The true intellectual system of the universe. The first part wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated / by R. Cudworth. Cudworth, Ralph, 1617-1688. 1678 Approx. 3558 KB of XML-encoded text transcribed from 491 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A35345 Wing C7471 ESTC R27278 09790720 ocm 09790720 44097 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A35345) Transcribed from: (Early English Books Online ; image set 44097) Images scanned from microfilm: (Early English books, 1641-1700 ; 1354:4) The true intellectual system of the universe. The first part wherein all the reason and philosophy of atheism is confuted and its impossibility demonstrated / by R. Cudworth. Cudworth, Ralph, 1617-1688. [18], 899 [i.e. 889], [84] p., [1] leaf of plates : ill. Printed for Richard Royston, London : 1678. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Atheism. 2003-04 TCP Assigned for keying and markup 2003-05 SPi Global Keyed and coded from ProQuest page images 2004-10 Andrew Kuster Sampled and proofread 2006-01 SPi Global Rekeyed and resubmitted 2006-02 Andrew Kuster Sampled and proofread 2006-02 Andrew Kuster Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE True Intellectual System OF THE UNIVERSE : THE FIRST PART ; WHEREIN , All the REASON and PHILOSOPHY OF ATHEISM is Confuted ; AND Its IMPOSSIBILITY Demonstrated . By R. CVDWORTH , D. D. Origenes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . LONDON , Printed for Richard Royston , Bookseller to His most Sacred MAJESTY , MDCLXXVIII . VICTORY Aristotle 〈◊〉 Pythagoras THEISTS 〈…〉 CONFUSION 〈◊〉 Epicurus A●●●●mandes ATHEISTS 〈…〉 ●●LIGION 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plato . L. 10. de leg : To the Right Honourable HENEAGE LORD FINCH , BARON of Daventry , Lord High CHANCELLOVR of England , and one of His MAJESTIE's most Honourable Privy Council . MY LORD , THE many Favours I have formerly Received from You , as they might justly challenge , whenever I had a fit opportunity , a Publick and Thankfull Acknowledgment ; so have they encourag'd me at this time , to the Presumption of this Dedication to Your Lordship . Whom , as Your Perspicacious Wit , and Solid Judgment , together with Your Acquired Learning , render every way a most Accomplish'd and Desirable Patron ; so did I persuade my self , that Your Hearty Affection to Religion , and Zeal for it , would make You not Unwilling , to take that into Your Protection , which is written wholly in the Defence thereof ; so far forth , as its own Defects , or Miscarriages , should not render it uncapable of the same . Nor can I think it probable , that in an Age of so much Debauchery , Scepticism , and Infidelity , an Undertaking of this kind , should be judged by You , Useless or Unseasonable . And now , having so fit an Opportunity , I could most willingly expatiate in the large Field of Your Lordship's Praises ; both that I might doe an Act of Justice to Your self , and provoke others to Your Imitation . But I am sensible , that as no Eloquence , less then that of Your own , could be fit for such a Performance ; so the Nobleness and Generosity of Your Spirit is such , that You take much more pleasure in Doing Praise-worthy things , then in Hearing the Repeated Echo's of them . Wherefore in stead of pursuing Encomiums , which would be the least pleasing to Your self , I shall Offer up my Prayers to Almighty God , for the Continuation of Your Lordship's Life and Health ; That so His MAJESTY may long have such a Loyal Subject and Wise Counsellour ; the Church of England , such a Worthy Patron ; the High Court of Chancery , such an Oracle of Impartial Justice ; and the whole Nation , such a Pattern of Vertue and Piety . Which shall ever be the Hearty Desire of , MY LORD , YOUR LORDSHIP' 's Most Humble and most Affectionate Servant , R. Cudworth . THE PREFACE TO THE READER . THOVGH , I confess , I have seldom taken any great pleasure , in reading other mens Apologies , yet must I at this time make some my self . First therefore , I acknowledge , that when I engag'd the Press , I intended onely a Discourse concerning Liberty and Necessity , or to speak out more plainly , Against the Fatall Necessity of all Actions and Events ; which upon whatsoever Grounds or Principles maintain'd , will ( as We Conceive ) Serve The Design of Atheism , and Vndermine Christianity , and all Religion ; as taking away all Guilt and Blame , Punishments and Rewards , and plainly rendring a Day of Judgment , Ridiculous : And it is Evident that some have pursued it of late , in order to that End. But afterwards We consider'd , That this which is indeed a Controversy , concerning The True Intellectual System of the Universe , does , in the full Extent thereof , take in Other things ; the Necessity of all Actions and Events being maintained by Several Persons , upon very Different Grounds , according to that Tripartite Fatalism , mentioned by us in the beginning of the First Chapter . For First , The Democritick Fate , is nothing but The Material Necessity of all things without a God : it supposing Sensless Matter , Necessarily Moved , to be the onely Original and Principle of all things : Which therefore is called by Epicurus , The Physiological ; by us , the Atheistick Fate . Besides which , The Divine Fate is also Bipartite ; Some Theists supposing God , both to Decree and Doe all things in us , ( Evil as well as Good ) or by his Immediate Influence to Determine all Actions , and so make them alike Necessary to us . From whence it follows , That his Will is no way Regulated or Determined , by any Essentiall and Immutable Goodness , and Justice ; or that he hath nothing of Morality in his Nature , he being onely Arbitrary Will Omnipotent . As also That all Good and Evil Morall , to us Creatures are meer Theticall or Positive things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Law or Command onely , and not by Nature . This therefore may be called , The Divine Fate Immorall , and Violent . Again , There being other Divine Fatalists , who acknowledge such a Deity , as both suffers other things , besides it self , to Act , and hath an Essentiall Goodness and Justice in its Nature ; and consequently , That there are things , Just and Unjust to us Naturally , and not by Law and Arbitrary Constitution onely ; and yet nevertheless take away from men , all such Liberty , as might make them capable of Praise and Dispraise , Rewards and Punishments , and Objects of Distributive Justice : they conceiving Necessity to be Intrinsecall to the Nature of every thing , in the Actings of it ; and nothing of Contingency to be found any-where ; from whence it will follow , That nothing could possibly have been Otherwise , in the whole World , then it Is. And this may be called The Divine Fate Morall , ( as the other Immorall , ) and Naturall , ( as the other Violent ; ) it being a Concatenation , or Implexed Series of Causes , all in themselves Necessary , depending upon a Deity Morall , ( if we may so speak ) that is , such as is Essentially Good , and Naturally Just , as the Head thereof ; the First Contriver and Orderer of all . Which kind of Divine Fate , hath not onely been formerly asserted by the Stoicks , but also of late , by divers Modern Writers . Wherefore of the Three Fatalisms , or False Hypotheses of the Universe , mentioned in the beginning of this Book ; One is Absolute Atheism : Another Immorall Theism , or Religion without any Naturall Justice and Morality : ( all Just and Unjust , according to this Hypothesis , being meer Theticall or Factitious things , Made by Arbitrary Will and Command onely : ) The Third and Last , such a Theism , as acknowledges not onely a God , or Omnipotent Understanding Being , but also Natural Justice and Morality , Founded in him , and Derived from him ; nevertheless no Liberty from Necessity anywhere , and therefore no Distributive or Retributive Justice in the World. Whereas these Three Things are , ( as we conceive ) the Fundamentals or Essentials of True Religion . First , That all things in the World , do not Float without a Head and Governour ; but that there is a God , an Omnipotent Understanding Being , Presiding over all . Secondly , That this God being Essentially Good and Just , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Something in its own Nature , Immutably and Eternally Just , and Unjust ; and not by Arbitrary Will , Law , and Command onely . And Lastly , That there is Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , That we are so far forth Principles or Masters of our own Actions , as to be Accountable to Justice for them , or to make us Guilty and Blame-worthy for what we doe Amiss , and to Deserve Punishment accordingly . Which Three Fundamentals of Religion , are Intimated by the Authour to the Hebrews , in these Words ; He that Cometh to God , must Believe that He Is , and That He is a Rewarder of those who seek him out . For to Seek out God here , is nothing else , but to Seek a Participation of his Image , or the Recovery of that Nature and Life of his , which we have been Alienated from . And these Three Things , namely , That all things do not Float without a Head and Governour ; but there is an Omnipotent Understanding Being Presiding over all : That this God , hath an Essentiall Goodness and Justice , and That the Differences of Good and Evil Morall , Honest and Dishonest , are not by meer Will and Law onely , but by Nature ; and consequently , That the Deity cannot Act , Influence , and Necessitate men , to such things as are in their Own Nature , Evil : and Lastly , That Necessity is not Intrinsecall to the Nature of every thing ; But that men have such a Liberty , or Power over their own Actions , as may render them Accountable for the same , and Blame-worthy when they doe Amiss ; and consequently , That there is a Justice Distributive of Rewards and Punishments , running through the World ; I say , These Three , ( which are the most Important Things , that the Mind of man can employ it self upon ) taken all together , make up the Wholeness and Entireness of that , which is here called by us , The True Intellectual System of the Universe ; in such a Sense , as Atheism may be called , a False System thereof : The Word Intellectual , being added , to distinguish it from the other , Vulgarly so called , Systems of the World , ( that is , the Visible and Corporeal World ) the Ptolemaick , Tychonick , and Copernican ; the Two Former of which , are now commonly accounted False , the Latter True. And thus our Prospect being now Enlarged , into a Threefold Fatalism , or Spurious and False Hypothesis of the Intellectual System , making all things Necessary upon several Grounds ; We accordingly Designed the Confutation of them all , in Three Several Books . The First , Against Atheism , ( which is the Democritick Fate ) wherein all the Reason and Philosophy thereof is Refelled , and the Existence of a God Demonstrated ; and so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Material Necessity of all things , Overthrown . The Second , For such a God as is not meer Arbitrary Will Omnipotent , Decreeing , Doing , and Necessitating all Actions , Evil as well as Good ; but Essentially Moral , Good and Just ; and For a Natural Discrimen Honestorum & Turpium ; whereby another Ground of the Necessity of all Humane Actions will be Removed . And the Third and Last , Against Necessity Intrinsecall and Essentiall to all Action ; and for such a Liberty , or Sui-Potestas , in Rational Creatures , as may render them Accountable , capable of Rewards and Punishments , and so Objects of Distributive or Retributive Justice : by which the now onely remaining Ground , of the Fatal Necessity of all Actions and Events , will be Taken away . And all these Three under that One General Title , of The True Intellectual System of the Universe . Each Book having besides , it s own Particular Title : as , Against Atheism ; For Natural Justice and Morality , Founded in the Deity ; For Liberty from Necessity , and a Distributive Justice of Rewards and Punishments in the World. And this we conceive may fully satisfy , concerning our General Title , all those , who are not extremely Criticall or Captious , at least as many of them as have ever heard of the Astronomical Systems of the World : so that they will not think us hereby Obliged , to Treat of the Hierarchy of Angels , and of all the Several Species of Animals , Vegetables , and Minerals , &c. that is , to write De Omni Ente , of whatsoever is Contained within The Complexion of the Universe . Though the Whole Scale of Entity is here also taken notice of ; and the General Ranks of Substantiall Beings , below the Deity , ( or Trinity of Divine Hypostases ) Consider'd : which yet , according to our Philosophy , are but Two ; Souls of several Degrees , ( Angels themselves being included within that Number ) and Body or Matter : as also the Immortality of those Souls Proved . Which notwithstanding is Suggested by us , onely to Satisfy some mens Curiosity . Nevertheless we confess that this General Title , might well have been here spared by us , and this Volume have been Presented to the Reader 's View , not as a Part or Piece , but a Whole Compleat and Entire thing by it self , had it not been for Two Reasons ; First , Our beginning with those Three Fatalisms , or False Hypotheses of the Intellectual System , and Promising a Confutation of them all , then when we thought to have brought them within the Compass of One Volume ; and Secondly , Every other Page's , throughout this whole Volume , accordingly bearing the Inscription , of Book the First , upon the Head thereof . This is therefore that which in the First place , we here Apologize for , our Publishing One Part or Book alone by it self ; We being surprized in the Length thereof ; Whereas we had otherwise Intended Two more along with it . Notwithstanding which , there is no Reason , why this Volume should therefore be thought Imperfect and Incomplete , because it hath not All the Three Things at first Designed by us ; it containing All that belongeth to its own Particular Title and Subject , and being in that respect no Piece , but a Whole . This indeed must needs beget an Expectation , of the Two following Treatises , ( especially in such as shall have receiv'd any Satisfaction from this First ; ) concerning those Two other Fatalisms , or False Hypotheses mentioned ; to make up our Whole Intellectual System Compleat : The One , to Prove , That God is not meer Arbitrary Will Omnipotent , ( without any Essential Goodness and Justice ) Decreeing and Doing all things in the World , as well Evil as Good ; and thereby making them alike Necessary to us ; from whence it would follow , that all Good and Evil Moral , are meer Thetical , Positive , and Arbitrary things , that is , not Nature , but Will ; Which is the Defence of Natural , Eternal , and Immutable Justice , or Morality : The Other , That Necessity is not Intrinsecal to the Nature of Every thing , God and all Creatures , or Essentiall to all Action ; but , That there is Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , That we have some Liberty , or Power over our own Actions : Which is the Defence of a Distributive or Retributive Justice , dispensing Rewards and Punishments throughout the whole VVorld . VVherefore we think fit here to advertize the Reader concerning these , That though they were , and still are , really intended by us ; yet the Compleat Finishing and Publication of them , will notwithstanding depend upon many Contingencies ; not onely of our Life and Health , the Latter of which , as well as the Former , is to us very Vncertain ; but also of our Leisure , or Vacancy from other Necessary Employments . In the next place , VVe must Apologize also , for the Fourth Chapter ; inasmuch as , th●ugh in regard of its Length , it might rather be called a Book , then a Chapter ; yet it doth not Answer all the Contents Prefixed to it . Here therefore must we again , confess our selves Surprized ; who when we wrote those Contents , did not suspect in the least , but that we should have Satisfied them all within a lesser Compass . And our Design then was , besides Answering the Objection , against the Naturality of the Idea of God , from the Pagan Polytheism , ( we having then so fit an Occasion ) to give such a further Account of the Idolatry and Religion of the Gentiles , as might prepare our way for a Defence of Christianity , to be subjoyned in the Close : it being not onely agreeable to the Sense of Ancient Doctors , but also expresly declared in the Scripture , That One Design of Christianity , was to abolish and extirpate the Pagan Polytheism and Idolatry . And our Reasons for this Intended Defence of Christianity , were . First ; Because we had Observed , that some Professed Opposers of Atheism , had either incurred a Suspicion , or at least suffered under the Imputation , of being meer Theists , or Natural Religionists onely , and no hearty Believers of Christianity , or Friends to Revealed Religion . From which either Suspicion or Imputation therefore , we thought it Justice to free our selves , we having so Unshaken a Belief , and firm Assurance , of the Truth of the whole Christian Doctrine . But , Secondly and Principally ; Because we had further Observed it , to have been the Method of our Modern Atheists , to make their First Assault against Christianity , as thinking that to be the most Vulnerable ; and that it would be an easy Step for them from thence , to Demolish all Religion , and Theism . However , since the Satisfying the Former Part of those Contents , had already taken up so much Room , that the Pursuit of the Remainder , would have quite Excluded , our principally Intended Confutation of all the Atheistick Grounds ; the forementioned Objection being now sufficiently Answered ; there was a necessity , that we should there break off , and leave the further Account of the Pagan Idolatry and Religion , together with our Defence of Christianity , to some other more convenient Opportunity . And now we shall Exhibit to the Reader 's view , a Brief and General Synopsis , of the whole following VVork , together with some Particular Reflexions upon several Parts thereof ; either for his better Information concerning them , or for their Vindication : some of which therefore , will be of greater Vse , after the Book has been read , then before . The First Chapter , is an Account of the Atomick Physiology , as made the Foundation of the Democritick Fate . VVhere the Reader is to understand , that this Democritick Fate , which is One of the Three False Hypotheses of the Intellectual System , there Mentioned , is the very Self-same thing with the Atomick Atheism ; the onely Form of Atheism , that hath publickly appeared upon the Stage , as an Entire Philosophick System ; or hath indeed been much taken notice of in the VVorld , for these Two Thousand years past . For , Though it be true , That Epicurus , ( who was also an Atomick Atheist , ( as is afterwards declared ) having , in all probability , therefore a Mind to Innovate Something , that he might not seem to have borrowed all from Democritus , ) did by violence introduce Liberty of Will , into his Hypothesis ; for the Salving whereof , he ridiculously devized , That his Third Motion of Atoms , called by Lucretius , — Exiguum Clinamen Principiorum : Yet was this , as Cicero long since observed , a most Heterogeneous Patch , or Assumentum of his , and altogether as Contradictious to the Tenour of his own Principles , as it was to the Doctrine of Democritus himself . There can be nothing more Absurd , then for an Atheist to assert Liberty of Will : but it is most of all Absurd , for an Atomick One. And therefore our Modern Atheists do here plainly disclaim Epicurus , ( though otherwise so much Admired by them ; ) and declare open War against this Liberty of Will : they Apprehending that it would unavoidably Introduce Incorporeal Substance ; as also well Knowing , that Necessity , on the contrary , Effectually overthrows all Religion ; it taking away Guilt and Blame , Punishments and Rewards ; to which might be added also , Prayers and Devotions . And as there was a necessity for us here , to give some Account of that Ancient Atomick Physiology , with which Atheism now became thus Blended and Complicated ; so do we in this First Chapter , chiefly insist upon Two things concerning it . First , That it was no Invention of Democritus nor Leucippus , but of much greater Antiquity : not onely from that Tradition transmitted by Posidonius the Stoick , That it derived its Original from one Moschus a Phoenician , who lived before the Trojan Wars , ( which plainly makes it to have been Mosaicall ; ) but also from Aristotle's Affirmation , That the greater part of the Ancient Philosophers entertained this Hypothesis ; and further because it is certain , that divers of the Italicks , and particularly Empedocles , before Democritus , Physiologized Atomically : which is the Reason , he was so much applauded by Lucretius . Besides which , it is more then a Presumption , that Anaxagoras his Homoeomery or Similar Atomology , was but a Degeneration from the True and Genuine Atomology of the Ancient Italicks , that was an Anomoeomery , or Doctrine of Dissimilar and Unqualified Atoms . Wherefore all that is True concerning Democritus and Leucippus , is onely this , That these men were indeed , the First Atheizers of this Ancient Atomick Physiology , or the Inventors and Broachers of the Atomick Atheism . Which is Laërtius his True meaning , ( though it be not commonly understood , ) when he recordeth of them , that they were the First , who made Unqualified Atoms , the Principles of all things in the Universe without exception ; that is , not onely of Inanimate Bodies , ( as the other Ancient Religious Atomists , the Italicks , before had done ) but also of Soul and Mind . And whereas we conceive this Atomick Physiology , as to the Essentialls thereof , to be Vnquestionably True , viz. That the onely Principles of Bodies , are Magnitude , Figure , Site , Motion , and Rest ; and that the Qualities and Forms of Inanimate Bodies , are Really nothing , but several Combinations of these , Causing several Phancies in us : ( Which excellent Discovery therefore , so long agoe made , is a Notable Instance of the Wit and Sagacity of the Ancients : ) So do we in the Next place , make it manifest , that this Atomick Physiology rightly understood , is so far from being either the Mother or Nurse of Atheism , or any ways Favourable thereunto , ( as is Vulgarly supposed ; ) that it is indeed , the most directly Opposite to it of any , and the greatest Defence against the same . For , First , we have Discovered , That the Principle , upon which this Atomology is Founded , and from whence it Sprung , was no other then this , Nothing out of Nothing , in the True Sense thereof ; or , That Nothing can be Caused by Nothing : from whence it was concluded , that in Natural Generations , there was no new Real Entity produced , which was not before : the Genuine Consequence whereof was Two-fold ; That the Qualities and Forms of Inanimate Bodies , are no Entities Really distinct from the Magnitude , Figure , Site and Motion of Parts ; and , That Souls are Substances Incorporeal , not Generated out of Matter . Where we have shewed , That the Pythagorick Doctrine , of the Prae-Existence of Souls , was founded upon the very same Principle , with the Atomick Physiology . And it is from this very Principle rightly understood , that Ourselves afterwards , undertake to Demonstrate , The Absolute Impossibility of all Atheism . Moreover , we have made it undeniably Evident , That the Intrinsick Constitution of this Atomick Physiology also is such , as that whosoever admits it , and rightly understands it , must needs acknowledge Incorporeal Substance ; which is the Absolute Overthrow of Atheism . And from hence alone , is it certain to us , without any Testimonies from Antiquity , that Democritus and Leucippus , could not possibly be the First Inventors of this Philosophy , they either not rightly Vnderstanding it , or else wilfully Depraving the same : and the Atomick Atheism , being Really nothing else , but a Rape committed upon the Atomick Physiology . For which Reason , we do by no means here Applaud Plato , nor Aristotle , in their Rejecting this most Ancient Atomick Physiology , and Introducing again , that Unintelligible First Matter , and those Exploded Qualities and Forms , into Philosophy . For though this were probably done by Plato , out of a Disgust and Prejudice against the Atomick Atheists , which made him not so well Consider nor Vnderstand that Physiology ; yet was he much disappointed of his Expectation herein ; That Atomology which he Exploded , ( rightly understood ) , being really the Greatest Bulwark against Atheism ; and on the contrary , Those Forms and Qualities which he Espoused , the Natural Seed thereof ; they , besides their Unintelligible Darkness , bringing Something out of Nothing , in the Impossible Sense ; which we shew to be , the Inlet of all Atheism . And thus in this First Chapter , have we not onely quite Disarmed Atheism of Atomicism , or shewed that the Latter , ( rightly understood , ) affordeth no manner of Shelter or Protection to the Former ; But also made it manifest , that it is the greatest Bulwark and Defence against the same . Which is a thing afterwards further insisted on . As to the Second Chapter , we have no more to say , but onely this ; That here we took the Liberty , to Reveal the Arcane Mysteries of Atheism , and to Discover all its Pretended Grounds of Reason , that we could find anywhere suggested in Writings ; those onely excepted , that are peculiar to the Hylozoick Form , ( which is directly contrary to the Atomick ; ) and that to their best advantage too : nevertheless to this end , that these being afterwards , all Baffled and Confuted , Theism might by this means , Obtain the Greater and Juster Triumph over Atheism . In the Third Chapter , we thought it necessary , in order to a fuller Confutation of Atheism , to consider all the other Forms thereof , besides the Atomick . And here do we first of all , make a Discovery of a certain Form of Atheism , never before taken notice of , by any Modern Writers , which we call the Hylozoick : which notwithstanding , though it were long since started by Strato , in way of Opposition to the Democritick and Epicurean Hypothesis ; yet because it afterwards slept in perfect Silence and Oblivion , should have been here by us passed by Silently ; had we not had certain Knowledge of its being of late Awakened and Revived , by some , who were so sagacious , as plainly to perceive , that the Atomick Form could never doe their business , nor prove Defensible : and therefore would attempt to carry on this Cause of Atheism , in quite a different way , by the Life and Perception of Matter : as also that this in all probability , would ere long publickly appear upon the Stage , though not Bare-faced , but under a Disguize . Which Atheistick Hypothesis , is partly Confuted by us , in the Close of this Third Chapter , and partly in the Fifth . In the next place , it being certain , that there had been other Philosophick Atheists in the world before those Atomicks , Epicurus and Democritus ; we declare , out of Plato and Aristotle , what that most Ancient Atheistick Hypothesis was ; namely , the Eduction of all things , even Life and Understanding it Self , out of Matter , in the way of Qualities ; or as the Passions and Affections thereof , Generable and Corruptible . Which Form of Atheism is styled by us , not onely Hylopathian , but also Anaximandrian : however we grant some probability of that Opinion , That Anaximander held an Homoeomery of Qualified Atoms , as Anaxagoras afterwards did ; the difference between them being onely this , that the Latter asserted an Unmade Mind , whereas the Former Generated all Mind and Understanding , out of those Qualified Atoms , Hot and Cold , Moist and Dry , Compounded together : because we Judged this Difference not to be a sufficient Ground to multiply Forms of Atheism upon . And here do we give notice , of that strange kind of Religious Atheism , or Atheistick Theogonism , which asserted , not onely other Understanding Beings , Superiour to Men , called by them Gods ; but also amongst those , one Supreme or Jupiter too ; nevertheless Native , and Generated at First out of Night and Chaos , ( that is , Sensless Matter ) as also Mortal and Corruptible again into the same . Besides which , there is yet a Fourth Atheistick Form taken notice of , out of the Writings of the Ancients , ( though perhaps Junior to the rest , it seeming to be but the Corruption and Degeneration of Stoicism ) which concluded the whole World , not to be an Animal , ( as the Pagan Theists then generally Supposed ) but onely One Huge Plant or Vegetable , having an Artificial , Plantal , and Plastick Nature ; as it s Highest Principle , Orderly disposing the Whole , without any Mind or Understanding . And here have we set down , the Agreement of all the Atheistick Forms , ( however differing so much from one another ) in this One General Principle , viz. That all Animality , Conscious Life and Understanding , is Generated out of Sensless Matter , and Corruptible again into it . Wherefore in the Close of this Third Chapter , we insist Largely , upon an Artificial , Regular and Plastick Nature , devoid of express Knowledge and Understanding , as subordinate to the Deity : Chiefly in way of Confutation , of those Cosmo-Plastick , and Hylozoick Atheisms . Though we had a further Design herein also , for the Defence of Theism : for asmuch as without such a Nature , either God must be supposed to Doe all things in the world Immediately , and to Form every Gnat and Fly , as it were with his own hands ; which seemeth not so Becoming of him , and would render his Providence , to Humane Apprehensions , Laborious and Distractious ; or else the whole System of this Corporeal Universe , must result onely from Fortuitous Mechanism , without the Direction of any Mind : which Hypothesis once admitted , would Vnquestionably , by degrees , Supplant and Undermine all Theism . And now from what we have declared , it may plainly appear , that this Digression of ours , concerning an Artificial , Regular and Plastick Nature , ( Subordinate to the Deity ) is no Wen , or Excrescency , in the Body of this Book ; but a Natural and Necessary Member thereof . In the Fourth Chapter ; After the Idea of God fully declared , ( where we could not omit his Essential Goodness and Justice , or ( if we may so call it ) the Morality of the Deity ; though that be a thing properly belonging to the Second Book , The Confutation of the Divine Fate Immoral ) There is a large Account given of the Pagan Polytheism ; to satisfy a very considerable Objection , that lay in our way from thence , Against the Naturality of the Idea of God , as Including Oneliness and Singularity in it . For had that , upon enquiry , been found True , which is so commonly taken for granted , That the generality of the Pagan Nations , had constantly , Scattered their Devotions , amongst a multitude of Self-Existent , and Independent Deities , they acknowledging no One Sovereign Numen ; This would much have Stumbled the Naturality of the Divine Idea . But now it being on the Contrary , clearly Proved , That the Pagan Theologers all along , acknowledged One Sovereign and Omnipotent Deity , from which all their other Gods were Generated or Created ; we have thereby not onely Removed the forementioned Objection out of the way ; but also Evinced , That the Generality of mankind , have constantly had a certain Prolepsis or Anticipation in their Minds , concerning the Actual Existence of a God , according to the True Idea of him . And this was the rather done Fully and Carefully by us ; because we had not met with it sufficiently performed before : A. Steuchus Eugubinus , having laboured m●st in this Subject : from whose profitable Industry though we shall no way detract ; yet whosoever will compare , what he hath written , with ours , will find no Just Cause to think ours Superfluous and Unnecessary ; much less , a Transcription out of his . In which , besides other things , there is no Account at all given , of the Many Pagan , Poetical and Political Gods , what they were ; which is so great a part of our Performance , to prove them Really to have been , but the Polyonymy of one God. From whence it follows also , That the Pagan Religion , though sufficiently Faulty , yet was not altogether so Nonsensical , as the Atheists would represent it , out of design ; that they might from thence infer , all Religion to be nothing but a meer Cheat and Imposture : they worshipping onely One Supreme God , in the several Manifestations of his Goodness , Power , and Providence throughout the World , together with his Inferiour Ministers . Nevertheless we cann●t deny , that being once engaged in this Subject , we thought our Selves the more Concerned , to doe the business thoroughly and effectually , because of that Controversy lately Agitated , concerning Idolatry , ( which cannot otherwise be Decided , then by giving a True Account of the Pagan Religion ; ) and the so Confident Affirmations of some , That none could possibly be Guilty of Idolatry , in the Scripture Sense , who Believed One God the Creator of the whole world : Whereas it is most certain on the contrary , that the Pagan Polyteism and Idolatry , consisted not in worshipping Many Creators , or Uncreateds , but in giving Religious Worship to Creatures , besides the Creator ; they directing their Devotion , ( as Athanasius plainly affirmeth of them , ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To One Uncreated onely ; but besides him , to many Created Gods. But as for the Polemick Management of this Controversy , concerning Idolatry , we leave it to other Learned Hands , that are already engaged in it . Moreover , We have in this Fourth Chapter , largely Insisted also upon the Trinity . The Reason whereof was , Because it came in our way ; and our Contents engaged us thereunto , in order to the giving a full Account of the Pagan Theology : it being certain , that the Platonicks and Pythagoreans at least , if not other Pagans also , had their Trinity , as well as Christians . And we could not well avoid , the Comparing of these Two together : Vpon which Occasion we take notice of a Double Platonick Trinity ; the One Spurious and Adulterated , of some latter Platonists ; the Other True and Genuine , of Plato himself , Parmenides , and the Ancients . The Former of which , though it be Opposed by us to the Christian Trinity , and Confuted ; yet betwixt the Latter and that , do we find a Wonderfull Correspondence : which is Largely Pursued , in the Platonick Christians Apology . Wherein notwithstanding , nothing must be lookt upon , as Dogmatically Asserted by us , but onely Offered , and Submitted to the Judgment of the Learned in these Matters ; We confining our selves , in this Mysterious Point of the Holy Trinity , within the Compass of those its Three Essentials declared : First , That it is not a Trinity of meer Names and Words , or of Logical Notions onely : But of Persons or Hypostases . Secondly , That none of those Persons or Hypostases , are Creatures , but all Uncreated . And Lastly , That they are all Three , Truely and Really One God. Nevertheless we acknowledge , That we did therefore , the more Copiously insist upon this Argument , because of our then Designed , Defence of Christianity ; we conceiving that this Parallelism , betwixt the Ancient or Genuine Platonick , and the Christian Trinity , might be of some use to satisfy those amongst us , who Boggle so much at the Trinity , and look upon it as the Choak-Pear of Christianity ; when they shall find , that the Freest Wits amongst the Pagans , and the Best Philosophers , who had nothing of Superstition , to Determine them that way , were so far from being shy of such an Hypothesis , as that they were even Fond thereof . And that the Pagans had indeed such a Cabbala amongst them , ( which some perhaps will yet hardly believe , notwithstanding all that we have said , ) might be further convinced , from that memorable Relation in Plutarch , of Thespesius Solensis , who after he had been lookt upon as Dead for Three days , Reviving ; Affirmed amongst other things , which he thought he saw or heard in the mean time in his Ecstasy , This , Of Three Gods in the Form of a Triangle , pouring in Streams into one another ; Orpheus his Soul , being said to have arrived so far ; accordingly as from the Testimonies of other Pagan Writers , we have proved , that a Trinity of Divine Hypostases , was a part of the Orphick Cabbala . True indeed , our Belief of the Holy Trinity , is Founded upon no Pagan Cabbala's , but onely Scripture Revelation : it being that which Christians are , or should be , all Baptized into : Nevertheless these things are Reasonably noted by us to this end ; That that should not be made a Prejudice Against Christianity , and Revealed Religion ; nor lookt upon as such an Affrightfull Bugbear or Mormo in it ; which even Pagan Philosophers themselves , and those of the most Accomplished Intellectuals , and Uncaptivated Minds , though having neither Councils , nor Creeds , nor Scriptures ; had so great a Propensity and Readiness to entertain , and such a Veneration for . In this Fourth Chapter , We were necessitated by the Matter it self , to run out into Philology and Antiquity ; as also in the other Parts of the Book , we do often give an Account , of the Doctrine of the Ancients : which however some Over-severe Philosophers , may look upon Fastidiously , or Undervalue and Depretiate ; yet , as we conceived it often Necessary , so possibly may the Variety thereof not be Ungratefull to others ; and this Mixture of Philology , throughout the Whole , Sweeten and Allay the Severity of Philosophy to them : The main thing which the Book pretends to , in the mean time , being the Philosophy of Religion . But for our parts , we neither call Philology , nor yet Philosophy , our Mistress ; but serve our selves of Either , as Occasion requireth . As for the Last Chapter ; Though it Promise onely a Confutation of all the Atheistick Grounds ; yet do we therein also Demonstrate , the Absolute Impossibility of all Atheism , and the Actual Existence of a God. We say Demonstrate ; not A Priori , which is Impossible and Contradictious ; but by Necessary Inference , from Principles altogether Vndeniable . For we can by no means grant to the Atheists ; That there is no more , then a Probable Persuasion , or Opinion to be had , of the Existence of a God ; without any Certain Knowledge or Science . Nevertheless it will not follow from hence ; That whosoever shall Read these Demonstrat●ons of ours , and Vnderstand all the words of them , must therefore of Necessity , be presently Convinced , whether he will or no , and put out of all manner of Doubt or Hesitancy , concerning the Existence of a God. For we Believe That to be True , which some have Affirmed , That were there any Interest of Life , any Concernment of Appetite and Passion , against the Truth of Geometricall Theorems themselves ; as of a Triangle's Having Three Angles Equall to Two Right ; whereby mens Judgements might be Clouded and Bribed ; Notwithstanding all the Demonstrations of them , many would remain , at least Sceptical about them . Wherefore meer Speculation , and Dry Mathematical Reason , in Minds Vnpurified , and having a Contrary Interest of Carnality , and a heavy Load of Infidelity and Distrust sinking them down ; cannot alone beget an Unshaken Confidence and Assurance of so High a Truth as this , The Existence of One Perfect Understanding Being , the Original of all things . As it is certain also on the contrary , That Minds Cleansed and Purged from Vice , may without Syllogisticall Reasonings , and Mathematical Demonstrations , have an Vndoubted Assurance of the Existence of a God , according to that of the Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Purity Possesses men with an Assurance of the Best things : whether this Assurance be called a Vaticination or Divine Sagacity , ( as it is by Plato and Aristotle ) or Faith , as in the Scripture . For the Scripture-Faith , is not a meer Believing of Historicall Things , and upon Inartificiall Arguments , or Testimonies onely ; but a Certain Higher and Diviner Power in the Soul , that peculiarly Correspondeth with the Deity . Notwithstanding which , Knowledge or Science , added to this Faith , ( according to the Scripture Advice ) will make it more Firm and Stedfast ; and the better able to resist those Assaults of Sophisticall Reasonings , that shall be made against it . In this Fifth Chapter , as sometimes elsewhere , we thought Our selves concerned , in Defence of the Divine Wisdome , Goodness , and Perfection , against Atheists , to maintain , ( with all the Ancient Philosophick Theists , ) the Perfection of the Creation also ; or that the Whole System of things taken all together , could not have been Better Made and Ordered then it is . And indeed , This Divine Goodness and Perfection , as Displaying and Manifesting it self in the Works of Nature and Providence , is supposed in Scripture , to be the very Foundation of our Christian Faith ; when that is Defined , to be the Substance and Evidence Rerum Sperandarum ; that is , of Whatsoever is ( by a Good man ) to be hoped for . Notwithstanding which , it was far from our Intention , therefore to Conclude , That Nothing neither in Nature nor Providence , could be Otherwise then it is ; or , That there is Nothing left to the Free Will and Choice of the Deity . And though we do in the Third Section , insist largely , upon that Ancient Pythagorick Cabbala , That Souls are always United to some Body or other ; as also , That all Rationall and Intellectuall Creatures , consist of Soul and Body ; and suggest several things , from Reason and Christian Antiquity , in favour of them both : yet would we not be Vnderstood , to Dogmatize in either of them , but to Submit all to better Judgments . Again , we shall here Advertise the Reader , ( though we have Caution'd concerning it , in the Book it self ) That in our Defence of Incorporeal Substance against the Atheists , However we thought our selves concerned , to say the utmost that possibly we could , in way of Vindication of the Ancients , who generally maintained it to be Unextended , ( which to some seems an Absolute Impossibility ; ) yet we would not be supposed Ourselves , Dogmatically to Assert any more in this Point , then what all Incorporealists agree in , That there is a Substance Specifically distinct from Body ; namely such , as Consisteth Not of Parts Separable from one another ; and which can Penetrate Body ; and Lastly , is Self-Active , and hath an Internal Energy , distinct from that of Locall Motion . ( And thus much is undeniably Evinced , by the Arguments before proposed . ) But whether this Substance , be altogether Unextended , or Extended otherwise then Body ; we shall leave every man to make his own Judgment concerning it . Furthermore , We think fit here to Suggest , That whereas throughout this Chapter and Whole Book , we constantly Oppose the Generation of Souls , that is , the Production of Life , Cogitation and Understanding , out of Dead and Sensless Matter ; and assert all Souls to be as Substantiall as Matter it self ; This is not done by us , out of any fond Addictedness to Pythagorick Whimseys , nor indeed out of a meer Partiall Regard to that Cause of Theism neither , which we were engaged in , ( though we had great reason to be tender of that too ; ) but because we were enforced thereunto , by Dry Mathematicall Reason ; it being as certain to us , as any thing in all Geometry , That Cogitation and Understanding , can never possibly Result out of Magnitudes , Figures , Sites , and Locall Motions , ( which is all that ourselves can allow to Body ) however Compounded together . Nor indeed in that other way of Qualities , is it better Conceiveable , how they should emerge out of Hot and Cold , Moist and Dry , Thick and Thin ; according to the Anaximandrian Atheism . And they who can persuade themselves of the Contrary , may Believe , That any thing may be Caused by any thing ; upon which Supposition , we confess , it Impossible to us , to prove the Existence of a God , from the Phaenomena . In the Close of this Fifth Chapter ; Because the Atheists do in the Last place Pretend , Theism and Religion to be Inconsistent with Civil Sovereignty ; we were necessitated , briefly to Unravel and Confute , all the Atheistick Ethicks and Politicks , ( Though this more properly belong to our Second Book Intended : ) Where we make it plainly to appear , That the Atheists Artificiall and Factitious Justice , is Nothing but Will and Words ; and That they give to Civil Sovereigns , no Right nor Authority at all , but onely Belluine Liberty , and Brutish Force . But on the contrary , as we Assert Justice and Obligation , not Made by Law and Commands , but in Nature ; and Prove This , together with Conscience and Religion , to be the on●ly Basis of Civil Authority ; so do we also maintain , all the Rights of Civil Sovereigns ; giving both to Caesar , the things that are Caesar's ; and to God , the things that are God's . And now , having made all our Apologies and Reflexions , we have no more to adde , but onely the Retractation or Retraction of one Passage , Page 761. Where mentioning that Opinion of a Modern Atheistick Writer , That Cogitation is nothing else but Local Motion , we could not think Epicurus and Democritus to have sunk to such a Degree , either of Sottishness or Impudence , as this ; whereas we found Cause afterwards , upon further Consideration , to Change our Opinion herein , Page 846. For asmuch as when Epicurus Derived Liberty of Will in men , meerly from that Motion of Sensless Atoms Declining Vncertainly from the Perpendicular ; it is Evident , that according to him , Volition it self must be really Local Motion . As indeed in the Democritick Fate , and Material Necessity of all things , it is Implied , That Humane Cogitations are but Mechanism and Motion . Notwithstanding which , both Democritus and Epicurus supposed , That the World was made with●ut Cogitation , though by Local Motion . So that the meaning of these Besotted Atheists , ( if at least they had any meaning ) seems to have been this , That all Cogitation is Really Nothing else but Local Motion ; nevertheless all Motion , not Cogitation ; but onely in such and such Circumstances , or in Bodies so Modified . And now we are not Ignorant , That some will be ready to condemn this whole Labour of ours , and of others in this Kind , Against Atheism , as altogether Vseless and Superfluous ; upon this Pretence , that an Atheist is a meer Chimaera , and there is no such thing any-where to be found in the World. And indeed we could heartily wish , upon that condition , that all this Labour of ours , were Superfluous and Useless . But as to Atheists , These so confident Exploders of them , are both Vnskilled in the Monuments of Antiquity , and Vnacquainted with the Present Age , they live in ; others having found too great an Assurance , from their own Personal Converse , of the Reality of Them. Nevertheless this Labour of ours , is not Intended onely for the Conversion of Downright and Professed Atheists , ( of which there is but Little Hope , they being sunk into so great a degree of Sottishness ; ) but for the Confirmation of Weak , Staggering , and Scepticall Theists . And unless these Exploders of Atheists , will affirm also , that all men have constantly , an Unshaken Faith , and Belief of the Existence of a God , without the least mixture of Doubtfull Distrust , or Hesitancy , ( which if it were so , the world could not possibly be so bad as now it is ) they must needs Grant , such Endeavours as these , for the Confirming and Establishing of mens Minds in the Belief of a God , by Philosophick Reasons , in an Age so Philosophicall , not to be Superfluous and Useless . Imprimatur Hic Liber , cui Titulus , The True Intellectuall System of the Vniverse , &c. Sam. Parker , Reverend mo in Christo Patri ac Domino , Domino Gilberto , Divinâ Providentiâ Archiep. Cantuar. à Sacr. Dom. Maii 29. 1671. Place the Contents at the latter end of the Book . Book I. CHAP. I. 1. The Fatal Necessity of all Humane Actions and Events maintained upon three several Grounds , which are so many false Hypotheses of the Intellectual System of the Vniverse . 2. Concerning the Mathematical or Astrological Fate . 3. Concerning the Opinion of those who suppose a Fate superiour to the Highest Deity . 4. The Moderation of this Discourse . 5. The Atheistical Hypothesis or Democritical Fate , being founded upon the Atomical Physiology ; the necessity of giving an Account of it , and that first briefly described . 6. The Antiquity of this Physiology , and the account which is given of it by Aristotle . 7. A clear and full record of the same Physiology in Plato that hath not been taken notice of . 8. That neither Democritus , nor Leucippus , nor Protagoras , nor any Atheists were the first Inventours of this Philosophy ; and of the Necessity of being thoroughly acquainted with it , in order to the confutation of Atheism . 9. The Tradition of Posidonius the Stoick , that Moschus an ancient Phaenician was the first Inventour of the Atomical Physiology . 10. That this Moschus the Inventour of the Atomical Physiology was probably the same with Mochus the Physiologer in Jamblichus , with whose successours , Priests and Prophets , Pythagoras convers'd at Sidon . 11. Other Probabilities for this , that Pythagoras was acquainted with the Atomical Physiology . 12. That Pythagoras his Monads were Atoms . 13. Proved plainly that Empedocles , who was a Pythagorean , Physiologized Atomically . 14. The same further convinced from Plato , Aristotle , Plutarch & Stobaeus . 15. That Anaxagoras was a spurious Atomist , or unskilful Imitatour of that Philosophy . 16. That Ecphantus the Pythagorean , Zenocrates , Heraclides , Diodorus and Metrodorus Chius were all ancient Asserters of the Atomical Physiology ; together with Aristotle's Testimony that the ancient Physiologers generally went that way . 17. How Aristotle is to be reconciled with himself , and the credit of other Writers to be salved , who impute this Philosophy to Leucippus and Democritus ; That they were the first Atheizers of it , or the Founders of that Philosophy which is Atheistically Atomical . 18. That the Atomists before Democritus were Asserters of a Deity and Substance Incorporeal . 19. A confutation of those Neotericks , who deny that Incorporeal Substance was ever asserted by any of the Ancients , and the Antiquity of that Doctrine proved from Plato , who himself professedly maintained it . 20. That Aristotle likewise asserted Incorporeal Substance . 21. That Epicurus endeavoured to confute this Opinion , as that which Plato and others of the Ancients had maintained . 22. That all those Philosophers who held the Immortality of the Soul and a Deity distinct from the World , held Incorporeal Substance , and that besides Thales , Pythagoras was a grand Champion for the same , who also asserted a Divine Triad . 23. Parmenides an Asserter of Incorporeal Substance , together with all those who maintained that all things did not flow , but something stand . 24. Empedocles vindicated from being either an Atheist or Corporealist at large . 25. Anaxagoras a plain Asserter of Incorporeal Substance . 26. Inferred that the Ancient Atomists before Democritus were both Theists and Incorporealists . 27. That there is not only no Inconsistency between Atomology and Theology , but also a Natural Cognation , proved from the Origine of the Atomical Physiology , and first a general account thereof . 28. A more particular account of the Origine of this Philosophy from that Principle of Reason , That in Nature , Nothing comes from Nothing , nor goes to Nothing . 29. That the same Principle which made the Ancients discard substantial Forms and Qualities , made them also to assert Incorporeal Substance . 30. That from the same Ground of Reason also they asserted the Immortality of Souls . 31. That the Doctrine of Preexistence and Transmigration of Souls had its original from hence also . 32. That the Ancients did not confine this to Humane Souls only , but extend it to all Souls and Lives whatsoever . 33. All this proved from Empedocles , who asserted the Preexistence as well as the Postexistence of all Souls upon that Ground . 34. A Censure of this Doctrine ; that the Reason of it is irrefragable for the Post-eternity of all Humane Souls , and that the Hypothesis of the Creation of Humane Souls , which salves their Immortality without Preexistence , is Rational . 35. A new Hypothesis to salve the Incorporeity of the Souls of Brutes without their Postexistence and successive Transmigrations . 36. That this will not prejudice the Immortality of Humane Souls . 37. That the Empedoclean Hypothesis is more Rational than the Opinion of those that would make the Souls of Brutes Corporeal . 38. That the Constitution of the Atomical Physiology is such , that whosoever entertains it , and thoroughly understands it , must needs hold Incorporereal Substance , in five Particulars . 39. Two general Advantages of the Atomical or Mechanical Physiology ; first that it renders the Corporeal World intelligible . 40. The second Advantage of it , that it prepares an easie and clear way for the Demonstration of Incorporeal Substance . 41. Concluded , That th● ancient Moschical Philosophy consisted of two Parts , Atomical Physiology , and Theology or Pneumatology . 42. That this entire Philosophy was afterwards mangled and dismembred , some taking one part of it alone , and some the other . 43. That Leucippus and Democritus , being Atheistically inclined , took the Atomical Physiology endeavouring to make it subservient to Atheism , and upon what occasion they did it , and how unsuccessfully . 44. That Plato took the Theology and Pneumatology of the Ancients , but rejected their Atomical Physiology , and upon what accounts . 45. That Aristotle followed Plato herein , with a Commendation of Aristotle's Philosophy . THEY that hold the Necessity of all humane Actions and Events , do it upon one or other of these two Grounds ; Either because they suppose that Necessity is inwardly essential to all Agents whatsoever , and that Contingent Liberty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thing Impossible or Contradictious , which can have no Existence any where in Nature ; The sence of which was thus expressed by the Epicurean Poet , — Quòd res quaeque Necessum Intestinum habeat cunctis in rebus agendis , &c. That every thing Naturally labours under an Intestine Necessity : Or else , because though they admit Contingent Liberty not only as a thing Possible , but also as that which is actually Existent in the Deity , yet they conceive all things to be so determin'd by the Will and Decrees of this Deity , as that they are thereby made Necessary to us . The former of these two Opinions , that Contingent Liberty is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such a Thing as can have no Existence in Nature , may be maintained upon two different Grounds ; Either from such an Hypothesis as this , That the Universe is nothing else but Body , and Local motion , and Nothing moving it self , the Action of every Agent is determined by some other Agent without it ; and therefore that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Material and Mechanical Necessity must needs reign over all things : Or else , though Cogitative Beings be supposed to have a certain Principle of Activity within themselves , yet that there can be no Contingency in their Actions , because all Volitions are determined by a Necessary antecedent Understanding . Plotinus makes another Distribution of Fatalists , which yet in the Conclusion will come to the same with the Former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A man ( saith he ) will not do amiss that will divide all Fatalists first into these two General Heads , namely , That they derive all things from One Principle , or Not ; The former of which may be called Divine Fatalists , the latter Atheistical . Which Divine Fatalists he again subdivides into such as First make God by Immediate Influence to do all things in us ; as in Animals the Members are not determined by themselves , but by that which is the Hegemonick in every one : And Secondly , such as make Fate to be an Implexed Series or Concatenation of Causes , all in themselves Necessary , whereof God is the chief . The Former seems to be a Description of that very Fate that is maintained by some Neoterick Christians ; the Latter is the Fate of the Stoicks . Wherefore Fatalists that hold the Necessity of all Humane Actions and Events , may be reduced to these Three Heads ; First , such as asserting the Deity , suppose it irrespectively to Decree and Determine all things , and thereby make all Actions necessary to us ; Which kind of Fate , though Philosophers and other ancient Writers have not been altogether silent of it , yet it has been principally maintained by some Neoterick Christians , contrary to the Sence of the Ancient Church . Secondly , such as suppose a Deity , that acting Wisely , but Necessarily , did contrive the General Frame of things in the World ; from whence by a Series of Causes doth unavoidably result whatsoever is now done in it . Which Fate is a Concatenation of Causes , all in themselves Necessary , and is that which was asserted by the Ancient Stoicks Zeno and Chrysippus , whom the Jewish Essenes seemed to follow . And Lastly , such as hold the Material Necessity of all things without a Deity ; which Fate Epicurus calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fate of the Naturalists , that is , indeed , the Atheists , the Assertors whereof may be called also the Democritical Fatalists . Which three Opinions concerning Fate , are so many several Hypotheses of the Intellectual System of the Universe . All which we shall here propose , endeavouring to shew the Falseness of them , and then substitute the true Mundane System in the Room of them . II. The Mathematical or Astrological Fate so much talked of , as it is a thing no way considerable for the Grounds of it , so whatsoever it be , it must needs fall under one or other of those two General Heads in the Plotinical Distribution last mentioned , so as either to derive all things from one Principle , or Not. It seems to have had its first Emersion amongst the Chaldaeans , from a certain kind of blind Polytheism ( which is but a better sort of disguised Atheism ) but it was afterwards Adopted and fondly nursed by the Stoicks in a way of subordination to their Divine Fate . For Manilius , Firmicus and other Masters of that Sect were great Promoters of it . And there was too much attributed to Astrology also , by those that were no Fatalists , both Heathen and Christian Philosophers , such as were Plotinus , Origen , Simplicius and others : Who though they did not make the Stars to necessitate all Humane Actions here below , yet they supposed that Divine Providence ( fore-knowing all things ) had contrived such a strange Coincidence of the Motions and Configurations of the Heavenly Bodies with such Actions here upon Earth , as that the former might be Prognosticks of the latter . Thus Origen determines that the Stars do not Make but Signifie ; and that the Heavens are a kind of Divine Volume , in whose Characters they that are skilled , may read or spell out Humane Events . To the same purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Motion of the Stars was intended for the Physical Good of the whole ; but they afford also another Vse collaterally in order to Prognostication , namely that they who are skilled in the Grammar of the Heavens may be able from the several Configurations of the Stars , as it were Letters to spell out future Events , by making such Analogical Interpretations as they use to do in Augury : As when a Bird flies high , to interpret this of some High and Noble Exploit . And Simplicius in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Fatal Conversion of the Heavens is made to correspond with the Production of Souls into Generation at such and such times , not Necessitating them to will this or that , but conspiring agreeably with such Appetites and Volitions of theirs . And these Philosophers were the rather inclinable to this Perswasion from a Superstitious Conceit which they had , that the Stars being animated , were Intellectual Beings of a far higher Rank than Men. And since God did not make them , nor any thing else in the World , singly for themselves alone , but also to contribute to the Publick Good of the Universe , their Physical Influence seeming inconsiderable , they knew not well what else could be worthy of them , unless it were to portend Humane Events . This indeed is the best Sence that can be made of Astrological Prognostication ; But it is a business that stands upon a very weak and tottering , if not Impossible Foundation . III. There is another Wild and Extravagant Conceit which some of the Pagans had , who though they Verbally acknowledged a Deity , yet supposed a certain Fate superiour to it , and not only to all their other Petty Gods , but also to Jupiter himself . To which purpose is that of the Greek Poet , Latin'd by Cicero , Quod fore paratum est id summum exuperat Jovem ; and that of Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible for God himself to avoid the destin'd Fate ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God himself is a Servant of Necessity . According to which Conceit , Jupiter in Homer laments his Condition , in that the Fates having determined that his beloved Sarpedon should be slain by the Son of Menaetius , he was not able to withstand it . Though all these passages may not perhaps imply much more than what the Stoical Hypothesis it self imported ; for that did also in some sence make God himself a Servant to the Necessity of the Matter , and to his own Decrees , in that he could not have made the smallest thing in the World otherwise than now it is , much less was able to alter any thing . According to that of Seneca , Eadem Necessitas & Deos alligat . Irrevocabilis Divina pariter atque Humana cursus vehit . Ille ipse omnium Conditor ac Rector scripsit quidem Fata sed sequitur . Semper paret semel jussit . One and the same Chain of Necessity ties God and Men. The same irrevocable and unalterable Course carries on Divine and Humane things . The very Maker and Governour of all things that writ the Fates follows them . He did but once command but he always obeys . But if there were this further meaning in the Passages before cited , that a Necessity without God , that was invincible by him , did determine his Will to all things ; this was nothing but a certain Confused and Contradictious Jumble of Atheism and Theism both together ; or an odd kind of Intimation , that however the Name of God be used in compliance with Vulgar Speech and Opinion , yet indeed it signifies nothing , but Material Necessity ; and the blind Motion of Matter is really the Highest Numen in the World. And here that of Balbus the Stoick in Cicero is opportune : Non est Natura Dei Praepotens & Excellens , siquidem ea subjecta est ei vel Necessitati vel Naturae quâ Coelum , Maria , Terraeque reguntur . Nihil autem est praestantius Deo. Nulli igitur est Naturae obediens aut subjectus Deus . God would not be the most Powerful and Excellent Being , if he were subject to that either Necessity or Nature , by which the Heavens , Seas and Earth are governed . But the Notion of a God implies the most Excellent Being . Therefore God is not Obedient or Subject to any Nature . IV. And now we think fit here to suggest , that however we shall oppose those three Fatalisms before mentioned , as so many false Hypotheses of the Mundane System and Oeconomy , and endeavour to exclude that severe Tyranness ( as Epicurus calls it ) of Universal Necessity reigning over all , and to leave some Scope for Contingent Liberty to move up and down in , without which neither Rational Creatures can be blame worthy for any thing they do , nor God have any Object to display his Justice upon , nor indeed be justified in his Providence ; Yet , as we vindicate to God the glory of all Good , so we do not quite banish the Notion of Fate neither , nor take away all Necessity ; which is a thing the Clazomenian Philosopher of old was taxed for ; Affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nothing at all was done by Fate , but that it was altogether a vain Name . And the Sadduceans among the Jews have been noted for the same : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They take away all Fate , and will not allow it to be any thing at all , nor to have any Power over Humane Things , but put all things entirely into the hands of Mens own Free-Will . And some of our own , seem to have approached too near to this Extreme , attributing , perhaps , more to the Power of Free-Will , than either Religion or Nature will admit . But the Hypothesis that we shall recommend , as most agreeable to Truth , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Placable Providence , of a Deity Essentially Good , presiding over all , will avoid all Extremes , asserting to God the Glory of Good , and freeing him from the Blame of Evil ; and leaving a certain proportionate Contemperation and Commixture of Contingency and Necessity both together in the World : As Nature requires a mixture of Motion and Rest , without either of which there could be no Generation . Which Temper was observed by several of the Ancients ; as the Pharisaick Sect amongst the Jews who determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That some things and not all were the Effects of Fate , but some things were left in Mens own Power and Liberty . And also by Plato amongst the Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato inserts something of Fate into Humane Lives and Actions , and he joyns with it Liberty of Will also . He doth indeed suppose Humane Souls to have within themselves the Causes of their own Changes to a Better or Worser State , & every where declares God to be blameless for their Evils , and yet he somewhere makes the three Fatal Sisters notwithstanding , Clotho , Lachesis and Atropos , to be busie about them also . For according to the sence of the Ancients , Fate is a Servant of Divine Providence in the World , and takes place differently upon the different Actings of Free-willed Beings . And how Free a thing soever the Will of Man may seem to be , to some , yet I conceive it to be out of Question , that it may contract upon it self such Necessities and Fatalities , as it cannot upon a suddain rid it self of at pleasure . But whatsoever is said in the Sequel of this Discourse by way of Opposition to that Fatalism of the Neoterick Christians , is intended only to vindicate what was the constant Doctrine of the Christian Church in its greatest purity , ( as shall be made manifest ) and not to introduce any New-fangled conceit of our own . V. We must now proceed to give a more full and perfect account of these three several Fates , or Hypotheses of the Mundane System before mentioned , together with the Grounds of them , beginning first with that which we Principally intend the Confutation of , the Atheistical or Democritical Fate . Which as it is a thing of the most dangerous Consequence of all , so it seems to be most spreading and infectious in these latter times . Now this Atheistical System of the World that makes all things to be Materially and Mechanically Necessary , without a God , is built upon a peculiar Physiological Hypothesis , different from what hath been generally received for many Ages ; which is called by some Atomical or Corpuscular , by others Mechanical : of which we must therefore needs give a full and Perfect Account . And we shall do it first in General , briefly , not descending to those minute Particularities of it , which are disputed amongst these Atomists themselves , in this manner . The Atomical Physiology supposes that Body is nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Extended Bulk ; and resolves therefore that nothing is to be attributed to it , but what is included in the Nature and Idea of it , viz. more or less Magnitude with Divisibility into Parts , Figure , and Position , together with Motion or Rest , but so as that no part of Body can ever Move it Self ; but is alwaies moved by something else . And consequently it supposes that there is no need of any thing else besides these simple Elements of Magnitude , Figure , Site and Motion ( which are all clearly intelligible as different Modes of extended Substance ) to salve the Corporeal Phaenomena by ; and therefore , not of any Substantial Forms distinct from the Matter ; nor of any other Qualities really existing in the Bodies without , besides the Results , or Aggregates of those simple Elements , and the Disposition of the Insensible Parts of Bodies in respect of Figure , Site and Motion ; nor of any Intentional Species or Shews , propagated from the Objects to our Senses ; nor , lastly , of any other kind of Motion or Action really distinct from Local Motion ( such as Generation and Alteration ) they being neither Intelligible , as Modes of extended Substance , nor any ways necessary . Forasmuch as the Forms and Qualities of Bodies may well be conceived , to be nothing but the Result of those simple Elements of Magnitude , Figure , Site and Motion , variously compounded together ; in the same manner as Syllables and Words in great variety result from the different Combinations and Conjunctions of a few Letters , or the simple Elements of Speech ; and the Corporeal Part of Sensation , and particularly that of Vision , may be salved only by Local Motion of Bodies , that is , either by Corporeal Effluvia ( called Simulachra , Membranae and Exuviae ) streaming continually from the Surface of the Objects , or rather , as the later and more refined Atomists conceived , by Pressure made from the Object to the Eye , by means of Light in the Medium . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Sense taking Cognizance of the Object by the Subtle Interposed Medium that is tense and stretched , ( thrusting every way from it upon the Optick Nerves ) doth by that as it were by a Staff touch it . Again , Generation and Corruption may be sufficiently explained by Concretion and Secretion , or Local Motion , without Substantial Forms and Qualities . And lastly , those sensible Ideas of Light and Colours , Heat and Cold , Sweet and Bitter , as they are distinct things from the Figure , Site and Motion of the insensible Parts of Bodies , seem plainly to be nothing else but our own Phansies , Passions and Sensations however they be vulgarly mistaken for Qualities in the Bodies without us . VI. Thus much may suffice for a General Accompt of the Atomical Physiology . We shall in the next Place consider the Antiquity thereof , as also what notice Aristotle hath taken of it , and what Account he gives of the same . For though Epicurus went altogether this way , yet it is well known that he was not the first Inventor of it . But it is most commonly fathered on Democritus , who was Senior both to Aristotle and Plato , being reported to have been born the year after Socrates ; from whose Fountains Cicero saith that Epicurus watered his Orchards , and of whom Sex. Empiricus and Laertius testify that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , cashier Qualities ; and Plutarch , that he made the first Principles of the whole Universe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atoms devoid of all Qualities and Passions . But Laertius will have Leucippus , who was somewhat Senior to Democritus , to be the first Inventor of this Philosophy , though he wrote not so many Books concerning it as Democritus did . Aristotle who often takes notice of this Philosophy , and ascribes it commonly to Leucippus and Democritus jointly , gives us this description of it in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Leucippus and his Companion Democritus make the first Principles of all things to be Plenum and Vacuum ( Body and Space ) whereof one is Ens the other Non-ens , and the differences of Body , which are only Figure , Order and Position , to be the Causes of all other things . Which Differences they call by these Names Rysmus , Diathigte and Trope . And in his Book De Anima , having declared that Democritus made Fire and the Soul to consist of Round Atoms , he describes those Atoms of his after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They are ( saith he ) like those Ramenta or dusty Particles which appear in the Sun-Beams , an Omnifarious Seminary whereof Democritus makes to be the first Elements of the whole Vniverse , and so doth Leucippus likewise . Elsewhere the same Aristotle tells us , that these two Philosophers explained Generation and Alteration without Forms and Qualities by Figures and Local Motion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus and Leucippus having made Figures , ( or variously figured Atoms ) the first Principles , make Generation and Alteration out of these ; namely Generation together with Corruption , from the Concretion and Secretion of them , but Alteration from the change of their Order and Position . Again he elsewhere takes notice of that Opinion of the Atomists , that all Sense was a kind of Touch , and that the Sensible Qualities of Bodies were to be resolved into Figures , imputing it not only to Democritus , but also to the Generality of the old Philosophers , but very much disliking the same : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus and most of the Physiologers here commit a very great Absurdity , in that they make all Sense to be Touch , and resolve sensible Qualities into the Figures of insensible Parts or Atoms . And this Opinion he endeavours to confute by these Arguments . First , because there is Contrariety in Qualities , as in Black and White , Hot and Cold , Bitter and Sweet , but there is no Contrariety in Figures ; for a Circular Figure is not Contrary to a Square or Multangular ; and therefore there must be Real Qualities in Bodies distinct from the Figure , Site and Motion of Parts . Again , the variety of Figures and Dispositions being Infinite , it would follow from thence , that the Species of Colours , Odours , and Tastes should be Infinite likewise , and Reducible to no certain Number . Which Arguments I leave the Professed Atomists to answer . Furthermore Aristotle somewhere also censures that other Fundamental Principle of this Atomical Physiology , That the sensible Ideas of Colours and Tastes , as Red , Green , Bitter and Sweet , formally considered , are only Passions and Phansies in us , and not real Qualities in the Object without . For as in a Rainbow there is really nothing without our sight , but a Rorid Cloud diversely refracting and reflecting the Sun-Beams , in such an Angle ; nor are there really such Qualities in the Diaphanous Prisme , when refracting the Light , it exhibits to us the same Colours of the Rainbow : whence it was collected , that those things are properly the Phantasms of the Sentient , occasioned by different Motions on the Optick Nerves : So they conceived the case to be the same in all other Colours , and that both the Colours of the Prisme and Rainbow were as real as other Colours , and all other Colours as Phantastical as they : And then by parity of Reason they extended the business further to the other Sensibles . But this Opinion Aristotle condemns in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The former Physiologers were generally o●t in this , in that they thought there was no Black or White without the Sight , nor no Bitter or Sweet without the Taste . There are other Passages in Aristotle concerning this Philosophy , which I think superfluous to insert here ; and I shall have occasion to cite some of them afterward for other Purposes . VII . But in the next place it will not be amiss to shew that Plato also hath left a very full Record of this Mechanical or Atomical Physiology ( that hath hardly been yet taken notice of ) which notwithstanding he doth not impute either to Democritus ( whose name Laertius thinks he purposely declined to mention throughout all his Writings ) or to Leucippus , but to Protagoras . Wherefore in his Theoetetus , having first declared in general that the Protagorean Philosophy made all things to consist of a Commixture of Parts ( or Atoms ) and Local Motion , he represents it , in Particular concerning Colours , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First as to that which belongs to the Sight , you must conceive that which is called a White or a Black Colour not to be any thing absolutely existing either without your Eyes or within your Eyes ; but Black and White and every other Colour , is caused by different Motions made upon the Eye from Objects differently modified : so that it is nothing either in the Agent nor the Patient absolutely , but something which arises from between them both . Where it follows immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Can you or any man else be Confident , that as every Colour appears to him , so it appears just the same to every other Man and Animal , any more than Tastes and Touches , Heat and Cold do ? From whence it is plain that Protagoras made Sensible Qualities , not to be all absolute things existing in the Bodies without , but to be Relative to us , and Passions in us ; and so they are called presently after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Phansies , Seemings , or Appearances in us . But there is another Passage in which a fuller Account is given of the whole Protagorean Doctrine , beginning thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Principle upon which all these things depend is this , That the whole Vniverse is Motion ( of Atoms ) and nothing else besides ; which Motion is considered two ways , and accordingly called by two Names , Action and Passion ; from the mutual Congress , and as it were Attrition together of both which , are begotten innumerable Off-springs , which though infinite in Number , yet may be reduced to two general Heads , Sensibles and Sensations , that are both generated at the same time ; the Sensations are Seeing and Hearing and the like , and the Correspondent Sensibles , Colours , Sounds , &c. Wherefore when the Eye , or such a proportionate Object meet together , both the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sensible Idea of White and black and the Sense of Seeing are generated together , neither of which would have been produced if either of those two had not met with the other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The like is to be conceived of all other Sensibles , as Hot and Cold , &c. that none of these are Absolute things in themselves , or Real Qualities in the Objects without , but they are begotten from the mutual Congress of Agent and Patient with one another , and that by Motion : So that neither the Agent has any such thing in it before its Congress with the Patient , nor the Patient before its Congress with the Agent . