmed him to be Unmingled with any thing ; yet Concluded him in like manner , to Permeate and Pervade all things . Plato 's Etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as taken for a Name of God , to this purpose in his Cratylus . Where a Fragment of Heraclitus , and his Description of God agreeably hereunto ; a most Subtle and Swift Substance , that Permeates and Passes through every thing , by which all things are made . But Plato disclaiming this Corporeity of the Deity , will neither have it Fire nor Heat ; but a Perfect Mind that Passes through all things Unmixedly . Page 505 Wherefore no wonder , if the Pagans supposing God to be Diffused thorough all things , called him in the Several Parts of the World , and Things of Nature , by several Names , as in the Earth Ceres , in the Sea Neptune , &c. This accompt of the Pagan Polytheism given by Paulus Orosius , That whilst they believed , God to be in Many things , they indiscreetly made Many Gods of Him. Page 505 , 506 Further to be observed , That many of the Pagan Theologers ; seemed to go yet a Strain higher , they supposing God not onely to Pervade all things , but also to Be himself all things . That the Ancient Egyptian Theology ran so high , Evident from the Saitick Inscription . A strong Tang hereof in Aeschylus ; as also in Lucan . Neither was this proper to those , who held God to be the Soul of the World , but the Language also of those other more Refined Philosophers , Xenophanes , Parmenides , &c. they affirming God , to be One and All. With which agreeth , the Authour of the Asclepian Dialogue , that God is , Vnus omnia , One all things ; and that before things were made , he did then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hide them , or Occultly contain them all , within himself . In like manner Orpheus . Page 506 , 507 This not onely a further Ground of the Polyonymy of One God , according to the Various Manifestations of himself in the World , but also of another Strange Phaenomenon in the Pagan Theology , their Personating the Inanimate Parts of the World , and Natures of things , and bestowing the Names of Gods and Goddesses upon them . Thus Moschopulus before cited , and Arnobius . This Plutarch thinks to have been done at first , Metonymically onely , the Effects of the Gods , being called Gods ; as the Books of Plato , Plato . And thus far not disliked by him . But himself complaineth , that aftewards , it was carried on further by Superstitious Religionists , and not without great Impiety . Nevertheless that Inanimate Substances and the Natures of things , were formerly Deifyed , by the Ancient Pagans , otherwise than Metonymically , proved from Cicero , Philo and Plato . For they supposing God , to Pervade all things , and to be All things , did therefore look upon every thing as Sacred or Divine ; and Theologize the Parts of the World and Natures of Things ; Titularly making them , Gods and Goddesses . But especially such things , as wherein Humane Utility was most concerned ; and which had most of Wonder in them . Page 507 , 510 This properly , the Physiological Theology of the Pagans , their Personating and Deifying the Natures of things , and Inanimate Substances . That the Ancient Poetick Fables of the Gods were many of them in their first and true meaning , thus Physiologically Allegorical , and not meer Herology , affirmed against Eusebius . Zeno , Cleanthes and Chrysippus , Famous for thus Allegorizing the Fables of the Gods. Chrysippus his Allegorizing an Obscene Picture of Jupiter and Juno in Samos . Plato though no Friend to these Poetick Fables , yet confesses some of them to have contained Allegories in them : the same doth also Dionysius Halicarnassaeus : and Cicero likewise , who affirmeth , this Personating and Deifying the Natures of things , to have filled the World with Superstition . Page 510 , 512 Against Eusebius again , That the whole Theology of the Pagans , consisted not in thus Deifying the Natures of things , and Inanimate Bodies ; because he that acknowledgeth no Animant God , acknowledges no God at all , but is a downright Atheist . Page 512 Neither ought this Physiological Theology of the Pagans , that consisted in Personating and Deifying the Natures of things and Inanimate Bodies , to be Confounded , with that Natural and Philosophical Theology of Varro , Scaevola and others , which admitted of no other , but Animant Gods , and such as Really Existed in Nature : for which Cause it was called Natural , in opposition to the Fictitious and Phantastick , Poetick Gods. Page 512 S. Austin's just Censure and Condemnation of the Pagans , for their thus Theologizing of Physiology , or Fictitiously Personating and Deifying the Natures of things . Page 512 , 513 But though the Pagans did thus verbally Personate and Deifie the things of Nature , yet did not the Intelligent amongst them , therefore account these True and Proper Gods. Cotta in Cicero , Though we call Corn Ceres , and Wine Bacchus , yet was there never any one so mad , as to take that for a God , which himself feeds upon and devours . The Pagans really accounted that onely for a God , by the Invoking whereof , they might expect benefit to themselves ; and therefore Nothing Inanimate . This proved from Plato , Aristotle , Lucretius , Cicero , and Plutarch . Wherefore these Natures of things Deified , but Fictitious and Phantastick Gods. Nor can any other sense be made of them than this , that they were really but so many several Names of one Supreme God , as severally manifested in his works : according to that Egyptian Theology , That God may be called by the Name of every thing , or every thing by the Name of God. With which agreeth Seneca , That there may be as many Names of God , as there are Gifts and Effects of his : and the Writer De Mundo , That God may be Denominated from every Nature , he being the Cause of all things . Page 513 , 515 Wherefore these Deified Natures of things , were not directly worshipped by the Intelligent Pagans , but onely Relatively to the Supreme God , or in way of Complication with him onely : and so not so much Themselves , as God worshipped in them . The Pagans Pretence , that they did not look upon the world with such Eyes as Oxen and Horses do , but with Religious Eyes , so as to see God in every thing . They therefore worshipped the Invisible Deity , in the Visible manifestations of himself ; God and the World together . This sometimes called Pan and Jupiter . Thus was the whole World said to be the Greatest God , and the Circle of the Heavens worshipped by the Persians ; not as Inanimate Matter , but as the Visible manifestation of the Deity , displayed from it , and pervaded by it . When the Roman Sea-Captains Sacrificed to the Waves , their worship intended to that God , who Stilleth the Waves , and Quieteth the Billows . Page 515 , 516 These Pagans also apprehended a Necessity of permitting men to worship the Invisible God in his Visible Works . This account given by them in Eusebius . Plato himself approved of worshipping the Invisible God in the Sun , Moon , and Stars , as his Visible Images . And though Maximus Tyrius would have men endeavour , to rise above the Starry Heavens , and all Visible things , yet does he allow the weaker , to worship God in his Progeny . And Socrates perswades Euthydemus to be contented herewith . Besides which , some Pagans worshipping the Elements , directed their Intention to the Spirits of those Elements , as Julian in Ammianus ( these being supposed also to be Animated ) or else to those Daemons , whom they conceived to inhabit them , or preside over them . Page 516 , 518 XXXIII . Further to be observed , That amongst those Natures of things , some were meerly Accidental , as Hope , Love , Desire , Memory , Truth , Vertue , Piety , Faith , Justice , Concord , Clemency , Victory , Echo , Night . According to which , the vulgar Athenians supposed S. Paul to have Deified Anastasis , or made a Goddess of the Resurrection , as well as a God of Jesus . Vices also sometimes thus Deified by them , as Contumely , and Impudence , ( to whom were Temples dedicated at Athens ) though to the end that these things might be Deprecated . These Accidents sometimes Deified under Counterfeit Proper Names , as Pleasure under the name of Volupia , and Lubentina Venus ; Time under the name of Chronos or Saturn ; Prudence or Wisedom , under the names of Athena or Minerva : against which Origen in his answer to Celsus . Cicero himself allowed of Dedicating Temples to Mind , Vertue , Piety , Faith , &c. Page 518 , 520 But such Accidents and Affections of Things Deifyed , could not possibly be Accounted True and Proper Gods , they having not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Reall Subsistence , or Substantiall Essence of their own . And thus does Origen again dispute against Minerva's Godship , as Tropologized into Prudence . As he doth also elsewhere , upon the same Ground , against that of Memory the Mother of the Muses , and that of the Graces : he concluding , these and such like therefore , to be nothing but Figments of the Greeks , they being Things Personated , and Feigned with Humane Members . Thus the Pagans condemned by Prudentius also , for Feigning Things Incorporeal , with Counterfeit Members . These Gods plainly Exploded by Cotta , or Cicero in disguise ; as having onely Vim Rerum , but not Deorum , the Force of Things , but not of Gods in them ; or being but Naturae Rerum , and not Figurae Deorum . Page 520 , 521 Wherefore the True meaning of these Deified Natures of Things could be no other then this , that God was to be acknowledged and worshipped in All things ; or , as the Pagans themselves declare it , that the Force of every thing was , both governed by God , and it self Divine . Pliny of this Breaking and Crumbling of the Deity into Parts , Every one Worshipping that in God , and for a God , which himself most stood in need of . This dividing of the Simple Deity , and Worshipping it Brokenly by parcells and piece-meal , as manifested in all the Several Things of Nature , and Parts of the world , Justly Censured , and Elegantly Perstringed , by Prudentius against Symmachus . Where Prudentius grants , that Symmachus , who declared , that it was One thing which all worshipped ; when he sacrificed to Victory , did sacrifice to God Almighty , under that Partiall Notion , as the Giver of Victory . This in the Egyptian Allegory , Osiris Mangled , and Cut in pieces by Typhon . Victory and Vertue , as well as Neptune , Mars , and Bellona , but several names or Notions of Jupiter , in the Prologue of Plautus his Amphitryo . Page 521 , 522 Vossius his opinion , that these Deified Accidents , and Natures of Things , as well as the other Pagan Invisible Gods , were commonly lookt upon by the Vulgar , as so many Single Substantiall Minds , or Spirits Created by the Supreme God , and appointed to preside over those several things respectively . Where it is acknowledged : that neither the Political , nor the Poetical Gods of the Pagans , were taken so much as by the Vulgar , for so many Independent Deities . Page 523 , 524 Probable , that by these Gods , the Wiser Pagans sometimes understood , Demons in Generall , or Collectively ; that is , whosoever they were that were appointed to preside over those several Things , or dispense them . As Aeolus in Arrianus , seems to be taken for the Demons appointed by God Almighty to preside over the Winds . Page 524 , 525 Lactantius his Reason , why the Consentes and Select Gods , vulgarly worshipped by the Romans , could not be Single Demons or Angels . Page 525 And from Aristotle's Observation , against Zeno , That according to Law or Civil Theology , One God was chief for one thing , and another for another ; Concluded , that these Political Gods were not properly the Subservient Ministers of the Supreme ; and therefore could be nothing , but several Names and Notions of One Natural God , according to his Various Powers and Effects . Page 525 , 526 And thus does Vossius himself afterwards confess , That , according to the Natural Theology , all the Pagan Gods were but Several Denominations of one God. Where notwithstanding this Learned and Industrious Philologer , seems to take the Natural and Philosophick Theology , for the Physiological , he making the God thereof , the Nature of things . Whereas the Natural Theology , was the True and Real , and Philosophical , opposed both to the Fictions of the Poets , and the Institutes of Law-makers and Politicians . As Varro affirmeth , that in Cities those things were Worshipped and believed , according to False Opinions , which had no Nature , nor Real Subsistence , neither in the World , nor without it . The God of the Pagans not the Nature of things , which could be the Numen of none but of Atheists ; but an Understanding Being , the Great Mind , or Soul of the whole World , pervading all things . Thus unquestionably true , that the Many Poetical and Political Gods , were but several Names or Notions , of One Natural , Real , and True God. Besides which , there were other Inferiour Ministers of this Supreme God , acknowledged to be the Instruments of his Providence , and Religiously worshipped also . A brief , but full accompt , of the Pagans Natural Theology , set down by Prudentius . Page 526 , 527 And when the more high-flown Pagans referred these Poetical and Political Gods to the Divine Idea's , or Patterns of things in the Archetypal World ; which besides the Platonists , the Egyptians in Celsus are said to have done , making the Brute Animals worshipped by them , but Symbols of the Eternal Idea's ; They hereby made these Gods to be but so many Partiall Considerations of One God neither , as being All things , or Containing in himself the Causes of all things ; as Julian himself declareth in his Sixth Oration . Page 527 , 528 An Anacephalaeosis , That much of the Pagan Polytheism , was but the Polyonymy of One God ; he being worshipped under several Names . First , according to several General Notions of him ; as of Janus , Genius , Saturn , Minerva , Urania , or the Heavenly Venus , or Love , and others before declared . So also of Summanus , according to S. Austin , and Themis , afterwards to be mentioned . Page 528 , 529 And Secondly , according to other more Particular Notions of him , ( in their Special Gods ) as Acting in some Parts of the world onely , or exercising some Particular Powers . Page 529 , 530 And Lastly , as Pervading All things , and Being All things , or the Cause of All things , he was thereupon called by the Name of Every thing , or Every thing by his Name . The Pagans in S. Austin ; That their Ancestors were not so sottish , as not to understand , that those Things of Nature were but Divine Gifts , and not Themselves Gods. And the Pagans in Eusebius ; That the Invisible God , the Cause of All things , ought to be worshipped in his Visible Effects , wherein he hath displayed himself . Page 530 Though the Two former Kinds of these Gods onely , called by Athanasius Poetical and Fictitious , he opposing them to those of the Third sort , that were Natural and Real things ; yet may these also be well called Poetical , Fictitious , and Phantastical Gods too ; because though themselves were Real things , Existing in Nature , yet was their Personation , and Deification , meer Fiction , Fancy and Poetry . And accordingly , were they before called by Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Figments of the Greeks . Page 530 , 531 XXXIV . Of those Pagans who supposed the Supreme God to be the Whole Animated World. Hitherto shewed , that even the most Refined of the Pagans agreed in these Two things . First , in Breaking and Crumbling the One Simple Deity , and multiplying it into Many Gods ; or Parcelling it out into several Particular Notions , according to its several Powers and Virtues . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being , to these Pagans , the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And then , in Theologizing the whole World , Personating and Deifying the Natures of Things , Accidents , and Inanimate Bodies . They supposing God to Pervade all things , and Himself to be in a manner All things : Therefore every thing to the Religious , Sacred and Divine ; and God to be Worshipped in All. Page 531 , 532 We shall now add , that both those forementioned Principles , of God's Pervading all things , and his Being all things , were carried on farther , by those Pagan Theologers , who had no higher Notion of the Supreme Deity then as the Soul of the World. For First , Whereas the more Refined Pagans supposed God to Pervade all things Unmixedly ; These Mingled and Confounded him with the whole World. Some of them supposing him also to be a Subtile Body . Page 532 , 533 Again , Whereas the other more Sublimated Pagans affirmed God so to be All , as nevertheless to be something also Above all ; These concluded him , to be nothing Higher then the Animated World. Page 533 And though they supposed , that as well in this Mundane Animal , as in other Animals , there was something Principal and Hegemonical , ( whether the Sun , or Aether , or Fire , ) which therefore was Emphatically called God ; yet did they conceive the whole Matter thereof to be Animated , and so to be All God. Not barely as Matter , but by reason of the Soul thereof . Page 534 , 535 Now if the Whole World Animated be the Supreme God , then must all the Parts and Members of the World be the Parts and Members of One God ; but not themselves therefore properly so Many Gods. This affirmed by Origen , as the True Sense of these Pagans , against that unwary Assertion of Celsus , That If the Whole were God , then must the several Parts thereof needs be Gods. Page 535 Wherefore though these Pagans Deified the Parts of the World and Natures of Things , as well as the Powers of the Mundane Soul ; yet did not the Intelligent amongst them Worship them severally , as so many True and Proper Gods , but onely as the Parts and Members of one Great Animal or God ; or rather Worship the great Mundane Soul ( the Life of the whole World ) in them all . This proved from S. Austin . Page 536 , 537 The same plainly declared also by the Pagans in Athanasius , That not the Divided Parts of the World were by them accounted so many several Gods , but the Whole , made up of them All , One God ; which yet might be worshipped in its several Parts . Page 537 The Pagans being thus divided , as to their Opinions , concerning the Natural and True Theology ; some of them Worshipped the World as the Body of God , but others only as his Image or Temple . Thus Plutarch , though disliking the Deifying of Inanimate Things , did notwithstanding approve of Worshipping God in the Whole World , as his most Sacred Temple . And the Persian Magi , allowing of no Artificial Temples , made with mens hands , Worshipped God sub Dio , and upon the Tops of Mountains , as conceiving the Whole World to be his Natural Temple . For the same Reason did they condemn also Artificiall Statues and Images , concluding Fire , Earth , and Water , and the like Parts of the World , to be the Natural Images of the Deity . Thus Dino in Clemens Alexandrinus . This Difference amongst the Pagan Theologers noted by Macrobius . Thus were all the Pagans World-Worshippers , in different Senses : but not as a Dead and Inanimate Thing , but either as the Body of God , or else as his Temple or Image . Page 537 , 539 Furthermore , the Pagans Vniversally acknowledging the World to be an Animal , those of them who supposed it not to be the First and Highest God , conceived it to be either a Second , or else a Third God ; and so Worshipped it , not onely as a Temple or Image , but also as the Son of the First God. Celsus pretended the Christians to have called their Jesus , the Son of God , in Imitation of these Pagans , who styled the World so . Page 539 , 540 Thus have we made it fully to appear , That , according to the Saying of Antisthenes , the Many Popular Gods of the Pagans were but One and the Same Natural God ; or , according to that of Euclides , their Many Gods were but Many Names . So that neither their Poetical , nor yet their Political Theology , was lookt upon by them as True and Natural . Page 540 Nevertheless , the Wiser Pagans generally concluded , that there ought to be another Theology , besides the Natural , fitly Calculated for the Vulgar , and having a Mixture of Falsehood and Fabulosity in it . Varro and Scaevola agreed , that the Vulgar being Vncapable of the True and Natural Theology , it was expedient for them to be Deceived in their Religion . Strabo also , that the Vulgar cannot by Philosophick Reason , and Truth , be carried on to Piety ; but this must be done by Superstition , and by the help of Fables , and Prodigious Relations . The same partly acknowledged by Synesius for true . Plato also ; That it is Hard to find out God , but Impossible to declare him to the Vulgar ; and therefore a necessity of a Civil Theology , distinct from the Natural and Philosophical . Page 540 , 542 XXXV . We come now to the next thing Proposed , That , besides this Seeming and Phantastick Polytheism of the Pagans , which was nothing but the Polyonymy of One God , they had another Reall Polytheism , even in their Natural and Philosophick Theology it self . But this not of Self-existent Gods , but Generated or Created ones onely . Thus , according to Plutarch , One Highest Unmade God , is the Maker and Father of all the other Gods , Generated or Derived from him . And Proclus concludes , All the Gods to derive their Godship from the First God ; who therefore is the Fountain of the God-head . Page 542 , 543 These Inferiour Pagan Gods , styled by Ammianus Marcellinus , Substantiall Powers , in way of opposition to those other Poetical and Political Gods , that were not Substantiall or Reall , but onely several Names or Notions of One Supreme God. Those Substantiall Powers ( as Divination and Prophecy was by them imparted to men ) said to be all Subject to that One Sovereign Deity , called Themis , placed by Pagan Theologers in the Throne of Jupiter . This Themis also another Name or Notion of the Supreme God , besides those before mentioned . Poetry and Phantastry intermingled by the Pagans with their Natural or Philosophick Theology . Page 543 , 544 Thus the Pagans held both One God , and Many Gods , in different Senses . Onatus and Plotinus , That the Majesty of the Supreme God consisteth , in haveing Multitudes of Gods Dependent on him , and Ruled by him ; and that the Honour done to them , redounds to him . The Gods of the Oriental Pagans , not meer Dead Statues and Images , but Living Understanding Beings , Represented by them . That Christians asserted no Solitary Deity , as Pagans pretended , but agreed with this of Seneca , That God hath Generated , or Created , innumerable Understanding Beings Superiour to Men , Ministers of his Kingdom ; The onely difference being this , that they gave them no Religious Worship : Out of Lactantius . Page 544 , 546 XXXVI . That besides the Inferiour Gods , generally received by all the Pagans ; ( namely , Animated Stars , Demons , and Heroes ) the more refined of them , who accounted not the Animated World the Supreme Deity , acknowledged a Trinity of Divine Hypostases , Superiour to them all . Which Doctrine affirmed by Plotinus to have been very Ancient , and no Invention of Plato's . Page 546 Parmenides an Asserter of a Trinity , long before Plato . This imputed to the Pythagoreans , by Moderatus in Simplicius , and Iamblichus in Proclus . Before Pythagoras , Orpheus had his Trinity , Phanes , Uranus , and Chronus ; the same with Plato's Three Kings or Principles . Probable , that Pythagoras and Orpheus derived the same from the Theology of the Egyptian Hermes . Some Footsteps of such a Trinity , in the Mithraick Mysteries , amongst the Persians , and the Zoroastrian Cabala . The same expresly declared in the Magick or Chaldaick Oracles . A Trinity of Gods worshipped Anciently by the Samothracians , and called by an Hebrew name Cabiri , the Mighty Gods. From thence the Roman Capitoline Trinity derived ; The Second whereof , Minerva , or the Divine Wisedom . The Ternary , a Number used by the Pagans , in their Religious Rites , as Mysterious . Page 546 , 547 It being no way Probable , that such a Trinity of Divine Hypostases should have sprung from Humane Wit , we may reasonably assent to what Proclus affirmeth , that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theology of Divine Tradition or Revelation : As having been first Imparted to the Hebrews , and from them communicated to other Nations . Nevertheless , as this Divine Cabbala was but little understood by these Pagans ; so was it by many of them Depraved and Adulterated . Page 547 , 548 This called Vniversally by them , a Trinity of Gods ; or a First , Second , and Third God : by some a Trinity of Causes , and of Principles , and of Opificers . The Tradition of the Three Gods , in Proclus , Ancient and Famous . Numenius his Three Gods , called by him , the Father , the Son , and the Nephew , ( or Grandson . ) Nous or Intellect , to Plotinus , a Second God : as also the World an Image of all the Three Gods. Plotinus and Porphyrius , their supposed Ecstatick Union with the First of these Three Gods. Page 548 , 549 That Philo , a Religious Jew , and Zealous Opposer of the Pagan Polytheism , called , notwithstanding , the Divine Word also , a Second God. This not agreeable to the Principles of Christianity . Nevertheless S. Austin partly excuses this Language in the Pagans . Page 549 , 550 And They perhaps the more excusable , because they sometimes called also those Three Hypostases , taken all together , the First God. Page 551 Nor was this Trinity of Divine Hypostases Ill-Languaged onely by the Pagans , but also the Cabbala thereof much Depraved and Adulterated , by some Platonists and Pythagoreans . As First , such as made the World to be the Third God. Such a Trinity , a Confounding of God and Creature together . Page 551 , 552 And that this an Adulterated Notion of the Trinity , evident from hence ; because no Reason why these Philosophers should stop here , since the Sun , Moon and Stars , and their other Generated Gods , differ not in Kind , but onely in Degree , from the World. Page 552 Neither will this excuse them , that they understood this chiefly of the Soul of the World ; Since if there were such a Mundane Soul , as together with the VVorld made up One Animal , this it self must needs be a Creature also . ibid. This probably the Reason , why Philo , though acknowledging the Divine Word , as a Second God , and Second Cause , yet no-where speaketh of a Third God ; lest he should thereby seem to Deify the whole Created World. Though he call God also , in some Sense , the Soul of the World too , ( whether meaning thereby his First , or his Second God. ) So that Philo seems to have acknowledged onely a Duality , and not a Trinity , of Divine Hypostases . Page 552 , 553 Another Depravation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theology of Divine Tradition , or Cabbala of the Trinity , That some of these Platonists and Pythagoreans , concluding all those several Idea's of the Divine Intellect , or Archetypall World , to be so many distinct Substances , Animals , and Gods ; have thereby made their Second Hypostasis , not One , but a Heap of Innumerable Gods and Hypostases ; and consequently destroyed their Trinity . Page 553 Though Philo again here Platonized so far , as to suppose an Incorporeal Heaven and Earth , and an Intelligible Sun , Moon , and Stars , to have been made before the Corporeal and Sensible ; yet does he no-where declare them to be so many distinct Substances and Animals ; much less Gods ; but on the contrary censures that for Pagan Idolatry . This Pretence of worshipping the Divine Idea's , in all Sensible things , that which gave Sanctuary and Protection to the Foulest and Sottishest of all the Pagan Idolatries ; The Egyptians worshipping Brute Animals thus , and the Greeks , the Parts of the World Inanimate , and Natures of Things . Page 554 A Third Depravation or Adulteration of the Divine Cabbala of the Trinity , by Proclus and other latter Platonists , asserting an innumerable Company of Henades , Particular Unities , Superiour to the First Nous , or Intellect , their Second Hypostasis ; as also innumerable Noes , Substantiall Minds or Intellects , Superiour to the First Psyche , their Third Hypostasis . Page 555 These Noes seem to be asserted by Plotinus also ; as likewise the Henades and Agathotetes were by Simplicius . Page 555 , 556 A Swarm of Innumerable Pagan Gods from hence ; besides their Intelligible Gods , or Idea's , Particular Henades and Noes , Unities and Intellects . ibid. Now since these Particular Henades and Noes of theirs must needs be Creatures ; the Trinity of Proclus and such others , nothing but a Scale or Ladder of Nature , wherein God and the Creature are Confounded together ; the Juncture or Commissure betwixt them being no-where discernible ; as if they differ'd onely in Degrees : A gross Mistake and Adulteration of the Ancient Cabbala of the Trinity . Page 556 , 557 This that Platonick , or rather Pseudo-Platonick Trinity , by us opposed to the Christian ; viz. such a Trinity , as confounds the Differences betwixt God and the Creature ; bringing the Deity , by degrees , down lower and lower , and at length scattering it into all the Animated Parts of the World ; A Foundation for Infinite Polytheism , Cosmolatry or World-Idolatry , and Creature-Worship . Hence the Platonists and Pythagoreans , the Fittest men to be Champions for Paganism against Christianity . Page 557 , 558 Concerning the Christian Trinity , Three things to be Observed . First , that it is not a Trinity of meer Names and Words , nor Logicall Notions , or Inadequate Conceptions of God ; this Doctrine having been condemned by the Christian Church , in Sabellius and others ; but a Trinity of Hypostases , Subsistences , or Persons . Page 558 , 559 The Second thing Observable in the Christian Trinity , That though the Second Hypostasis thereof were Begotten from the First , and the Third Proceedeth both from the First and Second ; yet neither of them Creatures . First , because not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from an Antecedent Non-existence brought forth into Being , but both of them Coeternall with the Father . Secondly , because all Necessarily existent , and Un-Annihilable . Thirdly , because all of them Universall , or Infinite , and Creatours of all other Particular Beings . Page 559 The Third Observable as to the Christian Trinity , That the Three Hypostases thereof are all Truly and Really One God ; not onely by Reason of Agreement of Will , but also of a Mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Permeation of each other , and Inexistence . Though no Instance of the like Unity to be found elsewhere in Nature ; yet since two distinct Substances , Corporeal , and Incorporeal , make one Man and Person in our Selves ; much more may Three Divine Hypostases be One God. ibid. Though much of Mystery in the Christian Trinity , yet nothing of plain Contradiction to Reason therein ; that is , no Nonsense , and Impossibility . The Ill Design of those , who represent the Christian Trinity as absolutely Contradictious to Reason , that they may thereby debauch mens Vnderstandings , and make them swallow down other things which unquestionably are such . Page 560 The Christian Trinity much more agreeable to Reason , then the Pseudo-Platonick , in the Three Particulars before mentioned . First , its making their Third Hypostasis the Animated World , or Mundane Soul. Which , not onely too great a Leap betwixt the Second and Third , but also a gross Debasement of the Deity , and Confounding it with the Creature ; a Foundation for World-Idolatry , and worshipping Inanimate Things , as Parts and Members of God. ibid. God to Origen , but Quasi Anima Mundi , As it were the Soul of the World , and not Truly and Properly such . All the Perfection of this Notion to be attributed to God , but not the Imperfection thereof . Page 560 , 561 Certain , that according to the more refined Platonists , their Third Divine Hypostasis , not a Mundane , but Supra-mundane Soul , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Opificer of the whole World. So to Amelius , Porphyrius , and Plotinus . A Double Soul of the World to Plato likewise . The Third Hypostasis , to these , no Creature , but a Creatour . Page 562 So in their Second Particular , ( whereby the forementioned Pseudo-Platonick Trinity , no Trinity ) its making all the Idea's and Archetypal Paradigms of things , so many Hypostases , Animals , and Gods. This a Monstrous Extravagancy . Not to be doubted , but that Plato well understood these Idea's to be Nothing but Noemata , or Conceptions of the Divine Mind , existing no-where apart by themselves ; however called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essences or Substances , because not such Accidental and Evanid things as our Humane Thoughts are , they being the Standing and Eternall Objects of all Science : As also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Animals ; to signify that they were not meer Dead Forms , as Pictures upon Paper , or Carved Statues . And thus did not onely Amelius understand S. John , concerning the Logos , Whatsoever was made was Life in him , but also divers of the Ancient Fathers , Greek and Latin. This Deifying of Idea's , but a Piece of Pagan Poetry . Page 562 , 563 Lastly , whereas Proclus and others intermingle many Particular Gods , with those Three Universal Hypostases , as Henades and Agathotetes , Unities and Goodnesses , Substantiall above the First Intellect ; and Noes , Particular Minds or Intellects , above the First Soul ; This Hypothesis of theirs , altogether Irrationall and Absurd ; there being Nothing Essentially Goodness , Wisedom , and Sanctity , but the Three Divine Hypostases , all other Beings having onely a Participation thereof . Thus Origen expresly ; who therefore acknowledgeth no higher Rank of Created Beings , then such as the Platonists call Souls , that are Self-moveable , Vitally Unitable to Bodies , and Peccable . With whom agreeth S. Jerome , and others of the Fathers , That God is the onely Impeccable Being ; but all Understanding Creatures , Free-willed , and Lapsable . Page 564 , 565 An Opinion of Simplicius , that even in that Rank of Beings called Souls ( though not Essentially Immutable , but Self-moveable ) some are of so high a Pitch , as that they can never Degenerate , nor Sink or Fall into Vicious Habits . Insomuch that he makes a Question whether Proaeresis belong to them or no. Page 565 , 566 But whatever is to be thought of this , Origen too far in the other Extream , in denying any other Ranks of Souls above Humane ; and supposing all the Difference , that is now betwixt the highest Angels , and Men , to have proceeded only from their Merits , and different uses of their Free Will ; his Reason being this , because God would be otherwise a Prosopoleptes or Accepter of Persons . This also Extended by him to the Soul of our Saviour Christ ; as not Partially chosen to that Dignity , but for its Faithfull adherence to the Divine Word in a Prae-existent State ; which he would prove from Scripture . But if a Rank of Souls below Humane , and Specifically differing from them , as Origen himself confesses those of Brutes to be ; no reason why there might not also be other Ranks or Species Superiour to them . Page 566 , 567 But least of all can we assent to Origen , when from this Principle , That all Souls are Essentially endued with Free Will , and therefore in their Nature Peccable , he infers those Endless Circuits of Souls , Upwards and Downwards , and consequently denies them any Fixed State of Holiness and Happiness by Divine Grace : an Assertion contrary to the Tenour and Promises of the Gospell . Thus perhaps that to be understood , That Christ brought Life and Immortality to Light thorough the Gospell : not as if he were the First who taught the Soul's Immortality , a thing believed before by the Pharisaick Jews , and Generality of Pagans ; but because these held their Endless Transmigrations and Circuits , therefore was he the first who brought everlasting Life and Happiness to Light. Page 567 , 568 That Origen , a man well skilled in the Platonick Learning , and so much addicted to the Dogmata thereof , would never have gone so far into that other Extreme had there been any Solidity of Reason , for either those Henades , or Noes , of the Latter Platonists . This Opinion all one , as if a Christian should suppose , besides the First Person , or Father , a Multitude of Particular Paternities , Superiour to the Second Person ; and also besides the One Son , or Word , a Multitude of Particular Sons or Words , Superiour to the Third , the Holy Ghost . This plainly to make a Breach upon the Deity , and to introduce a company of such Creaturely Gods , as imply a Contradiction in their very Notion . Page 568 Lastly , this not the Catholick Doctrine of the Platonick School neither , but a Private Opinion onely of some late Doctours . No Footsteps of those Henades and Agathotetes to be found any-where in Plato ; nor yet in Plotinus . This Language little Older then Proclus . Nor does Plato speak of any Abstract or Separate Mind , save onely One : His Second things about the Second , being Idea's ; as his Thirds about the Third Created Beings . Plotinus also doubtfull and staggering about these Noes , he seeming sometimes to make them but the Heads or Summities of Souls . Wherefore this Pseudo-Platonick Trinity to be Exploded , as Confounding the Differences betwixt God and the Creature . Whereas the Christian Trinity Homogeneall , all Deity or Creatour ; all other things being supposed to be the Creatures of those Three Hypostases , and produced by their Joynt-Concurrence and Influence ; they being all Really but One God. Page 568 , 570 Nevertheless , these forementioned Depravations and Adulterations of that Divine Cabbala of the Trinity , not to be charged upon Plato himself , nor all the other Ancient Platonists and Pythagoreans ; some of which approached so near to the Christian Trinity , as to make their Three Hypostases all truly Divine , and Creatours , other things being the Creatures of them . ibid. First therefore , Plato himself , in his Timaeus , carefully distinguisheth betwixt God and the Creature , and determineth the bounds of each , after this manner . That the First , is that which Always Is , and was never Made ; the Second , that which is Made and had a Beginning , but truely Is not . His meaning here perverted by Junior Platonists , whom Boetius also followed . Where Plato takes it for granted , That whatsoever hath a Temporary and Successive Duration , had a Beginning ; and whatsoever had no Beginning , hath no Successive , but Permanent Duration ; and so concludes , That whatsoever is Eternall , is God ; but whatsoever exists in Time , and hath a Beginning , Creature . Page 570 , 572 Now to Plato , more Eternall Gods then One. Which not Idea's or Noemata , but true Substantiall Things ; his First , Second , and Third , in his Epistle to Dionysius , or Trinity of Divine Hypostases , the Makers or Creatours of the whole World. Cicero's Gods , by whose Providence the World and all its Parts were framed . Page 572 , 573 The Second Hypostasis in Plato's Trinity , to wit , Mind or Intellect , unquestionably Eternal , and without Beginning . The same affirmed by Plotinus also , of the Third Hypostasis , or Psyche , called the Word of the Second , as the Second , the Word of the First . Porphyrius his Testimony to this purpose in S. Cyril ; where also Mind , or the Second Divine Hypostasis , ( though said to have been Begotten from the First , yet ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Its Own-Parent , and its Own-Offspring , and said to have sprung out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-begottenly . Page 573 , 574. This Mysterious Riddle expounded out of Plotinus . The plain meaning thereof no more then this , That though this Second Hypostasis proceeded from the First , yet was it not produced by it after a Creaturely manner , nor Arbitrariously by Will and Choice , but in way of Natural and Necessary Emanation . Thus have some Christians ventured to call the Logos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Ex seipso Deum , God from himself . Page 574 , 575 Dionysius Petavius , having declared the Doctrine of Arius , that the Father was the onely Eternal God , and the Son , or Word , a Creature , made in Time , and out of Nothing ; Concludes it undeniably manifest from hence , that Arius was a German , True , and Genuine Platonist . Whereas it is most certain from hence , that Arius was no Platonist at all ; and that Petavius himself did not well understand the Platonick Doctrine . Had Plato denied the Eternity of his Second Hypostasis , called Nous , he must have denied the Eternity of Wisedom and Vnderstanding it self ; this being to him that Wisedom by which God himself is Wise , and whereby he made the World. With which agreeth also Athanasius ; Our Lord is Wisedom , and not Second to any other Wisedom : and , The Father of the Word is not himself Word : and , That was not Word and Wisedom , which produced Word and Wisedom . This in opposition to Arius , who maintained Another Word and Wisedom , Senior to that Word and Wisedom in Christ. These Platonists , so far from denying the Eternity of the Word , that they rather attributed too much to it , in making it Self-begotten . Wherefore Plato , asserting the Eternity of his Second Hypostasis , Nous or Logos , and not of the World , did thereby , according to Athanasius his own Doctrine , make it to be no Creature . Page 575 Nor is there any force at all in that Testimony of Macrobius , cited by Petavius , to the contrary , wherein the First Hypostasis is said to have Created Mind from it self , and the Second to have Created Soul ; because these Ancient Pagans did not confine the word Creare , to such a narrow sense as Christians commonly do ; but used it generally for all manner of Production . Petavius his mistake , chiefly from that Spurious Trinity of the latter Platonists , whose Third God is by themselves called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Creature . But this not the Doctrine of the Ancients . Page 576 Nevertheless , some more Reason to doubt , whether Plato's Third Hypostasis were Eternal , because in his Timaeus , he Generates the Mundane Soul. This Controversy decided , by supposing a Double Psyche , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mundane , and Supra-Mundane Soul ; the first of these called by Plotinus , a Heavenly Venus , and a Separate Soul. Wherefore though the Lower Venus , or Mundane Soul , according to Plato , made in Time together with the World ; yet the Higher Divine Soul , or Heavenly Venus , the Son of Chronus without a Mother , his Third Hypostasis , Eternal , and without Beginning . Page 576 , 577 This further Evident from hence , Because Plato in his Epistle to Dionysius , affirmeth as well of the Second , and Third , as of the First , that in all those things that are Cognate to our Humane Soul , ( or Creaturely ) there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nothing like thereunto . Page 577 Secondly , The Three Hypostases of Plato's Trinity , not onely all Eternall , but also Necessarily Existent , and Absolutely Unannihilable . Nor could the First any more Exist without the Second and Third , then the Sun without its Primary Light , and Secundary Splendor . These according to Plotinus , the Three Principles of the Universe , so that there could be neither More , nor Fewer . They also who called the Second , Autopator , signified thereby , the Necessity of its Existence . Page 577 , 578 Thirdly , These Three Platonick Hypostases , as Eternall , and Necessary , so likewise Universal , or Comprehensive of the Whole World , that is , Infinite and Omnipotent . Therefore called Principles , and Causes , and Opificers . Though Nous or Mind vulgarly lookt upon as the Highest Principle of all things , yet Plato set before it , One Most Simple Good. When Nous said by Plato , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Same Kind , with the First Cause of all things ; this all one as if he had affirmed it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Consubstantial with it . Pag. 578 , 579 Plato's Third Hypostasis , Psyche , or the Superiour Mundane Soul , called by him Zeus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also the Cause and Fountain of Life , and the Prince and King of all things . And when said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Offspring of the Highest Mind , thereby made Consubstantiall with it also . So that Plato's whole Trinity Homoousian . Page 579 Though by the Demiurgus or Opificer , Plato commonly meant the Second Hypostasis , Mind or Intellect ; yet Atticus , Amelius , Plotinus and others , called the Third or the Higher Psyche also , by that Name . Wherefore according to the Genuine Platonick , and Parmenidian Trinity , all the Three Hypostases Joynt-Creatours of the whole World. Thus Ficinus often , and Proclus . Porphyrius his Affirmation , that the Deity according to Plato , Extends to Three Hypostases . Ibid. Certain therefore , that Arius did not Platonize , but rather Athanasius and the Nicene Fathers ; who notwithstanding made not Plato , but the Scriptures , their Foundation . The Genuine Trinity of Plato and Parmenides , a Middle betwixt that of Sabellius , and that of Arius : it being neither a Trinity of Words and Names , as the Former ; nor an Heteroousious Trinity , a Confused Jumble of God and Creature together ; but Homoousious and Homogeneall : all Eternall , Necessarily Existent , Infinite or Omnipotent , and Creatour . Page 579 , 580 But that it may yet more fully appear , how far the most refined Platonick and Parmenidian Trinity , does either Agree or Disagree , with the Scripture and Christian Doctrine , Two things further to be Observed concerning it . First , that the Platonists Universally asserted an Essentiall Dependence of their Second and Third Hypostases upon the First , as also a Graduall Subordination in them . Thus Plotinus ; Chronos , or the Second Hypostasis , is in a Middle State betwixt his Father who is Greater , and his Son who is Inferiour . And that in this Eternal Generation or Emanation , no Progress Vpward , but all Downward , and a Graduall Descent . Page 580 , 581 More of the Dependence and Graduall Subordination of the Second and Third Hypostases of the Platonick Trinity , to the First . Each following Hypostasis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that before it . Philo's Offensive Expression , That the Logos , or Word , is the Shadow of God. This Gradation commonly Illustrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Effulgency or Out-shining Splendor of the Sun. Page 581 , 582 The same further manifested , from the severall Distinctive Characters , given to each Hypostasis , in the True Platonick or Parmenidian Trinity . The First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One before all things ; The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All things , as to their Distinct Idea's ; The Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Really producing All things . The First , Unity and Goodness Essentiall ; the Second , Understanding and Wisedom ; the Third , Self-Active Love and Power . The First or Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above Action : The Second or Son the Demiurgus , The Maker or contriving Architect of the World , but an Immovable Nature : The Third a Movable Deity ; and the Immediate Governour of the whole World. Amelius his Distinction of them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Page 582 , 583 The greatest Difficulty in the distinctive Characters of these Three Platonick Hypostases ; That Understanding , Reason , and Wisedom , should be made Peculiar to the Second , as if the First were therefore devoid of Mind , Reason and Wisedom . This an Arcanum of the Platonick and Pythagorick Theology : That whereas Anaxagoras , Aristotle , and the Vulgar , make Mind and Understanding , the Oldest of all things , and the Highest Principle in the Universe ; this supposes Mind , Knowledge , and Wisedom , to be , not the First , but Second . Partly because there is Multiplicity in Knowledge , but there must be Unity before Multiplicity . And partly because there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Object or Intelligible before Intellect . As also , because Intellection , or Knowledge , is not the Highest Good , or Happiness ; and therefore to be some Substantiall thing , in order of Nature Superiour to Mind . Hence concluded , that the Supreme Deity is Better then Logos , Reason , Word , or Intellect . That not Logos , from whence Logos is derived . Thus Philo ; The God before Reason or Word , better then all the Rationall Nature . But this Difficulty common to Platonism , with Christianity ; which likewise makes Word or Reason and Wisedom , not the First , but Second Hypostasis . Thus does Athanasius denie that there is any Word , Reason , or Wisedom , before the Son of God. What then ? Is the First Hypostasis therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Devoid of Reason and Mind ? Plotinus his Attempts to answer this ; That the First hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Simple Light , different from that Multiform Light of Knowledge . Again , That the First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self , and therefore Superiour to Intellect , or that which hath Intellection . ( For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self doth not Understand . ) Besides which , another Attempt also to salve this Difficulty . Page 583 , 586 The Ground of this Platonick Dependence and Subordination in the Divine Hypostases ; Because there is but One Fountain of the Godhead ; so that the Second must needs differ from the First , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendor from the Sun. Page 586 , 587 Though the Second Hypostasis said to have been Begotten , from the First ; yet this not to be taken for such a Generation , as that of Men , where Three Men , ( Father , Son , and Grandson ) all Adult , have no Essential Dependence upon one another , nor Gradual Subordination . This but an Imperfect Generation . Page 587 Furthermore , the Platonists would recommend this their Gradation in the Deity , or Subordination of Hypostases , from hence , Because by this means , not so great a Leap or Jump in the Creation , as otherwise there must be ; nor the Whole Deity screwed up to such a Disproportionate Height , as would render it Vncapable of having any Intercourse with the Lower World. Were the whole Deity , either One Simple Monade , or else an Immovable Mind , it could have no such Liberty of Will as is commonly attributed to it , nor be Affectible with any thing here below ; nor indeed any fitter Object for mens Devotion , then an Adamantine Rock . Whereas all the Phaenomena of the Deity salvable by this Platonick Gradation . Page 587 , 588 As also according to this Hypothesis , some reasonable satisfaction to be given , why just so many Divine Hypostases , and neither Fewer , nor More . Page 588 The Second thing to be Observed , concerning the Genuine Platonick , or Parmenidian Trinity ; That though the Hypostases thereof be called Three Natures , and Three Principles , and Three Opificers , and Three Gods ; yet they all Really make up but One Divinity . For the World , being Created by all Three , and yet having but One Creation , they must needs be all One Creatour . Porphyrius in S. Cyril explicitly , That , according to Plato , the Essence of the Deity extendeth to Three Hypostases . Page 588 , 589 Platonists further adde , That were it not for this Essential Dependence , and Subordination , the Three Divine Hypostases must needs be Three Co-ordinate Gods ; and no more One God , then Three Men are One Man , or Three Suns One Sun. Whereas the Sun , its Splendor , and Derivative Light , may all well be accounted One and the same Thing . Page 589 , 590 These Platonists therefore suppose , so close a Union , and so near a Conjunction , betwixt their Three Hypostases ; as no where else to be found in Nature . Plotinus , That there is Nothing between them , and That they are Onely Not the very same . They acknowledge also , their Perichoresis or Mutuall Inexistence . The Three Hypostases One Divinity to the Platonists , in the same manner , as the Centre , Radious Distance Immovable , and Movable Circumference of a Sphear , all One Sphear . The First Infinite Goodness , the Second Infinite Wisedom , the Third Infinite Active Love , and Power Substantiall . Page 590 , 591 From this full Account of the True and Genuine Platonick Trinity , it s both Agreement and Disagreement with the Christian , Plainly appeareth . First , its Agreement in the Three Fundamentall things before mentioned ; and consequently its Discrepance from A●ianism . Page 591 , 592 Secondly , its Disagreement notwithstanding , from the Now-received Doctrine , in that it supposes the Three Hypostases not to have One and the same Singular Essence , nor yet an Absolute Co-Equality , but a Graduall Subordination , and Essentiall Dependence . Vpon which account s●id by some , to Symbolize with Arianism , h●wever different from it in the Main Point . Page 592 B●sides which , the best of the Platonists , sometimes Guilty of Extravagant Expressions . Pl●tinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Th●t our Humane Soul is of the same Species with the Mundane Soul , or Third Hypostasis ; Th●t being but the Elder Sister . Which indeed is to make it Co-Essentiall or Consubstantiall with us Men , as S. Austine understood it . This a Foundation for Creature Worship or Idolatry . Why the Arians by Constantine called Porphyrianists . But this Doctrine , as Repugnant to Plato , so elsewhere Contradicted by Plotinus himself . Page 593 , 594 That notwithstanding , a Platonick Christian would Apologize for Plato and the Genuine Pythagoreans , after this manner . First , That having no Scriptures , Councills , nor Creeds , to direct them in the Darkness of this Mystery , and to guide their Language , they the more excusable , if not always Uniform , and sometimes Extravagant . More to be wondred at , that they should approach so near the Christian Truth . Page 594 , 595 And for their Gradual Subordination of Hypostas●s , and Dependence of the Second and Third upon the First ; That these Platonists h●rein the more excus●ble , because the Majority of Christian Doctors , for the first Three Centuries , seem to have asserted the same . Page 595 ▪ 596 The Platonick Christians further Apologie ; That the Platonists Intention in Subordinating their Three Hypostases , onely to exclude a Plurality of Co-ordinate Independent Gods. That none of Plato's Three Hypostases , Creatures , but that the Essence of the Godhead belongeth to them All ; they being all Eternal , Necessarily Existent , Infinite , or Omnipotent , and Creatours . Therefore in the sense of the Nicene Councill , Consubstantiall and Co-equall . The Essence of the Godhead , wherein all the Three Hypostases agree , as well to the Fathers , as Platonists , Generall and Universall . Page 596 , 597 Besides which , the Genuine Platonists would acknowledge also , all their Three Hypostases to be Homoousian , Co-essentiall or Consubstantiall ▪ yet in a further Sense ; as making up One Entire Divinity : As the Root , Stock and Branches , Co-essentiall to a Vine . The Trinity not so Undivided , as if Three were not Three in it . The Inequality and Subordination in the Platonick Trinity , within the Deity it self onely , and in the Relation of the Hypostases to one another ; they being ad extrà all One and the same God , Joyntly Concurring in the same Actions , and in that respect , devoid of Inequality . Page 597 , 598 Furthermore , the Platonick Christian would urge , That according to the Principles of Christianity it self , there must needs be some Dependence and Subordination in these Hypostases , in their Relation to one another ; a Priority and Posteriority of Order and Dignity : That which is Originally of it Self , having some kind of Priority and Superiority , over th●t which is wholly Derived from it . The Second and Third Hypostases , not so Omnipotent as the First , because not able to Beget or Produce that . Hence the First styled by Macrobius , the Most Omnipotent of all . Sundry passages in Scripture , favouring this Hypothesis , as also Orthodox Fathers . Athanasius his Resemblances to the Originall Light and the Secondary Splendor ; to the Fountain and the Stream , the Root and the Branch , the Water and the Vapour . The Equality asserted by the Orthodox , in way of opposition to the Arian Inequality , of God and Creature ; That they Equally God , or Uncreated . Notwithstanding which , some Inequality amongst them allowed by Petavius and others , as This God , and That Person . Page 599 , 600 However , no necessity of any more Inequality and Subordination in the Platonick , then in the Christian Trinity ; they being but Infinite Goodness , and Infinite Wisedom , and Infinite Active Love , and Power Substantiall . Another Hypothesis of some Platonists , hinted by S. Austine out of Porphyry , which makes the Third Hypostasis a Myddle betwixt the First and Second ; and implies , not so much a Gradation , as a Circulation in the Trinity . Page 600 , 601 As for the Platonists supposing their Three Hypostases ( though One Entire Divinity ) to have their Distinct Singular Essences , without which they conceive they could be nothing but Three Names ; the Platonick Christian would make this Apology ; That the Orthodox Fathers themselves were generally of this persuasion , That the Essence of the Godhead wherein all the Three Persons agree , not One Singular , but onely One Common or Universal Essence . Their Distinction to this purpose , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that the former was Common or Generical , the latter Singular or Individual . Theodoret , Basil , and many others . Petavius his acknowledgement , that the Greeks Vniversally agreed herein . Page 601 , 602 The Opinion of Gregory Nyssen , Cyril , Damascen , and others ; That the Persons of the Trinity no otherwaies One , then as Three Individuals under the same Species , or as Three Men agree in the same common Humanity . These the Chief Asserters of an Absolute , Independent , and Un-subordinate Co-equality . This the onely fault that S. Cyril finds in the Platonists , that they did not assert such a Consubstantiality . Whereas this Trinity , Tritheism : the Three Persons thereof being no more One God , then Three Men are One Man , However this certain , that these Fathers did not suppose , the Three Hypostases of the Trinity to have all the same Singular Essence . Another Extream , that sprung up afterwards in the room of the former Tritheism , and owned by no other Authority , then of a Lateran Councill . Page 603 , 604 And that this Sameness of Singular Essence was not asserted by the Nicene Fathers , and first Opposers of Arius ; First , clearly acknowledged by Petavius . Page 604 , 605 But this further Evident from hence ; Because the same Orthodox Fathers , who opposed Arianism , did also condemn Sabellianism ; which asserted , Father , Son , and Holy Ghost , to be but One Hypostasis , that is , to have but One and the same Singular Essence ; and consequently acknowledged no other Trinity then of Names or Words . Page 605 It appeareth also from hence , Because the Word Homoousios had never any other Sense , then to signify the Agreement of things Numerically differing , in some Common and General Nature or Essence . S. Basil , That the same thing is not Homoousious , Co-essential , or Consubstantial with it self ; but always One thing with another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plotinus . So also in Athanasius , he affirming the Branches to be Homoousious and Congenerous with the Root . Besides which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by Athanasius , and others , as Synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . None of which words signify an Identity of Singular Essence , but General or Universal onely . The Council of Chalcedon , That our Saviour Christ as to his Humanity , was Homoousious or Consubstantial with us Men. Thus does Athanasius deny , the Son or Word , as such , to be Homoousious or Consubstantial with Creatures ; as also he affirmeth men to be Consubstantial with one another ; every Son Consubstantial and Co-essential with his Father . Page 605 , 606 Moreover the Sense of the Nicene Fathers , in their Consubstantiality , may more fully appear from the Doctrine of Arius opposed by them ; which made the Son a Creature , and therefore ( as Athanasius writeth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence or Substance from the Father . Proved clearly from Athanasius , that by the Consubstantiality of the Word , was meant no more then its being not a Creature , or Uncreated . Page 606 , 608 Further Proof , out of Athanasius , that by Consubstantiality , is not meant a Sameness of Singular , but onely of General Essence . As also out of S. Austine . Page 608 , 611 Lastly , That the Homoousian Fathers did not assert against Arius , a Sameness of Singular Essence , evident from their Disclaiming those two other words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as having a Sabellian Sense in them , ) the former by Epiphanius , the latter by Athanasius . So that they who asserted the Son to be Homoousious , Consubstantial with the Father , denied him to be Monoousious or Tautoousious , that is , to have the same Singular Essence . Page 612 613 From all these Considerations , concluded by the Platonick Christian , Th●t as the Genuine Trinity of Plato agreed with that of the Orthodox Christians , in being not Heteroousian , but Homoousian , Co-essential or Consubstantial ; not made up of God and Creature , but all Homogeneal of Uncreated , or Creatour : so did the Trinity of the First Orthodox Anti-Arians herein agree with the Platonick Trinity ; that it was not Monoousian , or Tautoousian , One and the same Singular Essence , under Three Names or Notions onely ; but really Three Hypostases or Persons . Page 612 Nevertheless , here remaineth a Question to be Answered ; Whether Athanasius , the Nicene Fathers , and all the First Anti-Arians did therefore assert the same thing with Greg. Nyssen . Cyril , and others , That the Three Persons in the Trinity , were but Three Co-ordinate Individuals , under the same Species , having onely a Specifick Unity or Identity ; ( besides Consent of Will ) or that they all agree in the Uncreated Nature onely . This Grossly asserted in the Dialogues of the Trinity , Vulgarly Imputed to Athanasius ; and to that purpose also , That Three Men are not Three Men , but onely then when they Dissent from one another in Will and Opinion . But these Dialogues Pseudepigraphous . Nevertheless to be Granted , that Athanasius himself , in that Book of the Common Essence of the Persons , seems to lay something too much Stresse upon this Common Nature , Essence , or Substance , of the Three Persons , as to the making of them all but One God. However , it is certain he does not there rely upon that alone ; and elsewhere acknowledgeth it to be insufficient . The true Reason , why Athanasius laid so great a Stresse upon the Homoousiotes , not because this alone would make them One God , but because they could not possibly be One God without it . For if the Father be Uncreated , and the Son a Creature , then can they not both be One God. Several Passages of Athanasius Cited to this purpose . Those Expressions in him of One Godhead , and the Sameness of the Godhead , and One Essence or Substance in the Trinity , not so to be understood , as if the Three Persons were but several Names , Notions , or Modes of One Thing . Page 612 , 616 Wherefore though Athanasius lay his Foundation in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common Specifick Unity of the Persons , ( which is their Consubstantiality , ) in order to their being One God ; yet does he superadde other Considerations also thereunto . A● first of all this , That they are not Three Principles , but onely One ; the Essence of the Father being the Root and Fountain of the Son and Spirit : and the Three Hypostases , gathered together under One Head. Where Athanasius implies , That were they perfectly Co-ordinate and Independent , they would not be One , but Three Gods. Page 616 In the next place , he further addeth ; That these Three Hypostases are not Three Separated Disjoined Things , but Indivisibly United ; as the Splendor is Indivisible from the Sun , and Wisedom from him that is Wise. That neither of these Persons could be without the other ; nor any thing come between them : they so immediately Conjoyned together , as that there is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Continuity betwixt them . Page 616 , 617 Thirdly , Athanasius goes yet higher ; affirming these Three Hypostases , not onely to be Indivisibly Conjoyned , but also to have a Mutual Inexistence in each other . This afterwards called an Emperichoresis . That of our Saviour , I am in the Father , and the Father in me , therefore Quarrelled at by the Arians , because they conceived of Things Incorporeal , after a Corporeal manner . That the Godhead of the Son , is the Godhead of the Father ; and the Father exercises a Providence over all , in the Son. Page 617 , 619 Lastly , Athanasius also in Sundry Places , supposes the Three Divine Hypostases to make up one Entire Divinity ; as the Fountain and the Stream make up one entire River ; the Root , Stock , and Branches , one entire Tree . Accordingly the word Homoousios used by Athanasius , in a further Sense , not onely to signify things Agreeing in one Common and General Essence , but also such as Essentially Concurr to the making up of One Entire thing . That the Three Hypostases do Outwardly , or Ad extrà , produce all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and the self-same Action ; the Father , By the Word , In the Holy Spirit , doing all things . That all this Doctrine of Athanasius would have been readily assented to by Plato and his Genuine Followers . The Platonick Christian therefore Concludeth , That there is no such Real Difference , betwixt the Genuine Platonick Trinity , and that of the First Orthodox Anti-Arian Fathers , as some conceive . From which notwithstanding that Tritheistick Trinity , of S. Greg. Nyssen , Cyril , and others , of Three Co-ordinate Individuals under the same Species , ( as Three Men ) seems to have been a Deviation . Page 619 , 620 Hitherto the Platonick Christians Apology , for the Genuine Platonick Trinity ; or Endeavour to reconcile it with the Doctrine of the Ancient Church : Where nothing is asserted by our selves , but all Submitted to the Judgement of the Learned in these Matters . And whatsoever in Plato's Trinity shall be found Discrepan● from the sense of the First Orthodox Anti-Arian Fathers , utterly disclaimed by us . Athanasius a great Instrument of Divine Providence , for preserving the Christian Church from Lapsing into a kind of Paganick and Idolatrous Christianity . ibid. The Reason of this Apology , for the Genuine Platonick Trinity ; Because it is against the Interest of Christianity , that this should be made more Discrepant from the Christian , then indeed it is . Moreover certain , that this Genuine Platonick Trinity was Anti-Arian ; or rather the Arian , Anti-Platonick . Wherefore Socrates wondered , that Georgius and Timotheus Presbyters , should adhere to the Arian Faction ; when one of them was accounted much a Platonist , the other an Origenist . Page 620 , 621 Furthermore , Platonick Pagans after Christianity , highly approved of the Beginning of S. John's Gospell , concerning the Logos , as exactly agreeing with their Platonick Doctrine . Thus Amelius in Eusebius , and others . A Platonist in S. Austine , That it deserved to be writ in Golden Letters , and set up in some Eminent places , in every Christian Church . But that which is most of all Considerable , to Justify this Apology , The generality of Christian Fathers , before and after the Nicene Councill , look'd upon this Platonick Trinity , if not as really the Same thing with the Christian , yet as approaching so near thereunto , that it differed chiefly in Circumstances , or Manner of Expression . Thus Justin Martyr , Clemens Alexandrinus , Origen , S. Cyprian , or the Authour of the Book De Spiritu Sancto , Eusebius Caesariensis ; and , which is most of all to the purpose , Athanasius himself ; he giving a Signal Testimony thereunto . To which may be added , S. Austine , and Theodoret. S. Cyril , though blaming the Platonick Subordination , ( Himself supposing the Trinity to be Three Co-ordinate Individuals , under the same Specifick Nature of the Godhead ) yet acknowledges that Plato was not altogether ignorant of the Truth , &c. But that Plato's Subordination , of his Second Hypostasis to the First , was not ( as the Arian ) of a Creature to the Creatour ; already made unquestionably Evident . Page 621 , 625 Wherefore a Wonderfull Providence of Almighty God here to be taken notice of ; That this Doctrine , of a Trinity of Divine Hypostases , should be entertained in the Pagan World before Christianity , as it were to prepare a way for the Reception of it amongst the Learned . Which the Junior Platonists were so sensible of , that besides their other Adulterations of the Platonick Trinity before mentioned ▪ ( for the Countenancing of their Polytheism and Idolatry ) they at length Innovated and Altered the whole Cabbala ; now no longer acknowledging a Trinity , but at least a Quaternity of Divine Hypostases ; namely , before and besides the Trinity , another Hypostasis superiour thereunto , and standing alone by it self . This first started by Iamblichus , carried on by Proclus , taken notice of by S. Cyril : besides which , Proclus also added other Phantastick Trinities of his own . Page 625 , 627 Another Advantage of this Platonick Trinity , extending to the present time ; perhaps not Vnintended also by Divine Providence , to abate the Confidence of those Conceited Wits , who so boldly decry the Trinity for Non-sense , Absolute Contradiction to Reason , and Impossibility ; when they shall find , that the Best and Freest Wits amongst the Pagans , though having no Scripture-Revelation to impose upon them , were yet fond of this Hypothesis . Page 627 And now it sufficiently appears , That the Ancient Platonists and Pythagoreans , were not to be taxed for Polytheists and Idolaters , in giving Religious Worship to their Three Divine Hypostases . One grand Design of Christianity , to free the World from Idolatry and Creature-Worship : And this the reason , why the Ancient Fathers so zealously opposed Arianism , because it thwarted that Design ; it Paganizing and Idolatrizing that , which was intended for the Unpaganizing of the World. One Remarkable Passage of Athanasius to this purpose . Page 627 , 629 Where First Observable , That Athanasius expresly affirmeth the Pagans to have Worshipped onely One Uncreated , and Many Created Gods. Thus Greg. Naz. That there was but One Divinity amongst the Pagans also . And Irenaeus , That they attributed the first place of the Deity to One Supreme God , the Maker of this Universe . And Secondly , That to Athanasius , and all those other Fathers , who charged the Arians with Idolatry , this was supp●sed not to consist in Worshipping Many Independent ▪ and Self-Existent Gods , but in giving Religious Worship to Creatures : As the Arians g●ve a Religious Worship to the Son or Word , supposed by themselves to be but a Creature . Page 629 ▪ 630 But if Arians guilty of Polytheism or Idolatry , for bestowing Religious Worship upon the Son , or Word , as a Creature , ( though the Chief of Creatures , and that by which all others were Made ) much more they guilty hereof , who Religiously worshipped other Inferiour Beings . Athanasius ; That no Creature the Object of Religious Worship , and That the Orthodox worshipped the Divinity , in the Humanity of our Saviour Christ. Nestorius branded with the name of a Man-worshipper . Some suppose That necessary to Idolatry , which is Impossible ; to Worship more then One , as Omnipotent , or with Mental Latria . Page 630 ▪ 632 And now have we sufficiently Answered the Objection against the Naturality of the Idea of God , as including Oneliness in it ; from the Pagan Polytheism . What farther here intended concerning the same , ( as a Foundation for our Defence of Christianity ) differred , to make room for a Confutation of all the Atheistick Arguments . CHAP. V. A Particular Confutation of all the Atheistick Grounds . THE First Atheistick Argument ; That there is no Idea of God. That in Answer to this , The Idea of God hath been already declared : viz. A Perfect Understanding Being , Unmade , or Self-Existent from Eternity , and the Cause of all other Things . In which , Nothing Unconceivable , nor Contradictious . Th●t these Confounded Atheists themselves , who deny that there is any Idea of God at all , must notwithstanding of necessity suppose the contrary ; because otherwise , denying his Existence , they should deny the Existence of Nothing . And that they agree also with Theists in the same Idea ; The one denying the Existence of that , which the other Asserteth , Than an Understanding Nature is the Original of all things . This Idea of God , as containing Oneliness and Singularity in it , not onely largely Defended and made good against that Objection from the Pagan Polytheism ; but also Proved , that the Generality of Mankind have a Natural Prolepsis or Anticipation in their Minds , concerning the Real and Actual Existence of such a Being . Atheists but Monsters , and Anomalies of mankind . This a sufficient Confutation of the First Atheistick Argument . Page 633 , 634 Nevertheless , That Atheists may not Pretend , any of their Strength to be Concealed ; all their Particular Exceptions against the Idea of God here Declared , being Five . Their First Exception , That we can have no Ide● nor Thought of any thing not Subject to Sense ; much less any Evidence of the Existence thereof . The Answer . First , That whereas the Atheists suppose Sense to be the Onely Knowledge , or at least Original Knowledge ; Sense as such is not Knowledge , or Understanding ; because if it were , then every one that sees Light and Colours , or feels Heat and Cold , would understand Light and Colours , Heat and Cold. Plainly proved also , from that Atomick Philosophy , ( which the Epicurean Atheists so much pretend to , ) That there is a Higher Faculty of the Soul , which Judges of Sense , detects the Phantastry thereof , resolves Sensible Things into Intelligible Principles , &c. No Passion able to make a Judgement , either of it self , or of other things . The Confounded Democritus himself , sometimes acknowledged Sense to be but Seeming and Phantasy , and not to reach to the Absolute Truth and Reality of Things . He therefore Exploded Qualities out of the Rank of Entities , because Unintelligible ; concluding them to be but our Own Phantasms . Vndeniably Evident , that we have Idea's , Notions , and Thoughts , of many things that never were in Sense , and whereof we have no Genuine Phantasms . Atheists attend not to their own Cogitations . That Opinion , That there is Nothing in the Understanding which was not before in Sense , False and Atheistical . Men having a Notion of a Perfect Understanding Being , the Cause of all things , as the Object of their Devotion ; the Atheists notwithstanding , would here Perswade them that they have none , and that the thing is a Non-Entity , meerly because they have no Sensible Idea , or Phantasm thereof . And so may they as well prove , not onely Reason and Understanding , Appetite and Volition , to be Non-Entities ; but also Phancy and Sense it self ; neither of these falling under Sense , but onely the Objects of them . Were God indeed Corporeal , as some mistaken Theists suppose , yet his Essence chiefly consisting in Mind and Understanding , this of him could not possibly be subject to Sense . But that there is also Substance Incorporeal , which therefore in its own Nature is Insensible , and that the Deity is such , will be elsewhere Demonstrated . Page 634 , 637 Though the Evidence of Singular Bodies Existing , depend upon the Information of Sense ; yet the Certainty of this very Evidence , not from Sense alone , but a Complication of Reason and Understanding with it . Sense Phantastical , not reaching to the Absolute Truth of things ; and obnoxious to Delusion . Our own Imaginations , taken for Sensations and Realities , in Sleep , and by Melancholized persons when awake . Atomick Atheists themselves , assert the Existence of such things as they have no Sense of ; Atoms , Membranes , or Exuvious Images of Bodies , nay Incorporeal Space . If the Existence of Nothing , to be acknowledged , which falls not under Sense , then not the Existence of Soul and Mind . God the Great Mind , that Rules the whole Universe ; whence our Imperfect Minds derived . The Existence of that God , whom no Eye can see , Demonstrated by Reason from his Effects . Page 637 , 638 The Second Atheistick Pretence against the Idea of God , and his Existence ; from Theists own acknowledging Him to be Incomprehensible ; from whence they infer him to be a Non-Entity . Here perhaps it may be Granted , in a right Sense , that whatsoever is altogether Unconceivable , is either in It self , or at least to Vs , Nothing . How that of Protagoras , That Every man is the measure of all things to himself , in his Sense false . Whatsoever any man 's shallow understanding cannot clearly comprehend , not therefore to be presently expunged out of the Catalogue of Beings . Nevertheless according to Aristotle , the Soul and Mind in a manner All things . This a Crystalline Globe , or Notional World , that hath some Image in it of whatsoever is contained in the Real Globe of Being . Page 638 But this Absolutely False ; That whatsoever cannot be fully Comprehended by us , is therefore utterly Unconceivable , and consequently Nothing . For we cannot fully Comprehend Our selves , nor have such an Adequate Conception of any Substance , as perfectly to Master and Conquer the same . That of the Scepticks so far True , That there is Something Incomprehensible in the Essence of Every thing ; even of Body it self . Truth Bigger then our Minds . Proper to God Almighty , ( who alone is wise ) perfectly to Comprehend the Essences of all things . But it follows not from hence , that therefore we have no Idea nor Conception at all of any thing . We may have a Notion or Idea of a Perfect Being , though we cannot fully Comprehend the same by Our Imperfect Minds ; as we may See and Touch a Mountain , though we cannot Enclasp it all round within our Arms. This therefore a False Theorem of the Atheists , That whatsoever cannot be fully Comprehended by Mens Imperfect Vnderstandings , is an Absolute Non-Entity . Page 638 , 639 Though God more Incomprehensible then other Things , because of his Transcendent Perfection ; yet hath he also more of Conceptibility : as the Sun , though dazling our Sight , yet hath more of Visibility , also , then any other Object . The Dark Incomprehensibility of the Deity , like the Azure Obscurity of the Transparent Aether , not any thing Absolutely in it self , but onely Relative to us . Page 639 , 640 This Incomprehensibility of the Deity so far from being an Argument against its Existence , that certain , on the Contrary , were there Nothing Incomprehensible to our Imperfect Minds , there could be no God. Every thing Apprehended by some Internal Congruity . The Scantness and Imperfection of our Narrow Understandings , must needs make them Asymmetral or Incommensurate , to what Absolutely Perfect . Page 640 Nature it self Intimates , That there is Something Vastly Bigger then our Mind and Thoughts , by those Passions Implanted in us , of Devout Veneration , Adoration , and Admiration , with Ecstasie and Pleasing Horrour . That of the Deity which cannot enter into the Narrow Vessels of our Minds , must be otherwise apprehended , by their being Plunged into it , or Swallowed up and Lost in it . We have a Notion or Conception of a Perfect Being , though we cannot fully Comprehend the same ; because our selves being Imperfect , must needs be Incommensurate thereunto . Thus no Reason at all , in the Second Atheistick Pretence , against the Idea of God , and his Existence ; from his Confessed Incomprehensibility . ibid. The Third follows , That Infinity , supposed to be Essentiall to the Deity , is a thing Perfectly Unconceivable , and therefore an Impossibility , and Non-Entity . Some Passages of a Modern Writer to this purpose . The meaning of them . That there is Nothing of Philosophick Truth in the Idea or Attributes of God , nor any other Sense in the words , then onely to signify the Veneration and Astonishment of mens own Minds . That the word Infinite , signifies Nothing in the Thing it self so called , but onely the Inability of our Understandings , and Admiration . And since God by Theists , is denied to be Finite , but cannot be Infinite , therefore an Unconceivable Nothing . Thus another Learned Well-willer to Atheism , That we have no Idea of Infinite , and therefore not of God. Which in the Language of Atheists , all one as to say , that He is a Non-Entity . Page 640 , 641 Answer . This Argument , That there can be nothing Infinite , and therefore no God ; proper to the Modern and Neoterick Atheists onely ; but Repugnant to the Sense of the Ancients . Anaximander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infinite Matter , though Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the True Deity . Formerly both Theists and Atheists agreed in this ; That there must be Something or other Infinite , either an Infinite Mind , or Infinite Matter . The ancient Atheists also asserted , a Numericall Infinity of Worlds . Thus do Atheists Confute or Contradict Atheists . Page 641 , 642 That the Modern Atheists do no less Contradict Plain Reason also , and their very Selves , then they do their Predecessours , when they would disprove a God from hence , Because there can be Nothing Infinite . For First , Certain , that there was something or other Infinite in Duration , or Eternal without Beginning : Because , If there had been once Nothing , there could never have been Any thing . But hardly any Atheists can be so Sottish , as in good earnest to think there was once Nothing at all , but afterward Sensless Matter Happened to Be. Notorious Impudence in them , who assert the Eternity of Matter , to make this an Argument against the Existence of a God ; Because Infinite Duration without Beginning , an Impossibility . Page 642 , 643 A Concession to the Atheists of these Two Things ; That we neither have a Phantasm of any Infinite , because there was never any in Sense ; and that Infinity is not fully Comprehensible by Finite Understandings neither . But since , Mathematically Certain , That there was something Infinite in Duration , Demonstrated from hence , against Atheists , That there is Something Really Existing , which we have neither any Phantasm of , nor yet can fully Comprehend in our Minds . ibid. Further Granted , That as for Infinity of Number , Magnitude , and Time without beginning ; as we have no Phantasm nor full Comprehension of them , so have we neither any Intelligible Idea , Notion or Conception : From whence it may be Concluded , That they are Non-Entities . Number Infinite in Aristotle , onely in a Negative Sense , because we can never come to an End thereof by Addition . For which very Reason also , there cannot possibly be any Number Positively Infinite , since One or More may always be Added . No Magnitude so Great neither , but that a Greater may be Supposed . By Infinite Space , to be Vnderstood , Nothing but a Possibility of more and more Body , further and further Infinitely , by Divine Power ; or that the World could never be made so Great , as that God was not able to make it still Greater . This Potential Infinity , or Indefinity of Body , seems to be mistaken , for an Actual Infinity of Space . Lastly , no Infinity of Time Past , because then there must needs be Time Past , which never was Present . An Argument of a Modern Writer . Reason therefore Concludes , neither the World nor Time , to have been Infinite in Past Duration . Page 643 , 644 Here will the Atheist think he has got a Great Advantage , for disproving the Existence of a God ; Th●y who thus take away the Eternity of the World , taking away also the Eternity of a God. As if God could not be Eternal otherwise , then by a Successive Flux of Infinite Time. But we say , that this affordeth a Demonstration of a God ; Because since both the World and Time had a Beginning ; there must of necessity be Something , whose Duration is not Successive , but Permanent , which was the Creatour of them both . Wherefore the Atheists can here onely make Grimaces , and Quibble upon Nunc-Stans ; as if this Standing Eternity of the Deity , were nothing but a Pitifull Moment of Time Standing still ; and as if all Duration must needs be the same with ours , &c. Page 644 , 645 Concluded , That Infinite and Eternal , are not Words which signify Nothing in the thing it self , but onely the Idle Progress of our Minds , or our own Ignorance , Stupid Astonishment , and Veneration : not meer Attributes of Honour and Complement , but Attributes belonging to the Deity , ( and that alone ) of the most Philosophick Truth . And though we have no Ad●quate Comprehension thereof , yet must we have some Notion of that , which we can Demonstrate to belong to Something . Page 645 , 646 But the Thing which the Atheists Principally Quarrel with , is Infinite Power , or Omnipotence ; which they pretend also to be utterly Unconceivable , and Impossible , and a Name of Nothing . Where indeed our Modern Atheists have the joint Suffrage of the Ancients also , who concerned themselves in Nothing more , then Disproving Omnipotence , or Infinite Power . ib. This Omnipotence , either Wilfully or Ignorantly Misrepresented by Atheists , as if it were a Power of doing things Contradictious . An Irony of a Modern Atheist ; That God could turn a Tree into a Syllogism . The Absurd Doctrine of Cartesius ; That God could have made Twice two , not to have been Four ; or the Three Angles of a Triangle , not to be Equal to two Right . This to make one Attribute of the Deity Devour and Destroy another ; Infinite Will and Power , Infinite Understanding and Wisedom . To suppose God to Understand and be Wise , onely by Will , Really to give him no Understanding at all . God not so Omnipotent , as that he can destroy the Intelligible Natures of things ; which were to Baffle and Befool his own Wisedom . Infinite Power , That which can doe all that is Possible ; that is , Conceivable , or Implies no Contradiction . The very Essence of Possibility , Conceptibility . And thus all the Ancient Theists . Absurd for Atheists to say , that a Power of doing Nothing but what is Conceivable , is Unconceivable . ibid. 646 But because Atheists look upon Infinity as such a Mormo , we shall take off the Vizard from it ; by declaring , That it is Really nothing else but Perfection . Infinite Understanding and Knowledge , Perfect Understanding , without any Defect , and the Knowledge of all things Knowable . Infinite Power , Perfect Power , or a Power of doing all things Possible . Infinite Duration , Perfection of Essence . Because Infinity , Perfection ; therefore Nothing which includeth any thing of Imperfection in the Essence of it , can be truly and properly Infinite ; as Number , Magnitude , and Time : all which can but Counterfeit Infinity . Nothing One way Infinite , which is not so Every way , or a Perfect Being . Page 647 , 648 Now , That we have an Idea of Perfection , plain from that of Imperfection . Perfection First in Order of Nature , as the Rule and Measure . This not the want of Imperfection , but Imperfection the want of Perfection . A Scale or Ladder of Perfections in Nature , Perceived by means of that Idea , which we have of a Being Absolutely Perfect , the Measure of them . Without which , we could not take notice of Imperfection , in the most Perfect of all those things which we ever had Sense of . Boëtius ; That whatsoever is Imperfect in any kind , Implies something in that kind Perfect , from whence it was derived . And that the Nature of things took not Beginning , from any thing Incompleat and Imperfect ; but descended downward , from what was Absolutely Perfect , by steps and degrees , Lower and Lower . Page 648 Wherefore since Infinite , the same with Perfect ; we having a Notion of the Latter , must needs have of the Former . And though the Word Infinite be Negative , yet is the Sense Positive . Finite the Negation of Infinite , as which in order of Nature is before it ; and not Infinite of Finite . However , in things Vncapable of True Infinity ; Infinity being here a meer Imaginary thing and Non-Entity , can be onely conceived by the Negation of Finite , as Nothing is , by the Negation of Something . An Infinite Being , Nothing but a Perfect Being , such as never Was Not , and could produce all things Possible , or Conceivable . Page 648 , 649 The Fourth Atheistick Pretence against the Idea of God ; That it is an Arbitrarious Compilement of Contradictious Notions . Where First we deny not , but that as some Religionists Extend the Divine Power to things Contradictious , so may others compound Contradictions together in the Nature of the Deity . But it does not follow from thence , that Theology it self is therefore Contradictious , no more then that Philosophy is so , because some Philosophers also hold Contradictious things : Or that Nothing is Absolutely True , neither in Divinity , nor Philosophy , but all Seeming , and Phantastical ; according to the Protagorean Doctrine . Page 649 , 650 But though it be True , That whatsoever really Implies a Contradiction , is a Non-Entity ; yet is this Rule Obnoxious to much Abuse , when whatsoever mens shallow Vnderstandings cannot reach to , is therefore presently cried down by them , as an Impossibility or Nothing . As when the Atheists , and Materialists , explode Incorporeal Substance upon this Pretence ; or make it onely an Attribute of Honour , expressing the Veneration of Mens Minds , but signifying Nothing in Nature , nor having any Philosophick Truth . But the Atheists true meaning in this Objection , and what kind of Contradictions they are , which they impute to all Theology , may appear from a Passage of a Modern Writer : Namely , such as these ; when God is said to Perceive Sensible Things , and yet to have no Organs of Sense ; as also to Understand , and yet to have no Brains . The Vn-disguised meaning of the Writer , That Religion is not Philosophy , but Law , and all meer Arbitrary Constitution ; nor God a Subject of Philosophy , as all Real Things are ; he being no True Inhabitant of the World or Heaven , but onely of mens Brains and Phancies ; and his Attributes signifying neither True nor False , nor any thing in Nature , but onely mens Reverence and Devotion , towards what they Fear . And so may any thing be said of God , no matter what , so it be agreeable to Civil Law. But when men mistake Attributes of Honour , for Attributes of Philosophick Truth ; that is , when they will suppose such a thing as a God Really to Exist ; then is all Absurd Nonsense and Contradiction . God's Understanding without Brains , no Contradiction . Page 650 , 651 Certain , That no Simple Idea , as of a Triangle , or a Square , can be Contradictious to it self ; much less can the Idea of a Perfect Being , the most Simple of all . This indeed Pregnant of many Attributes , which if Contradictious , would render the whole a Non-Entity ; but all the Genuine Attributes of the Deity , as Demonstrable of a Perfect Being , as the Properties of a Triangle , or a Square ; and therefore can neither be Contradictious to it , nor one another . Page 652 Nay , the Genuine Attributes of the Deity , not onely not Contradictious , but also all Necessarily Connected together . ibid. In Truth , All the Attributes of the Deity , but so many Partial and Inadequate Conceptions of One and the Same Perfect Being , taken into our Minds , as it were , by Piece-meal . ibid. The Idea of God , neither Fictitious , nor Factitious . Nothing Arbitrarious in it ; but a most Natural and Simple Idea , to which not the Least can be Added , nor any thing Detracted from it . Nevertheless , may there be different Apprehensions concerning God ; every one that hath a Notion of a Perfect Being , not Vnderstanding all that Belongeth to it ; no more then of a Triangle , or of a Sphear . ibid. 653 Concluded therefore , That the Attributes of God , No Confounded Non-sense of Religiously Astonished Minds , huddling up together all Imaginable Attributes of Honour , Courtship , and Complement ; but the Attributes of Necessary Philosophick Truth : and such as do not onely speak the Devotion of mens Hearts , but also declare the Reall Nature of the thing . Here the Wit of a Modern Atheistick Writer , ill placed . ( Though no doubts , but some , either out of Superstition , or Ignorance , may Attribute such things to the Deity , as are Incongruous to its Nature . ) Thus the Fourth Atheistick Pretence , against the Idea of God , Confuted . Page 653 , 654 In the next place , The Atheists think themselves concerned , to give an Account of this Unquestionable Phaenomenon ; the General Persuasion of the Existence of a God , in the Minds of men , and their Propensity to Religion ; whence this should come , if there were no Reall Object for it in Nature . And this they would doe by Imputing it , partly to the Confounded Nonsense of Astonished Minds , and partly to the Imposture of Politicians . Or else to these Three Things ; To Mens Fear ; and to their Ignorance of Causes ; and to the Fiction of Law-Makers and Civil Sovereigns . Page 654 The First of these Atheistick Origins of Religion ; That Mankind by reason of their Natural Imbecillity , are in continual Solicitude and Fear concerning Future Events , and their Good and Evil Fortune . And this Passion of Fear raises up in them for an Object to it self , a most Affrightfull Phantasm ; of An Invisible Understanding Being , Omnipotent , &c. They afterwards Standing in awe of this their own Imagination , and Tremblingly Worshipping the Creature of their own Fear and Phancy . Page 654 The Second Atheistick Origin of Theism and Religion ; That Men having a Naturall Curiosity , to Enquire into the Causes of things , wheresoever they can discover no Visible and Naturall Causes , are prone to Feign Causes Invisible and Supernatural . As Anaxagoras said , never to have betaken himself to a God , but onely when he was at a loss for Necessary Materiall Causes . Wherefore no wonder if the Generality of Mankind , being Ignorant of the Causes of all or most Things , have betaken themselves to a God , as to a Refuge and Sanctuary for their Ignorance . Page 654 , 655 These two Accounts of the Phaenomenon of Religion ; from mens Fear and Solicitude and from their Ignorance of Causes and Curiosity ; Joyned together by a Modern Writer . As if the Deity were but a Mormo or Bugbear , raised up by mens Fear , in the Darkness of their Ignorance of Causes . The Opinion of other Ghosts and Spirits also , deduced from the same Originall . Mens taking things Casuall for Prognosticks , and being so addicted to Omens , Portents , Prophecies , &c. From a Phantastick and Timorous Supposition , That the things of the World are not disposed of by Nature , but by some Understanding Person . Page 655 But lest these Two Accounts of the Phaenomenon of Religion , should prove Insufficient ; the Atheists superadde a Third , Imputing it also to the Fiction and Imposture of Civill Soveraigns ; who perceiving an advantage to be made from hence , for the better keeping men in Subjection , have thereupon Dextrously laid hold of mens Fear and Ignorance ; and Cherished those Seeds of Religion in them , from the Infirmities of their Nature : Confirming their Belief of Ghosts and Spirits , Miracles , Prodigies , and Oracles , by Tales , publickly Allowed and Recommended . And that Religion might be every way Obsequious to their Designs ; have perswaded the People , that Themselves were but the Interpreters of the Gods , from whom they Received their Laws . Religion an Engin of State ; to keep men busily Employed ; Entertain their Minds ; render them Tame and Gentle , apt for Subjection and Society . Page 655 , 656 All this not the Invention of Modern Atheists . But an Old Atheistick Cabbal ; That the Gods made by Fear . Lucretius ; That the Causes of Religion , Terrour of Mind and Darkness : and that the Empire of the Gods owes all its Being to mens Ignorance of Causes , as also , that the Opinion of Ghosts proceeded from mens not knowing how to distinguish their Dreams , & other Frightfull Phancies , from Sensations . Page 656 , 657 An Old Atheistick Surmize also ; That Religion a Political Invention . Thus Cicero . The Atheists in Plato , That the Gods are not by Nature , but by Art and Laws onely . Critias , one of the Thirty Tyrants of Athens , his Poem to this purpose . Page 657 , 658 That the Folly and Falsness of these Three Atheistick Pretences , for the Origin of Religion , will be fully Manifested . First , As to that of Fear and Phancy . Such an Excess of Fear , as makes any one constantly Believe the Existence of that , for which no manner of Ground , neither in Sense nor Reason , highly tending also to his own Disquiet ; Nothing less then Distraction . Wherefore , the generality of mankind here affirmed by Atheists , to be Frighted out of their Wits , and Disstempered in their brains ; onely a few of themselves , who have escaped this Panick Terrour , remaining Sober or in their Right Senses . The Sobriety of Atheists , nothing but Dull Stupidity , and Dead Incredulity ; they Believing onely what they can See or Feel . Page 658 True , That there is a Religious Fear , Consequent upon the Belief of a God ; as also that the Sense of a Deity , is often awakened in mens Minds , by their Fears and Dangers . But Religion no Creature of Fear . None lesse Solicitous about their Good and Evill Fortune , then the Pious and Vertuous , who place not their Chief Happiness in things Aliene , but onely in the Right Vse of their own Will. Whereas the Good of Atheists , wholly in things Obnoxious to Fortune . The Timorous Complexion of Atheists ; from building all their Politicks and Justice upon the Foundation of Fear . Page 658 , 659 The Atheists Grand Errour here ; That the Deity , according to the generall Sense of Mankind , Nothing but a Terriculum , a Formidable , Hurtfull and Undesirable thing . Whereas men every where agree , in that Divine Attribute of Goodness and Benignity . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the worst Sense , taken by none but a few Ill-natured Men ; painting out the Deity according to their own Likeness . This condemned by Aristotle in the Poets , ( he calling them therefore Liars ) by Plutarch in Herodotus , as spoken Universally ; Plutarch himself restraining the Sense thereof to his Evill Principle . Plato's ascribing the World to the Divine Goodness : who therefore made all things most like Himself . The true meaning of this Proverb ; That the Deity affecteth to Humble and Abase the Pride of men . Lucretius his Hidden Force , that hath as it were a Spite to all Overswelling Greatnesses ; could be no other then the Deity . Those amongst Christians , who make the worst Representation of God , yet Phansy him Kind and Gracious to Themselves . Page 659 , 660 True , that Religion often expressed by the Fear of God. Fear , Prima Mensura Deitatis , the First Impression that Religion makes upon men in this Lapsed State. But this not a Fear of God , as Mischievous and Hurtfull , nor yet as a meer Arbitrary Being , but as Just , and an Impartiall Punisher of Wickedness . Lucretius his acknowledging , mens Fear of God to be conjoyned with a Conscience of Duty . A Naturall Discrimination of Good and Evill , with a Sense of an Impartiall Justice , presiding over the World , and both Rewarding and Punishing . The Fear of God , as either a Hurtfull , or Arbitrary and Tyrannicall Being , ( which must needs be joyned with something of Hatred ) not Religion , but Superstition . Fear , Faith , and Love ; Three Steps and Degrees of Religion , to the Son of Sirach . Faith better Defined in Scripture , then by any Scholasticks . God such a Being , as if he were not , Nothing more to be Wished for . Page 660 , 661 The Reason why Atheists thus mistake the Notion of God , as a Thing onely to be Feared , and consequently Hated ; from their own Ill Nature and Vice. The latter disposing them so much to think , that there is no Difference of Good and Evill by Nature , but onely by Law ; which Law Contrary to Nature , as Restraint to Liberty . Hence their denying all Naturall Charity , and Acknowledging no Benevolence , or Good Will , but what arises from Imbecillity , Indigency , and Fear . Their Friendship at best no other , then Mercatura Utilitatum . Wherefore if there were an Omnipotent Deity , this ( according to the Atheistick Hypothesis ) could not have so much , as that Spurious Love or Benevolence to any thing , because standing in Need of Nothing , and Devoid of Fear . Thus Cotta in Cicero . All this asserted also , by a late Pretender to Politicks ; He adding thereunto , that God hath no other Right of Commanding , then his Irresistible Power : nor men any Obligation to obey him , but onely from their Imbecillity and Fear , or because they cannot Resist him . Thus do Atheists Transform the Deity into a Monstrous Shape ; an Omnipotent Being that hath neither Benevolence nor Justice in him . This indeed a Mormo or Bugbear . Page 661 , 662 But as this a false Representation of Theism ; so the Atheistick Scene of things , most Uncomfortable , Hopeless , and Dismall ; upon severall Accounts . True , that no Spightfull Designs in Sensless Atoms ; in which Regard , Plutarch Preferred , even this Atheistick Hypothesis , before that of an Omnipotent Mischievous Being . However , no Faith , nor Hope neither , in Sensless Atoms . Epicurus his Confession , that it was better to believe the Fable of the Gods , then that Materiall Necessity of all things , asserted by the other Atheistick Physiologers , before himself . But he not at all mending the Matter , by his supposed Free Will. The Panick Fear of the Epicureans , of the Frame of Heaven's Cracking , and this Compilement of Atoms being dissolved into a Chaos . Atheists running from Fear , plunge themselves into Fear . Atheism , rather then Theism , from the Imposture of Fear , Distrust , and Disbelief of Good. But Vice afterwards prevailing in them , makes them Desire , there should be No God. Page 663 , 664 Thus the Atheists , who derive the Origin of Religion from Fear , First put an Affrightfull Vizard upon the Deity , and then conclude it to be but a Mormo or Bugbear , the Creature of Fear and Phancy . More likely of the Two , that the Opinion of a God , sprung from Hope of Good , then Fear of Evill , but neither of these True , it owing its Being to the Imposture of no Passion , but supported by the Strongest and clearest Reason . Nevertheless a Naturall Prolepsis , or Anticipation of a God also , in mens Minds , Preventing Reason . This called by Plato and Aristotle , a Vaticination . Page 664 , 665 The Second Atheistick Pretence , to salve the Phaenomenon of Religion , from the Ignorance of Causes , and mens innate ●uriosity , ( Vpon which Account the Deity said by them , to be nothing but an Asylum of Ignorance , or the Sanctuary of Fools , ) next to be Confuted . Page 665 That the Atheists , both Modern and Ancient , here commonly Complicate these Two together , Fear , and Ignorance of Causes ; making Theism the Spawn of both : as the Fear of Children in the Dark , raises Bugbears and Spectres . Epicurus his Reason , why he took such great pains in the Study of Physiology ; that by finding out the Naturall Causes of things , he might free men from the Terrour of a God , that would otherwise Assault their Minds . ibid. The Atheists thus Dabbling in Physiology , and finding out Materiall Causes for some of those Phaenomena , which the unskilfull Vulgar salve onely from a Deity ; therefore Confident , that Religion had no other Originall , then this Ignorance of Causes : as also , that Nature , or Matter , does all things alone without a God. But we shall make it manifest , That Philosophy and the True Knowledge of Causes Lead to a Deity ; and that Atheism ; from Ignorance of Causes , and want of Philosophy . Page 665 , 666 For First , No Atheist , who derives all from Senslesse Matter , can possibly assign any Cause of Himself , his own Soul or Mind : it being Impossible , that Life and Sense should be Naturally produced , from what Dead and Sensless ; or from Magnitudes , Figures , Sites , and Motions . An Atheistick Objection , nothing to the purpose ; That Laughing and Crying things are made out of Not-Laughing and Crying Principles : because these result from the Mechanism of the Body . The Hylozoists never able neither , to produce Animal Sense , and Consciousness , out of what Sensless and Inconscious . The Atheists , supposing their own Life and Understanding , and all the Wisedom that is in the World , to have sprung , meerly from Sensless Matter , and Fortuitous Motion ; Grossely Ignorant of Causes . The Philosophy of Our Selves , and True Knowledge of the Cause of our own Soul and Mind , brings to God. Page 666 , 667 Again , Atheists Ignorant of the Cause of Motion , by which they suppose all things done : this Phaenomenon being no way Salvable , according to their Principles . First , undeniably certain , That Motion not Essential to all Body or Matter as such , because then there could have been no Mundane System , no Sun , Moon , Earth , &c. All things being continually Torn in Pieces , and Nothing Cohering . Certain also , That Dead and Sensless Matter ▪ such as that of Anaximander , Democ●itus , and Epicurus , cannot Move it self Spontaneously , by Will or Appetite . The Hylozoists further considered elsewhere . Democritus could assign no other Cause of Motion , then this , That one Body moved another from Eternity Infinitely ; without any First Cause or Mover . Thus also a Modern Writer . To Assert an Infinite Progress in the Causes of Motion , according to Aristotle , to assign no Cause thereof at all . Epicurus , though an Exploder of Qualities , forced here to fly to an Occult Quality , of Gravity . Which , as Absurd in Infinite Space , and without any Centre of Rest ; so indeed nothing but to make his own Ignorance , and He Knows not Why , to be a Cause . The Motion of Body , from the Activity of something Incorporeal . Though Motion taken for Translation , be a Mode of Matter ; yet as it is taken for the Vis Movens , a Mode , or Energy , of Something that is Incorporeal , and Self-Active . The Motion of the whole Corporeal Universe , Originally from the Deity . Thus the Ignorance of the Cause of Motion , another Ground of Atheism . Page 667 669 Thirdly , The Atheists also Ignorant of the Cause of that Grand Phaenomenon , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Regular and Artificial Frame of the Mundane System , and of the Bodies of Animals ; together with the Harmony of all . They who boast they can give Causes of all things , without a God , able to give no Cause of this , but onely , that it Happened by Chance so to be . This , either to make the Absence of a Cause , a Cause ; ( Chance being but the Absence of an Intending Cause ) or their Own very Ignorance of the Cause , and They Know not Why , to be a Cause ; or to make One Contrary , the Cause of Another ; ( Confusion of Order and Harmony , Chance of Art and Skill , ) or Lastly , to deny it to have any Cause at all , since they deny an Intending Cause . Page 669 But here the Atheists make several Preten●es , for this their Ignorance . First , That the World is not so Well Made , but that it might have been much Better ; and many Flaws to be found therein : whereas a God , or Perfect Being would have Bungled in Nothing , but have made all things after the Best manner . But this a Twelfth Ath●istick Argumentation , and the Confutation thereof to be expected afterward . Reasons why some Modern Theists give Atheists so much advantage here ▪ as to acknowledge Things be Ill Made ; whilst the Ancient Pagan Theists stood their Ground , and generously maintained , that Mind being the Maker of all things , and not Blind Fortune or Chance , nor Arbitrary Will , and Irrational Humane Omnipotent ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Absolutely the B●st , in order to the Good of the Whole , ( so far as the Necessity of things would admit ) the Measure and Rule of Nature , and Providence . Page 669 , 670 Again , the Atomick and Epicurean Atheists Pretend , That though many things serve for Uses , yet it does not therefore fol●ow , that they were made Intentionally for those Uses ; because things that Happen by Chance , may have Uses Consequent . Thus Lucretius , and the old Atheistick Philosophers before Aristotle , of the Parts of the Bodies of Animals , and all other things . The Answer , That when things consist of many Parts , all Artificially Proportioned together , with much Curiosity , as for example the Eye ; no man who considers the Anatomy thereof , and its whole Structure , can reasonably conclude , that it Happened so to be made ; and the Use of Seeing Followed : but that it was made Intentionally for the Use of Seeing . But to maintain , that not onely Eyes Happened to be so made , and the Use of Seeing Followed , but also Ears , and a Mouth , and Feet , and Hands , and all the other parts Organical and Similar , ( without any of which , the Whole would be Inept or Vseless ) all their several Uses , Vn-Intended , following ; Gross Insensibility , and Stupidity . Galen of the Use of Parts . Page 671 , 672 Democritus his Dotages ; Countenanced also by Cartesius His Book of Meteors , ( first written with design to Salve all those Phaenomena without a God , ) but Vnsuccessfully . Nevertheless we acknowledge , That God and Nature doe all things in the most Frugal and Compendious way ; and that the Mechanick Powers are taken in , so far as they will serviceably comply with the Intellectual Platform . But Nature not Mechanical and Fortuitous onely , but also Vital and Artificial ; the Archeus of the whole World. ibid. Again , Atheists further Pretend , That though it may well seem strange , that Matter Fortuitously Moved , should , at the very First , fall into such a Regularity and Harmony , as is now in the World ; yet not at all strange , that Atoms , moving from all Eternity , and making all manner of Combinations and Contextur●s , and trying all Experiments , should after innumerable other Inept , and Discongruous Forms , at length fall into such a System as This. They say therefore , That the Earth , at first , brought forth divers Monstrous and Irregular Shapes of Animals ; some wanting Feet , some Hands , some without a Mouth , &c. to which the Ancients added Centaurs , Scylla's , and Chimaera's ; mixtly Boviform , and Hominiform Animals . Though Epicurus , ashamed to own these , would seem to exclude them , but without Reason . But because we have now no such Irregular Shapes Produced out of the Earth , they say that the Reason is , because none could Continue and Propagate their kind by Generation , but onely such as Happened to be fitly made . Thus Epicurus , and the Atheists before Aristotle . They also adde hereunto , their Infinite Worlds ; amongst which they Pretend , not one of a Thousand , or of Ten thousand , hath so much Regularity in it as this of ours . Lastly , they Presage likewise , that this World of ours shall not always continue such , but after a while fall into Confusion and Disorder again ; and then may we have Centaurs , Scylla's , and Chimaera's as before . Page 672 , 674 Nevertheless , because this Universal and Constant Regularity of things , for so many Ages together , is so Puzzling ; they would perswade us , that the Sensless Atoms , Playing and Toying up and down , from Eternity , without any Care or Thought ; were at length Taught , by the Necessity of things , and driven to a kind of Trade or Habit of Artificialness and Methodicalness . Page 674 , 675 To all which Atheistick Pretences Replied . First , That this an Idle Dream , or Impudent Forgery , That there was once an Inept Mundane System ; and in this World of ours all manner of Irregular Shapes of Animals : not onely because no Tradition of any such thing ; but also because no Reason possibly to be given , why such should not be Produced out of the Earth still , though they could not Continue long . That also Another Atheistick Dream , That in this World of ours , all will quickly fall into Confusion and Nonsense again . And as their Infinite Worlds , an Impossibility , so their Assertion of the Irregularity of the supposed other Worlds , well enough Answered , by a Contrary Assertion ; That were every Planet a Habitable Earth , and every Fixed Star , a Sun , having all more or fewer such Habitable Planets moving round about them , and none of them Desert or Un-inhabited ; there would not be found so much as one Ridiculous or Inept System amongst them all ; the Divine Act being Infinite . Page 675 Again , That the Fortuitous Motions of Sensless Atoms , should in length of Time grow Artificial , and contract a Habit or Trade of Acting as Regularly , as if directed by perfect Art and Wisedome ; This Atheistick Fanaticism . Page 675 , 676 No more Possible , That Dead and Sensless Matter , Fortuitously Moved , should at length be Taught , and Necessitated by it self , to produce this Artificial System of the World ; then that a dozen or more Persons , unskilled in Musick , and striking the Strings as it Happened , should at length be Taught , and Necessitated to fall into Exquisite Harmony ; Or that the Letters in the Writings of Plato and Aristotle , though having so much Philosophick Sense , should have been all Scribbled at randome . More Philosophy in the Great Volume of the World , then in all Aristotle's and Plato's Works ; and more of Harmony , then in any Artificial Composition of Vocall Musick . That the Divine Art and Wisedom , hath printed such a Signature of it self upon the Matter of the Whole World , as Fortune and Chance could never Counterfeit . Page 676 , 677 But in the next place , the Atheists will for all this undertake to Demonstrate , That things could not Possibly be made by any Intending Cause , for Ends and Uses ; as Eyes for Seeing , Ears for Hearing ; from hence , Because things were all in Order of Time , as well as Nature , before their Uses . This Argument seriously propounded by Lucretius in this manner ; If Eyes were made for the Use of Seeing , then , of necessity , must Seeing have been before Eyes ; But there was no Seeing before Eyes ; Therefore could not Eyes be made for the sake of Seeing . Page 677 , 678 Evident , that the Logick of these Atheists , differs from that of all other Mortalls ; according to which , the End for which any thing is designedly made , is onely in Intention First , but in Execution Last . True , that Men are Commonly excited , from Experience of things , and Sense of their Wants , to Excogitate Means and Remedies : but it doth not therefore follow , that the Maker of the World could not have a Preventive Knowledge of whatsoever would be Usefull for Animals , and so make them Bodies Intentionally for those Vses . That Argument ought to be thus framed : Whatsoever is made Intentionally for any End , as the Eye for that of Seeing ; that End must needs be in the Knowledge and Intention of the Maker , before the Actual Existence of that which is made for it ; But there could be no Knowledge of Seeing before there were Eyes ; Therefore Eyes could not be made Intentionally for the sake of Seeing . Page 678 This the True Scope of the Premised Atheistick Argument , however disguised by them in the first Propounding . The Ground thereof , Because they take it for granted , That all Knowledge is derived from Sense , or from the Things Known , Pre-Existing without the Knower . And here does Lucretius Triumph . The Controversy therefore at last resolved into this ; Whether all Knowledge be in its own Nature , Junior to Things ; for if so , it must be Granted , that the World could not be Made by any Antecedent Knowledge . But this afterwards fully Confuted ; and Proved , That Knowledge is not , in its own Nature , Ectypall , but Archetypall ; and that Knowledge was Older then the World , and the Maker thereof . Page 679 But Atheists will Except against the Proving of a God , from the Regular and Artificiall frame of things ; That it is unreasonable to think , there should be no Cause in Nature , for the Common Phaenomena thereof ; but a God thus Introduced to salve them . Which also , to suppose the world Bungled and Botcht up . That Nature is the Cause of Naturall things , Which Nature doth not Intend , nor Act for Ends. Wherefore the Opinion of Finall Causality for things in Nature , but an Idolum Specûs . Therefore rightly banished , by Democritus , out of Physiology . Page 679 , 680 The Answer : Two Extreams here to be avoided , One of the Atomick Atheists , who derive all things from the Fortuitous Motion of Sensless Matter ; Another of Bigoticall Religionists , who will have God to doe all things Himself Immediately , without any Nature . The Middle betwixt both , That there is not onely a Mechanicall and Fortuitous , but also an Artificiall Nature , Subservient to the Deity , as the Manuary Opificer , and Drudging Executioner thereof . True , that some Philosophers have absurdly attributed their own Properties or Animal Idiopathies to Inanimate Bodies . Nevertheless , this no Idol of the Cave or Den , to suppose the System of the World to have been framed by an Understanding Being , according to whose Direction , Nature , though not it self Intending , Acteth . Balbus his Description of this Artificiall Nature in Cicero . That there could be no Mind in us , were there none in the Universe . That of Aristotle True , That there is more of Art in some things of Nature , then in any thing Made by Men. Now the Causes of Artificiall things , as a House or Clock , cannot be declared , without Intention for Ends. This Excellently pursued by Aristotle . No more can the Things of Nature be rightly Vnderstood , or the Causes of them fully Assigned , meerly from Matter and Motion , without Intention or Mind . They who banish Finall or Mentall Causality from Philosophy , look upon the Things of Nature , with no other Eyes then Oxen and Horses . Some pitifull Attempts of the Ancient Atheists , to salve the Phaenomena of Animals , without Mentall Causality . Democritus and Epicurus so cautious , as never to pretend , to give an Account of the Formation of the Foetus . Aristotle's Judgement here to be Preferred before that of Democritus . Page 680 , 683 But nothing more Strange , then that these Atheists should be justified in this their Ignorance , by Professed Theists and Christians ; who Atomizing likewise , in their Physiology , contend that this whole Mundane System , resulted onely from the Necessary and Unguided Motion of Matter , either Turned Round in a Vortex , or Jumbled in a Chaos , without the Direction of any Mind . These Mechanick Theists more Immodest then the Atomick Atheists themselves ; they supposing these their Atoms , though Fortuitously moved , yet never to have produced any Inept System , or Incongruous Forms ; but from the very first , all along , to have Ranged themselves so Orderly , as that they could not have done it better , had they been directed by a Perfect Mind . They quite take away that Argument for a God , from the Phaenomena , and that Artificiall Frame of things , leaving onely some Metaphysicall Arguments ; which though never so good , yet by reason of their Subtlety , cannot doe so much Execution . The Atheists Gratified to see the Cause of Theism thus betrayed , by its professed Friends ; and the Grand Argument for the same , totally Slurred by them . Page 683 , 684 As this , Great Insensibility of Mind , to look upon the Things of Nature with no other Eyes then Brute Animals do ; so are there Sundry Phaenomena , partly Above the Mechanick Powers , and partly Contrary to the same , which therefore can never be Salved , without Mentall and Finall Causality . As in Animals , the Motion of the Diaphragma in Respiration ; the Systole and Diastole of the Heart ( Being a Muscular Constriction and Relaxation ) To which might be added others in the Macrocosm : as the Intersection of the Planes of the Equator and Ecliptick ; or the Earth's Diurnall Motion upon an Axis not Parallell with that of its Annual . Cartesius his Confession , that according to Mechanick Principles , these should continually come nearer and nearer together ; which since they have not done , Finall or Mentall Causality here to be acknowledged ; and because it was Best it should be so . But the Greatest Phaenomenon of this kind , the Formation and Organization of Animals ; which these Mechanists never able to give any Account of . Of that Posthumous Piece of Cartesius , De la Formation Du Foetus . Page 684 , 685 Pretended , That to assign Finall Causes , is to presume our selves to be as Wise as God Almighty , or to be Privy to his Counsells . But the Question , not Whether we can always reach to the Ends of God Almighty , or know what is Absolutely Best in every Case , and accordingly Conclude things therefore to be so ; but Whether any thing in the World be made for Ends , otherwise then would have resulted from the Fortuitous Motion of Matter . No Presumption , nor Intrusion into the Secrets of God Almighty , to say , that Eyes were made by him Intentionally for the sake of Seeing . Anaxagoras his Absurd Aphorism , That Man was therefore the most Solert of all Animals , because he Chanced to have Hands . Far more Reasonable to think , ( as Aristotle concludeth ) That because Man was the wisest of all Animals , therefore he had Hands given him . More proper to give Pipes , to one that hath Musicall skill , then upon him that hath Pipes , to bestow Musicall skill . Page 685 In the Last place , The Mechanick Theists Pretend , and that with some more plausibility , That it is below the Dignity of God Almighty , to perform all those Mean and Triviall Offices of Nature , Himself Immediatly . This Answered again ; That though the Divine Wisedom , it Self Contrived the System of the whole , for Ends ; yet is there an Artificial Nature under him , as his Inferiour Minister and Executioner . Proclus his Description hereof . This Nature to Proclus , a God or Goddess ; but onely as the Bodies of the Animated Stars were called Gods , because the Statues of the Gods. Page 685 , 686 That we cannot otherwise Conclude , concerning these Mechanick Theists , who derive all things in the Mundane System , from the Necessary Motions of Sensless Matter , without the Direction of any Mind or God ; but that they are Imperfect Theists , or have a certain Tang of the Atheistick Enthusiasm , ( the Spirit of Infidelity ) hanging about them . Page 687 But these Mechanick Theists Counterbalanc'd by another sort of Atheists , not Fortuitous nor Mechanicall ; namely the Hylozoists ; who acknowledge the works of Nature to be the works of Understanding , and deride Democritus his Rough and Hooky Atoms , devoid of Life ; they attributing Life to all Matter as such , and concluding the Vulgar Notion of a God , to be but an Inadequate Conception of Matter , its Energetick Nature being taken alone by it self as a Compleat Substance . These Hylozoists , never able to satisfy that Phaenomenon , of the One Agreeing and Conspiring Harmony throughout the whole Universe : every Atom of Matter , according to them , being a Distinct Percipient ; and these Vnable to confer Notions with One another . Page 687 Nor can the other Cosmo-Plastick Atheists ( to whom the whole World , but one Huge Plant or Vegetable , Endued with a Spermatick , Artificiall Nature , Orderly disposing the whole , without Sense or Understanding , ) doe any thing towards the Salving of This , or any other Phaenomena : it being Impossible , That there should be any such Regular Nature , otherwise then as Derived from , and Depending on , a Perfect Mind . ibid. Besides these Three Phaenomena , of Cogitation , Motion , and the Artificial Frame of things , with the Conspiring Harmony of the Whole , ( no way Salvable by Atheists ) Here further Added , That those who asserted the Novity of the World , could not possibly give an Account neither , of the First Beginning of Men , and other Animals , not now Generated out of Putrefaction . Aristotle sometimes doubtfull and staggering concerning the World's Eternity . Men and all other Animals not produced at first by Chance , either as Worms out of Putrefaction , or out of Eggs , or Wombs , growing out of the Earth ; Because no Reason to be given , why Chance should not as well produce the same out of the Earth still . Epicurus his vain Pretence , that the Earth , as a Child-bearing Woman , was now grown Effete and Barren . Moreover , Men and Animals , whether first Generated out of Putrefaction , or excluded out of Wombs or Egge-shells , supposed by these Atheists themselves , to have been produced in a Tender , Infant-like State , so that they could neither supply themselves with nourishment , nor defend themselves from harms . A Dream of Epicurus , That the Earth sent forth streams of Milk after those her New-born Infants and Nurslings ; Confuted by Critolaus in Philo. Another Precarious Supposition or Figment of Epicurus ; That then no immoderate Heats nor Colds , nor any blustering Winds . Anaximander's way of Salving this Difficulty ; That Men were first generated and nourished in the bellies of Fishes , till able to shift for themselves ; and then disgorged upon dry land . Atheists swallow any thing , rather then a God. Page 688 , 689 Wherefore here being Dignus Vindice Nodus , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reasonably introduced , in the Mosaick Cabbala , to solve the same . It appearing , from all Circumstances put together , that this whole Phaenomenon surpasses , not onely the Mechanick , but also the Plastick Powers ; there being much of Discretion therein . However , not denied , but that the Ministery of Spirits ( Created before Man , and other Terrestrial Animals ) might be here made use of . As in Plato , after the Creation of Immortal Souls , by the Supreme God , the Framing of Mortal Bodies is committed to Junior Gods. Page 689 , 690 Furthermore , Atheists no more able to Salve that ordinary Phaenomenon , of the Conservation of Species , by the Difference of Sexes , and a due Proportion of Number , kept up between Males and Females . Here a Providence also , Superiour , as well to the Plastick , as Mechanick Nature . ibid. Lastly , Other Phaenomena , as Real , though not Physical ; which Atheists cannot possibly Salve , and therefore do commonly Deny ; as of Natural Justice or Honesty , and Obligation ; the Foundation of Politicks , and the Mathematicks of Religion . And of Liberty of Will , not onely That of Fortuitous Self-determination , when an equal Eligibility of Objects ; but also That which makes men deserve Commendation and Blame . These not commonly distinguished , as they Ought . Epicurus his endeavour to Salve Liberty of Will , from Atoms Declining Vncertainly from the Perpendicular , meer Madness and Frenzy . Page 690 , 691 And now have we already Preventively Confuted the Third Atheistick Pretence , to Salve the Phaenomenon of Theism , from the Fiction and Imposture of Politicians ; we having proved , That Philosophy , and the true Knowledg of Causes , inferre the Existence of a God. Nevertheless this to be here further Answered . Page 691 That States-men and Politicians could not have made such use of Religion , as sometimes they have done , had it been a meer Cheat and Figment of their own . Civil Sovereigns in all the distant places of the World , could not have so universally conspired , in this one Piece of State-craft or Cozenage : nor yet have been able , to possess the Minds of men every-where with such a constant Awe and Dread of an Invisible Nothing . The World would long since have discovered this Cheat , and suspected a Plot upon their Liberty , in the Fiction of a God ; at least Governours themselves would have understood it ; many of which notwithstanding as much awed with the Fear of this Invisibl● Nothing , as any Others . Other Cheats and Juggles , when once Detected no longer Practised . But Religion now as much in Credit as ever , though so long since Decried by Atheists , for a Political Cheat. That Christianity , a Religion Founded in no Humane Policy , prevailed over the Craft and Power of all Civill Sovereigns , and Conquered the Persecuting World , by suffering Deaths and Martyrdoms . This Presignified by the Prophetick Spirit . Page 691 , 692 Had the Idea of God , been an Arbitrarious Figment , not conceivable , h●w men should have universally agreed in the same , and the Attributes belonging thereunto : ( This Argument used by Sextus : ) Nor that Civil Sovereigns themselves should so universally have Jumped in it . Page 692 , 693 Furthermore ; Not Conceivable , how this Thought or Idea of a God should have been Formed by any , had it been the Idea of Nothing . The Superficialness of Atheists , in Pretending , that Politicians , by telling men of Such a thing , put the Idea into their Minds . No Notions , or Idea's , put into mens minds by Words , but onely the Phantasms of the Sounds . Though all Learning be not Remembrance ; yet is all Humane Teaching , but Maieutical or Obstetricious ; not the Filling of the Soul as a Vessel , by Pouring into it from without ; but the Kindling of it from within . Words signifie nothing , to him that cannot raise up within himself the Notions , or Idea's , correspondent to them . However , the Difficulty still remains ; How States-men themselves , or the first Inventer of this Cheat , could have framed any Notion at all of a Non-Entity . Page 693 , 694 Here the Atheists Pretend , That there is a Feigning Power in the Soul , whereby it can make Idea's and Conceptions of Non-Entities ; as of a Golden Mountain , or a Centaur : and that by this , an Idea of God might be framed , though there be no such Thing . Answer ; That all the Feigning Power of the Soul , consisteth onely in Compounding Idea's of things , that Really Exist Apart , but not in that Conjunction . The Mind cannot make any New Conceptive Cogitation , which was not Before ; as the Painter or Limner cannot Feign Colours . Moreover the whole of these Fictitious Idea's , though it have no Actual , yet hath it a Possible Entity . The Deity it Self , though it could Create a World out of Nothing , yet can it not Create more Cogitation or Conception , then Is , or was always contained in its own Mind from Eternity ; nor frame a Positive Idea of that , which hath no Possible Entity . Page 694 , 695 The Idea of God , no Compilement or Aggregation of things , that Exist Severally , apart in the World ; because then it would be a meer Arbitrarious thing , and what Every one Pleased ; the contrary whereunto hath been before manifested . Page 695 Again ; Some Attributes of the Deity , nowhere else to be found in the whole World ; and therefore must be Absolute Non-Entities , were there no God. Here the Painter must Feign Colours , and Create New Cogitation , out of Nothing . ibid. Lastly ; Vpon Supposition , That there is no God , it is Impossible not onely , that there should be any for the Future , but also , that there should ever have been any ; whereas all Fictitious Idea's must have a Possible Entity , since otherwise they would be Unconceivable , and No Idea's . ibid. Wherefore some Atheists will further Pretend ; That besides this Power of Compounding things together , the Soul hath another Ampliating , or Amplifying Power ; by both which together , though there be no God Existing , nor yet Possible ; the Idea of him might be Fictitiously Made : those Attributes which are nowhere else to be found , arising by way of Amplification or Augmentation of Something found in Men. Page 695 , 696 Answer ; First , That according to the Principles of these Atheists , that all our Conceptions are nothing but Passions from Objects without ; there cannot Possibly be any such Amplifying Power in the Soul , whereby it could make More then Is. Thus Protagoras in Plato ; No man can Conceive any thing , but what he suffers . Here also , ( as Sextus Intimateth , ) the Atheists guilty of that Fallacy , called a Circle or Diallelus . For having First undiscernedly made the Idea of Imperfection , from Perfection ; they then goe about again , to make the Idea of Perfection , out of Imperfection . That men have a Notion of Perfection , by which , as a Rule , they Judge things to be Imperfect ; Evident from that Direction given by all Theologers , To Conceive of God , in way of Remotion or Abstraction of all Imperfection . Lastly , Finite Things added together , can never make up Infinite ; as more and more Time backward , can never reach to Eternity without Beginning . God differs from Imperfect things , not in Degree , but Kind . As for Infinite Space , said to consist of Parts Finite ; we certain of no more then this , that the Finite World might have been made Bigger and Bigger Infinitely ; for which very Cause , it could never be Actually Infinite . Gassendus his Objection , That the Idea of an Infinite God , might as well be Feigned , as that of Infinite Worlds . But Infinite Worlds , are but Words or Notions ill Put together , or Combined ; Infinity being a Real Thing in Nature , but Misapplied , it being Proper onely to the Deity . Page 696 , 697 The Conclusion ; That since the Soul can neither Make the Idea of Infinite , by Amplification of Finite ; nor Feign or Create any New Cogitation , which was not before ; nor make a Positive Idea , of a Non-Entity ; certain , that the Idea of God , no Fictitious Thing . Page 697 Further made Evident , That Religion not the Figment of Civil Sovereigns . Obligation in Conscience , the Foundation of all Civil Right and Authority . Covenants without this , Nothing but Words and Breath . Obligation , not from Laws neither ; but before them ; or otherwise they could not Oblige . Lastly , This derived , not from Utility neither . Were Obligation to Civil Obedience Made by mens Private Utility , then could it be Dissolved by the Same . Wherefore if Religion , a Fiction or Imposture ; Civil Sovereignty must needs be so too . Page 697 , 698 Had Religion been a Fiction of Politicians , they would then have made it every way Pliable , and Flexible ; since otherwise it would not Serve their Turn , nor consist with their Infinite Right . Page 698 But Religion in its own Nature , a Stiff , Inflexible thing , as also Justice , it being not Factitious , or Made by Will. There may therefore be a Contradiction , betwixt the Laws of God , and of Men ; and in this case does Religion conclude , That God ought to be Obeyed , rather then Men. For this Cause , Atheistick Politicians of Latter times , declare against Religion as Inconsistent with Civil Sovereignty ; It destroying Infinite Right , Introducing Private Judgment , or Conscience , and a Fear Greater then that of the Leviathan ; to wit , of him who can Inflict Eternal Punishments . Sensless Matter the Atheists Natural God ; the Leviathan or Civil Sovereign , his Artificial One. Religion thus disowned and disclaimed by Politicians , as Inconsistent with Civil Power , could not be the Creature of Political Art. Thus all the Three Atheistick Pretences , to Salve the Phaenomenon of Religion ; from Fear , Ignorance of Causes , and Fiction of Politicians ; fully Confuted . Page 698 , 700 But because , besides those Ordinary Phaenomena , before mentioned , there are certain other Extraordinary ones , that cannot be Salved by Atheists , which therefore they will impute , Partly to Mens Fear and Ignorance , and Partly to the Fiction and Imposture of Civil Governours , ( viz. Apparitions , Miracles , and Prophecies ; ) the Reality of these , here also to be briefly Vindicated . Page 700 First , as for Apparitions ; Though much of Fabulosity in these Relations , yet unquestionably something of Truth . Atheists imputing these things to mens mistaking their Dreams and Phancies for Sensations , Contradict their own Fundamental Principle , That Sense is the onely Criterion of Truth ; as also Derogate more from Humane Testimony , then they ought . ibid. That some Atheists Sensible hereof , have acknowledged the Reality of Apparitions , concluding them nevertheless to be the Meer Creatures of Imagination ; as if a Strong Phancy could produce Real Substances , or Objects of Sense . The Fanaticism of Atheists , who will rather Believe the greatest Impossibilities , then endanger the Being of a God. Invisible Ghosts Permanent , easily introduce One Supreme Ghost of the whole World. Page 700 , 701 Democritus yet further Convinced ; That there were Invisible Beings Superiour to Men , Independent upon Imagination , and Permanent ; ( called by him Idols ) but having nothing Immortal in them ; and therefore that a God could be no more proved from the Existence of them , then of Men. Granted by him , that there were , not onely Terrestrial , but also Aerial and Aetherial Animals ; and that all those Vast Regions of the Universe above , were not Desert and Uninhabited . Here something of the Fathers , asserting Angels to have Bodies : but more afterwards . Page 701 , 702 To this Phaenomenon of Apparitions , may be added those Two others , of Witches and Demoniacks ; both of these proving , That Spirits are not Phancies , nor Inhabitants of mens Brains onely , but of the World : as also , That there are some Impure Spirits , a Confirmation of the Truth of Christianity . The Confident Exploders of Witchcraft , suspicable for Atheism . As for Demoniacks or Energumeni , certain from Josephus , That the Jews did not take these Demons or Devils , for Bodily Diseases ; but Real Substances , possessing the Bodies of Men. Nor probable , that they supposed , as the Gnosticks afterward , all Diseases to be the Infestation of Evil Spirits ; nor yet , ( as some think ) all Demoniacks to be Mad-men . But when there were any Unusual and Extraordinary Symptoms , in any Bodily Distemper , but especially that of Madness , they supposing this to be Supernatural , imputed it to the Infestation of some Devil . Thus also the Greeks . Page 702 , 704 That Demoniacks and Energumeni , are a Real Phaenomenon ; and that there are such also in these Times of ours , Asserted by Fernelius and Sennertus . Such Maniacal Persons , as not onely discover Secrets , but also speak Languages , which they had never learnt , Vnquestionably Demoniacks or Energumeni . That there have been such in the Times since our Saviour , proved out of Psellus ; as also from Fernelius . This for the Vindication of Christianity , against those who suspect the Scripture - Demoniacks for Figments . Page 704 , 706 The Second Extraordinary Phaenomenon Proposed ; That of Miracles , and Effects Supernatural . That there have been such things amongst the Pagans , and since the Times of Christianity too ; Evident from their Records . But more Instances of these in Scripture . Page 706 Two Sorts of Miracles . First , Such as , though they cannot be done by Ordinary Causes , yet may be effected by the Natural Power of Invisible Spirits , Angels , or Demons . As Illiterate Demoniacks , speaking Greek . Such amongst the Pagans that Miracle of the Whetstone , cut in two with a Razour . Secondly , Such as transcend the Natural Power of all Second Causes , and Created Beings . Page 706 , 707 That late Politico-Theological Treatise , denying both these Sorts of Miracles ; Inconsiderable , and not deserving here a Confutation . Page 707 Supposed in Deut. That Miracles of the Former sort , might be done by False Prophets , in Confirmation of Idolatry . Wherefore Miracles alone , not sufficient to confirm every Doctrine . ibid. Accordingly in the New Testament do we read , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lying Miracles ; that is , Miracles done in Confirmation of a Lie , and by the Power of Satan , &c. God permitting it , in way of Probation of some , and Punishment of others . Miracles done for the promoting of Creature-Worship or Idolatry , in stead of Justifying the same , themselves Condemned by it . Page 708 Had the Miracles of our Saviour been all of the Former Kind onely , yet ought the Jews , according to Moses Law , to have acknowledged him for a True Prophet , he coming in the Name of the Lord , and not Exhorting to Idolatry . Supposed in Deut. That God would not Permit False Prophets to doe Miracles , save onely in the Case of Idolatry ; or when the Doctrine is discoverable to be False by the Light of Nature ; because that would be an Invincible Temptation . Our Saviour , That Eximious Prophet foretold , by whom God would again reveal his Will to the World ; and no more out of Flaming Fire . Nevertheless some Miracles of our Saviour Christ 's such also , as could be done onely by the Power of God Almighty . Page 708 , 709 All Miracles evince Spirits ; to disbelieve which is , to disbelieve Sense , or Vnreasonably to Derogate from Humane Testimony . Had the Gentiles entertained the Faith of Christ , without Miracles , This it self would have been a Great Miracle . Page 709 The Last Extraordinary Phaenomenon , Divination or Prophecy . This also evinces Spirits , ( called Gods by the Pagans : ) and thus that of theirs True ; If Divination , then Gods. 710 Two Sorts of Predictions likewise , as of Miracles . First , such as might proceed from the Natural Presageing Power of Created Spirits . Such Predictions acknowledged by Democritus , upon account of his Idols . Not so much Contingency in Humane Actions , by reason of Mens Liberty of Will , as some suppose . Page 710 , 711 Another Sort of Predictions of Future Events , Imputable onely to the Supernatural Prescience of God Almighty . Epicurus his Pretence , That Divination took away Liberty of Will ; either as Supposing , or Making a Necessity . Some Theists also denying the Prescience of God Almighty , upon the same Account . Certain , That no Created Being can foreknow Future Events , otherwise then in their Causes . Wherefore Predictions of such Events , as had no Necessary Antecedent Causes , Evince a God. Page 711 , 712 That there is Foreknowledge of Future Events , Unforeknowable to Men ; formerly the general Perswasion of Mankind . Oracles and Predictions amongst the Pagans , which Evince Spirits ; as that of Actius Navius . Most of the Pagan Oracles , from the Natural Presageing Power of Demons . Nevertheless some Instanc●s of Predictions of a higher kind amongst them ; as that of Vectius Valens , and the Sibyls . Thus Balaam , Divinely assisted to Predict our Saviour . Page 712 , 713 Scriptures Triumphing over Pagan Oracles . Predictions concerning our Saviour Christ , and the Conversion of the Gentiles . Amongst which that remarkable one , of the Seventy Weeks . Page 713 , 714 Other Predictions concerning the Fates of Kingdoms , and of the Church . Daniel's Fourth Ten-Horned Beast , the Roman Empire . This Prophecy of Daniel's , carried on further in the Apocalyps . Both of them Prophetick Calendars of Times , to the End of the World. ibid. That this Phaenomenon of Scripture-Prophecies , cannot Possibly be Imputed by Atheists , as some others , to Fear , or Ignorance of Causes , or to the Fiction of Politicians . They not onely Evince a Deity , but also the Truth of Christianity . To this Purpose , of more Vse to us , who now live , then the Miracles themselves Recorded in Scripture . Page 714 , 715 These Five Extraordinary Phaenomena , all of them evince , Spirits to be no Fancies , but Substantiall Inhabitants of the World ; from whence a God may be Inferred . Some of them , Immediately prove a Deity . ibid. Here have we not onely fully Confuted all the Atheistick Pretences from the Idea of God , but also by the way , already Proposed several Substantiall Arguments for a Deity . The Existence whereof will now be further proved from its very Idea . ibid. True , That some of the Ancient Theists themselves , Declare God Not to be Demonstrable . Thus Alexander Aphrodis . Clemens Alexand. But their meaning therein no more then this . That God cannot be Demonstrated à Priori , from any Antecedent Necessary Cause . Not follow from hence , That therefore no Certainty , or Knowledge of the Existence of a God ; but onely Conjectural Probability , Faith , and Opinion . We may have a Certain Knowledge of things , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof cannot be Demonstrated à Priori ; as , That there was Something or other Eternal , without Beginning . Whensoever a thing is Necessarily Inferred , from what is altogether Undeniable , this may be called a Demonstration . Many Geometricall Demonstrations such ; or of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely . Page 715 , 716 A Sceptical Position of Cartesius ; That there can be no Certainty of any thing , no not of Geometrical Theorems , nor Common Notions ; before we be Certain of the Existence of a God , Essentially Good , who therefore cannot Deceive . From whence it would follow , That neither Atheists , nor such Theists , as assert an Arbitrary Deity , can ever be certain of anything ; as That , Two and Two are Four. Page 716 , 717 However some appearance of Piety in this Assertion ; yet is it a Foundation of Eternal Scepticism , both as to all other things , and the Existence of a God. That Cartesius here went Round in a Circle , proving the Existence of a God , from our Faculties ; and then the Truth of our Faculties , from the Existence of a God ; and consequently Proved nothing . If it be possible , that our Faculties might