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the Agent and Patient meeting together , and begetting Sensation and Sensibles , both the Object and the Sentient are forthwith made to be so and so qualified , as when Honey is tasted , the Sense of Tasting and the Quality of Sweetness are begotten both together , though the Sense be vulgarly attributed to the Taster and the Quality of Sweetness to the Honey . The Conclusion of all which is summed up thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That none of those Sensible things is any thing absolutely in the Objects without , but they are all generated or made Relatively to the Sentient . There is more in that Dialogue to this purpose , which I here omit ; but I have set down so much of it in the Authour 's own Language , because it seems to me to be an excellent Monument of the Wisdom and Sagacity of the old Philosophers . That which is the main Curiosity in this whole business of the Mechanical or Atomical Philosophy , being here more fully and plainly expressed , than it is in Lucretius himself , viz. That Sensible things , according to those Ideas that we have of them , are not real Qualities absolutely Existing without us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phansies or Phantasms in us : So that both the Latin Interpreters Ficinus and Serranus , though probably neither of them at all acquainted with this Philosophy , as being not yet restored , could not but understand it after the same manner : the one expressing it thus , Color ex Aspectu Motúque Medium quiddam resultans est . Talis circa Oculos Passio ; and the other Ex varia Aspicientis diathesi , variáque sensilis specie colores varios & videri & fieri , it a tamen ut sint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nec nisi in animo subsistant . However it appears by Plato's manner of telling the story , and the Tenour of the whole Dialogue , that himself was not a little prejudiced against this Philosophy . In all probability the rather , because Protagoras had made it a Foundation both for Scepticism and Atheism . VIII . We have now learnt from Plato , that Democritus and Leucippus were not the sole Proprietaries in this Philosophy , but that Protagoras , though not vulgarly taken notice of for any such thing ( being commonly represented as a Sophist only ) was a sharer in it likewise : which Protagoras indeed Laertius and others affirm to have been an Auditor of Democritus ; and so he might be , notwithstanding what Plutarch tells us , that Democritus wrote against his taking away way the Absolute Natures of things . However we are of Opinion that neither Democritus , nor Protagoras , nor Lencippus was the first Inventour of this Philosophy ; and our reason is , because they were all three of them Atheists ( though Protagoras alone was banished for that Crime by the Athenians ) and we cannot think that any Atheists could be the Inventours of it , much less that it was the Genuine Spawn and Brood of Atheism it self , as some conceit , because however these Atheists adopted it to themselves , endeavouring to serve their turns of it , yet if rightly understood , it is the most effectual Engin against Atheism that can be . And we shall make it appear afterwards , that never any of those Atheists , whether Ancient or Modern ( how great Pretenders soever to it ) did throughly understand it , but perpetually contradicted themselves in it . And this is the Reason why we insist so much upon this Philosophy here , not only because without the perfect knowledge of it , we cannot deal with the Atheists at their own Weapon ; but also because we doubt not but to make a Sovereign Antidote against Atheism , out of that very Philosophy , which so many have used as a Vehiculum to convey this Poyson of Atheism by . IX . But besides Reason , we have also good Historical probability for this Opinion , that this Philosophy was a thing of much greater Antiquity than either Democritus or Leucippus : and first , because Posidonius , an Ancient and Learned Philosopher , did ( as both Empiricus and Strabo tell us ) avouch it for an old Tradition , that the first Inventour of this Atomical Philosophy was one Moschus a Phoenician , who , as Strab● also notes , lived before the Trojan Wars . X. Moreover it seems not altogether Improbable , but that this Moschus a Phoenician Philosopher , mentioned by Posidonius , might be the same with that Mochus a Phoenician Physiologer in Jamblichus , with whose Successors , Priests and Prophets , he affirms that Pythagoras , sometimes sojourning at Sidon ( which was his native City ) had converst : Which may be taken for an Intimation , as if he had been by them instructed in that Atomical Physiology which Moschus or Mochus the Phoenician is said to have been the Inventour of . Mochus or Moschus is plainly a Phoenician Name , and there is one Mochus a Phoenician Writer cited in Athenaeus , whom the Latin Translator calls Moschus ; and Mr. Selden approves of the Conjecture of Arcerius , the Publisher of Jamblichus , that this Mochus was no other than the Celebrated Moses of the Jews , with whose Successors the Jewish Philosophers , Priests and Prophets , Pythagoras conversed at Sidon . Some Phantastick Atomists perhaps would here catch at this , to make their Philosophy to stand by Divine Right , as owing its Original to Revelation ; whereas Philosophy being not a Matter of Faith but Reason , Men ought not to affect ( as I conceive ) to derive its Pedigree from Revelation , and by that very pretence seek to impose it Tyrannically upon the minds of Men , which God hath here purposely left Free to the use of their own Faculties , that so finding out Truth by them , they might enjoy that Pleasure and Satisfaction which arises from thence . But we aim here at nothing more , than a Confirmation of this Truth , That the Atomical Physiology was both older than Democritus , and had no such Atheistical Original neither . And there wants not other Good Authority for this , That Pythagaras did borrow many things from the Jews , and translate them into his Philosophy . XI . But there are yet other Considerable Probabilities for this , that Pythagoras was not unacquainted with the Atomical Physiology . And first from Democritus himself , who as he was of the Italick Row , or Pythagorick Succession ; so it is recorded of him in Laertius , that he was a great Emulator of the Pythagoreans , and seemed to have taken all his Philosophy from them : Insomuch that if Chronology had not contradicted it , it would have been concluded , that he had been an Auditour of Pythagoras himself , of whom he testified his great admiration in a Book entitled by his Name . Moreover some of his Opinions had a plain Correspondency with the Pythagorick Doctrines , forasmuch as Democritus did not only hold , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Atoms were carried round in a Vortex ; but also together with Leucippus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Earth was carried about the Middle or Centre of this Vortex ( which is the Sun ) turning in the mean time round upon its own Axis : And just so the Pythagorick Opinion is expressed by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Earth , as one of the Stars ( that is a Planet ) being carried round about the Middle or Centre ( which is Fire or the Sun ) did in the mean time by its Circumgyration upon its own Axis make day and night . Wherefore it may be reasonably from hence concluded , that as Democritus his Philosophy was Pythagorical , so Pythagoras his Philosophy was likewise Democritical or Atomical . XII . But that which is of more Moment yet ; we have the Authority of Ecphantus a famous Pythagorean for this , that Pythagoras his Monads , so much talked of , were nothing else but Corporeal Atoms . Thus we find it in Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ecphantus ( who himself asserted the Doctrine of Atoms ) first declared that the Pythagorick Monads were Corporeal , i. ● . Atoms . And this is further confirmed from what Aristotle himself writes of these Pythagoreans and their Monads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They suppose their Monads to have Magnitude : And from that he elsewhere makes Monads and Atoms to signifie the same thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It s all one to say Monades or small Corpuscula . And Gassendus hath observed out of the Greek Epigrammatist , that Epicurus his Atoms were sometimes called Monads too ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . XIII . But to pass from Pythagoras himself ; That Empedocles , who was a Pythagorean also , did Physiologize Atomically , is a thing that could hardly be doubted of , though there were no more Proof for it than that one Passage of his in his Philosophick Poems ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is nothing but the Mixture and Separation of things mingled ; or thus , There is no production of any thing anew , but only mixture and separation of things mingled . Which is not only to be understood of Animals , according to the Pythagorick Doctrine of the Transmigration of Souls , but also , as himself expounds it , Universally of all Bodies , that their Generation and Corruption is nothing but Mixture and Separation ; or as Aristotle expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concretion and Secretion of Parts , together with Change of Figure and Order . It may perhaps be objected , that Empedocles held four Elements , out of which he would have all other Bodies to be compounded ; and that as Aristotle affirms , he made those Elements not to be transmutable into one another neither . To which we reply , that he did indeed make four Elements , as the first general Concretions of Atoms , and therein he did no more than Democritus himself , who , as Laertius writes , did from Atoms moving round in a Vortex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate all Concretions , Fire , Water , Air and Earth , these being Systems made out of certain Atoms . And Plato further confirms the same ; for in his Book De Legibus he describes ( as I suppose ) that very Atheistical Hypothesis of Democritus , though without mentioning his Name , representing it in this Manner ; That by the Fortuitous Motion of Senseless Matter were first made those four Elements , and then out of them afterward Sun , Moon , Stars and Earth . Now both Plutarch and Stobaeus testifie , that Empedocles compounded the four Elements themselves out of Atoms . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes the Elements to be compounded of other small Corpuscula , which are the least , and as it were the Elements of the Elements . And the same Stobaeus again observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes the smallest Particles and Fragments of Body ( that is , Atoms ) to be before the four Elements . But whereas Aristotle affirms that Empedocles denied the Transmutation of those Elements into one another , that must needs be either a slip in him , or else a fault in our Copies ; not only because Lucretius , who was better versed in that Philosophy , and gives a particular Account of Empedocles his Doctrine ( besides many others of the Ancients ) affirms the quite contrary ; but also because himself , in those Fragments of his still preserved , expresly acknowledges this Transmutation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides all this , no less Author than Plato affirms , that according to Empedocles , Vision and other Sensations were made by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Defluxions of Figures , or Effluvia of Atoms , ( for so Democritus his Atoms are called in Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they were Bodies which had only Figure without Qualities ) he supposing that some of these Figures or Particles corresponded with the Organs of one Sense , and some with the Organs of another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You say then according to the Doctrine of Empedocles , that there are certain Corporeal Effluvia from Bodies of different Magnitudes and Figures , as also several Pores and Meatus's in us diversly Corresponding with them : So that some of these Corporeal Effluvia agree with some pores , when they are either too big or too little for others . By which it is evident , that Empedocles did not suppose Sensations to be made by intentional Species or Qualities ; but as to the Generality , in the Atomical way ; in which notwithstanding there are some differences among these Atomists themselves . But Empedocles went the same way here with Democritus , for Empedocles's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Defluxions of figured Bodies , are clearly the same thing with Democritus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Insinuations of Simulachra , or Exuvious Images of Bodies . And the same Plato adds further , that according to Empedocles , the Definition of Colour was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Defluxion of Figures , or figured Corpuscula ( without Qualities ) Commensurate to the Sight and Sensible . Moreover , that Empedocles his Physiology was the very same with that of Democritus , is manifest also from this Passage of Aristotle's ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles and Democritus deceiving themselves , unawares destroy all Generation of Things out of one another , leaving a seeming Generation only : For they say that Generation is not the Production of any new Entity , but only the Secretion of what was before Inexistant ; as when divers kinds of things confounded together in a Vessel , are separated from one another . Lastly , we shall confirm all this by the clear Testimony of Plutarch , or the Writer de Placitis Philosophorum : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles and Epicurus , and all those that compound the World of small Atoms , introduce Concretions and Secretions , but no Generations or Corruptions properly so called ; neither would they have these to be made according to Quality by Alteration , but only according to Quantity by Aggregation . And the same Writer sets down the Order and Method , of the Cosmopoeia according to Empedocles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles writes , that Aether was first of all Secreted out of the Confused Chaos of Atoms , afterward the Fire , and then the Earth , which being Constringed , and as it were Squeezed by the Force of Agitation , sent forth Water bubling out of it ; from the Evaporation of which did proceed Air. And from the Aether was made the Heavens , from Fire the Sun. We see therefore that it was not without cause that Lucretius did so highly extol Empedocles , since his Physiology was really the same with that of Epicurus and Democritus ; only that he differed from them in some Particularities , as in excluding Vacuum , and denying such Physical Minima as were Indivisible . XV. As for Anaxagoras , though he Philosophized by Atoms too , substituting Concretion and Secretion in the Room of Generation and Corruption , insisting upon the same Fundamental Principle that Empedocles , Democritus and the other Atomists did ; which was ( as we shall declare more fully afterward ) That Nothing could be made out of Nothing , nor reduced to Nothing ; and therefore that there were neither any new Productions nor Destructions of any Substances or Real Entities : Yet , as his Homoeomeria is represented by Aristotle , Lucretius and other Authours , that Bone was made of Bony Atoms , and Flesh of Fleshy , Red things of Red Atoms , and Hot things of Hot Atoms ; these Atoms being supposed to be endued originally with so many several Forms and Qualities Essential to them , and Inseparable from them , there was indeed a wide difference betwixt his Philosophy and the Atomical . However , this seems to have had its Rise from nothing else but this Philosophers not being able to understand the Atomical Hypothesis , which made him decline it , and substitute this Spurious and Counterfeit Atomism of his own in the room of it . XVI . Lastly , I might adde here , that it is recorded by Good Authours concerning divers other Ancient Philosophers , that were not addicted to Democriticism or Atheism , that they followed this Atomical way of Physiologizing , and therefore in all probability did derive it from those Religious Atomists before Democritus . As for Example ; Ecphantus the Syracusian Pythagorist , who , as Stobaeus writes , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible Bodies and Vacuum the Principles of Physiology , and as Theodoret also testifies , taught 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Corporeal World was made up of Atoms ; Zenocrates that made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible Magnitudes the first Principles of Bodies ; Heraclides that resolved all Corporeal things into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain smallest Fragments of Bodies ; Asclepiades , who supposed all the Corporeal World to be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not of Similar Parts ( as Anaxagoras ) but of Dissimilar and inconcinn Moleculae , i. e. Atoms of different Magnitude and Figures ; and Diodorus that salved the Material Phaenomena by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the smallest Indivisibles of Body . And Lastly , Metrodorus ( not Lamsacenus the Epicurean , but ) Chius , who is reported also to have made Indivisible Particles and Atoms the first Principles of Bodies . But what need we any more proof for this , that the Atomical Physiology was ancienter than Democritus and Leucippus , and not confined only to that Sect , since Aristotle himself in the Passages already cited doth expressly declare , that besides D●mocritus , the Generality of all the other Physiologers went that way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Democritus and the most of the Physiologers make all Sense to be Touch , and resolve sensible Qualities , as the Tastes of Bitter and Sweet , &c. into Figures . And again he imputes it generally to all the Physiologers that went before him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The former Physiologers ( without any exception ) said not well in this , that there was no Black and White without the Sight , nor Bitter and Sweet without the Taste . Wherefore , I think , it cannot be reasonably doubted , but that the Generality of the Old Physiologers before Aristotle and Democritus , did pursue the Atomical way , which is to resolve the Corporeal Phaenomena , not into Forms , Qualities and Species , but into Figures , Motions and Phancies . XVII . But then there will seem to be no small difficulty in reconciling Aristotle with himself , who doth in so many places plainly impute this Philosophy to Democritus and Leucippus , as the first Source and Original of it : As also in salving the Credit of Laertius , and many other ancient Writers , who do the like : Democritus having had for many Ages almost the general cry and vogue for Atoms . However , we doubt not but to give a very good account of this Business , and reconcile the seemingly different Testimonies of these Ancient Writers , so as to take away all Contradiction and Repugnancy between them . For although the Atomical Physiology was in use long before Democritus and Leucippus , so that they did not Make it but Find it ; yet these two with their confederate Atheists ( whereof Protagoras seems to have been one ) were undoubtedly the first that ever made this Physiology to be a complete and entire Philosophy by it self , so as to derive the Original of all things in the whole Universe from sensless Atoms , that had nothing but Figure and Motion , together with Vacuum , and made up such a System of it , as from whence it would follow , that there could not be any God , not so much as a Corporeal one . These two things were both of them before singly and apart . For there is no doubt to be made , but that there hath been Atheism lurking in the minds of some or other in all Ages ; and perhaps some of those Ancient Atheists did endeavour to Philosophize too , as well as they could , in some other way . And there was Atomical Physiology likewise before , without Atheism . But these two thus complicated together , were never before Atomical-Atheism or Atheistical Atomism . And therefore Democritus and his Comrade Leucippus need not be envied the glory of being reputed the first Inventors or Founders of the Atomical Philosophy Atheized and Adulterated . XVIII . Before Leucippus and Democritus , the Doctrine of Atoms was not made a whole entire Philosophy by it self , but look'd upon only as a Part or Member of the whole Philosophick System , and that the meanest and lowest part too , it being only used to explain that which was purely Corporeal in the World ; besides which they acknowledged something else , which was not meer Bulk and Mechanism , but Life and Self Activity , that is , Immaterial or Incorporeal Substance ; the Head and Summity whereof is a Deity distinct from the World. So that there has been two Sorts of Atomists in the World , the One Atheistical , the Other Religious . The first and most ancient Atomists holding Incorporeal Substance , used that Physiology in a way of Subordination to Theology and Metaphysicks . The other allowing no other Substance but Body , made sensless Atoms and Figures , without any Mind and Understanding ( i. e. without any God ) to be the Original of all things ; which latter is that that was vulgarly known by the Name of Atomical Philosophy , of which Democritus and Leucippus were the Source . XIX . It hath been indeed of late confidently asserted by some , that never any of the ancient Philosophers dream'd of any such thing as Incorporeal Substance ; and therefore they would bear men in hand , that it was nothing but an upstart and new fangled Invention of some Bigotical Religionists ; the falsity whereof we shall here briefly make to appear . For though there have been doubtless in all Ages such as have disbelieved the Existence of any thing but what was Sensible , whom Plato describes after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That would contend , that whatsoever they could not feel or grasp with their hands , was altogether nothing ; yet this Opinion was professedly opposed by the best of the Ancient Philosopher● and condemned for a piece of Sottishness and Stupidity . Wherefore the same Plato tells us , that there had been always , as well as then there was , a perpetual War and Controversie in the World , and as he calls it , a kind of Gigantomachy betwixt these two Parties or Sects of men ; The one that held there was no other Substance in the World besides Body ; The Other that asserted Incorporeal Substance . The former of these Parties or Sects is thus described by the Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These ( saith he ) pull all things down from Heaven and the Invisible Region , with their hands to the Earth , laying hold of Rocks and Oaks ; and when they grasp all these hard and gross things , they confidently affirm , that that only is Substance which they can feel , and will resist their Touch , and they conclude that Body and Substance are one and the self same thing ; and if any one chance to speak to them of something which is not Body , i.e. of Incorporeal Substance , they will altogether despise him , and not hear a word more from him . And many such the Philosopher there says he had met withal . The other he represents in this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Adversaries of these Corporealists do cautiously and piously assault them from the Invisible Region , fetching all things from above by way of Descent , and by strength of Reason convincing , that certain Intelligible and Incorporeal Forms are the true or First Substance , and not Sensible things . But betwixt these two there hath always been ( saith he ) a great War and Contention . And yet in the Sequel of his Discourse he adds , that those Corporealists were then grown a little more modest and shame-faced than formerly their great Champions had been , such as Democritus and Protagoras ; for however they still persisted in this , that the Soul was a Body , yet they had not ( it seems ) the Impudence to affirm , that Wisdom and Vertue were Corporeal Things , or Bodies , as others before and since too have done . We see here that Plato expresly asserts a Substance distinct from Body , which sometimes he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorporeal Substance , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Substance , in opposition to the other which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sensible . And it is plain to any one , that hath had the least acquaintance with Plato's Philosophy , that the whole Scope and Drift of it , is to raise up mens Minds from Sense to a belief of Incorporeal Things as the most Excellent : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as he writes in another place . For Incorporeal Things , which are the greatest and most excellent things of all , are ( saith he ) discoverable by Reason only and nothing else . And his Subterraneous Cave , so famously known , and so elegantly described by him , where he supposes men tied with their backs towards the Light , placed at a great distance from them , so that they could not turn about their Heads to it neither , and therefore could see nothing but the shadows ( of certain Substances behind them ) projected from it , which Shadows they concluded to be the only Substances and Realities , and when they heard the Sounds made by those Bodies that were betwixt the Light and them , or their reverberated Eccho's , they imputed them to those shadows which they saw . I say , all this is a Description of the State of those Men , who tak● Body to be the only Real and Substantial thing in the World , and to do all that is done in it ; and therefore often impute Sense , Reason and Understanding , to nothing but Blood and Brains in us . XX. I might also shew in the next place , how Aristotle did not at all dissent from Plato herein , he plainly asserting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Substance beside Sensibles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Substance separable and also actually separated from Sensibles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immoveable Nature or Essence ( subject to no Generation or Corruption ) adding that the Deity was to be sought for here : Nay such a Substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as hath no Magnitude at all ; but is Impartible and Indivisible . He also blaming Zeno ( not the Stoick , who was Junior to Aristotle , but an ancienter Philosopher of that Name ) for making God to be a Body , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Zeno implicitly affirms , God to be a Body , whether he mean him to be the whole Corporeal Vniverse , or some particular Body ; for if God were Incorporeal , how could he be Spherical ? nor could he then either Move or Rest , being not properly in any Place ; but if God be a Body , then nothing hinders but that he may be moved . From which , and other Places of Aristotle , it is plain enough also , that he did suppose Incorporeal Substance to be Unextended , and as such , not to have Relation to any Place . But this is a thing to be disputed afterwards . Indeed some learned men conceive Aristotle to have reprehended Zeno without Cause , and that Zeno made God to be a Sphear , or Spherical , in no other sence , than Parmenides did in that known Verse of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein he is understood to describe the Divine Eternity . However , it plainly appears from hence , that according to Aristotle's sence , God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Substance distinct from the World. XXI . Now this Doctrine , which Plato especially was famous for asserting , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorporeal Substance , and that the Souls of Men were such , but principally the Deity ; Epicurus taking notice of it , endeavoured with all his might to confute it , arguing sometimes after this manner ; There can be no Incorporeal God ( as Plato maintained ) not only because no man can frame a Conception of an Incorporeal Substance , but also because whatsoever is Incorporeal must needs want Sense , and Prudence , and Pleasure , all which things are included in the Notion of God ; and therefore an Incorporeal Deity is a Contradiction . And concerning the Soul of Man ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. They who say that the Soul is Incorporeal , in any other sence , than as that word may be used to signifie a Subtil Body , talk Vainly and Foolishly ; for then it could neither be able to Do nor Suffer any thing . It could not Act upon any other thing , because it could Touch nothing ; neither could it Suffer from any thing , because it could not be Touch'd by any thing ; but it would be just like to Vacuum or Empty Space , which can neither Do nor Suffer any thing , but only yield Bodies a Passage through it : From whence it is further evident , that this Opinion was professedly maintained by some Philosophers before Epicurus his time . XXII . But Plato and Aristotle were not the first Inventors of it : For it is certain , that all those Philosophers who held the Immortality of the Humane Soul , and a God distinct from this visible World , ( and so properly the Creator of it and all its parts ) did really assert Incorporeal Substance . For that a Corporeal Soul cannot be in its own Nature Immortal and Incorruptible , is plain to every one's Understanding , because of its parts being separable from one another ; and whosoever denies God to be Incorporeal , if he make him any thing at all , he must needs make him to be either the whole Corporeal World , or else a part of it : Wherefore if God be neither of these , he must then be an Incorporeal Substance . Now Plato was not the first who asserted these two things , but they were both maintained by many Philosophers before him . Pherecydes Syrus , and Thales , were two of the most ancient Philosophers among the Greeks ; and it is said of the former of them , that by his Lectures and Disputes concerning the Immortality of the Soul , he first drew off Pythagoras from another Course of life to the study of Philosophy . Pherecydes Syrus ( saith Cicero ) Primus dixit animos hominum esse sempiternos . And Thales in an Epistle directed to him , congratulates his being the First that had designed to write to the Greeks concerning Divine Things , which Thales also ( who was the Head of the Ionick Succession of Philosophers , as Pythagoras of the Italick ) is joyned with Pythagoras and Plato , by the Writer De Placitis Philosophorum , after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these determined the Soul to be Incorporeal , making it to be Naturally Self-moving ( or Self-active ) and an Intelligible Substance , that is , not Sensible . Now he that determines the Soul to be Incorporeal , must needs hold the Deity to be Incorporeal much more . Aquam dixit Thales esse initium rerum ( saith Cicero ) Deum autem eam Mentem quae ex aqua cuncta fingeret . Thales said that Water was the first Principle of all Corporeal things , but that God was that Mind which formed all things out of Water . For Thales was a Phoenician by Extraction , and accordingly seemed to have received his two Principles from thence , Water , and the Divine Spirit moving upon the Waters . The First whereof is thus expressed by Sanchuniathon in his Description of the Phoenician Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Turbid and Dark Chaos , and the Second is intimated in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit was affected with love towards its own Principles , perhaps expressing the Force of the Hebrew word Merachepheth , and both of them implyng an Understanding Prolifical Goodness , Forming and Hatching the Corporeal World into this perfection ; or else a Plastick Power , subordinate to it . Zeno ( who was also originally a Phoenician ) tells us , that Hesiod's Chaos was Water ; and , that the Material Heaven , as well as Earth was made out of Water , ( according to the Judgment of the best Interpeters ) is the genuine sence of Scripture , 2 Pet. 3.5 . by which water some perhaps would understand , a Chaos of Atoms confusedly moved . But whether Thales were acquainted with the Atomical Physiology or no ; it is plain that he asserted , besides the Soul's Immortality , a Deity distinct from the Corporeal World. We pass to Pythagoras whom we have proved already to have been an Atomist ; and it is well known also that he was a professed Incorporealist . That he asserted the Immortality of the Soul , and consequently its Immateriality , is evident from his Doctrine of Pre-existence and Transmigration : And that he likewise held an Incorporeal Deity distinct from the World , is a thing not questioned by any . But if there were any need of proving it , ( because there are no Monuments of his Extant ) perhaps it might be done from hence , because he was the chief Propagator of that Doctrine amongst the Greeks , concerning Three Hypostases in the Deity . For , that Plato and his Followers held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Hypostases in the Deity , that were the first Principles of all things , is a thing very well known to all . Though we do not affirm that these Platonick Hypostases are exactly the same with those in the Christian Trinity . Now , Plato himself sufficiently intimates this not to have been his own Invention ; and Plotinus tells us , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Ancient Opinion before Plato's time , which had been delivered down by some of the Pythagoricks . Wherefore , I conceive , this must needs be one of those Pythagorick Monstrosities , which Xenophon covertly taxes Plato for entertaining , and mingling with the Socratical Philosophy , as if he had thereby corrupted the Purity and Simplicity of it . Though a Corporealist may pretend to be a Theist ; yet I never heard , that any of them did ever assert a Trinity , respectively to the Deity , unless it were such an one , as I think not fit here to mention . XXIII . That Parmenides , who was likewise a Pythagorean , acknowledged a Deity distinct from the Corporeal World , is evident from Plato . And Plotinus tells us also , that he was one of them that asserted the Triad of Divine Hypostases . Moreover , whereas there was a great Controversie amongst the Ancient Philosophers before Plato's time , between such as held all things to Flow , ( as namely Heraclitus and Cratylus ; ) and others who asserted that some things did Stand , and that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Immutable Nature , to wit , an Eternal Mind , together with Eternal and Immutable Truths , ( amongst which were Parmenides and Melissus ) the former of these were all Corporealists , ( this being the very Reason why they made all things to Flow , because they supposed all to be Body ) though these were not therefore all of them Atheists . But the latter were all both Incorporealists and Theists ; for whosoever holds Incorporeal Substance must needs ( according to Reason ) also assert a Deity . And although we did not before paticularly mention Parmenides amongst the Atomical Philosophers , yet we conceive it to be manifest from hence , that he was one of that Tribe , because he was an eminent Asserter of that Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Real Entity is either Made or Destroyed , Generated or Corrupted . Which we shall afterwards plainly shew , to be the grand Fundamental Principle of the Atomical Philosophy . XXIV . But whereas we did evidently prove before , that Empedocles was an Atomical Physiologer , it may notwithstanding with some Colour of Probability be doubted , whether he were not an Atheist , or at least a Corporealist , because Aristotle accuses him of these following things . First , of making Knowledge to be Sense , which is indeed a plain sign of a Corporealist ; and therefore in the next place also , of compounding the Soul out of the four Elements , making it to understand every corporeal thing , by something of the same within it self , as Fire by Fire , and Earth by Earth ; and Lastly , of attributing much to Fortune , and affirming that divers of the Parts of Animals were made such by chance , and that there were at first certain Mongrel Animals fortuitously produced , that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as had something of the shape of an Oxe , together with the Face of a Man , ( though they could not long continue ) which seems to give just Cause of Suspicion , that Empedocles Atheized in the same manner that Democritus did . To the first of these we reply , that some others who had also read Empedocles's Poems , were of a different Judgment from Aristotle as to that , conceiving Empedocles not to make Sense , but Reason the Criterion of Truth . Thus Empiricus informs us : Others say that according to Empedocles , the Criterion of Truth is not Sense but Right Reason ; and also that Right Reason is of two sorts , the one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divine , the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Humane : Of which the Divine is inexpressible , but the Humane declarable . And there might be several Passages cited out of those Fragments of Empedocles his Poems yet left , to confirm this , but we shall produce only this one . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; Suspend thy Assent to the Corporeal Senses , and consider every thing clearly with thy Mind or Reason . And as to the Second Crimination , Aristotle has much weakened his own Testimony here , by accusing Plato also of the very same thing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato compounds the Soul out of the four Elements , because Like is known by Like , and things are from their Principles . Wherefore it is probable that Empedocles might be no more guilty of this fault ( of making the Soul Corporeal , and to consist of Earth , Water , Air , and Fire ) than Plato was , who in all mens Judgments was as free from it , as Aristotle himself , if not more . For Empedocles did in the same manner , as Pythagoras before him , and Plato after him , hold the Transmigration of Souls , and consequently , both their Future Immortality and Preexistence ; and therefore must needs assert their Incorporeity ; Plutarch rightly declaring this to have been his Opinion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as well those who are yet Vnborn , as those that are Dead , have a Being . He also asserted Humane Souls to be here in a Lapsed State , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wanderers , Strangers , and Fugitives from God ; declaring , as Plotinus tells us , that it was a Divine Law , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Souls sinning should fall down into these Earthly Bodies . But the fullest Record of the Empedoclean Philosophy concerning the Soul is contained in this of Hierocles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Man falleth from his Happy State , as Empedocles the Pythagorean saith , — By being a Fugitive , Apostate , and Wanderer from God , acted with a certain Mad and Irrational Strife or Contention . — But he ascends again and recovers his former State , — if he decline and avoid these Earthly things , and despise this unpleasant and wretched Place , where Murder and Wrath , and a Troop of all other Mischiefs reign . Into which Place , they who fall , wander up and down through the Field of Ate and Darkness . But the desire of him that flees from this Field of Ate , carries him on towards the Field of Truth ; which the Soul at first relinquishing , and losing its Wings , fell down into this Earthly Body , deprived of its Happy Life . From whence it appears that Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived from Empedocles and the Pythagoreans . Now from what hath been already cited it is sufficiently manifest , that Empedocles was so far from being either an Atheist or Corporealist , that he was indeed a Rank Pythagorist , as he is here called . And we might adde hereunto , what Clemens Alexandrinus observes , that according to Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If we live holily and justly , we shall be happy here , and more happy after our departure hence ; having our Happiness not necessarily confined to time , but being able to rest and fix in it to all Eternity ; Feasting with the other Immortal Beings , &c. We might also take notice , how , besides the Immortal Souls of men , he acknowledged Daemons or Angels ; declaring that some of these fell from Heaven , and were since prosecuted by a Divine Nemesis . or these in Plutarch are called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Empedoclean Daemons lapsed from Heaven , and pursued with Divine Vengeance ; Whose restless Torment is there described in several Verses of his . And we might observe likewise how he acknowledged a Natural and Immutable Justice , which was not Topical and confined to Places and Countries , and Relative to particular Laws , but Catholick and Universal , and every where the same , through Infinite Light and Space ; as he expresses it with Poetick Pomp and Bravery . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And the asserting of Natural Morality , is no small Argument of a Theist . But what then shall we say to those other things which Empedocles is charged with by Aristotle , that seem to have so rank a smell of Atheism ? Certainly those Mongril and Biforme Animals , that are said to have sprung up out of the Earth by chance , look as if they were more a-kin to Democritus than Empedocles , and probably it is the Fault of the Copies that it is read otherwise , there being no other Philosopher that I know of , that could ever find any such thing in Empedocles his Poems . But for the rest , if Aristotle do not misrepresent Empedocles , as he often doth Plato , then it must be granted , that he being a Mechanical Physiologer , as well as Theologer , did something too much indulge to Fortuitous Mechanism : which seems to be an Extravagancy that Mechanical Philosophers , and Atomists , have been always more or less subject to . But Aristotle doth not charge Empedocles with resolving all things into Fortuitous Mechanism , as some Philosophers have done of late , who yet pretend to be Theists and Incorporealists , but only that he would explain some things in that way . Nay he clearly puts a difference betwixt Empedocles and the Democritick Atheists in those words subjoyned , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. which is as if he should have said , Empedocles resolved some things in the Fabrick and structure of Animals into Fortuitous Mechanism ; but there are certain other Philosophers , namely Leucippus and Democritus , who would have all things whatsoever in the whole World , Heaven and Earth and Animals , to be made by Chance and the Fortuitous Motion of Atoms , without a Deity . It seems very plain that Empedocles his Philia and Nichos , his Friendship and Discord , which he makes to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Cause , and Principle of Motion in the Universe , was a certain Plastick Power , superiour to Fortuitous Mechanism : and Aristotle himself acknowledges somewhere as much . And Plutarch tells us , that according to Empedocles , The Order and System of the World is not the Result of Material Causes and Fortuitous Mechanism , but of a Divine Wisdom , assigning to every thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not such a Place as Nature would give it , but such as is most convenient for the Good of the whole . Simplicius , who had read Empedocles , acquaints us , that he made two Worlds , the one Intellectual , the other Sensible ; and the former of these to be the Exemplar and Archetype of the latter . And so the Writer De Placitis Philosophorum observes , that Empedocles made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Two Suns , the one Archetypal and Intelligible , the other Apparent or Sensible . But I need take no more pains , to purge Empedocles from those two Imputations of Corporealism and Atheism , since he hath so fully confuted them himself , in those Fragments of his still extant . First , by expressing such a hearty Resentment of the Excellency of Piety , and the Wretchedness and Sottishness of Atheism in these Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : He is happy who hath his mind richly fraught and stored with the Treasures of Divine Knowledge ; but he miserable , whose mind is Darkened , as to the Belief of a God. And , Secondly , by denying God to have any Humane Form , or Members , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Or otherwise to be Corporeal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And then positively affirming what he is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Only a Holy and Ineffable Mind , that by Swift Thoughts agitates the whole World. XXV . And now we shall speak something also of Anaxagoras , having shewed before that he was a Spurious Atomist . For he likewise agreed with the other Atomists in this , that he asserted Incorporeal Substance in general as the Active Cause and Principle of Motion in the Universe , and Particularly , an Incorporeal Deity distinct from the World. Affirming , that there was besides Atoms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it is express'd in Plato ) An Ordering and Disposing Mind that was the Cause of all things . Which Mind ( as Aristotle tells us ) he made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The only Simple , Vnmixed , and Pure thing in the World. And he supposed this to be that which brought the Confused Chaos of Omnisarious Atoms into that Orderly Compages of the World that now is . XXVI . And by this time we have made it evident that those Atomical Physiologers , that were before Democritus and Lencippus , were all of them Incorporealists ; joyning Theology and Pneumatology , the Doctrine of Incorporeal Substance and a Deity , together with their Atomical Physiology . This is a thing expresly noted concerning Ecphantus the Pythagorean in Stobaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ecphantus held the Corporeal World to consist of Atoms , but yet to be Ordered and Governed by a Divine Providence , that is , he joyned Atomology and Theology both together . And the same is also observed of Arcesilas , or perhaps Archelaus , by Sidonius Apollinaris ; Post hos Arcesilaus Divinâ Mente paratam Conjicit hanc Molem , confectam Partibus illis Quas Atomos vocat ipse leves . Now , I say , as Ecphantus , and Archelaus , asserted the Corporeal World to be made of Atoms , but yet notwithstanding held an Incorporeal Deity distinct from the same , as the First Principle of Activity in it ; so in like manner did all the other ancient Atomists generally before Democritus , joyn Theology and Incorporealism with their Atomical Physiology . They did Atomize as well as he , but they did not Atheize ; but that Atheistical Atomology was a thing first set on foot afterward by Leucippus and Democritus . XXVII . But because many seem to be so strongly possessed with this Prejudice , as if Atheism were a Natural and Necessary Appendix to Atomism , and therefore will conclude that the same persons could not possibly be Atomists , and Incorporealists or Theists , we shall further make it Evident , that there is not only , no Inconsistency betwixt the Atomical Physiology and Theology , but also that there is on the Contrary , a most Natural Cognation between them . And this we shall do two manner of ways ; First , by inquiring into the Origin of this Philosophy , and considering what Grounds or Principles of Reason they were , which first led the Antients into this Atomical or Mechanical way of Physiologizing . And Secondly , by making it appear that the Intrinsecal Constitution of this Physiology is such , that whosoever entertains it , if he do but thoroughly understand it , must of necessity acknowledge that there is something else in the World besides Body . First therefore , this Atomical Physiology seems to have had its Rise and Origin from the Strength of Reason exerting its own Inward Active Power and Vigour , and thereby bearing it self up against the Prejudices of Sense , and at length prevailing over them , after this manner . The Ancients considering and revolving the Idea's of their own Minds , found that they had a clear and distinct Conception of Two things , as the General Heads and Principles of whatsoever was in the Universe ; the one whereof was Passive Matter , and the other Active Power , Vigour and Vertue . To the Latter of which belongs both Cogitation , and the Power of Moving Matter , whether by express Consciousness or no. Both which together , may be called by one General Name , of Life ; so that they made these two General Heads of Being or Entity , Passive Matter or Bulk , and Self Activity or Life . The Former of these was commonly called by the Ancients , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which suffers and receives , and the Latter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Principle , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that from whence Motion Springs . In rerum Natura ( saith Cicero ) according to the General Sence of the Ancients ) Duo quaerenda sunt ; Vnum , quae Materia sit , ex qua quaeque res efficiat●● ; Alterum , quae res sit quae quicque Efficiat : There are two things to be enquired after in Nature ; One , what is the Matter out of which every thing is made ; Another , what is the Active Cause or Efficient . To the same purpose Seneca ; Esse debet aliquid Vnde siat , deinde à Quo fiat ; hoc est Causa , illud Materia : There must be something Out of which a thing is made , and then something By which it is made ; the Latter is properly the Cause , and the Former the Matter . Which is to be understood of Corporeal things and their Differences , that there must be both Matter , and an Active Power , for the production of them . And so also that of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That from whence the Principle of Motion is , is one Cause , and the Matter is another . Where Aristotle gives that name of Cause to the Matter also , though others did appropriate it to the Active Power . And the Writer de Placitis Philosophorum expresses this as the General Sence of the Ancients . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible that Matter alone should be the sole Principle of all things , but there must of necessity be supposed also an Agent or Efficient Cause . As Silver alone is not sufficient to make a Cup , unless there be an Artificer to work upon it . And the same is to be said concerning Brass , Wood , and other Natural Bodies . Now as they apprehended a Necessity of these two Principles , so they conceived them to be such , as could not be confounded together into one and the same Thing or Substance ; they having such distinct Idea's and Essential Characters from one another : The Stoicks being the only Persons , who offering Violence to their own apprehensions , rudely and unskilfully attempted to make these two distinct things to be one and the same Substance . Wherefore as the First of these , viz. Matter , or Passive Extended Bulk , is taken by all for Substance , and commonly called by the name of Body ; so the other , which is far the more Noble of the Two , being that which acts upon the matter and hath a Commanding Power over it , must needs be Substance too , of a different kind from Matter or Body ; and therefore Immaterial or Incorporeal Substance . Neither did they find any other Entity to be conceivable , besides these two , Passive Bulk or Extension , which is Corporeal Substance ; and Internal Self-Activity or Life , which is the Essential Character of Substance Incorporeal ; to which Latter belongs not only Cogitation , but also the Power of Moving Body . Moreover , when they further considered the First of these , the Material or Corporeal Principle , they being not able clearly to conceive any thing else in it , besides Magnitude , Figure , Site , and Motion or Rest , which are all several Modes of Extended Bulk , concluded therefore according to Reason , that there was Really nothing else existing in Bodies without , besides the various Complexions and Conjugations of those Simple Elements , that is , nothing but Mechanism . Whence it necessarily followed , that whatsoever else was supposed to be in Bodies , was , indeed , nothing but our Modes of Sensation , or the Phancies and Passions in us begotten from them , mistaken for things really existing without us . And this is a thing so obvious , that some of those Philosophers who had taken little notice of the Atomical Physiology , had notwithstanding a suspicion of it ; as for Example Plotinus , who writing of the Criterion of Truth , and the power of Reason , hath these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though the things of Sense seem to have so clear a Certainty , yet notwithstanding it is doubted concerning them , whether ( the Qualities of them ) have any Real Existence at all in the things without us , and not rather a Seeming Existence only , in our own Passions ; and there is need of Mind or Vnderstanding to judge in this Case , and to determine the Controversie , which Sense alone cannot decide . But the ancient Physiologists concluded without any hesitancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Nature of Honey in it self , is not the same thing with my being sweetned , nor of Wormwood with that Sense of bitterness which I have from it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But that the Passion of Sense differ'd from the Absolute Nature of the thing it self without ; the Senses not comprehending the Objects themselves , but only their own Passions from them . I say therefore , that the Ancients concluded the Absolute Nature of Corporeal things in themselves , to be nothing but a certain Disposition of Parts , in respect of Magnitude , Figure , Site , and Motion , which in Tasts cause us to be differently affected with those Senses of Sweetness and Bitterness , and in Sight with those Phancies of Colours , and accordingly in the other Senses with other Phancies ; and that the Corporeal World was to be explained by these Two things , whereof one is Absolute in the Bodies without us , the various Mechanism of them , the other Relative only to us , the different Phancies in us , caused by the respective Differences of them , in themselves . Which Phancies or Phantastick Idea's are no Modes of the Bodies without us , but of that only in our selves which is Cogitative or Self-Active , that is , Incorporeal . For the Sensible Idea's of Hot and Cold , Red and green , &c. cannot be clearly conceived by us as Modes of the Bodies without us , but they may be easily apprehended as Modes of Cogitation , that is , of Sensation , or Sympathetical Perception in us . The Result of all which was ; That whatsoever is either in Our Selves , or the Whole World , was to be reduced to one or other of these two Principles ; Passive Matter , and Extended Bulk , or Self-Active Power and Vertue ; Corporeal or Incorporeal Substance ; Mechanism or Life ; or else to a Complication of them both together . XXVIII . From this General Account , which we have now given of the Origin of the Atomical Physiology , it appears that the Doctrine of Incorporeal Substance sprung up together with it . But this will be further manifest , from that which follows . For we shall in the next place shew , how this Philosophy did , in especial manner , owe its Original , to the Improvement of one Particular Principle of Reason , over and besides all the rest ; namely , that famous Axiom , so much talked of amongst the Ancients , De Nihilo Nihil , in Nihilum Nil posse reverti ; That Nothing can come from Nothing , nor go to Nothing . For though Democritus , Epicurus and Lucretius abused this Theorem , endeavouring to carry it further than the Intention of the first Atomists , to the disproving of a Divine Creation of any thing out of Nothing by it ; Nullam rem à Nihilo gigni Divinitùs unquam ; and consequently of a Deity : Yet as the meaning of it was at first confined and restrained , That Nothing of it self could come from Nothing nor go to Nothing , or that according to the Ordinary Course of Nature ( without an Extraordinary Divine Power ) Nothing could be rais'd from Nothing , nor reduc'd to Nothing ; it is not only an undoubted Rule of Reason in it self , but it was also the Principal Original of that Atomical Physiology , which , discarding Forms and Qualities , acknowledged really nothing else in Body besides Mechanism . Wherefore it was not in vain , or to no purpose that Laertius in the Life of Democritus takes notice of this as one of his Dogmata , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nothing was made or Generated out of Nothing , nor Corrupted into Nothing . This being a Fundamental Principle , not only of his Atheism , but also of that very Atomical Physiology it self , which he pursued . And Epicurus in his Epistle to Herodotus plainly fetches the beginning of all his Philosophy from hence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We fetch the beginning of our Philosophy ( saith he ) from hence , that Nothing is made out of Nothing or destroy'd to Nothing ; for if things were made out of Nothing , then every thing might be made out of every thing , neither would there be any need of Seeds . And if whatsoever is Corrupted were destroyed to Nothing , then all things would at length be brought to Nothing . Lucretius in like manner beginning here , insists more largely upon those Grounds of Reason hinted by Epicurus : And first , That Nothing can be made out of Nothing he proves thus ; Nam si de nihilo fierent , ex omnibus rebus Omne Genus nasci posset : Nil Semine egeret : E mare primùm Homines & terra posset oriri Squamigerum Genus , &c. Nec Fructus iidem Arboribus constare solerent , Sed mutarentur : Ferre omnes omnia possent . Praeterea cur Vere Rosam , Frumenta Calore , Vites Autumno , fundi , suadente videmus ? &c. Quòd si de Nihilo fierent , subitò exorerentur Incerto spatio atque alienis Partibus anni . In like manner he argues , to prove that Nothing is Corrupted into Nothing . Huc accedit utì quicque in sua Corpora rursum Dissolvat Natura ; neque ad Nihilum interimat res : Nam si quid Mortale à cunctis Partibus esset , Ex oculis res quaeque repentè erepta periret . Praeterea quaecunque Vetustate amovet aetas , Si penitus perimit , consumens Materiam omnem , Vnde Animale Genus generatim in Lumina Vitae Redducit Venus ? aut redductum Daedala Tellus Vnde alit atque auget ? generatim pabula praebens , &c. Haud igitur penitus pereunt quaecunque videntur , Quando aliud ex alio reficit Natura ; nec ullam Rem gigni patitur nisi morte adjutam alienâ . In which Passages , though it be plain that Lucretius doth not immediately drive at Atheism , and nothing else ; but primarily at the establishing of a peculiar kind of Atomical Physiology , upon which indeed these Democriticks afterward endeavoured to graft Atheism ; yet to take away that suspicion , we shall in the next place shew , that generally the other Ancient Physiologers also , who were Theists , did likewise build the structure of their Philosophy upon the same Foundation , that Nothing can come from Nothing , nor go to Nothing : As for Example , Parmenides , Melissus , Zeno , Xenophanes , Anaxagoras and Empedocles ; of Parmenides and Melissus , Aristotle thus writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say that no Real Entity is either Generated or Corrupted , that is , made anew out of Nothing or destroy'd to Nothing . And Simplicius tells us , that Parmenides gave a notable Reason for the Confirmation of this Assertion , that Nothing in Nature could be Made out of Nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because if any thing be made out of Nothing , then there could be no cause why it should be then made , and neither sooner nor later . Again Aristotle testifies of Xenophanes and Zeno , that they made this a main Principle of their Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it cannot be that any thing should be made out of Nothing : And of this Xenophanes , Sextus the Philosopher tells us , that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there was but one God , and that he was Incorporeal , speaking thus of him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotle also writes in like manner concerning Empedocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles acknowledges the very same with other Philosophers , that it is impossible any thing should be Made out of Nothing or Perish into Nothing . And as for Anaxagoras , it is sufficiently known to all , that his Homoeomeria or Doctrine of Similar Atoms , ( which was a certain Spurious kind of Atomism ) was nothing but a superstructure made upon this Foundation . Besides all which , Aristotle pronounces universally concerning the Ancient Physiologers without any exception , that they agreed in this one thing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Physiologers generally agree in this ( laying it down for a grand Foundation ) that it is Impossible that any thing should be made out of Nothing . And again he calls this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common Opinion of Naturalists ; intimating also , that they concluded it the greatest absurdity , that any Physiologer could be guilty of , to lay down such Principles , as from whence it would follow , that any Real Entity in Nature did come from Nothing and go to Nothing . Now it may well be supposed , that all these Ancient Physiologers ( the most of which were also Theists ) did not keep such a stir about this business for nothing ; and therefore we are in the next place to show , what it was that they drove at in it . And we do affirm that one thing , which they all aimed at , who insisted upon the forementioned Principle , was the establishing some Atomical Physiology or other , but most of them at such as takes away all Forms and Qualities of Bodies ( as Entities really distinct from the Matter and Substance ) and resolves all into Mechanism and Phancy . For it is plain , that if the Forms and Qualities of Bodies be Entities really distinct from the Substance , and its various Modifications , of Figure , Site , and Motion , that then in all the Changes and Transmutations of Nature , all the Generations and Alterations of Body , ( those Forms and Qualities being supposed to have no Real Existence any where before ) something must of necessity be Created or produced miraculously out of Nothing ; as likewise reduced into Nothing in the Corruptions of them , they having no Being any where afterward . As for Example ; when ever a Candle is but lighted or kindled into a flame , there must needs be a new Form of fire , and new Qualities of Light and Heat , really distinct from the Matter and Substance , produced out of Nothing , that is , Created , and the same again Reduced into Nothing , or Annihilated , when the flame is extinguished . Thus , when Water is but Congealed at any time into Snow , Hail , or Ice , and when it is again Dissolved ; when Wax is by Liquefaction made Soft and Transparent , and changed to most of our Senses ; when the same kind of Nourishment taken in by Animals , is turned into Blood , Milk , Flesh , Bones , Nerves , and all the other Similar Parts ; when that which was in the Form of bright Flame , appears in the Form of dark Smoak ; and that which was in the Form of Vapour , in the Form of Rain or Water , or the like : I say , that in all these Mutations of Bodies there must needs be something made out of Nothing But that in all the Protean Transformations of Nature , which happen continually , there should be Real Entities thus perpetually produced out of Nothing and reduced to Nothing , seemed to be so great a Paradox to the Ancients , that they could by no means admit of it . Because as we have already declared , First they concluded it clearly impossible by Reason , that any Real Entity should of it self rise out of Nothing ; and Secondly , they thought it very absurd to bring God upon the Stage , with his Miraculous extraordinary Power , perpetually at every turn ; As also , that every thing might be made out of every thing , and there would be no Cause in Nature , for the Production of one thing rather than another , and at this time rather than that , if they were Miraculously made out of Nothing . Wherefore they sagaciously apprehended , that there must needs be some other Mystery or Intrigue of Nature , in this business , than was commonly dream'd of , or suspected ; which they concluded to be this , That in all these Transformations , there were no such Real Entities of Forms and Qualities distinct from the Matter , and the various Disposition of its Parts , in respect of Figure , Site and Motion ( as is vulgarly supposed ) Produced and Destroyed ; but that all these Feats were done , either by the Concretion and Secretion of actually Inexistent Parts , or else by the different Modifications of the same Preexistent Matter , or the Insensible parts thereof . This only being added hereunto , that from those different Modifications of the small Particles of Bodies , ( they being not so distinctly perceived by our Senses ) there are begotten in us , certain confused Phasmata or Phantasmata , Apparitions , Phancies , and Passions , as of Light and Colours , Heat and Cold , and the like , which are those things , that are vulgarly mistaken for real Qualities existing in the Bodies without us ; whereas indeed there is Nothing Absolutely in the Bodies themselves like to those Phantastick Idea's that we have of them ; and yet they are wisely contriv'd by the Author of Nature , for the Adorning and Embellishing of the Corporeal World to us . So that they conceived , Bodies were to be considered two manner of ways , either as they are Absolutely in themselves , or else as they are Relatively to us : And as they are absolutely in themselves , that so there never was any Entity really distinct from the Substance , produced in them out of Nothing , nor Corrupted or Destroyed to Nothing , but only the Accidents and Modifications altered . Which Accidents and Modifications are no Entities really distinct from their Substance ; for as much as the same Body may be put into several Shapes and Figures , and the same Man may successively Stand , Sit , Kneel and Walk , without the production of any new Entities really distinct from the substance of his Body . So that the Generations , Corruptions and Alterations of Inanimate Bodies are not terminated in the Production or Destruction of any Substantial Forms , or real Entities distinct from the Substance , but only in different Modifications of it . But secondly , as Bodies are considered Relatively to us , that so besides their different Modifications and Mechanical Alterations , there are also different Phancies , Seemings and Apparitions begotten in us from them ; which unwary and unskilful Philosophers mistake for Absolute Forms and Qualities in Bodies themselves . And thus they concluded , that all the Phaenomena of Inanimate Bodies , and their various Transformations , might be clearly resolved into these two things , Partly something that is Real and Absolute in Bodies themselves , which is nothing but their different Mechanism , or Disposition of Parts in respect of Figure , Site and Motion ; and Partly something that is Phantastical in the Sentient . That the Atomical Physiology did emerge after this manner , from that Principle of Reason , that Nothing comes from Nothing , nor goes to Nothing , might be further convinced from the testimony of Aristotle , writing thus concerning it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The ancient Physiologers concluded , that because Contraries were made out of one another , that therefore they were before ( one way or other ) Inexistent , Arguing in this manner . That if whatsoever be made , must needs be made out of Something or out of Nothing , and this latter ( that any thing should be made out of Nothing ) is Impossible , according to the general Consent of all the ancient Physiologers ; then it follows of Necessity , that all Corporeal things are Made or Generated , out of things that were really before and Inexistent ; though by reason of the smallness of their Bulks they were Insensible to us . Where Aristotle plainly intimates that all the ancient Philosophers , whosoever insisted upon this Principle , that Nothing comes from Nothing , nor goes to Nothing , were one way or other Atomical , and did resolve all Corporeal things into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain Moleculae or Corpuscula which by Reason of their smallness were insensible to us , that is , into Atoms . But yet there was a difference between these Atomists , forasmuch as Anaxagoras was such an Atomist , as did notwithstanding hold Forms and Qualities , really distinct from the Mechanical Modifications of Bodies . For he not being able ( as it seems ) well to understand that other Atomical Physiology of the Ancients , that , exploding Qualities , salved all Corporeal Phaenomena by Mechanism and Phancy ; and yet acknowledging , that that Principle of theirs which they went upon , must needs be true , That Nothing could of it self come from Nothing nor go to Nothing ; framed a new kind of Atomology of his own , in supposing the whole Corporeal World or Mass of Matter , to consist of Similar Atoms , that is , such as were originally endued with all those different Forms and Qualities that are vulgarly conceived to be in Bodies , some Bony , some Fleshy , some Firie , some Watery , some White , some Black , some Bitter , some Sweet , and the like , so that all Bodies whatsoever had some of all sorts of these Atoms ( which are in a manner Infinite ) specifically differing from one another in them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That all things were in every thing mingled together , because they saw that every thing was made of every thing ; but that things seemed to differ from one another and were denominated to be this or that , from those Atoms which are most predominant in the Mixture , by reason of their Multiplicity : Whence he concluded that all the Generations , Corruptions and Alterations of Bodies were made by nothing but the Concretions , and Secretions of Inexistent and Preexistent Atoms of different Forms and Qualities , without the Production of any new Form and Qualitie out of Nothing , or the Reduction of any into Nothing . This very account Aristotle gives of the Anaxagorean Hypothesis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras seemeth therefore to make Infinite Atoms endued with several Forms and Qualities to be the Elements of Bodies , because he supposed that Common opinion of Physiologers to be true , that Nothing is Made of Nothing . But all the other ancient Physiologers that were before Anaxagoras , and likewise those after him , who insisting upon the same Principle of Nothing coming from Nothing did not Anaxagorize , as Empedocles , Democritus and Protagoras , must needs make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dissimilar Moleculae , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Atoms unformed and unqualified , otherwise than by Magnitude , Figure and Motion , to be the Principles of Bodies , and cashiering Forms and Qualities ( as real Entities distinct from the Matter ) resolve all Corporeal Phaenomena into Mechanism and Phancie . Because , if no Real Entity can come from Nothing , nor go to Nothing , then one of these two things is absolutely Necessary , that either these Corporeal Forms and Qualities , being real Entities distinct from the Matter , should exist before Generations and after Corruptions , in certain insensible Atoms originally such , according to the Anaxagorean Doctrine ; Or else that they should not be Real Entities distinct from the Matter , but only the different Modifications and Mechanisms of it , together with different Phancies . And thus we have made it evident that the genuine Atomical Physiology did spring originally from this Principle of Reason , that no Real Entitie does of it self come from Nothing nor go to Nothing . XXIX . Now we shall in the next place show how this very same Principle of Reason which induced the Ancients to reject Substantial Forms and Qualities of Bodies , and to Physiologize Atomically , led them also unavoidably to assert Incorporeal Substances , and that the Souls of Men and Animals were such , neither Generated nor Corrupted . They had argued against Substantial Forms and Qualities as we have shewed , in this manner , that since the Forms and Qualities of Bodies are supposed by all to be Generated and Corrupted , made anew out of Nothing and destroyed to Nothing , that therefore they could not be Real Entities distinct from the Substance of Matter , but only different Modifications of it in respect of Figure , Site and Motion , causing different Sensations in us ; and were all to be resolved into Mechanism and Fancie . For as for that Conceit of Anaxagoras , of Prae and Post-existent Atoms , endued with all those several Forms and Qualities of Bodies Ingenerably and Incorruptibly ; it was nothing but an Adulteration of the genuine Atomical Philosophy , and a mere Dream of his , in which very few follow'd him . And now they argue contrariwise for the Souls of Men and Animals , in this manner ; Because they are plainly Real Entities distinct from the Substance of Matter and its Modification , and Men and Brutes are not mere Machins , neither can Life and Cogitation , Sense and Consciousness , Reason and Understanding , Appetite and Will , ever result from Magnitudes , Figures , Sites and Motions , that therefore they are not Corporeally Generated and Corrupted , as the Forms and Qualities of Bodies are . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is impossible for a real Entity to be made or Generated from Nothing preexisting . Now there is Nothing of Soul and Mind , Reason and Understanding , nor indeed of Cogitation and Life , contained in the Modifications and Mechanism of Bodies ; and therefore to make Soul and Mind to rise out of Body whensoever a man is generated , would be plainly to make a real Entity to come out of Nothing , which is impossible . I say , because the Forms and Qualities of Bodies are Generated and Corrupted , Made and Unmade , in the ordinary course of Nature , therefore they concluded , that they were not real Entities distinct from the Substance of Body and its various Modifications : but because Soul and Mind is plainly a real Entity distinct from the Substance of Body , its Modification and Mechanism ; that therefore it was not a thing Generated and Corrupted , Made and Unmade , but such as had a Being of its own , a Substantial Thing by it self . Real Entities and Substances are not Generated and Corrupted , but only Modifications . Wherefore these Ancients apprehended that there was a great difference betwixt the Souls of Men and Animals , and the Forms and Qualities of other inanimate Bodies , and consequently betwixt their several Productions . Forasmuch as in the Generation of Inanimate Bodies there is no new real Entity acquired distinct from the Substance of the thing it self , but only a peculiar Modification of it . The Form of Stone , or of Timber , of Blood , Flesh and Bone , and such other Natural Bodies Generated , is no more a distinct Substance or Entity from the Matter , than the Form of an House , Stool or Table is : There is no more new Entity acquired in the Generation of Natural Bodies , than there is in the Production of Artificial ones . When Water is turn'd into Vapour , Candle into Flame , Flame into Smoak , Grass into Milk Blood and Bones , there is no more miraculous Production of Something out of Nothing , than when Wool is made into cloth , or Flax into Linnen , when a rude and Unpolish'd Stone is hewen into a beautiful Statue , when Brick , Timber and Mortar , that lay together before disorderly , is brought into the Form of a stately Palace ; there being Nothing neither in one nor other of these but only a different Disposition and Modification of preexistent Matter . Which Matter of the Universe is alwaies Substantially the same , and neither more nor less , but only Proteanly transformed into different Shapes . Thus we see that the Generation of all Inanimate Bodies is nothing but the change of Accidents and Modifications , the Substance being really the same both before and after . But in the Generations of Men and Animals , besides the new disposition of the Parts of Matter and its Organization , there is also the Acquisition and Conjunction of another Real Entity or Substance distinct from the Matter , which could not be Generated out of it , but must needs come into it some other way . Though there be no Substantial difference between a Stately House or Palace standing , and all the Materials of the same ruinated and demolished , but only a difference of Accidents and Modifications ; yet between a living Man and a dead Carcase , there is besides the Accidental Modification of the Body , another Substantial difference , there being a Substantial Soul and Incorporeal Inhabitant , dwelling in the one and acting of it , which the other is now deserted of . And it is very observable that Anaxagoras himself , who made Bony and Fleshy Atoms , Hot and Cold , Red and Green , and the like , which he supposed to exist before Generations and after Corruptions , alwaies immutably the same , ( that so Nothing might come from Nothing and go to Nothing ) yet he did not make any Animalish Atoms Sensitive and Rational . The Reason whereof could not be because he did not think Sense and Understanding to be as Real Entities as Hot and Cold , Red and Green ; but because they could not be supposed to be Corporeal Forms and Qualities , but must needs belong to another Substance that was Incorporeal . And therefore Anaxagoras could not but acknowledge , that all Souls and Lives did Prae and Post-exist by themselves , as well as those Corporeal Forms and Qualities , in his Similar Atoms . XXX . And now it is already manifest , that from the same Principle of Reason before mentioned , That Nothing of it self can come from Nothing nor go to Nothing , the Ancient Philosophers were induced likewise to assert the Soul's Immortality , together with its Incorporeity or Distinctness from the Body . No substantial Entity ever vanisheth of it self into Nothing ; for if it did , then in length of time all might come to be Nothing . But the Soul is a Substantial Entity , Really distinct from the body , and not the mere Modification of it ; and therefore when a Man dies , his Soul must still remain and continue to have a Being somewhere else in the Universe . All the Changes that are in Nature , are either Accidental Transformations and different Modifications of the same Substance , or else they are Conjunctions and Separations , or Anagrammatical Transpositions of things in the Universe ; the Substance of the whole remaining alwaies entirely the same . The Generation and Corruption of Inanimate Bodies , is but like the making of a House , Stool or Table , and the Unmaking or Marring of them again , either different Modifications of one and the same Substance , or else divers Mixtures and Separations , Concretions and Secretions . And the Generation and Corruption of Animals is likewise nothing but — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Conjunction of Souls together with such Particular Bodies , and the Separation of them again from one another , and so as it were the Anagrammatical Transposition of them in the Universe . That Soul and Life that is now fled and gone , from a lifeless Carcase , is only a loss to that particular Body or Compages of Matter , which by means thereof is now disanimated ; but it is no loss to the whole , it being but Transposed in the Universe , and lodged somewhere else . XXXI . It is also further evident that this same Principle which thus led the Ancients to hold the Souls Immortality , or its Future Permanency after Death , must needs determine them likewise to maintain its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Preexistence , and consequently its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Transmigration . For that which did preexist before the Generation of any Animal , and was then somewhere else , must needs Transmigrate into the Body of that Animal where now it is . But as for that other Transmigration of Human Souls into the Bodies of Brutes , though it cannot be denied but that many of these Ancients admitted it also , yet Timaeus Locrus , and divers others of the Pythagoreans , rejected it , any otherwise than as it might be taken for an Allegorical Description of that Beastly Transformation , that is made of Mens Souls by Vice. Aristotle tells us again , agreeably to what was declared before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Ancient Philosophers were afraid of Nothing more , than this one thing , that any thing should be made out of Nothing Preexistent : And therefore they must needs conclude , that the Souls of all Animals Preexisted before their Generations . And indeed it is a thing very well known that according to the Sence of Philosophers , these two things were alwaies included together , in that one opinion of the Soul's Immortality , namely its Preexistence as well as its Postexistence . Neither was there ever any of the Ancients before Christianity , that held the Souls future Permanency after Death , who did not likewise assert its Preexistence ; they clearly perceiving , that if it were once granted , that the Soul was Generated , it could never be proved but that it might be also Corrupted . And therefore the Assertors of the Souls Immortality , commonly begun here ; first , to prove its Pre-existence , proceeding thence afterward to establish its Permanency after Death . This is the Method used in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our Soul was somewhere , before it came to exist in this present Humane Form , and from thence it appears to be Immortal , and such as will subsist after Death . And the chief demonstration of the Soul's Preexistence to the Ancients before Plato was this , because it is an Entity Really distinct from Body or Matter and the Modifications of it ; and no real Substantial Entity can either spring of it self out of Nothing , or be made out of any other Substance distinct from it , because Nothing can be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from nothing either inexisting or preexisting ; all Natural Generations being but the various Dispositions and Modifications of what was before existent in the Universe . But there was Nothing of Soul and Mind , Inexisting and Preexisting in Body before , there being Nothing of Life and Cogitation in Magnitude , Figure , Site , and Motion . Wherefore this must needs be , not a thing Made or Generated , as Corporeal Forms and Qualities are , but such as hath a Being in Nature Ingenerably and Incorruptibly . The Mechanism of Humane Body was a thing Made and Generated , it being only a different Modification of what was before existent , and having no new Entity in it distinct from the Substance : And the Totum or Compositum of a Man or Animal may be said to be Generated and Corrupted , in regard of the Union and Disunion , Conjunction and Separation of those two parts , the Soul and Body . But the Soul it self , according to these Principles , is neither a thing Generable nor Corruptible , but was as well before the Generation , and will be after the Deaths and Corruptions of men , as the Substance of their Body , which is supposed by all to have been from the first Creation , and no Part of it to be annihilated or lost after Death , but only scatter'd and dispersed in the Universe . Thus the Ancient Atomists concluded , That Souls and Lives being Substantial Entities by themselves , were all of them as old as any other Substance in the Universe , and as the whole Mass of Matter , and every smallest Atom of it is . That is , they who maintained the Eternity of the World , did consequently assert also Aeternitatem Animorum ( as Cicero calls it ) the Eternity of Souls and Minds . But they who conceived the World to have had a Temporary Beginning or Creation , held the Coevity of all Souls with it , and would by no means be induced to think that every Atom of Senseless Matter and Particle of Dust , had such a Privilege and Preeminency over the Souls of Men and Animals , as to be Seniour to them . Synesius though a Christian , yet having been educated in this Philosophy , could not be induced by the hopes of a Bishoprick , to stifle or dissemble this Sentiment of his Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I shall never be perswaded to think my Soul to be younger than my Body . But such , it seems , was the temper of those times , that he was not only dispensed withal as to this , but also as to another Heterodoxy of his , concerning the Resurrection . XXXII . It is already plain also , that this Doctrine of the Ancient Atomists concerning the Immateriality and Immortality , the Prae and Post-existence of Souls , was not confined by them to Humane Souls only , but extended universally to all Souls and Lives whatsoever . It being a thing that was hardly ever called into doubt or question by any , before Cartesius , whether the Souls of Brutes had any Sense , Cogitation or Consciousness in them or no. Now all Life , Sense and Cogitation was undoubtedly concluded by them , to be an Entity Really distinct from the Substance of Body , and not the mere Modification , Motion or Mechanism of it ; Life and Mechanism being two distinct Idea's of the Mind , which cannot be confounded together . Wherefore they resolved that all Lives and Souls whatsoever , which now are in the World , ever were from the first Beginning of it , and ever will be , that there will be no new ones produced which are not already , and have not alwaies been , nor any of those which now are destroyed , any more than the Substance of any Matter will be Created or Annihilated . So that the whole System of the Created Universe , Consisting of Body , and particular Incorporeal Substances or Souls , in the successive Generations and Corruptions or Deaths , of Men and other Animals , was according to them , Really nothing else , but one and the same Thing perpetually Anagrammatized , or but like many different Syllables and Words variously and successively composed out of the same preexistent Elements or Letters . XXXIII . We have now declared how the same Principle of Reason which made the Ancient Physiologers to become Atomists , must needs induce them also to be Incorporealists ; how the same thing which perswaded them that Corporeal Forms were no Real Entities distinct from the Substance of the Body , but only the different Modifications and Mechanisms of it , convinced them likewise , that all Cogitative Beings , all Souls and Lives whatsoever , were Ingenerable and Incorruptible , and as well Preexistent before the Generations of Particular Animals , as Postexistent after their Deaths and Corruptions . Nothing now remains but only to show more particularly , that it was de facto thus , that the same persons did from this Principle ( that Nothing can come from Nothing and go to Nothing ) both Atomize in their Physiology , taking away all Substantial Forms and Qualities , and also Theologize or Incorporealize , asserting Souls to be a Substance really distinct from Matter and Immortal , as also to preexist ; and this we shall do from Empedocles , and first from that Passage of his cited before in part . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( al. lect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which I find Latin'd thus , Ast aliud dico ; nihil est Mortalibus Ortus , Est nihil Interitus , qui rebus morte paratur ; Mistio sed solum est , & Conciliatio rerum Mistilium ; haec dici solita est Mortalibus Ortus . The full Sence whereof is plainly this , That there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Production of any thing which was not before ; no new Substance Made , which did not really Preexist ; and therefore that in the Generations and Corruptions of Inanimate Bodies , there is no Form or Quality really distinct from the Substance produced and destroyed , but only a various Composition and Modification of Matter : But in the Generations and Corruptions of Men and Animals , where the Souls are Substances really distinct from the Matter , that there , there is Nothing but the Conjunction and Separation of Souls and particular Bodies , existing both before and after , not the Production of any new Soul into Being which was not before , nor the absolute Death and Destruction of any into Nothing . Which is further expressed in these following Verses . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; That they are Infants in Vnderstanding , and short-sighted , who think any thing to be Made , which was Nothing before , or any thing to Die , so as to be Destroyed to Nothing . Upon which Plutarch glosses after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles does not here destroy Generation , but only such as is out of Nothing ; nor Corruption , but such as is into Nothing . Which , as we have already intimated , is to be understood differently in respect to Inanimate and Animate things ; for in things Inanimate there is Nothing Produced or Destroyed , because the Forms and Qualities of them are no Entities really distinct from the Substance , but only diverse Mixtures and Modifications . But in Animate things , where the Souls are real Entities really distinct from the Substance of the Body , there is Nothing Produced nor Destroyed neither , because those Souls do both exist before their Generations , and after their Corruptions ; which business , as to Men and Souls , is again more fully expressed thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Good and Ill did First us Here attend , And not from Time Before , the Soul Descend ; That here alone we live , and when Hence we depart , we forthwith then , Turn to our old Non-entity again ; Certes ought not to be believ'd by Wise and Learned Men. Wherefore , according to Empedocles , this is to be accounted one of the Vulgar Errors , That Men then only have a being and are capable of Good and Evil , when they live here that which is called Life ; But that both before they are Born , and after they are Dead , they are perfectly Nothing . And besides Empedocles , the same is represented by the Greek Tragedian also , as the Sence of the ancient Philosophers . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That Nothing Dies or utterly perisheth ; but things being variously Concreted and Secreted , Transposed and Modified , change their Form and Shape only , and are put into a New Dress . Agreeably whereunto , Plato also tells us , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an ancient Tradition or Doctrine before his Time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as well the Living were made out of the Dead , as the Dead out of the Living , and that this was the constant Circle of Nature . Moreover the same Philosopher acquaints us , that some of those Ancients were not without suspicion , that what is now called Death , was to Men more properly a Nativity or Birth into Life , and what is called Generation into Life , was comparatively rather to be accounted a sinking into Death ; the Former being the Soul's Ascent out of these Gross Terrestrial Bodies , to a Body more Thin and Subtil , and the Latter its Descent from a purer Body to that which is more Crass and Terrestrial . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Who knows whether that which is called Living be not indeed rather Dying , and that which is called Dying , Living ? Moreover , that this was the Doctrine of Pythagoras himself , that no Real Entity perishes in Corruptions , nor is produced in Generations , but only new Modifications and Transpositions made ; is fully expressed by the Latin Poet , both as to Inanimate , and to Animate Things . Of the first thus : Nec perit in tanto quicquam ( mihi credite ) mundo , Sed variat , faciemque novat : Nascique vocatur Incipere esse aliud , quàm quod fuit antè Morique Desinere illud idem . Cum sint Huc forsitan Illa , Haec Translata Illuc : Summâ tamen omnia constant . Of the Second , that the Souls of Animals are Immortal , did preexist and do transmigrate , from the same Ground , after this manner ; Omnia mutantur ; Nihil interit : Errat & illinc , Huc venit , hinc illuc , & quoslibet occupat artus , Spiritus , éque Feris Humana in Corpora transit , Inque Feras Noster , nec tempore deperit ullo . Vtque novis facilis signatur Cera figuris , Nec manet ut fuerat , nec formas servat easdem , Sed tamen ipsa eadem est : Animam sic semper eandem Esse , sed in varias doceo migrare Figuras . Wherefore though it be a thing which hath not been commonly taken Notice of , of late , yet we conceive it to be unquestionably true , that all those ancient Philosophers , who insisted so much upon this Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That no Real Entity is either Generated or Corrupted , did therein at once drive at these two things : First , the establishing of the Immortality of all Souls , their Prae and Post-existence , forasmuch as being Entities Really distinct from the Body , they could neither be Generated nor Corrupted ; and Secondly , the making of Corporeal Forms and Qualities to be no Real Entities distinct from the Body and the Mechanism thereof , because they are things Generated and Corrupted , and have no Prae and Post-existence . Anaxagoras in this Latter , being the only Dissenter ; who supposing those Forms and Qualities to be real Entities likewise , distinct from the Substance of Body , therefore attributed Perpetuity of Being to them also , Prae and Post-existence , in Similar Atoms , as well as to the Souls of Animals . And now we have made it sufficiently evident that the Doctrine of the Incorporeity and Immortality of Souls , we might add also , of their Preexistence and Transmigration , had the same Original and stood upon the same Basis with the Atomical Pysiology ; and therefore it ought not at all to be wondered at ( what we affirmed before ) that the same Philosophers and Pythagoreans asserted both those Doctrines , and that the Ancient Atomists were both Theists and Incorporealists . XXXIV . But now to declare our Sence freely concerning this Philosophy of the Ancients , which seems to be so prodigiously paradoxical , in respect of that Pre-existence and Transmigration of Souls : We conceive indeed that this Ratiocination of theirs from that Principle , That Nothing Naturally , or of it self , comes from Nothing , nor goes to Nothing , was not only firmly conclusive against Substantial Forms and Qualities of Bodies , really distinct from their Substance , but also for Substantial Incorporeal Souls , and their Ingenerability out of the Matter ; and particularly for the future Immortality or Post-existence of all Humane Souls . For since it is plain , that they are not a mere Modification of Body or Matter , but an Entity and Substance really distinct from it , we have no more reason to think , that they can ever of themselves vanish into Nothing , than that the substance of the Corporeal World or any part thereof , can do so . For that in the Consumption of Bodies by Fire , or Age , or the like , there is the destruction of any real Substance into Nothing , is now generally exploded as an Idiotical conceit , and certainly it cannot be a jot less Idiotical to suppose that the Rational Soul in Death is utterly extinguished . Moreover we add also , that this Ratiocination of the Ancients would be altogether as firm and irrefragable likewise , for the Pre-existence and Transmigration of Souls , as it is for their Post-existence and future Immortality ; did we not ( as indeed we do ) suppose Souls to be Created by God immediately , and infused in Generations . For they being unquestionably , a distinct Substance from the Body , and no Substance according to the ordinary Course of Nature , coming out of Nothing , they must of Necessity either Preexist in the Universe before Generations , and Transmigrate into their respective Bodies , or else come from God immediatly , who is the Fountain of all , and who at first created all that Substance that now is in the World besides himself . Now the latter of these was a thing which those Ancient Philosophers would by no means admit of ; they judging it altogether incongruous , to bring God upon the Stage perpetually , and make him immediatly interpose every where , in the Generations of Men and all other Animals , by the Miraculous production of Souls out of Nothing . Notwithstanding which , if we well consider it , we shall find that there may be very good reason on the other side , for the successive Divine Creation of Souls ; namely , that God did not do all at first , that ever he could or would do , and put forth all his Creative Vigour at once in a moment , ever afterwards remaining a Spectator only of the consequent Results , and permitting Nature to do all alone , without the least Interposition of his at any time , just as if there were no God at all in the World. For this may be , and indeed often hath been , the effect of such an Hypothesis as this , to make men think , that there is no other God in the World but Blind and Dark Nature . God might also for other good and wise Ends , unknown to us , reserve to himself the continual exercise of this his Creative power , in the successive Production of new Souls . And yet these Souls nevertheless , after they are once brought forth into being , will notwithstanding their Juniority , continue as firmly in the same , without vanishing of themselves into Nothing , as the Substance of Senseless Matter that was Created many thousand years before , will do . And thus our Vulgar Hypothesis , of the new Creation of Souls , as it is Rational in it self , so it doth sufficiently salve their Incorporeity , their future Immortality or Post-eternity , without introducing those offensive Absurdities of their Preexistence and Transmigration . XXXV . But if there be any such , who rather than they would allow a future Immortality or Post-existence to all Souls , and therefore to those of Brutes , which consequently must have their Successive Transmigrations , would conclude the Souls of all Brutes , as likewise the Sensitive Soul in Man , to be Corporeal , and only allow the Rational Soul to be distinct from Matter : To these we have only thus much to say ; That they who will attribute Life , Sense , Cogitation , Consciousness and Self-enjoyment , not without some footsteps of Reason many times , to Blood and Brains , or mere Organized Bodies in Brutes , will never be able clearly to defend the Incorporeity and Immortality of Humane Souls , as most probably they do not intend any such thing . For either all Conscious and Cogitative Beings are Incorporeal , or else nothing can be proved to be Incorporeal . From whence it would follow also , that there is no Deity distinct from the Corporeal World. But though there seem to be no very great reason , why it should be thought absurd , to grant Perpetuity of Duration to the Souls of Brutes , any more than to every Atom of Matter , or Particle of Dust that is in the whole World ; yet we shall endeavour to suggest something towards the easing the minds of those , who are so much burthened with this difficulty ; viz. That they may , if they please , suppose the Souls of Brutes , being but so many particular Eradiations or Effluxes from that Source of Life above , whensoever and wheresoever there is any fitly prepared Matter capable to receive them , and to be Actuated by them ; to have a sense and frution of themselves in it , so long as it continues such , but as soon as ever those Organized Bodies of theirs , by reason of their Indisposition , become uncapable of being further acted upon by them , then to be resumed again and retracted back to their Original Head and Fountain . Since it cannot be doubted , but what Creates any thing out of Nothing , or sends it forth from it self , by free and voluntary Emanation , may be able either to Retract the same back again to its original Source , or else to Annihilate it at pleasure . And I find that there have not wanted some among the Gentile Philosophers themselves , who have entertained this Opinion , whereof Porphyry is one : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Every irrational Power is resolved into the Life of the Whole . XXXVI . Neither will this at all weaken the future Immortality or Post-eternity of Humane Souls . For if we be indeed Theists , and do in very good Earnest believe a Deity , according to the true Notion of it , we must then needs acknowledge , that all created Being whatsoever , owes the Continuation and Perpetuity of its Existence , not to any Necessity of Nature without God , and Independently upon him , but to the Divine Will only . And therefore though we had n●ver so much Rational and Philosophical assurance , that our Souls are Immaterial Substances , distinct from the Body , yet we could not for all that , have any absolute certainty of their Post-eternity , any otherwise than as it may be derived to us , from the Immutability and Perfection of the Divine Nature and Will , which does alwaies that which is Best . For the Essential Goodness and Wisdom of the Deity is the only Stability of all things . And for ought we Mortals know , there may be good Reason , why that Grace or Favour of future Immortality and Post-eternity , that is indulged to Humane Souls , endued with Reason , Morality , and Liberty of Will , ( by means whereof they are capable of Commendation and Blame , Reward and Punishment ) that so they may be Objects for Divine Justice to display it self upon after this Life , in different Retributions ; may notwithstanding be denied to those lower Lives and more contemptible Souls of Brutes , alike devoid both of Morality and Liberty . XXXVII . But if any for all this will still obstinately contend for that ancient Pythagorick and Empedoclean Hypothesis , That all Lives and Souls whatsoever are as old as the first Creation , and will continue to Eternity , or as long as the World doth , as a thing more Reasonable and Probable than our Continual Creation of new Souls , by means whereof they become Juniors both to the matter of the World and of their own Bodies , and whereby also ( as they pretend ) the Divine creative Power is made too Cheap and Prostituted a thing , as being Famulative alwaies to Brutish , and many times to unlawful Lusts and undue Conjunctions ; but especially than the Continual Decreation and Annihilation of the Souls of Brutes ; we shall not be very unwilling to acknowledge thus much to them , That indeed of the two , this Opinion is more Reasonable and Tolerable than that other Extravagancy of those , who will either make all Souls to be Generated and consequently to be Corporeal , or at least the Sensitive Soul both in Men and Brutes . For besides the Monstrosity of this latter opinion , in making two distinct Souls and Perceptive Substances in every Man , which is a thing sufficiently confuted by Internal Sense , it leaves us also in an absolute Impossibility , of proving the Immortality of the Rational Soul , the Incorporeity of any Substance , and by consequence the Existence of any Deity distinct from the Corporeal World. And as for that Pretence of theirs , that Senseless Matter may as well become Sensitive , and as it were kindled into Life and Cogitation , as a Body that was devoid of Light and Heat , may be Kindled into Fire and Flame ; this seems to argue too much Ignorance of the Doctrine of Bodies , in men otherwise Learned and Ingenious . The best Naturalists having already concluded , That Fire and Flame is nothing but such a Motion of the Insensible Parts of a Body , as whereby they are violently agitated , and many times dissipated and scattered from each other , begetting in the mean time , t●●se Phancies of Light and Heat in Animals . Now there is no difficulty at all in conceiving that the Insensible Particles of a Body , which were before quiescent , may be put into Motion ; this being nothing but a New Modification of them , and no Entity re●lly distinct from the Substance of Body ; as Life , Sense and Cogitation are . There is nothing in Fire and Flame , or a Kindled Body , different from other Bodies , but only the Motion or Mechanism , and Phancie of it . And therefore it is but a crude conceit , which the Atheists and Corporealists of former times have been always so fond of , That Souls are nothing but Firie or Flammeous Bodies . For though Heat in the Bodies of Animals be a Necessary Instrument for Soul and Life to act by in them , yet it is a thing really distinct from Life ; and a Red hot Iron hath not therefore any nearer approximation to Life than it had before , nor the Flame of a Candle than the extinguisht Snuff or Tallow of it ; the difference between them being only in the Agitation of the Insensible Parts . We might also add , that according to this Hypothesis , the Souls of Animals could not be Numerically the same throughout the whole space of their Lives : Since that Fire that needs a Pabulum to prey upon , doth not continue alwaies one and the same Numerical Substance . The Soul of a new born Animal could be no more the same , with the Soul of that Animal several years after , than the Flame of a new lighted Candle is the same with that Flame that twinkles last in the Socket . Which indeed are no more the same than a River or Stream is the same , at several distances of time . Which Reason may be also extended further to prove the Soul to be no Body at all , since the Bodies of all Animals are in a perpetual Flux . XXXVIII . We have now sufficiently performed our first Task which was to show from the Origin of the Atomical Physiology , that the Doctrine of Incorporeal Substance must needs spring up together with it . We shall in the next place make it manifest , that the Inward Constitution of this Philosophy is also such , that whosoever really entertains it , and rightly understands it , must of necessity admit Incorporeal Substance likewise . First therefore , the Atomical Hypothesis , allowing nothing to Body , but what is either included in the Idaea of a thing Impenetrably extended , or can clearly be conceived to be a Mode of it , as more or less Magnitude with Divisibility , Figure , Site , Motion and Rest , together with the Results of their several Combinations ; cannot possibly make Life and Cogitation to be Qualities of Body , since they are neither contained in those things before mentioned , nor can result from any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Conjugations of them . Wherefore it must needs be granted , that Life and Cogitation are the Attributes of another Substance distinct from Body , or Incorporeal . Again , since according to the Tenour of this Physiology , Body hath no other Action belonging to it but that of Local Motion , which Local Motion as such , is Essentially Heterokinesie , that which never springs originally from the thing it self moving , but alwaies from the Action of some other Agent upon it : That is , since no Body could ever move it self ; it follows undeniably , that there must be something else in the World besides Body , or else there could never have been any Motion in it . Of which we shall speak more afterwards . Moreover , according to this Philosophy , the Corporeal Phaenomena themselves cannot be salved by Mechanism alone without Phancie . Now Phancie is no Mode of Body , and therefore must needs be a Mode of some other kind of Being in our selves , that is Cogitative and Incorporeal . Furthermore it is evident , from the Principles of this Philosophy , that Sense it self is not a mere Corporeal Passion from Bodies without , in that it supposeth that there is nothing really in Bodies like to those Phantastick Idaea's that we have of Sensible things , as of Hot and Cold , Red and Green , Bitter and Sweet , and the like , which therefore must needs owe their Being to some Activity of the Soul it self , and this is all one as to make it Incorporeal . Lastly , from this Philosophy , it is also manifest , that Sense is not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Truth concerning Bodies themselves , it confidently pronouncing that those supposed Qualities of Bodies , represented such by Sense , are merely Phantastical things ; from whence it plainly follows , that there is something in us superiour to Sense , which judges of it , detects its Phantastry , and condemns its Imposture , and determines what really is and is not , in Bodies without us , which must needs be a higher Self-active Vigour of the Mind , that will plainly speak it to be Incorporeal . XXXIX . And now this Atomical Physiology of the Ancients seems to have two Advantages or Preeminences belonging to it , the first whereof is this ; That it renders the Corporeal World Intelligible to us ; since Mechanism is a thing that we can clearly understand , and we cannot clearly and distinctly conceive any thing in Bodies else . To say that this or that is done by a Form or Quality , is nothing else but to say that it is done we know not how , or , which is yet more absurd , to make our very Ignorance of the Cause , disguised under those Terms of Forms and Qualities , to be it self the Cause of the Effect . Moreover , Hot and Cold , Red and Green , Bitter and Sweet , &c. formally considered , may be clearly conceived by us as different Phancies and Vital Passions in us , occasioned by different Motions made from the objects without , upon our Nerves ; but they can never be clearly understood as absolute Qualities in the Bodies themselves , really distinct from their Mechanical Dispositions ; nor is there indeed any more reason why they should be thought such , than that , when a Man is pricked with a Pin , or wounded with a Sword , the Pain which he feels should be thought to be an Absolute Qualitie in the Pin or Sword. So long as our Sensible Idaea's are taken either for Substantial Forms or Qualities in Bodies without us , really distinct from the Substance of the Matter , so long are they perfectly unintelligible by us . For which Cause Timaeus Locrus Philosophizing ( as it seemeth ) after this manner , did consentaneously thereunto determine , That Corporeal things could not be apprehended by us , otherwise than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Sense and a kind of Spurious or Bastardly Reason ; that is , that we could have no clear Conceptions of them in our Understanding . And for the same reason Plato him-himself distinguisheth betwixt such things as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Comprehensible by the Vnderstanding with Reason , and those which are only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which can only be apprehended by Opinion , together with a certain Irrational Sence , meaning plainly , by the Latter , Corporeal and Sensible things . And accordingly the Platonists frequently take occasion from hence , to enlarge themselves much in the disparagement of Corporeal things , as being , by Reason of that smallness of Entity that is in them , below the Understanding , and not having so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence as Generation , which indeed is Fine Phancie . Wherefore we must either , with these Philosophers , make Sensible things to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Incomprehensible and Inconceivable by our Humane Understandings , ( though they be able in the mean time clearly to conceive many things of a higher Nature ) or else we must entertain some kind of favourable Opinion concerning that which is the Ancientest of all Physiologies , the Atomical or Mechanical , which alone renders Sensible things Intelligible . XL. The Second Advantage , which this Atomical Physiology seems to have , is this , That it prepares an easie and clear way for the Demonstration of Incorporeal Substances , by setling a Distinct Notion of Body . He that will undertake to prove that there is something else in the World besides Body , must first determine what Body is , for otherwise he will go about to prove that there is something besides He-knows-not-what . But now if all Body be made to consist of two Substantial Principles , whereof one is Matter devoid of all Form , ( and therefore of Quantity as well as Qualities ) from whence these Philosophers * themselves conclude that it is Incorporeal ; the other , Form , which being devoid of all Matter , must needs be Incorporeal likewise . And thus Stobaeus sets down the joint Doctrine both of Plato and Aristotle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That in the same manner , as Form alone separated from Matter is Incorporeal , so neither is Matter alone , the Form being separated from it , Body . But there is need of the joint concurrence of both these , Matter and Form together , to make up the Substance of Body ; Moreover , if to Forms Qualities be likewise superadded , of which it is consentaneously also resolved by the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Qualities are Incorporeal , as if they were so many Spirits possessing Bodies ; I say , in this way of Philosophizing , the Notions of Body and Spirit , Corporeal and Incorporeal , are so confounded , that it is Impossible to prove any thing at all concerning them . Body it self being made Incorporeal ( and therefore every thing Incorporeal ) for whatsoever is wholly compounded and made up of Incorporeals , must needs be it self also Incorporeal . Furthermore , according to this Doctrine of Matter , Forms and Qualities in Body ; Life and Vnderstanding may be supposed to be certain Forms or Qualities of Body . And then the Souls of men may be nothing else but Blood or Brains , endued with the Qualities of Sense , and Understanding ; or else some other more Subtle , Sensitive and Rational Matter , in us . And the like may be said of God himself also ; That he is nothing but a certain Rational , or Intellectual , Subtle and Firie Body , pervading the whole Universe ; or else that he is the Form of the whole Corporeal World , together with the Matter making up but one Substance . Which Conceits have been formerly entertained by the best of those Ancients , who were captivated under that dark Infirmity of mind , to think that there could be no other Substance besides Body . But the ancient Atomical Philosophy , setling a distinct Notion of Body , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thing Impenetrably extended , which hath nothing belonging to it , but Magnitude , Figure , Site , Rest , and Motion , without any Self-moving Power ; takes away all Confusion ; shews clearly how far Body can go , where Incorporeal Substance begins ; as also that there must of necessity be such a Thing in the World. Again , this discovering not only that the Doctrine of Qualities had its Original from mens mistaking their own Phancies , for Absolute Realities in Bodies themselves ; but also that the Doctrine of Matter and Form Sprung from another Fallacy or Deception of the Mind , in taking Logical Notions , and our Modes of Conceiving , for Modes of Being , and Real Entities in things without us ; It shewing likewise , that because there is nothing else clearly intelligible in Body , besides Magnitude , Figure , Site , and Motion , and their various Conjugations , there can be no such Entities of Forms and Qualities really distinct from the Substance of Body ; makes it evident , that Life , Cogitation and Vnderstanding can be no Corporeal things , but must needs be the Attributes of another kind of Substance distinct from Body . XLI . We have now clearly proved these two things ; First , that the Physiology of the Ancients , before , not only Aristotle and Plato , but also Democritus and Leucippus , was Atomical or Mechanical . Secondly , that as there is no Inconsistency between the Atomical Physiology and Theology , but indeed a Natural Cognation ; so the Ancient Atomists before Democritus , were neither Atheists nor Corporealists , but held the Incorporeity and Immortality of Souls , together with a Deity distinct from the Corporeal World. Wherefore the First and most Ancient Atomists did not make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they never endeavoured to make up an Entire Philosophy out of Atomology ; but the Doctrine of Atoms was to them onely one Part or Member of the whole Philosophick System , they joining thereunto the Doctrine of Incorporeal Substance , and Theology , to make it up complete : Accordingly as Aristotle hath declared in his Metaphysicks , that the Ancient Philosophy consisted of these two Parts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Physiology , and Theology or Metaphysicks . Our Ancient Atomists never went about , as the blundering Democritus afterwards did , to build up a World out of mere Passive Bulk , and Sluggish Matter , without any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Active Principles , or Incorporeal Powers ; understanding well , that thus , they could not have so much as Motion , Mechanism , or Generation in it ; the Original of all that Motion that is in Bodies springing from something that is not Body , that is , from Incorporeal Substance . And yet if Local Motion could have been supposed to have risen up , or sprung in upon this Dead Lump and Mass of Matter , no body knows how , and without dependance upon any Incorporeal Being , to have Actuated it Fortuitously ; these Ancient Atomists would still have thought it Impossible for the Corporeal World it self , to be made up , such as now it is , by Fortuitous Mechanism , without the Guidance of any higher Principle . But they would have concluded it , the greatest Impudence or Madness , for men to assert that Animals also consisted of mere Mechanism ; or , that Life and Sense , Reason and Understanding , were really nothing else but Local Motion , and consequently that themselves were but Machins and Automata . Wherefore they joyned both Active and Passive Principles together , the Corporeal and Incorporeal Nature , Mechanism and Life , Atomology and Pneumatology , and from both these united , they made up one entire System of Philosophy , correspondent with , and agreeable to , the true and real World without them . And this System of Philosophy , thus consisting of the Doctrine of Incorporeal Substance ( whereof God is the Head ) together with the Atomical and Mechanical Physiology , seems to have been the only Genuine , Perfect , and Complete . XLII . But it did not long continue thus ; for , after a while , this entire Body of Philosophy came to be Mangled and Dismembred , some taking one Part of it alone , and some another ; some snatching away the Atomical Physiology , without the Pneumatology and Theology ; and others , on the contrary , taking the Theology and Doctrine of Incorporeals , without the Atomical or Mechanical Physiology . The former of these were Democritus , Leucippus , and Protagoras , who took only the dead Carcase or Skeleton of the old Moschical Philosophy , namely the Atomical Physiology ; the latter Plato and Aristotle , who took indeed the better Part , the Soul , Spirit , and Quintessence of it , the Theology and Doctrine of Incorporeals , but Unbodied , and Devested of its most Proper and convenient Vehicle , the Atomical Physiology , whereby it became exposed to sundry Inconveniences . XLIII . We begin with Leucippus and Democritus ; Who being Atheistically inclined , quickly perceived , that they could not in the ordinary way of Physiologizing , sufficiently secure themselves against a Deity , nor effectually urge Atheism upon others ; forasmuch as Heraclitus and other Philosophers , who held that all Substance was Body , as well as themselves , did notwithstanding assert a Corporeal Deity , maintaining that the Form of the whole Corporeal World was God , or else that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain kind of Body or Matter , as ( for Example ) a Methodical and Rational Fire , pervading ( as a Soul ) the whole Universe ; the particular Souls of men and Animals being but , as it were , so many pieces , cut and sliced out of the great Mundane Soul ; so that according to them , the whole Corporeal Universe , or Mass of Body , was one way or other a God , a most Wise and Understanding Animal , that did frame all Particularities within it self in the best manner possible , and providently govern the same . Wherefore those Atheists now apprehending , upon what ticklish and uncertain Terms their Atheistical Philosophy then stood , and how that those very Forms and Qualities , and the Self-moving power of Body , which were commonly made a Sanctuary for Atheism , might notwithstanding chance to prove , contrariwise , the Latibulum and Asylum of a Deity , and that a Corporeal God ( do what they could ) might lie lurking under them , assaulting mens minds with doubtful Fears and Jealousies ; Understanding moreover , that there was another kind of Physiology set on foot , which banishing those Forms and Qualities of Body , attributed nothing to it but Magnitude , Figure , Site , and Motion , without any Self-moving Power ; they seemed presently to apprehend some great Advantage to themselves and Cause from it ; and therefore greedily entertained this Atomical or Mechanical Physiology , and violently cutting it off from that other part , the Doctrine of Incorporeals , which it was Naturally and Vitally united to , endeavoured to serve their turns of it . And now joining these two things together , the Atomical Physiology , which supposes that there is nothing in body , but Magnitude , Figure , Site and Motion , and that Prejudice or Prepossession of their own Minds , that there was no other Substance in the World besides Body ; between them both , they begat a certain Mongrel and Spurious Philosophy , Atheistically-Atomical , or Atomically-Atheistical . But though we have so well proved , that Leucippus and Democritus were not the first Inventors , but only the Depravers and Adulterators of the Atomical Philosophy ; yet if any will notwithstanding obstinately contend , that the first Invention thereof ought to be imputed to them , the very Principles of their Atheism seeming to lead them naturally to this , to strip and devest Body of all those Forms and Qualities , it being otherwise Impossible for them , surely and safely to exclude a Corporeal Deity ; yet so , as that the Wit of these Atheists was also much to be admired , in the managing and carrying on of those Principles in such a manner , as to make up so Entire a System of Philosophy out of them , all whose parts should be so coherent and consistent together ; We shall only say thus much ; That if those Atheists were the first Inventors of this Philosophy , they were certainly very unhappy and unsuccessful in it , whilst endeavouring by it to secure themselves from the Possibility and Danger of a Corporeal God , they unawares laid a Foundation for the clear Demonstration of an Incorporeal one , and were indeed so far from making up any such coherent Frame as is pretended , that they were forced every where to contradict their own Principles ; so that Non-sence lies at the bottom of all , and is interwoven throughout their whole Atheistical System . And that we ought to take notice of the invincible power and Force of Truth , prevailing irresistibly against all Endeavours to oppress it ; and how desperate the Cause of Atheism is , when that very Atomical Hypothesis of theirs , which they would erect and build up for a strong Castle to garrison themselves in , proves a most Effectual Engine against themselves , for the battering of all their Atheistical Structure down about their Ears . XLIV . Plato's Mutilation and Interpolation of the old Moschical Philosophy , was a great deal more excusable , when he took the Theology and Metaphysicks of it , the whole Doctrine of Incorporeals , and abandoned the Atomical or Mechanical way of Physiologizing . Which , in all Probability , he did , partly because those forementioned Atheists having so much abused that Philosophy , adopting it as it were to themselves , he thereupon began to entertain a Jealousie and Suspicion of it ; and partly , because he was not of himself so inclinable to Physiology as Theology , to the study of Corporeal as of Divine things ; which some think to be the reason why he did not attend to the Pythagorick System of the Corporeal World , till late in his old Age. His Genius was such , that he was Naturally more addicted to Idaea's than to Atoms , to Formal and Final than to Material Causes . To which may be added , that the way of Physiologizing by Matter , Forms and Qualities , is a more Huffie and Phanciful thing than the other ; and lastly , that the Atomical Physiology is more remote from Sense and vulgar Apprehension , and therefore not so easily understood . For which cause many learned Greeks of later times , though they had read Epicurus his Works , and perhaps Democritus his too , yet they were not able to conceive how the Corporeal and Sensible Phaenomena could possibly be salved without Real Qualities . One Instance whereof might be given in Plutarch , writing against Colotes the Epicurean . Wherefore Plato , that was a zealous Asserter of an Incorporeal Deity , distinct from the World , and of Immortal Souls , seriously Physiologized only by Matter , Forms and Qualities , Generation , Corruption and Alteration ; and he did but play and toy sometimes a little with Atoms and Mechanism . As where he would compound the Earth of Cubical , and Fire of Pyramidal Atoms , and the like . For that he did therein imitate the Atomical Physiology is plain from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these Cubical and Pyramidal Corpuscula of the Fire and Earth are in themselves so small , that by reason of their parvitude , none of them can be perceived singly and alone , but only the Aggregations of many of them together . XLV . And Aristotle here trode in Plato's footsteps , not only in the better part , in asserting an Incorporeal Deity , and an Immoveable first Mover ; but also in Physiologizing by Forms and Qualities , and rejecting that Mechanical way by Atoms , which had been so generally received amongst the Ancients . Wherefore though the Genius of these two Persons was very different , and Aristotle often contradicteth Plato , and really dissents from him in several Particularities ; yet , so much I think may be granted to those Reconcilers , ( Porphyry , Simplicius , and others ) that the main Essentials of their two Philosophies are the same . Now I say the whole Aristotelical System of Philosophy is infinitely to be preferred before the whole Democritical ; though the former hath been so much disparaged , and the other cried up of late amongst us . Because , though it cannot be denied but that the Democritick Hypothesis doth much more handsomly and intelligibly salve the Corporeal Phaenomena , yet in all those other things which are of far the greatest moment , it is rather a Madness than a Philosophy . But the Aristotelick System is right and sound here , as to those greater things ; it asserting Incorporeal Substance , a Deity distinct from the World , the Naturality of Morality , and Liberty of Will. Wherefore though a late Writer of Politicks do so exceedingly disparage Aristotle's Ethicks , yet we shall do him this right here to declare , that his Ethicks were truly such , and answered their Title ; but that new Modle of Ethicks , which hath been obtruded upon the World with so much Fastuosity , and is indeed nothing but the old Democritick Doctrine revived , is no Ethicks at all , but a mere Cheat , the undermining and subversion of all Morality , by substituting something like it in the Room of it , that is a mere Counterfeit and Changeling . The Design whereof could not be any other than to debauch the World. We add further , that Aristotle's System of Philosophy seems to be more consistent with Piety , than the Cartesian Hypothesis it self , which yet plainly supposeth Incorporeal Substance . For as much as this latter makes God to contribute nothing more to the Fabrick of the World , than the Turning round of a Vortex or Whirlpool of Matter ; from the fortuitous Motion of which , according to certain General Laws of Nature , must proceed all this Frame of things that now is , the exact Organization , and successive Generation of Animals , without the Guidance of any Mind or Wisdom . Whereas Aristotle's Nature is no Fortuitous Principle , but such as doth Nothing in Vain , but all for Ends , and in every thing pursues the Best ; and therefore can be no other than a Subordinate Instrument of the Divine Wisdom , and the Manuary Opificer or Executioner of it . However , we cannot deny , but that Aristotle hath been taxed by sundry of the Ancients , Christians and others , for not so explicitely asserting these two things , the Immortality of Humane Souls , and Providence over men , as he ought to have done , and as his Master Plato did . Though to do him all the right we can , we shall observe here , that in his Nicomachian Ethicks , he speaks favourably for the Latter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If God take any Care of Humane things , as it seems he doth , then it is reasonable to think also , that he is delighted with that which is the Best , and nearest akin to himself ( which is Mind or Right Reason ) and that he rewards those who most Love and Honour it ( as taking care of such things as are most pleasing to him ) in doing rightly and honestly . A very good Sentence , were it not Ushered in with too much of Scepticism . And as for the Point of the Soul's Immortality ; It is true , that whereas other Philosophers before Aristotle , asserted the Preexistence , Incorporeity , and Immortality of all Souls , not only the Rational but the Sensitive also , ( which in Men they concluded to be one and the same Substance ) according to that of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Soul is Immortal , they resolving that no Life nor Cogitation could be Corporeal ; Aristotle , on the contrary , doth expresly deny he Preexistence , that is , the Separability , Incorporeity and Immortality of all Sensitive Souls , not in Brutes only , but also every where , tgiving his reason for it in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That all Souls cannot Preexist , is manifest from hence , because those Principles whose Action is Corporeal , cannot possibly exist without the Body , as the Power of Walking without the Feet : Wherefore it is impossible that these Sensitive Souls ( preexisting ) should come into the Body from without , since they can neither come alone by themselves naked and stript of all Body , they being inseparable from it ; neither can they come in with a Body , that is , the Seed . This is Aristotle's Argument , why all Sensitive Souls must needs be Corporeal , because there is no Walking without Feet , nor Seeing without Eyes . But at the same time , he declares that the Mind or Intellect does Preexist and come in from without , that is , is Incorporeal , Separable and Immortal , giving his Reason for it in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It remains that the Mind or Intellect , and that alone ( preexisting ) enter from without and be only Divine ; since its Energy is not blended with that of the Bodies , but it acts independently upon it . Notwithstanding which , Aristotle elsewhere distinguishing concerning this Mind or Intellect , and making it to be twofold , Agent , and Patient , concludes the former of them only to be Immortal , but the latter Corruptible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Agent Intellect is only Immortal and Eternal , but the Passive is Corruptible ; where some Interpreters that would willingly excuse Aristotle , contend that by the Passive Intellect , is not meant the Patient , but the Phantasie only , because Aristotle should otherwise contradict himself , who had before affirmed , the Intellect to be Separable , Unmixed and Inorganical , which they conceive must needs be understood of the Patient . But this Salvo can hardly take place here , where the Passive Intellect is directly opposed to the Agent . Now what Aristotle's Agent Vnderstanding is , and whether it be any thing in us , any Faculty of our Humane Soul or no , seems to be a thing very questionable , and has therefore caused much Dispute amongst his Interpreters ; it being resolved by many of them to be the Divine Intellect , and commonly by others , a Foreign Thing . Whence it must needs be left doubtful , whether he acknowledged any thing Incorporeal and Immortal at all in us . And the rather because , laying down this Principle , That nothing is Incorporeal , but what acts independently upon the Body , he somewhere plainly determines , that there is no Intellection without Corporeal Phantasms . That which led Aristotle to all this ; positively to affirm the Corporeity of Sensitive Souls , and to stagger so much concerning the Incorporeity of the Rational , seems to have been his Doctrine of Forms and Qualities , whereby Corporeal and Incorporeal Substance are confounded together , so that the Limits of each could not be discerned by him . Wherefore we cannot applaud Aristotle for this ; but that which we commend him for , is chiefly these Four things : First , for making a Perfect Incorporeal Intellect to be the Head of all ; and Secondly , for resolving that Nature , as an Instrument of this Intellect , does not merely act according to the Necessity of Material Motions , but for Ends and Purposes , though unknown to it self ; Thirdly , for maintaining the Naturality of Morality ; and Lastly , for asserting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Autexousie , or Liberty from Necessity . CHAP. II. In this Chapter are contained all the pretended Grounds of Reason for the Atheistick Hypothesis . 1. That the Democritick Philosophy which is made up of these two Principles , Corporealism and Atomism complicated together , is Essentially Atheistical . 2. Though Epicurus , who was an Atomical-Corporealist , pretended to assert a Democracy of Gods , yet he was , for all that , an Absolute Atheist : And that Atheists commonly Equivocate and Disguise themselves . 3. That the Democritical Philosophy is nothing else but a System of Atheology , or Atheism swaggering under the glorious Appearance of Philosophy . And though there be another Form of Atheism which we call Stratonical , yet the Democritick Atheism is only considerable ; all whose Dark Mysteries will be here revealed . 4. That we being to treat concerning the Deity , and to produce all that Profane and Vnhallowed Stuff of Atheists in order to a Confutation , the Divine Assistance and Direction ought to be implored . 5. That there are Two things here to be performed : First , to shew what are the Atheist's pretended Grounds of Reason against the Deity ; and Secondly , how they endeavour either to Salve or Confute the Contrary Phaenomena . The First of those Grounds , That no man can have an Idaea or Conception of God , and that he is an Incomprehensible Nothing . 6. The Second Atheistick Argument , That there can be no Creation out of Nothing , nor no Omnipotence , because Nothing can come from Nothing , and therefore whatsoever Substantially is , was from Eternity Self-existent , and Vncreated by any Deity . 7. The Third pretended Reason against a Deity , That the Strictest Notion of a God implying him to be Incorporeal , there can be no such Incorporeal Deity , because there is no other Substance but Body . 8. The Atheists Pretence , That the Doctrine of Incorporeal Substances sprung from a Ridiculous Mistaking of Abstract Names and Notions for Realities . They Impudently make the Deity to be but the Chief of Spectres , and an Oberon or Prince of Fairies and Phancies . Their Fourth Argument against a Deity , That to suppose an Incorporeal Mind to be the Original of all things , is but to make a mere Accident and Abstract Notion to be the First Cause of all . 9. Their Fifth Argument ; a Confutation of a Corporeal Deity from the Principles of Corporealism it self , That Matter being the only Substance , and all other Differences of things nothing but Accidents , Generable and Corruptible ; no Living Vnderstanding Being can be Essentially Incorruptible . The Stoical God Incorruptible , only by Accident . 19. Their Sixth Ratiocination from a Complication of Atomicism ; That the First Principle of all things whatsoever in the Vniverse , is Atoms or Corpuscula devoid of all Qualities , and consequently of Sense and Vnderstanding , ( which spring up afterwards from a certain Composition of them ) and therefore Mind or Deity was not the First Original of all . 11. In the Seventh place they disprove the Worlds Animation , or its being govern'd by a Living Vnderstanding Animalish Nature , presiding over the Whole ; Because Sense and Vnderstanding are a Peculiar Appendix to Flesh Blood and Brains , and Reason is no where to be found but in Humane Form. 12. The Eighth Atheistick Ground , That God being taken by all for a most Happy , Eternal and Immortal Animal , ( or Living Being ) there can be no such thing , because all Living Beings are Concretions of Atoms that were at first Generated , and are liable to Death and Corruption by the Dissolution of their Compages . And that Life is no simple Primitive Nature , but an Accidental Modification of Compounded Bodies , which upon the Disunion of their Parts vanisheth into Nothing . 13. The Ninth pretended Atheistick Demonstration , That by God is meant a first Cause or Mover , which was not before moved by any thing else without it ; But Nothing can move it self , and therefore there can be no Vnmoved Mover , nor any First in the order of Causes , that is , a God. 14. Their further Proof of this Principle , That Nothing can move it self , with an Atheistick Corollary from thence , That no Thinking Being could be a First Cause , no Cogitation arising of it self without a Cause ; which may be reckoned a Tenth Argument . 15. Another Mystery of Atheism , That all Knowledge , and Mental Conception , is the Information of the things themselves known , existing without the Knower , and a Passion from them ; and therefore the World must needs be before any Knowledge or Conception of it , and no Knowledge or Conception before the World , as its Cause . 16. The Twelfth Argumentation , That things could not be made by a God , because they are so Faulty and Ill made , that they were not contriv'd for the Good of Man , and that the Deluge of Evils , that overflows all , shows that they did not proceed from any Deity . 17. The Thirteenth Instance of the Atheists against a Deity , from the Defect of Providence , That in Humane Affairs all is Tohu and Bohu , Chaos and Confusion . 18. The Fourteenth Atheistick Ground , That it is not possible for any one Being to Animadvert and Order all things in the distant places of the whole World at once : But if it were possible , That such Infinite Negotiosity would be Absolutely Inconsistent with Happiness . 19. Several bold but slight Queries of Atheists , Why the World was not made sooner ? and What God did before ? Why it was made at all , since it was so long unmade ? and , How the Architect of the World could rear up so huge a Fabrick ? 20. The Atheists Pretence , That it is the great Interest of Mankind , That there should be no God ; and that it was a Noble and Heroical Exploit of the Democriticks , to chase away that affrightful Spectre out of the World , and to free men from the continual Fear of a Deity and Punishment after Death , imbittering all the Pleasures of Life . 21. Another Pretence of theirs , That Theism is inconsistent with Civil Soveraignty , it introducing a Fear greater than the Fear of the Leviathan ; And that any other Conscience allowed of besides the Civil Law ( being Private Judgment ) is , ipso facto , a Dissolution of the Body Politick and a Return to the State of Nature . 22. The Atheists Conclusion from the former Premisses , as set down in Plato and Lucretius , That all things sprung Originally from Nature and Chance , without any Mind or God , that is , proceeded from the Necessity of Material Motions , undirected for Ends ; That Infinite Atoms devoid of Life and Sense , moving in Infinite Space from Eternity , by their fortuitous Rencounters and Intanglements , produced the System of the whole Vniverse , and as well Animate as Inanimate things . I. HAving in the Former Chapter given an Account of the Genuine and Primitive Atomical Philosophy , which may be called the Moschical ; we are in the next place to consider the Democritical , that is , the Atheized and Adulterated Atomology . Which had its Origin from nothing else but the joyning of this Heterogeneous and Contradictious Principle , to the Atomical Physiology , That there is no other Substance in the World besides Body . Now we say , That that Philosophy which is thus compounded and made up of these Two things , Atomicism and Corporealism complicated together , is essentially Atheistical , though neither of them alone be such . For the Atomical Physiology , as we have declared already , is in its own Nature sufficiently repugnant to Atheism . And it is possible for one who holds , That there is Nothing in the world besides Body , to be perswaded notwithstanding of a Corporeal Deity , and that the world was at first framed and is still governed by an Vnderstanding Nature lodged in the Matter . For thus some of these Corporealists have phancied , The whole Universe it self to be a God , that is , an Vnderstanding and Wise Animal , that ordered all things within it self , after the Best manner possible , and providently governed the same . Indeed it cannot be denied , but that this is a very great Infirmity of mind , that such Persons lie under , who are not able to conceive any other Substance besides Body , by which is understood , that which is Impenetrably Extended , or else in Plato's Language , which hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that thrusts against other Bodies and resist● their impulse ; or as others express it , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that so fills up place , as to exclude any other Body or Substance from Coexisting with it therein ; and such must needs have not only very imperfect , but also Spurious and false Conceptions of the Deity , so long as they apprehend it to be thus Corporeal ; but yet it does not therefore follow that they must needs be accounted Atheists . But whosoever holds these two Principles ( before mentioned ) together , That there is no other Substance besides Body , and That Body hath nothing else belonging to it but Magnitude , Figure , Site and Motion , without Qualities , I say , whosoever is That confounded Thing , of an Atomist and Corporealist jumbled together , he is Essentially and Unavoidably that which is meant by an Atheist , though he should in words never so much disclaim it , because he must needs fetch the Original of all things from Sensless Matter , whereas to assert a God , is to maintain that all things sprung Originally from a Knowing and Vnderstanding Nature . II. Epicurus , who was one of those Mongrel Things before mentioned , ( an Atomical-Corporealist or Corporeal-Atomist ) did notwithstanding profess to hold a Multifarious Rabble and Democracy of Gods , such as though they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Humane Form , yet were so Thin and Subtle , as that Comparatively with our Terrestrial Bodies they might be called Incorporeal ; they having not so much Carnem as Quasi-carnem , nor Sanguinem as Quasi-sanguinem , a certain kind of Aereal or Ethereal Flesh and Blood : which Gods of his were not to be supposed to exist any where within the World , upon this pretence , that there was no place in it fit to receive them , Illud item non est ut possis credere Sedes Esse Deûm Sanctas , in Mundi partibus ullis . And therefore they must be imagined to Subsist in certain Intermundane Spaces , and Vtopian Regions without the World , the Deliciousness whereof is thus Elegantly described by the Poet , Quas neque concutiunt Venti , neque Nubila nimbis Adspergunt , neque nix acri concreta pruinâ Cana cadens violat , sempérque innubilus Aether Integit , & largè diffuso lumine ridet . Whereunto was added , that the chief Happiness of these Gods consisted , in Omnium Vacatioue Munerum , in freedom from all Business and Employment , and doing nothing at all , that so they might live a Soft and Delicate life . And lastly , it was pretended , that though they had neither any thing to do with us , nor we with them , yet they ought to be worshipped by us for their own Excellent Natures sake , and Happy State. But whosoever had the least Sagacity in him could not but perceive , that this Theology of Epicurus was but Romantical , it being directly Contrary to his avowed and professed Principles , to admitt of any other Being then what was Concreted of Atoms , and consequently Corruptible ; and that he did this upon a Politick Account , thereby to decline the Common Odium , and those Dangers and Inconveniences which otherwise he might have incurred by a downright denial of a God , to which purpose it accordingly served his turn . Thus Posidonius rightly pronounced , Nullos esse Deos Epicuro videri ; quaeque is de Diis immortalibus dixerit , Invidiae detestandae gratiâ dixisse . Though he was partly Jocular in it also , it making no small Sport to him , in this manner , to delude and mock the credulous Vulgar . Deos Jocandi causâ induxit Epicurus perlucidos & perflabiles , & habitantes tanquam inter duos Lucos , sic inter duos Mundos propter metum ruinarum . However if Epicurus had been never so much in Earnest in all this , yet by Gassendus his leave , we should pronounce him to have been not a jot the less an Atheist , so long as he maintained , that the whole World was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the ordering and direction of any Vnderstanding Being that was perfectly happy and immortal , and fetcht the original of all things in the Universe , even of Soul and Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Sensless Atoms fortuitously moved . He together with Democritus hereby making the World to be , in the worst Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Egge of the Night , that is , not the off-spring of Mind and Understanding , but of dark Sensless Matter , of Tohu and Bohu , or Confused Chaos ; and deriving the Original of all the Perfections in the Universe , from the most Imperfect Being and the lowest of all Entities , than which nothing can be more Atheistical . And as for those Romantick Monogrammous Gods of Epicurus , had they been Seriously believed by him , they could have been nothing else but a certain kind of Aerial and Spectrous Men , living by themselves , no Body knows where , without the World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicurus according to Vulgar Opinion leaves a God , but according to the Nature of things none at all . And as Epicurus so other Atheists in like manner , have commonly had their Vizards and Disguises ; Atheism for the most part prudenly chusing to walk abroad in Masquerade . And though some over-credulous Persons have been so far imposed upon hereby , as to conclude that there was hardly any such thing as an Atheist any where in the World , yet they that are Sagacious , may easily look through these thin Veils and Disguises , and perceive these Atheists oftentimes insinuating their Atheism even then , when they most of all profess themselves Theists , by affirming that it is impossible to have any Idaea or Conception at all of God , and that as he is not Finite so he cannot be Infinite , and that no Knowledge or Understanding is to be attributed to him , which is in effect to say , that there is no such thing . But whosoever entertains the Democritick Principles , that is , both rejects Forms and Qualities of Body , and makes all things to be Body , though he pretend never so much to hold a Corporeal Deity , yet he is not at all to be believed in it , it being a thing plainly Contradictious to those Principles . III. Wherefore this Mongrel Philosophy , which Leucippus , Democritus and Protagoras , were the Founders of , and which was entertained afterwards by Epicurus , that makes ( as Laertius writes ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless Atoms to be the first Principles , not only of all Bodies ( for that was a thing admitted before by Empedocles and other Atomists that were Theists ) but also of All things whatsoever in the whole Universe , and therefore of Soul and Mind too ; this , I say , was really nothing else but a Philosophical Form of Atheology , a Gigantical and Titanical Attempt , to dethrone the Deity , not only by Salving all the Phaenomena of the World without a God , but also by laying down such Principles , from whence it must needs follow , that there could be neither an Incorporeal nor Corporeal Deity . It was Atheism openly Swaggering , under the glorious Appearance of Wisdom and Philosophy . There is indeed another Form of Atheism , which ( insisting on the Vulgar way of Philosophizing by Forms and Qualities ) we for distinction sake shall call Stratonical ; such as being too modest and shame-faced to fetch all things from the Fortuitous Motion of Atoms , would therefore allow to the several Parts of Matter , a certain Kind of Natural ( though not Animal ) Perception , such as is devoid of Reflexive Consciousness , together with a Plastick power , whereby they may be able Artificially and Methodically to Form and Frame themselves to the best advantage of their Respective Capabilities ; something like to Aristotle's Nature , but that it hath no dependence at all upon any higher Mind or Deity . And these Atheists may be also called Hylozoick ( as the other Atomick ) because they derive all things in the whole Universe , not only Sensitive but also Rational Souls , together with the Artificial Frame of Animals , from the Life of the Matter . But this kind of Atheism seems to be but an unshapen Embryo of some Dark and Cloudy Brains that was never yet digested into an entire System , nor could be brought into any such tolerable Form , as to have the confidence to shew it self abroad in full and open View . But the Democritik and Atomick Atheism , as it is the boldest and rankest of all Atheisms , it not only undertaking to salve all Phaenomena by Matter Fortuitously moved , without a God , but also to demonmonstrate that there cannot be so much as a Corporeal Deity ; so it is that alone which pretending to an entire and coherent System , hath publickly appeared upon the Stage , and therefore doth in a manner only deserve our Consideration . And now we shall exhibit a full View and Prospect of it , and discover all its Dark Mysteries and Profundities ; we being much of this Perswasion , that a plain and naked Representation of them , will be a great part of a Confutation ; at least , not doubting but it will be made to appear , that though this Monster , big-swoln with a Puffy shew of Wisdom , strutt and stalk so Gigantically , and march with such a kind of stately Philosophick Grandeur , yet it is indeed but like the Giant Orgoglio , in our English Poet , a mere Empty Bladder , blown up with vain Conceit , an Empusa , Phantasm , or Spectre , the Off-spring of Night and Darkness , Non-sence and Contradiction . And yet for all that we shall not wrong it the least in our Representation , but give it all possible Advantages of Strength and Plausibility , that so the Atheists may have no Cause to pretend ( as they are wont to do in such Cases ) that either we did not understand their Mysteries nor apprehend the full strength of their Cause , or else did purposely smother and conceal it . Which indeed we have been so far from , that we must confess we were not altogether unwilling , this business of theirs should look a little like something that might deserve a Confutation . And whether the Atheists ought not rather to give us Thanks for Mending and Improving their Arguments , then complain that we have any way Empaired them , we shall leave it to the Censure of impartial Judgments . IV. Plato tells us that even amongst those Pagans in his time , there was generally such a Religious Humor , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whosoever had but the least of Seriousness and Sobriety in them , whensoever they took in hand any Enterprize , whether great or small , they would always invoke the Deity for Assistance and Direction . Adding moreover that himself should be very faulty , if in his Timaeus , when he was to treat about so grand a point , concerning the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whether it were made or unmade , he should not make his Entrance thereinto by a Religious Invocation of the Deity . Wherefore certainly , it could not be less than a piece of Impiety in a Christian , being to treat concerning the Deity it self , and to produce all that Prophane and Unhallowed stuff of Atheists , out of their Dark Corners , in order to a Confutation , and the better Confirmation of our Faith in the Truth of his Existence , not to implore his Direction and Assistance . And I know no Reason but that we may well do it in that same Litany of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that we may first speak agreeably to his own mind or becomingly of his Nature , and then consentaneously with our Selves . V. Now there are these two things here to be performed by us , First , to discover and produce the Chief Heads of Arguments or Grounds of Reason , insisted on by the Atheists to disprove a Deity , evincing withall briefly the Ineffectualness and Falsness of them . And Secondly , to shew how they Endeavour either to Confute or Salve , consistently with their own Principles , all those Phaenomenae which are commonly urg'd against them , to prove a Deity and Incorporeal Substance ; manifesting likewise the Invalidity thereof . The grounds of Reason alledged for the Atheistical Hypothesis are chiefly these that follow . First , That we have no Idaea of God , and therefore can have no Evidence of him ; which Argument is further flourisht and descanted upon in this manner . That Notion or Conception of a Deity , that is commonly entertained , is nothing but a Bundle of Incomprehensibles , Unconceivables , and Impossibles ; it being only a compilement of all Imaginable Attributes of Honour , Courtship , and Complement , which the Confounded Fear , and Astonishment of Mens minds , made them huddle up together , without any Sence or Philosophick Truth : This seems to be intimated by a Modern Writer in these words ; The Attributes of God signifie not True nor False , nor any Opinion of our Brain , but the Reverence and Devotion of our Hearts , and therefore they are not sufficient Premisses to inferr Truth or convince Falshood . And the same thing again is further set out , with no small pretence to wit , after this manner ; They that venture to dispute Philosophically or reason of God's Nature from these Attributes of Honour , losing their Vnderstanding in the very first attempt , fall from one Inconvenience into another without end , and without number ; In the same manner as when one ignorant of the Ceremonies of Court coming into the presence of a greater Person than he is used to speak to , and stumbling at his Entrance , to save himself from falling lets slip his Cloak to recover his Cloak le ts fall his Hat , and with one disorder after another discovers his Astonishment and Rusticity . The meaning of which , and other like passages of the same Writer , seem to be this ; That the Attributes of God ( by which his Nature is supposed to be expressed ) having no Philosophick Truth or Reality in them , had their only Original from a certain Rustick Astonishment of Mind , proceeding from excess of Fear , raising up the Phantasm of a Deity , as a Bug-bear for an Object to it self , and affrighting men into all manner of Confounded Non-sense , and Absurdity of Expressions concerning it , such as have no signification , nor any Conception of the Mind answering to them . This is the First Argument , used especially by our modern Democriticks , against a Deity , That because they can have no Phantastick Idaea of it , nor fully comprehend all that is included in the Notion thereof , that therefore it is but an Incomprehensible Nothing . VI. Secondly , Another Argument much insisted on by the old Democritick Atheists , is directed against the Divine Omnipotence and Creative Power , after this manner . By God is always understood a Creatour of something or other out of Nothing . For however the Theists be here divided amongst themselves , Some of them believing that there was once Nothing at all existing in this whole Space which is now occupied by the World , besides the Deity , and that he was then a Solitary Being , so that the Substance of the whole Corporeal Universe had a Temporary Beginning , and Novity of Existence , and the Duration of it hath now continued but for so many years only . Others perswading themselves , that though the Matter and Substance at least , ( if not the Form also ) of the Corporeal World , did exist from Eternity , yet nevertheless , they both alike proceeded from the Deity by way of Emanation , and do continually depend upon it , in the same manner as Light , though coeve with the Sun , yet proceeded from the Sun , and depends upon it , being always , as it were , Made A-new by it ; Wherefore , according to this Hypothesis , though things had no Antecedent Non-Entity in Time , yet they were as little of themselves , and owed all their Being as much to the Deity , as if they had been once Actually Nothing , they being as it were perpetually Created out of Nothing by it . Lastly , Others of those Theists resolving , that the Matter of the Corporeal Universe was not only from Eternity , but also Self-existent and Uncreated , or Independent upon any Deity as to its Being ; But yet the Forms and Qualities of all Inanimate Bodies , together with the Souls of all Animals , in the successive Generations of them , ( being taken for Entities distinct from the Matter ) were Created by the Deity out of Nothing . We say , though there be such Difference amongst the Theists themselves , yet they all agree in this , that God is in some Sence or other , the Creatour of some Real Entity out of Nothing , or the Cause of that which otherwise would not have been Of it self , so that no Creation out of Nothing , ( in that enlarged sence ) no Deity . Now it is utterly impossible that any Substance or Real Entity should be Created out of Nothing , it being Contradictious to that indubitable Axiom of Reason , De Nihilo Nihil , From Nothing Nothing . The Argument is thus urged by Lucretius , according to the Minds of Epicurus and Democritus . Principium hinc cujus nobis Exordia sumet , Nullam rem è Nihilo gigni Divinitùs unquam . Quippe ità Formido Mortales continet omnes ; Quòd multa in Terris fieri Coelóque tuentur , Quorum operum Causas nullâ ratione videre Possunt ; ac fieri Divino Numine rentur : Quas ob res , ubi viderimus Nil posse Creari De Nihilo , tum quodsequimur , jam tutiùs indè Perspiciemus , & undè queat res quaeque Creari , Et quo quaeque modo fiant opera sine Divûm . It is true indeed that it seems to be chiefly level'd by the Poet against that Third and last sort of Theists before mentioned , such as Heraclitus and the Stoicks , ( which latter were Contemporary with Epicurus ) who held the Matter of the whole World to have been from Eternity of it self Uncreated , but yet the Forms of Mundane things in the successive Generations of them ( as Entities distinct from the Matter ) to be Created or made by the Deity out of Nothing . But the force of the Argument must needs lie stronger against those other Theists , who would have the very Substance and Matter it self of the World , as well as the Forms , to have been created by the Deity out of Nothing . Since Nothing can come out of Nothing , it follows , that not so much as the Forms and Qualities of Bodies ( conceiv'd as Entities really distinct from the Matter ) much less the Lives and Souls of Animals , could ever have been Created by any Deity , and therefore certainly , not the Substance and Matter it self : But all Substance , and Real Entity , whatsoever is in the World , must needs have been from Eternity , Uncreated and Self-existent . Nothing can be Made or Produced but only the different Modifications of Preexistent Matter . And this is done by Motions , Mixtures and Separations , Concretions and Secretions of Atoms , without the Creation of any Real distinct Entity out of Nothing ; so that there needs no Deity for the Effecting of it , according to that of Epicurus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No Divine Power ought to be call'd in , for the salving of those Phaenomena . To Conclude therefore , If no Substance , nor Real Entity can be made , which was not before , but all whatsoever Is , Will be , and Can be , was from Eternity Self-existent , then Creative Power , but especially , that Attribute of Omnipotence , can belong to nothing , and this is all one as to say , There can be no Deity . VII . Thirdly the Atheists argue against the stricter and higher sort of Theists , who will have God to be the Creatour of the whole Corporeal Universe and all its Parts out of Nothing , after this manner ; That which Created the whole Mass of Matter and Body , cannot be it self Body , Wherefore this Notion of God plainly implies him to be Incorporeal . But there can be no Incorporeal Deity , because by that word must needs be understood , either that which hath no Magnitude nor Extension at all , or else that which is indeed extended , but otherwise than Body . If the Word be taken in the former sence , then nothing at all can be so Incorporeal , as to be altogether Unextended and devoid of Geometrical Quantity , because Extension is the very Essence of all Existent Entity , and that which is altogether unextended is perfectly Nothing . There can neither be any Substance nor Mode or Accident of any Substance , no Nature whatsoever Unexended . But if the Word Incorporeal be taken in the latter sence , for that which is indeed Extended but otherwise than Body , namely so as to penetrate Bodies and coexist with them , this is also a thing next to Nothing , since it can neither act upon any other thing , nor be acted upon by , or sensible of , any thing ; It can neither do nor Suffer any thing . Nam facere & fungi nisi Corpus nulla potest res . Wherefore to speak plainly , this can be nothing else but empty Space , or Vacuum , which runs through all things , without laying hold on any thing , or being affected from any thing . This is the only Incorporeal thing , that is or can be in Nature , Space or Place ; and therefore to suppose an Incorporeal Deity is to make Empty Space to be the Creatour of all Things . This Argument is thus proposed by the Epicurean Poet. — Quodcunque erit esse aliquid debebit id ipsum Augmine vel grandi vel parvo — Cui si Tactus erit , quamvis levis exiguúsque , Corporum augebit numerum Summámque sequetur : Sin Intactile erit , nulla de parte quod ullam Rem prohibere queat per se transire meantem , Scilicet hoc id erit Vacuum quod Inane vocamus . Whatsoever is , is Extended or hath Geometrical Quantity and Mensurability in it ; which if it be Tangible , then it is Body , and fills up a Place in the World , being part of the whole Mass ; but if it be Intangible , so that it cannot resist the Passage of any thing thorough it , then it is nothing else but empty Space or Vacuum . There is no Third thing besides these Two , and therefore whatsoever is not Body , is empty Space or Nothing , — Praeter Inane & Corpora Tertia per se , Nulla potest rerum in numero Natura relinqui . Thus the Ancient Epicureans and Democriticks argued ; there being nothing Incorporeal but Space , there can be no Incorporeal Deity . But because this seems to give Advantage to the Theists , in making Space Something , or that which hath a Real Nature or Entity without our Conception , from whence it will follow , that it must needs be either it self a Substance , or else a Mode of some Incorporeal Substance , the Modern Democriticks are here more cautious , and make Space to be no Nature really existing without us , but only the Phantasm of a Body , and as it were the Ghost of it , which has no Reality without our Imagination . So that there are not two Natures of Body , and Space , which must needs inferr two distinct Substances , one whereof must be Incorporeal , but only One Nature of Body . The Consequence of which will be this , That an Incorporeal Substance is all one with an Incorporeal Body , and therefore Nothing . VIII . But because it is generally conceived that an Error cannot be sufficiently confuted , without discovering 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of the Mistake , therefore the Atheists will in the next place undertake to show likewise , the Original of this Doctrine of Incorporeal Substances , and from what Misapprehension it sprung , as also take occasion from thence , further to disprove a Deity . Wherefore they say , that the Original of this Doctrine of Incorporeal Substances proceeded chiefly from the Abuse of Abstract Names , both of Substances ( whereby the Essences of singular Bodies , as of a Man or an Horse , being Abstracted from those Bodies themselves , are consider'd Universally ) as also of Accidents when they are consider'd alone without their Subjects or Substances . The latter of which is a thing , that Men have been necessitated to , in order to the Computation or Reckoning of the Properties of Bodies , the Comparing of them with one another , the Adding , Subtracting , Multiplying and Dividing of them , which could not be done , so long as they are taken Concretely , together with their Subjects . But yet , as there is some Use of those Abstract Names , so the Abuse of them has been also very great ; Forasmuch as , though they be really the Names of Nothing , since the Essence of this and that Man is not any thing without the Man , nor is an Accident any thing without its Substance , yet men have been led into a gross mistake by them , to imagine them to be Realities existing by themselves . Which Infatuation hath chiefly proceeded from Scholasticks , who have been so intemperate in the use of these Words , that they could not make a Rational Discourse of any thing , though never so small , but they must stuff it with their Quiddities , Entities , Essences , Haecceities and the like . Wherefore these are they , who being first deluded themselves , have also deluded the World , introducing an Opinion into the Minds of Men , that the Essence of every thing is something without that thing it self , and also Eternal , and therefore when any thing is Made or Generated , that there is no new Being produced , but only an antecedent and Eternal Essence cloathed ( as it were ) with a new Garment of Existence . As also that the mere Accidents of Bodies may exist alone by themselves without their Substances . As for Example , that the Life , Sense and Understanding of Animals , commonly call'd by the Names of Soul and Mind , may exist without the Bodies or Substances of them by themselves , after the Animals are dead ; which plainly makes them to be Incorporeal Substances , as it were the Separate and Abstract Essences of Men. This hath been observed by a Modern Writer in these words ; Est Hominum Abstractorum tum in omni Vita , tum in Philosophia , magnus & Vsus & Abusus . Abusus in eo consistit , quòd cùm videant aliqui , Considerari posse , id est , inferri in Rationes , Accidentium Incrementa & Decrementa , sine Consideratione Corporum , sive Subjectorum suorum , ( id quod appellatur Abstrahere ) loquuntur de Accidentibus , tanquam possent ab omni Corpore Separari : Hinc enim Originem trahunt quorundam Metaphysicorum crassi Errores , Nam ex eo , quod Considerari potest Cogitatio , sine consideratione Corporis , inferre solent non esse Opus Corporis Cogitantis . It is a great Abuse that some Metaphysicians make of these Abstract Names , because Cogitation can be considered alone without the consideration of Body , therefore to conclude that it is not the Action or Accident of that Body that thinks , but a Substance by it self . And the same Writer elsewhere observes , That it is upon this Ground , that when a Man is dead and buried , they say his Soul ( that is , his Life ) can walk , separated from his Body , and is seen by night amongst the Graves . By which means the Vulgar are confirmed in their Superstitious Belief , of Ghosts , Spirits , Daemons , Devils , Fayries and Hob-goblins , Invisible Powers and Agents , called by several Names , and that by those Persons whose work it ought to be , rather to free men from such Superstition . Which Belief at first had another Original , not altogether unlike the former ; Namely from mens mistaking their own Phancies for Things Really existing without them . For as in the sense of Vision , men are commonly deceived , in supposing the Image behind the Glass to be a Real thing existing without themselves , whereas it is indeed nothing but their own Phancy ; In like manner when the Minds of Men strongly possess'd with Fear , especially in the Dark , raise up the Phantasms of Spectres , Bug-bears , or Affrightful Apparitions to them , they think them to be Objects really existing without them , and call them Ghosts and Spirits , whilst they are indeed nothing but their own Phancies ; So the Phantasm or Phancy of a Deity ( which is indeed the Chief of all Spectres ) created by Fear , has upon no other Accompt , been taken for a Reality . To this purpose a Modern Writer , From the Fear that proceeds from the Ignorance it self , of what it is that hath the Power to do men Good or Harm , men are inclined to suppose and Feign to themselves , several kinds of Powers Invisible , and to stand in awe of their own Imaginations , and in time of Distress to invoke them , as also in the time of an expected good Success , to give them thanks , making the Creatures of their own Fancies , their Gods. Which though it be prudently spoken in the Plural Number , that so it might be diverted and put off to the Heathen Gods , yet he is very simple , that does not perceive the reason of it to be the same concerning that one Deity , which is now commonly worshipped , and that therefore this also is but the Creature of Mens Fear and Phancie , the Chief of all Phantastick Ghosts and Spectres , as it were an Oberon or Prince of Fayries and Phancies . This ( we say ) was the first Original of that Vulgar Belief of Invisible Powers , Ghosts , and Gods ; mens taking their own Phancies for Things really Existing without them . And as for the Matter and Substance of these Ghosts , they could not by their own natural Cogitation fall into any other Conceit , but that it was the same , with that which appeareth in a Dream to one that sleepeth , or in a Looking-glass to one that is awake , Thin Aerial Bodies , which may appear and vanish when they please . But the Opinion , that such Spirits were Incorporeal and Immaterial , could never enter into the minds of men by Nature , Unabused by Doctrine ; but it sprung up from those deceiving and deceived Literati , Scholasticks , Philosophers , and Theologers enchanting mens Understandings , and making them believe , that the Abstract Notions of Accidents and Essences could exist alone by themselves , without the Bodies , as certain Separate and Incorporeal Substances . To Conclude therefore , To make an Incorporeal Mind to be the Cause of all things , is to make our own Phancie , an Imaginary Ghost of the World , to be a Reality ; and to suppose the mere Abstract Notion of an Accident , and a Separate Essence , to be not only an Absolute thing by it self , and a Real Substance Incorporeal , but also the first Original of all Substances , and of whatsoever is in the Universe . And this may be reckon'd for a Fourth Atheistick Ground . IX . Fifthly , the Atheists pretend further to prove , that there is no other Substance in the World besides Body , as also from the Principles of Corporealism it self , to evince that there can be no Corporeal Deity , after this manner . No man can devise any other Notion of Substance , than that it is a thing Extended , existing without the Mind , not Imaginary but Real and Solid Magnitude ; For whatsoever is not Extended , is Nowhere and Nothing . So that Res Extensa , is the only Substance , the solid Basis and Substratum of all . Now this is the very self-same thing with Body ; For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Resistence seems to be a necessary Consequence and Result from Extension , and they that think otherwise , can show no reason why Bodies may not also penetrate one another , as some Corporealists think they do ; From whence it is inferred , that Body or Matter is the only Substance of all things . And whatsoever else is in the World , that is , all the Differences of Bodies , are nothing but several Accidents and Modifications of this Extended Substance , Body or Matter . Which Accidents , though they may be sometimes call'd by the names of Real Qualities , and Forms , and though there be different apprehensions concerning them amongst Philosophers , yet generally they agree in this , that there are these two Properties belonging to them ; First , that none of them can subsist alone by themselves , without Extended Substance or Matter , as the Basis and Support of them : And Secondly , that they may be all destroyed without the Destruction of any Substance . Now as Blackness and Whiteness , Heat and Cold , so likewise Life , Sense and Understanding , are such Accidents , Modifications or Qualities of Body , that can neither exist by themselves , and may be destroyed without the Destruction of any Substance or Matter . For if the Parts of the Body of any Living Animal be disunited and separated from one another , or the Organical Disposition of the Matter alter'd , those Accidents , Forms or Qualities , of Life and Understanding , will presently vanish away to Nothings all the Substance of the Matter still remaining one where or other in the Universe entire , and Nothing of it lost . Wherefore the Substance of Matter and Body , as distinguished from the Accidents , is the only thing in the world that is Uncorruptible and Undestroyable . And of this it is to be understood that Nothing can be made out of Nothing , and Destroyed to Nothing , ( i. e. ) that every entire thing that is Made or Generated , must be made of some preexistent Matter ; which Matter was from Eternity , Self-existent and Unmade , and is also undestroyable , and can never be reduc'd to Nothing . It is not to be understood of the Accidents themselves , that are all Makeable and Destroyable , Generable and Corruptible . Whatsoever is in the World is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter so and so Modified or Qualified , all which Modifications and Qualifications of Matter are in their own nature Destroyable , and the Matter it self ( as the Basis of them , not necessarily determin'd to this or that Accident ) is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Necessarily Existent . The Conclusion therefore is , that no Animal , no Living Understanding Body , can be Absolutely and Essentially Incorruptible , this being an Incommunicable Property of the Matter , and therefore there can can be no Corporeal Deity , the Original of all things , Essentially Undestroyable . Though the Stoicks imagined the whole Corporeal Universe to be an Animal or Deity , yet this Corporeal God of theirs was only by Accident Incorruptible and Immortal , because they supposed , that there was no other Matter , which existing without this World , and making Inrodes upon it , could disunite the Parts of it or disorder its Compages . Which if there were , the Life and Understanding of this Stoical God , or great Mundane Animal , as well as that of other Animals in like Cases , must needs vanish into nothing . Thus from the Principles of Corporealism it self , it plainly follows that there can be no Corporeal Deity , because the Deity is supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing that was never made , and is Essentially Undestroyable , which are the Privileges and Properties of nothing but Senseless Matter . X. In the next place , the Atheists undertake more effectually to confute that Corporeal God of the Stoicks and others , from the Principles of the Atomical Philosophy , in this manner . All Corporeal Theists who assert that an Understanding Nature or Mind , residing in the Matter of the whole Universe , was the first Original of the Mundane System , and did Intellectually frame it , betray no small Ignorance of Philosophy and the Nature of Body , in supposing Real Qualities , besides Magnitude , Figure , Site and Motion , as Simple and Primitive things , to belong to it ; and that there was such a Quality or Faculty of Understanding in the Matter of the whole Universe , coeternal with the same , that was an Original thing Uncompounded and Underived from any thing else . Now to suppose such Original Qualities and Powers , which are Really Distinct from the Substance of Extended Matter and its Modifications , of Divisibility , Figure , Site and Motion , is Really to suppose so many Distinct Substances , which therefore must needs be Incorporeal . So that these Philosophers fall unawares into that very thing which they are so abhorrent from . For this Quality or Faculty of Understanding , in the Matter of the Universe , Original and underiv'd from any other thing , can be indeed nothing else but an Incorporeal Substance . Epicurus suggested a Caution against this Vulgar Mistake concerning Qualities to this purpose . Non sic cogitandae sunt Qualitates , quasi sint quaedam per se existentes Naturae seu Substantiae , siquidem id mente assequi non licet ; sed solummodo ut varii modi sese habendi Corporis , considerandae sunt . Body , as such , hath nothing else belonging to the Nature of it , but what is included in the Idaea of Extended Substance , Divisibility , Figure , Site , Motion or Rest , and the Results from the various Compositions of them , causing different Phancies ; Wherefore , as vulgar Philosophers make their first Matter ( which they cannot well tell what they mean by it ) because it receives all Qualities , to be it self devoid of all Quality ; So we conclude that Atoms ( which are really the first Principles of all things ) have none of those Qualities in them which belong to compounded Bodies ; they are not absolutely of themselves Black or White , Hot or Cold , Moist or dry , Bitter or Sweet , all these things arising up afterwards , from the various Aggregations and Contextures of them , together with different Motions . Which Lucretius confirms by this reason , agreeable to the Tenour of the Atomical Philosophy , That if there were any such Real Qualities in the first Principles , then in the various Corruptions of Nature , things would at last be all reduc'd to Nothing : Immutabile enim quiddam superare necesse est Nè res ad Nihilum redigantur funditùs omnes ; Proinde Colore cave contingas semina rerum , Nè tibi res redeant ad Nilum funditùs omnes . Wherefore he concludes , that it must not be thought , that White things are made out of White Principles , nor Black things out of Black Principles , — Nè ex Albis Alba rearis Principiis esse , — Aut ea quae nigrant , nigro de semine nata : Neve alium quemvis quaesunt induta colorem , Proptereà gerere hunc credas , quòd materiaï Corpora consimuli sint ejus tincta colore ; Nullus enim Color est omnino materiaï Corporibus , neque par rebus , neque denique dispar . Adding that the same is to be resolved likewise concerning all other Sensible Qualities as well as Colours . Sed nè fortè putes solospoliata colore Corpora prima manere : etiam secreta Teporis Sunt , ac Frigoris omnino , Calidíque Vaporis : Et sonitu sterila , & Succo jejuna feruntur , Nec jaciunt ullum proprio de corpore Odorem . Lastly he tells us in like manner that the same is to be understood also concerning Life , Sense and Understanding , that there are no such simple Qualities or Natures in the first Principles , out of which Animals are compounded , but that these are in themselves altogether devoid of Life , Sense and Understanding . Nunc ea , quae Sentire videmus cunque , necesse ' st Ex Insensilibus tamen omnia confiteare Principiis constare : neque id manifesta refutant : Sed magìs ipsa manu ducunt , & credere cogunt , Ex insensilibus , quod dico , Animalia gigni . Quippe videre licet , vivos existere vermes Stercore de tetro , putrorem cum sibi nacta ' st Intempestivis ex imbribus humida tellus . All Sensitive and Rational Animals are made of Irrational and Senseless Principles , which is proved by Experience , in that we see Worms are made out of putrified Dung , moistned with immoderate Showers . Some indeed , who are no greater Friends to a Deity than our selves , will needs have that Sense and Understanding that is in Animals and Men , to be derived from an Antecedent Life and Understanding in the Matter . But this cannot be , because if Matter as such , had Life and Understanding in it , then every Atom of Matter must needs be a Distinct Percipient , Animal , and Intelligent Person by it self ; and it would be impossible for any such Men and Animals as now are , to be compounded out of them , because every Man would be , Variorum Animalculorum Acervus , a Heap of Innumerable Animals and Percipients . Wherefore as all the other Qualities of Bodies , so likewise Life , Sense , and Understanding arise from the different Contextures of Atoms devoid of all those Qualities , or from the Composition of those simple Elements of Magnitudes , Figures , Sites and Motions , in the same manner as from a few Letters variously compounded , all that Infinite Variety of Syllables and Words is made , Quin etiam refert nostris in versibus ipsis Cum quibus & quali Positurâ contineantur ; Namque eadem Coelum , Mare , Terras , Flumina , Solem Significant , eadem , fruges , arbusta , animantes ; Sic ipsis in rebus item jam materiaï Intervalla , viae , connexus , pondera , plagae , Concursus , motus , ordo , Positura , Figurae , Cùm permutantur mutari res quoque debent . From the Fortuitous Concretions of Senseless Vnknowing Atoms , did rise up afterwards , in certain parts of the World called Animals , Soul , and Mind , Sense and Vnderstanding , Counsel and Wisdom . But to think that there was any Animalish Nature before all these Animals , or that there was an antecedent Mind and Understanding , Counsel and Wisdom , by which all Animals themselves , together with the whole World , were made and contrived , is either to run round in a Senseless Circle , making Animals and Animality to be before one another infinitely ; or else to suppose an impossible Beginning of an Original Understanding Quality in the Matter . Atoms in their first Coalitions together , when the World was a making , were not then directed by any previous Counsel or preventive Understanding , which were things as yet Unborn and Unmade , Nam certè neque consilio Primordia rerum Ordine se quaeque atque sagaci mente locârunt , Nec quos quaeque darent motus , pepigere profectó . Mind and Understanding , Counsel and Wisdom did not lay the Foundations of the Universe , they are no Archical things , that is , they have not the Nature of a Principle in them , they are not Simple , Original , Primitive and Primordial , but as all other Qualities of Bodies , Secundary , Compounded and Derivative , and therefore they could not be Architectonical of the World. Mind and Vnderstanding is no God , but the Creature of Matter and Motion . The sence of this whole Argument is briefly this ; The first Principle of all things in the whole Universe is Matter , or Atoms devoid of all Qualities , and consequently of all Life , Sense and Understanding , and therefore the Original of things is no Understanding , Nature , or Deity . XI . Seventhly , The Democritick Atheists argue further after this manner : They who assert a Deity , suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the whole World to be Animated , that is , to have a Living , Rational and Understanding Nature presiding over it . Now it is already evident from some of the premised Arguments , that the World cannot be Animated , in the sence of Platonists , that is , with an Incorporeal Soul , which is in order of Nature before Body , it being proved already that there can be no Substance Incorporeal ; as likewise that it cannot be Animated neither in the Stoical sence , so as to have an Original Quality of Understanding or Mind in the Matter ; But yet nevertheless , some may possibly imagine , that as in our selves and other Animals , though compounded of Sensless Atoms , there is a Soul and Mind , resulting from the Contexture of them , which being once made , domineers over the Body , governing and ordering it at pleasure ; so there may be likewise such a Living Soul and Mind , not only in the Stars , which many have supposed to be lesser Deities , and in the Sun , which has been reputed a principal Deity ; but also in the whole Mundane System , made up of Earth , Seas , Air , Ether , Sun , Moon , and Starrs all together ; one General Soul and Mind , which though resulting at first from the Fortuitous Motion of Matter , yet being once produced , may rule , govern and sway the Whole , Understandingly , and in a more perfect manner than our Souls do our Bodies , and so long as it continues , exercise a Principality and Dominion over it . Which although it will not amount to the full Notion of a God , according to the strict sence of Theists , yet it will approach very near unto it , and indanger the bringing in of all the same Inconveniences along with it . Wherefore they will now prove that there is no such Soul or Mind as this , ( resulting from the Contexture of Atoms ) that presides over the Corporeal Universe , that so there may not be so much as the Shadow of a Deity left . It was observed before , that Life , Sense , Reason and Understanding are but Qualities of Concreted Bodies , like those other Qualities of Heat , and Cold , &c. arising from certain particular Textures of Atoms ; Now as those first Principles of Bodies , namely single Atoms , have none of those Qualities in them , so neither hath the whole Universe any ( that it can be denominated from ) but , only the Parts of it . The whole World is neither Black nor White , Hot nor Cold , Pellucid nor Opake , it containing all those Qualities in its several Parts : In like manner , the whole has no Life , Sense , nor Understanding in it , but only the parts of it , which are called Animals . That is , Life and Sense are qualities that arise , only from such a Texture of Atoms as produceth soft Flesh , Blood , and Brains , in Bodies organized , with Head , Heart , Bowels , Nerves , Muscles , Veins , Arteries and the like ; — Sensus jungitur omnis Visceribus , Nervis , Venis , quaecunque videmus , Mollia mortali consistere Corpore creta ; And Reason and Understanding , properly so called , are peculiar Appendices to humane Shape ; Ratio nusquam esse potest nisi in hominis figura . From whence it is concluded that there is no Life , Soul nor Understanding acting the whole World , because the World hath no Blood nor Brains , nor any Animalish or Humane Form. Qui Mundum ipsum Animantem sapientemque esse dixerunt , nullo modo viderunt Animi Naturam , in quam Figuram cadere posset . Therefore the Epicurean Poet concludes upon this Ground , that there is no Divine Sense in the whole World , Dispositum videtur ubi esse & crescere possit Seorsim Anima atque Animus ; tanto magis inficiandum , Totum posse extra Corpus Formámque Animalem , Putribus in glebis terrarum , aut Solis in Igni , Aut in Aqua durare , aut altis Aetheris oris . Haud igitur constant Divino praedita Sensu , Quandoquidem nequeunt vitaliter esse Animata . Now if there be no Life nor Understanding above us , nor round about us , nor any where else in the World , but only in our selves and Fellow-Animals , and we be the highest of all Beings ; if neither the whole Corporeal System be Animated , nor those greater parts of it , Sun , Moon nor Stars , then there can be no danger of any Deity . XII . Eighthly , the Democritick Atheists dispute further against a Deity in this manner : The Deity is generally supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Perfectly Happy Animal , Incorruptible and Immortal . Now there is no Living Being Incorruptible and Immortal , and therefore none perfectly Happy neither . For according to that Democritick Hypothesis of Atoms in Vacuity ; the only Incorruptible things will be These three : First of all , Vacuum or Empty Space , which must needs be such , because it cannot suffer from any thing , since it is plagarum expers , Et manet intactum , nec ab ictu fungitur hilum . Secondly , the Single Atoms , because by reason of their Parvitude and Solidity , they are Indivisible ; And lastly , the Summa Summarum of all things , that is the Comprehension of all Atoms dispersed every where throughout Infinite Space . — Quia nulla loci stat copia certum Quò quasi res possint discedere dissolüique . But according to that other Hypothesis of some modern Atomists ( which also was entertained of old by Empedocles ) that supposes a Plenity , there is nothing at all Incorruptible , but the Substance of Matter it self . All Systems and Compages of it , all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all Concretions and Coagmentations , of Matter divided by Motion , together with the Qualities resulting from them , are Corruptible and Destroyable : Quae est Coagmentatio rerum non dissolubilis ? Death destroys not the Substance of any Matter ; For as no Matter came from Nothing but was Self-eternal , so none of it can ever vanish into Nothing ; but it dissolves all the Aggregations of it . Non sic interimit Mors res ut Materiaï Corpora conficiat , sed coetum dissupat ollis . Life is no Substantial thing , nor any Primitive or Simple Nature ; it is only an Accident or Quality arising from the Aggregation and Contexture of Atoms or Corpuscula , which when the Compages of them is disunited and dissolved , though all the Substance still remain scattered and dispersed , yet the Life utterly perishes and vanisheth into Nothing . No Life is Immortal ; there is no Immortal Soul ; nor Immortal Animal , or Deity . Though this whole Mundane System were it self an Animal , yet being but an Aggregation of Matter , it would be both Corruptible and Mortal . Wherefore since no living Being can possibly have any security of its future Permanency ; there is none that can be perfectly Happy . And it was rightly determined by our Fellow-Atheists , the Hedonicks and Cyrenaicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Perfect Happiness is a mere Notion , a Romantick Fiction , a thing which can have no Existence any where . This is recorded to have been one of Democritus his chief Arguments against a Deity , because there can be no Living Being Immortal , and consequently none perfectly Happy . Cum Democritus , quia nihil semper suo statu maneat , neget , esse quicquam sempiternum , nonne Deum ità tollit omnino , ut nullam Opinionem ejus reliquam faciat ? XIII . A Ninth pretended Demonstration of the Democritick Atheists is as followeth . By God is understood a First Cause or Mover , which being not before acted upon by any thing else , but acting Originally from it self , was the Beginning of all things . Now it is an indubitable Axiom , and generally received amongst Philosophers , that Nothing can move it self , but Quicquid movetur ab alio movetur , Whatsoever is moved is moved by something else ; nothing can act otherwise than it is made to act , by something without it , acting upon it . The necessary Consequence whereof is this , That there can be no such thing as any First Mover , or First Cause , that is , no God. This Argument is thus urged by a Modern Writer , agreeably to the Sence of the Ancient Democriticks ; Ex eo quòd nihil potest movere seipsum , non inferetur , id quod inferri solet , nempe Aeternum Immobile , sed contrà Aeternum Motum , siquidem ut verum est , nihil moveri à seipso , ita etiam verum est nihil moveri nisi à Moto . From hence , that Nothing can move it self , it cannot be rightly inferred , as commonly it is , that there is an Eternal Immoveable Mover ( that is , a God ) but only an Eternal Moved Mover ; or that one thing was moved by another from Eternity , without any first Mover . Because as it is true that nothing can be Moved , but from it self ; so it is likewise true , that nothing can be moved but from that which was it self also moved by something else before ; and so the progress upwards must needs be infinite , without any Beginning or first Mover . The plain Drift and Scope of this Ratiocination , is no other then this , to shew that the Argument commonly taken from Motion , to prove a God , ( that is , a First Mover or Cause ) is not only Ineffectual and Inconclusive ; but also that on the contrary , it may be demonstrated from that very Topick of Motion ; that there can be no Absolutely First Mover , No First in the order of Causes , that is , no God. XIV . Tenthly , because the Theists conceive that though no Body can move it self , yet a perfect Cogitative , and Thinking Being might be the Beginning of all , and the first Cause of Motion ; the Atheists will endeavour to evince the contrary , in this manner . No man can conceive how any Cogitation which was not before , should rise up at any time , but that there was some cause for it , without the Thinker . For else there can be no reason given , why this Thought rather than that , and at this time rather than another , should start up . Wherefore this is universally true , of all Motion and Action whatsoever , as it was rightly urged by the Stoicks , that there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no Motion without a Cause , i. e. no Motion which has not some Cause without the Subject of it . Or , as the same thing is expressed by a modern Writer , Nothing taketh Beginning from it self , but from the Action of some other Immediate Agent without it . Wherefore no Thinking Being could be a First Cause , any more than an Automaton or Machin could . To this , it is further argued , that these two Notions , the one of a Knowing Vnderstanding Being , the other of a Perfectly Happy Being , are Contradictious , because all Knowledge Essentially implies Dependence upon something else , as its Cause ; Scientia & Intellectus signum est Potentiae ab alio Dependentis , id quod non est Beatissimum . They conclude that Cogitation and all Action whatsoever , is really nothing else but Local Motion , which is Essentially Heterokinesie , that which can never rise of it self , but is caused by some other Agent without its Subject . XV. In the Eleventh place , the Democritick Atheists reason thus : If the World were made by any Antecedent Mind or Understanding , that is , by a Deity ; then there must needs be an Idaea , Platform and Exemplar of the whole World before it was made ; and consequently Actual Knowledge , both in order of Time and Nature , before Things . But all Knowledge is the Information of the things themselves known , all Conception of the Mind is a Passion from the things Conceived , and their Activity upon it ; and is therefore Juniour to them . Wherefore the World and Things , were before Knowledge and the Conception of any Mind , and no Knowledge , Mind or Deity before the World as its Cause . This Argument is thus proposed by the Atheistick Poet ; Exemplum porro gignundis rebus , & ipsa Notities hominum Divis unde insita primùm , Quid vellent facere ut seirent , animoque viderent ? Quove modo est unquam Vis cognita Principiorum , Quidnam inter sese permutato Ordine possent , Si non ipsa dedit specimen Natura creandi ? How could the supposed Deity have a Pattern or Platform in his Mind , to frame the World by , and whence should he receive it ? How could he have any Knowledge of Men before they were made , as also what himself should will to do when there was nothing ? How could he understand the Force and Possibility of the Principles , what they would produce when variously combined together , before Nature and Things themselves , by Creating , had given a Specimen ? XVI . A Twelfth Argumentation of the Democritick and Epicurean Atheists against a Deity , is to this purpose : That things could not be made by a Deity that is supposed to be a Being every way Perfect ; because they are so Faulty , and so Ill made : The Argument is thus propounded by Lucretius ; Quòd si jam rerum ignorem primordia quae sint , Hoc tamen ex ipsis Coeli Rationibus ausim Confirmare , aliísque ex rebus reddere multis , Nequaquam nobis Divinitùs esse paratam Naturam rerum , tantâ stat praedita Culpâ . This Argument , à Coeli Rationibus , from Astronomy , or the Constitution of the Heavens , is this : That the Mundane Sphere is so framed , in respect of the Disposition of the Aequator and Ecliptick , as renders the greatest part of the Earth uninhabitable to Men and most other Animals ; partly by reason of that excess of Heat in the Torrid Zone ( containing all between the Tropicks ) and partly from the Extremity of Cold in both the Frigid Zones , towards either Pole. Again , whereas the Stoical Theists Contemporary with Epicurus concluded , that the whole World was made by a Deity , only for the sake of Men , — Horum omnia causâ Constituisse Deum fingunt — It is urged on the contrary , that a great part of the Habitable Earth is taken up by Seas , Lakes and Rocks , barren Heaths and Sands , and thereby made useless for Mankind ; and that the remainder of it yields no fruit to them , unless expugned by obstinate Labour , after all which , men are often disappointed of the Fruits of those Labours , by unseasonable Weather , Storms and Tempests . Again , that Nature has not only produced many noxious and poisonous Herbs , but also Destructive and Devouring Animals , whose Strength surpasseth that of Mens ; and that the Condition of Mankind is so much Inferiour to that of Brutes , that Nature seems to have been but a Step-mother to the former , whilst she hath been an Indulgent Mother to the latter . And to this purpose , the manner of mens coming into the World is thus aggravated by the Poet : Tum porro puer , ut saevis projectus ab undis Navita , nudus humi jacet , infans , indigus omni Vitaï auxilio , cùm primùm in luminis oras Nixibus ex alvo matris natura profudit : Vagitúque locum lugubri complet , ut aequum ' st , Quoi tantum in vita restet transire malorum . But on the contrary , the Comparative Advantages of Brutes and their Privileges , which they have above men , are described after this manner : At variae crescunt pecudes , armenta , feraequ● : Nec crepitacula eis opu ' sunt , nec quoiquam adhibenda ' st Almae nutricis Blanda atque Infracta loquela ; Nec varias quaerunt vestes pro tempore coeli . Denique non armis opus est , non moenibus altis , Queis sua tutentur , quando omnibus omnia largè Tellus ipsa parit , naturáque Daedala rerum . And Lastly , The Topick of Evils in General , is insisted upon by them , not those which are are called Culpae , Evils of Fault ( for that is a Thing which the Democritick Atheists utterly explode in the Genuine Sence of it ) but the Evils of Pain and Trouble ; which they dispute concerning , after this manner . The Supposed Deity and Maker of the World , was either Willing to abolish all Evils , but not Able , or he was Able but not Willing ; or Thirdly , he was neither Willing nor Able ; or else Lastly , he was both Able and Willing . This Latter is the only thing that answers fully to the Notion of a God. Now that the supposed Creator of all things was not thus both Able and Willing to abolish all Evils , is plain , because then there would have been no Evils at all left . Wherefore since there is such a Deluge of Evils overflowing all , it must needs be , that either he was Willing and not Able to remove them , and then he was Impotent , or else he was Able and not Willing , and then he was Envious , or Lastly he was neither Able nor Willing , and then he was both Impotent and Envious . XVII . In the Twelfth Place , the Atheists further dispute in this manner . If the World were made by any Deity , then it would be governed by a Providence , and if there were any Providence , it must appear in Humane Affairs . But here it is plain , that all is Tohu and Bohu , Chaos and Confusion : Things happening alike to all , to the Wise and Foolish , Religious and Impious , Virtuous and Vicious . ( For these Names the Atheist cannot chuse but make use of , though by taking away Natural Morality , they really destroy the Things . ) From whence it is concluded , that all things float up and down , as they are agitated and driven by the Tumbling Billows of Careless Fortune and Chance . The Impieties of Dionysius , his scoffing Abuses of Religion , and whatsoever was then Sacred , or worshipt under the Notion of a God , were most notorious ; and yet it is observed , that he fared never a jot the worse for it . Hunc nec Olympius Jupiter fulmine percussit , nec Aesculapius misero diuturnóque morbo tabescentem interemit , verùm in suo lectulo mortuus , in Tympanidis rogum illatus est , eámque potestatem quam ipse per scelus nactus erat , quasi justam & legitimam , haereditatis loco tradidit : Neither did Jupiter Olympius strike him with a Thunderbolt , nor Aesculapius inflict any languishing Disease upon him , but he died in his bed , and was honourably interred , and that Power which he had wickedly acquired , he transmitted , as a Just and Lawful Inheritance , to his Posterity . And Diogenes the Cynick , though much a Theist , could not but acknowledge , that Harpalus a fa●ous Robber or Pirate in those times , who committing many Villanous actions , notwithstanding lived prosperously , did thereby Testimonium dicere contra Deos , bear testimony against the Gods. Though it has been objected by the Theists , and thought to be a strong argument for Providence , that there were so many Tables hung up in Temples , the Monuments of such as having prayed to the Gods in Storms and Tempests , had escaped Shipwrack ; yet as Diagoras observed , Nusquam picti sunt qui Naufragium fecerunt , there are no Tables extant of those of them who were Shipwrackt . Wherefore it was not considered by these Theists , how many of them that prayed as well to the Gods , did notwithstanding suffer Shipwrack ; as also how many of those , which never made any Devotional Addresses at all , to any Deity , escaped equal Dangers of Storms and Tempests . Moreover , it is consentaneous to the opinion of a God , to think that Thunder ratling in the Clouds with Thunder-bolts , should be the immediate Significations of his wrath and displeasure : whereas it is plain , that these are flung at random , and that the Fury of them often lights upon the Innocent , whilst the notoriously guilty scape untouched , and therefore we understand not , how this can be answered by any Theists . Cur , quibus incautum Scelus aversabile cumque est , Non faciunt , icti flammas ut fulguris halent , Pectore perfixo ; documen Mortalibus acre ? Et potiùs nullae sibi turpis Conscius reii , Volvitur in flammis innoxius , ínque peditur , Turbine coelesti , subito correptus , & igni ? Now the force of this Argument appears to be very powerful , because it hath not only staggered and confounded Theists in all Ages , but also hath effectually transformed many of them into Atheists . For Diagoras Melius himself was once a Superstitious Religionist , in so much that being a Dithyrambick Poet , he began one of his Poems with these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are done by God and Fortune . But being injured afterwards by a Perjured Person , that suffered no Evil nor Disaster thereupon , he therefore took up this contrary Perswasion , that there was no Deity . And there have been innumerable others , who have been so far wrought upon by this Consideration , as if not absolutely to disclaim and discard a Deity , yet utterly to deny Providence , and all Care of Humane Affairs by any Invisible Powers . Amongst whom the Poet was one , who thus expressed his Sence . Sed cùm res hominum tantâ caligine volvi Aspicerem , laetósque diu florere nocentes , Vexaríque pios , rursus labefact a cadebat Relligio , causaeque viam non sponte sequebar Alterius , vacuo quae currere Semina motu Affirmat , magnúmque novas per Inane Fig●●as , Fortunâ non Arte regi ; quae Numina sensu Ambiguo vel Nulla putat , vel Nescia nostri . XVIII . A thirteenth Argumentation of the Democritick and Epicurean Atheists is to this purpose ; That whereas the Deity is supposed to be such a being , as both Knows all that is done every where in the most distant Places of the World at once , and doth himself immediately Order all things ; this is , First , impossible for any one Being , thus to animadvert and order all things in the whole Universe , Quis regere immensi Summam , quis habere profundi Indu manu validas potis est moderanter habenas ? Quîs pariter coelos omneis convertere ? & omneis Ignibus aetheriis terras suffire feraceis ? Omnibus ínque locis esse omni tempore praestò Nubibus ut tenebras faciat , coelíque serena Concutiat sonitu ? &c. And Secondly , if it were supposed to be possible , yet such infinite Negotiosity would be absolutely inconsistent with a Happy State ; Nor could such a Deity ever have any quiet Enjoyment of himself , being Perpetually filled with Tumult and Hurliburly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Distraction of Business and Sollicitous Cares , Displeasures and Favours , do not at all agree with Happiness , but they proceed from Imbecillity , Indigency and Fear : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is Happy and Incorruptible , would neither have it self any Business to do , nor create any to others , it would neither have Displeasure nor Favour , towards any other Persons , to engage it in Action ; all this proceeding from Indigency . That is , Favour and Benevolence , as well as Anger and Displeasure , arise only from Imbecillity . That which is perfectly happy and wanteth nothing , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being wholly possessed and taken up in the Enjoyment of its own Happiness , would be regardless of the Concernments of any others ; and mind nothing besides it self , either to do it Good or Harm . Wherefore , this Curiosus & plenus Negotii Deus , This Busie , Restless , and Pragmatical Deity , that must needs intermeddle and have to do with every thing in the whole World , is a Contradictious Notion , since it cannot but be the most Unhappy of all things . XIX . In the Next Place , the Atheists dispute further by propounding Several bold Quaeries , which they conceive unanswerable , after this manner . If the World were made by a Deity , why was it not made by him sooner ? or since it was so long unmade , why did he make it at all ? Cur mundi Aedificator repentè extiterit , innumerabili antè saecula dormîerit ? How came this Builder and Architect of the World , to start up upon a suddain , after he had slept for infinite Ages , and bethink himself of making a World ? For , certainly , if he had been awake all that while , he would either have made it sooner , or not at all ; because there was either something wanting to his Happiness , before , or nothing ; if there had been any thing wanting before , then the World could not have been so long unmade ; but if he were completely Happy in himself without it , then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wanting nothing , he vainly went about to make superfluous things . All desire of Change and Novelty , argues a Fastidious Satiety , proceeding from Defect and Indigency ; Quidve novi potuit tantò pòst , antè quietos Inlicere , ut cuperent vitam mutare priorem ? Nam gaudere novis rebus debere videtur Quoi veteres obsunt ; sed quoi nil accidit aegri Tempore in anteacto , cùm pulchrè degeret aevum , Quid potuit novitatis amorem accendere tali ? Did this Deity , therefore light up the Stars , as so many Lamps or Torches , in that vast Abyss of infinite Darkness , that himself might thereby have a more comfortable and chearful Habitation ? Why would he then content himself from Eternity , to dwell in such a Melancholick , Horrid , and Forlorn Dungeon ? An Credo in tenebris vitâ & moerore jacebat , Donec diluxit rerum Genitalis Origo ? Was Company and that Variety of Things , by which Heaven and Earth are distinguished , desireable to him ? Why then would he continue Solitary so long , wanting the pleasure of such a Spectacle ? Did he make the World and men in it to this end , that himself might be worshipped and adored , feared and honoured by them ? But what could he be the better for that , who was sufficiently happy alone in himself before ? Or did he do it for the Sake of Men , to gratifie and oblige them ? — At quid immortalibus atque beatis Gratia nostra queat largirier emolumenti , Vt nostrâ quicquam causâ gerere aggrediantur ? Again , if this were done for the sake of Men , then it must be either for Wise Men or for Fools ; If for Wise men only , then all that Pains was taken but for a very few ; but if for Fools , what reason could there be , why the Deity should seek to deserve so well at their hands ? Besides this , what hurt would it have been to any of us , ( whether Wise or Foolish ) never to have been made ? Quídve mali fuerat nobis non esse creatis ? Natus enim debet quicunque est , velle manere In vita , donec retinebit blanda voluptas : Qui nunquam verò vitae gustavit amorem , Nec fuit in numero , quid obest non esse creatum ? Lastly , if this Deity must needs go about moliminously to make a World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , like an Artificer and Carpenter , what Tools and Instruments could he have to work withall ? what Ministers and Subservient Opificers ? what Engins and Machins for the rearing up of so huge a Fabrick ? How could he make the Matter to understand his meaning , and obey his beck ? how could he move it and turn it up and down ? For if Incorporeal , he could neither touch nor be touched , but would run through all things , without fastening upon any thing : but if Corporeal , then the same thing was both Materials and Architect , both Timber and Carpenter , and the Stones must hew themselves , and bring themselves together , with discretion , into a Structure . XX. In the last Place , the Atheists argue from Interest ( which proves many times the most effectual of all Arguments ) against a Deity ; endeavouring to perswade , that it is , First , the Interest of Private Persons , and of all Man-kind in General ; and Secondly , the Particular Interest of Civil Sovereigns , and Commonwealths ; that there should neither be a God , nor the Belief of any such thing entertained by the minds of Men ; that is , no Religion . First , they say therefore , that it is the Interesse of Mankind in General ; Because so long as men are perswaded , that there is an Understanding Being infinitely Powerful , having no Law but his own Will , ( because he has no Superiour ) that may do whatever he pleases at any Time to them , they can never Securely enjoy themselves or any thing , nor be ever free from disquieting Fear and Solicitude . What the Poets Fable of Tantalus in Hell , being alwaies in fear of a huge stone hanging over his Head , and ready every Moment to tumble down upon him , is nothing to that true fear which men have of a Deity , and Religion , here in this Life , which indeed was the very thing mythologized in it . Nec miser impendens magnum timet aëre Saxum Tantalus , ( ut fama est ) cassâ formidine torpens : Sed magìs in vita , Divûm Metus urget inanis Mortales , casúmque timent , quemcumque ferat Fors. For besides mens Insecurity , from all manner of present Evils , upon the Supposition of a God , the Immortality of Souls can hardly be kept out , but it will crowd in after it , and then the fear of Eternal Punishments after Death will unavoidably follow thereupon , perpetually embittering all the Solaces of Life , and never suffering men to have the least sincere Enjoyment . — si certam finem esse viderent Aerumnarum homines , aliquâ ratione valerent , Relligionibus , atque minis obsistere Vatum . Nunc ratio nulla est restandi , nulla facultas : Aeternas quoniam Poenas in morte timendum . Ignoratur enim quae sit natura Animaï , Nata sit , an contrà nascentibus insinuetu● ; Et simul intereat nobiscum morte dirempta , An Tenebras Orci visat vastásque Lacunas . Wherefore it is plain , that they who first introduced the Belief of a Deity and Religion , whatever they might aim at in it , deserved very ill of all Mankind , because they did thereby infinitely debase and depress mens Spirits under a Servile Fear , Efficiunt animos humiles , formidine Divûm , Depressósque premunt ad Terram : As also cause the greatest Griefs and Calamities that now disturb Humane Life , Quantos tum gemitus ipsi sibi , quantáque nobis Volnera , quas lachrymas peperere Minoribu ' nostris ? There can be no comfortable and happy Living , without banishing from our Mind , the belief of these two things , of a Deity and the Souls Immortality , Et metus ille foràs praeceps Acheruntis agendus Funditus , humanam qui vitam turbat ab imo , Omnia suffundens Mortis Nigrore , neque ullam Esse voluptatem Liquidam , Furámque relinquit . It was therefore a Noble and Heroical Exploit of Democritus and Epicurus , those two good-natured Men , who seeing the World thus oppressed under the grievous Yoke of Religion , the Fear of a Deity and Punishment after death , and taking pity of this sad Condition of Mankind , did manfully encounter that affrightful Spectre or Empusa , of a Providential Deity ; and by clear Philosophick Reasons , chase it away , and banish it quite out of the World ; laying down such Principles , as would salve all the Phaenomena of Nature without a God ; Quae bene cognita si teneas , Natura videtur Libera continuò , Dominis privata Superbis , Ipsa suâ per se sponte , Omnia Dis agere expers . So that Lucretius does not without just Cause , erect a Triumphal Arch or Monument to Epicurus , for this Conquest or Victory of his , obtained over the Deity and Religion , in this manner ; Humana ante oculos foedè quum vita jaceret , In terris oppressa gravi sub Relligione , Quae caput à Coeli regionibus ostendebat , Horribili super aspectu mortalibus instans ; Primùm Graius homo mortales tendere contrà Est oculos ausus , primúsque obsistere contrà ; Quem nec fama Deûm nec fulmina , nec minitanti Murmure compressit coelum , &c. XXI . That it is also the Interess of Civil Sovereigns and of all Common-wealths , that there should neither be Deity nor Religion , the Democritick Atheists would perswade in this manner ; A Body Politick or Common-wealth is made up of parts , that are all naturally Dissociated from one another , by reason of that Principle of private Self-love , who therefore can be no otherwise held together than by Fear ; Now if there be any greater Fear than the Fear of the Leviathan , and Civil Representative , the whole Structure and Machin of this great Coloss must needs fall a-pieces , and tumble down . The Civil Sovereign reigns only in Fear , wherefore unlese his Fear be the King and Sovereign of all Fears , his Empire and Dominion ceases . But as the Rod of Moses devoured the Rods of the Magicians , so certainly will the fear of an omnipotent Deity , that can punish with eternal Torments after Death , quite swallow up and devour that comparatively Petty Fear of Civil Sovereigns , and consequently destroy the Being of Commonwealths , which have no Foundation in Nature , but are mere Artificial Things , made by the Enchantment and Magical Art of Policy . Wherefore it is well observed by a Modern Writer , That men ought not to suffer themselves to be abused , by the Doctrine of Separated Essences and Incorporeal Substances , ( such as God and the Soul ) built upon the vain Philosophy of Aristotle , that would fright men from obeying the Laws of their Country , with Empty Names , ( as of Hell , Damnation , Fire and Brimstone ) as men fright Birds from the Corn , with an empty Hat , Dublet , and a crooked Stick . And again ; If the fear of Spirits ( the chief of which is the Deity ) were taken away , men would be much more fitted than they are for Civil Obedience . Moreover , the Power of Civil Sovereigns is perfectly Indivisible ; 't is either All or Nothing , it must be Absolute and Infinite , or else 't is none at all ; now it cannot be so , if there be any other Power equal to it , to share with it , much less if there be any Superiour ( as that of the Deity ) to check it and controul it . Wherefore the Deity must of Necessity be removed and displaced , to make room for the Leviathan to spread himself in . Lastly , 'T is perfectly inconsistent with the Nature of a Body Politick , that there should be any Private Judgment of Good or Evil , Lawful or Vnlawful , Just or Vnjust allowed ; but Conscience ( which Theism and Religion introduces ) is Private Judgment concerning Good and Evil ; and therefore the Allowance of it , is contradictious to Civil Sovereignty and a Commonwealth . There ought to be no other Conscience ( in a Kingdom or Commonwealth ) besides the Law of the Countrey ; the allowance of Private Conscience being , ipso facto , a Dissolution of the Body Politick , and a Return to the State of Nature . Upon all these accounts it must needs be acknowledged , that those Philosophers who undermine and weaken Theism and Religion , do highly deserve of all Civil Sovereigns and Common-wealths . XXII . Now from all the premised Considerations , the Democriticks confidently conclude against a Deity ; That the System and Compages of the Universe , had not its Original from any Vnderstanding Nature , but that Mind and Vnderstanding it self , as well as all things else in the World , sprung up from Sensless Nature and Chance , or from the unguided and undirected Motion of Matter . Which is therefore called by the Name of Nature , because whatsoever moves is moved by Nature and Necessity , and the mutual Occursions and Rencounters of Atoms , their Plagae , their Stroaks and Dashings against one another , their Reflexions and Repercussions , their Cohesions , Implexions , and Entanglements , as also their Scattered Dispersions and Divulsions , are all Natural and Necessary ; but it is called also by the name of Chance and Fortune , because it is all unguided by any Mind , Counsel or Design . Wherefore Infinite Atoms of different sizes and figures , devoid of all Life and Sense , moving Fortuitously from Eternity in infinite Space , and making successively several Encounters , and consequently various Implexions and Entanglements with one another ; produced first a confused Chaos of these Omnifarious Particles , jumbling together with infinite variety of Motions , which afterward by the tugging of their different and contrary forces , whereby they all hindred and abated each other , came , as it were by joint Conspiracy , to be Conglomerated into a Vortex or Vortices ; where after many Convolutions and Evolutions , Molitions and Essays ( in which all manner of Tricks were tried , and all Forms imaginable experimented ) they chanced in length of time here to settle , into this Form and System of things , which now is , of Earth , Water , Air and Fire ; Sun , Moon and Stars ; Plants , Animals and Men ; So that Sensless Atoms , fortuitously moved , and Material Chaos , were the first Original of all things . This Account of the Cosmopoeia , and first Original of the Mundane System , is represented by Lucretius according to the mind of Epicurus , though without any mention of those Vortices , which yet were an essential part of the old Democritick Hypothesis . Sed quibus ille modis conjectus material Fundarit coelum , ac terram , pontíque profunda , Solis , lunaï cursus , ex ordine ponam . Nam certè neque consilio primordia rerum , Ordine se quaeque atque sagaci mente locarunt : Nec , quos quaeque dárent motus , pepigere profectò : Sed quia multa modis multis primordia rerum , Ex infinito jam tempore percita plagis , Ponderibúsque suis consuerunt concita ferri , Omni'modisque coire , atque omnia pertentare , Quaecunque inter se possent congressa creare : Proptereà fit , utì magnum volgata per aevum , Omnigenos coetus , & motus experiundo , Tandem ea conveniant , quae ut convenere , repentè Magnarum rerum fiant exordia saepe , Terraï , Maris , & Coeli , generísque Animantum . But because some seem to think that Epicurus was the first Founder and Inventor of this Doctrine , we shall here observe , that this same Atheistick Hypothesis was long before described by Plato , when Epicurus was , as yet unborn ; and therefore doubtless according to the Doctrine of Leucippus , Democritus and Protagoras ; though that Philosopher , in a kind of disdain ( as it seems ) refused to mention either of their Names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Atheists say that Fire , Water , Air and Earth ( i. e. the four Elements ) were all made by Nature and Chance ; and none of them by Art or Mind ( that is , they were made by the fortuitous Motion of Atoms , and not by any Deity ) And that those other Bodies , of the Terrestrial Globe , of the Sun , the Moon , and the Stars ( which by all , except these Atheists , were , in those times , generally supposed to be Animated , and a kind of Inferiour Deities ) were afterwards made out of the foresaid Elements , being altogether Inanimate . For they being moved fortuitously or as it happened , and so making various commixtures together , did by that means , at length produce the whole Heavens and all things in them , as likewise Plants and Animals here upon earth , all which were not made by Mind , nor by Art , nor by any God ; but , as we said before , by Nature and Chance . Art and Mind it self , rising up afterwards from the same Sensless Principles in Animals . CHAP. III. An Introduction to the Confutation of the Atheistick Grounds , in which is contained a particular Accompt of all the several Forms of Atheism . 1. That the Grounds of the Hylozoick Atheism could not be insisted on in the former Chapter , together with those of the Atomick , they being directly contrary each to other ; with a further Accompt of this Hylozoick Atheism . 2. A Suggestion , by way of Caution , for the preventing of all mistakes , That every Hylozoist must not therefore be condemned for an Atheist , or a mere Counterfeit Histrionical Theist . 3. That nevertheless , such Hylozoists as are also Corporealists , can by no means be excused from the Imputation of Atheism , for Two Reasons . 4. That Strato Lampsacenus , commonly called Physicus , seems to have been the first Asserter of the Hylozoick Atheism , he holding no other God but the Life of Nature in Matter . 5. Further proved , that Strato was an Atheist , and that of a different Form from Democritus , he attributing an Energetick Nature , but without Sense and Animality , to all Matter 6. That Strato not deriving all things from a mere Fortuitous Principle , as the Democritick Atheists did , nor yet acknowledging any one Plastick Nature to preside over the Whole , but deducing the Original of things from a Mixture of Chance and Plastick Nature both together , in the several parts of Matter , must therefore needs be an Hylozoick Atheist . 7. That the famous Hippocrates was neither an Hylozoick nor Democritick Atheist , but rather an Heraclitick Corporeal Theist . 8. That Plato took no Notice of the Hylozoick Atheism , nor of any other , then what derives the Original of all things from a mere Fortuitous Nature ; and therefore either the Democritical , or the Anaximandrian Atheism , which latter will be next declared . 9. That it is hardly imaginable , there should have been no Philosophick Atheists in the World before Democritus and Leucippus , there being in all Ages , as Plato observes , some or other sick of the Atheistick Disease . That Aristotle affirms many of the first Philosophers , to have assigned only a Material Cause of the Mundane System , without either Efficient or Intending Cause ; They supposing Matter to be the only Substance , and all things else nothing but the Passions and Accidents of it , Generable and Corruptible . 10. That the Doctrine of these Materialists will be more fully understood from the Exceptions which Aristotle ma●es against them ; His first Exception , That they assigned no Cause of Motion , but introduced it into the World unaccomptibly . 11. Aristotle's second Exception , That these Materialists did assign no Cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Well and Fit , and give no accompt of the Orderly Regularity of things . That Anaxagoras was the first Ionick Philosopher who made Mind and Good a Principle of the Vniverse . 12. Concluded , That Aristotle's Materialists were downright Atheists , not merely because they held all Substance to be Body , since Heraclitus and Zeno did the like , and yet are not therefore accompted Atheists , ( they supposing their Fiery Matter to be Originally Intellectual , and the whole World to be an Animal ) but because these made Stupid Matter , devoid of all Vnderstanding , and Life , to be the only Principle : 13. As also , because they supposed every thing besides the Substance of Matter , Life and Vnderstanding , and all Particular Beings , to be Generable and Corruptible , and consequently that there could be no other God , then such as was Native and Mortal . That those ancient Theologers , who were Theogonists , and Generated all the Gods out of Night and Chaos , were only Verbal Theists but Real Atheists : Sensless Matter being to them the highest Numen . 14. The great difference observed betwixt Aristotle's Atheistical Materialists , and the Italick Philosophers ; the former determining all things , besides the Substance of Matter , to be Made or Generated , the latter that no Real Entity was either Generated or Corrupted ; thereupon both destroying Qualities and Forms of Body , and asserting the Ingenerability and Incorporeity of Souls . 15. How Aristotle's Atheistick Materialists endeavoured to baffle and elude that Axiom of the Italick Philosophers , That Nothing can come from Nothing nor go to Nothing , And that Anaxagoras was the first amongst the Ionicks who yielded so far to that Principle , as from thence to assert Incorporeal Substance , and the Pre-existence of Qualities and Forms in Similar Atoms , forasmuch as he conceived them to be things , really distinct from the Substance of Matter . 16. The Error of some Writers , who because Aristotle affirms , that the Ancient Philosophers did generally conclude the World to have been Made , from thence infer , that they were all Theists , and that Aristotle contradicts himself in representing many of them as Atheists . That the Ancient Atheists did generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assert the World to have been Made , or have had a Beginning ; as also some Theists did maintain its Eternity , but in a way of Dependency upon the Deity . That we ought here to distinguish betwixt the System of the World , and the Substance of the Matter , all Atheists asserting the Matter to have been , not only Eternal , but also such Independently upon any other Being . 17. That Plato and others concluded this Materialism or Hylopathian Atheism , to have been at least as old as Homer , who made the Ocean ( or fluid Matter ) the Father of all the Gods. And that this was indeed the Ancientest of all Atheisms , which verbally acknowledging Gods , yet derived the Original of them all from Night and Chaos . The description of this Atheistick Hypothesis in Aristophanes , That Night and Chaos first laid an Egg , out of which sprung forth Love , which afterwards mingling with Chaos begat Heaven and Earth , Animals and all the Gods. 18. That notwithstanding this , in Aristotle's judgment , Parmenides , Hesiod , with 〈◊〉 others , who made Love in like manner , Senior to all the Gods , were to be exempted out of the number of Atheists ; they understanding this Love to be an Active Principle , or Cause of Motion in the Vniverse , which therefore could be no Egg of the Night , nor Off-spring of Chaos , but something in Order of Nature before Matter . Simmias Rhodius his Wings , a Poem in honour of this Heavenly Love. This not that Love which was the Off-spring of Penia and Porus in Plato . In what rectified sence it may pass for true Theology , that Love is the Supreme Deity and Original of all things . 19. That though Democritus and Leucippus be elsewhere taxed by Aristotle , for this very thing , that they assigned only a Material Cause of the Vniverse ; yet they were not the Persons intended by him in the fore-cited Accusation , but certain Ancienter Philosophers , who also were not Atomists but Hylopathians . 20. That Aristotle's Atheistick Materialists were all the first Ionick Philosophers before Anaxagoras , Thales being the Head of them . But that Thales is acquitted from this Imputation of Atheism by several good Authors ( with an Accompt how he came to be thus differently represented ) and therefore that his next Successour Anaximander is rather to be accounted the Prince of this Atheistick Philosophy . 21. A Passage out of Aristotle objected which , at first sight , seems to make Anaximander a Divine Philosopher , and therefore hath led both Modern and Ancient Writers into that mistake . That this Place well considered , proves the contrary , That Anaximander was the Chief of the old Atheistick Philosophers . 22. That it is no wonder , if Anaximander called Sensless Matter the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God , since to all Atheists , that must needs be the the highest Numen ; Also how this is said to be Immortal , and to Govern all ; with the concurrent Judgment of the Greek Scholiasts upon this Place . 23. A further Accompt of the Anaximandrian Philosophy , manifesting it to have been purely Atheistical . 24. What ill Judges the Vulgar have been of Theists and Atheists ; as also that learned men have commonly supposed fewer Atheists than indeed there were . Anaximander and Democritus Atheists both alike , though Philosophising different ways . That some Passages in Plato respect the Anaximandrian Form of Atheism , rather than the Democritical . 25. Why Democritus and Leucippus new modell'd Atheism into the Atomick Form. 26. That besides the Three Forms of Atheism already mentioned , we sometimes meet with a Fourth , which supposes the Vniverse though not to be an Animal , yet a kind of Plant or Vegetable , having one Plastick Nature in it , devoid of Vnderstanding and Sense , which disposes and orders the Whole . 27. That this Form of Atheism which makes one Plastick Life to preside over the Whole , is different from the Hylozoick , in that it takes away all Fortuitousness , and subjects all to the Fate of one Plastick Methodical Nature . 28. Though it be possible that some in all ages might have entertained this Atheistical Conceipt , That things are dispensed by one Regular and Methodical but Vnknowing Sensless Nature ; yet it seems to have been chiefly asserted by certain Spurious Heracliticks and Stoicks . And therefore this Form of Atheism , which supposes one Cosmoplastick Nature , may be called Pseudo-zenonian . 29. That , besides the Philosophick Atheists , there have been always Enthusiastick and Fanatical Atheists , though in some sence all Atheists may be said also to be both Enthusiasts and Fanaticks , they being led by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Irrational Impetus . 30. That there cannot easily be any other Form of Atheism , besides those Four already mentioned , because all Atheists are Corporealists , and yet all Corporealists not Atheists , but only such as make the first Principle of all things , not to be Intellectual . 31. A Distribution of Atheisms , producing the former Quaternio , and showing the Difference between them . 32. That they are but Bunglers at Atheism , who talk of Sensitive and Rational Matter ; and that the Canting Astrological Atheists are not at all considerable , because not understanding themselves . 33. Another Distribution of Atheisms ; That they either derive the Original of things from a Merely Fortuitous Principle , the Vnguided Motion of Matter , or else from a Plastick and Methodical , but Sensless Nature . What Atheists denied the Eternity of the World , and what asserted it . 34. That of these Four Forms of Atheism , the Atomick or Democritical , and the Hylozoick or Stratonical are the chief , and that these Two being once confuted , all Atheism will be confuted . 35. These Two Forms of Atheism , being contrary to one another , how we ought in all reason to insist rather upon the Atomick ; but that afterwards we shall confute the Hylozoick also , and prove against all Corporealists , that no Cogitation nor Life belongs to Matter . 36. That in the mean time , we shall not neglect any Form of Atheism , but confute them all together , as agreeing in one Principle ; as also show , how the old Atomick Atheists did sufficiently overthrow the Foundation of the Hylozoists . 37. Observed here , that the Hylozoists are not condemned merely for asserting a Plastick Life , distinct from the Animal , ( which with most other Philosophers we judge highly probable , if taken in a Right Sence ) but for grosly misunderstanding it , and attributing the same to Matter . 〈◊〉 The Plastick Life of Nature largely explained . 38. That though the Confutation of the Atheistick grounds , according to the Laws of Method , ought to have been reserved for the last part of this Discourse , yet we having reasons to violate those Laws , crave the Readers Pardon for this Preposterousness . A considerable Observation of Plato's , that it is not only Moral Vitiosity which inclines men to Atheize , but also an Affectation of seeming wiser than the Generality of Mankind ; As likewise that the Atheists , making such pretence to Wit , it is a Seasonable undertaking to evince that they fumble in all their Ratiocinations . That we hope to make it appear , that the Atheists are no Conjurers ; and that all Forms of Atheism are Non-sence and Impossibility . I. WE have now represented the Grand Mysteries of Atheism , which may be also called the Mysteries of the Kingdom of Darkness ; though indeed some of them are but briefly hinted here , they being again more fully to be insisted on afterward , where we are to give an account of the Atheists Endeavours to Salve the Phaenomenon of Cogitation . We have represented the chief Grounds of Atheism in General , as also of that most Notorious Form of Atheism in particular , that is called Atomical : but whereas there hath been already mentioned , another Form of Atheism , called by us Hylozoical ; the Principles hereof could not possibly be insisted on in this place , where we were to make the most Plausible Plea for Atheism ; they being directly contrary to those of the Atomical , so that they would have mutually destroyed each other . For , whereas the Atomick Atheism supposes , the Notion or Idea of Body to be nothing but Extended Resisting Bulk , and consequently to include no manner of Life and Cogitation in it ; Hylozoism on the contrary makes all Body , as such , and therefore every smallest Atom of it , to have Life Essentially belonging to it ( Natural Perception , and Appetite ) though without any Animal Sense or Reflexive Knowledge , as if Life , and Matter or Extended Bulk , were but two Incomplete and Inadequate Conceptions , of one and the same Substance , called Body . By reason of which Life ( not Animal but only Plastical ) all parts of Matter being supposed able , to form themselves Artificially and Methodically ( though without any Deliberation or Attentive Consideration ) to the greatest advantage of their present respective Capabilities , and therefore also sometimes , by Organization to improve themselves further , into Sense and Self-enjoyment in all Animals , as also to Vniversal Reason and Reflexive Knowledge in Men ; it is plain that there is no Necessity at all left , either of any Incorporeal Soul in Men to make them Rational , or of any Deity in the whole Universe to salve the Regularity thereof . One main difference betwixt these two Forms of Atheism is this , that the Atomical supposes all Life whatsoever to be Accidental , Generable and Corruptible : But the Hylozoick admits of a certain Natural or Plastick Life , Essential and Substantial , Ingenerable and Incorruptible , though attributing the same only to Matter , as supposing no other Substance in the World besides it . II. Now to prevent all Mistakes , we think fit here by way of Caution to suggest ; That as every Atomist is not therefore necessarily an Atheist , so neither must every Hylozoist needs be accounted such . For who ever so holds the Life of Matter , as notwithstanding to assert another kind of Substance also , that is Immaterial and Incorporeal , is no way obnoxious to that soul Imputation . However we ought not to dissemble , but that there is a great Difference here betwixt these two , Atomism and Hylozoism , in this regard ; That the former of them , namely Atomism ( as hath been already declared ) hath in it self a Natural Cognation and Conjunction with Incorporeism , though violently cut off from it by the Democritick Atheists ; whereas the latter of them , Hylozoism , seems to have altogether as close and intimate a Correspondence with Corporealism ; Because , as hath been already signified , if all Matter , as such , have not only such a Life , Perception and Self-active Power in it , as whereby it can Form it self to the best advantage , making this a Sun and that an Earth or Planet , and fabricating the Bodies of Animals most Artificially ; but also can improve it self into Sense and Self-enjoyment ; it may as well be thought able to advance it self higher , into all the Acts of Reason and Vnderstanding in Men : so that there will be no need either of an Incorporeal Immortal Soul in Men , or a Deity in the Universe . Nor indeed is it easily conceivable , how any should be induced to admit such a Monstrous Paradox as this is , That every Atom of Dust or other Sensless Matter , is Wiser than the greatest Politician and the most acute Philosopher that ever was ; as having an Infallible Omniscience of all its own Capabilities and Congruities ; were it not by reason of some strong Prepossession , against Incorporeal Substance and a Deity , there being nothing so Extravagánt and Outragiously Wild , which a Mind once infected with Atheistical Sottishness and Disbelief , will not rather greedily swallow down , than admit a Deity , which to such is the highest of all Paradoxes imaginable , and the most affrightful Bug-bear . Notwithstanding all which , it may not be denied , but that it is possible for one , who really entertains the belief of a Deity and a Rational Soul Immortal , to be perswaded , first , that the Sensitive Soul , in men as well as Brutes , is merely Corporeal ; and then that there is a Material Plastick Life in the Seeds of all Plants and Animals , whereby they do Artificially form themselves ; and from thence afterward to descend also further , to Hylozoism , that all matter , as such , hath a kind of Natural , though not Animal Life in it ; in consideration whereof , we ought not to Censure every Hylozoist , professing to hold a Deity and a Rational Soul Immortal , for a mere Disguised Atheist , or Counterfeit Histrionical Theist . III. But though every Hylozoist be not therefore necessarily an Atheist , yet whosoever is an Hylozoist and Corporealist both together , he that both holds the Life of Matter in the Sence before declared , and also that there is no other Substance in the World besides Body and Matter , cannot be excused from the Imputation of Atheism , for Two Reasons . First , because though he derive the Original of all Things , not from what is perfectly Dead and Stupid , as the Atomick Atheist doth , but from that which hath a kind of Life or Perception in it , nay an Infallible Omniscience , of whatsoever it self can Do or Suffer , or of all its own Capabilities and Congruities , which seems to bear some Semblance of a Deity ; yet all this being only in the way of Natural and not Animal Perception , is indeed nothing but a Dull and Drowsie , Plastick and Spermatick Life , devoid of all Consciousness and Self-enjoyment . The Hylozoists Nature , is a piece of very Mysterious Non-sence , a thing perfectly Wise , without any Knowledge or Consciousness of it self ; Whereas a Deity , according to the true Notion of it , is such a Perfect Understanding Being , as with full Consciousness and Self-enjoyment , is completely Happy . Secondly , because the Hylozoick Corporealist , supposing all Matter , as such , to have Life in it , must needs make Infinite of those Lives , ( forasmuch as every Atom of Matter has a Life of its own ) Coordinate and Independent on one another , and consequently , as many Independent first Principles , no one Common Life or Mind ruling over the Whole . Whereas , to assert a God , is to derive all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from some one Principle , or to suppose one Perfect Living and Understanding Being , to be the Original of all things , and the Architect of the whole Universe . Thus we see that the Hylozoick Corporealist is really an Atheist , though carrying more the Semblance and Disguise of a Theist , than other Atheists , in that he attributes a kind of Life to Matter . For indeed every Atheist must of necessity cast some of the Incommunicable Properties of the Deity , more or less , upon that which is not God , namely Matter : and they who do not attribute Life to it , yet must needs bestow upon it Necessary Self-existence , and make it the First Principle of all things , which are the Peculiarities of the Deity . The Numen which the Hylozoick Corporealist pays all his Devotions to , is a certain blind Shee-god or Goddess , called Nature or the Life of Matter ; which is a very great Mystery , a thing that is Perfectly Wise , and Infallibly Omniscient , without any Knowledge or Consciousness at all . Something like to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in * Plato ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that vulgar Enigm or Riddle of Boys , concerning an Eunuch striking a Bat ; A Man and not a Man , Seeing and not Seeing , did Strike and not Strike , with a Stone and not a Stone , a Bird and not a Bird , &c. The Difference being only this ; that this was a thing Intelligible , but humoursomly expressed , whereas the other seems to be perfect Non-sence , being nothing but a misunderstanding of the Plastick Power , as shall be showed afterwards . IV. Now the First and Chief Assertour of this Hylozoick Atheism was , as we conceive , Strato Lampsacenus , commonly called also Physicus , that had been once an Auditor of Theophrastus and a famous Peripatetick , but afterwards degenerated from a Genuine Peripatetick , into a new-formed kind of Atheist . For Velleius , an Epicurean Atheist in Cicero , reckoning up all the several sorts of Theists , which had been in former times , gives such a Character of this Strato , as whereby he makes him to be a strange kind of Atheistical Theist , or Divine Atheist , if we may use such a contradictious Expression ; his words are these , * Nec audiendus Strato , qui Physicus appellatur , qui omnem Vim Divinam in Natura sitam esse censet , quae Causas gignendi , augendi minuendíve habeat , sed careat omni sensu ; Neither is Strato , commonly called the Naturalist or Physiologist , to be heard , who places all Divinity in Nature , as having within it self the Causes of all Generations , Corruptions and Augmentations , but without any manner of Sense . Strato's Deity therefore was a certain Living and Active , but Sensless Nature . He did not fetch the Original of all things , as the Democritick and Epicurean Atheists , from a mere Fortuitous Motion of Atoms , by means whereof he bore some slight Semblance of a Theist , but yet he was a down-right Atheist for all that , his God being no other than such a Life of Nature in Matter , as was both devoid of Sense and Consciousness , and also multiplied together with the several parts of it . He is also in like manner described by Seneca in St. Augustine * , as a kind of Mongrel thing , betwixt an Atheist and a Theist ; Ego feram aut Platonem , aut Peripateticum Stratonem , quorum alter Deum sine Corpore fecit , alter sine Animo ? Shall I endure either Plato , or the Peripatetick Strato , whereof the one made God to be without a Body , the other without a Mind ? In which words Seneca taxes these two Philosophers , as guilty of two contrary Extremes ; Plato , because he made God to be a pure Mind or a perfectly Incorporeal Being ; and Strato , because he made him to be a Body without a Mind , he acknowledging no other Deity than a certain Stupid and Plastick Life , in all the several parts of Matter , without Sense . Wherefore this seems to be the only reason , why Strato was thus sometimes reckoned amongst the Theists , though he were indeed an Atheist , because he dissented from that only form of Atheism , then so vulgarly received , the Democritick and Epicurean , attributing a kind of Life to Nature and Matter . V. And that Strato was thus an Atheist , but of a different kind from Democritus , may further appear from this Passage of Cicero's * , Strato Lampsacenus negat operâ Deorum se uti ad fabricandum Mundum , quaecunque sint docet omnia esse Effecta Natura , nec ut ille , qui asperis , & laevibus , & hamatis uncinatísque Corporibus Concreta haec esse dicat , interjecto Inani ; Somnia censet haec esse Democriti , non docentis sed optantis : Strato denies that he makes any use of a God , for the fabricating of the World , or the salving the Phaenomena thereof ; teaching all things to have been made by Nature ; but yet not in such a manner as he who affirmed them to be all Concreted out of certain rough and smooth , hookey and crooked Atoms , he judging these things to be nothing but the mere Dreams and Dotages of Democritus , not teaching but wishing . Here we see that Strato denied the World to be made by a Deity or perfect Understanding Nature , as well as Democritus , and yet that he dissented from Democritus notwithstanding , holding another kind of Nature , as the Original of things , than he did , who gave no account of any Active Principle and Cause of Motion , nor of the Regularity that is in Things . Democritus his Nature was nothing but the Fortuitous Motion of Matter , but Strato's Nature was an Inward Plastick Life in the several Parts of Matter , whereby they could Artificially frame themselves to the best advantage , according to their several Capabilities , without any Conscious or Reflexive Knowledg . Quicquid aut sit aut fiat , ( says the same Authour ) Naturalibus fieri , aut factum esse docet ponderibus & motibus : Strato teaches whatsoever is , or is made , to be made by certain inward Natural Forces and Activities . VI. Furthermore it is to be observed , that though Strato thus attributed a certain kind of Life to Matter , yet he did by no means allow of any one Common Life , whether Sentient and Rational , or Plastick and Spermatick only , as Ruling over the whole mass of Matter and Corporeal Universe ; which is a thing in part affirmed by Plutarch * , and may in part be gathered from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Strato affirmeth that the World is no Animal ( or God ) but that what is Natural in every thing , follows something Fortuitous antecedent , Chance first beginning , and Nature acting consequently thereupon . The full sence whereof seems to be this , that though Strato did not derive the Original of all Mundane things from mere Fortuitous Mechanism , as Democritus before him had done , but supposed a Life and Natural Perception in the Matter , that was directive of it , yet not acknowledging any one Common Life , whether Animal or Plastick , as governing and swaying the whole , but only supposing the several Parts of Matter , to have so many several Plastick Lives of their own , he must needs attribute something to Fortune , and make the Mundane System to depend upon a certain Mixture of Chance and Plastick or Orderly Nature both together , and consequently must be an Hylozoist . Thus we see , that these are two Schemes of Atheism , very different from one another ; that which fetches the Original of all things from the mere Fortuitous and Unguided Motion of Matter , without any Vital or Directive Principle ; and that which derives it from a certain Mixture of Chance and the Life of Matter both together , it supposing a Plastick Life , not in the whole Universe , as one thing , but in all the several Parts of Matter by themselves ; the first of which is the Atomick and Democritick Atheism , the second the Hylozoick and Stratonick . VII . It may perhaps be suspected by some , that the famous Hippocrates , who lived long before Strato , was an Assertour of the Hylozoick Atheism , because of such Passages in him as these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is Vnlearned or Vntaught , but it learneth from it self what things it ought to do : And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature findeth out ways to it self , not by Ratiocination . But there is nothing more affirmed here concerning Nature by Hippocrates , than what might be affirmed likewise of the Aristotelick and Platonick Nature , which is supposed to act for Ends , though without Consultation and Ratiocination . And I must confess , it seems to me no way mis-becoming of a Theist , to acknowledge such a Nature or Principle in the Universe , as may act according to Rule and Method for the Sake of Ends , and in order to the Best , though it self do not understand the reason of what it doth ; this being still supposed to act dependently upon a higher Intellectual Principle , and to have been first set a work and employed by it , it being otherwise Non-sence . But to assert any such Plastick Nature , as is Independent upon any higher Intellectual Principle , and so it self the first and highest Principle of Activity in the Universe , this indeed must needs be , either that Hylozoick Atheism , already spoken of , or else another different Form of Atheism , which shall afterwards be described . But though Hippocrates were a Corporealist , yet we conceive he ought not , to lie under the suspicion of either of those two Atheisms ; forasmuch as himself plainly asserts a higher Intellectual Principle , than such a Plastick Nature , in the Universe , namely an Heraclitick Corporeal God , or Vnderstanding Fire , Immortal , pervading the whole World , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seems to me , that that which is called Heat or Fire , is Immortal , and Omniscient , and that it sees , hears , and knows all things , not only such as are present , but also future . Wherefore we conclude , that Hippocrates was neither an Hylozoick nor Democritick Atheist , but an Heraclitick Corporeal Theist . VIII . Possibly it may be thought also , that Plato in his Sophist intends this Hylozoick Atheism , where he declares it as the Opinion of many , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature generates all Things from a certain Spontaneous Principle , without any Reason and Vnderstanding . But here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be as well rendred Fortuitous , as Spontaneous ; however there is no necessity , that this should be understood of an Artificial or Methodical Unknowing Nature . It is true indeed that Plato himself seems to acknowledge a certain Plastick or Methodical Nature in the Universe , Subordinate to the Deity , or that perfect Mind which is the supreme Governour of all things ; as may be gathered from these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature does rationally ( or orderly ) together with Reason and Mind , govern the whole Vniverse . Where he supposes a certain Regular Nature to be a Partial and Subordinate Cause of things under the Divine Intellect . And it is very probable that Aristotle derived that whole Doctrine of his concerning a Regular and Artificial Nature which acts for Ends , from the Platonick School . But as for any such Form of Atheism , as should suppose a Plastick or Regular , but Sensless Nature either in the whole World , or the several parts of Matter by themselves , to be the highest Principle of all things , we do not conceive that there is any Intimation of it to be found any where in Plato . For in his De Legibus , where he professedly disputes against Atheism , he states the Doctrine of it after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Nature and Chance produced all the first , greatest and most excellent things , but that the smaller things were produced by Humane Art. The plain meaning whereof is this , that the First Original of things , and the frame of the whole Universe , proceeded from a mere Fortuitous Nature , or the Motion of Matter unguided by any Art or Method . And thus it is further explained in the following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the first Elements , Fire , water , Air and Earth , were all made by Nature and Chance , without any Art or Method , and then , that the bodies of the Sun , Moon and Stars , and the whole Heavens , were afterward made out of those Elements , as devoid of all manner of Life , and only fortuitously moved and mingled together ; and lastly , that the whole Mundane System , together with the orderly Seasons of the year , as also Plants , Animals and Men did arise after the same manner , from the mere Fortuitous Motion of sensless and stupid Matter . In the very same manner does Plato state this Controversie again , betwixt Theists and Atheists , in his Philebus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether shall we say , O Protarchus , that this whole Vniverse is dispensed ond ordered , by a mere Irrational , Temerarious and Fortuitous Principle , and so as it happens ; or contrariwise , ( as our fore-fathers have instructed us ) that Mind , and a certain Wonderful Wisdom , did at first frame , and does still govern all things ? Wherefore we conclude that Plato took no notice of any other Form of Atheism , as then set on foot , than such as derives all things from a mere Fortuitous Principle , from Nature and Chance , that is the unguided Motion of Matter , without any Plastick Artificialness or Methodicalness , either in the whole Universe , or the parts of it . But because this kind of Atheism , which derives all things from a mere Fortuitous Nature , had been managed two manner of ways ; by Democritus in the way of Atoms , and by Anaximander and others in the way of Forms and Qualities ; ( of which we are to speak in the next place ) therefore the Atheism which Plato opposes , was either the Democritick or the Anaximandrian Atheism ; or else ( which is most probable ) both of them together . IX . It is hardly imaginable that there should be no Philosophick Atheists in the world before Democritus and Leucippus . Plato long since concluded , that there have been Atheists , more or less , in every Age , when he bespeaks his young Atheist after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The full sence whereof seems to be this ; Neither you ( my Son ) nor your friends ( Democritus , Leucippus and Protagoras ) are the first who have entertained this Opinion concerning the Gods , but there have been always some more or less , sick of this Atheistick Disease . Wherefore we shall now make a diligent search and enquiry , to see if we can find any other Philosophers who Atheized before Democritus and Leucippus , as also what Form of Atheism they entertained . Aristotle in his Metaphysicks , speaking of the Quaternio of Causes , affirms that many of those who first Philosophized , assigned only a Material Cause of the whole Mundane System , without either Intending or Efficient Cause . The reason whereof he intimates to have been this , because they asserted Matter to be the only Substance , and that whatsoever else was in the World , besides the substance or bulk of Matter , were all nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , different Passions and Affections , Accidents and Qualities of Matter that were all Generated out of it , and Corruptible again into it , the Substance of Matter always remaining the same , neither Generated nor Corrupted , but from Eternity unmade ; Aristotle's words are * these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Most of those who first philosophized , took notice of no other Principle of things in the Vniverse , than what is to be referred to the Material Cause ; for that out of which all things are , and out of which they are first made , and into which they are all at last corrupted and resolved , the Substance always remaining the same , and being changed only in its Passions and Qualities ; This they concluded to be the first Original and Principle of all things . X. But the meaning of these old Material Philosophers will be better understood , by those Exceptions which Aristotle makes against them , which are Two : First , that because they acknowledged no other Substance besides Matter , that might be an Active Principle in the Universe , it was not possible for them to give any account of the Original of Motion and Action . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though all Generation be made never so much out of something as the Matter , yet the question still is , by what means this cometh to pass , and what is the Active Cause which produceth it ? because the Subject-matter cannot change it self ; As for example , neither Timber , nor Brass , is the cause that either of them are changed ; for Timber alone does not make a Bed , nor Brass a Statue , but there must be something else as the Cause of the Change ; and to enquire after this is to enquire after another Principle , besides Matter , which we would call that from whence Motion springs . In which words Aristotle intimates that these old Material Philosopers shuffled in , Motion and Action into the World unaccountably , or without a Cause ; forasmuch as they acknowledged no other Principle of Things besides Passive Matter , which could never move , change or alter it self . XI . And Aristotle's second Exception against these old Material Philosophers is this ; that since there could be no Intending Causality in Sensless and Stupid Matter , which they made to be the only Principle of all things , they were not able to assign 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Cause of Well and Fit , and so could give no account of the Regular and Orderly Frame of this Mundane System ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That things partly are so well in the World , and partly are made so well , cannot be imputed either to Earth or Water , or any other sensless Body ; much less is it reasonable to attribute so noble and Excellent an Effect as this , to mere Chance or Fortune . Where Aristotle again intimates , that as these Material Philosophers shuffled in Motion into the world without a Cause , so likewise they must needs suppose this Motion to be altogether Fortuitous and Unguided and thereby in a manner make Fortune , which is nothing but the absence or defect of an Intending Cause , to supply the room both of the Active and Intending Cause , that is , Efficient and Final . Whereupon Aristotle subjoyns a Commendation of Anaxagoras , as the first of the Ionick Philosophers , who introduced Mind or Intellect for a Principle in the Universe ; that in this respect , he alone seemed to be sober and in his wits , comparatively with those others that went before him , who talked so idly and Atheistically . For Anaxagoras his Principle was such , saith Aristotle , as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , at once a cause of Motion and also of Well and Fit ; of all the Regularity , Aptitude , Pulchritude and Order that is in the whole Universe . And thus it seems Anaxagoras himself had determined : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anaxagoras saith that Mind is the only Cause of Right and Well ; this being proper to Mind to aim at Ends and Good , and to order one thing Fitly for the sake of another . Whence it was that Anaxagoras concluded Good also , as well as Mind , to have been a Principle of the Universe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras makes Good a Principle , as that which moves ; For though Mind move Matter , yet it moves it for the sake of something , and being it self , as it were , first moved by Good : So that Good is also a Principle . And we note this the rather , to show how well these three Philosophers , Aristotle , Plato and Anaxagoras , agreed all together , in this excellent Truth , That Mind and Good are the First Principle of all things in the Universe . XII . And now we think it is sufficiently evident , that these old Materialists in Aristotle , whoever they were , were downright Atheists ; not so much , because they made all Substance to be Body or Matter , for Heraclitus first , and after him Zeno , did the like , deriving the Original of all things from Fire , as well as Anaximenes did from Air , and Thales is supposed by Aristotle to have done from Water , and that with some little more seeming plausibility , since Fire being a more Subtle and Moveable Body than any other , was therefore thought by some of those Ancients to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Incorporeal of all Bodies , as Earth was for that cause rejected by all those Corporeal Philosophers , from being a Principle , by reason of the grossness of its parts . But Heraclitus and Zeno , notwithstanding this , are not accounted Atheists , because they supposed their Fiery Matter , to have not only Life , but also a perfect Vnderstanding Originally belonging to it , as also the whole World to be an Animal : Whereas those Materialists of Aristotle , made Sensless and Stupid Matter , devoid of all Vnderstanding and Life , to be the first Principle and Root of all things . For when they supposed , Life and Vnderstanding , as well as all other Differences of Things , to be nothing but mere Passions and Accidents of Matter , Generable out of it , and Corruptible again into it , and indeed to be produced , but in a Secundary way , from the Fortuitous Commixture of those first Elementary Qualities , Heat and Cold , Moist and Dry , Thick and Thin , they plainly implied the substance of Matter in it self to be devoid of all Life and Vnderstanding . Now if this be not Atheism , to derive the Original of all things , even of Life and Mind it self , from Dead and Stupid Matter , Fortuitously Moved , then there can be no such thing at all . XIII . Moreover , Aristotle's Materialists concluded every thing besides the Substance of Matter , ( which is in it self indifferent to al things , ) and consequently all particular and determinate Beings , to be Generable and Corruptible . Which is a thing that Plato takes notice of as an Atheistick Principle , expressing it in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Nothing ever is , but every thing is Made and Generated . Forasmuch as it plainly follows from hence , that not only all Animals and the Souls of men , but also if there were any Gods , which some of those Materialists would not stick , at least verbally , to acknowledge , ( meaning thereby certain Understanding Beings superiour to men ) these likewise must needs have been all Generated , and consequently be Corruptible . Now to say that there is no other God , than such as was Made and Generated , and which may be again Unmade , Corrupted and Die , or that there was once no God at all till he was made out of the Matter , and that there may be none again , this is all one as to deny the thing it self . For a Native and Mortal God is a pure Contradiction . Therefore whereas Aristotle in his Metaphysicks , tells us of certain Theologers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as did Generate all things ( even the Gods themselves ) out of Night and Chaos , we must needs pronounce of such Theologers as these , who were Theogonists , and Generated all the Gods ( without exception ) out of Sensless and Stupid Matter , that they were but a kind of Atheistical Theologers or Theological Atheists . For though they did admit of certain Beings , to which they attributed the Name of Gods , yet according to the true Notion of God , they really acknowledged none at all , ( i. e. no Understanding Nature as the Original of things ) but Night and Chaos , Sensless and Stupid Matter , Fortuitously Moved , was to them the highest of all Numens . So that this Theology of theirs , was a thing wholly founded in Atheistical Non-sence . XIV . And now we think it seasonable , here to observe , how vast a difference there was betwixt these old Materialists in Aristotle , and those other Philosophers , mentioned before in the first Chapter , who determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That no Real Entity at all was Generated or Corrupted , for this reason , because Nothing could be made out of Nothing . These were chiefly the Philosophers of the Italick or Pythagorick Succession , and their design in it was not , as Aristotle was pleased somewhere to affirm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to contradict common sence and experience , in denying all Natural Generations and Alterations ; but only to interpret Nature rightly in them , and that in way of opposition to those Atheistick Materialists , after this manner ; That in all the Mutations of Nature , Generations and Alterations , there was neither any new Substance Made , which was not before , nor any Entity really distinct from the Preexisting Substances , but only that Substance which was before , diversly Modified ; and so Nothing Produced in Generations , but new Modifications , Mixtures , and Separations of preexistent Substances . Now this Doctrine of theirs drove at these Two things ; First , the taking away of such Qualities and Forms of Body , as were vulgarly conceived to be things really distinct from the Substance of extended Bulk , and all its Modifications of more or less Magnitude , Figure , Site , Motion or Rest. Because , if there were any such things as these , produced in the Natural Generations and Alterations of Bodies , there would then be some Real Entity Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Nothing Inexistent or Preexistent . Wherefore they concluded , that these supposed Forms and Qualities of Bodies were really nothing else , but only the different Modifications of Pre-existent Matter , in respect of Magnitude , Figure , Site and Motion or Rest , or different Concretions and Secretions , which are no Entities really distinct from the Substance , but only cause different Phasmata , Phancies and Apparitions in us . The Second thing which this Doctrine aimed at , was the establishing the Incorporiety and Ingenerability of all Souls . For since Life , Cogitation , Sense and Understanding , could not be resolved into those Modifications of Matter , Magnitude , Figure , Site and Motion , or into Mechanism and Phancie , but must needs be Entities really distinct from Extended Bulk , or Dead and Stupid Matter ; they concluded , that therefore Souls could not be Generated out of Matter , because this would be the Production of some Real Entity out of Nothing Inexisting or Preexisting ; but that they must needs be another kind of Substance Incorporeal , which could no more be Generated or Corrupted , than the Substance of Matter it self ; and therefore must either Preexist in Nature , before Generations , or else be divinely Created and Infused , in them . It hath been already proved in the First Chapter , that the Upshot of that Pythagorick Doctrine , That Nothing could be Generated out of Nothing preexisting , amounted to those Two things mentioned , viz. the Asserting of the Incorporiety and Ingenerability of Souls , and the Rejecting of those Phantastick Entities of Forms and Real Qualities of Bodies , and resolving all Corporeal Phaenomena , into Figures or Atoms , and the different Apparitions or Phancies caused by them ; but the latter of these , may be further confirmed from this passage of Aristotle's , where after he had declared that Democritus and Leucippus made the Soul and Fire , to consist of round Atoms or Figures , like those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Ramenta that appear in the Air when the Sun-beams are transmitted through Cranies ; he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And that which is said amongst the Pythagoreans , seems to have the same sence , for some of them affirm , that the Soul is those very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ramenta or Atoms ; but others of them , that it is That which Moves them ; which latter doubtless were the genuine Pythagoreans . However , it is plain from hence , that the old Pythagoreans Physiologized by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as Democritus ; that is , Figures and Atoms , and not Qualities and Forms . But Aristotle's Materialists , on the contrary , taking it for granted that Matter or Extended Bulk is the only Substance , and that the Qualities and Forms of Bodies , are Entities really distinct from those Modifications of Magnitude , Figure , Site , Motion or Rest ; and finding also by experience , that these were continually Generated and Corrupted , as likewise that Life , Sense and Understanding were produced in the Bodies of such Animals , where it had not been before , and again extinguished at the Death or Corruption of them , concluded , that the Souls of all Animals , as well as those other Qualities and Forms of Bodies , were Generated out of the Matter , and Corrupted again into it , and consequently that every thing that is in the whole World , besides the Substance of Matter , was Made or Generated , and might be again Corrupted . Of this Atheistick Doctrine , Aristotle speaks elsewhere , as in his Book de Coelo . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are some who affirm , that Nothing is Ingenerable , but that all things are Made ; as Hesiod especially , and also among the rest they , who First Physiologized , whose meaning was , that all other things are Made ( or Generated ) and did Flow , none of them having any Stability ; only that there was one thing ( namely Matter ) which always remained , out of which all those other things were transformed and Metamorphiz'd . Though as to Hesiod , Aristotle afterwards speaks differently . So likewise in his Physicks , after he had declared that some of the Ancients made Air , some Water , and some other Matter , the Principle of all things ; he adds , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This they affirmed to be all the Substance or Essence that was ; but all other things , the Passions , Affections and Dispositions of it ; and that this therefore was Eternal , as being capable of no Change , but all other things , Infinitely Generated and Corrupted . XV. But these Materialists being sometimes assaulted by the other Italick Philosophers , in the manner before declared , That no Real Entities , distinct from the Modifications of any Substance , could be Generated or Corrupted , because Nothing could come from Nothing nor go to Nothing ; they would not seem plainly to Contradict that Theorem , but only endeavoured to interpret it into a compliance with their own Hypothesis , and distinguish concerning the Sence of it in this manner ; That it ought to be understood , only of the Substance of Matter and Nothing else , viz. That no Matter could be Made or Corrupted , but that all other things whatsoever , not only Forms and Qualities of Bodies , but also Souls ; Life , Sense and Understanding , though really different from Magnitude , Figure , Site and Motion , yet ought to be accounted only the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passions and Accidents of this Matter , and therefore might be generated out of it and Corrupted again into it , and that without the Production or Destruction of any real Entity , Matter being the only thing that is accounted such . All this we learn from these words of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence whereof is this ; And therefore as to that Axiom of some Philosophers , That Nothing is either Generated or Destroyed , these Materialists admit it to be true in respect of the Substance of matter only , which is always preserved the same , As , say they , We do not say that Socrates is simply or absolutely Made , when he is made either Handsom or Musical , or that he is Destroyed , when he loseth those Dispositions , because the Subject Socrates still remains the same ; so neither are we to say that any thing else is absolutely ether Generated or Corrupted , because the Substance or Matter of every thing always Continues . For there must needs be some certain Nature , from which all other things are Generated , that still remaining one and the same . We have noted this Passage of Aristotle's the rather , because this is just the very Doctrine of Atheists at this day . That the Substance of Matter or Extended Bulk is the only Real Entity , and therefore the only Unmade thing , that is neither Generable nor Creatable , but Necessarily Existent from Eternity ; But whatever else is in the World , as Life and Animality , Soul and Mind , being all but Accidents and Affections of this Matter ( as if therefore they had no Real Entity at all in them ) are Generable out of Nothing and Corruptible into Nothing , so long as the Matter in which they are , still remains the same . The Result of which is no less than this , That there can be no other Gods or God , than such as was at first Made or Generated out of Sensless Matter , and may be Corrupted again into it . And here indeed lies the Grand Mystery of Atheism , that every thing besides the Substance of Matter is Made or Generated , and may be again Unmade or Corrupted . However Anaxagoras , though an Ionick Philosopher , and therefore , as shall be declared afterward , Successor to those Atheistick Materialists , was at length so far Convinced by that Pythagorick Doctrine , That no Entity could be naturally Generated out of Nothing , as that he departed from his Predecessors herein , and did for this reason acknowledge Mind and Soul , that is , all Cogitative Being to be a Substance really distinct from Matter , neither Generable out of it nor Corruptible into it ; as also that the Forms and Qualities of Bodies ( which he could not yet otherwise conceive of than as things really distinct from those Modifications of Magnitude , Figure , Site and Motion ) must for the same cause pre-exist before Generations in certain Similar Atoms , and remain after Corruptions , being only Secreted and Concreted in them . By means whereof he introduced a certain Spurious Atomism of his own ; For whereas the Genuine Atomists before his time had supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dissimilar Atoms devoid of all Forms and Qualities to be the Principles of all Bodies , Anaxagoras substituted in the room of them his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Similar Atoms , endued from Eternity with all Manner of Forms and Qualities Incorruptibly . XVI . We have made it manifest that those Material Philosophers , described by Aristotle , were absolute Atheists , not merely because they made Body to be the only Substance , though that be a thing which Aristotle himself justly reprehends them for also in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who suppose the World to be one uniform thing , and acknowledge only one nature as the matter , and this Corporeal or indued with Magnitude , it is evident that they erre many ways , and particularly in this , that they set down only the Elements of Bodies , and not of Incorporeal things , though there be also things Incorporeal . I say , we have not concluded them Atheists , merely for this reason , because they denied Incorporeal Substance , but because they deduced all things whatsoever from Dead and Stupid Matter , and made every thing in the World , besides the bare Substance of Matter , devoid of all Quality , Generable and Corruptible . Now we shall take notice of an Objection , made by some late Writers , against this Aristotelick Accusation of the old Philosophers , founded upon a passage of Aristotle's own , who elsewhere in his Book De Coelo , speaking of the Heaven or World , plainly affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all the Philosophers before himself , did assert the World to have been Made , or have had a Beginning . From whence these Writers infer , that therefore they must needs be all Theists , and hold the Divine Creation of the World , and consequently , that Aristotle contradicts himself , in representing many of them as Atheists , acknowledging only one Material Principle of the whole Universe , without any Intending or Efficient Cause . But we cannot but pronounce this to be a great Errour in these Writers , to conclude all those who held the World to have been Made , therefore to have been Theists , whereas it is certain on the contrary , that all the First and most Ancient Atheists did ( in Aristotle's language ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Make or Generate the World , that is , suppose it not to have been from Eternity , but to have had a Temporary Beginning ; as likewise that it was Corruptible , and would sometime or other , have an End again . The sence of which Atheistick Philosophers is represented by Lucretius in this manner : Et quoniam docui , Mundi Mortalia Templa Esse , & Nativo consistere Corpore Coelum , Et quaecunque in eo siunt , fientque , necess● Esse ea Dissolvi . And there seems to be indeed a Necessity , in reason , that they who derive all things from a Fortuitous Principle , and hold every thing besides the Substance of Matter to have been Generated , should suppose the World to have been Generated likewise , as also to be Corruptible . Wherefore it may well be reckoned for one of the Vulgar Errours ; That all Atheists held the Eternity of the World. Moreover , when Aristotle subjoins immediately after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that though the Ancient Philosophers all held the World to have been Made , yet notwithstanding , they were divided in this , that some of them supposed for all that , that it would continue to Eternity such as it is , others , that it would be Corrupted again ; the former of these , who conceived the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Made , but Eternal , were none of them Atheists , but all Theists . Such as Plato , whom Aristotle seems particularly to perstringe for this , who in his Timaeus introduceth the Supreme Deity bespeaking those Inferiour Gods , the Sun , Moon and Stars ( supposed by that Philosopher to be Animated ) after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those things which are made by me are Indissoluble by my will , and though every thing which is compacted , be in its own nature dissolvable , yet it is not the part of one that is good , to will the dissolution or destruction of any thing , that was once well made . Wherefore though you are not absolutely Immortal , nor altogether Indissolvable , yet notwithstanding , you shall not be dissolved , nor ever die . My will being a stronger Band to hold you together , than any thing else can be to loosen you . Philo and other Theists followed Plato in this , asserting that though the world was Made , yet it would never be Corrupted , but have a Post-eternity . Whereas all the Ancient Atheists , namely those who derived the Original of things from Nature and Fortune , did at once deny both Eternities to the World ; Past and Future . Though we cannot say that none but Atheists did this , for Empedocles and Heraclitus , and afterward the Stoicks , did not only suppose the World likewise Generated , and to be again Corrupted , but also that this had been , and would be done over and over again , in Infinite vicissitudes . Furthermore , as the World's Eternity was generally opposed by all the Ancient Atheists , so it was maintained also by some Theists , and that not only Aristotle , but also before him , by Ocellus Lucanus at least , though Aristotle thought not fit to take any notice of him ; as likewise the latter Platonists universally went that way , yet so , as that they always supposed the World to have as much depended upon the Deity , as if it had been once Created out of Nothing by it . To conclude therefore ; neither they who asserted the world's Generation and Temporary Beginning , were all Theists ; nor they who maintained its Eternity , all Atheists ; but before Aristotle's time , the Atheists universally , and most of the Theists , did both alike conclude the World to have been Made ; the difference between them lying in this , that the one affirmed the World to have been Made by God , the other by the Fortuitous Motion of Matter . Wherefore if we would put another difference betwixt the Theists and Atheists here , as to this particular , we must distinguish betwixt the System of the World and the Substance of the Matter : For the Ancient Atheists , though they generally denied the Eternity of the World , yet they supposed the Substance of the Matter , not only to have been Eternal , but also Self-existent and Independent upon any other Being ; they making it the first Principle and Original of all things , and consequently the only Numen . Whereas the Genuine Theists , though many of them maintained the Worlds Eternity , yet they all concluded , both the Form and Substance of it , to have always depended upon the Deity , as the Light doth upon the Sun. The Stoicks with some others being here excepted . XVII . Aristotle tells us , some were of opinion , that this Atheistick Philosophy , which derives all things from sensless and stupid Matter , in the way of Forms and Qualities , was of great Antiquity , and as old as any Records of Time amongst the Greeks ; and not only so , but also that the Ancient Theologers themselves entertained it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are some who conceive that even the most ancient of all , and the most remote from this present Generation ; and they also who first Theologized , did Physiologize after this manner ; forasmuch as they made the Ocean and Tethys to have been the Original of Generation ; and for this cause the Oath of the Gods is said to be by water ( called by the Poets Styx ) as being that from which they all derived their Original . For an Oath ought to be by that which is most Honourable ; and that which is most Ancient , is most Honourable . In which words it is very probable that Aristotle aimed at Plato ; however it is certain that Plato in his Theaetetus , affirms this Atheistick Doctrine to have been very ancient , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all things were the off-spring of Flux and Motion , that is , that all things were Made and Generated out of Matter ; and that he chargeth Homer with it , in deriving the Original of the Gods themselves in like manner , from the Ocean , ( or Floating Matter ) in this Verse of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Father of all Gods , the Ocean is , Tethys their Mother . Wherefore these indeed seem to have been the ancientest of all Atheists , who though they acknowledged certain Beings superiour to men , which they called by the Name of Gods , did notwithstanding really deny a God , according to the true Notion of him , deriving the Original of all things whatsoever in the Universe , from the Ocean , that is , Fluid Matter , or , which is all one , from Night and Chaos ; and supposing all their Gods to have been Made and Generated , and consequently to be Mortal and Corruptible . Of which Atheistick Theology , Aristophanes gives us the description , in his * Aves , after this manner : That at first was Nothing but Night and Chaos , which laying an Egg , from thence was produced Love , that mingling again with Chaos , begot Heaven , and Earth , and Animals , and all the Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First all was Chaos , one confused Heap , Darkness enwrapt the disagreeing Deep , In a mixt croud , the Jumbled Elements were , Nor Earth , nor Air , nor Heaven did appear ; Till on this horrid vast Abyss of things , Teeming Night spreading o'er her cole-black Wings , Laid the first Egg ; whence , after times due course , Issu'd forth Love ( the World 's Prolifick Source ) Glistering with golden Wings ; which fluttering o'er Dark Chaos , gendred all the numerous store Of Animals and Gods , &c. And whereas the Poet there makes the Birds to have been begotten between Love and Chaos before all the Gods ; though one might think this to have been done Jocularly by him , merely to humour his Plot ; yet Salmasius conceives , and not without some reason , that it was really a piece of the old Atheistick Cabala , which therefore seems to have run thus . That Chaos or Matter confusedly moved , being the first Original of all ; Things did from thence rise up gradually , from lesser to greater Perfection . First Inanimate things as the Elements , Heaven , Earth and Seas , then Brute-animals , afterwards Men , and last of all the Gods. As if not only the Substance of Matter , and those Inanimate Bodies of the Elements , Fire , Water , Air and Earth , were , as Aristotle somewhere speaks , according to the sence of those Atheistick Theologers , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , First in order of Nature before God , as being themselves also Gods , but also Brute-animals at least , if not men too . And this is the Atheistick Creation of the World , Gods and all , out of Sensless and Stupid Matter , or Dark Chaos , as the only Original Numen ; the perfectly Inverted order of the Universe . XVIII . But though this Hypothesis be purely Atheistical , that makes Love , which is supposed to be the Original Deity , to have it self sprung at first from an Egg of the Night ; and consequently that all Deity was the Creature or Off-spring of Matter and Chaos , or Dark Fortuitous Nature ; yet Aristotle somewhere conceives that not only Parmenides , but also Hesiod , and some others , who did in like manner make Love the Supreme Deity , and derive all things from Love and Chaos , were to be exempted out of the number of those Atheistick Materialists before described ; forasmuch as they seemed to understand by Love , an Active Principle , and Cause of Motion in the Universe ; which therefore could not spring from an Egg of the Night , nor be the Creature of Matter , but must needs be something Independent on it , and in order of Nature before it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · One would suspect that Hesiod , and if there be any other who made Love or Desire , a Principle of things in the Universe , aimed at this very thing , ( namely , the setling of another Active Principle besides Matter : ) For Parmenides , describing the Generation of the Universe , makes Love to be the Senior of all the Gods , and Hesiod , after he had mentioned Chaos , introduced Love , as the Supreme Deity . As intimating herein , that besides Matter , there ought to be another Cause or Principle , that should be the Original of Motion and Activity , and also hold and conjoyn all things together . But how these two Principles are to be ordered , and which of them was to be placed first , whether Love or Chaos , may be judged of afterwards . In which latter words Aristotle seems to intimate , that Love , as taken for an Active Principle , was not to be supposed to spring from Chaos , but rather to be in order of Nature before it ; and therefore by this Love of theirs must needs be meant the Deity . And indeed Simmias Rhodius in his Wings , a Hymn made in Honour of this Love , that is Senior to all the Gods , and a Principle in the Universe , tells us plainly , that it is not Cupid , Venuses soft and effeminate Son , but another kind of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I 'm not that Wanton Boy , The Sea-froath Goddess's only Joy. Pure Heavenly Love I hight , and my Soft Magick Charms , not Iron Bands , fast tye Heaven , Earth and Seas . The Gods themselves do readily Stoop to my Laws . The whole World daunces to my Harmony . Moreover , this cannot be that Love neither , which is described in Plato's Symposium ( as some learned men have conceived ) that was begotten between Penia and Porus , this being not a Divine but Demoniack thing ( as the Philosopher there declares ) no God but a Daemon only , or of a Middle Nature . For it is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Love of Pulchritude , as such , which though rightly used , may perhaps Wing and Inspire the Mind , to Noble and Generous Attempts , and beget a scornful disdeign in it , of Mean , Dirty , and Sordid things ; yet it is capable of being abused also , and then it will strike downward into Brutishness and Sensuality . But at best it is an Affection , belonging only to Imperfect and Parturient Beings ; and therefore could not be the First Principle of all things . Wherefore we see no very great reason , but that in a Rectified and Qualified sence , this may pass for true Theology ; That Love is the Supreme Deity and Original of all things ; namely , if by it be meant , Eternal , Self-originated , Intellectual Love , or Essential and Substantial Goodness , that having an Infinite overflowing Fulness and Fecundity , dispenses it self Uninvidiously , according to the best Wisdom , Sweetly Governs all , without any Force or Violence ( all things being Naturally subject to its Autority , and readily obeying its Laws ) and reconciles the whole World into Harmony . For the Scripture telling us , that God is Love , seems to warrant thus much to us , that Love in some rightly Qualified sence , is God. XIX . But we are to omit the Fabulous Age , and to descend to the Philosophical , to enquire there , who they were among the professed Philosophers , who Atheized in that manner , before described . It is true indeed , that Aristotle in other Places , accuses Democritus and Leucippus of the very same thing , that is , of assigning only a Material Cause of the Universe , and giving no account of the Original of Motion ; but yet it is certain that these were not the Persons intended by him here ; Those which he speaks of , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some of the first and most ancient Philosophers of all . Moreover it appears by his Description of them , that they were such as did not Philosophize in the way of Atoms , but resolved all things whatsoever in the Universe , into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter , and the Passions or Affections , Qualities and Forms of Matter ; so that they were not Atomical , but Hylopathian Philosophers . These two , the old Materialists and the Democriticks , did both alike derive all things from Dead and Stupid Matter , fortuitously Moved ; and the Difference between them was only this , that the Democriticks manag'd this business in the way of Atoms , the other in that more vulgar way of Qualities and Forms : So that indeed , this is really but one and the same Atheistick Hypothesis , in two several Schemes . And as one of them is called the Atomick Atheism , so the other , for Distinctions sake , may be called the Hylopathian . XX. Now Aristotle tells us plainly , that these Hylopathian Atheists of his , were all the first Philosophers of the Ionick Order and Succession , before Anaxagoras . . Whereof Thales being the Head , he is consentaneously thereunto by Aristotle , made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and Leader of this kind of Atheistical Philosophy , he deriving all things whatsoever , as Homer had done before him , from Water , and acknowledging no other Principle but the Fluid Matter . Notwithstanding which Accusation of Aristotle's , Thales is far otherwise represented by good Authors ; Cicero telling us , that besides Water , which he made to be the Original of all Corporeal things , he asserted also Mind for another Principle , which formed all things out of the Water ; and Laertius and Plutarch recording , that he was thought to be the first of all Philosophers who determined Souls to be Immortal ; He is said also to have affirmed , that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the oldest of all things , and that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Workmanship of God ; Clemens likewise tells us that being asked 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether any of a mans Actions could be concealed from the Deity ? he replied , not so much as any Thought . Moreover Laertius further writes of him , that he held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was animated , and full of Daemons . Lastly Aristotle himself elsewhere speaks of him as a Theist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some think ( saith he ) that Soul and Life is mingled with the whole Universe , and thence perhaps was that of Thales , that all things are full of Gods. Wherefore we conceive that there is very good reason , why Thales should be acquitted from this Accusation of Atheism . Only we shall observe the occasion of his being thus differently represented , which seems to have been this ; Because as Laertius and Themistius intimate , he left no Philosophick Writings or Monuments of his own behind him , ( Anaximander being the first of all the Philosophick Writers : ) Whence probably it came to pass , that in after times some did interpret his Philosopy one way , some another , and that he is sometimes represented as a Theist , and sometime again as a down-right Atheist . But though Thales be thus by good Authority acquitted , yet his next Successor Anaximander can by no means be excused from this Imputation , and therefore we think it more reasonable to fasten that Title upon him , which Aristotle bestows on Thales , that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and Founder of this Atheistick Philosophy ; who derived all things from Matter , in the way of Forms and Qualities ; he supposing a certain Infinite Materia Prima , which was neither Air nor Water nor Fire , but indifferent to every thing , or a mixture of all , to be the only Principle of the Universe , and leading a Train of many other Atheists after him , such as Hippo surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Simplicius and others , Anaximines , and Diogenes Apolloniates , and many more ; who though they had some petty Differences amongst themselves , yet all agreed in this one thing , that Matter devoid of Vnderstanding and Life , was the first Principle of all things ; till at length Anaxagoras stopt this Atheistick Current , amongst these Ionick Philosophers ; introducing Mind as a Principle of the Universe . XXI . But there is a Passage in Aristotle's Physicks , which seems at first sight , to contradict this again ; and to make Anaximander also , not to have been an Atheist , but a Divine Philosopher . Where having declared that several of the Ancient Physiologers , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite to be the Principle of all things , he subjoyus these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Therefore there seems to be no Principle of this Infinite , but this to be the Principle of other things , and to Contain all things and Govern all things , as they all say who do not make besides Infinite , any other Causes , such as Mind , or Friendship , and that this is the only real Numen or God in the World , it it being Immortal and Incorruptible , as Anaximander affirms , and most of the Physiologers . From which Place some Late Writers have confidently concluded , that Anaximander , with those other Physiologers , there mentioned , did by Infinite , understand God , according to the True Notion of him , or an Infinite Mind , the Efficient Cause of the Universe , and not Sensless and Stupid Matter ; since this could not be said to be Immortal and to Govern all things ; and consequently , that Aristotle grosly contradicts himself , in making all those Ionick Philosophers before Anaxagoras , to have been Mere Materialists or Atheists . And it is possible , that Clemens Alexandrinus also , might from this very Passage of Aristotle's , not sufficiently considered , have been induced to rank Anaximander , amongst the Divine Philosophers , as he doth in his Protreptick to the Greeks ; where after he had condemned certain of the old Philosophers , as Atheistick Corporealists , he subjoyns these words * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But of the other Philosophers , who transcending all the Elements , searched after some higher and more excellent thing , some of them praised Infinite , amongst which was Anaximander the Milesian , Anaxagoras the Clazomenian , and the Athenian Archelaus . As if these Three had all alike acknowledged an Incorporeal Deity , and made an Infinite Mind , distinct from Matter , the First Original of all things . But that forecited Passage of Aristotle's alone , well consider'd , will it self afford a sufficient Confutation of this Opinion ; where Anaximander , with those other Physiologers , is plainly opposed to Anaxagoras , who besides Infinite Sensless Matter , or Similar Atoms , made Mind to be a Principle of the Vniverse , as also to Empedocles , who made a Plastick Life and Nature , called Friendship , another Principle of the Corporeal World ; from whence it plainly follows , that Anaximander and the rest , supposed not Infinite Mind , but Infinite Matter , without either Mind or Plastick Nature , to have been the only Original of all things , and therefore the Only Deity or Numen . Moreover , Democritus being linked in the Context with Anaximander , as making both of them alike , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , to be the First Principle of all ; it might as well be inferred from this Place , that Democritus was a Genuine Theist , as Anaximander . But as Democritus his only Principle , was Infinite Atoms , without any thing of Mind or Plastick Nature ; so likewise was Anaximander's , an Infinity of Sensless and Stupid Matter ; and therefore they were both of them Atheists alike , though Anaximander , in the cited words , had the Honour ( if it may be so called ) to be only named , as being the most ancient of all those Atheistical Physiologers , and the Ringleader of them . XXII . Neither ought it at all to seem strange , that Anaximander , and those other Atheistical Materialists should call Infinite Matter , devoid of all Vnderstanding and Life , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Deity or Numen , since to all those who deny a God , ( according to the true Notion of him ) whatsoever else they substitute in his room , by making it the First Principle of all things , though it be Sensless and Stupid Matter , yet this must needs be accounted the Only Numen , and Divinest thing of all . Nor is it to be wondred at neither , that this Infinite , being understood of Matter , should be said to be , not only Incorruptible , but also Immortal , these two being often used as Synonymous , and Equivalent Expressions . For thus in Lucretius , the Corruption of all Inanimate Bodies is called Death , — Mors ejus quod fuit ante ; And again , Quando aliud ex alio reficit Natura , nec ullam Rem Gigni patitur , nisi Morte adjutam alienâ . In like manner Mortal is used by him for Corruptible , Nam siquid Mortale à cunctis partibus esset , Ex oculis res quaeque repentè erepta periret . And this kind of Language was very familiar with Heraclitus , as appears from these Passages of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Death of Fire , is Generation to Air ; and the Death of Air , is Generation to Water , that is , the Corruption of them . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is Death to Vapour or Air , to be made Water ; and Death to Water , to be made Earth . In which Heraclitus did but imitate Orpheus , as appears from this Verse of his , cited by Clemens Alexand. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Besides which , there are many Examples of this use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in other Greek Writers , and some in Aristotle himself , who speaking of the Heavens , attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them , as one and the same thing : as also affirms , that the Ancients therefore made Heaven to be the Seat of the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being only Immortal , that is Incorruptible . Indeed that other Expression , at first sight , would stagger one more , where it is said of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , that it doth not only Contein , but also Govern all things ; but Simplicius tells us , that this is to be understood likewise of Matter , and that no more was meant by it , than that all things were derived from it , and depended on it , as the First Principle ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Philosophers spake only of natural Principles , and not of Supernatural ; and though they say , that this Infinite of theirs , does both Contein and Govern all things , yet this is not at all to be wondered at ; forasmuch as Conteining belongs to the Material Cause , as that which goes through all things , and likewise Governing , as that from which all things , according to a certain aptitude of it , are made . Philoponus ( who was a Christian ) represents Aristotle's sence in this whole place more fully , after this manner . Those of the ancient Physiologers who had no respect to any Active Efficient Cause , as Anaxagoras had to Mind , and Empedocles to Friendship and Contention , supposed Matter to be the only Cause of all things , and that it was Infinite in Magnitude , Ingenerable and Incorruptible , esteeming it to be a certain Divine thing , which did Govern all , or preside over the Compages of the Vniverse , and to be Immortal , that is , Vndestroyable . This Anaximenes said to be Air , Thales to be Water , but Anaximander , a certain Middle thing ; some one thing , and some another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And Aristotle in this Passage , tells us , that it is no wonder , if they who did not attend to the Active Cause , that presides over the Vniverse , did look upon some one of the Elements ( that which each of them thought to be the Cause of all other things ) as God. But as they considering only the Material Principle , conceived that to be the Cause of all things ; so Anaxagoras supposed Mind to be the Principle of all things , and Empedocles Friendship and Contention . XXIII . But to make it further appear , that Anaximander's Philosophy was purely Atheistical ; we think it convenient to shew what account is given of it by other Writers . Plutarch in his Placita Philosophorum , does at once briefly represent the Anaximandrian Philosophy , and Censure it after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaximander the Milesian affirms , Infinite to be the First Principle . And that all things are Generated out of it , and Corrupted again into it , and therefore that Infinite Worlds , are successively thus Generated and Corrupted . And he gives the reason why it is Infinite , that so there might be never any Fail of Generations . But he erreth in this , that assigning only a Material Cause , he takes away the Active Principle of things . For Anaximander 's Infinite , is nothing else but matter ; but Matter can produce nothing , unless there be also an Active Cause . Where he shews also , how Anaximenes followed Anaximander herein , in assigning only a Material Cause of the Universe , without any Efficient ; though he differed from him , in making the First Matter to be Air , and deriving all things from thence , by Rarefaction and Condensation . Thus , we see , it is plain , that Anaximander's Infinite , was no Infinite Mind , which is the true Deity , but only Infinite Matter , devoid of any Life or Active Power . Eusebius is more particular in giving an account of Anaximander's Cosmopoeia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaximander affirms , Infinite ( Matter ) to be the only Cause of the Generation and Corruption of all things . And that the Heavens , and Infinite Worlds , were made out of it , by way of Secretion or Segregation . Also that those Generative Principles of Heat and Cold , that were conteined in it from Eternity , being Segregated , when this World was made , a certain Sphere of Flame or Fire , did first arise and incompass the Air , which surrounds this Earth , ( a sa Bark doth a Tree ) which being afterwards broken , and divided into smaller Spherical Bodies , constituted the Sun and Moon and all the Stars . Which Anaximandrian Cosmopoeia , was briefly hinted by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some Philosophers Generate the World , by the Secretion and Segregation of inexistent Contrarieties , as Anaximander speaks . And elsewere in his Metaphysicks , he takes notice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Anaximander 's Mixture of things . Whence we conclude , that Anaximander's Infinite , was nothing else but an Infinite Chaos of Matter , in which were either Actually , or Potentially , conteined all manner of Qualities ; by the Fortuitous Secretion and Segregation of which , he supposed Infinite Worlds to be successively Generated and Corrupted . So that we may now easily guess , whence Leucippus and Democritus had their Infinite Worlds , and perceive how near a kin , these two Atheistick Hypotheses were . But it will not be amiss to take notice also of that Particular Conceit , which Anaximander had , concerning the First Original of Brute Animals , and Mankind . Of the Former Plutarch gives us this account ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the First Animals were generated in Moisture , and encompass'd about with certain Thorny Barks , by which they were guarded and defended , which after further growth , coming to be more Dry and Cracking , they issued forth , but lived only a short time after . And as for the first Original of Men , Eusebius represents his Sence , thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Men were at first generated in the Bellies of other Animals , forasmuch as all other Animals , after they are brought forth , are quickly able to feed and nourish themselves , but Man alone needs to be nursed up a long time ; and therefore could not be preserved at first , in any other way . But Plutarch expresseth this something more particularly . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Anaximander concludes that Men were at first Generated in the Bellies of Fishes , and being there nourished , till they grew strong , and were able to shift for themselves , they were afterward cast out upon Dry Land. Lastly , Anaximander's Theology , is thus both represented to us , and censured , by Velleius the Epicurean Philosopher in Cicero . Anaximandri opinio est Nativos esse Deos , longis Intervallis Orientes Occidentésque , cósque innumerabiles esse Mundos , sed nos Deum nisi Sempiternum intelligere quî possumus ? Anaximander 's Opinion is , that the Gods are Native , rising and vanishing again , in long Periods of times ; and that these Gods are Innumerable Worlds ; but how can we conceive that to be a God , which is not Eternal ? We learn from hence , that Anaximander did indeed so far comply with Vulgar Opinion , as that he retained the Name of Gods , but however that he really denied the Existence of the thing it self , even according to the judgment of this Epicurean Philosopher . Forasmuch as all his Gods were Native and Mortal , and indeed nothing else , but those Innumerable Worlds , which he supposed in certain Periods of Time , to be successively Generated and Destroyed . Wherefore it is plain , that Anaximander's only Real Numen , that is , his First Principle , that was Ingenerable and Incorruptible , was nothing but Infinite Matter , devoid of all Understanding and Life , by the Fortuitous Secretion of whose inexistent Qualities and Parts , he supposed , First , the Elements of Earth , Water , Air and Fire , and then , the Bodies of the Sun , Moon and Stars , and both Bodies and Souls of men and other Animals , and lastly , Innumerable or Infinite such Worlds as these , as so many Secundary and Native Gods , ( that were also Mortal ) to have been Generated , according to that Atheistical Hypothesis described in Plato . XXIV . It is certain that the Vulgar in all Ages have been very ill Judges of Theists and Atheists , they having condemned many hearty Theists , as guilty of Atheism , merely because they dissented from them , in some of their Superstitious Rites and Opinions . As for example ; Anaxagoras the Clazomenian , though he was the first of all the Ionick Philosophers , ( unless Thales ought to be excepted ) who made an Infinite Mind to be a Principle , that is , asserted a Deity , according to the true Notion of it , yet he was notwithstanding , generally cried down for an Atheist , merely because he affirmed the Sun to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mass of Fire , or a Fiery Globe , and the Moon to be an Earth , that is , because he denied them to be Animated and endued with Understanding Souls , and consequently to be Gods. So likewise Socrates was both accused , and condemned , for Atheistical Impiety , as denying all Gods , though nothing was pretended to be proved against him , but only this , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Teach that those were not true Gods which the City worshipt , and in the room thereof introduce other new Gods. And lastly , the Christians in the Primitive times , for the same reason , were vulgarly traduced for Atheists , by the Pagans , as Justin Martyr declares in his Apology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We are called Atheists , and we confess our selves such , in respect of those Gods which they worship , but not of the true God. And as the Vulgar have unjustly condemned many Theists for Atheists , so have they also acquitted many Rank Atheists from the Guilt of that Crime , merely because they externally complied with them , in their Religious Worship , and Forms of Speech . Neither is it only the Vulgar that have been imposed upon herein , but also the Generality of Learned men , who have been commonly so superficial in this business , as that they have hardly taken notice of above three or four Atheists that ever were in former times , as namely , Diagoras , Theodorus , Euemerus , and Protagoras ; whereas Democritus and Anaximander , were as rank Atheists , as any of them all , though they had the wit to carry themselves externally , with more Cautiousness . And indeed it was really one and the self-same Form of Atheism , which both these entertained , they deriving all things alike , from Dead and Stupid Matter Fortuitously Moved , the Difference between them being only this , that they managed it two different ways ; Anaximander in the way of Qualities and Forms , which is the more Vulgar and Obvious kind of Atheism ; but Democritus in the way of Atoms and Figures , which seems to be a more learned kind of Atheism . And though we do not doubt at all , but that Plato , in his Tenth De Legibus , where he attacques Atheism , did intend the Confutation as well of the Democritick as the Anaximandrian Atheism ; yet whether it were , because he had no mind to take any notice at all of Democritus , who is not so much as once mentioned by him any where , or else because he was not so perfectly acquainted with that Atomick way of Physiologizing , certain it is , that he there describes the Atheistick Hypothesis more according to the Anaximandrian than the Democritick Form. For when he represents the Atheistick Generation of Heaven and Earth , and all things in them , as resulting from the Fortuitous Commixture of Hot and Cold , Hard and Soft , Moist and Dry Corpuscula ; this is clearly more agreeable with the Anaximandrian Generation of the World , by the Secretion of Inexistent Contrarieties in the Matter , than the Democritick Cosmopoeia , by the Fortuitous Concourse of Atoms , devoid of all manner of Qualities and Forms . Some indeed seem to call that Scheme of Atheism , that deduces all things from Matter , in the way of Qualities and Forms , by the name of Peripatetick or Aristotelick Atheism ; we suppose for this reason , because Aristotle Physiologized in that way of Forms and Qualities , educing them out of the Power of the Matter . But since Aristotle himself cannot be justly Taxed for an Atheist , this Form of Atheism ought rather , as we conceive , to be denominated from Anaximander , and called the Anaximandrian Atheism . XXV . Now the Reasons why Democritus and Leucippus New-modelled Atheism , from the Anaximandrian and Hylopathian , into the Atomick Form , seem to have been chiefly these ; First , because , they being well instructed in that Atomick way of Physiologizing , were really convinced , that it was not only more Ingenious , but also more agreeable to Truth ; the other by Real Qualities and Forms , seeming a thing Unintelligible . Secondly , because they foresaw , as Lucretius intimates , that the Production of Forms and Qualities out of Nothing , and the Corruption of them again into Nothing , would prepare an Easie way , for mens Belief of a Divine Creation and Annihilation . And lastly , because , as we have already suggested , they plainly perceived , that these Forms and Qualities of Matter were of a doubtful Nature , and therefore , as they were sometimes made a shelter for Atheism , so they might also prove , on the contrary , an Asylum for Corporeal Theism ; in that it might possibly be supposed , that either the Matter of the whole World , or else the more Subtle and Fiery Part of it , was Originally endued with an Understanding Form or Quality , and consequently the Whole an Animal or God. Wherefore they took another more Effectual Course , to secure their Atheism , and exclude all Possibility of a Corporeal God , by deriving the Original of all things from Atoms , devoid of all Forms and Qualities , and having nothing in them , but Magnitude , Figure , Site and Motion , as the First Principles ; it following unavoidably from thence , that Life and Vnderstanding , as well as those other Qualities , could be only Accidental and Secundary Results from certain Fortuitous Concretions and Contextures of Atoms ; so that the World could be made by no Previous Counsel or Understanding , and therefore by no Deity . XXVI . We have here represented , Three several Forms of Atheism , the Anaximandrian , the Democritical and the Stratonical . But there is yet another Form of Atheism , different from them all , to be taken notice of , which is such , as supposes one kind of Plastick and Spermatick , Methodical and Artificial Nature , but without any Sense or Conscious Understanding , to preside over the whole World , and dispose and conserve all things , in that Regular Frame in which they are . Such a Form of Atheism as this , is hinted to us in that doubtful Passage of Seneca's ; Sive Animal est Mundus , ( for so it ought to be read , and not Anima ) sive Corpus Naturâ Gubernante , ut Arbores , ut Sata ; Whether the whole World be an Animal ( i. e. endued with one Sentient and Rational Life ) or whether it be only a Body Governed , by ( a certain Plastick and Methodical , but Sensless ) Nature , as Trees , and other Plants or Vegetables . In which words are two several Hypotheses , of the Mundane System , Sceptically proposed , by one who was a Corporealist , and took it for granted that all was Body . First , that the whole World , though having nothing but Body in it , yet was notwithstanding an Animal , as our Humane Bodies are , endued with one Sentient , or Rational Life and Nature , one Soul or Mind , governing and ordering the Whole . Which Corporeal Cosmo-zoism we do not reckon amongst the Forms of Atheism , but rather account it for a kind of Spurious Theism , or Theism disguized in a Paganick Dress , and not without a Complication of many false apprehensions , concerning the Deity , in it . The Second is , that the whole World is no Animal , but as it were , one Huge Plant or Vegetable , a Body endued with one Plastick or Spermatick Nature , branching out the whole , Orderly and Methodically , but without any Understanding or Sense . And this must needs be accounted a Form of Atheism , because it does not derive the Original of things in the Universe , from any clearly Intellectual Principle or Conscious Nature . XXVII . Now this Form of Atheism which supposes the Whole World ( there being nothing but Body in it ) not to be an Animal , but only a Great Plant or Vegetable , having one Spermatick Form , or Plastick Nature , which without any Conscious Reason or Understanding , orders the whole , though it have some nearer Correspondence with that Hylozoick Form of Atheism before described , in that it does not suppose Nature to be a mere Fortuitous , but a kind of Artificial thing ; yet it differs from it in this , that the Hylozoick supposing all Matter , as such , to have Life , Essentially belonging to it , must therefore needs to attribute to every part of Matter ( or at least every Particular Totum , that is one by Continuity ) a Distinct Plastick Life of its own , but acknowledge no one Common Life , as ruling over the whole Corporeal Universe , and consequently impute the Original of all things ( as hath been already observed ) to a certain Mixture of Chance , and Plastick or Methodical Nature , both together . Whereas the Cosmo-plastick Atheism , quite excludes Fortune or Chance , subjecting all things to the Regular and Orderly Fate , of one Plastick or Plantal Nature , ruling over the Whole . Thus that Philosopher before mentioned concludes , that whether the World were an Animal ( in the Stoical sence ) or whether it were a mere Plant or Vegetable , Ab initio ejus usque ad exitum , quicquid facere , quicquid pati debeat , inclusum est . Vt in Semine , omnis futuri ratio hominis comprehensa est . Et Legem Barbae & Canorum , nondum natus Infans habet . Totius enim Corporis , & sequentis , aetatis , in parvo occultoque , Lineament a sunt . Sic Origo Mundi , non magis Solem & Lunam , & Vices Syderum , & Animalium Ortus , quàm quibus mutarentur Terrena , continuit . In his fuit Inundatio , quae non secus quàm Hyems , quàm Aestas , Lege Mundi venit . Whatsoever , from the beginning to the end of it , it can either Do or Suffer , it was all at first included in the Nature of the whole ; As in the Seed is conteined the Whole Delineation of the Future man , and the Embryo or Vnborn infant , hath already in it , the Law of a Beard and Gray Hairs . The Lineaments of the whole Body , and of its following age , being there described as it were in a little and obscure Compendium . In like manner , the Original and First Rudiments of the World , conteined in them , not only the Sun and Moon , the Courses of the Stars , and the Generations of Animals , but also the Vicissitudes of all Terrestrial things . And every Deluge or Inundation of Water , comes to pass no less , by the Law of the World ( its Spermatick or Plastick Nature ) than Winter and Summer doth . XXVIII . We do not deny it to be possible , but that some in all Ages might have entertained such an Atheistical Conceit as this , That the Original of this whole Mundane System was from one Artificial , Orderly and Methodical , but Sensless Nature lodge in the Matter ; but we cannot trace the footsteps of this Doctrine any where so much as among the Stoicks , to which Sect Seneca , who speaks so waveringly and uncertainly in this point , ( Whether the World were an Animal or a Plant ) belonged . And indeed diverse learned men have suspected , that even the Zenonian and Heraclitick Deity it self , was no other than such a Plastick Nature or Spermatick Principle in the Universe , as in the Seeds of Vegetables and Animals , doth frame their respective Bodies , Orderly and Artificially . Nor can it be denied , but that there hath been just cause given for such a suspicion ; forasmuch as the best of the Stoicks , sometimes confounding God with Nature , seemed to make him nothing but an Artificial Fire , Orderly and Methodically proceeding to Generation . And it was Familiar with them , as Laertius tells us , to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spermatick Reason or Form of the World. Nevertheless , because Zeno and others of the chief Stoical Doctors , did also many times assert , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Rational and Intellectual Nature ( and therefore not a Plastick Principle only ) in the Matter of the Universe ; as likewise that the whole World was an Animal , and not a mere Plant : Therefore we incline rather , to excuse the generality of the first and most ancient Stoicks from the imputation of Atheism , and to account this Form of Atheism which we now speak of , to be but a certain Degeneracy from the right Heraclitick and Zenonian Cabala , which seemed to contain these two things in it ; First , that there was an Animalish , Sentient and Intellectual Nature , or a Conscious Soul and Mind , that presided over the whole World , though lodged immediately in the Fiery Matter of it : Secondly , that this Sentient and Intellectual Nature , or Corporeal Soul and Mind of the Universe , did contain also under it , or within it , as the inferiour part of it , a certain Plastick Nature or Spermatick Principle which was properly the Fate of all things . For thus Heraclitus defined Fate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A certain Reason passing through the Substance of the whole World , or an Ethereal Body , that was the Seed of the Generation of the Vniverse . And Zeno's first Principle , as it is said to be an Intellectual Nature , so it is also said , to have contained in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All the Spermatick Reasons and forms , by which every thing is done according to Fate . However , though this seem to have been the genuine Doctrine , both of Heraclitus and Zeno ; yet others of their Followers afterwards , divided these two things from one another , and taking only the latter of them , made the Plastick or Spermatick Nature , devoid of all Animality or Conscious Intellectuality , to be the highest Principle in the Universe . Thus Laertius tells us , that Boethus , an eminent and famous Stoical Doctor did plainly deny the World to be an Animal , that is , to have any Sentient , Conscious or Intellectual Nature presiding over it , and consequently must needs make it to be but Corpus Naturâ gubernante , ut Arbores , ut Sata , A Body governed by a Plastick or Vegetative Nature , as Trees , Plants and Herbs . And as it is possible that other Stoicks and Heracliticks , might have done the like before Boethus , so it is very probable that he had after him many Followers ; amongst which , as Plinius Secundus may be reckoned for one , so Seneca himself was not without a doubtful Tincture of this Atheism , as hath been already shewed . Wherefore this Form of Atheism , which supposes one Plastick or Spermatick Nature , one Plantal or Vegetative Life in the whole World , as the Highest Principle , may , for distinction sake , be called the Pseudo-Stoical or Stoical Atheism . XXIX . Besides these Philosophick Atheists , whose several Forms we have now described , it cannot be doubted , but that there have been in all Ages many other Atheists that have not at all Philosophized , nor pretended to maintain any particular Atheistick System or Hypothesis , in a way of Reason , but were only led by a certain dull and sottish , though confident , Disbelief of whatsoever they could not either See or Feel : Which kind of Atheists may therefore well be accompted Enthusiastical or Fanatical Atheists . Though it be true in the mean time , that even all manner of Atheists whatsoever , and those of them who most of all pretend to Reason and Philosophy , may in some sence be justly stiled also both Enthusiasts and Fanaticks . Forasmuch as they are not led or carried on , into this way of Atheizing , by any clear Dictates of their Reason or Understanding , but only by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Blind and Irrational Impetus , they being as it were Inspired to it , by that lower Earthly Life and Nature , which is called in the Scripture-oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit of the World , or a Mundane Spirit , and is opposed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirit that is of God. For when the Apostle speaks after this manner , We have not received the Spirit of the World , but the Spirit that is of God , he seems to intimate thus much unto us ; That as some men were Led and Inspired by a Divine Spirit , so others again are Inspired by a Mundane Spirit , by which is meant the Earthly Life . Now the former of these Two , are not to be accompted Enthusiasts , as the word is now commonly taken in a Bad Sence , because the Spirit of God is no Irrational thing , but either the very self same thing with Reason , or else such a thing as Aristotle ( as it were Vaticinating concerning it ) somewhere calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Better and Diviner thing than Reason , and Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Root of Reason . But on the contrary , the Mundane Spirit , or Earthly Life , is Irrational Sottishness ; and they who are Atheistically Inspired by it ( how abhorrent soever they may otherwise seem to be from Enthusiasm and Revelations ) are notwithstanding really no better , than a kind of Bewitched Enthusiasts and Blind Spiritati , that are wholly ridden and acted by a dark , narrow and captivated Principle of Life , and , to use their own Language , In-blown by it , and by it bereft , even in Speculative things , of all Free Reason and Understanding . Nay they are Fanaticks too , however that word seem to have a more peculiar respect to something of a Deity : All Atheists being that Blind Goddess , Natures Fanaticks . XXX . We have described four several Forms of Atheism ; First , the Hylopathian or Anaximandrian , that derives all things from Dead and Stupid Matter in the way of Qualities and Forms , Generable and Corruptible : Secondly , the Atomical or Democritical , which doth the same thing in the way of Atoms and Figures : Thirdly , the Cosmoplastick or Stoical Atheism , which supposes one Plastick and Methodical but Sensless Nature , to preside over the whole Corporeal Universe : And lastly , the Hylozoick or Stratonical , that attributes to all Matter , as such , a certain Living and Energetick Nature , but devoid of all Animality , Sense and Consciousness . And as we do not meet with any other Forms or Schemes of Atheism , besides these Four , so we conceive that there cannot easily be any other excogitated or devised : and that upon these two following Considerations . First , because all Atheists are mere Corporealists , that is , acknowledge no other Substance besides Body or Matter . For as there was never any yet known , who asserting Incorporeal Substance , did deny a Deity ; so neither can there be any reason , why he that admits the former should exclude the later . Again , the same Dull and Earthly Disbelief or confounded Sottishness of Mind , which makes men deny a God , must needs incline them to deny all Incorporeal Substance also . Wherefore as the Physicians speak of a certain Disease or Madness , called Hydrophobia , the Symptome of those that have been bitten by a mad Dog , which makes them have a monstrous Antipathy