be False , then must we confess it possible , that there may be no God ; and Consequently remain for ever Sceptical about it . ibid. Wherefore a Necessity of Exploding and Confuting this New Sceptical Hypothesis , of the Possibility of our Faculties being so made , as to Deceive us , in all our Clearest Perceptions . Omnipotence it self cannot make any thing to be Indifferently True or False . Truth not Factitious . As to the Universal Theorems of Abstract Science , the Measure of Truth , no Forrein or Extraneous thing , but onely our own Clear and Distinct Perception . Here whatsoever is Clearly Perceived , Is. The very Essence of Truth , Perceptibility . Granted by all , That there can be no False Knowledge or Understanding . The Perception of the Understanding , never False , but onely Obscure . Not Nature that Erreth in us , but We Our selves , in Assenting to things not Clearly Perceived . Conclusion ; That Omnipotence cannot Create any Understanding Faculties , so as to have as Clear and Distinct Conceptions of all Falshoods and Non-Entities , as of Truths : because whatsoever is Clearly and Distinctly Perceived , hath therefore an Entity ; and Omnipotence it self ( to speak with Reverence ) cannot make Nothing , to be Something , or Something Nothing . This no more , then That it cannot doe Things Contradictious . Conception the Measure of Power . Page 717 , 719 True , That Sense as such , is but Phantastical and Relative : and were there no other Perception , all Truth would be Private , Relative , and Seeming ; none Absolute . This probably the Reason , why some have suspected the same of Knowledge also . But Mind and Understanding reaches beyond Phancy and Appearance , to the Absoluteness of Things . It hath the Criterion of Truth within it self . Page 719 , 720 Objected ; That this an Arrogance , for Creatures to Pretend to an Absolute Certainty of any thing . Answer ; That God alone is Ignorant of Nothing , and Infallible in All things : but no Derogation from the Deity , to suppose , that he should make Created Minds such , as to have a Certainty of Something ; as the Whole to be Greater then the Part , and the like : since otherwise they would be but a meer Mockery . Congruous to think , that God hath made Men so , as that they may Possibly attain to some Certainty of his own Existence . Origen , That Knowledge is the onely thing that hath Certainty in it . Page 720 , 721 Having now some Firm Ground or Footing to stand upon ; a Certainty of Common Notions , without which nothing could be proved by Reason ; we shall endeavour by means hereof , to Demonstrate the Existence of a God from his Idea . ibid. Cartesius his Vndertaking to doe this with Mathematical Evidence ; as this Idea includeth in it Necessary Existence . This Argument hitherto not so Successfull , it being by many concluded to be a Sophism . That we shall impartially set down all that we can , both For it , and Against it ; leaving others to make a Judgment . Page 721 First , Against the Cartesian Demonstration of a God. That because we can frame an Idea of a Necessarily Existent Being , it does not at all follow , that It Is ; since we can frame Idea's of things , that Never Were , nor Will be . Nothing to be gathered from hence , but onely that it is Not Impossible . Again , from this Idea , Including Necessary Existence , nothing else Inferrible , but That , what hath no Necessary ●xistence , is not Perfect ; and , That if there be a Perfect Being , its Existence always was , and will be Necessary : but not Absolutely , That it doth Exist . A Fallacy , when from the Necessity of Existence affirmed onely Hypothetically , the Conclusion is made Absolutely . Though a Perfect Be●ng , Must Exist Necessarily ; yet not therefore follow , that it Must and Doth Exist . The Latter a thing Indemonstrable . Page 721 , 723 For the Cartesian Demonstration of a God. As from the Notion of a thing Impossible , we conclude , That it never Was nor Will be ; and of that which hath a Contingent Schesis to Existence , That it Might be , or Might not be ; so from that which hath Necessary Existence in its Nature , That it Actually Is. The force of the Argumentation , not meerly Hypotheticall , If there be a Perfect Being , then is its Existence Necessary ; because this supposes , that a Necessary Existent Being , is Contingent to be , or not to be : which a Contradiction . The Absurdity of this will better appear , if instead of Necessary Existence , we put in Actuall . No Theists can otherwise prove , that a God , though supposed to Exist , might not Happen by Chance to Be. Nevertheless God , or a Perfect Being , not here Demonstrated à Priori , when from its own Idea . The Reader left to make a Judgment . Page 723 , 724 A Progymnasma , or Praelusory Attempt , towards the proving of a God from his Idea , as including Necessary Existence . First , From our having an Idea of a Perfect Being , Implying no manner of Contradiction in it , it follows , that such a thing is Possible . And from that Necessary Existence Included in this Idea , added to the Possibility thereof , it further follows , that it Actually Is. A Necessary Existent Being , if Possible , Is ; because upon the supposition of its Non-Existence , it would be Impossible for it , ever to have been . Not so in Contingent things . A Perfect Being , is either Impossible to have Been , or else it Is. Were God Possible , and yet Not , He would not be a Necessary , but Contingent Being . However no Stress laid upon this . Page 724 , 725 Another Plainer Argument , for the Existence of a God , from his Idea . Whatsoever we can frame an Idea of in our Minds , implying no Contradiction , this either Actually Is , or else if it Be Not , is Possible to Be. But if God Be Not , he is not Possible to Be. Therefore He Is. The Major before Proved , That we cannot have an Idea of any thing , which hath neither Actuall nor Possible Existence . Page 725 A Further Ratiocination from the Idea of God , as including Necessary Existence , by certain Steps . First , Certain , that something or other did Exist of It self from Eternity , without Beginning . Again , Whatsoever did Exist of It self from Eternity , did so Exist Naturally and Necessarily , and therefore there is a Necessary Existent Being . Thirdly , Nothing could Exist of It self from Eternity Naturally and Necessarily , but what contained Necessary Self-Existence in its Nature . Lastly , A Perfect Being , and nothing else , containeth Necessary Existence in its Nature . Therefore It Is. An Appendix to this Argument ; That no Temporary Successive Being , could be from Eternity without Beginning . This Proved before . Page 725 , 726 Again , The Controversie betwixt Atheists and Theists , First Clearly Stated from the Idea of God , and then Satisfactorily Decided . Premised ; That as every thing was not Made , so neither was every thing Unmade . Atheists agree in both . The State of the Controversie betwixt Theists and Atheists ; Whether that which being it self Unmade , was the Cause of all other things Made , were the Most Perfect , or the Most Imperfect Being . A certain kind of Atheistick Theism , or Theogonism , which acknowledging a God , or Soul of the World , presiding over the Whole , supposed him notwithstanding , to have Emerged out of Night and Chaos ; that is , to have been Generated out of Sensless Matter . Page 726 , 728 The Controversie thus Stated , easily Decided . Certain , That Lesser Perfection may be derived from Greater , or from that which is Absolutely Perfect ; but Impossible , That Greater Perfection , and Higher Degrees of Entity , should rise out of Lesser and Lower . Things did not Ascend , but Descend . That Life and Sense may Naturally rise from the meer Modification of Dead and Sensless Matter ; as also Reason and Understanding from Sense ; the Philosophy of the Kingdom of Darkness . The Hylozoists so Sensible of this , that there must be some Substantial Unmade Life and Understanding ; that Atheizing , they thought it Necessary to Attribute Life and Understanding to all Matter , as such . This Argument , a Demonstration of the Impossibility of Atheism . Page 728 , 729 The Controversie again more Particularly Stated , from the Idea of God , as including Mind and Understanding in it . Viz. Whether all Mind were Made or Generated out of Senseless Matter ; or Whether there were an Eternal Unmade Mind , the Maker of all . This the Doctrine of Theists , That Mind the Oldest of all things ; of Atheists , That it is a Postnate thing , Younger then the World , and an Umbratile Image of Real Beings . Page 729 The Controversie thus Stated , again Decided . Though it does not follow , That if once there had been no Corporeal World or Matter , there could never have been any ; yet is it certain , That if once there had been no Life nor Mind , there could never have been any Life or Mind . Our Imperfect Minds , not Of Themselves from Eternity , and therefore Derived from a Perfect Unmade Mind . Page 729 , 730 That Atheists think , their chief strength to lie here , in their Disproving a God , from the Nature of Understanding and Knowledge . According to them , Things made Knowledge , and not Knowledge Things . All Mind and Understanding , the Creature of Sensibles , and a Phantastick Image of them : and therefore no Mind their Creatour . Thus does a Modern Writer conclude , That Knowledge and Understanding is not to be Attributed to God , because it implieth Dependence upon Things without ; which is all one as if he should have said , That Sensless Matter is the most Perfect of all things , and the Highest Numen . Page 730 A Compendious Confutation of the Premised Atheistick Principles . Knowledge not the Activity of Sensibles upon the Knower , and his Passions . Sensible things themselves , not Known by the Passion , or Phancy of Sense . Knowledge not from the Force of the Thing Known , but of the Knower . Besides Phantasms of Singular Bodies , Intelligible Idea's Vniversal . A late Atheistick Paradox , That Universals , nothing but Names . Axiomatical Truths in Abstract Sciences no Passion from Bodies by Sense , nor yet gathered by Induction from Many Singulars ; we at once Perceiving it Impossible , that they should be otherwise . An Ingenious Observation of Aristotle's ; That could it be Perceived by Sense , the Three Angles of a Triangle to be Equal to Two Right ; yet would not this be Science , or Knowledge , Properly so called : which is of Universals First , and from thence descends to Singulars . Page 730 , 732 Again ; We have Conceptions of things Incorporeal , as also of such Corporeals as never did Exist , and whose Accuracy Sense could not reach to : as a Perfect straight Line , and Plain Superficies , an Exact Triangle , Circle , or Sphear . That we have a Power of framing Idea's of things that never were nor will be , but onely Possible . Page 732 Inferred from hence , That Humane Science it self , not the meer Image and Creature of Singular Sensibles , but Proleptical to them , and in order of Nature Before them . But since there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligibles , before Intellection ; the onely true Account of Knowledge and its Original , is from a Perfect Omnipotent Being , Comprehending it self , and the Extent of its own Power , or the Possibilities of all things , their Relations and Immutable Truths . And of this one Perfect Mind , all Imperfect Minds Partake . Page 732 , 733 Knowledge therefore in the Nature of it , supposeth the Existence of a Perfect Omnipotent Being , as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Intelligible . This Comprehending , it self , the First Original Knowledge , a Mind before the World , and all Sensibles , not Ectypall , but Archetypall , and the Framer of all . Wherefore not Atheism , but Theism , Demonstrable from Knowledge and Understanding . Page 733 , 734 This further Confirmed from hence ; Because there are Eternal Verities , such as were never Made , nor had any Beginning . That the Diagonal of a Square , Incommensurable to the Sides , an Eternal Truth to Aristotle . Justin Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Eternal Moralls , Geometrical Truths , not Made by any man's Thinking , but before all Men ; as also before the World and Matter it self . Page 734 Now if there be Eternal Verities , the Simple Reasons and Intelligible Essences of Things , must needs be Eternal likewise . These called by Plato , Things that Always Are , but were never Made , Ingenerable and Incorruptible . However Aristotle quarrels with Plato's Idea's , yet does he also agree with him in this , That the Forms or Species of things , were Eternal , and Never Made ; and that there is No Generation of them ; and that there are other things besides Sensibles , the Immutable Objects of Science . Certain , That there could be no Immutable Science , were there no other Objects of the Mind , but Sensibles . The Objects of Geometrical Science , no Material Triangles , Squares , &c. These , by Aristotle , said to be No where . The Intelligible Natures of things to Philo , the most Necessary Essences . Page 735 , 736 Now if there be Eternal Truths , and Intelligibles , whose Existence also is Necessary ; since these can be no where but in a Mind ; there must be an Eternal , Necessarily Existing Mind , Comprehending all these Idea's and Truths at once , or Being them . Which no other , then the Mind of a Perfect Omnipotent Being , Comprehending it self , and all Possibilities of things , the Extent of its own Power . Page 736 , 737 Wherefore there can be but One onely Original Mind ; which all other Minds Partake of . Hence Idea's , or Notions , exactly alike in several men ; and Truths Indivisibly the Same : Because their Minds all Stamped with the same Original Seal . Themistius ; That One man could not Teach Another , were there not the same Notion both in the Learner and Teacher . Nor could men confer together as they doe , were there not One Mind , that All Partaked of . That Anti-Monarchical Opinion , of Many Understanding Beings Eternal , and Independent ; Confuted . And now have we not onely asserted the Idea of God , and Confuted all the Atheistick Pretences against it ; but also from this Idea , Demonstrated his Existence . Page 737 , 738 SECT . II. A Confutation of the Second Atheistick Argument , Against Omnipotence and Divine Creation ; That Nothing can by any Power whatsoever , be Made out of Nothing . In Answer to which , Three things to be Insisted on . First , That De Nihilo Nihil , Nothing out of Nothing , is in some Sense an Axiome of Vnquestionable Truth , but then makes Nothing against Theism , or Divine Creation . Secondly , That Nothing out of Nothing , in the Sense of the Atheistick Objectors , viz. That Nothing which once was Not , could by any Power whatsoever , be brought into Being , is Absolutely False ; and that if it were True , it would make no more against Theism , then it doth against Atheism . Lastly , That from this very Axiome , Nothing from Nothing , in the True Sense thereof , the Absolute Impossibility of Atheism is Demonstrable . Page 738 De Nihilo Nihil , Nothing from Nothing , in some Sense , is a Common Notion of Vnquestionable Truth . For First , Certain , That Nothing which once was Not , could ever Of it Self come into Being ; or , That Nothing can take beginning of Existence from It self ; or , That Nothing can be Made or Produced , without an Efficient Cause . From whence Demonstrated , That there was never Nothing ; or , That every thing was not Made , but Something did Exist of It Self from Eternity , Unmade , or Underived from any thing else . Page 738 , 739 Again , Certain also , That Nothing could be Efficiently Produced by what hath not at least Equal Perfection , and a Sufficient Active or Productive Power . That of an Effect , which Transcends the Perfection of its supposed Cause , must Come from Nothing , or be Made without a Cause . Nor can any thing be Produced by another , though having Equal Perfection , unless it have also a Sufficient Active or Productive Power . Hence Certain , That were there once no Motion at all in the world , and no other Substance besides Body , which had no Self-Moving Power , there could never Possibly be any Motion or Mutation to all Eternity , for want of a Sufficient Cause , or Productive Power . No Imperfect Being , hath a Productive Power of any New Substance , which was not before , but onely of New Accidents and Modifications ; that is , No Cre●ture can Create . Which Two forementioned Senses respect the Efficient Cause . Page 739 Thirdly , Nothing can be Materially Produced out of Nothing Prae-Existing or Inexisting . And therefore in all Natural Generations ( where the Supernaturall Power of the Deity interposes not ) No New Reall Entity or Substance Produced , which was not Before , but onely New Modifications of what Substantially Prae-Existed . Page 739 , 740 Nothing out of Nothing , so much Insisted on by the old Physiologers before Aristotle , in this Sense ; commonly misunderstood by Modern Writers , as if they designed thereby , to take away all Divine Creation out of Nothing Prae-Existing . Granted , This to have been the Sense of the Stoicks and of Plutarch ; He affirming , the World to have been no otherwise Made by God , then a House is by a Carpenter , or a Garment by a Tailour . Plutarch and the Stoicks therefore , Imperfect Theists , but nevertheless Zealous Religionists . But the Ancient Italick Philosophers here Acted onely as Physiologers , and not as Theologers , or Metaphysicians ; they not directing themselves , against a Divine Creation out of Nothing Prae-Existing ; but onely contending , That neither in Naturall Generations , any new Reall Entity was Created , nor in Corruptions , Annihilated ; but onely the Modifications of what before Existed , Changed : or , That No New Reall Entity could be Made out of Matter . Page 740 , 741 That this was the True meaning of those Ancient Physiologers , Evident from the Use which they made of this Principle , Nothing out of Nothing ; Which Twofold . First , Vpon this Foundation , they Endeavoured to establish a Peculiar Kind of Physiology , and some Atomology or other , either Similar or Dissimilar ; Homoeomery or Anomoeomery . Anaxagoras from hence concluded , because Nothing could be Made out of Nothing Prae-Existing and Inexisting , that therefore there were in every Body , Similar Atoms , of all Kinds , out of which , by Concretions , and Secretions , all Naturall Generations Made ; so that Bone was Made out of Bony Atoms Prae-Existing and Inexisting ; Flesh out of Fleshy , and the like . This the Anaxagorean Homoeomery , or Similar Atomology , built upon this Princile , Nothing out of Nothing . Page 741 , 742 But the Ancient Italicks , both before and after Anaxagoras , ( whom Leucippus , Democritus , and Epicurus here followed ) with greater Sagacity concluded , from the same Principle , Nothing out of Nothing ; That those Qualities and Forms of Bodies , Naturally Generated and Corrupted , were therefore no Reall Entities , distinct from the Substance of Matter , but onely Different Modifications thereof , Causing Different Phancies in us ; and this an Anomoeomery , or Dissimilar Atomology , the Atoms thereof being Devoid of Qualities . Those Simple Elements or Letters ( in Nature's Alphabet ) out of which , variously Combined , these Philosophers Spelled out , or Compounded all the Syllables and Words ( or Complexions ) of Corporeall Things , Nothing but Figure , Site , Motion , Rest , and Magnitude of Parts . Were Qualities and Forms , Reall Entities distinct from these , and not Prae-Existing , ( as Anaxagoras dreamed ) they must then have come from Nothing , in Naturall Generations ; which Impossible . Page 742 , 743 Another Improvement of this Principle , Nothing out of Nothing , made by the Italick Philosophers ; That the Souls of Animals , especially Humane , since they could not Possibly result from the meer Modifications of Matter , Figure , Site , Motion , &c. were not Produced in Generations , nor Annihilated in Deaths and Corruptions ; but being Substantiall things , did Prae and Post Exist . This set down as the Controversy betwixt Atheists and Theists , in Lucretius ; Whether Souls were Generated , or Insinuated into Bodies . Generations and Corruptions of Animals , to these Pythagoreans , but Anagrammatical Transpositions . That those Philosophers who asserted the Prae-Existence and Ingenerability of Souls , did not therefore Suppose them to have been Self-Existent and Uncreated , but derived them all from the Deity . Thus Proclus , though maintaining the Eternity of Souls , with the World. The Ingenerability of Souls in Plato's Timaeus , no more then this , that they were not Generated out of Matter : and for this Cause also , were they called Principles , in the same Sense , as Matter was so accounted . Souls therefore to Plato , Created by God , though not In the Generation of Animals , but Before . Page 743 , 745 Saint Austine himself , Sometime Staggering and Sceptical , in the Point of Prae-Existence . That we have a Philosophick Certainty of no more then this , That Souls were Created by God , out of Nothing Prae-Existing , some time or other ; either In Generations , or Before them . That unless Brutes be meer Machines , the Reason the same also , concerning Brutish Souls ; That these not Generated out of Matter , but Created , sometime or other , by the Deity ; as well as the Matter of their Bodies was . Page 745 That all these Three Forementioned Particulars , wherein it is True , that Nothing can Possibly come from Nothing , are reducible to this One Generall Proposition , That Nothing can be Caused by Nothing ; which will no way clash with the Divine Omnipotence or Creative Power , as shall be shewed afterwards ; but Confirm the same . But those same words , Nothing out of Nothing , may carry another Sense ; when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , is not taken Causally , but onely to signify the Terminus A Quo , the Term From which , or an Antecedent Non-Existence : and then the meaning thereof will be , That Nothing which before was Not , could afterwards , by any Power whatsoever , be brought into Being . And this the Sense of the Democritick and Epicurean Objectors ; viz. That no Reall Entity can be Made , or Brought out of Non-Existence into Being ; and therefore the Creative Power of Theists , an Impossibility . ibid. Our Second Undertaking , in way of Answer hereunto ; To shew That Nothing out of Nothing , in this Sense , is False ; as also That , were it True , yet it would make no more against Theism , then it doth against Atheism ; and therefore ought not to be used by Atheists , as an Argument against a God. If this Vniversally True , That Nothing at all which once was Not , could ever be b●ought into Being , then could there be no Making , nor Causing at all , no Motion nor Action , Mutation or Generation . But our selves have a Power of Producing New Cogitation in our Minds , and New Motion in our Bodies . Wherefore Atheists forced to restrain this Proposition , to Substantialls onely . And here some Deceived with the Equivocation , in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing ; which may be taken either Causally , or else to signify the Term From Which , that is , From an Antecedent Non-Existence ; they confounding both these together ; whereof the First onely True , the Latter False . Again , Others Staggered with the Plausibility of this Proposition ; Partly , because no Artificiall thing ( as a House or Garment ) can be made by Men , but out of Prae-Existing Matter ; and Partly , because Ancient Physiologers maintained the same also , concerning Naturall Generations , That no New Reall Entity or Substance , could be therein Produced ; and Lastly , because it is certain , that no Imperfect Created Being , can Create any New Substance : They being therefore apt to measure all Power whatsoever , by these Scantlings . But as easy , for a Perfect Being to Create a World , Matter and all , Out of Nothing , ( in this Sense , that is , out of an Antecedent Non-Existence , ) as for us to Create a Thought , or to Move a Finger , or for the Sun to send out Rays . For an Imperfect Substance which once was Not , to be brought into Being by God , this not Impossible , in any of the Forementioned Senses . He having not onely Infinitely Greater Perfection , but also Sufficient Productive or Emanative Power . True , That Infinite Power cannot doe things in their own Nature Impossible ; but Nothing thus Impossible , but what Contradictious : and though a Contradiction for any thing , at the same time , to Be and Not Be ; yet none at all , for an Imperfect Being , ( which is in its Nature Contingent to Existence ) after it had Not been , to Be. Wherefore since the making of a Substance to Be , which was not Before , is no way Contradictious , nor consequently , in its own Nature Impossible ; it must needs be an Object of Perfect Power . Page 746 , 748 Furthermore , If no Reall Entity or Substance , could possibly be brought out of Non-Existence into Being ; then must the Reason hereof be , Because no Substance can Derive its Whole Being from another Substance . But from hence , it would follow , That whatsoever is Substantiall , did not onely Exist from Eternity , but also Of It Self , Independently upon any thing else . Whereas , First , The Prae-Eternity of Temporary Beings , not agreeable to Reason : and then , To suppose Imperfect Substances , to have Existed Of Themselves and Necessarily , is to suppose Something to come from Nothing , in the Impossible Sense ; they having no Necessary Self-Existence in their Nature . As they who affirm , all Substance to be Body , and no Body to be able to Move it Self , though supposing Motion to have been from Eternity ; yet make this Motion to Come from Nothing , or be Caused by Nothing . What in its Nature Contingently Possible , to Be , or Not Be , could not Exist Of It Self ; but must Derive its Being from Something else , which Necessarily Existeth . Plato's Distinction therefore , betwixt Two kinds of Substances , must needs be admitted , That which always Is , and was never Made ; and , That which is Made , or had a Beginning . Page 748 , 749 Lastly , If this True , that No Substance Makeable or Producible ; it would not onely follow from thence , ( as the Epicurean Atheist supposes ) that Matter , but also that all Souls , ( at least Humane ) did Exist Of Themselves , from Eternity , Independently upon any thing else ; it being Impossible , that Mind or Soul , should be a Modification of Sensless Matter , or Result from Figures , Sites , Motions , and Magnitudes . Humane Souls Substantiall , and therefore , according to this Doctrine , must have been Never Made ; whereas Atheists stifly deny both their Prae , and Post-Existence . Those Pagan Theists , who held the Eternity of Humane Minds , supposed them notwithstanding , to have Depended upon the Deity , as their Cause . Before Proved ; That there can be but One Understanding Being Self-Existent . If Humane Souls Depend upon the Deity as their Cause , then Doubtless Matter also . Page 749 , 750 A Common , but Great Mistake ; That no Pagan Theist ever acknowledged any Creative Power out of Nothing ; or else , That God was the Cause of any Substance . Plato's Definition of Effective Power , in General , and his Affirmation , That the Divine Efficiency is that , whereby things are Made , after they had Not been . Certain , That he did not understand this , of the Production of Souls out of Matter , he supposing them to be Before Matter , and therefore Made by God out of Nothing Prae-Existing . All Philosophers , who held the Immortality and Incorporeity of the Soul , asserted it to have been Caused by God , either in Time , or from Eternity . Plutarch's Singularity here . Vnquestionable , That the Platonists supposed , One Substance to receive its whole Being from Another ; in that they derive their Second Hypostasis or Substance , though Eternal , from the First ; and their Third from Both ; and all Inferiour Ranks of Beings from all Three . Plotinus , Porphyrius , Iamblichus , Hierocles , Proclus , and Others , derived Matter from the Deity . Thus the Chaldee Oracles ; and the old Egyptian , or Hermaick Theology also , according to Iamblichus . Those Platonists who supposed the World and Souls Eternal , conceived them to have received their Being , as much from the Deity , as if Made in Time. Page 750 , 752 Having now Disproved this Proposition , Nothing out of Nothing , in the Atheistick Sense , viz. That no Substance was Caused , or Derived its Being from Another ; but whatsoever is Substantial , did Exist Of It self from Eternity , Independently ; we are in the next place , to make it appear also , That were it True , it would no more oppose Theism , then it doth Atheism . Falshoods ( though not Truths ) may Disagree . Plutarch , the Stoicks , and Others , who made God the Creatour of no Substance , though not Genuine , yet Zealous Theists . But the Ancient Atheists , both in Plato and Aristotle , Generated and Corrupted All things ; that is , Produced All things out of Nothing , or Non-Existence , and Reduced them into Nothing again ; the bare Substance of Matter onely Excepted . The same done by the Democritick and Epicurean Atheists themselves , the Makers of this Objection : though , according to the Principles of their own Atomick Physiology , it is Impossible , that Life and Unerstanding , Soul and Mind , should be meer Modifications of Matter . As Theists give a Creative Power of All , out of Nothing , to the Deity ; so do Atheists , to Passive and Dead Matt●r . Wherefore this can be no Argument against Theism ; it Equally opposing Atheism . Page 752 , 756 An Anacephalaeosis ; wherein Observable , That Cicero makes De Nihilo fieri , and Sine Causa , To be made out of Nothing , and to be made without a Cause , One and the Self-same thing ; as also that he doth not Confine this to the Material Cause onely . Our Third and Last Undertaking ; To Prove that Atheists Produce Real Entities out of Nothing , in the First Impossible Sense ; that is , Without a Cause . Page 756 , 757 A Brief Synopsis of Atheism ; That Matter being the onely Substance , is therefore the onely Un-made Thing ; and That whatsoever else is in the World , besides the Bare Substance thereof , was Made out of Matter , or Produced from that alone . Page 757 The First Argument ; When Atheists affirm , Matter to be the onely Substance , and all things to be Made out of that ; they Suppose all to be Made without an Efficient Cause ; which is to bring them from Nothing , in an Impossible Sense . Though Something may be Made , without a Material Cause Prae-Existing ; yet cannot any thing Possibly be Made , without an Efficient Cause . Wherefore if there be any thing Made , which was Not before , there must of Necessity be besides Matter , some other Substance , as the Active , Efficient Cause thereof . The Atheistick Hypothesis supposes , Things to be Made , without any Active or Effective Principle . Whereas the Epicurean Atheists , Attribute the Efficiency of all to Local Motion ; and yet deny Matter or Body ( their onely Substance ) a Self-moving Power . They hereby , make all the Motion that is in the World to have been Without a Cause , or to Come from Nothing ; all Action , without an Agent ; all Efficiency , without an Efficient . Page 758 Again ; Should we grant these Atheists , Motion without a Cause ; yet could not Dead and Sensless Matter , together with Motion , ever beget Life , Sense , and Understanding ; because this would be Something out of Nothing , in way of Causality : Local Motion , onely Ch●nging the Modifications of Matter , as Figure , Place , Site , and Disposition of Parts . Hence also , those Spurious Theists Confuted , who Conclude God to have done no more in the Making of the World , then a Carpenter doth in the Building of a House , ( upon this Pretence , That Nothing can be made out of Nothing ; ) and yet suppose him , to Make Souls out of Dead and Sensless Matter , which is to bring them from Nothing , in way of Causality . Page 758 , 759 Declared before , That the Ancient Italicks and Pythagoricks , Proved in this manner ; That Souls could not possibly be Generated out of Matter ; because Nothing can come from Nothing , in way of Causality . The Subterfuge of the Atheistick Ionicks , out of Aristotle ; That Matter being the onely Substance ; and Life , Sense , and Un●erstanding , Nothing but the Passions , Affections , and Dispositions thereof ; the Production of them out of Matter , no Production of any new Reall Entity . Page 759 Answer ; Atheists taking it for granted , That there is no other Substance besides Body or Matter , therefore falsly conclude , Life , Sense , and Understanding , to be Accidents or Modes of Matter ; they being indeed , the Modes or Attributes of Substance Incorporeal and Self-Active . A Mode , That which cannot be Conceived , without the Thing whereof it is a Mode ; but Life and Cogitation may be Conceived , without Corporeal Extension ; and indeed cannot be Conceived with it . Page 759 , 760 The chief Occasion of this Errour , from Qualities and Forms ; as , Because the Quality of Heat , and Form of Fire , may be Generated out of Matter ; therefore Life , Cogitation , and Understanding also . But the Atomick Atheists themselves , Explode Qualities , as things Really distinct from the Figure , Site , and Motion of Parts , for this very reason , Because Nothing can be made out of Nothing Causally . The Vulgar Opinion of such Real Qualities in Bodies , onely from mens mistaking their own Phancies , Apparitions , Passions , Affections , and Seemings , for things Really Existing without them . That in these Qualities , which is distinct from the Figure , Site , and Motion of Parts , not the Accidents and Modifications of Matter ; but of Our own Souls . The Atomick Atheists infinitely Absurd ; when exploding Qualities , because Nothing can come out of Nothing , themselves bring Life , Sense , and Understanding , out of Nothing , in way of Causality . That Opinion , Th●t Cogitation is Nothing but Local Motion , and Men themselves meer Machines , Prodigious Sottishness , or Intolerable Impudence . Page 760 , 762 Very Observable here , That Epicurus himself , having a Mind to assert Contingent Liberty , confesseth , that he could not doe this , unlesse there were some such thing in the Principles ; because Nothing can be made out of Nothing , or Caused by Nothing : and theref●re does he Ridiculously feign a Third Motion of Atoms , to salve that Phaenomenon of Free-Will . Wherefore he must needs be guilty of an Impossible Production , of Something out of Nothing , when he brings Soul and Mind , out of Dead and Sensless Atoms . Were there no Substantial and Eternal Life and Understanding in the Universe , there could none have been ever Produced ; because it must have come from Nothing , or been Made without a Cause . That Dark Philosophy which Educes , not onely Real Qualities and Substantial Forms , but also Souls themselves , at least Sensitive , out of the Power of the Matter , Educes them Out of Nothing , or Makes them without a Cause ; and so prepares a direct way to Atheism . Page 762 , 763 They who suppose Matter , otherwise then by Motion , and by a kind of Miraculous Efficiency , to Produce Souls , and Minds , attribute that Creative Power to this Sensless and Unactive Matter , which themselves deny , to a Perfect Being , as an Absolute Impossibility . Thus have we Demonstrated , the Impossibility and Nonsense of all Atheism , from this very Principle ; That Nothing can be made from Nothing , or without a Sufficient Cause . Page 763 , 764 Wherefore , If no Middle betwixt these Two ; but all things must either Spring from a God , or Matter ; Then is this also a Demonstration of the Truth of Theism , by Deduction to Impossible : Either there is a God , or else all things are derived from Dead and Sensless Matter ; But this Latter is Impossible ; Therefore a God. Nevertheless , that the Existence of a God , may be further Directly Proved also from the same Principle , rightly understood , Nothing out of Nothing Causally , or Nothing Caused by Nothing , neither Efficiently , nor Materially . Page 764 By these Steps ; First , That there was never Nothing , but Something or other did Exist Of It Self from Eternity , Vn-made , and Independently upon any thing else , Mathematically Certain ; from this Principle , Nothing from Nothing . Had there been once Nothing , there could never have been Anything . Again , Whatsoever did Exist Of It Self from Eternity , must have so Existed Necessarily , and not by any Free-Will and Choice . Certain therefore , That there is Something Actually in Being , whose Existence Is , and always Was Necessary . Now that which Exists Necessarily , Of It Self , must have Necessity of Existence in its Nature ; which Nothing but a Perfect Being hath . Therefore there Is a Perfect Being ; and Nothing Else besides this , did Exist Of It Self from Eternity , but All other things whatsoever ( whether Souls or Matter ) were Made by it . To suppose any thing to Exist Of It Self Necessarily , that hath no Necessary Existence in its Nature , is to suppose that Necessary Existence to have Come from Nothing . Page 764 , 765 Three Reasons , why some Theists have been so Staggering and Scepticall about the Necessary Self-Existence of Matter . First , From an Idiotical Conceit , That because Artificiall Things cannot be made by men , but Out of Prae-Existent Matter , therefore Nothing by God , or a Perfect Being , can be otherwise Made . Secondly , Because some of them have supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Hyle , or First Matter Un-made ; an Opinion Older then Aristotle . Whereas this Really Nothing , but a Metaphysical Notion of the Potentiality or Possibility of Things , respectively to the Deity . Lastly , Because some of them have conceived , Body and Space to be Really the same thing ; and Space to be Positively Infinite , Eternal , and Necessarily Existent . But if Space be not the Extension of the Deity it Self , as some suppose ; but of Body , onely considered Abstractly , from This or That , and therefore Immoveably ; then no sufficient Ground , for the Positive Infinity , or the Indefinity thereof , as Cartesius Imagined : we being certain of no more then this , That be the World and its Space , or Extension , never so Great , yet it might be still Greater and Greater Infinitely ; for which very Cause , it could never be Positively Infinite . This Possibility of more Body and Space , further and further Indefinitely , or Without End , as also its Eternity , mistaken , for Actual Space and Distance Positively Infinite and Eternall . Nor is there perhaps any such great Absurdity , in the Finiteness of Actual Space and Distance , ( according to this Hypothesis , ) as some conceive . Page 765 , 766 Moreover the Existence of a God may be further proved , from this Common Notion , Nothing from Nothing Causally ; not onely because were there no God , that Idea which we h●ve of a Perfect Being , must have Come from Nothing , and be the Conception of Nothing ; but also all the other Intelligible Idea's of our Minds , must have Come from Nothing likewise , they being not Derived from Sense . All Minds , and their Intelligible Idea's , by way of Participation , from One Perfect Omnipotent Being , Comprehending it Self . Page 766 , 767 However , Certain from this Principle , Nothing from Nothing , or Nothing Caused by Nothing ; That Souls and Minds could never have Emerged out of Dead and Sensless Matter ; or from Figures , Sites , and Motions : and therefore must either have all Existed Of Themselves , Necessarily from Eternity ; or else be Created by the Deity , out of Nothing Prae-Existing . Concluded , That the Existence of a God is altogether as certain , as That our Humane Souls did not all Exist from Eternity , Of themselves , Necessarily . Thus is the Second Atheistick Argumentation against Omnipotence or Divine Creation , from that False Principle , Nothing out of Nothing , in the Atheistick Sense , ( which is , That Nothing could be brought out of Non-Existence into Being , or No Substance derive its Whole Being from another Substance ; but all was Self-Existent from Eternity ) abundantly Confuted . It having been Demonstrated , That unless there be a God , or a Perfect Omnipotent Being , and Creatour , Something must have Come from Nothing in the Impossible Sense ; that is , have been Caused by Nothing , or Made without a Cause . Page 767 SECT . III. THE Six following Atheistick Argumentations , driving at these Two things , ( The Disproving , First of an Incorporeal , and then of a Corporeal Deity ) next taken all together . In way of Answer to which , Three Things . First , To Confute the Atheistick Argumentations against an Inco●poreal Deity , being the Third and Fourth . Secondly , To Shew , That from the very Principles of the Atheistick Corporealism , in their Fifth and Sixth Arguments , Incorporeal Substance is Demonstrable . And Lastly , That therefore the Two following Atheistick Arguments , ( built upon the Contrary Supposition ) are also Insignificant . Page 767 Before we come to the Atheistick Arguments , against an Incorporeal Deity , Premised ; That though all Corporealists be not Atheists , yet Atheists universally , meer Corporealists . Thus Plato in his Sophist ; writing of those who maintained , That Nature Generated all things without the Direction of any Mind ; affirmeth , That They held , Body and Substance to be One and the Self-same thing . From whence it follows , That Incorporeal Substance , is Incorporeal Body , or Contradictious Nonsense ; and That whatsoever is not Body , is Nothing . He likewise addeth , That they who asserted the Soul to be a Body , but had not the Confidence , to make Prudence , and other Vertues Bodies , ( or Bodily , ) quite overthrew the Cause of Atheism . Aristotle also representeth the Atheistick Hypothesis thus , That there is but One Nature , Matter ; and this Corporeal , ( or endued with Magnitude ) the onely Substance ; and all other things , the Passions and Affections thereof . Page 767 , 769 In Disproving Incorporeal Substance , some Difference amongst the Atheists themselves . First , Those who held a Vacuum , ( as Epicurus and Democritus , &c. ) though taking it for grant●d , That what is Un-extended or Devoid of Magnitude , is Nothing ; yet acknowledged a Double Extended Nature ; the First Impenetrable and Tangible , Body ; the Second Penetrable and Intangible , Space or Vacuum ; To them the Onely Incorporeal . Their Argument thus ; Since Nothing Incorporeal besides Space , ( which can neither Doe nor Suffer any thing ) therefore no Incorporeal Deity . The Answer . If Space be a Real Nature , and yet not Bodily ; then must it needs be either an Affection of Incorporeal Substance ; or else an Accident without a Substance . Gassendus his Officiousness here , to help the Atheists ; That Space is neither Accident , nor Substance , but a Middle Nature , or Essence betwixt Both. But , whatsoever Is , must either Subsist by it Self , or else be an Attribute , Affection , or Mode of Something that Subsisteth by it Self . Space , either the Extension of Body , or of Incorporeal Substance , or of Nothing : but Nothing cannot be Extended ; wherefore Space , supposed , not to be the Extension of Body , must be the Extension of an Incorporeal Substance Infinite , or the Deity ; as some Theists Assert . Page 769 , 770 Epicurus his Pretended Gods , Such as could neither Touch , nor be Touched , and had not Corpus , but Quasi Corpus onely ; and therefore Incorporeals distinct from Space . But Granted , that He Colluded or Juggled in this . Page 770 Other Atheists who denied a Vacuum , and allowed not Space to be a Nature , but a meer Imaginary thing , the Phantasm of a Body , or else Extension considered Abstractly , Argued thus . Whatsoever is Extended , is Body , or Bodily ; But whatsoever Is , is Extended ; Therefore whatsoever Is , is Body . Page 770 , 771 This Argument against Incorporeal Substance , Answered Two manner of ways : Some Asserters of Incorporeal Substance denying the Minor , Whatsoever Is , is Extended ; others the Major of it , Whatsoever is Exended , is Body . First , The Generality of Ancient Incorporealists real●y maintained , That there was Something Un-Extended , Indistant , Devoid of Quantity , and of Magnitude , Without Parts , and Indivisible . Plato , That the Soul is before Longitude , Latitude , and Profundity . He also Denies , That whatsoever is in no Place , is Nothing . Aristotle's First Immovable Mover also , Devoid of Magnitude . So likewise is Mind , or That which Understands , to him . He also denies Place , and Local Motion to the Soul , otherwise then by Accident with the Body . Page 771 , 773 Philo's Double Substance , Distant and Indistant . God also to him , both Every-where , ( because his Powers Extend to all things ) and yet No-where , as in a Place ; Place being Created by him , together with Bodies . Plotinus much concerned in this Doctrine . Two Books of his upon this Subject , That One and the same Numerical thing , ( viz. the Deity ) may be All , or the Whole Every-where . God to him , Before all things that are in a Place ; therefore Wholly Present to whatsoever Present . This would he prove also from Natural Instincts . He Affirmeth likewise , That the Humane Soul is Numerically the Same , both in the Hand , and in the Foot. Simplicius his Argument for Un-Extended Substance ; That Whatsoever is Self-Moving ▪ must be Indivisible and Indistant . His Affirmation , That Souls , Locally Immovable , Move the Body by Cogitation . Page 773 , 775 None more full and express in this , then Porphyrius . His Assertion , That were there such an Incorporeal Space , ( as Democritus and Epicurus supposed ) Mind , or God , could not be Co-Extended with it ; but onely Body . The whole Deity , Indivisibly and Indistantly Present , to every Part of Divisible and Distant things . Page 775 , 776 Thus Origen in his Against Celsus . Saint Austine , That the Humane Soul hath no Dimensions , of Length , Breadth , and Thickness , and is in it Self Illocabilis . Boëtius reckons this amongst the Common Notions , known onely to wise men , That Incorporeals are in No Place . Page 776 This therefore no Novel or Recent Opinion , That the Deity is not Part of it Here , and Part of it There , nor Mensurable by Yards and Poles ; but the Whole Undivided , Present to every Part of the World. But because many Objections against this ; we shall further Shew , how these Ancient Incorporealists endeavoured to Quit themselves of them . The First Objection ; That to suppose the Deity , and other Incorporeal Substances , Un-Extended , is to make them Absolute Parvitudes , and so Contemptible things . Plotinus his Answer ; That what is Incorporeal , not so Indivisible as a Little thing ; either a Physical Minimum , or Mathematical Point ; for thus God could not Congruere with the whole World , nor the Soul with the whole Body . Again , God not so Indivisible , as the Least , he being the Greatest of all , not in Magnitude , but Power . He so Indivisible , as also Infinite . This an Errour proceeding from Sense and Imagination ; That what Un-Extended , therefore Little. Incorporeal Substance , the Whole of which is Present to every Part of Body , therefore Greater then Body . Porphyrius to the same purpose , That God is neither to be look'd upon as the Least , nor as the Greatest , in a way of Magnitude . Page 776 , 778 The Second Objection ; That what neither Great nor Little , and possesses no Place , a Non-Entity . This according to Plato , Plotinus , and Porphyrius , a Mistake , proceeding from mens adhering to Sense and Imagination . They Grant , That an Un-Extended Being , Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Un-Imaginable . Porphyrius , That Mind and Phancy are not the same , as some maintain . That which can either Doe , or Suffer , not Nothing , though it swell not out into Distance . Two Kinds of Substances to Plotinus ; Bulky Tumours , and Un-bulky Active Powers . Which latter , said by Simplicius , to have nevertheless a certain Depth or Profundity in them . Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Un-imaginable , even in Body it self . We cannot Possibly Imagine the Sun of such a Bigness , as Reason Evinces it to be . Vrged also by Plotinus , That an Un-stretcht-Out Duration , or Timeless Eternity , as difficult to be Conceived , as an Un-Extended Substance ; and yet must this needs be Attributed to the Deity . Page 778 , 781 That God and Humane Souls , no otherwise Incorporeal , then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thin or Subtile Body , False . Because the Difference of Grosseness and Subtilty in Bodies , according to True Philosophy , onely from Motion . That the most Subtile Body , may possibly be made as Grosse as Lead or Iron ; and the Grossest , as Subtile as Aether . No Specifick Difference of Matter . Page 781 The Third Argument , against Un-Extended Substance ; That to be All in the Whole , and All in every Part , a Contradiction , and Impossibility . This Granted by Plotinus to be True of Bodies , or that which is Extended , That it cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · but Impossible , that what hath no Parts , should be a Part here , and a Part there . Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in that , Whole in the Whole , and Whole in every Part ) to be taken onely in a Negative Sense , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Undivided . The Whole Undivided Deity Every-where ; and not a Part of it Here onely , and a Part There . Page 782 , 783 The Last Objection is against the Illocality and Immobility of Finite Created Spirits , and Humane Souls onely . That this not onely Absurd , but also Contrary to that Generally Received Tradition amongst Theists , of Souls Moving Locally after Death , into another Place , called Hades . Two Answers of Plotinus to this . First , That by Hades , may be meant onely the Invisible ; or the Soul 's Acting without the Body . Secondly , That if by Hades , be Meant a Worser place , the Soul may be said to be there , where its Idol is . But when this same Philosopher , supposeth the Soul ( in Good men ) to be separable also from this Idol , he departeth from the Genuine Cabbala of his own School . That Souls alwaies united to some Body or other . This asserted here by Porphyrius ; That the Soul is never quite naked of all Body ; and therefore may be said to be there , wheresoever its Body is . Page 784 , 785 Some Excerptions out of Philoponus ; wherein the Doctrine of the Ancients , concerning the Soul's Spirituous or Airy Body , ( after Death ) is Largely declared . Page 785 , 787 Intimated here by Philoponus , That , according to some of these Ancients , the Soul hath such a Spirituous Body here in this Life , as its Interiour Indument , which then adheres to it , when its Outer Garment is stript off by Death . An Opinion of some , That the Soul may in this Spirituous Body , leave its Grosser Body for some time , without Death . True , That our Soul doth not immediately Act upon Bones and Flesh ; but certain Thin and Subtile Spirits , the Instruments of Sense and Motion . Of which Porphyrius thus ; The Bloud is the Food of the Spirit , and the Spirit the Vehicle of the Soul. Page 787 , 788 The same Philoponus further Addeth , That according to the Ancients , besides both the Terrestrial , and this Spirituous or Airy Body , there is yet a Third kind of Body , peculiar to such as are Souls , as are more thoroughly purged after Death ; called by them a Luciform , and Heavenly , and Aetherial , and Starre-like Body . Of this Proclus also , upon the Timaeus , ( who affirmeth it to be Un-organized ; ) as likewise Hierocles . This called the Thin Vehicle of the Soul , in the Chaldee Oracles , according to Psellus and Pletho . By Hierocles , a Spiritual Body , in a Sense agreeable to that of the Scripture : by Synesius , the Divine Body . This Distinction of Two Interiour Vehicles , or Tunicles of the Soul , besides the Terrestrial Body , ( called by Plato the Ostreaceous ) no Invention of Latter Platonists since Christianity ; it being plainly insisted upon by Virgil , though commonly not Vnderstood . Page 788 , 790 That many of these Platonists and Pythagoreans , supposed the Soul , in its First Creation , when Made pure by God , to be Clothed with this Luciform and Heavenly Body ; which also did alwaies Inseparably adhere to it , in its After-Descents , into the Aërial and Terrestrial ; though Fouled and Obscured . Thus Pletho . And the same Intimated by Galen ; when he calls this , the First Vehicle of the Soul. Hence was it , that besides the Moral and Intellectual Purgation of the Soul , they recommended also , a Mystical or Telestick way of Purifying the Aetherial Vehicle , by Diet and Catharms . This much Insisted on by Hierocles . What Pliny's Dying By Wisedom , or the Philosophick Death . Page 790 , 792 But this not the Opinion of all , That the Same Numerical Aetherial Body , always adhereth to the Soul ; but onely , that it every where either Finds , or Makes a Body , suitable to it self . Thus Porphyrius . Plato also seems to have been of that Perswasion . Page 792 , 793 This Affirmed by Hierocles , to have been the Genuine Cabbala of the Ancient Pythagoreans , which Plato afterwards followed . Hierocles his Definition of a Man , A Rational Soul together with a Cognate Immortal Body ; he declaring , This enlivened Terrestrial Body , to be but the Idol or Image of the True man , or an Accession to him . This therefore the Answer of the Ancient Incorporealists , to that Objection against the Illocality and Immobility of Created Incorporeals ; That these being all Naturally Vnited to Some Body or other , may be thus said to be in a Place , and Locally Moved . And , That it does not follow , that because Created Incorporeals are Un-extended , they might therefore inform the whole Corporeal Universe . Page 793 , 794 That it would be no Impertinent Digression here , To Compare the forementioned Pythagorick Cabbala , with the Doctrine of Christianity ; and to consider their Agreement or Disagreement . First therefore , A Clear Agreement of these most Religious Philosophers with Christianity in this , That the Highest Happiness , and Perfection of Humane Nature , consisteth not , in a Separate State of Souls , Un-united to any Body ; as some High-flown Persons have Conceited . Thus Plotinus ; who sometimes runs as much into the other Extream , in supposing Humane Souls to Animate , not onely the Bodies of Brutes , but also of Plants . Thus also Maimonides amongst the Jews ; and therefore suspected for denying the Resurrection . His Iggereth Teman , written purposely to purge himself of this Suspicion . The Allegorizers of the Resurrection , and of the Life to come . Page 794 , 795 Again , Christianity Correspondeth with the Philosophick Cabbala , concerning Humane Souls , in this , That their Happiness consisteth not , in Conjunction with such Gross Terrestrial Bodies , as these we now have : Scripture , as well as Philosophy , complaining of them , as a Heavy Load , and Burthen to the Soul ; which therefore not to be taken up again , at the Resurrection . Such a Resurrection as this , called by Plotinus , a Resurrection to Another Sleep . The Difference betwixt the Resurrection-Body , and this Present Body , in Scripture . The Resurrection-Body of the Just , ( as that of the Philosophick Cabbala ) Immortal and Eternal ; Glorious and Lucid ; Star-like and Spiritual ; Heavenly and Angelical . Not this Gross Fleshly Body , Guilded and Varnished over in the outside onely , but Changed throughout . This the Resurrection of Life , in Scripture , Emphatically called The Resurrection . Our Souls , Strangers and Pilgrims in these Terrestrial Bodies : Their proper Home and Country , the Heavenly Body . That the Grossest Body that is , according to Philosophy , may meerly by Motion be brought into the Purity and Tenuity of the Finest Aether . Page 795 , 799 But whether Humane Souls after Death , alwaies Vnited to some Body , or else quite Naked from all Body , till the Resurrection ; not so Explicitly determined in Christianity . Souls after Death , Live unto God. According to Origen , This a Priviledge Proper to the Deity , to Live and Act alone , without Vital Union with any Body . If Natural to the Soul , to Enliven a Body ; then not probable , that it should be kept so long in an Unnatural State of Separation . Page 799 , 800 Again ; Probable from Scripture , That wicked Souls after Death , have Punishment of Sense or Pain , besides Remorse of Conscience : which not easily Conceivable How they should have , without Bodies . Thus Tertullian . He adding , That Men have the same Shape , or Effigies , after this Life , which they had here . Though indeed he drive the business too far , so as to make the Soul it self to be a Body , Figurate and Colourate . Page 800 , 801 But Irenaeus plainly supposed , the Soul after Death ( being Incorporeal ) to be Adapted to a Body , such as has the same Character and Figure , with its Body here in this Life . Page 801 , 802 Origen also of this Perswasion , That Souls after Death , have certain Subtile Bodies , retaining the same Characterizing Form , which their Terrestrial Bodies had . His Opinion , That Apparitions of the Dead are from the Souls themselves , surviving , in that which is called a Luciform Body . As also that Saint Thomas did not doubt , but that the Body of a Soul departed , might appear , every way like the Former : onely be disbelieved our Saviour's appearing in the Same Solid Body , which he had before Death . Page 802 , 804 Our Saviour telling his Disciples , That a Spirit had no Flesh and Bones , that is , no Solid Body , as himself then had ; seems to Imply , them to have Thinner Bodies , which they may Visibly Appear in . Thus in Apollonius , is Touch made the Sign , to distinguish a Ghost Appearing , from a Living Man. Our Saviour's Body after his Resurrection , according to Origen , in a Middle State , betwixt This Gross or Solid Body of ours , and That of a Ghost . Page 804 A place of Scripture , which as interpreted by the Fathers , would Naturally Imply , the Soul of our Saviour after Death , not to have been quite Naked of all Body , but to have had a Corporeal Spirit . Moses and Elias , Visibly appearing to our Saviour , had therefore True Bodies . Page 804 , 805 That the Regenerate here in this Life , have a certain Earnest of their Future Inheritance , ( which is , their Spiritual or Heavenly Body ) Gathered from Scripture by Irenaeus , and Novatian . Which Praelibations of the Spiritual Body , cannot so well consist with a Perfect Separation from all Body , after Death , till the Day of Judgement . Page 805 , 806 This Opinion of Irenaeus , Origen , and others , supposed by them , not at all to Clash with the Christian Article of the Resurrection . Nothing in this Point determined by us . Page 806 The Last thing in the Pythagorick Cabbala , That Daemons or Angels , and indeed all Created Understanding Beings , consist , as well as Men , of Soul and Body , Incorporeal and Corporeal , Vnited together . Thus Hierocles , Vniversally of all the Rational Nature ; and that no Incorporeal Substance , besides the Supreme Deity , is Compleat , without the Conjunction of a Body . God the Onely Incorporeal in this Sense ; and not a Mundane , but Supra-Mundane Soul. Page 806 , 808 Origen's full Agreement with this Old Pythagorick Cabbala , That Rational Creatures are neither Body , nor yet without Body ; but Incorporeal Substances , having a Corporeal Indument . Page 808 , 809 Origen misrepresented by Huetius , as asserting Angels not to Have Bodies , but to Be Bodies : whereas he plainly acknowledged the Humane Soul to be Incorporeal , and Angels also to have Souls . He proveth Incorporeal Creatures , from the Scriptures ; which though themselves not Bodies , yet always Use Bodies . Whereas the Deity is neither Body , nor yet clothed with a Body , as the Proper Soul thereof . Page 809 , 810 Some of the Fathers , so far from supposing Angels altogether Incorporeal , that they ran into the other Extream , and concluded them altogether Corporeal ; that is , to be All Body , and Nothing else . The Middle betwixt both these , the Origenick and Phythagorick Hypothesis , That they consist of Incorporeal and Corporeal Substance , Soul and Body Joyned together . The Generality of the Ancient Fathers , for neither of those Extreams . That they did not suppose Angels to be perfectly Unbodied Spirits ; Evident from their affirming Devils , as the Greek Philosophers did Demons , to be Delighted with the Nidours of Sacrifices ; as having their Vapourous Bodies , or Airy Vehicles , refreshed thereby . Thus Porphyrius , and before him Celsus . Amongst the Christians , ( besides Origen ) Justin , Athenagoras , Tatianus , &c. S. Basil , concerning the Bodies of Demons or Devils , being Nourished with Vapours ; not by Organs , but throughout their whole Substance . Page 810 , 812 Several of the Fathers plainly asserting , both Devils and Angels to consist of Soul and Body ; Incorporeal and Corporeal Substance , Joyned together . Saint Austine , Claudianus , Mamertus , Fulgentius , Joannes Thessalonicensis ; and Psellus , who Philosophizeth much concerning this . Page 812 , 814 That some of the Ancients , when they called Angels Incorporeal , understood Nothing else thereby , but onely that they had not Grosse , but Subtile Bodies . Page 814 , 815 The Fathers , though herein Happening to Agree with the Philosophick Cabbala , yet seemed to have been led thereunto by Scripture . As from that of our Saviour , They who shall obtain the Resurrection of the Dead , shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to the Angels ; that is , according to Saint Austine , shall have Angelical Bodies . From that of Saint Jude , That Angels Sinning , lost their Own Proper Dwelling-House ; that is , their Heavenly Body . ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Saint Paul ) which made them Fit Inhabitants of the Heavenly Regions ; and thereupon Cast down into the Lower Tartarus ; interpreted by Saint Austine , to be this Caliginous Air or Atmo-Sphear of the Earth . Again , From that Fire said to have been Prepared for the Devils : which being not to be taken Metaphorically , therefore ( as Psellus concludeth ) Implies them to be Bodied ; because an Incorporeal Substance alone , and not Vitally Vnited to any Body , cannot be Tormented with Fire . Page 815 , 817 Now if all Created Incorporeals , Superiour to Men , be Souls vitally Vnited to Bodies , and never quite Separate from all Body ; then Probable , that Humane Souls , after Death , not quite Naked from all Body , as if they could Live and Act compleatly without it ; a Priviledge Superiour to that of Angels , and proper to the Deity . Nor is it at all Conceivable , How Imperfect Beings could have Sense and Imagination without Bodies . Origen Contra Celsum , Our Soul in its own Nature Incorporeal , alwaies Standeth in need of a Body , suitable to the place wherein it is . And accordingly , Sometimes Putteth Off what it had before ; and Sometimes again Putteth On something New. Where the following words being vitiated ; Origen's Genuine Sense restored . Evident that Origen distinguisheth , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Paul , ( Translated , Tabernacle , ) from the Earthly House ; he understanding by the former , a Thin Spirituous Body , which is a Middle betwixt the Earthly and the Heavenly , and which the Soul remaineth still clothed with , after Death . This Opinion of Origen's , That the Soul after Death , not quite Separate from all Body , never reckoned up in the Catalogue of his Errours . Origen not Taxed by Methodius , for asserting Souls to Have Bodies , but for not asserting them to Be Bodies ; there being no truly Incorporeall Substance , according to Methodius , but the Deity . This One of the Extreams mentioned . And the Origenick Hypothesis , to be preferred before that of Methodius . Page 817 , 820 Already Observed , That Origen not Singular , in this Opinion concerning Humane Souls ; Irenaeus , Philoponus , Joannes Thessalonicensis , Psellus , and others , asserting the same . S. Austine in his De Gen. ad Lit. Granteth , That Souls after Death cannot be carried to any Corporall Places , nor Locally Moved , without a Body . Himself seems to think , the Punishment of Souls , before the Resurrection , to be Phantasticall . But gives Liberty of thinking otherwise . In his Book De Civ . D. He Conceives , that Origenick Opinion not Improbable , That some Souls after Death , and before the Resurrection , may Suffer from a certain Fire , for the consuming and burning up of their Dross : which could not be without Bodies . Page 820 , 822 Hitherto shewed , How the Ancient Asserters of Unextended Incorporealls , Answered all the Objections made against them ; but especially that of the Illocality and Immobility of Created Incorporealls ; namely , That by those Bodies , which they are always Vitally United to , they are Localized , and made Capable of Motion ; according to that of Origen , The Soul stands in need of a Body for Locall Motions . Next to be considered , their Reasons for this Assertion , of Unextended and Indistant Substance , so repugnant to Imagination . Page 822 That whatsoever Arguments do Evince other Substance besides Body , the Same against the Atheists Demonstrate , that there is Something Unextended ; themselves taking it for granted , that whatsoever is Extended , is Body . Nevertheless , other Arguments propounded by these Ancients , to prove directly , Unextended Substance . Plotinus his First ; To prove the Humane Soul and Mind such . Either every Part of an Extended Soul is Soul ; and of Mind , Mind ; or Not. If the Latter , That no Part of a Soul , or Mind , is by it Self Soul , or Mind ; then cannot the Whole , made up of all those Parts , be such . But if every supposed Part of a Soul , be Soul , and of a Mind , Mind ; then would all but One be Superfluous ; or Every One be the Whole : which cannot be in Extended things . Page 822 , 824 Again , Plotinus endeavours to Prove , from the Energies of the Soul , that it is Unextended , Because it is One and the Same Indivisible thing , that Perceiveth the whole Sensible Object . This further pursued ; If the Soul be Extended , then must it either be One Physicall Point , or More . Impossible That it should be but One Physicall Point . If therefore More , then must every one of those Points , either Perceive a Point of the Object , and no more , or else the Whole . If the Former , then can nothing Perceive the Whole , nor compare one Part of it with another : If the Latter , then would every man have innumerable Perceptions of the whole Object at once . A Fourth Supposition , That the whole Extended Soul , Perceives both the Whole Object , and all the Parts thereof ; ( no Part of this Soul having any Perception by it Self ) Not to be Made ; Because , the Whole of an Extended Substance , nothing but All the Parts : and so if no Part have any Perception , the Whole can have none . Moreover , To say , the Whole Soul Perceiveth all , and no Part of it any thing , is indeed to acknowledge it Unextended , and to have no Distant Parts . Page 824 , 826 Again , This Philosopher would prove the same thing , from the Sympathy or Homopathy , which is in Animals ; it being One and the Same thing , that perceives Pain in the Head , and in the Foot ; and Comprehends the whole Bulk of the Body . Page 826 Lastly , He disputes further , from the Rationall Energies . A Magnitude could not Understand , what hath no Magnitude , and what is Indivisible : whereas we have a Notion , not onely of Latitude Indivisible as to Thickness , and of Longitude as to Breadth , but also of a Mathematicall Point , every way Indivisible . We have Notions of things also , that have neither Magnitude nor Site , &c. Again , all the Abstract Essences of things Indivisible . We conceive Extended things themselves , Unextendedly ; the Thought of a Mile , or a Thousand Miles Distance , taking up no more room in the Soul , then the Thought of an Inch , or of a Mathematicall Point . Moreover , were that which perceiveth in us , a Magnitude , it could not be Equall to every Sensible , and alike Perceive things Greater and Lesser , then it self . Page 827 , 828 Besides which , they might Argue thus ; That we , as we can Conceive Extension without Cogitation , and again Cogitation without Extension , ( from whence their Distinction and Separability is Inferrible : ) so can we not Conceive Cogitation with Extension ; not the Length , Breadth , and Thickness of a Thought ; nor the Half , or a Third , or Twentieth Part thereof ; nor that it is Figurate , Round , or Angular . Thoughts therefore must be Non-Entities , if whatsoever is Unextended be Nothing ; as also Metaphysicall Truths , they having neither Dimensions , nor Figure . So Volitions and Passions , Knowledge and Wisedome it self , Justice and Temperance . If the things belonging to Soul and Mind , be Unextended , then must themselves be so . Again , If Mind and Soul have Distant Parts , then could none of them be One , but Many Substances . If Life Divided , then a Half of it would not be Life . Lastly , no reason could be given why they might not be as well Really , as Intellectually Divisible . Nor could a Theist deny , but that Divine Power might Cleave a Thought , together with the Soul wherein it is , into many Pieces . Page 828 , 829 The Sense of the Ancient Incorporealists therefore this ; That in Nature , Two kinds of Substances . The First of them Passive Bulk , or Distant and Extended Substance ; Which is all , One thing without Another ; and therefore as Many Substances , as Parts , into which it can be divided . Essentially Antitypous ; one Magnitude Joyned to another , always Standing without it , and making the Whole so much Bigger . Body all Outside , having nothing Within , no Internall Energy , nor any Action besides Locall Motion ; which it is also Passive to . Page 829 Were there no other Substance besides this , there could be no Motion , Action , Life , Cogitation , Intellection , Volition ; but All would be a Dead Lump ; nor could any one thing Penetrate another . Wherefore Another Substance , whose Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Nature ; Life , Self-Activity , Cogitation : which no Mode or Accident of Extension ; it having more of Entity in it . Nor are these Two , Extension and Life , Inadequate Conceptions , of One and the Same Substance . A Thinker a Monad ; or One Single Substance . Not Conceiveable , how the Severall Parts of an Extended Substance , should Joyntly Concurre to Produce One and the Same Thought . Page 829 , 830 The Energies of these Two Substances , very different . The one Nothing but Locall Motion , or Translation from Place to Place ; a meer Outside Thing : The other Cogitation , an Internall Energy ; or in the Inside of that which Thinks . Which Inside of the Thinking Nature , hath no Length , Breadth , or Profundity , no Out-swelling Tumour ; because then it would be Outside again . Were a Cogitative Being Extended , yet must it have besides this Extended Outside , an Unextended Inside . But One and the Same Substance cannot be Extended , and Unextended . Wherefore in this Opinion of Extended Incorporealls , a Complication of Two Substances , and a Confusion of them together into One. True nevertheless , That all Finite Incorporeall Substance , is always Naturally united with some Extended Body , as it s Outside . Page 831 All Summed up Together . Page 832 Hitherto the Sense of the Ancient Asserters of Unextended Incorporealls , represented to the best Advantage . Nothing Asserted by us ; but that these , and other Arguments , do Demonstrate against the Atheists , some Other Substance besides Body : but whether or no , they Prove this to be Indistant and Unextended ; left to others to make a Judgment . The Atheists who deny this , must acknowledge every Thought , to be not onely Mentally , but also Physically Divisible and Separable ; together with the Soul : as also deny Internal Energy ; and consequently make Cogitation , Nothing but Locall Motion : and Lastly , Hold That no Substance can Co-Exist with Another Substance , more Inwardly , then by Juxta-Position . Page 832 , 833 This the First Answer to the Forementioned Atheistick Argument against Incorporeall Substance ; made by the Ancients , By denying the Minor ; That though whatsoever is Extended be Body , yet Every thing is not Extended . But the Argument otherwise Answered , by some Learned Asserters of Incorporeall Substance , By denying the Major ; That though every thing be Extended , or what Unextended Nothing ; yet what-ever is Extended , is not Body ; they asserting another Extension Incorporeall , which is both Penetrable , and not made up of Parts Physically Separable from one another ; to which belongeth Life , Self-Activity , and Cogitation . Probable , That some would Compound both the Forementioned Hypotheses together ; by supposing the Deity to be altogether Unextended , and Indivisibly