to Water ; so all Atheists are possessed with a certain kind of Madness , that may be called Pneumatophobia , that makes them have an irrational but desperate Abhorrence from Spirits or Incorporeal Substances , they being acted also , at the same time , with an Hylomania , whereby they Madly dote upon Matter , and Devoutly worship it , as the only Numen . The Second Consideration is this , because as there are no Atheists but such as are mere Corporealists , so all Corporealists are not to be accompted Atheists neither : Those of them , who notwithstanding they make all things to be Matter , yet suppose an Intellectual Nature in that Matter , to preside over the Corporeal Universe , being in Reason and Charity to be exempted out of that number . And there have been always some , who though so strongly captivated under the power of gross Imagination , as that an Incorporeal God seemed to them , to be nothing but a God of Words ( as some of them call it ) a mere Empty Sound or Contradictious Expression , Something and Nothing put together ; yet notwithstanding , they have been possessed with a firm belief and perswasion of a Deity , or that the System of the Universe depends upon one Perfect Understanding Being as the Head of it ; and thereupon have concluded that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain kind of Body or Matter , is God. The grossest and most sottish of all which Corporeal Theists , seem to be those , who contend that God is only one particular Piece of Organized Matter , of Humane Form and Bigness , which endued with Perfect Reason and Understanding , exerciseth an Universal Dominion over all the rest . Which Hypothesis , however it hath been entertained by some of the Christian Profession , both in former and later times , yet it hath seemed very ridiculous , even to many of those Heathen Philosophers themselves , who were mere Corporealists , such as the Stoicks , who exploded it with a kind of Indignation , contending earnestly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God ( though Corporeal ) yet must not be conceived to be of any Humane Shape . And Xenophanes , an Ancient Philosophick Poet , expresseth the Childishness of this Conceit after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If Oxen , Lions , Horses and Asses , had all of them a Sense of a Deity , and were able to Limn and Paint , there is no question to be made , but that each of these several Animals would paint God according to their respective Form & Likeness , and contend that he was of that shape & no other . But that other Corporeal Theism , seems to be of the two , rather more Generous and Gentile , which supposes the whole World to be one Animal , and God to be a certain Subtle and Etherial , but Intellectual Matter , pervading it as a Soul ; which was the Doctrine of others before the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hippasus of Metapontus and Heraclitus the Ephesian supposed the Fiery and Etherial Matter of the World to be God. However , neither these Heracliticks and Stoicks , nor yet the other Anthropomorphites , are by us condemned for downright Atheists , but rather look'd upon as a sort of Ignorant , Childish and Vnskilful Theists . Wherefore we see that Atheists are now reduced into a narrow Compass , since none are concluded to be Atheists , but such as are mere Corporealists , and all Corporealists must not be condemned for Atheists neither , but only those of them who assert , that there is no Conscious Intellectual Nature , presiding over the whole Universe . For this is that which the Adepti in Atheism , of what Form soever , all agree in , That the first Principle of the Universe , is no Animalish , Sentient and Conscious Nature , but that all Animality , Sense and Consciousness , is a Secondary , Derivative and Accidental thing , Generable and Corruptible , arising out of particular Concretions of Matter organized and dissolved together with them . XXXI . Now if the First Principle and Original of all things in the Universe , be thus supposed to be Body or Matter , devoid of all Animality , Sense and Consciousness , then it must of necessity be either perfectly Dead and Stupid , and without all manner of Life , or else endued with such a kind of Life only , as is by some called Plastick , Spermatical and Vegetative , by others the Life of Nature , or Natural Perception . And those Atheists who derive all things from Dead and Stupid Matter , must also needs do this , either in the way of Qualities and Forms , and these are the Anaximandrian Atheists ; or else in the way of Atoms and Figures , which are the Democritical . But those who make Matter endued with a Plastick Life , to be the first Original of all things , must needs suppose either One such Plastick and Spermatick Life only , in the whole Mass of Matter or Corporeal Universe , which are the Stoical Atheists ; or else all Matter as such to have Life and an Energetick Nature belonging to it ( though without any Animal Sense or Self-perception ) and consequently all the Particular Parts of Matter , and every Totum by Continuity , to have a distinct Plastick Life of its own , which are the Stratonick Atheists . Wherefore there does not seem to be any room now left , for any other Form of Atheism , besides these Four , to thrust in . And we think fit here again to inculcate , what hath been already intimated , That one Grand Difference amongst these several Forms of Atheism is this , That some of them attributing no Life at all to Matter , as such , nor indeed acknowledging any Plastick Life of Nature , distinct from the Animal , and supposing every thing whatsoever is in the world , besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bare Substance of Matter considered as devoid of all Qualities , ( that is , mere extended Bulk ) to be Generated and Corrupted , consequently resolve , that all manner of Life whatsoever is Generable and Corruptible , or educible out of Nothing and reducible to Nothing again , and these are the Anaximandrian and Democritick Atheisms . But the other , which are the Stoical and Stratonical , do on the contrary suppose some Life to be Fundamental and Original , Essential and Substantial , Ingenerable and Incorruptible , as being a First Principle of things . Nevertheless , this not to be any Animal , Conscious and Self-perceptive Life , but a Plastick Life of Nature only ; all Atheists still agreeing in those Two forementioned Things ; First , that there is no other Substance in the World besides Body ; Secondly , that all Animal Life , Sense and Self-perception , Conscious Vnderstanding and Personality are Generated and Corrupted , successively Educed out of Nothing and Reduced into Nothing again . XXXII . Indeed we are not ignorant , that some , who seem to be Well-wishers to Atheism , have talk'd sometimes of Sensitive and Rational Matter , as having a mind to suppose , Three several sorts of Matter in the Universe , Specifically different from one another , that were Originally such , and Self-existent from Eternity ; namely Sensless , Sensitive and Rational : As if the Mundane System might be conceived to arise , from a certain Jumble of these Three several sorts of Matter , as it were scuffling together in the Dark , without a God , and so producing Brute Animals and Men. But as this is a mere Precarious Hypothesis , there being no imaginable accompt to be given , how there should come to be such an Essential Difference betwixt Matters , or why this Piece of Matter should be Sensitive , and that Rational , when another is altogether Sensless ; so the Suggestors of it are but mere Novices in Atheism , and a kind of Bungling Well-wishers to it . First , because , according to this Hypothesis , no Life would be Produced or Destroyed in the successive Generations and Corruptions of Animals , but only Concreted and Secreted in them ; and consequently all humane Personalities must be Eternal and Incorruptible : Which is all one , as to assert the Prae and Post-existence of all Souls , from Eternity to Eternity , a thing that all Genuine and Thorow-pac'd Atheists are in a manner as abhorrent from , as they are from the Deity it self . And Secondly , because there can be no imaginable Reason given by them , Why there might not be as well , a certain Divine Matter perfectly Intellectual and Self-existent from Eternity , as a Sensitive and Rational Matter . And therefore such an Hypothesis as this , can never serve the turn of Atheists . But all those that are Masters of the Craft of Atheism , and thorowly Catechized or Initiated in the Dark Mysteries thereof , ( as hath been already inculcated ) do perfectly agree in this , That all Animal , Sentient and Conscious Life , all Souls and Minds , and consequently all humane Personalities , are Generated out of Matter , and Corrupted again into it , or rather Educed out of Nothing and Reduced into Nothing again . We understand also that there are certain Canting Astrological Atheists , who would deduce all things from the Occult Qualities and Influences of the Stars , according to their different Conjunctions , Oppositions and Aspects , in a certain blind and unaccomptable manner . But these being Persons devoid of all manner of Sense , who neither so much as pretend to give an Accompt of these Stars , whether they be Animals or not , as also whence they derive their Original , ( which if they did undertake to do Atheistically , they must needs resolve themselves at length into one or other of those Hypotheses already proposed ) therefore , as we conceive , they deserve not the least Consideration . But we think fit here to observe , that such Devotoes to the heavenly Bodies , as look upon all the other Stars as petty Deities , but the Sun as the Supreme Deity and Monarch of the Universe , in the mean time conceiving it also to be Perfectly Intellectual , ( which is in a manner the same with the Cleanthean Hypothesis ) are not so much to be accompted Atheists , as Spurious , Paganical and Idolatrous Theists . And upon all these Considerations we conclude again , that there is no other Philosophick Form of Atheism , that can easily be devised , besides these Four mentioned , the Anaximandrian , the Democritical , the Stoical and the Stratonical . XXXIII . Amongst which Forms of Atheism , there is yet another Difference to be observed , and accordingly another Distribution to be made of them . It being first premised , that all these forementioned Sorts of Atheists ( if they will speak consistently and agreeably to their own Principles ) must needs suppose all things to be one way or other Necessary . For though Epicurus introduced Contingent Liberty , yet it is well known , that he therein plainly contradicted his own Principles . And this indeed , was the First and Principal thing intended by us , in this whole Undertaking , to confute that False Hypothesis of the Mundane System , which makes all Actions and Events Necessary upon Atheistick Grounds , but especially in the Mechanick way . Wherefore in the next place we must observe , that though the Principles of all Atheists introduce Necessity , yet the Necessity of these Atheists is not one and the same , but of two different kinds ; some of them supposing a Necessity of Dead and Stupid Matter , which is that which is commonly meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Material Necessity , and is also called by Aristotle , an Absolute Necessity of things : Others the Necessity of a Plastick Life , which the same Aristotle calls an Hypothetical Necessity . For the Anaximandrian and Democritick Atheists do both of them assert a Material and Absolute Necessity of all things ; one in the way of Qualities , and the other of Motion and Mechanism : But the Stoical and Stratonical Atheists assert a Plastical and Hypothetical Necessity of things only . Now one grand Difference betwixt these two Sorts of Atheisms and their Necessities lies in this , That the Former , though they make all things Necessary , yet they suppose them also to be Fortuitous ; there being no Inconsistency between these Two. And the Sence of both the Anaximandrian and Democritick Atheisms seems to be thus described by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were mingled together by Necessity according to Fortune . For that Nature from whence these Atheists derived all things , is at once both Necessary and Fortuitous . But the Plastick Atheisms suppose such a Necessary Nature , for the First Principle of things , as is not merely Fortuitous , but Regular , Orderly and Methodical ; the Stoical excluding all Chance and Fortune universally , because they subject all things to One Plastick Nature ruling over the whole Universe , but the Stratonical doing it in part only , because they derive things , from a Mixture of Chance and Plastick Nature both together . And thus we see that there is a Double Notion of Nature amongst Atheists , as well as Theists ; which we cannot better express than in the words of Balbus the Stoick , personated by Cicero : Alii Naturam censent esse Vim quandam sine Ratione , cientem motus in corporibus necessarios ; Alii autem Vim participem Ordinis , tanquam Viâ progredientem . Cujus Solertiam , nulla Ars , nulla Manus , nemo Opifex , consequi potest imitando ; Seminis enim Vim esse tantam , ut id quanquam perexiguum , nactumque sit Materiam , quâ ali augerique possit , ita fingat & efficiat , in suo quidque genere , partim ut per stirpes alantur suas , partim ut movere etiam possint , & ex se similia sui generare . Some by Nature mean a certain Force without Reason and Order , exciting Necessary Motions in Bodies ; but others understand by it , such a Force as participating of Order , proceeds as it were Methodically . Whose exquisiteness , no Art , no Hand , no Opificer can reach to by Imitation . For the Force of Seed is such , that though the Bulk of it be very small , yet if it get convenient Matter for its nourishment and increase , it so Forms and Frames things in their several kinds , as that they can partly through their Stocks and Trunks be nourished , and partly Move themselves also , and Generate their like . And again ; Sunt qui omnia Naturae Nomine appellent , ut Epicurus ; Sed nos , cum dicimus Naturâ constare administraríque Mundum , non ita dicimus , ut Glebam , aut Fragmentum Lapidis , aut aliquid ejusmodi , nulla cohaerendi Natura ; Sed ut Arborem , ut Animalia , in quibus nulla Temeritas , sed Ordo apparet & Artis quaedam Similitudo . There are some who call all things by the name of Nature , as Epicurus : But we , when we say that the World is administred by Nature , do not mean such a Nature as is in Clods of Earth and Pieces of Stone ; but such as is in a Tree or Animal , in whose Constitution there is no Temerity , but Order and Similitude of Art. Now according to these Two different Notions of Nature , the Four forementioned Forms of Atheism may be again Dichotomized after this manner ; into such as derive all things from a mere Fortuitous and Temerarious Nature , devoid of all Order and Methodicalness ; and such as deduce the Original of things from a certain Orderly , Regular and Artificial , though Sensless Nature in Matter . The former of which are the Anaximandrian and Democritick Atheisms , the latter the Stoical and Stratonical . It hath been already observed , that those Atheisms that derive all things from a mere Fortutious Principle , as also suppose every thing besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the bare Substance of Matter or Extended Bulk , to be Generated and Corrupted ; though they asserted the Eternity of Matter , yet they could not , agreeably to their own Hypothesis , maintain the Eternity and Incorruptibility of the World. And accordingly hereunto , both the Anaximandrian and Democritick Atheists did conclude the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as was at first Made and should be again Corrupted . And upon this accompt , Lucretius concerns himself highly herein , to prove both the Novity of the World , and also its Future Dissolution and Extinction , that Totum Nativum Mortali Corpore constat . But instead of the Worlds Eternity , these Two sorts of Atheists , introduced another Paradox , namely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Infinity of Worlds , and that not only Successive , in that space which this World of ours is conceived now to occupy , in respect of the Infinity of Past and Future Time , but also a Contemporary Infinity of Coexistent Worlds , at all times throughout Endless and Unbounded Space . However it is certain , that some Persons Atheistically inclined , have been always apt to run out another way , and to suppose that the Frame of things , and System of the World , ever was from Eternity , and ever will be to Eternity , such as now it is , dispensed by a certain Orderly and Regular , but yet Sensless and Vnknowing Nature . And it is Prophesied in Scripture , that such Atheists as these should especially abound in these latter days of ours ; There shall come in the last days ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) Atheistical Scoffers , walking after their own Lusts and saying , Where is the promise of his Coming ? For since the Fathers fell as●eep all things continue as they were from the beginning of the Creation . Which latter words are spoken only according to the received Hypothesis of the Jews , the meaning of these Atheists being quite otherwise , that there was neither Creation nor Beginning of the World ; but that things had continued , such as now they are , from all Eternity . As appears also from what the Apostle there adds by way of Confutation , That they were wilfully Ignorant of this , that by the word of God the Heavens were of old , and the Earth standing out of the Water and in the Water ; and that as the World that then was , overflowing with Water perished , so the Heavens & Earth which now are , by the same word are kept in store , and reserved unto Fire against the day of Judgment & Perdition of Vngodly men . And it is evident , that some of these Atheists at this very day , march in the garb of Enthusiastical Religionists , acknowledging no more a God than a Christ without them , and Allegorizing the day of Judgment and future Conflagration , into a kind of seemingly Mystical , but really Atheistical Non-sence . These , if they did Philosophize , would resolve themselves into one or other of those Two Hypotheses before mentioned ; either that of One Plastick Orderly and Methodical , but Sensless Nature , ruling over the whole Universe ; or else that of the Life of Matter , making one or other of these two Natures to be their only God or Numen . It being sufficiently agreeable to the Principles of both these Atheistick Hypotheses ( and no others ) to maintain the Worlds both Antè and Post-Eternity ; yet so as that the latter of them , namely the Hylozoists , admitting a certain Mixture of Chance together with the Life of Matter , would suppose , that though the main Strokes of things , might be preserved the same , and some kind of constant Regularity always kept up in the World , yet that the whole Mundane System did not in all respects continue the same , from Eternity to Eternity , without any Variation . But as Strabo tells us that Strato Physicus maintained , the Euxine Sea at first to have had no Out-let by Byzantium into the Mediterranean , but that by the continual running in of Rivers into it , causing it to overflow , there was in length of time a passage opened by the Propontis and Hellespont . As also that the Mediterranean Sea forced open that passage of the Herculean straits , being a continual Isthmus or neck of Land before ; that many parts of the present Continent were heretofore Sea , as also much of the present Ocean habitable Land : So it cannot be doubted , but that the same Strato did likewise suppose such kind of Alternations and Vicissitudes as these , in all the greater parts of the Mundane System . But the Stoical Atheists , who made the whole World to be dispensed by one Orderly and Plastick Nature , might very well , and agreeably to their own Hypothesis , maintain , besides the Worlds Eternity , one Constant and Invariable Course or Tenor of things in it , as Plinius Secundus doth , who , if he were any thing , seems to have been one of these Atheists ; Mundum & hoc quod nomine alio Coelum appellare libuit , ( cujus circumflexu reguntur cuncta ) Numen esse , credi par est , Aeternum , Immensum , neque Genitum neque Interiturum — Idem rerum Naturae Opus , & rerum ipsa Natura ; The World , and that which by another name is called the Heavens , by whose Circumgyration all things are governed , ought to be believed to be a Numen , Eternal , Immense , such as was never Made , and shall never be Destroyed . Where by the way , it may be again observed , that those Atheists who denied a God according to the True Notion of him , as a Conscious , Vnderstanding Being , presiding over the whole World , did notwithstanding look upon either the World it self , or else a mere Sensless Plastick Nature in it , as a kind of Numen or Deity , they supposing it to be Ingenerable and Incorruptible . Which same Pliny , as upon the grounds of the Stoical Atheism , he maintained against the Anaximandrians and Democriticks the Worlds Eternity and Incorruptibility ; so did he likewise in way of Opposition to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Infinity of Worlds of theirs , assert that there was but One World , and that Finite . In like manner we read concerning that Famous Stoick Boethus , whom Laertius affirms , to have denied the World to be an Animal ( which according to the language and sence of those times was all one as to deny a God ) that he also maintained , contrary to the received Doctrine of the Stoicks , the Worlds Ante-Eternity and Incorruptibllity , Philo in his Treatise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Incorruptibility of the World testifying the same of him . Nevertheless it seems , that some of these Stoical Atheists did also agree with the Generality of the other Stoical Theists , in supposing a successive Infinity of Worlds Generated and Corrupted , by reason of intervening Periodical Conflagrations ; though all dispensed by such a Stupid and Sensless Nature as governs Plants and Trees . For thus much we gather from those words of Seneca before cited , where describing this Atheistical Hypothesis , he tells us , that though the World were a Plant , that is , governed by a Vegetative or Plastick Nature , without any Animality , yet notwithstanding , ab initio ejus usque ad exitum , &c. it had both a Beginning and will have an End , and from its Beginning to its End , all was dispensed by a kind of Regular Law , even its Successive Conflagrations too , as well as those Inundations or Deluges which have sometimes hapned . Which yet they understood after such a manner , as that in these several Revolutions and Successive Circuits or Periods of Worlds , all things should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , exactly alike , to what had been Infinitely before , and should be again Infinitely afterwards . Of which more elsewhere . XXXIV . This Quadripartite Atheism which we have now represented , is the Kingdom of Darkness Divided , or Labouring with an Intestine Seditious War in its own Bowels , and thereby destroying it self . Insomuch that we might well save our selves the labour of any further Confutation of Atheism , merely by committing these several Forms of Atheism together , and dashing them one against another , they opposing and contradicting each other , no less than they do Theism it self . For first , those two Pairs of Atheisms , on the one hand the Anaximandrian and Democritick , on the other the Stoical and Stratonical , do absolutely destroy each other ; the Former of them supposing the First Principle of all things to be Stupid Matter devoid of all manner of Life , and contending that all Life as well as other Qualities is Generable and Corruptible , or a mere Accidental thing , and looking upon the Plastick Life of Nature as a Figment or Phantastick Capritio , a thing almost as formidable and altogether as impossible as a Deity ; the other on the contrary , founding all upon this Principle , That there is a Life and Natural Perception Essential to Matter , Ingenerable and Incorruptible , and contending it to be utterly impossible to give any accompt of the Phaenomena of the World , the Original of Motion , the Orderly Frame and Disposition of things , and the Nature of Animals , without this Fundamental Life of Nature . Again , the Single Atheisms belonging to each of these several Pairs , quarrel as much also between themselves . For the Democritick Atheism explodes the Anaximandrian Qualities and Forms , demonstrating that the Natural Production of such Entities out of Nothing , and the Corruption of them again into Nothing , is of the two , rather more impossible , than a Divine Creation and Annihilation . And on the other side , the Anaximandrian Atheist plainly discovers , that when the Democriticks and Atomicks have spent all their Fury against these Qualities and Forms , and done what they can to salve the Phaenomena of Nature , without them another way , themselves do notwithstanding like drunken men reel and stagger back again into them , and are unavoidably necessitated at last , to take up their Sanctuary in them . In like manner the Stoical and Stratonical Atheists , may as effectually undo and confute each other ; the Former of them urging against the Latter , That besides that Prodigious Absurdity , of making every Atom of Sensless Matter Infallibly Wise or Omniscient , without any Consciousness , there can be no reason at all given by the Hylozoists , why the Matter of the whole Universe , might not as well Conspire and Confederate together into One , as all the single Atoms that compound the Body of any Animal or Man , or why one Conscious Life might not as well result from the Totum of the former , as of the latter ; by which means the whole World would become an Animal or God. Again , the Latter contending , that the Stoical or Cosmo-plastick Atheist can pretend no reason , why the whole World might not have one Sentient and Rational , as well as one Plastick Soul in it , that is , as well be an Animal as a Plant. Moreover , that the Sensitive Souls of Brute Animals , and the Rational Souls of Men , could never possibly emerge out of one Single , Plastick and Vegetative Soul in the whole Universe . And lastly , that it is altogether as impossible , that the whole World should have Life in it , and yet none of its Parts have any Life of their own , as that the whole World should be White or Black , and yet no part of it have any Whiteness or Blackness at all in it . And therefore that the Stoical Atheists , as well as the Stoical Theists , do both alike deny Incorporeal Substance but in words only , whilst they really admit the thing it self ; because One and the same Life , ruling over all the distant parts of the Corporeal Universe , must needs be an Incorporeal Substance , it being all in the Whole , and all acting upon every part , and yet none of it in any part by it self ; for then it would be many and not one . From all which it may be concluded , That Atheism is a certain strange kind of Monster , with Four Heads , that are all of them perpetually biting , tearing and devouring one another . Now though these several Forms of Atheism do mutually destroy each other , and none of them be really Considerable or Formidable in it self , as to any strength of Reason which it hath ; yet as they are compared together among themselves ; so some of them may be more considerable than the rest . For first , as the Qualities and Forms of the Anaximandrian Atheist , supposed to be really distinct from the Substances , are things unintelligible in themselves ; so he cannot , with any colour or pretence of Reason , maintain the Natural Production of them out of Nothing , and the Reduction of them again into Nothing , and yet withstand a Divine Creation and Annihilation , as an Impossibility . Moreover the Anaximandrian Atheism , is as it were swallowed up into the Democritick , and further improved in it , this latter carrying on the same Design , with more seeming Artifice , greater Plausibility of Wit , and a more pompous Show of Something where indeed there is Nothing . Upon which accompt , it hath for many Ages past beaten the Anaximandrian Atheism , in a manner quite off the Stage , and reigned there alone . So that the Democritick or Atomick Atheism , seems to be much more considerable of the Two , than the Anaximandrian or Hylopathian . Again ; as for the two other Forms of Atheism , if there were any Life at all in Matter , as the First and Immediate Recipient of it , then in reason this must needs be supposed to be after the same manner in it , that all other Corporeal Qualities are in Bodies , so as to be Divisible together with it , and some of it be in every part of the Matter ; which is according to the Hypothesis of the Hylozoists : Whereas on the contrary the Stoical Atheists supposing one Life only in the whole Mass of Matter , after such a manner , as that none of the parts of it by themselves should have any Life of their own , do thereby no less than the Stoical Theists , make this Life of theirs to be no Corporeal Quality or Form , but an Incorporeal Substance ; which is to contradict their own Hypothesis . From whence we may conclude , that the Cosmo-plastick or Stoical Atheism , is of the two , less considerable than the Hylozoick or Stratonical . Wherefore amongst these Four Forms of Atheism , that have been propounded , these Two , the Atomick or Democritical , and the Hylozoick or Stratonical are the Chief . The former of which , namely the Democritick Atheism , admitting a true Notion of Body , that ( according to the Doctrine of the first and most Ancient Atomists ) it is nothing but Resisting Bulk , devoid of all manner of Life ; yet because it takes for granted , that there is no other Substance in the World besides Body , does therefore conclude , that all Life and Vnderstanding in Animals and Men , is Generated out of Dead and Stupid Matter , though not as Qualities and Forms ( which is the Anaximandrian way ) but as resulting from the Contextures of Atoms , or some peculiar Composition of Magnitudes , Figures , Sites and Motions , and consequently that they are themselves really nothing else but Local Motion and Mechanism : Which is a thing , that sometime since , was very Pertinently and Judiciously both observed and perstringed , by the Learned Author of the Exercitatio Epistolica , now a Reverend Bishop . But the latter , namely the Hylozoick , though truly acknowledging on the contrary , that Life , Cogitation and Vnderstanding are Entities really distinct from Local Motion and Mechanism , and that therefore they cannot be Generated out of Dead and Stupid Matter , but must needs be somewhere in the World , Originally , Essentially , and Fundamentally ; yet because they take it also for granted , that there is no other Substance besides Matter , do thereupon adulterate the Notion of Matter or Body , blending and confounding it with Life , as making them but two Inadequate Conceptions of Substance , and concluding that all Matter and Substance as such , hath Life and Perception or Vnderstanding Natural and Inconscious , Essentially belonging to it ; and that Sense and Conscious Reason or Vnderstanding in Animals arises only from the Accidental Modification of this Fundamental Life of Matter by Organization . We conclude therefore , that if these Two Atheistick Hypotheses , which are found to be the most Considerable , be once Confuted , the Reality of all Atheism will be ipso facto Confuted . There being indeed nothing more requisite , to a thorough Confutation of Atheism , than the proving of these Two things ; First , that Life and Vnderstanding are not Essential to Matter as such ; and Secondly , that they can never possibly rise out of any Mixture or Modification of Dead and Stupid Matter whatsoever . The reason of which Assertion is , because all Atheists , as was before observed , are mere Corporealists , of which there can be but these Two Sorts ; Either such as make Life to be Essential to Matter , and therefore to be Ingenerable and Incorruptible ; or else such as suppose Life and Every thing besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Bare Substance of Matter , or Extended Bulk to be merely Accidental , Generable or Corruptible , as rising out of some Mixture or Modification of it . And as the Proving of those Two Things will overthrow all Atheism , so it will likewise lay a clear Foundation , for the demonstrating of a Deity distinct from the Corporeal World. XXXV . Now that Life and Perception or Vnderstanding , should be Essential to Matter as such , or that all Sensless Matter should be Perfectly and Infallibly wise ( though without Consciousness ) as to all its own Congruities and Capabilities , which is the Doctrine of the Hylozoists ; This I say , is an Hypothesis so Prodigiously Paradoxical , and so Outragiously Wild , as that very few men ever could have Atheistick Faith enough , to swallow it down and digest it . Wherefore this Hylozoick Atheism hath been very obscure ever since its first Emersion , and hath found so few Fautors and Abettors , that it hath look'd like a forlorn and deserted thing . Neither indeed are there any Publick Monuments at all extant , in which it is avowedly Maintained , Stated and Reduced into any System . Insomuch that we should not have taken any notice of it at this time , as a Particular Form of Atheism , nor have Conjured it up out of its Grave , had we not Understood , that Strato's Ghost had begun to walk of late , and that among some Well-wishers to Atheism , despairing in a manner of the Atomick Form , this Hylozoick Hypothesis , began already to be look'd upon , as the Rising Sun of Atheism , — Et tanquam Spes altera Trojae , it seeming to smile upon them , and flatter them at a distance , with some fairer hopes of supporting that Ruinous and Desperate Cause . Whereas on the Contrary , that other Atomick Atheism , as it insists upon a True Notion of Body , that it is nothing but Resisting Bulk ; by which means we , joyning issue thereupon , shall be fairly conducted on to a clear Decision of this present Controversie , as likewise to the disintangling of many other points of Philosophy ; so it is that which hath filled the World with the Noise of it , for Two Thousand years past ; that concerning which several Volumes have been formerly written , in which it hath been stated and brought into a kind of System ; and which hath of late obteined a Resurrection amongst us , together with the Atomick Physiology , and been recommended to the World anew , under a Specious Shew of Wit and profound Philosophy . Wherefore as we could not here insist upon both these Forms of Atheism together , because that would have been to confound the Language of Atheists , and to have made them like the Cadmean Off-spring , to do immediate Execution upon themselves ; so we were in all reason obliged to make our First and Principal Assault upon the Atomick Atheism , as being the only considerable , upon this accompt , because it is that alone which publickly confronts the World , and like that proud Vncircumcised Philistine , openly defies the Hosts of the Living God. Intending nevertheless in the Close of this whole Discourse , ( that is , the Last Book ) where we are to determine the Right Intellectual System of the Vniverse , and to assert an Incorporeal Deity , to demonstrate , That Life , Cogitation and Vnderstanding do not Essentially belong to Matter , and all Substance as such , but are the Peculiar Attributes and Characteristicks of Substance Incorporeal . XXXVI . However since we have now started these Several Forms of Atheism , we shall not in the mean time neglect any of them neither . For in the Answer to the Second Atheistick Ground , we shall Confute them all together at once , as agreeing in this One Fundamental Principle , That the Original of all things in the Vniverse is Sensless Matter , or Matter devoid of all Animality or Conscious Life . In the Reply to the Fourth Atheistick Argumentation , we shall briefly hint the Grounds of Reason , from which Incorporeal Substance is Demonstrated . In the Examination of the Fifth , we shall confute the Anaximandrian Atheism there propounded , which is as it were , the First Sciography , and Rude Delineation of Atheism . And in the Confutation of the Sixth , we shall shew , how the ancient Atomick Atheists , did preventively overtherthrow the Foundation of Hylozoism . Besides all which , in order to a Fuller and more Thorough Confutation , both of the Cosmo-plastick and Hylozoick Atheism , we shall in this very place take occasion to insist largely upon the Plastick life of Nature , giving in the First Place , a True Accompt of it ; and then afterwards shewing , how grosly it is misunderstood , and the Pretence of it abused by the Asserters of both these Atheistick Hypotheses . The Heads of which Larger Digression , because they could not be so conveniently inserted in the Contents of the Chapter , shall be represented to the Readers View , at the End of it . XXXVII . For we think fit here to observe , that neither the Cosmo-plastick or Stoical , nor the Hylozoick or Stratonical Atheists are therefore condemned by us , because they suppose such a thing , as a Plastick Nature , or Life distinct from the Animal ; albeit this be not only exploded , as an Absolute Non-entity , by the Atomick Atheists , who might possibly be afraid of it , as that which approached too near to a Deity , or else would hazard the introducing of it ; but also utterly discarded by some Professed Theists of later times ; who might notwithstanding have an Undiscerned Tang of the Mechanick Atheism , hanging about them , in that their so confident rejecting of all Final and Intending Causality in Nature , and admitting of no other Causes of things , as Philosophical , save the Material and Mechanical only . This being really to banish all Mental , and consequently Divine Causality , quite out of the World ; and to make the whole World to be nothing else , but a mere Heap of Dust , Fortuitously agitated , or a Dead Cadaverous thing , that hath no Signatures of Mind and Vnderstanding , Counsel and Wisdom at all upon it ; nor indeed any other Vitality acting in it , than only the Production of a certain Quantity of Local Motion and the Conservation of it according to some General Laws ; which things the Democritick Atheists take for granted , would all be as they are , though there were no God. And thus * Aristotle describes this kind of Philosophy , That it made the whole World to consist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of nothing but Bodies and Monads ( that is , Atoms or Small Particles of Matter ) only ranged and disposed together into such an order , but altogether Dead and Inanimate . 2. For unless there be such a thing admitted as a Plastick Nature , that acts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the sake of something , and in order to Ends , Regularly , Artificially and Methodically , it seems that one or other of these Two Things must be concluded , That Either in the Efformation and Organization of the Bodies of Animals , as well as the other Phenomena , every thing comes to pass Fortuitously , and happens to be as it is , without the Guidance and Direction of any Mind or Vnderstanding ; Or else , that God himself doth all Immediately , and as it were with his own Hands , Form the Body of every Gnat and Fly , Insect and Mite , as of other Animals in Generations , all whose Members have so much of Contrivance in them , that Galen professed he could never enough admire that Artifice which was in the Leg of a Fly , ( and yet he would have admired the Wisdom of Nature more , had he been but acquainted with the Use of Microscopes . ) I say , upon supposition of no Plastick Nature , one or other of these Two things must be concluded ; because it is not conceived by any , that the things of Nature are all thus administred , with such exact Regularity and Constancy every where , merely by the Wisdom , Providence and Efficiency , of those Inferior Spirits , Daemons or Angels . As also , though it be true that the Works of Nature are dispensed by a Divine Law and Command , yet this is not to be understood in a Vulgar Sence , as if they were all effected by the mere Force of a Verbal Law or Outward Command , because Inanimate things are not Commandable nor Governable by such a Law ; and therefore besides the Divine Will and Pleasure , there must needs be some other Immediate Agent and Executioner provided , for the producing of every Effect ; since not so much as a Stone or other Heavy Body , could at any time fall downward , merely by the Force of a Verbal Law , without any other Efficient Cause ; but either God himself must immediately impel it , or else there must be some other subordinate Cause in Nature for that Motion . Wherefore the Divine Law and Command , by which the things of Nature are administred , must be conceived to be the Real Appointment of some Energetick Effectual and Operative Cause for the Production of every Effect . 3. Now to assert the Former of these Two things , that all the Effects of Nature come to pass by Material and Mechanical Necessity , or the mere Fortuitous Motion of Matter , without any Guidance or Direction , is a thing no less Irrational than it is Impious and Atheistical . Not only because it is utterly Unconceivable and Impossible , that such Infinite Regularity and Artificialness , as is every where throughout the whole World , should constantly result out of the Fortuitous Motion of Matter , but also because there are many such Particular Phaenomena in Nature , as do plainly transcend the Powers of Mechanism , of which therefore no Sufficient Mechanical Reasons can be devised , as the Motion of Respiration in Animals ; as there are also other Phaenomena that are perfectly Cross to the Laws of Mechanism ; as for Example , that of the Distant Poles of the Aequator and Ecliptick which we shall insist upon afterward . Of both which kinds , there have been other Instances proposed , by my Learned Friend Dr. More in his Enchiridion Metaphysicum , and very ingeniously improved by him to this very purpose , namely to Evince that there is something in Nature besides Mechanism , and consequently Substance Incorporeal . Moreover those Theists , who Philosophize after this manner , by resolving all the Corporeal Phaenomena into Fortuitous Mechanism , or the Necessary and Vnguided Motion of Matter , make God to be nothing else in the World , but an Idle Spectator of the Various Results of the Fortuitous and Necessary Motions of Bodies ; and render his Wisdom altogether Useless and Insignificant , as being a thing wholly Inclosed and shut up within his own breast , and not at all acting abroad upon any thing without him . Furthermore all such Mechanists as these , whether Theists or Atheists , do , according to that Judicious Censure passed by Aristotle long since upon Democritus , but substitute as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Carpenters or Artificers Wooden Hand , moved by Strings and Wires , in stead of a Living Hand . They make a kind of Dead and Wooden World , as it were a Carved Statue , that hath nothing neither Vital nor Magical at all in it . Whereas to those who are Considerative , it will plainly appear , that there is a Mixture of Life or Plastick Nature together with Mechanism , which runs through the whole Corporeal Universe . And whereas it is pretended , not only that all Corporeal Phaenomena may be sufficiently salved Mechanically , without any Final , Intending and Directive Causality , but also that all other Reasons of things in Nature , besides the Material and Mechanical , are altogether Vnphilosophical , the same Aristotle ingeniously exposes the Ridiculousness of this Pretence after this manner ; telling us , That it is just as if a Carpenter , Joyner or Carver should give this accompt , as the only Satisfactory , of any Artificial Fabrick or Piece of Carved Imagery , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that because the Instruments , Axes and Hatchets , Plains and Chissels , happened to fall so and so upon the Timber , cutting it here and there , that therefore it was hollow in one place , and plain in another , and the like , and by that means the whole came to be of such a Form. For is it not altogether as Absurd and Ridiculous , for men to undertake to give an accompt of the Formation and Organization of the Bodies of Animals , by mere Fortuitous Mechanism , without any Final or Intending Causality , as why there was an Heart here and Brains there , and why the Heart had so many and such different Valves in the Entrance and Out-let of its Ventricles , and why all the other Organick Parts , Veins and Arteries , Nerves and Muscles , Bones and Cartilages , with the Joints and Members , were of such a Form ? Because forsooth , the Fluid Matter of the Seed happened to move so and so , in several places , and thereby to cause all those Differences , which are also divers in different Animals ; all being the Necessary Result of a certain Quantity of Motion at first indifferently impressed , upon the small Particles of the Matter of this Universe turned round in a Vortex . But as the same Aristotle adds , no Carpenter or Artificer is so simple , as to give such an Accompt as this , and think it satisfactory , but he will rather declare , that himself directed the Motion of the Instruments , after such a manner , and in order to such Ends : * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A Carpenter would give a better account than so , for he would not think it sufficient to say , that the Fabrick came to be of such a form , because the Instruments happened to fall so and so , but he will tell you that it was because himself made such strokes , and that he directed the Instruments and determined their motion after such a manner , to this End that he might make the Whole a Fabrick fit and useful for such purposes . And this is to assign the Final Cause . And certainly there is scarcely any man in his Wits , that will not acknowledge the Reason of the different Valves in the Heart , from the apparent Usefulness of them , according to those particular Structures of theirs , to be more Satisfactory , than any which can be brought from mere Fortuitous Mechanism , or the Unguided Motion of the Seminal Matter . 4. And as for the Latter Part of the Disjunction , That every thing in Nature should be done Immediately by God himself ; this , as according to Vulgar Apprehension , it would render Divine Providence Operose , Sollicitous and Distractious , and thereby make the Belief of it to be entertained with greater difficulty , and give advantage to Atheists ; so in the Judgment of the Writer De Mundo , it is not so Decorous in respect of God neither , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set his own Hand , as it were , to every Work , and immediately do all the Meanest and Triflingest things himself Drudgingly , without making use of any Inferior and Subordinate Instruments . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If it were not congruous in respect of the State & Majesty of Xerxes the Great King of Persia that he should condescend to do all the meanest Offices himself ; much less can this be thought decorous in respect of God. But it seems far more August , and becoming of the Divine Majesty , that a certain Power and Vertue , derived from him , and passing through the Vniverse , should move the Sun and Moon , and be the Immediate Cause of those lower things done here upon Earth . Moreover it seems not so agreeable to Reason neither , that Nature as a Distinct thing from the Deity , should be quite Superseded or made to Signifie Nothing , God himself doing all things Immediately and Miraculously ; from whence it would follow also , that they are all done either Forcibly and Violently , or else Artificially only , and none of them by any Inward Principle of their own . Lastly ; This Opinion is further Confuted , by that Slow and Gradual Process that is in the Generations of things , which would seem to be but a Vain and Idle Pomp , or a Trifling Formality , if the Agent were Omnipotent : as also by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Aristotle calls them ) those Errors and Bungles which are committed , when the Matter is Inept and Contumacious ; which argue the Agent not to be Irresistible , and that Nature is such a thing , as is not altogether uncapable ( as well as Humane Art ) of being sometimes frustrated and disappointed , by the Indisposition of Matter . Whereas an Omnipotent Agent , as it could dispatch its work in a Moment , so it would always do it Infallibly and Irresistibly ; no Ineptitude or Stubbornness of Matter , being ever able to hinder such a one , or make him Bungle or Fumble in any thing . 5. Wherefore since neither all things are produced Fortuitously , or by the Unguided Mechanism of Matter , nor God himself may reasonably be thought to do all things Immediately and Miraculously ; it may well be concluded , that there is a Plastick Nature under him , which as an Inferior and Subordinate Instrument , doth Drudgingly Execute that Part of his Providence , which consists in the Regular and Orderly Motion of Matter : yet so as that there is also besides this , a Higher Providence to be acknowledged , which presiding over it , doth often supply the Defects of it , and sometimes Over-rule it ; forasmuch as this Plastick Nature cannot act Electively nor with Discretion . And by this means the Wisdom of God will not be shut up nor concluded wholly within his own Breast , but will display it self abroad , and print its Stamps and Signatures every where throughout the World ; so that God , as Plato ( after Orpheus ) speaks , will be not only the Beginning and End , but also the Middle of all things , they being as much to be ascribed to his Causality , as if himself had done them all Immediately , without the concurrent Instrumentality of any Subordinate Natural Cause . Notwithstanding which , in this way it will appear also to Humane Reason , that all things are Disposed and Ordered by the Deity , without any Sollicitous Care or Distractious Providence . And indeed those Mechanick Theists , who rejecting a Plastick Nature , affect to concern the Deity as little as is possible in Mundane Affairs , either for fear of debasing him and bringing him down to too mean Offices , or else of subjecting him to Sollicitous Encumberment , and for that Cause would have God to contribute nothing more to the Mundane System and Oeconomy , than only the First Impressing of a certain Quantity of Motion , upon the Matter , and the After-conserving of it , according to some General Laws : These men ( I say ) seem not very well to understand themselves in this . Forasmuch as they must of necessity , ether suppose these their Laws of Motion to execute themselves , or else be forced perpetually to concern the Deity in the Immediate Motion of every Atom of Matter throughout the Universe , in order to the Execution and Observation of them . The Former of which being a Thing plainly Absurd and Ridiculous , and the Latter that , which these Philosophers themselves are extremely abhorrent from , we cannot make any other Conclusion than this , That they do but unskilfully and unawares establish that very Thing which in words they oppose ; and that their Laws of Nature concerning Motion , are Really nothing else , but a Plastick Nature , acting upon the Matter of the whole Corporeal Universe , both Maintaining the Same Quantity of Motion always in it , and also Dispensing it ( by Transferring it out of one Body into another ) according to such Laws , Fatally Imprest upon it . Now if there be a Plastick Nature , that governs the Motion of Matter , every where according to Laws , there can be no Reason given , why the same might not also extend further , to the Regular Disposal of that Matter , in the Formation of Plants and Animals and other things , in order to that Apt Coherent Frame and Harmony of the whole Universe . 6. And as this Plastick Nature is a thing which seems to be in it self most Reasonable , so hath it also had the Suffrage of the best Philosophers in all Ages . For First , it is well known , that Aristotle concerns himself in nothing more zealously than this , That Mundane things are not Effected , merely by the Necessary and Vnguided Motion of Matter , or by Fortuitous Mechanism , but by such a Nature as acts Regularly and Artificially for Ends ; yet so as that this Nature is not the Highest Principle neither , or the Supreme Numen , but Subordinate to a Perfect Mind or Intellect , he affirming , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind together with Nature was the Cause of this Vniverse ; and that Heaven and Earth , Plants and Animals were framed by them both ; that is , by Mind as the Principal and Directive Cause , but by Nature as a Subservient or Executive Instrument : and elsewhere joyning in like manner God and Nature both together , as when he concludes , That God and Nature do nothing in Vain . Neither was Aristotle the First Broacher or Inventor of this Doctrine , Plato before him having plainly asserted the same . For in a Passage already cited , he affirms that Nature together with Reason , and according to it , orders all things ; thereby making Nature , as a Distinct thing from the Deity , to be a Subordinate Cause under the Reason and Wisdom of it . And elsewhere he resolves , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain Causes of a Wise and Artificial Nature , which the Deity uses as Subservient to it self ; as also , that there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-causes which God makes use of , as Subordinately Cooperative with himself . Moreover before Plato , Empedocles Philosophized also in the same manner , when supposing Two Worlds , the one Archetypal , the other Extypal , he made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Friendship & Discord , to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Principle and Immediate Operator in this Lower World. He not understanding thereby , as Plutarch and some others have conceited , Two Substantial Principles in the World , the one of Good the other of Evil , but only a Plastick Nature , as Aristotle in sundry places intimates : which he called by that name , partly because he apprehended that the Result and Upshot of Nature in all Generations and Corruptions , amounted to nothing more than Mixtures and Separations , or Concretion and Secretion of Preexistent things , and partly because this Plastick Nature is that which doth reconcile the Contrarieties and Enmities of Particular things , and bring them into one General Harmony in the Whole . Which latter is a Notion that Plotinus , describing this very Seminary Reason or Plastick Nature of the World , ( though taking it in something a larger sence , than we do in this place ) doth ingeniously pursue after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Seminary Reason or Plastick Nature of the Vniverse , opposing the Parts to one another and making them severally Indigent , produces by that means War and Contention . And therefore though it be One , yet notwithstanding it consists of Different and Contrary things . For there being Hostility in its Parts , it is nevertheless Friendly and Agreeable in the Whole ; after the same manner as in a Dramatick Poem , Clashings and Contentions are reconciled into one Harmony . And therefore the Seminary and Plastick Nature of the World , may fitly be resembled to the Harmony of Disagreeing things . Which Plotinick Doctrine , may well pass for a Commentary upon Empedocles , accordingly as Simplicius briefly represents his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Empedocles makes Two Worlds , the one Vnited and Intelligible , the other Divided and Sensible ; and in this lower Sensible World , he takes notice both of Vnity and Discord . It was before observed , that Heraclitus likewise did assert a Regular and Artificial Nature , as the Fate of things in this Lower World ; for his Reason passing thorough the Substance of all things , or Ethereal Body , which was the Seed of the Generation of the Vniverse , was nothing but that Spermatick or Plastick Nature which we now speak of . And whereas there is an odd Passage of this Philosophers recorded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that neither any God nor Man made this World , which as it is justly derided by Plutarch for its Simplicity , so it looks very Atheistically at first sight ; yet because Heraclitus hath not been accompted an Atheist , we therefore conceive the meaning of it to have been this , That the World was not made by any whatsoever , after such a manner as an Artificer makes an House , by Machins and Engins , acting from without upon the Matter , Cumbersomly and Moliminously , but by a certain Inward Plastick Nature of its own . And as Hippocrates followed Heraclitus in this ( as was before declared ) so did Zeno and the Stoicks also , they supposing besides an Intellectual Nature , as the Supreme Architect and Master-builder of the World , another Plastick Nature as the Immediate Workman and Operatour . Which Plastick Nature hath been already described in the words of Balbus , as a thing which acts not Fortuitously but Regularly , Orderly and Artificially ; and Laertius tells * us , it was defined by Zeno himself after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is a Habit moved from it self according to Spermatick Reasons or Seminal Principles , perfecting and containing those several things , which in determinate times are produced from it , and acting agreeably to that from which it was secreted . Lastly , as the Latter Platonists and Peripateticks have unanimously followed their Masters herein , whose Vegetative Soul also is no other than a Plastick Nature ; so the Chymists and Paracelsians insist much upon the same thing , and seem rather to have carried the Notion on further , in the Bodies of Animals , where they call it by a new name of their own , the Archeus . Moreover , we cannot but observe here , that as amongst the Ancients , They were generally condemned for down-right Atheists , who acknowledged no other Principle besides Body or Matter , Necessarily and Fortuitously moved , such as Democritus and the first Ionicks ; so even Anaxagoras himself , notwithstanding that he was a professed Theist , and plainly asserted Mind to be a Principle , yet because he attributed too much to Material Necessity , admitting neither this Plastick Nature nor a Mundane Soul , was severely censured , not only by the Vulgar ( who unjustly taxed him for an Atheist ) but also by Plato and Aristotle , as a kind of spurious and imperfect Theist , and one who had given great advantage to Atheism . Aristotle in his Metaphysicks thus represents his Philosophy , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Anaxagoras useth Mind and Intellect , that is , God , as a Machin in the Cosmopoeia , and when he is at a loss to give an accompt of things by Material Necessity , then and never but then , does he draw in Mind or God to help him out ; but otherwise he will rather assign any thing else for a Cause than Mind . Now if Aristotle censure Anaxagoras in this manner , though a professed Theist , because he did but seldom make use of a Mental Cause , for the salving of the Phaenomena of the World , and only then when he was at a loss for other Material and Mechanical Causes ( which it seems he sometimes confessed himself to be ) what would that Philosopher have thought of those our so confident Mechanists of later times , who will never vouchsafe so much as once to be beholding to God Almighty , for any thing in the Oeconomy of the Corporeal World , after the first Impression of Motion upon the Matter ? Plato likewise in his Phaedo and elsewhere , condemns this Anaxagoras by name , for this very thing , that though he acknowledged Mind to be a Cause , yet he seldom made use of it , for salving the Phaenomena ; but in his twelfth de Legibus , he perstringeth him Unnamed , as one who though a professed Theist , had notwithstanding given great Encouragement to Atheism , after this manner ; * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some of them who had concluded , that it was Mind that ordered all things in the Heavens , themselves erring concerning the Nature of the Soul , and not making that Older than the Body , have overturned all again ; for Heavenly Bodies being supposed by them , to be full of Stones , and Earth , and other Inanimate things ( dispensing the Causes of the whole Vniverse ) they did by this means occasion much Atheism and Impiety . Furthermore the same Plato there tells us , that in those times of his , Astronomers and Physiologers commonly lay under the prejudice and suspicion of Atheism amongst the vulgar , merely for this reason , because they dealt so much in Material Causes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Vulgar think that they who addict themselves to Astronomy and Physiology , are made Atheists thereby , they seeing as much as is possible how things come to pass by Material Necessities , and being thereby disposed to think them not to be ordered by Mind and Will , for the sake of Good. From whence we may observe , that according to the Natural Apprehensions of Men in all Ages , they who resolve the Phaenomena of Nature , into Material Necessity , allowing of no Final nor Mental Causality ( disposing things in order to Ends ) have been strongly suspected for Friends to Atheism . 7. But because some may pretend , that the Plastick Nature is all one with an Occult Quality , we shall here show how great a Difference there is betwixt these Two. For he that asserts an Occult Quality , for the Cause of any Phaenomenon , does indeed assign no Cause at all of it , but only declare his own Ignorance of the Cause ; but he that asserts a Plastick Nature , assigns a Determinate and proper Cause , nay the only Intelligible Cause , of that which is the greatest of all Phaenomena in the World , namely the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Orderly , Regular and Artificial Frame of things in the Universe , whereof the Mechanick Philosophers , however pretending to salve all Phaenomena by Matter and Motion , assign no Cause at all . Mind and Understanding is the only true Cause of Orderly Regularity , and he that asserts a - Plastick Nature , asserts Mental Causality in the World ; but the Fortuitous Mechanists , who exploding Final Causes , will not allow Mind and Vnderstanding to have any Influence at all upon the Frame of things , can never possibly assign any Cause of this Grand Phaenomenon , unless Confusion may be said to be the Cause of Order , and Fortune or Chance of Constant Regularity ; and therefore themselves must resolve it into an Occult Quality . Nor indeed does there appear any great reason why such men should assert an Infinite Mind in the World , since they do not allow it to act any where at all , and therefore must needs make it to be in Vain . 8. Now this Plastick Nature being a thing which is not without some Difficulty in the Conception of it , we shall here endeavour to do these Two things concerning it ; First , to set down a right Representation thereof , and then afterwards to show how extremely the Notion of it hath been Mistaken , Perverted and Abused by those Atheists , who would make it to be the only God Almighty , or First Principle of all things . How the Plastick Nature is in general to be conceiv'd , Aristotle instructs us in these words , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Naupegical Art , that is the Art of the Shipwright , were in the Timber it self , Operatively and Effectually , it would there act just as Nature doth . And the Case is the same for all other Arts ; If the Oecodomical Art , which is in the Mind of the Architect , were supposed to be transfused into the Stones , Bricks and Mortar , there acting upon them in such a manner , as to make them come together of themselves and range themselves into the Form of a complete Edifice , as Amphion was said by his Harp , to have made the Stones move , and place themselves Orderly of their own accord , and so to have built the Walls of Thebes : Or if the Musical Art were conceived to be immediately in the Instruments and Strings , animating them as a Living Soul , and making them to move exactly according to the Laws of Harmony , without any External Impulse . These and such like Instances , in Aristotle's Judgment , would be fit Iconisms or Representations of the Plastick Nature , That being Art it self acting Immediately upon the Matter as an inward Principle in it . To which purpose the same Philosopher adds , that this thing might be further illustrated by an other Instance or Resemblence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature may be yet more clearly Resembled to the Medicinal Art , when it is imployed by the Physician , in curing himself . So that the meaning of this Philosopher is , that Nature is to be conceived as Art Acting not from without and at a Distance , but Immediately upon the thing it self which is Formed by it . And thus we have the first General Conception of the Plastick Nature , That it is Art it self , acting immediately on the Matter , as an Inward Principle . 9. In the next Place we are to observe , that though the Plastick Nature be a kind of Art , yet there are some Considerable Preeminences which it hath above Humane Art , the First whereof is this ; That whereas Humane Art cannot act upon the Matter otherwise than from without and at a distance , nor communicate it self to it , but with a great deal of Tumult and Hurliburly , Noise and Clatter , it using Hands and Axes , Saws and Hammers , and after this manner with much ado , by Knocking 's and Thrustings , slowly introducing its Form or Idea ( as for Example of a Ship or House ) into the Materials . Nature in the mean time is another kind of Art , which Insinuating it self Immediately into things themselves , and there acting more Commandingly upon the Matter as an Inward Principle , does its Work Easily , Cleaverly and Silently . Nature is Art as it were Incorporated and Imbodied in matter , which doth not act upon it from without Mechanically , but from within Vitally and Magically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Here are no Hands , nor Feet , nor any Instrument , Connate or Adventitious , there being only need of Matter to work upon and to be brought into a certain Form , and Nothing else . For it is manifest that the Operation of Nature is different from Mechanism , it doing not its Work by Trusion or Pulsion , by Knocking 's or Thrustings , as if it were without that which it wrought upon . But as God is Inward to every thing , so Nature Acts Immediately upon the Matter , as an Inward and Living Soul or Law in it . 10. Another Preeminence of Nature above Humane Art is this , That whereas Humane Artists are often to seek and at a loss , and therefore Consult and Deliberate , as also upon second thoughts mend their former Work ; Nature , on the contrary , is never to seek what to do , nor at a stand ; and for that Reason also ( besides another that will be Suggested afterwards ) it doth never Consult nor Deliberate . Indeed Aristotle Intimates , as if this had been the Grand Objection of the old Atheistick Philosophers against the Plastick Nature , That because we do not see Natural Bodies to Consult or Deliberate , therefore there could be Nothing of Art , Counsel or Contrivanee in them , but all came to pass Fortuitously . But he confutes it after this manner : * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd for Men to think nothing to be done for Ends , if they do not see that which moves to consult , although Art it self doth not Consult . Whence he concludes that Nature may Act Artificially , Orderly and Methodically , for the sake of Ends , though it never Consult or Deliberate . Indeed Humane Artists themselves do not Consult properly as they are Artists , but when ever they do it , it is for want of Art , and because they are to seek , their Art being Imperfect and Adventitious : but Art it self or Perfect Art , is never to seek , and therefore doth never Consult or Deliberate . And Nature is this Art , which never hesitates nor studies , as unresolved what to do , but is always readily prompted ; nor does it ever repent afterwards of what it hath formerly done , or go about , as it were upon second thoughts , to alter and mend its former Course , but it goes on in one Constant , Unrepenting Tenor , from Generation to Generation , because it is the Stamp or Impress of that Infallibly Omniscient Art , of the Divine Understanding , which is the very Law and Rule of what is Simply the Best in every thing . And thus we have seen the Difference between Nature and Humane Art ; that the Latter is Imperfect Art , acting upon the Matter from without , and at a Distance ; but the Former is Art it self or Perfect Art , acting as an Inward Principle in it . Wherefore when Art is said to imitate Nature , the meaning thereof is , that Imperfect Humane Art imitates that Perfect Art of Nature , which is really no other than the Divine Art it self , as before Aristotle , Plato had declared in his Sophist , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those things which are said to be done by Nature , are indeed done by Divine Art. 11. Notwithstanding which , we are to take notice in the next place , that as Nature is not the Deity it self , but a Thing very remote from it and far below it , so neither is it the Divine Art , as it is in it self Pure and Abstract , but Concrete and Embodied only ; for the Divine Art considered in it self , is nothing but Knowledge , Vnderstanding or Wisdom in the Mind of God : Now Knowledge and Understanding , in its own Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Separate and Abstract thing , and of so Subtil and Refined a Nature , as that it is not Capable of being Incorporated with Matter , or Mingled and Blended with it , as the Soul of it . And therefore Aristotle's Second Instance , which he propounds as most pertinent to Illustrate this business of Nature by , namely of the Physicians Art curing himself , is not so adequate thereunto ; because when the Medicinal Art Cures the Physician in whom it is , it doth not there Act as Nature , that is , as Concrete and Embodied Art , but as Knowledge and Vnderstanding only , which is Art Naked , Abstract and Vnbodied ; as also it doth its Work Ambagiously , by the Physician 's Willing and Prescribing to himself , the use of such Medicaments , as do but conduce , by removing of Impediments , to help that which is Nature indeed , or the Inward Archeus to effect the Cure. Art is defined by Aristotle , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Reason of the thing without Matter ; and so the Divine Art or Knowledge in the Mind of God is Vnbodied Reason ; but Nature is Ratio Mersa & Confusa , Reason Immersed and Plunged into Matter , and as it were Fuddled in it , and Confounded with it . Nature is not the Divine Art Archetypal , but only Ectypal , it is a living Stamp or Signature of the Divine Wisdom , which though it act exactly according to its Arthetype , yet it doth not at all Comprehend nor Understand the Reason of what it self doth . And the Difference between these two , may be resembled to that between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Reason of the Mind and Conception , called Verbum Mentis , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Reason of External Speech ; the Latter of which though it bear a certain Stamp and Impress of the Former upon it , yet it self is nothing but Articulate Sound , devoid of all Vnderstanding and Sense . Or else we may Illustrate this business by another Similitude , comparing the Divine Art and Wisdom to an Architect , but Nature to a Manuary Opificer ; the Difference betwixt which two is thus set forth by Aristotle pertinently to our purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We account the Architects in every thing more honourable than the Manuary Opificers , because they understand the Reason of the things done , whereas the other , as some Inanimate things , only Do , not knowing what they Do : the Difference between them being only this , that Inanimate Things Act by a certain Nature in them , but the Manuary Opificer by Habit. Thus Nature may be called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Manuary Opificer that Acts subserviently under the Architectonical Art and Wisdom of the Divine Understanding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which does Do without Knowing the Reason of what ●t Doth . 12. Wherefore as we did before observe the Preeminences of Nature above Humane Art , so we must here take Notice also of the Imperfections and Defects of it , in which respect it falls short of Humane Art , which are likewise Two ; and the First of them is this , That though it Act Artificially for the sake of Ends , yet it self doth neither Intend those Ends , nor Vnderstand the Reason of that it doth . Nature is not Master of that Consummate Art and Wisdom according to which it acts , but only a Servant to it , and a Drudging Executioner of the Dictates of it . This Difference betwixt Nature and Abstract Art or Wisdom is expressed by Plotinus in these words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . How doth Wisdom differ from that which is called Nature ? Verily in this Manner , That Wisdom is the First Thing , but Nature the Last and Lowest ; for Nature is but an Image or Imitation of Wisdom , the Last thing of the Soul , which hath the lowest Impress of Reason shining upon it ; as when a thick piece of Wax , is thoroughly impressed upon by a Seal , that Impress which is clear and distinct in the superiour Superficies of it , will in the lower side be weak and obscure ; and such is the Stamp and Signature of Nature , compared with that of Wisdom and Vnderstanding , Nature being a thing which doth only Do , but not Know. And elsewhere the same Writer declares the Difference between the Spermatick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Reasons , and Knowledges or Conceptions of the Mind in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whether are these Plastick Reasons or Forms in the Soul Knowledges ? But how shall it then Act according to those Knowledges ? For the Plastick Reason or Form Acts or Works in Matter , and that which acts Naturally is not Intellection nor Vision , but a certain Power of moving Matter , which doth not Know , but only Do , and makes as it were a Stamp or Figure in Water . And with this Doctrine of the Ancients , a Modern Judicious Writer and Sagacious Inquirer into Nature , seems fully to agree , that Nature is such a Thing as doth not Know but only Do : For after he had admired that Wisdom and Art by which the Bodies of Animals are framed , he concludes that one or other of these two things must needs be acknowledged , that either the Vegetative or Plastick Power of the Soul , by which it Fabricates and Organizes its own body , is more Excellent and Divine than the Rational ; Or else , In Naturae Operibus neque Prudentiam nec Intellectum inesse , sedita solùm videri Conceptui nostro , qui secundùm Artes nostras & Facultates , seu Exemplaria à nobismetipsis mutuata , de rebus Naturae divinis judicamus ; Quasi Principia Naturae Activa , effectus suos eo modo producerent , quo nos opera nostra Artificialia solemus : That in the Works of Nature there is neither Prudence nor Vnderstanding , but only it seems so to our Apprehensions , who judge of these Divine things of Nature , according to our own Arts and Faculties , and Patterns borrowed from our selves ; as if the Active Principles of Nature did produce their Effects in the same manner , as we do our Artificial Works . Wherefore we conclude , agreeably to the Sence of the best Philosophers , both Ancient and Modern , That Nature is such a Thing , as though it act Artificially and for the sake of Ends , yet it doth but Ape and Mimick the Divine Art and Wisdom , it self not Understanding those Ends which it Acts for , nor the Reason of what it doth in order to them ; for which Cause also it is not Capable of Consultation or Deliberation , nor can it Act Electively or with Discretion . 13. But because this may seem strange at the first sight , that Nature should be said to Act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the sake of Ends , and Regularly or Artificially , and yet be it self devoid of Knowledge and Vnderstanding , we shall therefore endeavour to perswade the Possibility , and facilitate the Belief of it , by some other Instances ; and first by that of Habits , particularly those Musical ones , of Singing , Playing upon Instruments , and Dancing . Which Habits direct every Motion of the Hand , Voice , and Body , and prompt them readily , without any Deliberation or Studied Consideration , what the next following Note or Motion should be . If you jogg a sleeping Musician , and sing but the first Words of a Song to him , which he had either himself composed , or learnt before , he will presently take it from you , and that perhaps before he is thoroughly awake , going on with it , and singing out the remainder of the whole Song to the End. Thus the Fingers of an exercised Lutonist , and the Legs and whole Body of a skilful Dancer , are directed to move Regularly and Orderly , in a long Train and Series of Motions , by those Artificial Habits in them , which do not themselves at all comprehend those Laws and Rules of Musick or Harmony , by which they are governed : So that the same thing may be said of these Habits , which was said before of Nature , That they do not Know , but only Do. And thus we see there is no Reason , why this Plastick Nature ( which is supposed to move Body Regularly and Artificially ) should be thought to be an Absolute Impossibility , since Habits do in like manner , Gradually Evolve themselves , in a long Train or Series of Regular and Artificial Motions , readily prompting the doing of them , without comprehending that Art and Reason by which they are directed . The forementioned Philosopher illustrates the Seminary Reason and Plastick Nature of the Universe , by this very Instance : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Energy of Nature is Artificial , as when a Dancer moves ; for a Dancer resembles this Artificial Life of Nature , forasmuch as Art it self moves him , and so moves him as being such a Life in him . And agreeably to this Conceit , the Ancient Mythologists represented the Nature of the Universe , by Pan Playing upon a Pipe or Harp , and being in love with the Nymph Eccho ; as if Nature did , by a kind of Silent Melody , make all the Parts of the Universe every where Daunce in measure & Proportion , it self being as it were in the mean time delighted and ravished with the Re-ecchoing of its own Harmony . Habits are said to be an Adventitious and Acquired Nature , and Nature was before defined by the Stoicks to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Habit : so that there seems to be no other Difference between these two , than this , that whereas the One is Acquired by Teaching , Industry and Exercise ; the other , as was expressed by Hippocrates , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnlearned and Vntaught , and may in some sence also be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-taught , though she be indeed always Inwardly Prompted , Secretly Whispered into , and Inspired , by the Divine Art and Wisdom . 14. Moreover , that something may Act Artificially and for Ends , without Comprehending the Reason of what it doth , may be further evinced from those Natural Instincts that are in Animals , which without Knowledge direct them to Act Regularly , in Order both to their own Good and the Good of the Vniverse . As for Example ; the Bees in Mellification , and in framing their Combs and Hexagonial Cells , the Spiders in spinning their Webs , the Birds in building their Nests , and many other Animals in such like Actions of theirs , which would seem to argue a great Sagacity in them , whereas notwithstanding , as Aristotle observes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They do these things , neither by Art nor by Counsel nor by any Deliberation of their own , and therefore are not Masters of that Wisdom according to which they Act , but only Passive to the Instincts and Impresses thereof upon them . And indeed to affirm , that Brute Animals do all these things by a Knowledge of their own , and which themselves are Masters of , and that without Deliberation and Consultation , were to make them to be endued with a most Perfect Intellect , far transcending that of Humane Reason ; whereas it is plain enough , that Brutes are not above Consultation , but Below it , and that these Instincts of Nature in them , are Nothing but a kind of Fate upon them . 