all every-where ; but Souls , or Created Incorporealls , to have an Unextended Inside , Diffused , as it were , into an Extended Outside . Our selves here onely to Oppose Atheists ; and Dogmatize no further , then to Assert , what all Incorporealists agree in , That besides Body , there is Another Substance , which consisteth not of Parts Really Separable from one another ; which is Penetrable of Body , and Self-Active , and hath an Internall Energy , distinct from Locall Motion . All which is Demonstratively Certain . This the Full Answer to the First Atheistick Argument , Against Incorporeal Substance ; That either there is Something Unextended , or at least Extended otherwise then Body , so as to be Penetrable thereof , and Indiscerpibly One with it self , and Self-Active . Page 833 , 834 The Second Atheistick Assault against Incorporeall Substance ; By Pretending the Originall of this Mistake , to have sprung from the Scholastick Essences , Distinct from the things themselves ; and the Abuse of Abstract Names and Notions , they being made to be Substances Existing by themselves . For , though the Opinion of Ghosts and Spirits , ( whereof God is the Chief ) sprung first from Fear ; yet that these should be Incorporeall , could never have entered into the Minds of men , had they not been Enchanted with these Abstract Names and Seperate Essences . Page 834 The First Generall Reply to this , That it is all but Romantick Fiction . That the Opinion of the Deity , sprung not from Fear , and That all Invisible Ghosts are not Phancies , already sufficiently Proved ; as also The Existence of a God Demonstrated by Reason . That Apparitions are Reall Phaenomena ; and Reasonable to think , That there may as well be Invisible Aeriall , and Aetheriall ; as there are Visible Terrestriall Animals . Sottishness to conclude , That there is no Understanding Nature , Superiour to Man. Page 834 , 835 The Second Particular Reply , That the Opinion of Spirits Incorporeall , sprung not from the Scholastick Essences , whether considered Concretely as Universals onely , or Abstractly . No man supposing , these to be Things Really and Substantially Existing without the Mind ; either an Universall Man and Universall Horse , or else Humanity and Equinity : and that these walk up and down in Airy Bodies ; they being onely Noemata , or the Intelligible Essences of Things , as Objects of the Mind . These Essences of Things , said to be Eternall , as their Verities . The meaning of these Eternall Essences ; not , That they are so many Eternall Substances Incorporeall ; but , That Knowledge is Eternall , and , That there is an Eternall Unmade Mind , that comprehends them ; which all other Minds Partake of . Page 835 , 836 Again , That another Atheistick Dream , That the Abstract Names and Notions of the Meer Accidents of Bodies , were Made Substances Incorporeall ; Souls , Minds , and Ghosts . Conscious Life , no Accident of Bodies , as Atheists Suppose ; but the Essentiall Attribute of Another Substance , which Incorporeall ; as Magnitude , or Extension , is the Essentiall Attribute of Body . Page 836 The following Atheistick Arguments to be dispatched with more Brevity . That the Four Next , Fifth , Sixth , Seventh and Eighth , proceed onely upon this Supposition , That there is no Other Substance in the World , besides Body or Matter ; and therefore signify Nothing , to the Asserters of an Incorporeall Deity . Stoicks , and the like , onely concerned to Answer them . Nevertheless , From the Impossibility of these Atheistick Corporealisms , contained in the Fifth , and Sixth , a Necessity of Incorporeall Substance will be Evinced . Page 836 Here two Atheistick Corporealisms , Founded upon these Suppositions , That all is Body or Matter ; and , That Matter as such , is devoid of Life and Understanding . The First in the way of Qualities and Forms , Generable and Corruptible , called the Hylopathian . This the most Ancient Atheistick Form , as we learn from Aristotle ; viz. That Bulky Extension , the onely Substantiall and Unmade thing , and all other things , but the Passions , Qualities , and Accidents thereof ; Makeable out of it , and Destroyable into it . The Consequence from whence ; That there is no Substantiall Unmade Life and Understanding : And , That no Mind could be a God , or Creator ; it being all Accidentall , Factitious , and Creature . Page 836 , 837 This Hylopathian Atheism , called also by us , Anaximandrian . Though we are not Ignorant , That Simplicius conceives , Anaximander to have held an Homoeomery , or Similar Atomology , of Eternall Unmade Qualities , as Anaxagoras afterwards : onely , that he acknowledged no Unmade Life or Mind , but Generated it all , from the Fortuitous Commixture of those Qualified Atoms . ( Which no Improbable Opinion , though not Certain . ) Because however , Anaximander supposed Life and Understanding , to be at least Secondary Qualities , and Accidents of Body , Generable and Corruptible . And not Fit , to multiply Forms of Atheism . Page 837 The Second Atheistick Corporealism , in the way of Unqualified Atoms , producing all things , even Life , and Understanding ; from Figures , Sites , Motions , and Magnitudes of Parts . From whence it will also follow , That Mind is no Primordial Thing , but Secondary , Compounded , and Derivative ; Creature , and no Creator . This called Democritick ; not because Democritus was the First Inventer of the Dissimilar Atomology ; but because he was the First Atheizer of it , or the First , who made Dissimilar Atoms , the Principles of All things whatsoever , even of Life and Understanding . ibid. Not to be Denied , But that from these Two things Granted , That All is Body , and , That the First Principles of Body are devoid of Life and Understanding ; it would follow unavoidably , That there is no God. Therefore the Stoicks , who were Corporeal Theists , denied the Latter ; they supposing an Understanding Fire , Eternal and Unmade , the Maker of the whole Mundane System . Truly Observed by Origen , That this Corporeal God of the Stoicks , was but by Accident Incorruptible , and Happy ; and onely because Wanting a Destroyer . This no Genuine Theism . Page 837 , 838 But an Absolute Impossibility , in both these Atheistick Corporealisms ; not onely , because they suppose no Active Principle ; but also , because they bring Life and Understanding , that is , Something , out of Nothing ; or Make them without a Cause . Where the Atomick Atheists , of the Two , most to be Condemned ; because so grosly Contradicting themselves . From that True Principle , That Matter as such , is devoid of Life and Understanding ; an Absolute Necessity of another Substance Incorporeal , which is Essentially Vital and Intellectual . That All Life , cannot possibly be Factitious and Accidental , Generable and Corruptible ; but there must be Substantial Life ; and also some Eternal . Page 838 , 839 The Truth of this Vnderstood and Acknowledged by the Hylozoists ; That there must of Necessity be , both Substantial and Unmade Life and Understanding : who therefore Attribute the same to all Matter as such ; but without Animality ; which , according to them , is all Factitious and Accidental . Wherefore , this Hylozoick Atheism also , brings Conscious Life and Animality out of Nothing ; or Makes them without a Cause . The Argument of the Epicurean Atheists , against Stratonism or Hylozoism , Unanswerable : That upon this Supposition , there must be , in every Man and Animal , a Heap of Innumerable Percipients , as many as there are Atoms of Matter ; and so no One Thinker . The Pretence of the Hylozoists , That all the Particles of Matter , in every Animal , do Confederate ; Ridiculous , and Impossible . Page 839 , 840 Thus the Fifth and Sixth Atheistick Argumentations , fully Confuted ; and from that True Supposition in them , That Matter , as such , is Devoid of Life and Understanding , Incorporeal Substance plainly Demonstrated : Which was our Second Undertaking . Page 840 The Third and Last ; That there being Vndeniably , Substance Incorporeal , the Two Following Atheistick Argumentations , ( built upon the Supposition of the Contrary ) altogether Insignificant . The Seventh not properly directed against Theism , but against a Religious kind of Atheism or Theogonism ; which supposed a God or Soul of the World , Generated out of Sensless Matter ; and the Offspring of Night and Chaos . A Sober and True Sense , of the World's Animation ; That there is a Living , Sentient and Understanding Nature , Presiding over the whole World. But the Sense of Pagan Theists , That the Whole Corporeall World Animated , is a God , Exploded by us . This Argument therefore being not against Theism , but Theogonism ; the Confutation thereof might be here well Omitted , without any Detriment to our Cause . But because the denying of a Living Understanding Nature , presiding over the World , is Atheisticall ; the Ground of this Assertion briefly Declared ; That Life and Understanding are Accidents of Bodies , resulting onely from Such a Contexture of Atoms , as produce Flesh , Bloud , and Brains , in Bodies Organized ; and , That there is no Reason to be found any-where , but onely in Humane Form : which also Confuted . A Brutish Passage , of a Modern Writer , That it is Vnconceivable by Men , How God can Understand without Brains . Page 840 , 841 The Next , ( which is the Eighth Atheistick Argumentation ) That there can be no Living Being Immortall , nor Perfectly Happy ; built upon that False Supposition also , That all Life and Understanding results from a Contexure of Dead and Sensless Atoms , and therefore is Dissolvible and Annihilable . But that there is Life Essentiall , and Substantiall , which Naturally Immortall : as also a Necessity , of an Eternall Life , and Mind Unmade , and Unannihilable ; which Perfectly Happy . Page 841 , 842 SECT . IV. THE Epicurean Atheists further Endeavour , to Disprove a God , from the Phaenomena of Motion , and Cogitation ; in the Three Following Argumentations , the Ninth , Tenth , and Eleventh . From Motion , thus ; That from this Principle , Nothing can move It Self , but Whatsoever is Moved , is moved by Another , it will follow , That there can be no First Cause , and Unmoved Mover ; but One thing Moved Another , from Eternity Infinitely ; Because Nothing could Move Another , which was not It Self First Moved by Something else . Page 842 , 843 Answer : The meaning of this Axiome ; Not , That Nothing can Act from It Self , as the Atheist Supposes ; he taking it for granted , that every Thing is Body , and that all Action is Locall Motion ; but , That no Body Resting , could ever Locally Move It Self . A False Supposition of the Atheists , and some Cartesians ; That were there but once Motion in the Matter , this would of it Self continue to all Eternity . True , that of Aristotle ; That to make an Infinite Progress in the Causes of Motion , and no First Mover ; is all one as to say . That there is No Cause at all thereof ; or , That all the Motion in the World , is a Passion without an Agent , or Comes from Nothing . Clearly Impossible , That there should be any Motion at all , were there Nothing Self-Moving or Self-Active . Page 843 Wherefore from this Principle , That no Body can Move It Self , it follows Vndeniably ; That there is Some other Substance in the World besides Body , that hath an Active Power of Moving Body . Page 843 , 844 Another Corollary from the same Principle ; That there is another Species of Action , distinct from Locall Motion , and which is not Heterokinesy , but Autokinesy . That the Action by which Local Motion is first Caused , could not be it self Local Motion . All Local Motion Caused Originally by Cogitation . Thus the Ninth Atheistick Argument from Motion Confuted ; and from hence , That no Body can Move it Self , Demonstrated , That there is Something Incorporeal the First Cause of Local Motion , by Cogitation . ibid. But the Atheists further Pretend to Prove , That Cogitation it self is Heterokinesy , the Passion of the Thinker , and the Action of some other External Agent upon him ; Because , Nothing taketh Beginning from It Self ; and , No Cogitation can rise of It Self , without a Cause . That therefore , Thinking Beings themselves are Machines , and Cogitation Local Motion . And , No Understanding Being , a First Cause , nor Perfectly Happy ; because Dependent upon something else . Page 844 , 845 Answer . True , That no Substance taketh Beginning from it Self ; as also , That no Action Causeth it Self . But False , That No Action taketh Beginning from the Immediate Agent ; or , That Nothing can Act otherwise , then as Acted upon by Something else . Atheists here Affirm onely , what they should Prove ▪ and so Beg the Question . If Nothing Self-Active , then all the Motion and Action in the Universe , must Come from Nothing , or be Made without a Cause . Page 845 True also , That our Humane Cogitations are frequently occasioned from Externall Objects , and that the Concatenations of Thoughts and Phantasms , often depend upon Mechanick Causes . But False , That all Cogitations are Obtruded upon us from without ; and , That no Transition in our Thoughts , which was not Before in Sense . The Humane Soul a Principle of Actions , and therefore also of Cogitations . This a Bubbling Fountain of Thoughts . But that there is such a Perfect Mind , as at once Comprehends all Truth , and was Before Sensibles . Page 845 , 846 This a Prodigious Paradox , and Falsity of Atheists ; That Cogitation , Local Motion ; and Thinking Beings , Machines . Here a Correction of what we wrote before , P. 761 , and a Change of our Opinion , upon further Consideration ; That not onely a Modern Writer , but also the Ancient Atheistick Atomists , did conclude , Cogitation to be Really nothing else but Local Motion . Nevertheless , these men troubled with the Phancy of Cogitation ; which because they cannot make Local Motion , they would persuade us to be no Reality , or Nothing . Atheists aware , That if there be any Action besides Locall Motion , there must then be some other Substance acknowledged besides Body . They who make Cogitation Local Motion , and Men , Machines , no more to be disputed with , then Sensless , Machines . Page 846 , 847 To Affirm , That no Understanding Being can be Happy , nor a God , because Dependent upon Something without it ; all one as to Affirm , That Sensless Matter is the Most Perfect of all things ; and , That Knowledge , as such , speaking Imperfection , is but a Whiffling and Phantastick thing . But of this more afterwards . Thus the Tenth Atheistick Argument Confuted . Page 847 Another Atheistick Argument , From the Nature of Knowledge and Understanding . That the World could not be made by an Underding Being , Because there was no Knowledge before Things , which are the Objects of it ; and the onely Things are Sensibles , which Knowledge a Passion from . Therefore all Mind , as such , a Creature , and none a Creatour . ibid. This already fully Answered , Page 729 , and so forwards . Where Proved , That Singular Bodies are not the Onely Things , and Objects of the Mind , but that it containeth its Intelligibles within it Self . And , That Knowledge , is Archetypall to the World , and the Maker of All. So the Existence of a God , Demonstrable , from the Nature of Knowledge and Understanding . Page 847 , 848 That the Atheists can no more Salve the Phaenomenon of Cogitation , then that of Locall Motion ; Evident from their Many Hallucinations concerning it ; whereof a Catalogue subjoyned . First , That all Life and Understanding , a meer Accidentall thing , Generable and Corruptible , and no Life nor Mind Substantiall or Essentiall . This before Confuted . Page 848 Again , That Life and Mind , no Simple and Primitive Natures , but Compounded Syllables of things ; and therefore none Immortall nor Incorruptible . Answer ; That Life and Understanding are Active Powers , and could never result from meer Passive Bulk ; nor can any Composition of Dead and Sensless Matter , possibly beget Life and Understanding . Though no Necessity , That there should be any Eternal Unmade Red or Green , because these might be Made out of things not Red nor Green ; nor That there should be Eternal Motion , because Motion might be produced from a Self-Active Principle ; nor That there should be any Eternall Unmade Matter , because were there none , it might notwithstanding be Created , by a Perfect Incorporeal Being : yet an Absolute Necessity of Eternal Unmade Life and Mind ; because had there been once none , there could never have been any . Page 848 , 849 Another Atheistick Hallucination , That there is Nothing of Self-Activity in Cogitation ; nor any thing could Act otherwise , then as it is Made to Act by Something else . This to bring all Action , from Nothing , or to suppose it without a Cause . Page 849 , 850 Another Madness of theirs already mentioned , That Cogitation , Locall Motion ; and Thinking Beings , Machines . This Equall Sottishness or Impudence , as to affirm , Number to be Figure , &c. Page 850 Another Paradox of the Epicurean and Democritick Atheists , That Mentall Cogitation , as well as Sensation , the meer Passions of the Thinker , and the Actions of Bodies Existing without him : Some of them supposing Thoughts , to be Caused by certain Finer Images , then Sensations ; Others , than they are the Remainders of the Motions of Sense , formerly made . Answer : That Sensation it self , is not a meer Corporeal Passion , but the Perception of a Passion , in a way of Phancy ; much less Mental Cogitations such ; and least of all Volitions . Page 850 , 851 But Consentaneously hereunto , these Atheists Determine , all Knowledge and Understanding , to be Really the same thing with Sense . From whence follow Two Absurdities . First , That there can be no such thing as Errour , because all Passion is True Passion , and all Sense , True Sense ; that is , True Seeming and Appearance . This Absurdity owned by Protagoras . Epicurus Endeavoured to avoid this , but in vain , and contradictiously to his own Principles . Page 851 , 852 A Second Absurdity consequent thereupon ; That there is no Absolute Truth nor Falsehood , but all Knowledge Private and Relative , and nothing but Opinion . This freely owned likewise by Protagoras . Sometimes also by Democritus . Who therefore but a Blunderer neither , in the Atomick Philosophy ; which plainly Supposes a Higher Faculty of Reason and Understanding , that judges of Sense , and discovers the Phantastry thereof ; it reaching to Absolute Truth . Page 852 , 853 Another Atheistick Errour ; That Singular Bodies are the onely Objects of Mentall Conception , as well as of Sensation . This imputed by Aristotle , to Democritus and Protagoras . But sufficiently before Confuted . Page 853 , 854 The better to maintain this Paradox , Added by a Modern Atheistick Writer , as his , own Invention ; That Universals are Nothing else but Names , by which Many Singular Bodies are called ; Axiomes or Propositions , the Addition and Substraction of Names ; and Syllogistick Reasoning , the reckoning the Consequences of them : and that therefore besides the Passions of Sense , we know Nothing at all of any thing , but onely the Names by which it is Called . Whence it would follow , That Geometricall Truths , not the same in Greek and in Latine , &c. Page 854 That the Atheists , according to these premised Principles , endeavour to Depreciate Knowledge and Understanding , as that which speaks no Higher Perfection , then is in Sensless Matter . Thus the Atheists in Plato , make it but a Ludicrous , Umbratile and Evanid thing ; the meer Image of Bodies , the onely Realities . Their Design in this , to take away the Scale , or Ladder of Entities . Page 855 , 856 All the Grounds of this again briefly Confuted ; and Particularly , that Opinion so much favouring Atheism , That there is Nothing in the Understanding , which was not Before in Sense ; out of Boëtius . Just and Unjust , Greater Realities in Nature , then Hard and Soft , &c. Vnquestionably , a Scale or Ladder of Entities ; and therefore Certain , that the Order of Things must be in way of Descent , from Higher Perfection to Lower , and not of Ascent , from Lower to Higher . The Steps of this Ladder not Infinite : the Foot thereof , Inanimate Matter ; the Head , a Perfect Omnipotent Being , Comprehending in It self all Possibilities of Things . Mind by Nature Lord over all ; and Sovereign King of Heaven and Earth . Page 856 , 859 The Reason why we so much Insist upon this ; Because Atheists Pretend , not onely to Salve the Phaenomenon of Cogitation without a God ; but also from thence to Demonstrate the Impossibility of his Existence . Though Modern Writers not so much aware hereof ; yet is the Controversy betwixt Theists and Atheists , thus Stated by Plato ; Whether Soul and Mind Juniors to Sensless Matter , and the Offspring thereof ; or else Substantiall Things , and in Order of Nature Before it . Accordingly Plato confuteth Atheism no otherwise , then by proving Soul not to be Junior to Inanimate Matter . and Generated out of the same . Evident , That Plato by Soul here understood , not onely the Mundane Soul , but also that Whole Rank of Beings , called Soul ; and , That no Life was Generated out of Matter . Page 859 , 860 Those professed Christians , who Generate Rationall Souls out of Sensless Matter , plain Betrayers of the Cause of Theism . Page 860 , 861 Nor is the Case much different , as to others ; who , though they professedly Generate onely Sensitive Souls , yet making the Rationall , but meer Blanks , which have Nothing in them , but what was Scribbled upon them by Sense ; and so Knowledge , in its own Nature , Junior to Sense and Sensibles ; Highly Gratify the Atheists hereby . Page 861 If any Life and Cogitation may be Generated out of Dead and Sensless Matter , then can no good Reason be given , why All should not be . Life not partly Accidental , partly Substantiall : but either All Conscious Life , Accidental , Generable and Corruptible ; or else None at all . ibid. The Doctrine of Reall Qualities Generable and Corruptible , favourable to Atheism also . And though the Atheistick Atomists Explode all the other Qualities , Because , Nothing can come from Nothing ; yet , contradicting themselves again , do they make Life and Understanding , Reall Qualities , Generated out of Matter , or Caused by Nothing . Page 861 , 862 There being a Seale or Ladder of Entities in Nature , to Produce a Higher Rank of Beings , out of a Lower ; as Life and Cogitation , out of Matter , and Magnitude ; is to Invert the Order of this Scale , from Downwards , to Upwards ; and so to lay a Foundation for Atheism . Wherefore great Reason , to maintain this Post , against the Atheists ; That no Souls can be Generated out of Matter . Page 862 , 863 The Grand Objection against the Substantiality of Sensitive Souls , from that Consequence of their Permanent Subsistence after Death . Cartesius so Sensible thereof ; that he would rather make Brutes to be Sensless Machines , then allow them Substantiall Souls ; which he granted they must have , if Thinking Beings . What clearly Demonstrable by Reason , not to be abandoned , because attended with some Difficulties , or seemingly , Offensive Consequences . Page 863 The Pythagorick Hypothesis ; That Souls all Created by God , not in the Generation of Animals , but in the Cosmogonia . These therefore , first Clothed with Thin and Subtile Bodies , Aeriall or Aetheriall Ochemata , wherein they Subsist , both before their Ingress into Terrestriall Bodies , and after their Egress out of them . Thus Boëtius and Proclus . Ammonius his Irrationall Demons Mortall ; Brutish Souls , in Aeriall Bodies . Since the First Creation , no New Substantiall thing Made , or Destroyed , and therefore no Life . This looked upon by Macrobius as a Great Truth . Page 863 , 865 That the Pythagoreans would Endeavour to gain some Countenance for this Hypothesis , from the Scripture . Page 865 , 867 But if these Aeriall Vehicles of Brutish Souls be exploded for a Whimsey , and none but Terrestriall Bodies allowed to them ; though after Death they will not Vanish into Nothing , yet must they needs remain in a State of Insensibility , and Inactivity , till re-united to other Terrestriall Bodies . Wherefore these in one Sense Mortall , though in another Immortall . Silk-worms dying , and reviving in the Form of Butterflies , made an Emblem of the Resurrection , by Christian Theologers . Page 867 , 868 But no Absolute Necessity , That the Souls of Brutes , though Substantiall , should have a Permanent Subsistence after Death , either in a State of Activity , or Inactivity ; Because , whatsoever Created by God , may Possibly by him be Annihilated . The Substantiality onely of the Rationall Soul , Demonstrable by Reason ; or that it will not of it Self vanish into Nothing ; but not that it is Absolutely Impossible , for it to be Annihilated ; The assurance of this Depending upon a Faith in the Divine Goodness . Porphyrius his Assertion , That Brutish Souls are Resolved into the Life of the Universe . The whole Answer to this Objection , against the Substantiality of Brutish Souls ; That they may notwithstanding , Possibly be Annihilated in the Deaths of Animals , as well as they were Created in their Generations ; but if they do Subsist ( without Aeriall Vehicles , ) they must remain in a State of Inactivity and Insensibility . Page 868 , 869 That this the Doctrine of the Ancient Pagan Theologers , That no Life , or Soul , Generated out of Dead and Sensless Matter ; but all Produced by the Deity , as well as Matter ; Proved out of Virgil : though sundry other Testimonies also , might be added thereunto . Page 869 , 870 The Hylozoick Atheists themselves , so Sensible hereof , That there must be some Substantiall and Unmade Life , ( from whence the Lives and Minds of all Animals are Derived ) That they attribute the same to Matter ; and conclude , That though the Modificated Lives of Animals , and Men , be Accidentall , Generated and Corrupted , yet the Fundamental Life of them , is Substantiall , and Incorruptible . These also asserted , a Knowledge before Sense , and Vnderived from Sensibles . Page 870 , 871 This Hylozoick Atheism again Confuted . Absurd to suppose , Knowledge and Understanding , without Consciousness ; as also , That the Substantiall and Fundamentall Life , of Men and other Animals , should never Perish , and yet their Souls , and Personalities , Vanish into Nothing . That no Organization can produce Consciousness . These Atheists not able possibly to give an Account , whence the Intelligible Objects and Idea's , of this their Knowledge of Matter , should spring . This Hylozoick Atheism , Nothing but the Crumbling of the Deity into Matter . Page 871 Concluded , That the Phaenomenon of Mind and Understanding , can no way possibly be Salved by Atheists , without a God ; but affordeth a Solid Demonstration of his Existence . Page 871 , 872 SECT . V. THERE now Remaining onely , the Atheistick Objections against Providence , their Queries , and Arguments from Interests ; Their First Objection , From the Frame of the World , as Faulty . Or , Because Things are Ill Made , that therefore not made by a God. This directed against the Sense of the Ancient Theologers ; That God being a Perfect Mind , therefore made the World after the Best manner . Some Modern Theologers Deviating from this , as if the Perfection of the Deity consisted not at all in Goodness , but in Power and Arbitrary Will onely . The Controversy betwixt these and Atheists ; but Whether Matter Fortuitously Moved , or a Fortuitous Will Omnipotent , be the Originall of all things . No Ground of Faith in a meer Arbitrarious Deity . To have a Will Vndetermined to Good , no Liberty , nor Soveraignty , but Impotency . God to Celsus , the Head or President of the Righteous Nature . This not onely the Sense of Origen , but of the Ancient Christians in Generall . Plotinus ; The Will of God Essentially , That which Ought to be . God an Impartiall Balance , Weighing out Heaven and Earth . The Deity , not Servilely Bound to doe the Best ; but this the Perfection of its Nature . No Atheist able to prove , The World to be Ill Made . Page 872 , 874 Not to be Concluded , That whatsoever we cannot find out the Reason or Use of , is therefore Ineptly Made . For example ; The Intestinum Caecum , though seemingly an Odd Appendix , and which the Generality of Anatomists give little Account of ; yet that , with the Valve at its Enterance , both together , an Artificiall Contrivance of Nature , to hinder the Regurgitation of the Faeces . Page 874 , 875 The First Atheistick Instance of the Faultiness of things ; In the Disposition of the Aequator and Ecliptick , Intersecting each other in such an Angle , whereby the Terrestrial Globe rendered not so Habitable as it might have been . This Objection Founded upon a False Supposition , That the Torrid Zone Uninhabitable . But this the Best Disposition ; which being Contrary to Mechanick Causes , therefore its Continuance , together with the Constant Parallelism of the Earth's Axis , a manifest Eviction of Providence ; and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Best , is a Cause in Nature . Page 875 In the next place ; The Atheists would prove against some Theists , That All things not Made for the Sake of Man. This at First but the Doctrine of Streight-laced Stoicks onely ; recommended afterward by mens Self-Love . Whereas Plato's Doctrine , That the Whole not made for any Part ; but the Parts for the Whole . Nevertheless , Things in the Lower World , made Principally ( though not Onely ) for Man. Atheists no Judges of the Well or Ill-Making of Worlds , they having no Standing Measure of Good. That Nature a Step-Mother to Man ; but a froward Speech of some discontented Persons , seeking to Revenge themselves , by Railing upon Nature , that is , Providence . Page 875 , 876 Evils in Generall , from the Necessity of Imperfect Beings , and Incompossibility of things . Page 876 Men Afflicted more from their own Phancies , then Reality of things . Pain ( which a Real Evil of Sense ) often Link'd with Pleasure , according to the Socratick Fable . This not the Evil of the Whole Man , but of the Outside onely . Serviceable , to free men from the Greater Evils of the Mind . Death , according to the Atheistick Hypothesis , an Absolute Extinction of all Life ; but according to Genuine Theism , onely a Withdrawing into the Tiring-House , and putting off the Terrestriall Cloathing . The Dead Live to God. Christian Faith gives assurance of a Heavenly Body hereafter . The Christian Resurrection , not the Hope of Worms . This the Confutation of the Twelfth Atheistick Argument . Page 876 , 877 The Thirteenth ; but Second Objection a-Against Providence , as to Humane Affairs ; Because all things Fall alike to all ; and sometimes Vicious and Irreligious Persons , most Prosperous . Page 877 , 878 Granted , That this Consideration hath too much Staggered weak Minds in all Ages . Some concluding from thence , That there is no God , but that blind Chance Steereth all . Others , That though there be a God , yet he Knows nothing done here below . Others , That though he do know , yet he Neglecteth Humane Affairs . Page 878 Vnreasonable to require , That God should Miraculously Interpose at every turn ; or to think , That every Wicked person should presently be Thunder-struck . That which Steers the whole World , no Fond and Passionate , but an Impartial Nature . Yet , That there want not Instances of an Extraordinary Providence . Good Reasons for the Slowness of Divine Vengeance . The Notoriously Wicked , commonly met with at the long Run . Page 878 , 879 The Sometimes Impunity of Wicked Persons , so far from Staggering Good men , as to Providence ; that it confirms them in their Belief , of Future Immortality , and Judgement after Death . The Evolution of Humane affairs , a kind of Dramatick Poem , and God Almighty the Skilful Dramatist ; who always Connecteth that of Ours , which went before , with what of His follows after , into Coherent Sense . A Geometrical Distribution of Rewards and Punishments . Page 879 , 880 That there ought to be a Doubtful and Cloudy State of things , for the Exercise of Faith , and the more difficult Part of Vertue . Had there been no Monsters to Subdue , there could have been no Hercules . Here , we to Live by Faith , and not by Sight . Page 880 But that to make a full Defence of Providence , would require a large Volume . The Reader therefore referred to others for a Supplement . Onely some Few Considerations to be here propounded , not so much for the Confutation of Atheists , as Satisfaction of Theists , sometimes apt to call in Question the Divine Goodness , though the very Foundation of our Christian Faith. ibid. First ; That in Judging of the Works of God , we ought not to consider the Parts of the World alone by themselves , but in order to the Whole . Were Nothing made but the Best , there could have been no Harmony , for want of Variety . ●lotinus , That a Limner does not make all Eye , nor place Bright Colours every-where ; nor a Dramatist introduce onely Kings and Hero's , upon the Stage . Page 880 , 882 Secondly ; That we ought not to Confine God's Creation to the Narrowness of Vulgar Opinion , which Extends the Universe , but little beyond the Clouds ; and Walls it in , with a Sphear of Fixed Stars . The World Vncapable of Infinity of Magnitude , as well as of Time. Nevertheless , as the Sun is much Bigger then we can Imagine it , so much more may the World be . The New Celestiall Phaenomena , widen the Corporeal Universe , and make those Phansied , Flaming Walls thereof , to fly away before us . Not reasonable to think , That all this Immense Vastness , should be Desert and Uninhabited . Page 882 , 883 Thirdly ; That we cannot make a Right Judgement , of the Ways of Providence , without looking both Forwards , upon what is Future ; and Backwards , upon what is Past ; as well as upon the Present . That the Platonists and Pythagoreans , salved many Phaenomena , from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things done in a Prae-Existent State. Our Common Christianity supposeth but a kind of Imputative Prae-Existence ; to Salve the Pravity of Mankind , and the Evils of this State. The different Fates and Conditions of Men here in this Life , to be resolved into a Just , though Occult Providence . Page 883 The Third Objection against Providence ; or Fourteenth Atheistick Argument ; That it is Impossible , for any One Being , to Animadvert and Order all things : and if it were Possible , that it would be Dist●actious , and Inconsistent with Happiness . Moreover , That an Irresistibly Powerfull and Happy Being , would not concern it self in the welfare of others : Benevolence arising onely from Imbecillity . Page 883 , 884 The Reply ; That because our Selves have but a Finite Animadversion , and Narrow Sphear of Activity ; to measure the Deity accordingly , is but an Idol of the Cave or Den. Certain , that were there Nothing , but what we could fully Comprehend , there could be no God. Had the Sun Life , Equally Coextended with its Rays , it would perceive every thing touched by them . Creatures but the Rays of the Deity . Men able to manage affairs , in many distant places , without Distraction . And innumerable Notions , lie together in our Minds , without Crowding one another , or any Disturbance to us . Page 884 But for the easing the Minds of weak Mortals , already Suggested ; That there is no Necessity , God should Himself Immediately do all things ; he having Ministers Vnder him , Executioners of his Providence : as , an Artificial , Plastick Nature , ( for this reason partly before insisted on ; ) Instincts also in Animals , a Part of that Divine Fate , which is the Servant of Providence . Above which , other Knowing and Understanding Ministers of the Deity , appointed to Preside over Humane Affairs . But all over-look'd by the watchfull Eye of God Almighty , who may Himself Extraordinarily Interpose . Page 884 , 885 Wherefore no need to Confine Providence , to a Few Greater things onely ; to free the Deity from Distraction . Small things ( upon which Greater often depend ) not Neglected by it . Nevertheless the Chief Employment of Divine Providence , in the Oeconomy of Souls , by Plato Reduced to this Compendium ; The Translating of them into Better or Worser States , according to their Demeanours . Thus may the slow wits of Mortals , more easily conceive , Providence not to be Laborious and Distractious to the Deity . Page 885 But that all Benevolence arises from Imbecillity , and that