15. There is in the next place another Imperfection to be observed in the Plastick Nature , that as it doth not comprehend the Reason of its own Action , so neither is it Clearly and Expresly Conscious of what it doth ; in which Respect , it doth not only fall short of Humane Art , but even of that very Manner of Acting which is in Brutes themselves , who though they do not Understand the Reason of those Actions , that their Natural Instincts lead them to , yet they are generally conceived to be Conscious of them , and to do them by Phancy ; whereas the Plastick Nature in the Formation of Plants and Animals , seems to have no Animal Fancie , no Express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense or Consciousness of what it doth . Thus the often Commended Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nature hath not so much as any Fancie in it ; As Intellection and Knowledge is a thing Superiour to Fancie , so Fancie is Superiour to the Impress of Nature , for Nature hath no Apprehension nor Conscious Perception of any thing . In a Word , Nature is a thing that hath no such Self-perception or Self-injoyment in it , as Animals have . 16. Now we are well aware , that this is a Thing which the Narrow Principles of some late Philosophers will not admit of , that there should be any Action distinct from Local Motion besides Expresly Conscious Cogitation . For they making the first General Heads of all Entity , to be Extension and Cogitation , or Extended Being and Cogitative , and then supposing that the Essence of Cogitation consists in Express Consciousness , must needs by this means exclude such a Plastick Life of Nature , as we speak of , that is supposed to act without Animal Fancie or Express Consciousness . Wherefore we conceive that the first Heads of Being ought rather to be expressed thus ; Resisting or Antitypous Extension , and Life , ( i.e. Internal Energy and Self-activity : ) and then again , that Life or Internal Self-activity , is to be subdivided into such as either acts with express Consciousness and Synaesthesis , or such as is without it ; the Latter of which is this Plastick Life of Nature : So that there may be an Action distinct from Local Motion , or a Vital Energy , which is not accompanied with that Fancie , or Consciousness , that is in the Energies of the Animal Life ; that is , there may be a simple Internal Energy or Vital Autokinesie , which is without that Duplication , that is included in the Nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense and Consciousness , which makes a Being to be Present with it self , Attentive to its own Actions , or Animadversive of them , to perceive it self to Do or Suffer , and to have a Fruition or Enjoyment of it self . And indeed it must be granted , that what moves Matter or determines the Motion of it Vitally , must needs do it by some other Energy of its own , as it is Reasonable also to conceive , that it self hath some Vital Sympathy with that Matter which it Acts upon . But we apprehend , that Both these may be without Clear and Express Consciousness . Thus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Every Life is Energie , even the worst of Lives , and therefore that of Nature . Whose Energie is not like that of Fire , but such an Energie , as though there be no Sense belonging to it , yet is it not Temerarious or Fortuitous , but Orderly & Regular . Wherefore this Controversie whether the Energy of the Plastick Nature , be Cogitation , or no , seems to be but a Logomachy , or Contention about Words . For if Clear and Express Consciousness be supposed to be included in Cogitation , then it must needs be granted that Cogitation doth not belong to the Plastick Life of Nature : but if the Notion of that Word be enlarged so as to comprehend all Action distinct from Local Motion , and to be of equal Extent with Life , then the Energie of Nature is Cogitation . Nevertheless if any one think fit to attribute some Obscure and Imperfect Sense or Perception , different from that of Animals , to the Energie of Nature , and will therefore call it a kind of Drowsie , Vnawakened , or Astonish'd Cogitation , the Philosopher , before mentioned , will not very much gainsay it : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If any will needs attribute some kind of Apprehension or Sense to Nature , then it must not be such a Sense or Apprehension , as is in Animals , but something that differs as much from it , as the Sense or Cogitation of one in a profound sleep , differs from that of one who is awake . And since it cannot be denied but that the Plastick Nature hath a certain Dull and Obscure Idea of that which it Stamps and Prints upon Matter , the same Philosopher himself sticks not to call this Idea of Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spectacle and Contemplamen , as likewise the Energy of Nature towards it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Silent Contemplation ; nay he allows , that Nature may be said to be , in some Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Lover of Spectacles or Contemplation . 17. However , that there may be some Vital Energy without Clear and Express 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense and Consciousness , Animadversion , Attention , or Self-perception , seems reasonable upon several accompts . For first , those Philosophers themselves , who make the Essence of the Soul to consist in Cogitation , and again the Essence of Cogitation in Clear and Express Consciousness , cannot render it any way probable , that the Souls of Men in all profound Sleeps , Lethargies and Apoplexies , as also of Embryo's in the Womb , from their very first arrival thither , are never so much as one moment without Expresly Conscious Cogitations ; which if they were , according to the Principles of their Philosophy , they must , ipso facto , cease to have any Being . Now if the Souls of Men and Animals be at any time without Consciousness and Self-perception , then it must needs be granted , that Clear and Express Consciousness is not Essential to Life . There is some appearance of Life and Vital Sympathy in certain Vegetables and Plants , which however called Sensitive Plants and Plant-animals , cannot well be supposed to have Animal Sense and Fancy , or Express Consciousness in them ; although we are not ignorant in the mean time , how some endeavour to salve all those Phaenomena Mechanically . It is certain , that our Humane Souls themselves are not always Conscious , of whatever they have in them ; for even the Sleeping Geometrician , hath at that time , all his Geometrical Theorems and Knowledges some way in him ; as also the Sleeping Musician , all his Musical Skill and Songs : and therefore why may it not be possible for the Soul to have likewise some Actual Energie in it , which it is not Expresly Conscious of ? We have all Experience , of our doing many Animal Actions Non-attendingly , which we reflect upon afterwards ; as also that we often continue a long Series of Bodily Motions , by a mere Virtual Intention of our Minds , and as it were by Half a Cogitation . That Vital Sympathy , by which our Soul is united and tied fast , as it were with a Knot , to the Body , is a thing that we have no direct Consciousness of , but only in its Effects . Nor can we tell how we come to be so differently affected in our Souls , from the many different Motions made upon our Bodies . As likewise we are not Conscious to our selves of that Energy , whereby we impress Variety of Motions and Figurations upon the Animal Spirits of our Brain in our Phantastick Thoughts . For though the Geometrician perceive himself to make Lines , Triangles and Circles in the Dust , with his Finger , yet he is not aware , how he makes all those same Figures , first upon the Corporeal Spirits of his Brain , from whence notwithstanding , as from a Glass , they are reflected to him , Fancy being rightly concluded by Aristotle to be a Weak and Obscure Sense . There is also another more Interiour kind of Plastick Power in the Soul ( if we may so call it ) whereby it is Formative of its own Cogitations , which it self is not always Conscious of ; as when in Sleep or Dreams , it frames Interlocutory Discourses betwixt it self and other Persons , in a long Series , with Coherent Sence and Apt Connexions , in which oftentimes it seems to be surprized with unexpected Answers and Reparties ; though it self were all the while the Poet and Inventor of the whole Fable . Not only our Nictations for the most part when we are awake , but also our Nocturnal Volutations in Sleep , are performed with very little or no Consciousness . Respiration or that Motion of the Diaphragmae and other Muscles which causes it ( there being no sufficient Mechanical accompt given of it ) may well be concluded to be always a Vital Motion , though it be not always Animal ; since no man can affirm that he is perpetually Conscious to himself , of that Energy of his Soul , which does produce it when he is awake , much less when asleep . And Lastly , the Cartesian Attempts to salve the Motion of the Heart Mechanically , seem to be abundantly confuted , by Autopsy and Experiment , evincing the Systole of the Heart to be a Muscular Constriction , caused by some Vital Principle , to make which , nothing but a Pulsifick Corporeal Quality in the Substance of the Heart it self , is very Unphilosophical and Absurd . Now as we have no voluntary Imperium at all , upon the Systole and Diastole of the Heart , so are we not conscious to our selves of any Energy of our own Soul that causes them , and therefore we may reasonably conclude from hence also , that there is some Vital Energy , without Animal Fancy or Synaesthesis , express Consciousness and Self-perception . 18. Wherefore the Plastick Nature acting neither by Knowledge nor by Animal Fancy , neither Electively nor Hormetically , must be concluded to act Fatally , Magically and Sympathetically . And thus that Curious and Diligent Inquirer into Nature , before commended , resolves , Natura tanquam Fato quodam , seu Mandato secundùm Leges operante , movet ; Nature moveth as it were by a kind of Fate or Command , acting according to Laws . Fate , and the Laws or Commands of the Deity , concerning the Mundane Oeconomy ( they being really the same thing ) ought not to be looked upon , neither as Verbal things , nor as mere Will and Cogitation in the Mind of God ; but as an Energetical and Effectual Principle , constituted by the Deity , for the bringing of things decreed to pass . The Aphrodisian Philosopher with others of the Ancients , have concluded , that Fate and Nature are but two different Names , for one and the same thing , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both that which is done Fatally , is done Naturally , and also whatever is done Naturally , is done Fatally ; but that which we assert in this place is only this , that the Plastick Nature may be said to be , the True and Proper Fate of Matter , or the Corporeal World. Now that which acts not by any Knowledge or Fancy , Will or Appetite of its own , but only Fatally according to Laws and Impresses made upon it ( but differently in different Cases ) may be said also to act Magically and Sympathetically . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the Philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true Magick is the Friendship and Discord that is in the Vniverse ; and again Magick is said to be founded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In the Sympathy and Variety of diverse Powers conspiring together into one Animal . Of which Passages , though the Principal meaning seem to be this , that the ground of Magical Fascination , is one Vital Vnitive Principle in the Universe ; yet they imply also , that there is a certain Vital Energy , not in the way of Knowledge and Fancy , Will and Animal Appetite , but Fatally Sympathetical and Magical . As indeed that Mutual Sympathy which we have constant Exp●rience of , betwixt our Soul and our Body , ( being not a Material and Mechanical , but Vital thing ) may be called also Magical . 19. From what hath been hitherto declared concerning the Plastick Nature , it may appear ; That though it be a thing that acts for Ends Artificially , and which may be also called the Divine Art , and the Fate of the Corporeal World ; yet for all that it is neither God nor Goddess , but a Low and Imperfect Creature . Forasmuch as it is not Master of that Reason and Wisdom according to which it acts nor does it properly Intend those Ends which it acts for , nor indeed is it Expresly Conscious of what it doth ; it not Knowing but only Doing , according to Commands & Laws imprest upon it . Neither of which things ought to seem strange or incredible , since Nature may as well act Regularly and Artificially , without any Knowledge and Consciousness of its own , as Forms of Letters compounded together , may Print Coherent Philosophick Sence , though they understand nothing at all ; and it may also act for the sake of those Ends , that are not intended by it self , but some Higher Being , as well as the Saw or Hatchet in the hand of the Architect or Mechanick doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ax cuts for the sake of something , though it self does not ratiocinate , nor intend or design any thing , but is only subservient to that which does so . It is true , that our Humane Actions are not governed by such exact Reason , Art , and Wisdom , nor carried on with such Constancy , Eavenness and Uniformity , as the Actions of Nature are ; notwithstanding which , since we act according to a Knowledge of our own , and are Masters of that Wisdom by which our Actions are directed , since we do not act Fatally only , but Electively and Intendingly , with Consciousness and Self-perception ; the Rational Life that is in us , ought to be accompted a much Higher and more Noble Perfection , than that Plastick Life of Nature . Nay , this Plastick Nature , is so far from being the First and Highest Life , that it is indeed the Last and Lowest of all Lives ; it being really the same thing with the Vegetative , which is Inferiour to the Sensitive . The difference betwixt Nature and Wisdom was before observed , that Wisdom is the First and Highest thing , but Nature the Last and Lowest ; this latter being but an Umbratile Imitation of the former . And to this purpose , this Plastick Nature is further described by the same Philosopher in these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Spermatick Reason or Plastick Nature , is no pure Mind or perfect Intellect , nor any kind of pure Soul neither ; but something which depends upon it , being as it were an Effulgency or Eradiation , from both together , Mind and Soul , or Soul affected according to Mind , generating the same as a Lower kind of Life . And though this Plastick Nature contain no small part of Divine Providence in it , yet since it is a thing that cannot act Electively nor with Discretion , it must needs be granted that there is a Higher and Diviner Providence than this , which also presides over the Corporeal World it self , which was a thing likewise insisted upon by that Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The things in the world , are not administred merely by Spermatick Reasons , but by Perileptick ( that is , Comprehensive Intellectual Reasons ) which are in order of Nature before the other , because in the Spermatick Reasons cannot be contained that which is contrary to them , &c. Where though this Philosopher may extend his Spermatick Reasons further than we do our Plastick Nature in this place , ( which is only confined to the Motions of Matter ) yet he concludes , that there is a higher Principle presiding over the Universe than this . So that it is not Ratio mersa & confusa , a Reason drowned in Matter , and confounded with it , which is the Supreme Governour of the World , but a Providence perfectly Intellectual , Abstract and Released . 20. But though the Plastick Nature be the Lowest of all Lives , nevertheless since it is a Life , it must needs be Incorporeal ; all Life being such . For Body being nothing but Antitypous Extension , or Resisting Bulk , nothing but mere Outside , Aliud extra Aliud , together with Passive Capability , hath no Internal Energy , Self-activity , or Life belonging to it ; it is not able so much as to Move it self , and therefore much less can it Artificially direct its own Motion . Moreover , in the Efformation of the Bodies of Animals , it is One and the self-same thing that directs the Whole ; that which Contrives and Frames the Eye , cannot be a distinct thing from that which Frames the Ear ; nor that which makes the Hand , from that which makes the Foot ; the same thing which delineates the Veins , must also form the Arteries ; and that which fabricates the Nerves , must also project the Muscles and Joynts ; it must be the same thing that designs and Organizes the Heart and Brain , with such Communications betwixt them ; One and the self-same thing must needs have in it , the entire Idea and the complete Model or Platform of the whole Organick Body . For the several parts of Matter distant from one another , acting alone by themselves , without any common Directrix , being not able to confer together , nor communicate with each other , could never possibly conspire to make up one such uniform and Orderly System or Compages , as the Body of every Animal is . The same is to be said likewise concerning the Plastick Nature of the whole Corporeal Universe , in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all things are ordered together conspiringly into One. It must be one and the same thing , which formeth the whole , or else it could never have fallen into such an Uniform Order and Harmony . Now that which is One and the Same , acting upon several distant parts of Matter , cannot be Corporeal . Indeed Aristotle is severely censured by some learned men for this , that though he talk every where of such a Nature as acts Regularly , Artificially and Methodically , in order to the Best , yet he does no where positively declare whether this Nature of his be Corporeal or Incorporeal , Substantial or Accidental , which yet is the less to be wondred at in him , because he does not clearly determine these same points concerning the Rational Soul neither , but seems to stagger uncertainly about them . In the mean time it cannot be denied , but that Aristotle's Followers do for the most part conclude this Nature of his to be Corporeal ; whereas notwithstanding , according to the Principles of this Philosophy , it cannot possibly be such : For there is nothing else attributed to Body in it , besides these three , Matter , Form and Accidents ; neither of which can be the Aristotelick Nature . First , it cannot be Matter ; because Nature , according to Aristotle , is supposed to be the Principle of Motion and Activity , which Matter in it self is devoid of . Moreover Aristotle concludes , that they who assign only a Material Cause , assign no Cause at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of well and fit , of that Regular and Artificial Frame of things which is ascribed to Nature ; upon both which accompts , it is determined by that Philosopher , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature is more a Principle and Cause than Matter , and therefore it cannot be one and the same thing with it . Again , it is as plain , that Aristotle's Nature cannot be the Forms of particular Bodies neither , as Vulgar Peripateticks seem to conceive , these being all Generated and Produced by Nature , and as well Corruptible as Generable . Whereas Nature is such a thing as is neither Generated nor Corrupted , it being the Principle and Cause of all Generation and Corruption . To make Nature and the Material Forms of Bodies to be one and the self-same thing , is all one as if one should make the Seal ( with the Stamper too ) to be one and the same thing , with the Signature upon the Wax . And Lastly , Aristotle's Nature can least of all be the Accidents or Qualities of Bodies ; because these act only in Vertue of their Substance , neither can they exercise any Active Power over the Substance it self in which they are ; whereas the Plastick Nature is a thing that Domineers over the Substance of the whole Corporeal Vniverse , and which Subordinately to the Deity , put both Heaven and Earth into this Frame in which now it is . Wherefore since Aristotle's Nature can be neither the Matter , nor the Forms , nor the Accidents of Bodies , it is plain , that according to his own Principles , it must be Incorporeal . 21. Now if the Plastick Nature be Incorporeal , then it must of necessity , be either an Inferiour Power or Faculty of some Soul which is also Conscious , Sensitive or Rational ; or else a lower Substantial Life by it self , devoid of Animal Consciousness . The Platonists seem to affirm both these together , namely that there is a Plastick Nature lodged in all particular Souls of Animals , Brutes and Men , and also that there is a General Plastick or Spermatick Principle of the whole Vniverse distinct from their Higher Mundane Soul , though subordinate to it , and dependent upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is called Nature , is the Off-spring of an higher Soul , which hath a more Powerful Life in it . And though Aristotle do not so clearly acknowledge the Incorporeity and Substantiality of Souls , yet he concurrs very much with this Platonick Doctrine , that Nature is either a Lower Power or Faculty of some Conscious Soul , or else an Inferiour kind of Life by it self , depending upon a Superiour Soul. And this we shall make to appear from his Book De Partibus Animalium , after we have taken notice of some considerable Preliminary Passages in it in order thereunto . For having first declared , that besides the Material Cause , there are other Causes also of Natural Generations , namely these two , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that for whose sake , ( or the Final Cause ) and that from which the Principle of Motion is , ( or the Efficient Cause ) he determines that the former of these Two , is the principal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The chiefest of these two Causes seems to be the Final or the Intending Cause ; for this is Reason , and Reason is alike a Principle in Artificial and in Natural things . Nay the Philosopher adds excellently , that there is more of Reason and Art , in the things of Nature , than there is in those things that are Artificially made by men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is more of Final or Intending Causality and of the reason of Good , in the works of Nature than in those of Humane Art. After which he greatly complains of the first and most Ancient Physiologers , meaning thereby Anaximander , and those other Ionicks before Anaxagoras , that they considered only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Material Principle and Cause of things , without attending to those Two other Causes , the Principle of Motion , and that which aims at Ends , they talking only , of Fire , Water , Air and Earth , and generating the whole World , from the Frotuitous Concourse of these Sensless Bodies . But at length Aristotle falls upon Democritus , who being Junior to those others before mentioned , Philosophised after the same Atheistical manner , but in a new way of his own , by Atoms ; acknowledging no other Nature , neither in the Universe , nor in the Bodies of Animals , than that of Fortuitous Mechanism , and supposing all things to arise from the different Compositions of Magnitudes , Figures , Sites , and Motions . Of which Democritick Philosophy , he gives his Censure in these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If Animals and their several parts did consist of nothing but Figure and Colour , then indeed Democritus would be in the right : But a Dead man hath the same Form and Figure of Body , that he had before , and yet for all that he is not a Man ; neither is a Brazen or Wooden Hand a Hand , but only Equivocally , as a Painted Physician , or Pipes made of Stone are so called . No member of a Dead Mans Body , is that which it was before , when he was alive , neither Eye , nor Hand , nor Foot. Wherefore this is but a rude way of Philosophizing , and just as if a Carpenter should talk of a Wooden Hand . For thus these Physiologers declare the Generations and Causes of Figures only , or the Matter out of which things are made , as Air and Earth . Whereas no Artificer would think it sufficient , to render such a Cause of any Artificial Fabrick , because the Instrument happened to fall so upon the Timber , that therefore it was Hollow here and Plane there ; but rather because himself made such strokes , and for such Ends , &c. Now in the close of all , this Philosopher at length declares , That there is another Principle of Corporeal things , besides the Material , and such as is not only the Cause of Motion , but also acts Artificially in order to Ends , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there is such a thing as that which we call Nature , that is , not the Fortuitous Motion of Sensless Matter , but a Plastick Regular and Artificial Nature , such as acts for Ends and Good ; declaring in the same place , what this Nature is , namely that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul , or Part of Soul , or not without Soul ; and from thence inferring , that it properly belongs to a Physiologer , to treat concerning the Soul also . But he concludes afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the whole Soul is not Nature ; whence it remains , that according to Aristotle's sence , Nature is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either part of a Soul or not without Soul , that is , either a lower Part or Faculty of some Conscious Soul ; or else an Inferiour kind of Life by it self , which is not without Soul , but Suborditate to it and dependent on it . 22. As for the Bodies of Animals Aristotle first resolves in General , that Nature in them is either the whole Soul , or else some part of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature as the Moving Principle , or as that which acts Artificially for Ends , ( so far as concerns the Bodies of Animals ) is either the whole Soul , or else some Part of it . But afterward he determines more particularly , that the Plastick Nature is not the whole Soul in Animals , but only some part of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Nature in Animals , properly so called , is some Lower Power or Faculty lodged in their respective Souls , whether Sensitive or Rational . And that there is Plastick Nature in the Souls of Animals , the same Aristotle elsewhere affirms and proves after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What is that which in the Bodies of Animals holds together such things as of their own Nature would otherwise move contrary ways , and flie asunder , as Fire and Earth , which would be distracted and dissipated , the one tending upwards , the other downwards , were there not something to hinder them : now if there be any such thing , this must be the Soul , which is also the Cause of Nourishment and Augmentation . Where the Philosopher adds , that though some were of Opinion , that Fire was that which was the Cause of Nourishment and Augmentation in Animals , yet this was indeed but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only the Concause or Instrument , and not simply the Cause , but rather the Soul. And to the same purpose he philosophizeth elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is Concoction by which Nourishment is made in Animals done without the Soul , nor without Heat , for all things are done by Fire . And certainly it seems very agreeable to the Phaenomena , to acknowledge something in the Bodies of Animals Superiour to Mechanism , as that may well be thought to be , which keeps the more fluid parts of them constantly in the same Form and Figure , so as not to be enormously altered in their Growth by disproportionate nourishment ; that which restores Flesh that was lost , consolidates dissolved Continuities , Incorporates the newly received Nourishment , and joyns it Continuously with the preexistent parts of Flesh and Bone ; which regenerates and repairs Veins consumed or cut off ; which causes Dentition in so regular a manner , and that not only in Infants , but also Adult persons ; that which casts off Excrements and dischargeth Superfluities ; which makes things seem ungrateful to an Interiour Sense , that were notwithstanding pleasing to the Taste . That Nature of Hippocrates , that is the Curatrix of Diseases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that Archeus of the Chymists or Paracelsians , to which all Medicaments are but Subservient , as being able to effect nothing of themselves without it . I say , there seems to be such a Principle as this in the Bodies of Animals , which is not Mechanical but Vital ; and therefore since Entities are not to be multiplied without necessity , we may with Aristotle conclude it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain part of the Soul of those Animals , or a Lower Inconscious Power lodged in them . 23. Besides this Plastick Nature which is in Animals , forming their several Bodies Artificially , as so many Microcosms or Little Worlds , there must be also a general Plastick Nature in the Macrocosm the whole Corporeal Universe , that which makes all things thus to conspire every where , and agree together into one Harmony . Concerning which Plastick Nature of the Universe , the Author de Mundo writes after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Power passing thorough all things , , ordered and formed the whole World. Again he calls the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit , and a Living and Generative Nature , and plainly declares it , to be a thing distinct from the Deity , but Subordinate to it and dependent on it . But Aristotle himself in that genuine Work of his before mentioned , speaks clearly and positively concerning this Plastick Nature of the Universe , as well as that of Animals , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seemeth , that as there is Art in Artificial things , so in the things of Nature , there is another such like Principle or Cause , which we our selves partake of ; in the same manner as we do of Heat and Cold , from the Vniverse . Wherefore it is more probable that the whole World was at fi●st made by such a Cause as this ( if at least it were made ) and that it is still conserved by the same , than that Mortal Animals should be so : For there is much more of Order and determinate Regularity , in the Heavenly Bodies than in our selves ; but more of Fortuitousness and inconstant Regularity among these Mortal things . Notwithstanding which , some there are , who , though they cannot but acknowledge that the Bodies of Animals were all framed by an Artificial Nature , yet they will needs contend that the System of the Heavens sprung merely from Fortune and Chance ; although there be not the least appearance of Fortuitousness or Temerity in it . And then he sums up all into this Conclusion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore it is manifest , that there is some such thing as that which we call Nature , that is , that there is not only an Artificial , Methodical and Plastick Nature in Animals , by which their respective Bodies are Framed and Conserved ; but also that there is such a General Plastick Nature likewise in the Vniverse , by which the Heavens and whole World are thus Artificially Ordered and Disposed . 24. Now whereas Aristotle in the forecited Words , tells us , that we partake of Life and Understanding , from that in the Universe , after the same manner as we partake of Heat and Cold , from that Heat and Cold that is in the Universe ; It is observable , that this was a Notion borrowed from Socrates ; ( as we understand both from Xenophon and Plato ) that Philosopher having used it as an Argumentation to prove a Deity . And the Sence of it is represented after this manner by the Latin Poet ; Principio Coelum ac Terram , Campósque Liquentes , Lucentémque Globum Lunae , Titaniáque Astra , Spiritus intus alit , totósque Infusa per Artus , Mens agitat Molem , & Magno se Corpore miscet . Inde Hominum Pecudúmque Genus , Vitaeque Volantûm . From whence it may be collected , that Aristotle did suppose , this Plastick Nature of the Vniverse to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Either Part of some Mundane Soul , that was also Conscious and Intellectual , ( as that Plastick Nature in Animals is ) or at least some Inferiour Principle , depending on such a Soul. And indeed whatever the Doctrine of the modern Peripateticks be , we make no doubt at all , but that Aristotle himself held the Worlds Animation , or a Mundane Soul ; Forasmuch as he plainly declares himself concerning it , elsewhere in his Book De Coelo , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But we commonly think of the Heavens , as nothing else but Bodies and Monads , having only a certain Order , but altogether ina●imate ; wh●r●as we ought on the contrary to conceive of them , as partaking of Life , and Action : that is , as being endued with a Rational or Intellectual Life . For so Simplicius there rightly expounds the place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But we ought to think of the Heavens , as Animated with a Rational Soul , and thereby partaking of Action and Rational Life . For ( saith he ) though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be affirmed not only of Irrational Souls , but also of Inanimate Bodies , yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does only denominate Rational Beings . But further , to take away all manner of scruple or doubt , concerning this business ; that Philosopher before in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Heaven is Animated , and hath a Principle of Motion within it self : Where by the Heaven , as in many other places of Aristotle and Plato , is to be understood the Whole World. There is indeed One Passage in the same Book De Coelo , which at first sight , and slightly considered , may seem to contradict this again , and therefore probably is that , which hath led many into a contrary Perswasion , that Aristotle denied the Worlds Animation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it is not reasonable neither , to think that the Heavens continue to Eternity , moved by a Soul necessitating , or violently compelling them . Nor indeed is it possible , that the Life of such a Soul should be pleasurable or happy . Forasmuch as the continual Violent Motion of a Body ( naturally inclining to move another way ) must needs be a very unquiet thing , and void of all Mental Repose ; especially when there is no such Relaxation , as the Souls of Mortal Animals have by sleep ; and therefore such a Soul of the World as this , must of necessity be condemned to an Eternal Ixionian Fate . But in these Words Aristotle does not deny the Heavens to be moved by a Soul of their own , ( which is positively affirmed by him elsewhere ) but only by such a Soul , as should Violently and Forcibly agitate , or drive them round , contrary to their own Natural Inclination , whereby in the mean time , they tended downwards of themselves towards the Centre . And his sence , concerning the Motion of the Heavens , is truly represented by Simplicius in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The whole World or Heaven , being as well a natural , as an Animalish Body , is moved properly by Soul , but yet by means of Nature also , as an Instrument , so that the Motion of it is not Violent . But whereas Aristotle there insinuates , as if Plato had held the Heavens to be moved , by a Soul violently , contrary to their Nature ; Simplicius , though sufficiently addicted to Aristotle , ingenuously acknowledges his Error herein , and vindicating Plato from that Imputation , shews how he likewise held a Plastick Nature , as well as a Mundane Soul ; and that amongst his Ten Instances of Motion , * the Ninth is that of Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that which always moves another , being it self changed by something else ; as the Tenth , that of the Mundane Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which originally both moves it self and other things : as if his Meaning in that place were , That though Nature be a Life and Internal Energy , yet it acts Subserviently to a Higher Soul , as the First Original Mover . But the Grand Objection against Aristotle's holding the Worlds Animation , is still behind ; namely from that in his Metaphysicks , where he determines the Highest Starry Heaven , to be moved by an Immoveable Mover , commonly supposed to be the Deity it self , and no Soul of the World ; and all the other Spheres likewise , to be moved by so many Separate Intelligencies , and not by Souls . To which we reply , that indeed Aristotle's First Immoveable Mover is no Mundane Soul , but an Abstract Intellect Separate from Matter , and the very Deity it self ; whose manner of moving the Heavens is thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It Moveth only as being Loved : wherefore besides this Supreme Vnmoved Mover , that Philosopher supposed another Inferiour Moved Mover also , that is , a Mundane Soul , as the Proper and Immediate Efficient Cause of the Heavenly Motions ; of which he speaks after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which it self being moved , ( objectively , or by Appetite and Desire of the First Good ) moveth other things . And thus that safe and sure-footed Interpreter , Alex. Aphrodisius , expounds his Masters Meaning ; That the Heaven being Animated , and therefore indeed Moved by an Internal Principle of its own , is notwithstanding Originally moved , by a certain Immoveable and Separate Nature , which is above Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both by its contemplating of it , and having an Appetite and Desire , of assimilating it self thereunto . Aristotle seeming to have borrowed this Notion from Plato , who makes the Constant Regular Circumgyration of the Heavens , to be an Imitation of the Motion or Energy of Intellect . So that Aristotle's First Mover , is not properly the Efficient , but only the Final and Objective Cause , of the Heavenly Motions , the Immediate Efficient Cause thereof being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul and Nature . Neither may this be Confuted from those other Aristotelick Intelligences of the Lesser Orbs ; that Philosopher conceiving in like manner concerning them , that they were also the Abstract Minds or Intellects of certain other inferiour Souls , which moved their several Respective Bodies or Orbs , Circularly and Uniformly , in a kind of Imitation of them . For this plainly appears from hence , in that he a●firms of these his Inferiour Intelligences likewise as well as of the Supreme Mover , that they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Move only as the end . Where it is Evident , that though Aristotle did plainly suppose a Mundane Intellectual Soul , such as also conteined , either in it , or under it , a Plastick Nature , yet he did not make either of these to be the Supreme Deity ; but resolved the First Principle of things , to be One Absolutely Perfect Mind or Intellect , Separate from Matter , which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immoveable Nature , whose Essence was his Operation , and which Moved only as being Lov●d , or as the Final Cause : of which he pronounces in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That upon such a Principle as this , Heaven and Nature depends ; that is , the Animated Heaven , or Mundane Soul , together with the Plastick Nature of the Universe , must of necessity depend upon such an Absolutely Perfect , and Immoveable Mind or Intellect . Having now declared the Aristotelick Doctrine concerning the Plastick Nature of the Universe , with which the Platonick also agrees , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either Part of a Mundane Intellectual Soul , ( that is a Lower Power and Faculty of it ) or else not without it , but some inferior thing depending on it ; we think sit to add in this place , that though there were no such Mundane Soul , as both Plato and Aristotle supposed , distinct from the Supreme Deity , yet th●re might notwithstanding be a Plastick Nature of the Universe , depending immediately upon the Deity it self . For the Plastick Nature essentially depends upon Mind or Intellect , and could not possibly be without it ; according to those words before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature depends upon such an Intellectual Principle ; and for this Cause that Philosopher does elsewhere joyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind and Nature both together . 25. Besides this General Plastick Nature of the Universe , and those Particular Plastick Powers in the Souls of Animals , it is not impossible but that there may be other Plastick Natures also ( as certain Lower Lives , or Vegetative Souls ) in some Greater Parts of the Universe ; all of them depending , if not upon some higher Conscious Soul , yet at least upon a Perfect Intellect , presiding over the whole . As for Example ; Though it be not reasonable to think , that every Plant , Herb and Pile of Grass , hath a Particular Plastick Life , or Vegetative Soul of its own , distinct from the Mechanism of the Body ; nor that the whole Earth is an Animal endued with a Conscious Soul : yet there may possibly be , for ought we know , one Plastick Nature or Life , belonging to the whole Terrestrial ( or Terraqueous ) Globe , by which all Plants and Vegetables , continuous with it , may be differently formed , according to their different Seeds , as also Minerals and other Bodies framed , and whatsoever else is above the Power of Fortuitous Mechanism effected , as by the Immediate Cause , though always Subordinate to other Causes , the chief whereof is the Deity . And this perhaps may ease the Minds of those , who cannot but think it too much , to impose all upon one Plastick Nature of the Universe . 26. And now we have finished our First Task , which was to give an Accompt of the Plastick Nature , the Sum whereof briefly amounts to this ; That it is a certain Lower Life than the Animal , which acts Regularly and Artificially , according to the Direction of Mind and Vnderstanding , Reason and Wisdom , for Ends , or in Order to Good , though it self do not know the Reason of what it does , nor is Master of that Wisdom according to which it acts , but only a Servant to it , and Drudging Executioner of the same ; it operating Fatally and Sympathetically , according to Laws and Commands , prescribed to it by a Perfect Intellect , and imprest upon it ; and which is either a Lower Faculty of some Conscious Soul , or else an Inferiour kind of Life or Soul by it self ; but essentially depending upon an Higher Intellect . We procede to our Second Vndertaking ; which was to shew , how grosly those Two Sorts of Atheists before mentioned , the Stoical or Cosmo-plastick , and the Stratonical or Hylozoick , both of them acknowledging this Plastick Life of Nature , do mistake the Notion of it , or Pervert it and Abuse it , to make a certain Spurious and Counterfeit God-Almighty of it , ( or a First Principle of all things ) thereby excluding the True Omnipotent Deity , which is a Perfect Mind , or Consciously Vnderstanding Nature , presiding over the Universe ; they substituting this Stupid Plastick Nature in the room of it . Now the Chief Errors or Mistakes of these Atheists concerning the Plastick Nature , are these Four following . First , that they make that to be the First Principle of all , and the Highest thing in the Universe , which is the Last and Lowest of all Lives ; a thing Essentially Secondary , Derivative and Dependent . For the Plastick Life of Nature is but the mere Vmbrage of Intellectuality , a faint and shadowy Imitation of Mind and Vnderstanding ; upon which it doth as Essentially depend , as the Shadow doth upon the Body , the Image in the Glass upon the Face , or the Eccho upon the Original Voice . So that if there had been no Perfect Mind or Intellect in the World , there could no more have been any Plastick Nature in it , than there could be an Image in the Glass without a Face , or an Eccho without an Original Voice . If there be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , then there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if there be a Plastick Nature , that acts Regularly and Artificially in Order to Ends , and according to the Best Wisdom , though it self not comprehending the reason of it , nor being clearly Conscious of what it doth ; then there must of necessity be a Perfect Mind or Intellect , that is , a Deity upon which it depends . Wherefore Aristotle does like a Philosopher in joyning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nature and Mind both together ; but these Atheists do very Absurdly and Unphilosophically , that would make a Sensless and Inconscious Plastick Nature , and therefore without any Mind or Intellect , to be the First Original of all things . Secondly , these Atheists augment the Former Error , in supposing those Higher Lives of Sense or Animality , and of Reason or Vnderstanding , to rise both of them from that Lower Sensless Life of Nature , as the only Original Fundamental Life . Which is a thing altogether as Irrational and Absurd , as if one should suppose the Light that is in the Air or Aether , to be the Only Original and Fundamental Light , and the Light of the Sun and Stars but a Secondary and Derivative thing from it , and nothing but the Light of the Air Modificated and Improved by Condensation . Or as if one should maintain that the Sun and Moon , and all the Stars , were really nothing else , but the mere Reflections of those Images that we see in Rivers and Ponds of Water . But this hath always been the Sottish Humour and Guise of Atheists , to invert the Order of the Universe , and hang the Picture of the World , as of a Man , with its Heels upwards . Conscious Reason and Vnderstanding , being a far higher Degree of Life and Perfection , than that Dull Plastick Nature , which does only Do , but not Know , can never possibly emerge out of it ; neither can the Duplication of Corporeal Organs be ever able to advance that Simple and Stupid Life of Nature into Redoubled Consciousness or Self-perception ; nor any Triplication or indeed Milleclupation of them , improve the same into Rea-Vnderstanding . Thirdly ; for the better Colouring of the Former Errors , the Hylozoists adulterate the Notion of the Plastick Life of Nature ; confounding it with Wisdom and Vnderstanding . And though themselves acknowledge , that no Animal-sense , Self-perception and Consciousness belongs to it , yet they will have it to be a thing Perfectly Wise , and consequently every Atom of Sensless Matter that is in the whole World , to be Infallibly Omniscient , as to all its own Capacities and Congruities , or whatsoever it self can Do or Suffer ; which is plainly Contradictious . For though there may be such a thing as the Plastick Nature , that according to the Former Description of it , can Do without Knowing , and is devoid of Express Consciousness or Self-perception , yet Perfect Knowledge and Vnderstanding without Consciousness , is Non-sence and Impossibility . Wherefore this must needs be condemned for a great piece of Sottishness , in the Hylozoick Atheists , that they attribute Perfect Wisdom and Vnderstanding to a Stupid Inconscious Nature , which is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the mere Drudging Instrument , or Manuary Opificer of Perfect Mind Lastly , these Atheists err in this , that they make this Plastick Life of Nature , to be a mere Material or Corporeal thing ; whereas Matter or Body cannot move it self , much less therefore can it Artificially order and dispose its own Motion . And though the Plastick Nature be indeed the Lowest of all Lives , yet notwithstanding since it is a Life , or Internal Energy , and Self-activity , distinct from Local Motion , it must needs be Incorporeal , all Life being Essentially such . But the Hylozoists conceive grosly both of Life and Vnderstanding , spreading them all over upon Matter , just as Butter is spread upon Bread , or Plaster upon a Wall , and accordingly slicing them out , in different Quantities and Bulks , together with it ; they contending that they are but Inadequate Conceptions of Body , as the only Substance ; and consequently concluding , that the Vulgarly received Notion of God , is nothing else but such an Inadeqaute Conception of the Matter of the Whole Corporeal Universe , mistaken for a Complete and Entire Substance by it self , that is supposed to be the Cause of all things . Which fond Dream or Dotage of theirs , will be furth●r confut●d in due place . But it is now time to put a Period , to this long ( though necessary ) Digression , concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature . XXXVIII . Plato gives an accompt , why he judged it necessary in those times , publickly to propose that Atheistick Hypothesis , in order to a Confutation , as also to produce . Rational Arguments for the Proof of a Deity , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Had not these Atheistick Doctrines been publickly divulged , and made known in a manner to all , it would not have been needful to have confuted them , nor by Reasons to prove a Deity ; but now it is necessary . And we conceive that the same Necessity at this time , will justifie our present undertaking likewise ; since these Atheistick Doctrines have been as boldly vented , and publickly asserted in this latter Age of ours , as ever they could be in Plato's time . When the severity of the Athenian Government , must needs be a great check to such Designs , Socrates having been put to death upon a mere false and groundless Accusation of Atheism , and Protagoras , ( who doubtless was a Real Atheist ) having escaped the same punishment no otherwise than by flight , his Books being notwithstanding publickly burnt in the Market-place at Athens , and himself condemned to perpetual Exile , though there was nothing at that time proved against him , save only this one Sceptical Passage , in the beginning of a Book of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the Gods , I have nothing at all to say , either that they be or be not ; there being many things that hinder the knowledge of this Matter , both the Obscurity of the thing it self , and the shortness of humane Life . Whereas Atheism in this Latter Age of ours , hath been impudently asserted , and most industriously promoted : that very Atomick Form , that was first introduced ( a little before Plato's time ) by Leucippus , Protagoras and Democritus , having been also Revived amongst us , and that with no small Pomp and Ostentation of Wisdom and Philosophy . It was before observed that there were Two several Forms of Atomical Philosophy ; First , the most Ancient and Genuine that was Religious , called Moschical ( or if you will Mosaical ) and Pythagorical ; Secondly , the Adulterated Atheistick Atomology , called Leucippean or Democritical . Now accordingly , there have been in this Latter Age of ours , Two several successive Resurrections or Restitutions of those Two Atomologies . For Renatus Cartesius first revived and restored the Atomick Philosophy , agreeably for the most part , to that ancient Moschical and Pythagorick Form , acknowledging besides Extended Substance and Corporeal Atoms , another Cogitative Incorporeal Substance , and joyning Metaphysicks or Theology , together with Physiology , to make up one entire System of Philosophy . Nor can it well be doubted , but that this Physiology of his , as to the Mechanick part of it , hath been Elaborated by the ingenious Author , into an Exactness at least equal with the best Atomologies of the Ancients . Nevertheless , this Cartesian Philosophy is highly obnoxious to Censure upon some Accompts , the Chief whereof is this ; That deviating from that Primitive Moschical Atomology , in rejecting all Plastick Nature , it derives the whole System of the Corporeal Universe , from the Necessary Motion of Matter , only divided into Particles Insensibly small , and turned round in a Vortex , without the Guidance or Direction of any Vnderstanding Nature . By means whereof , though it boast of Salving all the Corporeal Phaenomena , by mere Fortuitous Mechanism , and without any Final or Mental Causality , yet it gives no Accompt at all of that which is the Grandest of all Phaenomena , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orderly Regularity and Harmony of the Mundane System . The Occasion of which Miscarriage hath been already intimated , namely from the acknowledging only Two Heads of Being , Extended and Cogitative , and making the Essence of Cogitation to consist in Express Consciousness ; from whence it follows , that there could be no Plastick Nature , and therefore either all things must be done by Fortuitous Mechanism , or else God himself be brought Immediately upon the Stage , for the salving of all Phaenomena . Which Latter Absurdity , our Philosopher being over careful to avoid , cast himself upon the Former , the banishing of all Final and Mental Causality quite out of the World , and acknowledging no other Philosophick Causes , beside Material and Mechanical . It cannot be denied , but that even some of the ancient Religious Atomists , were also too much infected with this Mechanizing Humour ; but Renatus Cartesius hath not only out-done them all herein , but even the very Atheists themselves also , as shall be shewed afterward . And therefore as much as in him lies , has quite disarmed the World , of that grand Argument for a Deity , taken from the Regular Frame and Harmony of the Vniverse . To which Gross Miscarriage of his , there might be also another added , That he seems to make Matter Necessarily Existent , and Essentially Infinite and Eternal . Notwithstanding all which , we cannot entertain that Uncharitable Opinion of him , that he really designed Atheism , the Fundamental Principles of his Philosophy being such , as that no Atheistick Structure can possibly be built upon them . But shortly after this Cartesian Restitution of the Primitive Atomology that acknowledgeth Incorporeal Substance , we have had our Leucippus and Democritus too , who also revived and brought again upon the Stage , that other Atheistick Atomology , that makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless and Lifeless Atoms , to be the only Principles of all things in the Vniverse , thereby necessarily excluding , besides Incorporeal Substance and Immortality of Souls , a Deity and Natural Morality ; as also making all Actions and Events , Materially and Mechanically necessary . Now there could be no Satisfactory Confutation of this Atheistick Hypothesis , without a fair Proposal first made of the several Grounds of it , to their best advantage , which we have therefore endeavoured in the Former Chapter . The Answers to which Atheistick Arguments , ought , according to the Laws of Method , to be reserved for the Last Part of the whole Treatise , where we are positively to determine the Right Intellectual System of the Vniverse ; it being properly our Work here , only to give an Account of the Three False Hypotheses of the Mundane System , together with their several Grounds . Nevertheless , because it might not only seem Indecorous , for the Answers to those Atheistick Arguments , to be so long deferred , and placed so far behind the Arguments themselves , but also prove otherwise really Inconvenient , we shall therefore choose rather to break those Laws of Method , ( neglecting the Scrupulosity thereof ) and subjoyn them immediately in this place , craving the Readers Pardon for this Preposterousness . It is certain that the Source of all Atheism , is generally a Dull and Earthy Disbelief of the Existence of things beyond the Reach of Sense ; and it cannot be denied but that there is something of Immorality in the Temper of all Atheists , as all Atheistick Doctrine tends also to Immorality . Notwithstanding which , it must not be therefore concluded , that all Dogmatick Atheists came to be such , merely by means of Gross Intemperance , Sensuality , and Debauchery . Plato indeed describes one sort of Atheists in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such who together with this Opinion , that all things are void of Gods , are acted also by Intemperance of Pleasures and Pains , and hurried away with Violent Lusts , being Persons otherwise endued with strong Memories , and quick Wits . And these are the Debauched , Ranting , and Hectoring Atheists . But besides These , that Philosopher tells us , that there is another Sort of Atheists also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such , who though they think there be no Gods at all , yet notwithstanding being naturally disposed to Justice and Moderation , as they will not do Outragious and Exorbitant things themselves , so they will shun the Conversation of wicked debauched persons , and delight rather in the Society of those that are Fair and Just. And these are a sort of Externally honest , or Civilized Atheists . Now what that thing is , which besides Gross Sensuality and Debauchery , might tempt men to entertain Atheistick Opinions , the same Philosopher also declares ; namely that it is , an Affectation of Singularity , or of seeming Wiser than the Generality of Mankind . For thus when Clinias had disputed honestly against Atheists , from those Vulgar Topicks , of the Regularity and Harmony of the Universe ( observable in the Courses of Sun , Moon and Stars , and the Seasons of the Year ) and of the common Notions of Mankind , in that both Greeks and Barbarians generally agreed in this , that there were Gods , thinking he had thereby made a Sufficient Confutation of Atheism , the Athenian Hospes hereupon discovers a great Fear and Jealousie which he had , lest he should thereby but render himself an Object of Contempt to Atheists , as being a conceited and scornful Generation of men . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I am afraid of those wicked men the Atheists , lest they should despise you : For you are ignorant concerning them , when you think the only Cause of Atheism to be Intemperance of Pleasures and Lusts , violently hurrying mens Souls on to a wicked Life . Clin. What other Cause of Atheism can there be besides this ? Ath. That which you are not aware of , who live remotely , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A certain grievous Ignorance , which yet notwithstanding hath the appearance of the greatest Wisdom . And therefore afterwards , when that Philosopher goes about to propose the Atheistick Hypothesis , he calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which to many seemeth to be the Wisest and Profoundest of all Doctrines . And we find the same thing at this very day , that Atheists make a great Pretence to Wisdom and Philosophy , and that many are tempted to maintain Atheistick Opinions , that they may gain a Reputation of Wit by it . Which indeed was one Reason that the rather induced us , nakedly to reveal all the Mysteries of Atheism , because we observed , that so long as these things are concealed and kept up in Huggermugger , many will be the rather apt to suspect , that there is some great Depth and Profundity of Wisdom lodged in them , and that it is some Noble and Generous Truth , which the Bigotick Religionists endeavour to smoother and oppress . Now the Case being thus , it was pertinently suggested also , by the forementioned Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it must needs be a Matter of no small moment , for any one to make it appear , that they who maintain wicked Atheistical Opinions , do none of them reason rightly , but grosly fumble in all their Ratiocinations . And we hope to effect this in our present Undertaking , to make it evident , that Atheists are no such Conjurers , as ( though they hold no Spirits ) they would be thought to be ; no such Gigantick men of Reason , nor Profound Philosophers , but that notwithstanding all their Pretensions to Wit , their Atheism is really nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most Grievous Ignorance , Sottishness and Stupidity of Mind in them . Wherefore we shall in the next place , Conjure down all those Devils raised and displayed in their most Formidable Colours , in the Precedent Chapter ; or rather we shall discover that they are really nothing else , but what these Atheists pretend God and Incorporeal Spirits to be , Mere Phantastick Spectres and Impostures , Vain Imaginations of deluded Minds , utterly devoid of all Truth and Reality . Neither shall we only Confute those Atheistick Arguments , and so stand upon our defensive Posture ; but we shall also assault Atheism even with its own Weapons , and plainly demonstrate , that all Forms of Atheism are unintelligible Nonsence , and Absolute Impossibility to Humane Reason . As we shall likewise over and above , Occasionally insert some ( as we think ) Undeniable Arguments for a Deity . The Digression concerning the Plastick Life of Nature , or an Artificial , Orderly and Methodical Nature , N. 37. Chap. 3. 1. That neither the Hylozoick nor Cosmo-plastick Atheists are condemned for asserting an Orderly and Artificial Plastick Nature , as a Life distinct from the Animal , however this be a Thing exploded , not only by the Atomick Atheists , but also by some Professed Theists , who notwithstanding might have an undiscerned Tang of the Mechanically-Atheistick Humour hanging about them . 2. If there be no Plastick Artificial Nature admitted , then it must be concluded , that either all things come to pass by Fortuitous Mechanism , and Material Necessity ( the Motion of Matter unguided ) or else that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Miraculously , framing the Body of every Gnat and Fly , as it were with his own hands ; since Divine Laws and Commands cannot Execute themselves , nor be the proper Efficient Causes of things in Nature . 3. To suppose all things to come to pass Fortuitously , or by the Vnguided Motion of Matter , a thing altogether as Irrational as it is Atheistical and Impious ; there being many Phaenomena , not only above the Powers of Mechanism , but also contrary to the Laws of it . The Mechanick Theists make God but an Idle Spectator of the Fortuitous Motions of Matter , and render his Wisdom altogether Vseless and Insignificant . Aristotle's Judicious Censure of the Fortuitous Mechanists , with the Ridiculousness of that Pretence , that Material and Mechanical Reasons are the Only Philosophical . 4. That it seems neither decorous in respect of God , nor congruous to Reason , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Miraculously , Nature being quite Superseded and made to signifie nothing . The same further confuted by the Slow and Gradual Process of things in Nature , as also by those Errors and Bungles that are committed , when the Matter proves Inept and Contumacious , arguing the Agent not to be Irresistible . 5. Reasonably inferred , that there is a Plastick Nature in the Vniverse , as a Subordinate Instrument of Divine Providence , in the Orderly Disposal of Matter ; but yet so as not without a Higher Providence presiding over it , forasmuch as this Plastick Nature , cannot act Electively or with Discretion . Those Laws of Nature concerning Motion , which the Mechanick Theists themselves suppose , really nothing else but a Plastick Nature . 6. The Agreeableness of this Doctrine with the Sentiments of the best Philosophers in all Ages , Aristotle , Plato , Empedocles , Heraclitus , Hippocrates , Zeno and the Paracelsians . Anaxagoras , though a Professed Theist , severely censur'd , both by Aristotle and Plato , as an Encourager of Atheism , merely because he used Material and Mechanical Causes more than Mental and Final . Physiologers and Astronomers why vulgarly suspected of Atheism in Plato's time . 7. The Plastick Nature , no Occult Quality , but the only Intelligible Cause of that which is the Grandest of all Phaenomena , the Orderly Regularity and Harmony of Things , which the Mechanick Theists , however pretending to salve all Phaenomena , can give no accompt at all of . A God , or Infinite Mind , asserted by them , in vain and to no purpose . 8. Two Things here to be performed by us ; First to give an Accompt of the Plastick Nature , and then to shew how the Notion of it hath been Mistaken , and Abused by Atheists . The First General Accompt of this Plastick Nature according to Aristotle , that it is to be conceived as Art it self acting , Inwardly and Immediately upon the Matter : as if Harmony Living in the Musical Instruments , should move the Strings of them , without any External Impulse . 9. Two Preeminencies of the Plastick Nature above Humane Art. First , that whereas Humane Art acts upon the Matter from without Cumbersomely and Moliminously , with Tumult and Hurliburly , Nature acting on it from within more Commandingly , doth its Work Easily , Cleaverly and Silently . Humane Art acts on the Matter Mechanically , but Nature Vitally and Magically . 10. The Second Preeminence of Nature above Humane Art , that , whereas Humane Artists are often to seek and at a loss , anxiously Consult and Deliberate , and upon Second thoughts Mend their former Work , Nature is never to seek , nor Vnresolved what to do , nor doth she ever Repent afterwards of what she hath done , changing her Former Course . Humane Artists themselves Consult not , as Artists , but only for want of Art ; and therefore Nature , though never Consulting , may act Artificially . Concluded , that what is called Nature , is really the Divine Art. 11. Nevertheless , that Nature is not the Divine Art , Pure and Abstract , but Concreted and Embodied in Matter : Ratio Mersa & Confusa : Not the Divine Art Archetypal , but Ectypal . Nature differs from the Divine Art , as the Manuary Opificer from the Architect . 12. Two Imperfections of the Plastick Nature , in respect whereof it falls short even of Humane Art ; First , That though it act for Ends Artificially , yet it self neither Intends those Ends , nor Vnderstands the Reason of what it doth , and therefore cannot act Electively . The Difference between the Spermatick Reasons and Knowledge . Nature doth but Ape or Mimick the Divine Art or Wisdom , being not Master of that Reason , according to which it acts , but only a Servant to it , and Drudging Executioner of it . 13. Proved that there may be such a thing as acts Artificially , though it self do not comprehend that Art , by which its Motions are Governed , First from Musical Habits ; The Dauncer resembles the Artificial Life of Nature . 14. The same further evinced from the Instincts of Brute-animals , directing them to act Rationally and Artificially , in order to their own Good and the Good of the Vniverse , without any Reason of their own . The Instincts in Brutes but Passive Impresses of the Divine Wisdom , and a kind of Fate upon them . 15. The Second Imperfection of the Plastick Nature , that it acts without Animal Phancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Express Con-sense , and Consciousness , and is devoid of Self-perception and Self-enjoyment . 16. Whether this Energy of the Plastick Nature , be to be called Cogitation or no , but a Logomachy or Contention about Words . Granted that what moves Matter Vitally , must needs do it by some Energy of its own , distinct from Local Motion ; but that there may be a simple Vital Energy , without that Duplicity which is in Synaesthesis , or clear and express Consciousness . Nevertheless that the Energy of Nature might be called a certain Drowsie , Vnawakened , or Astonish'd Cogitation . 17. Instances which render it probable , that there may be a Vital Energy , without Synaesthesis , clear and express Con-sense , or Consciousness . 18. The Plastick Nature , acting neither Knowingly nor Phantastically , acts Fatally , Magically and Sympathetically . The Divine Laws and Fate , as to Matter , not mere Cogitation in the Mind of God , but an Energetick and Effectual Principle ; and the Plastick Nature , the true and proper Fate of Matter , or the Corporeal World. What Magick is , and that Nature which acts Fatally , acts also Magically and Sympathetically . 19. That the Plastick Nature , though it be the Divine Art and Fate , yet for all that , it it neither God nor Goddess , but a Low and Imperfect Creature , it acting Artificially and Rationally no otherwise , than compounded Forms of Letters , when printing Coherent Philosophick Sence , nor for Ends , than a Saw or Hatchet in the hands of a skilful Mechanick . The Plastick and Vegetative Life of Nature the Lowest of all Lives , and Inferiour to the Sensitive . A Higher Providence than that of the Plastick Nature governing the Corporeal World it self . 20. Notwithstanding which , forasmuch as the Plastick Nature is a Life , it must needs be Incorporeal . One and the same thing , having in it an entire Model and Platform , and acting upon several distant parts of Matter at once coherently , cannot be Corporeal ; and though Aristotle no where declare whether his Nature be Corporeal or Incorporeal ( which he neither doth clearly concerning the Rational Soul ) and his Followers conclude it to be Corporeal , yet according to the very Principles of that Philosophy it must needs be otherwise . 21. The Plastick Nature being Incorporeal , must either be a Lower Power lodged in Souls that are also Conscious , Sensitive or Rational ; or else a distinct Substantial Life by it self , and Inferiour Kind of Soul. How the Platonists complicate both these together ; with Aristotle's agreeable Determination , that Nature is either Part of a Soul , or not without Soul. 22. The Plastick Nature as to Animals , according to Aristotle , a Part or Lower Power of their Respective Souls . That the Phaenomena prove a Plastick Nature or Archeus in Animals , to make which a distinct thing from the Soul , is to multiply Entities without necessity . The Soul endued with a Plastick Power , the chief Formatrix of its own Body , the Contribution of certain other Causes not excluded . 23. That besides that Plastick Principle in Particular Animals , forming them as so many Little Worlds , there is a General Plastick Nature in the whole Corporeal Vniverse , which likewise according to Aristotle is either a Part and Lower Power of a Conscious Mundane Soul , or else something depending on it . 24. That no less according to Aristotle than Plato and Socrates , our selves partake of Life from the Life of the Vniverse , as well as we do of Heat and Cold , from the Heat and Cold of the Vniverse ; from whence it appears , that Aristotle also held the worlds Animation , with further Vndeniable Proof thereof . An Answer to Two the most considerable places of that Philosopher that seem to imply the contrary . That Aristotles First Immoveable Mover , was no Soul , but a Perfect Intellect Abstract from Matter , but that he supposed this to move only as a Final Cause , or as being Loved , and besides it a Mundane Soul and Plastick Nature , to move the Heavens Efficiently . Neither Aristotle's Nature nor his Mundane Soul , the Supreme Deity . However , though there be no such Mundane Soul as both Plato and Aristotle conceived , yet notwithstanding there may be a Plastick Nature depending upon a Higher Intellectual Principle . 25. No Impossibility of some other Particular Plastick Principles ; and though it be not reasonable to think , that every Plant , Herb , and Pile of Grass hath a Plastick or Vegetative Soul of its own , nor that the Earth is an Animal ; yet that there may possibly be One Plastick Inconscious Nature , in the whole Terraqueous Globe , by which Vegetables may be severally organized and framed , and all things performed which transcend the Power of Fortuitous Mechanism . 26. Our Second Vndertaking , which was to shew how grosly those Atheists , ( who acknowledge this Plastick Nature ) Misunderstand it and Abuse the Notion , to make a Counterfeit God-almighty or Numen of it , to the exclusion of the True Deity . First , in their supposing that to be the First and Highest Principle of the Vniverse , which is the Last and lowest of all Lives , a thing as Essentially Derivative from , and Dependent upon a Higher Intellectual Principle , as the Eccho on the Original Voice . 27. Secondly , in their making Sense and Reason in Animals to Emerge out of a Sensless Life of Nature , by the mere Modification and Organization of Matter . That no Duplication of Corporeal Organs , can ever make One Single Inconscious Life , to advance into Redoubled Consciousness and Self-enjoyment . 28. Thirdly , in attributing Perfect Knowledge and Vnderstanding to this Life of Nature , which yet themselves suppose to be devoid of all Animal Sense and Consciousness . 29. Lastly , in making the Plastick Life of Nature to be merely Corporeal ; the Hylozoists contending that it is but an Inadequate Conception of Body , as the only Substance , and fondly dreaming , that the Vulgar Notion of God , is nothing but such an Inadequate Conception of the Matter of the Whole Vniverse , mistaken for a Complete and Entire Substance by it self , the Cause of all things . CHAP. IV. The Idea of God declared , in way of Answer to the First Atheistick Argument . The Grand Prejudice against the Naturality of this Idea , as Essentially including Unity or Onelyness in it , from the Pagan Polytheism , removed . Proved that the Intelligent Pagans generally acknowledged One Supreme Deity . What their Polytheism and Idolatry was : with some Accompt of Christianity . 1. The either Stupid Insensibility or Gross Impudence of Atheists , in denying the word GOD , to have any Signification , or that there is any other Idea answering to it , besides the mere Phantasm of the Sound . The Disease called by the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Petrification ( or Dead Insensibility ) of the Mind . 2. That the Atheists themselves must needs have an Idea of God in their minds , or otherwise when they deny his Existence , they should deny the Existence of Nothing . And that they have also the same Idea of him with Theists , they denying the very same thing which the others affirm . 3. A Lemma or Preparatory Proposition to the Idea of God , That though some things be Made or Generated , yet it is not possible that all things should be Made , but something must of Necessity Exist of it self from Eternity Vnmade , and be the Cause of those other things that are Made . 4. The Two most Opposite Opinions , concerning that which was Self-existent from Eternity or Vnmade , and the Cause of all other things Made : One , That it was nothing but Sensless Matter , the most Imperfect of all things ; The Other , That it was something Most Perfect , and therefore Consciously Intellectual . The Asserters of this latter Opinion , Theists in a strict and proper sence ; of the former , Atheists . So that the Idea of God in general , is a Perfect Consciously Vnderstanding Being ( or Mind ) Self-existent from Eternity , and the Cause of all other things . 5. Observed , That the Atheists who deny a God , according to the true Idea of him , do often Abuse the word , calling Sensless Matter by that Name , and meaning nothing else thereby , but a First Principle or Self-existent Vnmade thing . That according to this Notion of the word God , there can be no such thing as an Atheist , no man be●ng able to perswade himself , that all things sprung from Nothing . 6. In order to the more punctual Declaration of the Divine Idea , the Opinion of those taken notice of , who suppose Two Self-existent Vnmade Principles , God and Matter , and so God not to be the Sole but only the Chief Principle . 7. That these are but Imperfect and Mistaken Theists . Their Idea of God declared , with its Defectiven●ss . A Latitude in Theism . None to be condemned for Absolute Atheists , but ●uch as deny an Eternal Vnmade Mind , ruling over the matter . 8. The most Compendious Idea of God , An Absolutely Perfect Being . ●hat this includes not only Conscious Intellectuality and Necessary Existence , but also , Omni-causality , Omnipotence and Infinite Power : and ther●fore God , the sole Principle of all , and Cause of Matter . The true Notion of Infinite Power . Pagans acknowledged the Divine Omnipotence . And that the Atheists supposed Infinite Power to be included in the Idea of God , proved from Lucretius . 9. That absolute Perfection implies something more than Power and Knowledge . A Vaticination in mens minds of a Higher Good than either . That God is Better than Knowledge , according to Aristotle : and that there is Morality in the Nature of God , wherein his chief Happiness consis●eth . This borrowed from Plato , who makes the Highest Perfection , and Supreme Deity , to be Goodness it self , above Knowledge and Intellect . God , and the Supreme Good , according to the Scripture , Love. God no soft or fond Love , but an Impartial Law , and the Measure of all things . That the Atheists supposed Goodness also to be included in the Idea of God. The Idea of God more Explicate and Vnfolded , A Being absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Existent , and not only the Framer of the World , but also the Cause of all things . 10. That this Idea of God Essentially includes Unity or Onelyness in it ; since there can be but One Supreme , One Cause of all things , One Omnipotent , and One Infinitely Perfect . This Vnity or Onelyness of the Deity , supposed also by Epicurus and Lucretius , who professedly denyed a God according to this Idea . 11. The Grand Prejudice against the Naturality of this Idea of God , as it Essentially includes Vnity and Solitariety , from the Polytheism of all Nations formerly , besides the Jewes , and of all the wisest men and Philosophers ; from whence it is inferred , that this Idea of God is but Artificial , and owes its Original to Laws and Institution . An Enquiry to be made concerning the true sence of the Pagan Polytheism . That the Objectors take it for granted , that the Pagan Polytheists universally asserted , Many Self-existent Intellectual Beings , and Independent Deities , as so many Partial Causes of the World. 12. First , the Irrationality of this Opinion , and its manifest Repugnancy to the Phaenomena , which render it less probable , to have been the Belief of all the Pagan Polytheists . 13. Secondly , That no such thing at all appears , as that ever any Intelligent Pagans asserted a Multitude of Eternal , Vnmade , Independent Deities . The Hesiodian Gods. The Valentinian Aeons . The nearest Approach made thereunto by the Manichean Good and Evil Gods. This Doctrine not generally asserted by the Greek Philosophers , as Plutarch affirmeth . Questioned whether the Persian Evil Daemon or Arimanius , were a Self-existent Principle , Essentially Evil. Aristotle's Confutation and Explosion of Many Principles , or Independent Deities . Faustus the Manichean his Conceit , that the Jews and Christians Paganized , in the Opinion of Monarchy , with St. Austin's Judgment , concerning the Pagans , thereupon . 14. Concluded that the Pagan Polytheism must be understood according to another Equivocation in the word Gods , as used for Created Intellectual Beings , superiour to Men , that ought to be Religiously Worshipped . That the Pagans held both Many Gods and One God , ( as Onatus the Pythagorean declares himself ) in different Sences : Many Inferiour Deities Suberdinate to One Supreme . 15. Further Evidence of this , that the Intelligent Pagan Polytheists , held only a Plurality of Inferiour Deities , Subordinate to one Supreme : First because after the Emersion of Christianity , and its contest with Paganism , when occasion was offered , not only no Pagan asserted a Multiplicity of Independent Deities , but also all Vniversally disclaim'd it , and professed to acknowledge One Supreme God. 16. That this was no Refinement or Interpolation of Paganism , as might possibly be suspected , but that the Doctrine of the most Ancient Pagan Theologers , and greatest Promoters of Polytheism was agreeable hereunto ; which will be proved , not from suspected Writings ( as of Trismegist and the Sibyls ) but such as are Indubitate . First , That Zoroaster the chief Promoter of Polytheism in the Eastern Parts , acknowledged one Supreme Deity , the Maker of the World , proved from Eubulus in Porphyry , besides his own words cited by Eusebius . 17. That Orpheus , commonly called by the Greeks , The Theologer , and the Father of the Grecanick Polytheism , clearly asserted one Supreme Deity , proved by his own words , out of Pagan Records . 18. That the Aegyptians themselves , the most Polytheistical of all Nations , had an acknowledgement amongst them of one Supreme Deity . 19. That the Poets , who were the greatest Depravers of the Pagan Theology , and by their Fables of the Gods , made it look more Aristocratically , did themselves notwithstanding acknowledge a Monarchy , one Prince and Father of Gods. That famous Passage of Sophocles not to be suspected , though not found in any of these Tragedies now extant . 20. That all the Pagan Philosophers , who were Theists , universally asserted a Mundane Monarchy . Pythagoras as much a Polytheist as any , and yet his First Principle of Things , as well as Numbers , a Monad or Unity . Anaxagoras his One Mind ordering all things for Good. Xenophanes his One and All , and his One God the Greatest among the Gods. 21. Parmenides his Supreme God , One Immoveable . Empedocles his both Many Gods Junior to Friendship and Contention , and his One God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Senior to them . Zeno Eleates his Demonstration of One God , in Aristotle . 