what is Perfectly Happy , would be troubled with no Business , but enjoy its own Ease ; Idols of the Atheists Den. These other , The Narrow Contractedness of their Minds , by Vice and Immorality . Page 885 , 886 The Atheistick Queries , next to be Answered . The First Querie . If there were a God , who was Perfectly Happy in himself , Why would he go about to make a World ? Answ. The Reason of God's making the World , was from his Over-flowing and Communicative Goodness , That there might be other Beings Happy , besides Himself . This consistent with God's making the World , for his own Glory . The reason why Plotinus would explode that . True , that God did not make the World , meerly to Ostentate his Skill and Power ; but to Display his Goodness , which is Chiefly his Glory . The Atheists further Demand ; What hurt would it have been for us , never to have been Made ? Answ. No other then this , That we could never have Enjoyed Good , nor been Capable of Happiness . If no hurt not to have been Made , then none to be Annihilated ; the Distance being as great , from Nothing to Something , as from Something to Nothing . Page 886 The Second Atheistick Querie . If God's Goodness were the Cause of his making the World , Why then was it not made Sooner ? This Question capable of a Double Sense . First , Why was not the World from Eternity ? The Reply ; This not from any Defect in the Divine Goodness , but because there is an Impossibility of the Thing it self ; the Necessity and Incapacity of such an Imperfect Being Hindering it . Our selves Proue to Think , That Could the World have been from Eternity , it should have been so . Thus Philoponus , in his Confutation of Proclus his Arguments , for the World's Eternity . And now no place left , for those Atheistick Cavils , against the Novity of the Creation ; as if God must therefore have Slept from Eternity ; or had Contracted a Satiety of his former Solitude . Another Sense of the Question ; Why , though the World could not be from Eternity , yet was it not made Sooner ? Answ. The World could not Possibly have so been made in Time , as that it should not have been once , but a Day Old ; and also once , no more then five or six Thousand years Old. Page 886 , 887 The Third Atheistick Querie . How could God move the Matter of the whole World ; especially if Incorporeal ? Answ. That all things being derived from the Deity , and Essentially depending on him , they must needs be Commandable by him , and Obsequious to him . And since no Body can Move it self , that which first Moved the Matter , must be Incorporeal , and not move it by Machines and Engines , but by Cogitation or Will onely . That Conceit , That an Incorporeal Deity , could not Move Matter , because it would Run through it ; Absurd ; This moving not Mechanically , but Vitally . That Cogitative Beings have a Naturall Power of Moving Matter , Evident from our own Souls , Moving our Bodies , not by Machines or Engines , but meerly by Thought . More easy for the Deity , to move the Whole World , by Will and Cogitation ; then for us our Bodies . Page 887 , 888 The Last Head of Atheistick Argumentation , From Interest . First ; That it is the Interest of Particular Persons , there should be no being Infinitely Powerfull , who hath no Law but his own Will. The First Reply ; Wishing is no Proving . Nor will any man's Thinking , make Things otherwise then they are . Page 888 But Secondly ; This Wish of Atheists , Founded upon a Mistaken Notion of God Almighty , That he is nothing but Arbitrary Will Omnipotent . God's Will , not meer Will ; but Law and Equity ; Ought it self Willing . Nor does Justice in God , clash with Goodness ; but is a Branch , or Particular Modification thereof . The Interest of none , There should be no God , unless perhaps of such , as are Irreclaimably Wicked , and wilfully abandon their own True Good. Page 888 , 889 To be Without God ; to be Without Hope . No Faith nor Hope in Senseless Matter . According to the Atheistick Hypothesis , no Possibility of Happiness , nor Security of Good. Page 889 God such a Being , as If he were not , Nothing more to be Wished for . To Believe a God , to Believe the Existence of all Good and Perfection ; and that things are all Made and Governed as they Should be . Peccability , from the Necessity of Imperfect Free-Willed Beings . Infinite Hopes from a Being Infinitely Good , and Powerfull . Democritus and Epicurus , however cried up so much of late ; but Infatuated Sophists , or Witty Fools , and Debauchers of Mankind . Page 889 , 890 The Last Atheistick Argumentation . That Theism or Religion is Inconsistent with the Interest of Civil Sovereigns . Their First Pretence for this , That the Civil Sovereign Reigns onely in Fear ; and therefore there must be no Power , nor Fear , Greater , then that of the Leviathan . Page 890 In Answer to this , The Atheistick Ethicks and Politicks to be Vnravelled . Their Foundation laid , in the Villanizing of Humane Nature . That there is no Natural Justice , Equity , nor Charity . No Publick nor Common Nature in Men , but all Private and Selfish . That every Man by Nature , hath a Right to every thing , even to other Mens Bodies and Lives . That an Appetite to Kill and Torment , by Nature , gives a Right . That Nature hath brought men into the World , without any Fetters or Shackles , of Duty and Obligation ; the Hinderances of Liberty . Lastly , That Nature absolutely Dissociates and Segregates Men from one another , by reason of the Inconsistency of Appetites , and Private Good. Every Man by Nature , in a State of War , against every Man. Page 890 , 891 But in the next place , They adde , That though this State of Nature , which is Belluine Liberty , and Lawless Freedom to every thing , be in it self the Best ; yet by Accident , and by reason of mens Imbecillity , does it prove the Worst . Wherefore , when Men had been weary of Hewing and Slashing , they then bethought themselves at length of Helping Nature by Art ; By Submitting to a Lesser Evil , for the Avoiding of a Greater ; Abating their Infinite Right , and Yielding to Terms of Equality with others , and Subjection to a Common Power . Page 891 Where , these Atheists First Slander Humane Nature ; and then Debase Justice and Civil Authority , making it the Ignoble and Bastardly Brat of Fear ; or a Lesser Evil Submitted to , out of Necessity , for the avoiding of a Greater . According to which Atheistick Hypothesis , No man is Willingly Just. This no New Invention of the Writer De Cive , but the old Atheistick Generation of Justice , and of a Body Politick , Civil Society , and Sovereignty ; ( before Plato's time : ) it being fully described , in his Second Book of a Common-wealth . Where the Philosopher concludes , Justice , according to these , to be but a Middle thing , betwixt the Best , and the Worst ; Loved , not as Good in it Self , but onely by Reason of Mens Imbecillity : Or , That Justice is indeed , Another man's Good , and the Evil of him that is Just. The same Hypothesis also , concerning Justice , as a Factitious thing , that sprung onely from Fear and Imbecillity , and was chosen but as a Lesser Evil ; Insis●ed on by Epicurus . Page 891 , 893 The vain Attempts of our Modern Atheistick Politicians , to Make Justice by Art , when there is None by Nature . First , by Renouncing and Transferring mens Right , by Will and Words . For If Nothing Naturally Unlawfull , then can no man , by Will and Words , make any thing Unlawfull to himself . What Made by Will , may be Destroyed by Will. The Ridiculous Conceit of these Atheistick Politicians , That Injustice is nothing but Dati Repetitio , and such an Absurdity in Life , as is in Disputation , when a man Denies a Proposition , he had before Granted ; No Real Evil in the Man , but onely a Relative Incongruity in him as a Citizen . Again , These Justice-Makers and Authority-Makers , pretend to derive their Factitious Justice , from Pacts and Covenants . But Pacts and Covenants , without Naturall Justice , ( as themselves confess ) Nothing but Words and Breath ; and therefore can have no Force to Oblige . Wherefore they make another Pretence also , from certain Counterfeit Laws of Nature , of their own Devising , that are Nothing but meer Juggling Equivocation ; they being but the Laws of Fear , or their own Timorous and Cowardly Complexion . They Ridiculously Dance Round in a Circle , when they Derive the Obligation of Civil Laws from Covenants ; of Covenants from Laws of Nature ; and of Laws of Nature again , from Civil Laws . Their vain Attempt , by Art to Consociate , what Nature hath Dissociated , like tying Knots in the Wind or Water . Their Artificial Obligation , or Ligaments , by which the Members of their Leviathan are held together , more slender then Cobwebs . Page 893 , 895 These Artificial Justice-Makers and Obligation-Makers , Sensible of the Weakness of these Attempts , Artificially to Consociate , what Nature hath Dissociated ; therefore fly at last from Art , to Force and Power ; making their Sovereign , to Reign onely in Fear . This the True meaning of that Opinion , That all Obligation is derived from Law ; that is , the Command of him who hath Power to Compell . If Obligation , to Obey Civil Laws , onely from Fear of Punishment , then is no man Obliged to hazard his Life for the Safety of his Prince ; and whoever can promise themselves Impunity , may Justly Disobey . If Civil Sovereigns Reign onely in Fear , then is their Authority Nothing but Force ; and Power would Justify Rebellion . Lastly , If Civil Right or Authority , Nothing but Force and Violence , then could it not last long : What Naturall , prevailing against what is Violent . Page 895 Wherefore since Civil Authority and Bodies Politick , can neither be meerly Artificiall , nor yet Violent things , there must be some Naturall Vinculum , to hold them together ; such as will both Oblige Subjects to Obey the Commands of Sovereigns , and Sovereigns in Commanding , to seek the Good of their Subjects : Something of a Common , Publick and Conglutinating Nature : Which , no other then Naturall Justice . The Authority of God himself , Founded in Justice ; of which Civil Authority , a Participation . Sovereignty , no Creature of the People , and of Mens Wills ; but hath a Stamp of Divinity upon it . Had not God made a City ; Men , neither by Art , or Political Enchantment , nor by meer Force , could have made any . The whole World , One City , of God and Rational Beings . The Civil Sovereign no Leviathan ; that is , No Beast , but a God. He Reigns not in meer Brutish Force and Fear , but in Naturall Justice and Conscience , and the Authority of God himself . Nevertheless , need of Force and Fear too , to compell Some to their Duty ; nor is the Sovereign's Sword here alone Sufficient , but he must Reign also in the Fear of God Almighty . Page 895 , 896 The Second Atheistick Pretence , to Make Religion Inconsistent with Civil Sovereignty ; Because it Limits and Confines that , which in its own Nature Is , and Ought to be Infinite . The Reply ; That the Atheists Infinite Right and Authority of Civil Sovereigns , is nothing but Belluine Liberty : But true Right and Authority is Essentially Founded in Natural Justice ; there being no Authority to Command , where there is not an Obligation to Obey ; and Commands not Creating Obligation , but Presupposing it , without which they would signify Nothing . The First Originall Obligation not from Will , but Nature . The Errour of those Theists who derive all Obligation to Morall Things , from the Will and Positive Command of God , as Threatning Punishments , and Promising Rewards . From whence it would follow , that no man is Good and Just , but By Accident onely , and for the Sake of Something else . Justice a different Species of Good , from that of Private Utility . Infinite Justice , as Absurd , as an Infinite Rule or Measure . If no Infinite Justice , then no Infinite Right and Authority . God's own Authority bounded by Justice : His Will ruled by Justice ; and not Justice by his Will. Atheists , unde● a Pretence of giving Civil Sovereigns Infinite Right , Really Devest them of all Right and Authority , leaving them nothing but Brutish Force . Proved here , That the Summae Potestates , must of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Page 896 , 898 The Last Atheistick Pretence , for the Inconsistency of Religion with Civil Power , Because Conscience is Private Judgement of Good and Evil. Answer . That not Religion , but Atheism , introduceth such Private Judgement , as is Absolutely Inconsistent with Civil Sovereignty , it acknowledging nothing in Nature , that tends to Publick and Common Good ; but making Private Appetite the onely Rule or Measure of Good ; and Utility , of Justice . The Desperate Consequence from hence ; Th●t Private Vtility may justify Rebellion and Parricide . The Atheists Professed Assertion , That they who have once Rebelled , may Justly Defend themselves afterward by Force . Though Private Persons must make a Judgement in Conscience for themselves , ( the Atheists Publick Conscience , being Nonsense and Contradiction ; ) yet is the Rule of Conscience , not Private , but Publick , except onely to Mistaken Fanaticks ; who therefore Sometimes make a Pretence of Conscience and Religion , in order to Sedition and Rebellion . Religion and Conscience Oblige Subjects , in all Lawfull things , Actively to Obey the Sovereign Powers ; in Vnlawfull , Not to Resist . Page 898 , 899 The Conclusion of the Whole Book ; That all the Atheistick Grounds being fully Confuted , and the Impossibility of Atheism Demonstrated ; it is certain , That the Original and Head of all things , is no Blind and Inconscious Nature , but a Perfect Understanding Being , Self-Existent ; Who hath Made all that was fit to be Made , and after the Best manner , and Exerciseth a Just Providence over all . To whom be All Honour and Glory , &c. ibid. The End of the Contents . ERRATA . PAge 15. Line 2. read , XIV . Besides . p. 49. l. 9. to 16. read , ( And thus — Body ; ) p. 61. l. 8. read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66.10 . Unextended . 76.25 . dele . but. Lin. ult . read , To this purpose . 102. l. ult . dele , with . 103. l. 3 , 4. read , could not rise from an Egg of the Night , nor be the Off-spring of Chaos , but must be something — 106. Title , r. Hylozoist 168.19 . r. Irregularity 173.19 , 20. Reason and Vnd — Line 37. a Perfect 201.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212.34 . read , Scholiast upon him , writing thus , 231.27 . plures erunt 251.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 276.22 . Longinianus 299.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304.30 . Excerption 331.9 . Manifested 339. Title , r. Invisible 344.17 . Phornutus 351. ( false printed 411. ) l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354. ( f. pr. 414. ) l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 358.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 363.17 . dele Justin Martyr , 364.31 . read , Third and Fourth Verses , 379.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 385.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 397. Title , read , Very Good. 404. Marg. l. ult . r. L. 10.433.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 457.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 461.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lin. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 482.29 . by him determined , 508.14 . respectively , 516.14 . his Fecundity , 518.4 . adored 519.30 . Nature , or Natures — 543 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 549.13 . ( as an Image in a Glass ) 553.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 582.2 . The Word 585.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 587.6 . Son , and Grandson , 620.31 . it is there — 624. Title , adde , Trinity 632.31 . if need be , for another 684.17 . therefore not — 696. l. ult . as it was .717.39 . and also 742.5 . Similar Atoms 745.23 . that their Souls cannot 752.2 , 3 , 4. read , Proclus , and other Platonists , expresly denied it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade , or Self-Existent , and — 753.8 . no not that 765.24 . Matter , together 777.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 787.16 . Incrassated , 794.31 . the Vnevenness 798.11 . Earth , in — Line 33. dele , it 805. Marg. l. 14. solveret 816.35 . ought to be 831. l. penult . Extended Outside , and an Vnextended Inside , 843.38 . dele , yet 883. Marg. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884.35 . was One Reason . FINIS . Notes, typically marginal, from the original text Notes for div A35345-e11920 Lact. I. 1. c. 11. Lucian . Jupi-Confutatus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Matter is Incorporeal . Plotin . p. 164. Alcinous cap. 11. * De Rep. l. 5. * De Nat. De. l. 1. * De Civ . Dei l. 6. c. 10. * Acad. Quast . l. 4. * Advers . Colotem . VI. Epidem . Sect. 5. * Al. lect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Princip . aut Carnibu● . Sect. 1. In Sophist . Lib. 10. p. 28. Ed. Ser. p. 888. Ed. Sec. * Lib. 1. c. 3. Arist. Met. l. 1. c. 3. Met. l. 1. c. 3. Arist. de An. Lib. 1. c. 2. Arist. M●t. l. 14. c. 10. In Thea● . Lib. 14. c. 6. Nat. Ausc. l. 1. c. 2. L. 3. c. 1. * L. 2. c. 1. Metaph. l. 1. c. 3. Metaph. l. 1. c. 7. L. 1. c. 10. Timae . p. ● . ● . Ser , Met. l. 1. c. 3. * P. 573. * De Gen. & Cor. Lib. 2. c. 6. De An. l. 1. c. 8. Lib. 3. c. 4. * Clem. Pro● ▪ p. 43. Lib. 1. c. 3. Ev. Praep. Lib. 1. p. 15. Ed. Steph. Phys. L. 1. c. 6.4 . L. 14. c. 4. Pla. Ph. l. 5. c. 19 E. P. l. 1. Symp. lib. 8. Q. 8. De Nat. D● Lib. 1. Pl● . Apol ▪ Socr. Plat. Apol. Nat Quaest. l. 3. Sect. 29. Nat. Q. l. 3. c. 29. De Nat. De● l. 2. 2 Pet. 3. Strab. l. 1. Nat. H. l. 2. c. ● . S●ct . 4. c. 3. * De Coe . l. 2. c. 12. De part . An. l. 1. c. 1. * De Part. An. l. 1. c. 1. * Cap. ● . En. 3. l. 2. §. 16. In Arist. de Coe . l. 1. c. 10. * In Vita Z●n ▪ * L. 1. c. 4. * P. 967. Steph. * Phys. l. 2. c. 8. Pl. Eu. 3. l. 8. §. 1. * Phys. l. 2. c. 8. M●t. l. 1. c. ● , En. 4. l. 4. c. 13. En. 2. l. 3. s. 17. Harv . Gen. Ex. 49. En. 3. l. 2. s. 16. En. 4. L. 4. s. 13. En. 3. L. 2 c. 16. En. 3. L. 8. S. 3. Harvey de Gen. An. Simplic . in Arist . Phys. L. 2. En. 3. l. 2. c. 16. En. 4. l. 4. c. 39. L. 1. c. 1. De part . An. Lib. 1. cap. 1. De An. l. 1. c. 4. De Resp. ● . ● . De Part. An. lib. 1. c. 1. Lib. c. 2 : 12. L. 2. c. 1. * De ●eg l. 10. Quaest. Nat. L. 1. c. 1. Met. L. 14. c. ● . Par. De Leg. lib. 10. Diog. La. in Vita Prot. De L●g . l. 10. p. 908. Ibid. Procl . in Timae . p. 176. Arria . l. 1. c. 5. De Nat. Deo ▪ L. 2. Metaph. lib. 1. cap. 4. L. 1. p. 19. Caut. See Euseb. Praep. Ev. Li. 7. c. 7. L. 1. c. 1 , Adver . Hermog . p. 282. Reg. Nat. Qu. Praef. L. 1. Cicero de Nat. D. l. 2. Eth. Nic. L. 4. c. 2. Lib. 1. Eth Eudem . l. 7● c. 1● . De Rep. l. 7. c. ● . Lib. 6. De Coel. l. 1. c. 1. Lib. 2. p 1●8 . Lamb. De Nat. D. l. 1. C●ntr . Cels. l. 1. p. 8. Euter . p. 53. P. 116.112 . Har. 31. P. 371. Par. P. 1003. Par· De Psychog . p. 1014. Par. De Ps●chog ▪ p. 1015. Ed. P. 898. Steph. Psychog . p. 1012. P. 1014. P. 116. In Thiae●● p. 1●6 . S●●p● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pythagorians no where admitted Evil amongst the Principles . Syrianus in Aristot . Metaphys . MS. p. 218. De Is. & Osir. 370. Par. Contra Faust ▪ Lib. 20. c. 3. Arist Met. L. 14. c. 10. Chap. 6. v. 31. Diss. 16. L. 1. p. 18. C. In Hesiod . p. 1. In. Epict. C. 4. S. Aug. contr● Faust. L. 20. L. 20. cap. 10. S. Ang. contra Eanst . L. 20. c. 19. Ecl. Phys. L. 1. p. 4. P. 206. Diss. 1. pag. 5. Pag. 29. Pag. 29. P. 30. See Ma●rob . Som. Scip. L. 1. c. 11. p. 28● ▪ P. 286. P. 41. P. 42. In Proam . p. 2. In the Persia●s Sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ou● of the Mag● standing by sung the Theogonia ( i.e. The Cosmogonia ) Herod . in Olio . n. 132. De Psychog . Plat. P. 1013. P. P. 676. Steph. P. 781. In Tima. p. 11● Metam . l. 1. L. 17. p. 809. Sympos . L. 4. Qu. 5. De Aut. Nymph . p. 266. P. 17. Ed. Steph. Lib. 1. c. 6. p. 849. Excerp p. 478. L. 2. p. 82. En. 3. l. 2. c. 1. En. 2. l. 9. c. 3. En. 5. l. 8. c. 12. Pag. 116. In Arist. Phys. L. 8. L. 1. C. 1. Simplic . in Arist . Phys. fol. 265. In Timae . pag. 85. Lib. 5. C. Celsum . L. 5. p. 262. De nat . D. l. ● . 223 . Lamb. Praep. Ev. L. 3. Praep. Ev. L. 3. c. 13. P. 396. Steph. P. 298. P. 106. Plato de R●p . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He will never be neglected of the Gods , who endeavours , as much as it is possible for a man , to be like to God. p. 613. Contra Jul. L. 1. So Justin. Mart. Ad Grae. coh . p. 22. Arr. Lib. 4. c. 4. p. 387. P. 27. Steph. Ep. 4. De Justi . l. 5. c. 3. Con. Cels. L. 6. p. 302. H●st . l. 4. p. 111. Philos. P. 142. Orig. p. 17 , 18. Orig. l. 6. p. 303 Orig. con . Cels. l. 8. p. 419. De Just. L. ● . c. 2. Dr. Pearson Bp. of Chester . P. 7. P. 24. Cyril . cont . Jul. 4. p. 115. P. 146. P. 262. P. 248 ▪ P. 2●4 . Ep. 43. Ep. 21. Lib. 1. p. 19. Lib. 8. p. 385. Strom. 6. p. 635. De J. D. p. 727. Lib. 1. p. 16. P. 28. P. 39. Praep. Evang. Lib. 3. cap. 13. His. lib. 6. c. 1. Cic. Div. L. 2. L. Cotta Quind●cimvir . De Div. l. 2. Orig. c. Cels. lib. 7. p. 368. De A●st . L. 4. p. 165. P. 254. * That Mithras , which was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Hidden God , was not the Visible Sun. Plut. Themist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitrix . P. 191. In vit . Them. Pocock Spec. Hist. Ar. p. 146 , 147 , 148. Prap. Ev. L. 1 ▪ P. 97. P. 118. G.I. Vossius D. Ar. Po. c. 13. De Nat. D.L. 1. p. 211. De Rep. L. 10. Lib. 4. p. 162. Lib. 9. p. . 586. L. 2. p. 53. L. 1. c. 7. §. 7. Proleg . in Flor. Stob. De N. De. L. 1. p. 201. Lamb. De V. Pyth. c.. 34. P. 291. Strom. L. 1. p. 333. In Lau. Busir . C. Cels. L. 7. p. 367. MS. Coll. Caj . Cant. p. 14. P. 400. Steph. P. 99. See Just. Mart. and Clem. Al. Prot. P. 93. P. 436. Proclus in Tim. Col. 1.16 . Col. 1.17 . 1 Tim. 6.13 . 1 Cor. 15.28 . Dea Syria p. 1059. Euseb. Pr. Ev. l. 9. c. 10. J●v . Sat. 1● . Lib. 3. p. 121. L. 15.715 . Euseb. Chron. p. 6. Eu. P. l. 9. c. 1●0 . Simpl. in Arist . Phys. l. 8. fol. 268. col . 1. Euterp . 123. Strabo L. 15. p. 715. Domicilia Viventium , Diversoria appellant , Diod. L. 1. p. 11. Strom. l. 5. p. 508. De Is. & Os. 354. De Is. & Osir. Q. 25. Pr. Ev. Lib. 3. c. 4. Strom. 6. p. 633. P. 374. C. Jul. L. 1. Pag. 607. Col. Civ . D.L. 8. c. 26. De Cur. G. A. L 8. Lib. 4. cap. 6. Colv. p. 588. In Gen. Hom. 14. Con Jul. lib. 1. p. 33. De Idol . van . Lib. 1. pag. 30. Pag. 269. Pag. 381. Lib. 1. c. 2. Seg. 8. c. 1. Pag. 117. In Phaedro . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Proclus of this Egyptian God , that it was both Invisible and Manifest . In Timae . P. 30. P. 474. Pat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Procl . upon Plato's Tim. p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Sais and Athens , had one and the same Tutelar God. Procl . in Tim. p. 30. Where also Theopompus affirmeth the Athenians to have been a Colony of the Saites . In Timae . p. 30. Metaph. L. 1. P. 612. Colv. P. 617. Metam . l. 12. L. 5. p. 257. Euseb. Praep. L. 4. cap 23. Praep. L. 3. c. 11. p. 115. Scal Emend . Temp. l. 5. de condit . mundi . De Is. & Osir. * or Cneph . * or Cneph . * or Cneph . De Is. & Os. 351. Eur●p . in Iön● . P. 371. P. 96. De Rep. L. 1. c. 12 Nem , Od. 6 ▪ Pyth. Od. 6. Cap. Act. 2. Sc. 2. Poen . Act. 5. Sc. 4. Lucret. l. 3. Lib. 4. cont . C. p. 169. Salmas . Praef ▪ in Tab. Ceb. Arab. Lib. 1. cap. 3. P. 203. Strrm. 5 P 611. Met. L. 1. c , 6. C●nt . Jul. l. 1. In Aristo● . Phys. F. ● . & 6. Symb. 36. p. 359. Orat. 15. In Arist 〈◊〉 L. 1. Fol. 33. c. 2. De Leg. L. 10 p. 886. P. 97. Steph. ● . 31. ●r . In Phys. F 17 ▪ 2. L 1. c. 7. L. 6. c. 1. & L. 13. c. 7. En. 5. L. 1. c. 8. Met. L. 4 , c. 5. Met. L. ● . c. ● . In Arist. Phys. fol. 7. & 17. & 31. Simplic . Ar. Phys. f. 19. Ar. Phys. f. 7. De Xenoph. Zc. & Gor. P. 26. L. 3. c. 4. Met. L. 3. c. 4. According to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 23. Porphyr . de Vit. Pyth. p. 194. P. 23. Ecl. Phys. p. 44. C. 4. p. 20. Ecl. Ph. p. 82. P. 32. P. 45. P. 8. Met. L. 1. c. 7. Strom. 5. p. 60 ▪ Pag. 233. Stob. Ecl. Phys. p. 5. Pag. 26. Cic. De N.D.L. 1. De Ira D.c. 11· Cont. C●ls . l. 6. c 277 Praep. Ev. l. 11. c. 13. P. 40. S●r. De Leg. 10. p. Plat. Tim. p. 34. Arist. Met. L. 14. c. 6. Tim. p. 31. De Rep. L. 10. In S●phist . D Rep. L. 18. En. 6. L. 8 ▪ P. 749. P. 751. P. 743. P. 747. P. 755. L. 10. c. 8. L. 5. c. 11. C. 3. De An. L. 1. De Coel. L. 1. c. 9. L. 1. L. 1. c. 3. Cap. 1. p. 609. P. Lib. 14. c. 10. Par. 〈◊〉 . 5. L. 1. c. ● Met. L. 14. c. 8. p. 1003. P. Met. L. 14. c. 8. P. 167. De C●nsol . L. 3. Met. 9. Met. L. 14 , c. 7. P. Met. l. 14. cap. 10. Met. L. 1. c. 3. M●t. L. 14. c. 7. De Part. An. L. 1. Lib. 2. c. 6. Ar. de An. L. 1. c. 7. Met. L. 1. c. 3. L. 2. c. 23. Mag. Mor. L. 2 c. 15. Eth. Nic. L. 1. c. 12. Met. L. 6. c. 1. Met. L. 14. c. 6. Met. L. 14 c 7 Met. L. 14. c. 7 , &c. 9. Met. Lib. 14. c. 6. Met. L. 1● . c. 8. In Polit ▪ De N.D. L. 1. Ecl. Phys. L. 1. c. 3. Plut St●●● . Rep. p. ●●●● . D. Des. Or. p. 425. P. 420. P. 1075. P. 1077. Ep. 6. Arr. L. 3 c. 13. L. 3. c. 24. L. 4. c. 3. Anton. L. 9. Ant. l. 7. ss . 18 Ant. L. 6. ss . ● . Ant. l. 5. ss . 24 Anton. L. 9. Ant l. 7. ss . 47. L. 1. c. 12. ●p . p. 119. Cant. L. 8. ss . 45. Anton. p. 125. Ant. p. 257. Anton. L. 7. ss 7. L. 2. c. 18. Epict. p. 251. L. 4. c. 12. L. 2. c. 17. De N. D. l. 2. p. 225. Lamb. L. 11. ss . 3. L. 4. c. 7. L 1. c. 3. L. 3. c. 24. L. 3. c. 24. L. 4. c. 7. L 3. c. 5. L 2 c. 16. L. 2. c. 19. L. 2. c. 16. L. 3. c. 24. L. 8. ss . 23. L. 3. ss . 11 ▪ L. 6. ss . 5. L. 6. ss . 8. L. 4. c. 7. L. 1. c. 16. L. 2. c. 18. Ep. 106. Steph. Po●s . Phi●●s p. 49. 〈…〉 ●● N. D. 2●5 . P. 1●5 . Lamb. 2 L●g p. 335. D. N. D. L. 2 pro S. Ros. P. 556. Lamb. L. 1. p. 126. Tusc. Q L. 1. p. 126. P. 343. Tusc. Q. L 1. De. Div. Somn. Scip. De Leg. De Div. S●mn . Scip. De N. D. L. 3. Contra Ju. L. 1. Aug. de . Civ . D. L. 6. c. 5. Aug. Civ . D. L. 4. c. 31. Civ . D. L. ● . c. 27. Civ . D. L. ● c. 31. Civ . D. L. 4. c. ● Civ . D. L. 7 c. 6 De Civ . D. L. 4. c. 31. Nat. Q. L. 2. c. 45. P. 442. Lips. Civ . D. L 6. c. 10. L. 7.6.3 . ● p. 97. * And Mundi Parens , and Parens Hominum Decru●●que . De Philos. p. 278. ●ol● . P. 306. P. 285. P. 308. C. 6. P. 199. P. 210. P. 203. P. 446. P. 201. P. 402. How God was said to be Self-made : See p. 405 and 406. En. 2. L. 9. c. 9. Orat. 12. P. 23. L. 8. c. 5. Orat. 36. p. 447 Diss. 1. p. 4 , 5. Orat. 12. p. 201. L. 1. c. 11. De Theol. G●r . L. 8. c. 12. P. 63. Nat Q. L. 2. c. 41. P. 286. L. 2. c. 7. De An. L. ● . c. 7. Vit. Pyth. p. 39. Rigal● . Gloss. Vers. 254. De N. D. p. 223. L. 1. c. 17. Somn. Scip. L. 1. c. 14 L. 1 N. 131. Cyri Inst. L. 8. p. 184. De Fort. Alex . L. 2 L. 17. p. 822. See Sc●ed . de Dii● Cerm. De P●oc . In● . Sal. L. 5 . 47● . P. 377. L. 28. C 12. Dec. 5. Damasc. de Princ. M.S. Ecl. Phys. c. 1. Plut. L. 2. c. 3. Stob Ecl. Phys. c. 25. En. 4. L. 3. c. 7. Hist. Deor. p. 12 P. 93. En. 3. L. 5. § 6. P. 100. par . ●n . 4. L. 3. c. ● ▪ P. 345 ▪ 753. Gen 21.23 . De Idol . c. 1. §. 7. P 1. c. 36. Fol. 147. P. 3. c. 18. J●sude Hatterah c. 3. §. 9. V. 28. V. 25. V. 21. De Decal . p. 753. V. 25. Met L 1. c. 6. L. 5. §. 5. P. 314 , 315. P. 114 , 115. Civ . D.L. 4. c. 8. De Myst. Aeg. P. 95. De Ben. L. ● . Ruma Mamma . Acad. Q.L. 1. C.D.L. 7. c. 11. Fast. 1. C.D.L. 7. c. 10 C.D.L. 4. c. 11 C.D.L. 7. c. ●3 . Rom. Ant. L. 1. p. 24. Steph. C. D. L. 4. c. 12. Thus in that old Inscription . OPTIMVS MAXIMVS CAELVS AETERNVS JVPITER . P. 41● . P. 108. Thus also by Aechylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Grot. Excerp . p. 45 Lib. 4. De Cons. L. 2. Met. 8. De Ben L. 4. c. 8. Lib. 8. De N. D L. 2. De N.D.L. 3. Dissert . 30. C.D.L. 4. c. 10. Dissert . 16. p. 163. De Civ . D. L. 4. c. 11. Plato in Tim. p. 30. S. Cyrill . Cont. Jul. L. 2. p. 67. Cyr. C. Jul. L. 6. p. 200. De Consus . L. 345. Par. Pr. Ev. L. 3. c. 13. p. 121. L. 1. c. 1. p. 85. Lib. 1. cap. 1. Adv. Mathem . p. 331. Protrept . p. 44. Lib. 15. p. 730. Virg. Georg. L. 4. Cratyl . p. 413. L. 6. c. 1. Grot. Exc. p. 57. Ib. p. 53. Lib. 9. v. 580. P. 229. L. 5. De Is. & Os. p. 379. Ibid. De N.D.L. 2. p. 222. De Decal . p. 751 , 752. De Leg. p. 788 De Leg. L. 6. P. 12. N. D. L. 2. p. 222. Ep. 41. Pr. Ev. L. 3. c. 6. L. 3. c. Cels. p. 123. L. 4. p. 196. P. 378. L. 2. p. 68. N.D.L. 2. p. 223. De N D.L. 3. p. 345. L. 10. de L●g . L. 2. p. 165. Lamb. N.D.L. 2. p. 220. D.N.D. p. 241 De Is. & Os. p. 377. Julian Orat. 4 ▪ P. 286. De Leg. l 7. p. 821. L. 16. p. 761. Pr. Ev. L. 3. c. 13. De Leg. L. 7. p. 821. Di●●●r● 1 ▪ Xenoph. Ms ▪ mor. L. 4. P. 236 , 237. H.N.L. 2. c. 7. N.D.L. 2. Gruter's Edition a little otherwise . C. Cels. L. 8. p. 421. L. 2. P. 422. P. 285. N.D.L. 3. N.D.L. 2. Nat. H.L. 2. c. 7. N. 236. That Osiris was the Supreme Deity , see the Egyptian Inscription , in Theo. Smyrn . Mathem . c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osiris the most ancient King of all things . Civ . D. L. 4. c 24. De Eal. Rel. c. 7. Arist. in Xen. Zen. Gor. p. 1246. L. 8. c. 1. C.D.L. 6. c. 5. Ibid. Orig. C. Cels. L. 3. p. 120. P. 347. Or. C. Cels. P. 102. C.D.L. 4. c. 23 Pr. Evan. L. 3. c. 13. P. 1● . As Simplicius describeth God , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Omnia ante omnia . In Epictet . p· 234 P. Ev. L. 15. c. 25. L. 5 p. 235. C.D.L. 7. c. 6. L. 5. p. 234. L. 4. c. 11. Cont. Cels. p. 260. De Leg. L. 2. p. 335. Protrept . p. 43. L. 1. c. 14. P. 329 , 330 , 331. Orig. C. Cels. p. 308. Orig. C. Cels. p. 208. L. 1. c. 5. C.D.L. 4. c. 10 C. Ap. L. 2. Pag. . 243 , 254. Sympos . L. 8. c. 1. Theol. P.L. 3. c. 7. L 4. p. 200. L. 22· Vit. Alex. L. 11. De Dea Themide p. 39· Daniel 7 . 1● . Heb. 12.22 : Jeremy 10.11 . Rev. 11.15 ▪ L. 1. En. 5 L. 1. In. Ar. Phys. fol. 50. Theol. Plat. L. 1. c. 5. De Coelo L. 1. c. 5. In Timae . Plat. p. 93. Ibid. Enn 5. L. 5. c. 3. En. 2. L. 3. c 18 ▪ C. D. L. 10. c. 23. P. 357. En. 5. L. 1 c. 7. De Mun. Opif. p. 6. P. 6. N. 21. P. 653. In Epict. Ench. p. 9. P. 11. En. 6. L. 7. c. 37. In Epict. p. 235. C. Cels. p. 386. L. 2. c. 1. Peri Arch. L. 1. c. 6. In Timae . p. 93 , 94. P. 320. Rig. So Clem Al. S. Cyril . S. Aug. and other Latins . Peri Arch●n L. 1. c. 8. p. 625. In Epist. p. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , L. 1. c. 6. P. 847 , 8●8 . Enn. L. 5. c. 11. Consol. Phil. L. 5. Pro. 6. Pr. Ev. L. 11. c. 20. S. Cyril . C. Jul. L. 1. p. 32. Page 30. En. 5. L. 1. Procl . in Tim. In Plot. En. 1. L. 2. Enn. 5. L. 1. c. 6. P. 489. P. 554. P. 513. ●n . 5. L. 3. c. ●5 P. 487. P. 513. Plot. 494. ●os . P. ●●v . L 11. c. 18 P. 518. 514. P. 535. P. 536. Plot. p. 512. P. 514. P. 537. En. 5. L. 1. c. 6. Phileb . p. 30. P. 40● . P. 34. Enn. 5. L. 1. c. 2. Tom. 1. p. 557. P. 483. Justit . L. ● . c. 29. De Sent. Dionys . p. 556. P. 517. De Trin. p. 363 Cont. Ar. Or ▪ 4. p. 467. P. 565. P. 275. D. Civ . D. L. 10. c. 23. Cum dicit Medium , non Postponit , sed Interponit . Dial. 1. adv . Haer. Greg. Nyssen . Adv. Eunom . L. 12. ●p . 369. De Trin. L. 4. c. 7. Cont. Jul. L. 8. p. 270. De Trin. L. 4. c. 13. In. Epist. En. 4 : L. 7. c. 10. Epist. de Sent. Dion . p. 556. Tom. 1. p. 556. Thus also in his 1. Epist. to Serap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We Men b●ing alike and having the Sameness of the Nature , are Con-Substantial with one another . And P. 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It were madness to say , that a House is Coessential or Con-substantial with the Builder , or a Ship-wright ; but it is proper to say , that every Son is Coessential or Consubstantial with his Father . De Synodi● . Cont. Serm. Arian . c. 18. 3. Cont. Eunom . P. 251. P. 267. P. 272. P. 561. P. 929. To the same purpose is that in his Second Book ch . 6. Diversa quidem Substantia est Deus Pater , & Homo Mater : non tamen diversa Substantia est Deus Pater & Deus Filius : sicut non est diversa Substantia , Homo Mater , & Homo Filius . Haer. 76. N. 7. P. 241. Ad Serap . Ep. p. 202. P. 213 , 214 ▪ P. 214. P. 467. P. 275. Ep. ad Serap . p. 20● . Ep. de Syn Arim . & Sel. p. 923. P. 468. P. 456. P. 656. De Syn. A. & Sel. p. 920. De Syn. Nic. p. 275. P. ●94 . P. 66● . Orat. 4. p. 457. Ibid. P. 456. Orat. 4. Ep. ad Serap . p. 202. L. 7. c. ● ▪ P● . Ev. L. 11. c. 9. C.D.L. 10● ▪ 29. P. ●● ▪ S●rom . L. 5. p. 598. L. 6. c. Cels. Cont. Cels. L. 6. p. 308. P● . Ev. L. ●1 , c. 20. P. 278 ▪ De C. D. P. 277. In Timae . L●b . 2. p. 93. C Jul. L. 8. p. ●71 . Euseb. P.E.L. 14. c. 5. P. 468 , 469. L. 2. c. 9. Ad Adelph . p. 157. P. 160. Thaect . P. 155 Steph. Plato Theaet . Tract . Theol. Pelit . Lamb. 528. Lib. 5. Lamb. p. 500. De Leg. L. 10. De Regno p ● . Metaph. L. ● : c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de Herod . Malign . Lamb. 503. P. 503. ●p . ad 〈◊〉 . P. ●● . Cass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cap. 25.12 . Hebr. c. 11 1 : Cic. de N.D.L. 1.213 . Lamb. Cic. Ibid. Cic. Ibid. De Supersi . Epist. ad Men. P. 49. Gass. De Superst . Lucret. p. . 500. L. Steph. P●c . Ph●l . 158. ex Sextu . Alex. Aph. Lib. de Fato , P. Act. 17.28 . Lucret. L. 4. P. 367. Lamb. Phys. L. 2. c. 8. P. 367. Lamb. Lucret. L. 5. p 476. Lamb. Luc. L. 5. p. 479. P. 480. Lamb. p. 476. Nat. Ausc. L. 2. c. 8. P. 28. Gass. Nat. Ausc. L. 2. c. 9. N●t . Ausc. L. 2. ● . 9. Steph. Poet. Philos. Lib. 3. c. ult . Lib. 1. c. 9. In Philo. Quòd Mund. Incurr Adv. Math. 314. Adv. Mat● . 314. Adv. Math. 3●3 , 314. Adv. Math. P. 317. P. 167. Serr . Imper. c. 14. Sect. 21. Lev. p. 168. De Cive . c. 12. Sect. 2. Lev. c 38. p. 238. Lev. p. 8. Pag. 373. Adv. Ma●● . p. 311. Page 29. Ant. J●d . Lib. 8. c. 2. Pag. 69. Pag. 6● . Deut. 18 ▪ De Div. L. 1. Diog. Lacr● . 〈◊〉 V. Epic. De Div. L. 1. De N.D.L. 2. P. 239. Lamb. L. 1. c. 1. Strom. L. 5. p. 388. Theat . p. 154. Met. L. 12. c. 5. Met. l. 12. c. 4. Met. L. 12. c 5. Du Vall. De Cive Rel. c. 15. Sect. 14· Lev. cap. 31. Wisd. c. 7. Met. L. 4. c. Met. L. 12. c. 5. L. 2. p. 191 ▪ Lamb. L. 2. p. 134. Lamb. L. 1. c. 6. Thus Porphyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Materiae Proprietates secundum Veteres , hae sunt ; Quod sit Incorporea , &c. Soph. p. 172. Fic . Met. L. 1. c. 7. P. 14. c. 7. De An. L. 1. c. 3. Fol. 6. De Confus . Ling. p. 339. P. 667. P. 644. P. 649. P. 229 , 230. P. 231. P. 656. P. 764. P. 645. Sent. p. 243. P. 656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2●2 . P. 224. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Ar. Phys. p. 3. P. 669. En. 4. L. 7. p. 460. P. 662. P. 662. En. 6. L. 4. c. En. 4. L. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 232. P●eoem . in Aristot . D● An. Ibid. P. 290. P. 164. P. 293. Dug . Hip. & Plat. L. 7. P. 294. P. 289. P. 290. P. 297. Thus S. Austin . Corpora Angelica , and Qualia sunt Angelorum . Death called Sleep in Scripture , only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Peri Arch. L. . 2. De An. p. ●09 . Rigal . L. 2. c. 62. C. 63. 1 Pet. 3.18 , 19. Of this St. Austin , in his 12. Book , De Gen. ad Lit. c. 33. Et Christi quidem Animam venisse usque ad ea loca in quibus peccatores cruciantur , ut cos solvent , quos esse solvendos , occulto● nobis sua justitia judicabat , non immeritò creditur . L. 5. c. 8. P. 17. Orig. L. 8. Clnt. Cels. L. 7. p. 334. C. 1. In Psal. 85. In Psal. 145· De Gen. ad Lit. L. 3. c. 10. L. 2. c. 11. L. 3. L. 3. De Trin. P. 33. P. 94. P. 30.33 . De Gen. ad Lit. L. 3. De Gen. ad Lit. L. 3. c. 10. P. 37. Cont. Cels. L. 7. P 353. Thus Origen plainly in his Fifth Book , ( p. 244. ) That there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A difference , betwixt the Earthly House , in which The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , that will be dissolved ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , wherein good men groan , being burdened , not that they would put it off , but put on Immortality upon it . P. 94. De Genesi ad Literam c 32. De Civ . D. Lib. 21. c. 26 ▪ C. Cels. L. ● . 240 . C. Cels. L. 5.244 . P. 460. En. 4. L. 7. c. 2. P. 461. P. 462. Plot. p. 463. From P. 654. to 663. L. 1. C. C●ls . P. 17. P. 169. Lucret. L. 4. p. 358 360. De Leg L. 10. p. 889. Cons L. 5. Pro. 4. Boët Cons. L. 5. M. 4. Pl. L. 10. De Leg. L. 5 p. 290. L. 4. p. 283. In Tim. p. 330. Somn. Scip. L. 2. C. 12. P. 240. So likewise . p. 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to Vs also , God can do nothing that is Absurd , or besides Reason . * P. 265. P , 743. Thus Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Leg. p. 903. De Leg. 10. p. 903. Thus did some in Plato from hence conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De. Leg. 10. P. 256. P. 264. Thus Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 157. * P. 134. P. 903 ▪ P. 903. P. 4. De Rep. L. 2. p. 358 , 359.