22. Philolaus , his Prince and Governour of all , God always One. Euclides Megarensis his God called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Very Good. Timaeus Locrus his Mind and Good , above the Soul of the World. Antisthenes his One Natural God. Onatus his Corypheus . 23. Generally believed and true , that Socrates acknowledged One Supreme God ; but that he disclaimed all the Inferiour Gods of the Pagans , a Vulgar Error . Plato also a Polytheist , and that Passage which some lay so great stress upon ( That he was serious , when he began his Epistles with God , but when with Gods jocular ) Spurious and Counterfeit ; and yet he was notwithstanding an undoubted Monotheist also in another sence ; an Asserter , of One God over all , of a Maker of the World , of a First God , of a Greatest of the Gods. The First Hypostasis of the Platonick Trinity , properly the King of all things , for whose sake are all things ; T●e Father of the Cause and Prince of the World , that is , of the Eternal Intellect , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 24. Aristotle an Acknowledger of Many Gods ( he accounting the Stars such ) and yet an express Asserter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Prince , One Immoveable Mover . 25. Cleanthes and Chrysippus Stoicks , though they filled the whole Heaven , Earth , Air and Sea with Gods ; yet notwithstanding they acknowledged , only One G●d Immortal , Jupiter ; all the rest being consumed into him , in the Successive Conflagrations , and afterwards made anew by him . Cleanthes his excellent and devout Hymn to the Supreme God. 26. E●dless to cite all the Passages of the later Pagan Writers and Polytheists , in which one Supreme God is asserted . Excellent Discourses in some of them concerning the Deity , particularly Plotinus . Who though he derived all things , even Matter it self , from one Supreme Deity , yet was a Contender for Many Gods. 27. This not only the Opinion of Philosophers and Learned men , but also the General Belief of the Pagan Vulgar ; that there was One Supreme God , proved from Maximus Tyrius . The Romans Deus Optimus Maximus . The Pa●ans when most serious spake of God singularly . Kyrie Eleeson part of the Pagans Litany to the Supreme God. The more civiliz●d Pagans at this very day acknowledge one Supreme Deity , the Maker of the World. 28. Plutarch's Testimony , that notwithstanding the variety of Paganick Religions , and the different Names of Gods used in them ; yet One Reason , Mind or Providence ordering all things , and its Inferiour Ministers , were alike every where Worshipped . 29. Plain that the Pagan Theists must needs acknowledge One Supreme Deity , because they generally believed , the whole World to be One Animal , g●vern●d by One Soul. Some Pagans made this Soul of the World their Supreme God , others an Abstract Mind Superiour to it . 30. The Hebrew Doctors generally of this Perswasion , that the Pagans worshipped one Supreme God , and that all their other Gods were but Mediatours betwixt him and men . 31. Lastly , this confirmed from Scripture . The Pagans Knew God. Aratus his Jupiter , and the Athenians Unknown God , the True God. 32. In order to a fuller Explication of the Pagan Theology , and shewing the Occasion of its being misunderstood , Three Heads requisite to be insisted on . First , that the Pagans worshipped One Supreme God under Many Names : Secondly , that besides this one God , they worshipped also Many Gods , which were indeed Inferiour Deities Subordinate to him : Thirdly , that they worshipped both the Supreme and inferiour Gods in Images , Statues and Symbols , sometimes abusively called also Gods. First , that the Supreme God amongst the Pagans was Polyonymous , and worshipped under several Personal Names , according to his several Attributes and the Manifestations of them , his Gifts and Effects in the World. 33. That upon the same accompt , Things not Substantial were Personated and Deified by the Pagans , and worshipped as so many several Names or Notions of One God. 34. That as the whole Corporeal World Animated , was supposed by some of the Pagans to be the Supreme God , so he was worshipped in the several Parts and Members of it ( having Personal Names bestowed upon them ) as it were by Parcels and Piece-meal , or by so many Inadequate Conceptions . That some of the Pagans made the Corporeal World the Temple of God only , but others the Body of God. 35. The Second Head proposed , that besides the One Supreme God , under several Names , the Pagans acknowledged and Worshipped also Many Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Made Gods , Created intellectual Beings Superiour to Men. 36. The Pythagorick or Platonick Trinity of Divine Hypostases . And the Higher of the Inferiour Deities , according to this Hypothesis ; Nous , Psyche , and the whole Corporeal World ; with particular Noes and Henades . 37. The other Inferiour Deities acknowledged as well by the Vulgar as Philosophers , of Three Sorts . First the Sun , Moon and Stars , and other greater Parts of the Vniverse , Animated ; called Sensible Gods. 38. Secondly , their Inferiour Deities Invisible , Ethereal and Aereal Animals , called Daemons . These appointed by the Supreme Deity , to preside over Kingdoms , Cities , Places , Persons and Things . 39. The Last sort of the Pagan Inferiour Deities , Heroes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Men-gods . Euemerus taxed by Plutarch , for making all the Pagan Gods nothing but Dead Men. 40. The Third general Head proposed , That the Pagans worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols . That first of all , before Images and Temples , Rude Stones and Pillars without Sculpture , were erected for Religious Monuments , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bethels . 41. That afterwards Images , Statues and Symbols were used , and housed in Temples . These placed in the West-end of the Temples to face the East ; so that the Pagans entering , worshipped towards the West : One probable Occasion of the Ancient Christians Praying towards the East . The Golden Calf made for a Symbolick Presence of the God of Israel . 42. All the parts of the entire Pagan Religion represented together at once in Plato . 43. That some late Writers , not well understanding the Sence of Pagans , have confounded all their Theology , by supposing them to Worship the Inanimate parts of the World as such , for Gods ; therefore distinguishing betwixt their Animal and their Natural Gods. That no Corporeal thing was worshipped by the Pagans otherwise , than either as being it self Animated with a Particular Soul of its own , or as being part of the whole Animated World , or as having Daemons presiding over it , to whom the Worship was properly directed ; or Lastly , as being Images or Symbols of Divine Things . 44. That though the Egyptians be said to have Worshipped Brute Animals , and were generally therefore condemned by the other Pagans ; yet the wiser of them used them only as Hieroglyphicks and Symbols . 45. That the Pagans worshipped not only the Supreme God , but also the Inferiour Deities , by Material Sacrifices . Sacrifices or Fire-offerings , in their First and General Notion , nothing else but Gifts and Signs of Gratitude , and Appendices of Prayer . But that Animal Sacrifices had afterwards a Particular Notion also of Expiation fastned on them , whether by Divine Direction , or Humane Agreement , left undetermined . 46. The Pagans Apology for the Three forementioned Things . First , for Worshipping one Supreme one God under Many Personal Names , and that not only according to his several Attributes , but also his several Manifestations , Gifts and Effects , in the Visible World. With an Excuse for those Corporeal Theists , who Worshipped the whole Animated World as the Supreme God , and the several Parts of it under Personal Names , as Living Members of him . 47. Their Apology for Worshipping , besides the One Supreme God , Many Inferiour Deities . That they Worshipping them only as Inferiour , could not therefore be guilty of giving them that Honour , which was proper to the Supreme . That they Honour'd the Supreme God Incomparably above all . That they put a Difference in their Sacrifices , and that Material Sacrifices were not the proper Worship of the Supreme God , but rather below him . 48. Several Reasons of the Pagans , for giving Religious Worship to Inferiour Created Beings . First that this Honour which is bestowed upon them , does ultimately redound to the Supreme God , and aggrandize his State and Majesty , they being all his Ministers and Attendants . 49. That as Daemons are Mediatours betwixt the Celestial Gods and Men , so those Celestial Gods and all the other Inferiour Deities , are themselves also Mediatours betwixt Men and the Supreme God , and as it were Convenient steps , by which we ought with Reverence to approach him . 50. That there is an Honour in Justice due , to all those excellent Beings that are above us , and that the Pagans do but honour every thing as they ought , in that due rank and place , in which the Supreme God hath set it . 51. That Daemons or Angels being appointed to preside over Kingdoms , Cities and Persons , and the several parts of the Corporeal Vniverse , and being many ways Benefactors to us , Thanks ought to be returned to them by Sacrifice . 52. That the Inferiour Gods , Demons and Heroes , being all of them able to do us either Good or Hurt , and being also Irascible , and therefore Provokable by our neglect of them , it is as well our Interest as our Duty , to Pacifie and Appease them by Worship . 53. Lastly , that it cannot be thought , that the Supreme God will envy those Inferiour Gods , that Worship or Honour which is bestowed upon them ; nor suspected , that any of those Inferiour Deities will Factiously go about to set up themselves against the Supreme God. 54. That many of the Pagans worshiped none but Good Daemons , and that those of them who worshipped Evil ones did it only in order to their Appeasment and Mitigation , that so they might do them no hurt . None but Magicians to be accompted properly Devil-Worshippers , who honour Evil Daemons , in order to the gratification of their Revenge , Lust and Ambition . 55. The Pagans plead that those Daemons , who delivered Oracles , and did Miracles amongst them , must needs be Good , since there cannot be a greater reproach to the Supreme God , than to suppose him to appoint Evil Daemons as Presidents and Governours over the World , or to suffer them to have so great a sway and share of Power in it . The Faith of Plato in Divine Providence , that the Good every where prevails over the Bad , and that the Delphick Apollo was therefore a Good Daemon . 56. The Pagans Apology for Worshipping the Supreme God in Images , Statues and Symbols . That these are only Schetically Worshipped by them , the Honour passing from them to the Prototype . And that since we living in Bodies , cannot easily have a Conception of any thing without some Corporeal Image or Phantasm , thus much must be indulged to the Infirmity of Humane Nature ( at least in the Vulgar ) to Worship God Corporeally in Images , to prevent their running to Atheism . 57. That though it should appear by this Apology of the Pagans , that their Case were not altogether so Bad , as is commonly supposed , yet they cannot be Justified thereby , in the Three Particulars above mentioned , but the Scripture-Condemnation of them is Irrefragable , That knowing God , they did not Glorifie him as God , or Sanctifie his Name ; that is , Worship him according to his Vncommon and Incommunicable , his Peerless and Insociable , Transcendent and Singular , Incomparable and Vnresembleable Nature ; but mingled some way or other Creature-worship with the Worship of the Creatour . First , that the Worshipping of One God in his Various Gifts and Effects , under several personal Names , a thing in it self absurd , may also prove a great occasion of Atheism , when the things themselves come to be called by those Names , as Wine Bacchus , Corn Ceres . The Conclusion easily following from thence , that the Good things of Nature are the only Deities . But to Worship the Corporeal World it self Animated , as the Supreme God , and the Parts of it , as the Members of God , plainly to Confound God with the Creature , and not to Glorifie him as Creatour , nor according to his Separate and Spiritual Nature . 58. To give Religious Worship to Daemons or Angels , Heroes or Saints , or any other Intellectual Creatures , though not honouring them equally with the Supreme God , is to deny God the Honour of his Holiness , his Singular , Insociable and Incommunicable Nature , as he is the only Self-originated Being , and the Creator of all : Of whom , Through Whom , and To Whom are all things . As God is such a Being , that there is nothing Like him , so ought the Worship which is given him , to be such as hath nothing Like to it , A Singular , Separate and Incommunicate Worship . They not to be Religiously Worshipped that Worship . 59. That the Religious Worship of Created Spirits proceeded chiefly from a Fear that if they were not worshipped , they would be provoked and do hurt , which is both highly Injurious to Good Spirits , and a Distrust of the Sufficiency of God's Power to protect his Worshippers . That all Good Spirits Vninvok'd , are of themselves officiously ready to assist those who sincerely Worship and Propitiate the Supreme Deity , and therefore no need of the Religious Worship of them , which would be also Offensive to them . 60. That Mens praying to Images and Statues is much more Ridiculous than Childrens talking to Babies made of Clouts , but not so Innocent , they thereby Debasing both themselves and God , not Glorifying him according to his Spiritual and Vnresembleable Nature , but changing the Glory of the Incorruptible God , into the Likeness of Corruptible Man or Beast . 61. The Mistake of those who think none can be guilty of Idolatry , that believe One God the Maker of the World. 62. That from the same ground of Reason , That nothing ought to be Religiously Worshipped besides the Supreme God , or whom he appoints to represent himself ( because he ought to be Sanctified , and dealt withal according to his Singular Nature as unlike to every thing ) it follows , contrary to the Opinion of some Opposers of Idolatry , that there ought also to be a Discrimination made , between things Sacred and Prophane , and Reverence used in Divine Worship . Idolatry and Sacrilege allied . 63. Another Scripture-Charge upon the Pagans , that they were Devil-worshippers ; not as though they intended all their Worship to Evil Daemons or Devils as such , but because their Polytheism and Idolatry ( unacceptable to God and Good Spirits ) was promoted by Evil Spirits delivering Oracles and doing Miracles for the Confirmation of it , they also insinuating themselves into the Temples and Statues , therefore the Worship was look'd upon , as done to them . The same thing said of others besides Pagans , that they Worshipped Devils . 64. Proved that they were Evil Daemons who delivered Oracles and did Miracles amongst the Pagans , for the carrying on of that Religion , from the many Obscene Rites and Mysteries , not only not prohibited , but also injoyned by them . 65. The same thing further proved , from other cruel and bloody Rites , but especially that of Man Sacrifices . Plutarch's Clear Acknowledgement , that both the Obscene Rites and Man-Sacrifices , amongst the Pagans , owed their Original to Wicked Daemons . 66. That the God of Israel , neither required , nor accepted of Man-Sacrifices , against a modern Diatribist . 67. That what Faith soever Plato might have in the Delphick Apollo , he was no other than an Evil Daemon or Devil . An Answer to the Pagans Argument from Divine Providence . 68. That the Pagans Religion , unsound in its Foundation , was Infinitely more Corrupted and Depraved by means of these Four Things ; First , the Superstition of the Ignorant Vulgar . 69. Secondly , the Licentious Figments of Poets and Fable-Mongers , frequently condemned by Plato and other Wiser Pagans . 70. Thirdly , the Craft of Priests and Politicians . 71. Lastly , the Imposture of evil Daemons or Devils . That by means of these Four Things , the Pagan Religion became a most foul and unclean thing . And as some were captivated by it under a most grievous Yoke of Superstition , so others strongly inclined to Atheism . 72. Plato not insensible that the Pagan Religion stood in need of Reformation ; nevertheless , supposing many of those Religious Rites , to have been introduced by Visions , Dreams , and Oracles , he concluded that no wise Legislator would of his own head venture to make an Alteration . Implying , that this was a thing not to be effected otherwise than by Divine Revelation and Miracles . The generally received Opinion of the Pagans , that no man ought to trouble himself about Religion , but content himself to worship God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the Law of that Country which he lived in . 73. Wherefore God Almighty in great compassion to Mankind , designed himself to reform the Religion of the Pagan World , by introducing another Religion of his own framing in stead of it ; after he had first made a Praeludium thereunto , in one Nation of the Israelites , where he expresly prohibited by a Voice out of the Fire , in his First Commandment , the Pagan Polytheism , or the worshipping of other Inferior Deities besides himself , and in the Second , their Idolatry , or the Worshipping of the Supreme God in Images , Statues or Symbols . Besides which he restrain'd the use of Sacrifices . As also successively gave Predictions , of a Messiah to come , such as together with Miracles might reasonably conciliate Faith to him when he came . 74. That afterwards in due time , God sent the promised Messiah , who was the Eternal Word Hypostatically united with a Pure Humane Soul and Body , and so a true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God-man : Designing him for a Living Temple and Visible Statue or Image , in which the Deity should be represented and Worshipped ; as also after his Death and Resurrection , when he was to be invested with all Power and Authority , for a Prince and King , a Mediatour and Intercessour , betwixt God and Men. 75. That this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God-man was so far from intending to require Men-sacrifices of his Worshippers , as the Pagan Demons did , that he devoted himself to be a Catharma & Expiatory Sacrifice for the Sins of the whole World , and thereby also abolished all Sacrifices or Oblations by Fire whatsoever , according to the Divine Prediction . 76. That the Christian Trinity , though a Mystery , is more agreeable to Reason than the Platonick , and that there is no absurdity at all , in supposing the Pure Soul and Body of the Messiah , to be made a Living Temple or Shechinah , Image or Statue of the Deity . That this Religion of One God and One Mediatour , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man , preached to the Pagan World and confirm'd by Miracles , did effectually destroy all the Pagan Inferiour Deities , Middle Gods and Mediatours , Demons and Heroes , together with their Statues and Images . 77. That it is no way incongruous to suppose that the Divine Majesty , in prescribing a Form of Religion to the World , should graciously condescend to comply with Humane Infirmity , in order to the removing of Two such Grand Evils , as Polytheism and Idolatry , and the bringing of men to Worship God in Spirit and in Truth . 78. That Demons and Angels , Heroes and Saints are but different Names for the same things , which are made Gods by being worshipped . And that the introducing of Angel and Saint-worship , together with Image-Worship , into Christianity , seems to be a defeating of one grand design of God Almighty in it , and the Paganizing of that , which was intended for the Vnpaganizing of the World. 79. Another Key for Christianity in the Scripture , not disagreeing with the former , That since the way of Wisdom and Knowledge , proved Ineffectual as to the Generality of Mankind , men might by the contrivance of the Gospel be brought to God and a holy Life ( without profound Knowledge ) in the way of Believing . 80. That according to the Scripture , there is a Higher , more Precious and Diviner Light , than that of Theory and Speculation . 81. That in Christianity , all the Great , Goodly and most Glorious things of this World , are slurried and disgraced , comparatively with the Life of Christ. 82. And that there are all possible Engines in it to bring men up to God , and engage them in a holy Life . 83. Two Errors here to be taken notice of ; The First of those who make Christianity , nothing but an Antinomian Plot against Real Righteousness , and as it were a secret Confederacy with the Devil . The Second , of those who turn that into Matter of mere Notion and Opinion , Dispute and Controversie , which was designed by God only as a Contrivance , Machin , or Engine to bring men Effectually to a Holy and Godly Life . 84. That Christianity may be yet further illustrated , from the consideration of the Adversary or Satanical Power , which is in the World. This no M●nichean Substantial Evil Principle , but a Polity of Lapsed Angels , with which the Souls of Wicked men are also Incorporated , and may therefore be called The Kingdom of Darkness . 85. The History of the Fallen Angels in Scripture briefly explained . 86. The concurrent Agreement of the Pagans concerning Evil Demons or Devils , and their Activity in the World. 87. That there is a perpetual War betwixt Two Polities or Kingdoms in the World , the one of Light , the other of Darkness ; and that our Saviour Christ or the Messiah , is appointed the Head or Chieftain over the Heavenly Militia , or the Forces of the Kingdom of Light. 88. That there will be at length a Palpable and Signal Overthrow , of the Satanical Power , and whole Kingdom of Darkness , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God appearing in an extraordinary and miraculous manner ; and that this great affair is to be managed by our Saviour Christ , as God's Vicegerent , and a Visible Judge both of Quick and Dead . 89. That our Saviour Christ designed not , to set up himself Factiously against God Almighty , nor to be accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superiour to God , but that when he hath done his Work , and put down all Adversary Power , himself will then be subject to God , even the Father , that so God may be all in all . 90. Lastly , having spoken of Three Forms of Religious , the Jewish , Christian and the Pagan , and there remaining only a Fourth the Mahometan , in which the Divine Monarchy is zealously asserted , we may now Conclude , that the Idea of God ( as essentially including Vnity in it ) hath been entertained in all Forms of Religion . An Accompt of that seemingly-strange Phaenomenon of Providence ; the Rise , Growth and Continuance of the Mahometan Religion , not to be attempted by us , at least in this place . I. HAving in the Former Chapter prepared the way , we shall now procede ( with the Divine Assistance ) to Answer and Confute all those Atheistick Arguments before proposed . The First whereof was this , That there is no Idea of God , and therefore , either no such Thing existing in Nature , or at least no Possible Evidence of it . To affirm that there is no Idea of God , is all one as to affirm , that there is no Conception of the Mind answering to that Word or Name ; And this the Modern Atheists stick not to maintain , That the Word God hath no Signification , and that there is no other Idea or Conception in Mens Minds , answering thereunto , besides the mere Phantasm of the Sound . Now for any one to go about soberly to confute this , and to Prove that God is not the Only Word without a Signification , and that men do not every where pay all their Religious Devotions , to the mere Phantasm of a Transient Sound , expecting all Good from it , might very well seem to all Intelligent persons , a most Absurd and Ridiculous Undertaking ; both because the thing is so evident in it self , and because the plainest things of all can least be Proved ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that thinks all things to be Demonstrable , takes away Demonstration it self . Wherefore we shall here only suggest thus much , that since there are different words for God in several Languages , and men have the same Notion or Conception in their Minds answering to them all , it must needs be granted , that they have some other Idea or Conception belonging to those Words , besides the Phantasms of their several Sounds . And indeed it can be nothing else , but either Monstrous Sottishness and Stupidity of Mind , or else Prodigious Impudence , in these Atheists to deny , that there is any Idea of God at all , in the Minds of men , or that the Word hath any Signification . It was hereofore observed by Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That if any man will oppose or contradict the most evident Truths , it will not be easie , to find arguments wherewith to convince him . And yet this notwithstanding , ought neither to be Imputed , to any Inability in the Teacher , nor to any strength of Wit in the Denier , but only to a certain dead Insensibility in him . Whereupon he further adds , that there is a double 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortification or Petrification of the Soul ; the one , when it is Stupified and Besotted in its Intellectuals ; the other , when it is Bedeaded in its Morals , as to that Pudor that naturally should belong to a Man. And he concludes , that either of these States ( though it be not commonly so apprehended ) is a Condition little less deplorable , than that of Bodily Death ; as also that such a person is not at all to be Disputed with . For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Sword can one bring or what Fire , by burning or slashing , to make such a one perceive that he is dead ? but if he be sensible , and will not acknowledge it , then he is worse than dead , being castrated as to that Pudor that belongs to a man. Moreover , that Philosopher took notice that in those times , when this Denial of most Evident Truths , proceeded rather from Impudence than Stupidity or Sottishness , the Vulgar would be apt to admire it , for strength of Wit and great Learning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But if any mans Pudor be deaded or mortified in him , we call this Power and Strength . Now as this was sometimes the Case of the Academicks , so is it also commonly of the Atheists , that their Minds are Partly Petrified and Benummed into a kind of Sottish and Stupid Insensibility , so that they are not able to discern things that are most Evident ; and Partly Depudorated or become so void of Shame , as that though they do perceive , yet they will Obstinately and Impudently deny the plainest things that are , as this , that there is any Idea answering to the word God , besides the Phantasm of the Sound . And we do the rather insist upon this Prodigious Monstrosity of Atheists in this place , because we shall have occasion afterwards more than once to take notice of it again , in other Instances , as when they affirm , that Local Motion and Cogitation , are really one and the self same thing , and the like . And we conceive it to be unquestionably True , that it is many times nothing else , but either this Shameless Impudence or Sottish Insensibility in Atheists , that is admired by the Ignorant , for Profoundness of Wit and Learning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But shall I call this Power or Wit , and commend it upon that accompt ? No more than I will commend the Impudence of the Cinaedi , who stick not publickly to Do and Say any thing . II. But whatever these Atheists deny in words , it is notwithstanding evident , that even themselves have an Idea or Conception in their Minds answering to the Word , God , when they deny his Existence , because otherwise they should deny the existence of Nothing . Nor can it be at all doubted , but that they have also the same Idea of God with Theists , they denying the Existence of no other thing than what these assert . And as in all other Controversies , when men dispute together , the one Affirming the other Denying , both Parties must needs have the same Idea in their Minds of what they dispute about , or otherwise their whole Disputation would be but a kind of Babel-Language and Confusion ; so must it be likewise in this present Controversie , betwixt Theists and Atheists ▪ Neither indeed would there be any Controversie at all between them , did they not both by God , mean one and the same thing ; nor would the Atheists be any longer Atheists , did they not deny the Existence of that very same Thing , which the Theists affirm , but of something else . III. Wherefore we shall in the next place declare what this Idea of God is , or what is that thing whose Existence they that affirm are called Theists , and they who deny Atheists . In order whereunto , we must first lay down this Lemma or Preparatory Proposition , That as it is generally acknowledged , that all things did not exist from Eternity , such as they are , Vnmade , but that something were Made and Generated or produced ; so it is not possible that All things should be Made neither , but there must of necessity be something Self-existent from Eternity , and Vnmade ; because if there had been once Nothing , there could never have been any thing . The Reason of which is so evident and irresistible , that even the Atheists confess themselves conquered by it , and readily acknowledge it for an indubitable Truth , That there must be something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something which was never Made or Produced , and which therefore is the Cause of those other things that are Made , something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that was Self-originated and Self-existing , and which is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incorruptible and Vndestroyable , as Ingenerable ; whose Existence therefore must needs be Necessary , because if it were supposed to have happened by Chance to exist from Eternity , then it might as well happen again to Cease to Be. Wherefore all the Question now is , what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Ingenerable and Incorruptible , Self-originated and Self-existent Thing , which is the Cause of all other things that are Made . IV. Now there are Two Grand Opinions Opposite to one another concerning it : For first , some contend that the only Self-existent , Vnmade and Incorruptible Thing , and First Principle of all things , is Sensless Matter , that is , Matter either perfectly Dead and Stupid , or at least devoid of all Animalish and Conscious Life . But because this is really the Lowest and most Imperfect of all Beings , Others on the contrary judge it reasonable , that the First Principle and Original of all things , should be that which is Most Perfect ( as Aristotle observes of Pherecydes and his Followers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they made the First Cause and Principle of Generation to be the Best ) and then apprehending that to be endewed with Conscious Life and Vnderstanding , is much a Greater Perfection than to be devoid of both , ( as Balbus in Cicero declares upon this very occasion , Nec dubium quin quod Animans sit , habeátque Mentem & Rationem & Sensum , id sit melius quàm id quod his careat ) they therefore conclude , That the only Vnmade thing , which was the Principle , Cause and Original of all other things , was not Sensless Matter , but a Perfect Conscious Vnderstanding Nature , or Mind . And these are they who are strictly and properly called Theists , who affirm that a Perfectly Conscious Vnderstanding Being , or Mind , existing of it self from Eternity , was the Cause of all other things ; and they on the contrary who derive all things from Sensless Matter , as the First Original , and deny that there is any Conscious Vnderstanding Being Self-existent or Vnmade , are those that are properly called Atheists . Wherefore the true and genuine Idea of God in general , is this , A Perfect Conscious Vnderstanding Being ( or Mind ) Existing of it self from Eternity , and the Cause of all other things . V. But it is here observable , that those Atheists who deny a God , according to this True and Genuine Notion of him , which we have declared , do often Abuse the Word , calling Sensless Matter by that Name . Partly perhaps as indeavouring thereby , to decline that odious and ignominious name of Atheists , and partly as conceiving , that whatsoever is the First Principle of things , Ingenerable and Incorruptible , and the Cause of all other things besides it self , must therefore needs be the Divinest Thing of all . Wherefore by the word God , these mean nothing else , but that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or First Principle of things . Thus it was before observed , that Anaximander called Infinite Matter , devoid of all manner of Life , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or God ; and Pliny , the Corporeal World , endewed with nothing but a Plastick Vnknowing Nature , Numen ; as also others in Aristotle , upon the same account called the Inanimate Elements Gods , as Supposed First Principles of things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for these are also Gods. And indeed Aristotle himself seems to be guilty of this miscarriage of Abusing the word God after this manner , when speaking of Love and Chaos , as the two first Principles of things , he must , according to the Laws of Grammar , be understood to call them both Gods : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning these two ( Gods ) how they ought to be ranked , and which of them is to be placed first , whether Love or Chaos , is afterwards to be resolved . Which Passage of Aristotle's seems to agree with that of Epicharmus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But Chaos is said to have been made the first of the Gods ; unless we should rather understand him thus , That Chaos was said , to have been made before the Gods. And this Abuse of the Word God , is a thing which the learned Origen took notice of in his Book against Celsus , where he speaks of that Religious Care , which ought to be had about the use of Words : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He therefore that hath but the least consideration of these things , will take a Religious care , that he give not improper names to things , left he should fall into a like miscarriage with those , who attribute the name of God to Inanimate and Sensless matter . Now according to this false and spurious Notion of the word God , when it is taken for any Supposed First Principle , or Self-existent Unmade Thing , whatsoever that be , there neither is nor can be any such things as an Atheist ; since whosoever hath but the least dram of Reason , must needs acknowledge , that Something or other Existed from Eternity Vnmade , and was the Cause of those other things that are Made . But that Notion or Idea of God , according to which some are Atheists , and some Theists , is in the strictest sence of it , what we have already declared , A Perfect Mind , or Consciously Vnderstanding Nature , Self-existent from Eternity , and the Cause of all other things . The genuine Theists being those who make the First Original of all things Universally , to be a Consciously Vnderstanding Nature ( or Perfect Mind ) but the Atheists properly such , as derive all things from Matter , either perfectly Dead and Stupid , or else devoid of all Conscious and Animalish Life . VI. But that we may more fully and punctually declare the true Idea of God , we must here take notice of a certain Opinion of some Philosophers , who went as it were in a middle betwixt both the Former , and neither made Matter alone , nor God , the Sole Principle of all things ; but joyned them both together and held Two First Principles or Self-existent Vnmade Beings , independent upon one another , God , and the Matter . Amongst whom the Stoicks are to be reckoned , who notwithstanding because they held , that there was no other Substance besides Body , strangely confounded themselves , being by that means necessitated , to make their Two First Principles , the Active and the Passive , to be both of them really but One and the self-same Substance : their Doctrine to this purpose being thus declared by Cicero ; Naturam dividebant in Res Duas , ut Altera esset Efficiens , Altera autem quasi huic se praebens , ex qua Efficeretur aliquid . In eo quod Efficeret , Vim esse censebant ; in eo quod Efficeretur , Materiam quandam ; in Vtroque tamen Vtrumque . Neque enim Materiam ipsam ohaerere potuisse si nullâ Vi contineretur , neque Vim sine aliqua Materia ; Nihil est enim quod non Alicubi esse cogatur . The Stoicks divided Nature into Two Things as the First Principles , One whereof is the Efficient , or Artificer , the Other that which offers it self to him for things to be made out of it . In the Efficienti Principle they took notice of Active Force , in the Patient of Matter ; but so as that in each of these were both together : forasmuch as neither the Matter could cohere together unless it were contained by some Active Force , nor the Active Force subsist of it self without Matter , because that is Nothing which is not somewhere . But besides these Stoicks , there were other Philosophers , who admitting of Incorporeal Substance , did suppose Two First Principles , as Substances really distinct from one another that were Coexistent from Eternity , an Incorporeal Deity and Matter ; as for Example Anaxagoras , Archelaus , Atticus , and many more ; insomuch that Pythagoras himself was reckoned amongst those by Numenius , and Plato by Plutarch and Laertius . And we find it commonly taken for granted , that Aristotle also was of this Perswasion , though it cannot be certainly concluded from thence ( as some seem to suppose ) because he asserted the Eternity of the World : Plotinus , Porphyrius , Jamblichus , Proclus and Simplicius , doing the like , and yet notwithstanding maintaining , that God was the Sole Principle of all things , and that Matter also was derived from him . Neither will that Passage of Aristotle's in his Metaphysicks , necessarily evince the Contrary , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God seems to be a Cause to all things and a certain Principle , because this might be understood only of the Forms of things . But it is plain that Plutarch was a Maintainer of this Doctrine , from his Discourse upon the Platonick Psychogonia , ( besides other Places ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is therefore better for us to follow Plato ( than Heraclitus ) and loudly to declare , that the World was made by God. For as the world is the Best of all Works , so is God the Best of all Causes . Nevertheless the Substance or Matter out of which the World was made , was not it self made ; but always ready at hand , and subject to the Artificer , to be ordered and disposed by him . For the making of the World , was not the Production of it out of Nothing , but out of an antecedent Bad and Disorderly State , like the Making of an House , Garment or Statue . It is also well known , that Hermogenes and other ancient Pretenders to Christianity , did in like manner assert the Self-existence and Improduction of the Matter , for which Cause they were commonly called Materiarii , or the Materiarian Hereticks ; they pretending by this means to give an account ( as the Stoicks had done before them ) of the Original of Evils , and to free God from the Imputation of them . Their Ratiocination to which purpose , is thus set down by Tertullian . God made all things , either out of Himself , or out of Nothing , or out of Matter . He could not make all things out of Himself , because himself being always Vnmade , he should then really have been the Maker of Nothing . And he did not make all out of Nothing , because being Essentially good , he would have made Nihil non optimum , every thing in the Best manner , and so there could have been no Evil in the World. But since there are Evils , and these could not procede from the Will of God , they must needs arise from the Fault of something , and therefore of the Matter , out of which things were made . Lastly , it is sufficiently known likewise , that some Modern Sects of the Christian Profession , at this day , do also assert the Vncreatedness of the Matter . But these suppose , in like manner as the Stoicks did , Body to be the Onely Substance . VII . Now of all these whosoever they were who thus maintained Two Self-existent Principles , God and the Matter , we may pronounce Universally , that they were neither Better nor Worse , than a kind of Imperfect Theists . They had a certain Notion or Idea of God , such as it was , which seems to be the very same , with that expressed in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Animal the Best Eternal , and represented also by Epicurus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · An Animal that hath all Happiness with Incorruptibility . Wherein it was acknowledged by them , that besides Sensless Matter , there was also an Animalish and Conscious or Perceptive Nature , Self-existent from Eternity ; in opposition to Atheists , who made Matter , either devoid of all manner of Life , or at least of such as is Animalish and Conscious , to be the Sole Principle of All things . For it hath been often observed , that some Atheists attributed , a kind of Plastick Life or Nature , to that Matter , which they made to be the Only Principle of the Universe . And these Two sorts of Atheisms were long since taken notice of by Seneca in these words ; Vniversum in quo nos quoque sumus , expers esse Consilii , & aut ferri Temeritate quadam aut Naturâ Nesciente quid faciat . The Atheists make the Vniverse , whereof our selves are part , to be devoid of Counsel , and therefore either to be carried on Temerariously and Fortuitously ; or else by such a Nature , as which ( though it be Orderly , Regular and Methodical ) yet is notwithstanding Nescient of what it doth . But no Atheist ever acknowledged Conscious Animality , to be a First Principle in the Universe ; nor that the Whole was governed by any Animalish , Sentient , and Vnderstanding Nature , presiding over it as the Head of it ; but as it was before declared , they Concluded all Animals and Animality , all Conscious , Sentient and Self-perceptive Life , to be Generated and Corrupted , or Educed out of Nothing , and Reduced to Nothing again . Wherefore they who on the Contrary asserted Animality and Conscious Life , to be a First Principle or Vnmade thing in the Universe are to be accounted Theists . Thus Balbus in Cicero , declares , that to be a Theist , is to assert , Ab Animantibus Principiis Mundum , esse Generatum , That the World was Generated or Produced at first from Animant Principles , and that it is also still governed by such a Nature , Res omnes subjectas esse Naturae Sentienti , That all things are subject to a Sentient and Conscious Nature , steering and guiding of them . But to distinguish this Divine Animal , from all others , these Desiners added , that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Best and most Happy Animal ; and accordingly , this Difference is added to that Generical Nature of Animality , by Balbus the Stoick , to make up the Idea or Definition of God complete : Talem esse Deum certâ Notione animi praesentimus ; Primùm , ut sit Animans ; Deinde , ut in omni Natura nihil Illo sit Praestantius : We presage concerning God , by a certain Notion of our Mind ; First , that he is an Animans , or Consciously Living Being ; and then Secondly , that he is such an Animans , as that there is nothing in the Whole Vniverse , or Nature of things , more Excellent than Him. Wherefore these Materiarian Theists acknowledged God to be a Perfectly-understanding Being , and Such as had also Power over the Whole Matter of the Universe ; which was utterly unable to move it self , or to produce any thing without him . And all of them except the Anaxagoreans concluded , that He was the Creator of all the Forms of Inanimate Bodies , and of the Souls of Animals . However , it was Universally agreed upon amongst them , that he was at least The Orderer and Disposer of all , and that therefore he might upon that account well be called , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Maker or Framer of the World. Notwithstanding which , so long as they Maintained Matter to exist Independently upon God , and sometimes also to be Refractory and Contumacious to him , and by that means to be the Cause of Evli , contrary to the Divine Will ; it is plain that they could not acknowledge the Divine Omnipotence , according to the Full and Proper sence of it . Which may also further appear from these Queries of Seneca concerning God. Quantum Deus possit ? Materiam ipse sibi Formet , an Datâ utatur ? Deus quicquid Vult efficiat ? An in multis rebus illuni Tractanda destituant , & à Magno Artifice Pravè formentur multa , non quia cessat Ars , sed quia id in quo exercetur , saepe Inobsequens Arti est ? How far Gods Power does extend ? Whether he make his own Matter , or only use that which is offered him ? Whether he can do whatsoever he will ? Or the Materials in many things Frustrate and Disappoint him , and by that means things come to be Ill-framed by this great Artificer , not because his Art fails him , but because that which it is exercised upon , proves Stubborn and Contumacious ? Wherefore , I think , we may well conclude , that those Materiarian Theists , had not a Right and Genuine Idea of God. Nevertheless , it does not therefore follow , that they must needs be concluded Absolute Atheists ; for there may be a Latitude allowed in Theism ; and though in a strict and proper sence , they be only Theists , who acknowledge One God perfectly Omnipotent , the Sole Original of of all things , and as well the Cause of Matter , as of any thing else ; yet it seems reasonable , that such Consideration should be had of the Infirmity of Humane Understandings , as to extend the Word further , that it may comprehend within it , those also who assert One Intellectual Principle Self-existent from Eternity , the Framer and Governor of the whole World , though not the Creator of the Matter ; and that none should be condemned for Absolute Atheists , merely because they hold Eternal Vncreated Matter , unless they also deny , an Eternal Vnmade Mind , ruling over the Matter , and so make Sensless Matter the Sole Original of all things . And this is certainly most agreeable to common apprehensions ; for Democritus and Epicurus , would never have been condemned for Atheists , merely for asserting Eternal Self-existent Atoms , no more than Anaxagoras and Archelaus were , ( who maintained the same thing ) had they not also denied , that other Principle of theirs , a Perfect Mind , and concluded that the World was made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Without the ordering and disposal of any Vnderstanding Being , that had all Happiness with Incorruptibility . VIII . The True and Proper Idea of God , in its Most Contracted Form is this , A Being Absolutely Perfect . For this is that alone , to which Necessary Existence is Essential , and of which it is Demonstrable . Now as Absolute Perfection includes in it all that belongs to the Deity , so does it not only comprehend ( besides Necessary Existence ) Perfect Knowledge or Understanding , but also Omni-causality and Omnipotence ( in the full extent of it ) otherwise called Infinite Power . God is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Animans quo nihil in omni Natura praestantius , as the Materiarian Theists describ'd him , The Best Living Being ; nor as Zeno Eleates called him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Most Powerful of all things ; but he is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Absolutely Omnipotent , and Infinitely Powerful : and therefore neither Matter , nor any thing else can exist of it self Independently upon God ; but he is the Sole Principle and Source , from which all things are derived . But because this Infinite Power , is a thing , which the Atheists quarrel much withal , as if it were altogether Vnintelligible and therefore Impossible , we shall here briefly declare the Sence of it , and render it ( as we think ) easily Intelligible or Conceivable , in these Two following steps . First , that by Infinite Power is meant nothing else , but Perfect Power , or else as Simplicius calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Whole and Entire Power , such as hath no Allay and Mixture of Impotency , nor any Defect of Power mingled with it . And then again , that this Perfect Power ( which is also the same with Infinite ) is really nothing else , but a Power of Producing and Doing , all whatsoever is Conceivable , and which does not imply a Contradiction ; for Conception is the Only Measure of Power and its Extent ; as shall be shewed more fully in due place . Now here we think fit to observe , that the Pagan Theists did themselves also , vulgarly acknowledge Omnipotence as an Attribute of the Deity ; which might be proved from sundry Passages of their Writings . Homer . Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Deus aliud post aliud Jupiter , Bonúmque Malúmque dat , Potest enim Omnia . And again , Od. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Deus autem hoc dabit , illud omittet , Quodcunque ei libitum fuerit , Potest enim Omnia . To this Purpose also before Homer , Linus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And after him , Callimachus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things are possible for God to do , and nothing transcends his Power : Thus also amongst the Latin Poets , Virgil Aen. the First , Sed Pater Omnipotens , Speluncis abdidit Atris . Again Aen. the Second , At Pater Anchises , oculos ad sydera laetus Extulit , & Coelo palmas cum Voce tetendit ; Jupiter Omnipotens , precibus si flecteris ullis ▪ : And Aen. the Fourth , Talibus orantem dictis , arásque tenentem Audiit Omnipotens . Ovid in like manner , Metamorph. 1. Tum Pater Omnipotens , misso persregit Olympum Fulmine , & excussit subjectum Pelion Ossae . And to cite no more , Agatho an ancient Greek Poet , is commended by Aristotle , for affirming , nothing to be exempted from the Power of God , but only this , that he cannot make That not to have been , which hath been ; that is , do what implies a Contradiction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hoc namque duntaxat , negatum etiam Deo est , Quae facta sunt , Infecta posse reddere . Lastly , that the Atheists themselves under Paganism look'd upon Omnitence , and Infinite Power , as an Essential Attribute of the Deity , appears plainly from Lucretius , when he tells us , that Epicurus , in order to the Taking away of Religion , set himself to Confute Infinite Power . — Omne Immensum peragravit Mente Animóque , Vnde refert nobis Victor , quid possit Oriri , Quid nequeat : Finita Potestas denique quoique Quanam sit ratione , atque altè Terminus haerens . Quare Relligio pedibus subjecta vicissim Obteritur , nos exaequat Victoria Coelo . As if he should have said , Epicurus by shewing that all Power was Finite , effectually destroyed Religion ; he thereby taking away the Object of it , which is an Omnipotent and Infinitely Powerful Deity . And this is a thing which the same Poet often harps upon again , that there is No Infinite Power , and Consequently no Deity , according to the true Idea of it . But last of all , in his Sixth Book , he condemns Religionists , as guilty of great folly , in asserting Omnipotence or Infinite Power ( that is , a Deity ) after this manner . Rursus in antiquas referuntur Relligiones , Et Dominos acres asciscunt , Omnia Posse , Quos miseri credunt , ignari quid queat esse , Quid nequeat , Finita Potestas denique quoique , Quanam sit ratione , atque altè Terminus haerens : Quo magis errantes totâ regione feruntur . Where though the Poet , speaking carelesly , after the manner of those times , seem to attribute Omnipotence and Infinite Power to Gods Plurally , yet as it is evident in the thing it self , that this can only be the Attribute of One Supreme Deity ; so it may be observed , that in those Passages of the Poets before cited , it is accordingly always ascribed to God Singularly . Nevertheless all the Inferiour Pagan Deities , were supposed by them to have their certain shares of this Divine Omnipotence , severally dispensed and imparted to them . IX . But we have not yet dispatched all that belongs to the Entire Idea of God. For Knowledge and Power alone , will not make a God. For God is generally conceived by all to be a Most Venerable and Most Desirable Being : whereas an Omniscient and Omnipotent Arbitrary Deity , that hath nothing either of Benignity or Morality in its Nature to Measure and Regulate its Will , as it could not be truly August and Venerable , according to that Maxime , sine Bonitate nulla Majestas ; so neither could it be Desirable , it being that which could only be Feared and Dreaded , but not have any Firm Faith or Confidence placed in it . Plutarch in the Life of Aristides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God seems to excel in these Three things , Incorruptibility , Power and Virtue , of all which the Most Divine and Venerable is Vertue , for Vacuum and the Sensless Elements have Incorruptibility , Earthquakes , and Thunders , Blustering Winds and Overflowing Torrents , Much of Power and Force . Wherefore the Vulgar being affected three manner of ways towards the Deity , so as to admire its Happiness , to Fear it , and to Honour it ; they esteem the Deity Happy for its Incorruptibility , they Fear it and stand in awe of it for its Power , but they Worship it , that is Love and Honour it , for its Justice . And indeed an Omnipotent Arbitrary Deity , may seem to be in some sence , a Worse and more Vndesireable Thing , than the Manichean Evil God ; forasmuch as the Latter could be but Finitely Evil , whereas the Former might be so Infinitely . However ( I think ) it can be little doubted , but that the whole Manichean Hypothesis , taken all together , is to be preferred , before this of One Omnipotent Arbitrary Deity ( devoid of Goodness and Morality ) ruling all things ; because there the Evil Principle is Yoaked with another Principle Essentially Good , checking and controlling it . And it also seems less Dishonourable to God , to impute Defect of Power than of Goodness and Justice to him . Neither can Power and Knowledge alone , make a Being in it self completely Happy ; for we have all of us by Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as both Plato and Aristotle call it ) a certain Divination , Presage , and Parturient Vaticination in our minds , of some Higher Good and Perfection , than either Power or Knowledge . Knowledge is plainly to be preferred before Power , as being that which guides and directs its blind Force and Impetus ; but Aristotle himself declares , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Something better than Reason and Knowledge , which is the Principle and Original of it . For ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Principle of Reason is not Reason , but Something Better . Where he also intimates this to be the Proper and Essential Character of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For what is there , that can be better than Knowledge , but God ? Likewise the same Philosopher elsewhere plainly determines , that there is Morality in the Nature of God , and that his Happiness consisteth principally therein , and not in External things , and the Exercise of his Power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That every man hath so much of Happiness , as he hath of Vertue and Wisdom , and of Acting according to these , ought to be confessed and acknowledged by us , it being a thing that may be proved from the Nature of God , who is Happy , but not from any external Goods , but because he is himself ( or that which he is ) and in such a manner affected according to his Nature , that is , because he is Essentially Moral and Vertuous . Which Doctrine of Aristotle's , seems to have been borrowed from Plato . who in his Dialogues De Republica , discoursing about Moral Vertue , occasionally falls upon this Dispute concerning the Summum Bonum or Chiefest Good ; wherein he concludes , that it neither consisted in Pleasure as such , according to the Opinion of the Vulgar , nor yet in Mere Knowledge and Vnderstanding , according to the Conceit of others , who were more Polite and Ingenious . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You know that to the Vulgar , Pleasure seems to be the Highest Good , but to those who are more Elegant and Ingenuous , Knowledge : But they who entertain this Latter Opinion , can none of them declare what kind of Knowledge it is , which is that Highest and Chiefest Good , but are necessitated at last to say , that it is The Knowledge of Good , very ridiculously : Forasmuch as herein they do but run round in a Circle , and upbraiding us for being ignorant of this Highest Good , they talk to us at the same time , as knowing what it is . And thereupon he adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That though Knowledge and Truth be both of them Excellent things , yet he that shall conclude the Chief Good to be something which transcends them both , will ●ot be mistaken . For as Light , and Sight or the Seeing Faculty , may both of them rightly be said to be Soliform things , or of Kin to the Sun , but neither of them to be the Sun it self ; so Knowledge and Truth , may likewise both of them be said to be Boniform things , and of Kin to the Chief Good , but neither of them to be that Chief Good it self ; but this is still to be look'd upon as a thing more August and Honourable . In all which of Plato's , there seems to be little more , than what may be experimentally found within our selves ; namely , that there is a certain Life , or Vital and Moral Disposition of Soul , which is much more Inwardly and thoroughly Satisfactory , not only than Sensual Pleasure , but also than all Knowledge and Speculation whatsoever . Now whatever this Chiefest Good be , which is a Perfection Superiour to Knowledge and Understanding ; that Philosopher resolves that it must needs be First and Principally in God , who is therefore called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The very Idea or Essence of Good. Wherein he trode in the Footsteps of the Pythagoreans , and particularly of Timaeus Locrus , who making Two Principles of the Universe , Mind and Necessity , adds concerning the Former , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First of these Two , is of the Nature of Good , and it is called God , the Principle of the Best things . Agreeably with which Doctrine of theirs , the Hebrew Cabalists also make a Sephirah in the Deity , Superiour both to Binah and Chochmah ( Vnderstanding and Wisdom ) which they call Chether or the Crown . And some would suspect this Cabalistick Learning to have been very ancient among the Jews , and that Parmenides was imbued with it , he calling God in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Crown . For which Velleius in Cicero , ( representing the several Opinions of Philosophers concerning God ) perstringes him amongst the rest , Parmenides Commentitium quiddam , Coronae similitudine efficit , Stephanem appellat , continentem ardore lucis orbem , qui cingit Coelum , quem appellat Deum . But all this while we seem to be to seek , What the Chief and Highest Good Superiour to Knowledge is , in which the Essence of the Deity principally consists , and it cannot be denied , but that Plato sometimes talks too Metaphysically and Clowdily about it ; for which cause , as he lay open to the Lash of Aristotle , so was he also Vulgarly perstringed for it , as appears by that of Amphys the Poet in Laertius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Good that is , which you ex●ect from hence , I confess , I less understand , than I do Plato ' s Good. Nevertheless he plainly intimates these two Things concerning it . First , that this N●ture of Good which is also the Nature of God , includes Benignity in it , when he gives this accompt of Gods both Making the World and after such a Manner ; Because he was Good , and that which is Good hath no Envy in it , and therefore he both made the World , and also made it as well , and as like to himself as was possible . And Secondly , that it comprehends Eminently all Vertue and Justice , the Divine Nature being the First Pattern hereof ; for which cause Vertue is defined to be , An Assimilation to the Deity . Justice and Honesty are no Factitious things , Made by the Will and Command of the more Powerful to the Weaker , but they are Nature and Perfection , and descend downward to us from the Deity . But the Holy Scripture without any Metaphysical Pomp and Obscurity , tells us plainly , Both what is that Highest Perfection of Intellectual Beings , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Better than Reason and Knowledge , and which is also the Source , Life and Soul of all Morality , namely that it is Love or Charity . Though I speak with the Tongue of Men and Angels , and have not Love , I am but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Sounding Brass or a Tinkling Cymbal , which only makes a Noise without any Inward Life . And though I have Prophecy , and understand all Mysteries and all Knowledge , and though I have all Faith , so that I could remove Mountains , and have not Love , I am Nothing , that is , I have no Inward Satisfaction , Peace or True Happiness . And though I bestow all my Goods to feed the Poor , and give my body to be burned , and have not love , it profiteth me nothing ; I am for all that utterly destitute of all True Morality , Vertue and Grace . And accordingly it tells us also in the next place , what the Nature of God is , that he is properly , neither Power nor Knowledge ( though having the Perfection of both in him ) but Love. And certainly whatever Dark Thoughts concerning the Deity , some Men in their Cells may sit brooding on , it can never reasonably be conceived , that that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Most Self-sufficient and Self-happy Being , should have any Narrow and Selfish Designs abroad , without it self , much less harbour any Malignant and Despightful ones , towards its Creatures . Nevertheless because so many are apt to abuse the Notion of the Divine Love and Goodness , and to frame such Conceptions of it , as destroy that Awful and R●v●rential Fear that ought to be had of the Deity , and make Men Presumptuous and Regardless of their Lives , therefore we think fit here to superadd also , that God is no Soft nor Fond and Partial Love , but that Justice is an Essential Branch of this Divine Goodness ; God being , as the Writer De Mundo well Expresses it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Impartial Law , and as Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Measure of all things . In Imitation whereof , Aristotle concludes also , that a Good Man ( in a Lower and more Imperfect sence ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , an Impartial Measure of Things and Actions . It is evident that the Atheists themselves in those former times of Paganism , took it for Granted , that Goodness was an Essential Attribute of the Deity whose Existence they opposed ( so that it was then generally acknowledged for such , by the Pagan Theists ) from those Argumentations of theirs before mentioned , the 12th . and 13th . taken from the Topick of Evils , the Pretended Ill Frame of things , and Want of Providence over Humane Affairs . Which if they were true , would not at all disprove such an Arbitrary Deity ( as is now phancied by some ) made up of Nothing but Will and Power , without any Essential Goodness and Justice . But those Arguments of the Atheists are directly Level'd against the Deity , according to the True Notion or Idea of it ; and could they be made Good , would do execution upon the same . For it cannot be denied , but that the Natural Consequence of this Doctrine , That there is a God Essentially Good , is this , that therefore the World is Well Made and Governed . But we shall afterwards declare , that though there be Evil in the Parts of the World , yet there is none in the Whole ; and that Moral Evils are not Imputable to the Deity . And now we have proposed the Three Principal Attributes of the Deity . The First whereof is Infinite goodness with Fecundity , the Second Infinite Knowledge and Wisdom , and the Last Infinite Active and Perceptive Power . From which Three Divine Attributes , the Pythagoreans and Platonists , seem to have framed their Trinity of Archical Hypostases , such as have the Nature of Principles in the Universe , and which though they apprehended as several Distinct Substances , gradually subordinate to one another , yet they many times extend the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far , as to comprehend them all within it . Which Pythagorick Trinity seems to be intimated by Aristotle in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As the Pythagoreans also say , the Vniverse and all things , are determin'd and contein'd by three Principles . Of which Pythagorick Trinity more afterward . But now we may enlarge and fill up , that Compendious Idea of God premised , of A Being Absolutely Perfect , by adding thereunto ( to make it more Particular ) such as is Infinitely Good , Wise , and Powerful , necessarily Existing , and not only the Framer of the World , but also the Cause of all things . Which Idea of the Deity , is sufficient , in order to our present Undertaking . Nevertheless , if we would not only attend to what is barely necessary for a Dispute with Atheists , but also consider the Satisfaction of other Free and Devout Minds , that are hearty and sincere Lovers of this Most Admirable and Most Glorious Being , we might venture for their Gratification , to propose yet a more Full , Free and Copious Description of the Deity , after this manner . God is a Being Absolutely Perfect , Vnmade or Self-originated , and Necessarily Existing , that hath an Infinite Fecundity in him , and Virtually Conteins all things ; as also an Infinite Benignity or Overflowing Love , Vninvidiously displaying and communicating it self ; together with an Impartial Rectitude , or Nature of Justice : Who fully comprehends himself , and the Extent of his own Fecundity ; and therefore all the Possibilities of things , their several Natures and Respects , and the Best Frame or System of the Whole : Who hath also Infinite Active and Perceptive Power : The Fountain of all things , who made all that Could be Made , and was Fit to be made , producing them according to his Own Nature ( his Essential Goodness and Wisdom ) and therefore according to the Best Pattern , and in the Best manner Possible , for the Good of the Whole ; and reconciling all the Variety and Contrariety of things in the Vniverse , into One most Admirable and Lovely Harmony . Lastly , who Conteins and Vpholds all things , and governs them after the Best Manner also , and that without any Force or Violence ; they being all Naturally subject to his Authority , and readily obeying his Laws . And Now we see that God is such a Being , as that if he could be supposed Not to Be , there is Nothing , whose Existence , a Good Man could Possibly more Wish or Desire . X. From the Idea of God thus declared , it evidently appears , that there can be but One such Being , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity , Oneliness or Singularity is Essential to it : forasmuch as there cannot possibly be more than One Supreme , more than One Omnipotent or Infinitely Powerful Being , and more than One Cause of all things besides it self . And however Epicurus , endeavouring to pervert and Adulterate the Notion of God , pretended to satisfie that Natural Prolepsis or Anticipation in the Minds of Men , by a Feigned and Counterfeit asserting of a Multiplicity of Coordinate Deities , Independent upon One Supreme , and such as were also altogether unconcerned either in the Frame or Government of the World , yet himself notwithstanding plainly took notice of this Idea of God which we have proposed , including Vnity or Onelyness in it ( he professedly opposing the Existence of such a Deity ) as may sufficiently appear from that Argumentation of his , in the Words before cited . Quis regere Immensi summam , Quis habere Profundi Indu manu validas potis est moderanter habenas ? Quis pariter coelos omnes convertere , & omnes Ignibus aetheriis terras suffire feraces ? Omnibus ínque locis esse omni tempore praesto ? Where he would conclude it to be a thing Utterly impossible , for the Deity to Animadvert , Order and Dispose all things , and be Present every where in all the distant places of the World at once ; which could not be Pretended of a Multitude of Coordinate Gods , sharing the Government of the World amongst them , and therefore it must needs be levell'd against a Divine Monarchy , or One Single , Solitary Supreme Deity , ruling over all . As in like manner , when he pursues the same Argument further in Cicero , to this purpose , that though such a thing were supposed to be Possible , yet it would be notwithstanding absolutely Inconsistent with the Happiness of any Being , he still procedes upon the same Hypothesis of one So●e and Single Deity : Sive ipse Mundus Deus est , quid potest esse minus quietum , quam nullo puncto temporis intermisso , versari circum axem Coeli admirabili celeritate ? Sive in ipso Mundo Deus inest aliquis qui regat , qui gubernet , qui cursus astrorum , mutationes temporum , hominum commoda vitásque tueatur ; nae Ille est implicatus molestis negotiis & operosis . Whether you will suppose the World it self to be a God , what can be more unquiet , than without intermission perpetually to whirle round upon the Axis of the Heaven , with such admirable celerity ? Or whether you will imagine a God in the World distinct from it , who does govern and dispose all things , keep up the Courses of the Stars , the Successive Changes of the Seasons , and Orderly Vicissitudes of things , and contemplating Lands and Seas , conserve the Vtilities and Lives of men ; certainly He must needs be involved in much solicitous trouble and Employment . For as Epicurus here speaks Singularly , so the Trouble of this Theocracy could not be thought so very great , to a Multitude of Coordinate Deities , when parcel'd out among them , but would rather seem to be but a sportful and delightful Divertisement to each of them . Wherefore it is manifest that such an Idea of God , as we have declared , including Vnity , Oneliness and Singularity in it , is a thing , which the ancient Atheists , under the times of Paganism , were not unacquainted with , but principally directed their Force against . But this may seem to be Anticipated in this place , because it will fall in afterwards more opportunely to be discoursed of again . XI . For this is that which lies as the Grand Prejudice and Objection against that Idea of God , which we have proposed , Essentially including 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Singularity or Oneliness in it , or the Real Existence of such a Deity , as is the Sole Monarch of the Universe ; Because all the Nations of the World heretofore ( except a small and inconsiderable handful of the Jews ) together with their Wisest men and greatest Philosophers , were generally look'd upon as Polytheists , that is , such as Acknowledged and Worshipped a Multiplicity of Gods. Now One God and Many Gods , being directly Contradictious to one another , it is therefore concluded from hence , that this Opinion of Monarchy or of One Supreme God , the Maker and Governour of all , hath no Foundation in Nature , nor in the genuine Idea's and Prolepses of mens minds , but is a mere Artificial thing , owing its Original wholly to Private Phancies and Conceits , or to Positive Laws and Institutions , amongst Jews , Christians and Mahometans . For the assoilling of which Difficulty ( seeming so formidable at first sight ) it is necessary , that we should make a Diligent Enquiry into the True and Genuine sence of this Pagan Polytheism . For since it is impossible that any man in his Wits , should believe a Multiplicity of Gods , according to that Idea of God before declared , that is , a Multiplicity of Supreme , Omnipotent , or Infinitely Powerful Beings ; it is certain that the Pagan Polytheism , and Multiplicity of Gods , must be understood according to some other Notion of the Word Gods , or some Equivocation in the use of it . It hath been already observed , that there were sometime amongst the Pagans , such , who meaning nothing else by Gods , but Vnderstanding Beings Superiour to men , did suppose a Multitude of such Deities , which yet they conceived to be all ( as well as Men ) Native and Mortal , Generated successively out of Matter and Corrupted again into it , as Democritus his Idols were . But these Theogonists , who thus Generated all things whatsoever , and therefore the Gods themselves universally , out of Night and Chaos , the Ocean or Fluid Matter , ( notwithstanding their Using the Name Gods ) are plainly condemned both by Aristotle and Plato , for down-right Atheists , they making Sensless Matter , the Only Self-existent thing , and the Original of all things . Wherefore there may be another Notion of the Word Gods , as taken for Vnderstanding Beings Superiour to Men , that are not only Immortal , but also Self-existent and Vnmade ; and indeed the Assertors of a Multiplicity of such Gods as these , though they cannot be accounted Theists in a strict and proper sence ( according to that Idea of God before declared ) yet they are not vulgarly reputed Atheists neither , but look'd upon as a kind of Middle thing betwixt Both , and commonly called Polytheists . The reason whereof seems to be this , because it is generally apprehended to be Essential to Atheism , to make Sensless Matter the Sole Original of all things , and consequently to suppose all Conscious Intellectual Beings to be Made or Generated ; wherefore they who on the contrary assert ( not One but ) Many Understanding Beings Vnmade and Self-existent , must needs be look'd upon as those , who of the Two , approach nearer to Theism than to Atheism , and so deserve rather to be called Polytheists , than Atheists . And there is no Question to be made , but that the Urgers of the forementioned Objection against that Idea of God , which includes Oneliness and Singularity in it , from the Pagan Polytheism , or Multiplicity of Gods , take it for granted , that this is to be understood of Many Vnmade Self-existent Deities , Independent upon one Supreme , that are so many First Principles in the Universe , and Partial Causes of the World. And certainly , if it could be made to appear , that the Pagan Polytheists did universally acknowledge such a Multiplicity of Vnmade Self-existent Deities , then the Argument fetch'd from thence , against the Naturality of that Idea of God proposed ( Essentially including Singularity in it ) might seem to have no small Force or Validity in it . XII . But First this Opinion of Many Self-existent Deities , Independent upon One Supreme , is both Very Irrational in it self , and also plainly Repugnant to the Phaenomena . We say First , it is Irrational in it self , because Self-existence , and Necessary Existence being Essential to a Perfect Being and to nothing else , it must needs be very Irrational and Absurd , to suppose a Multitude of Imperfect Understanding Beings Self-existent , and no Perfect One. Moreover , if Imperfect Understanding Beings were imagined to Exist of themselves from Eternity , there could not possibly be any reason given , why just so many of them should exist , and neither More nor Less , there being indeed no reason why any at all should . But if it be supposed , that these Many Self-existent Deities happened only to Exist thus from Eternity , and their Existence notwithstanding , was not Necessary but Contingent , the Consequence hereof will be , that they might as well happen again to cease to be , and so could not be Incorruptible . Again , if any One Imperfect Being whatsoever , could exist of it self from Eternity , then all might as well do so , not only Matter , but also the Souls of Men and other Animals , and consequently there could be No Creation by any Deity , nor those suposed Deities therefore deserve that Name . Lastly , we might also add , that there could not be a Multitude of Intellectual Beings Self-existent , because it is a thing which may be proved by Reason , that all Imperfect Understanding Beings or Minds , do partake of One Perfect Mind , and suppose also Omnipotence or Infinite Power ; were it not , that this is a Consideration too remote from Vulgar Apprehension , and therefore not so fit to be urged in this place . Again , as this Opinion of Many Self-existent Deities , is Irrational in it self , so is it likewise plainly Repugnant to the Phaenomena of the World. In which , as Macrobius writes , Omnia sunt connexa , all things conspire together into One Harmony , and are carried on Peaceably and Quietly , Constantly and Eavenly , without any Tumult or Hurly-burly , Confusion or Disorder , or the least appearance of Schism and Faction ; which could not possibly be supposed , were the World Made and Governed , by a Rabble of Self-existent Deities , Coordinate , and Independent upon One Supreme . Wherefore this kind of Polytheism was obiter thus confuted by Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How much better is it , agreably to what we see in the harmonious System of the World , to worship one only Maker of the World , which is one , and conspiring throughout with its whole self , and therefore could not be made by many Artificers , as neither be conteined by Many Souls , Moving the Whole Heaven ? Now since this Opinion is both Irrational in it self and Repugnant to the Phaenomena , there is the less Probability that it should have been received and entertained by all the more Intelligent Pagans . XIII . Who , that they did not thus Universally , look upon all their Gods as so many Vnmade Self-existent Beings , is unquestionably manifest from hence , because ever since Hesiod's and Homer's time at least , the Greekish Pagans generally acknowledged a Theogonia , a Generation and Temporary Production of the Gods ; which yet is not to be understood Universally neither , forasmuch as he is no Theist , who does not acknowledge some Self-existent Deity . Concerning this Theogonia , Herodotus writeth after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Whence every one of the Gods was Generated , or whether they all of them ever were , and what are their forms , is a thing that was not known till very lately ; for Hesiod and Homer , were ( as I suppose ) not above four hundred years my Seniors . And these were they who introduced the Theogonia among the Greeks , and gave the Gods their several Names : that is , settled the Pagan Theology . Now if before Hesiod's and Homer's time , it were a thing not known or determined amongst the Greeks , whether their Gods were Generated , or all of them Existed from Eternity ; then it was not Universally concluded by them , that they were all Vnmade and Self-existent . And though perhaps some might in those ancient times believe one way , and some another , concerning the Generation and Eternity of their Gods , yet it does not follow , that they who thought them to be all Eternal , must therefore needs suppose them to be also Vnmade or Self-existent . For Aristotle , who asserted the Eternity of the World , and consequently also , of those Gods of his , the Heavenly Bodie , did not for all that , suppose them to be Self-existent or First Principles , but all to depend upon One Principle or Original Deity . And indeed the true meaning of that Question in Herodotus , Whether the Gods were Generated or Existed all of them from Eternity , is ( as we suppose ) really no other than that of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether the World were Made or Vnmade ; and whether it had a Temporary beginning , or existed such as it is from Eternity ; which will be more fully declared afterwards . But ever since Hesiod's and Homer's time , that the Theogonia or Generation of the Gods , was settled , and generally believed amongst the Greeks , it is certain that they could not possibly think , all their Gods Eternal , and therefore much less , Vnmade and Self-existent . But though we have thus clearly proved that all the Pagan Gods were not Universally accounted by them , so many Vnmade Self-existent Deities , they acknowledging a Theogonia or a Generation of Gods , yet it may be suspected notwithstanding , that they might suppose a Multitude of them also ( and not only One ) to have been Vnmade from Eternity and Self-existent . Wherefore we add in the next place , that no such thing does at all appear neither , as that the Pagans or any others , did ever publickly or professedly assert a Multitude of Vnmade Self-existent Deities . For First , it is plain concerning the Hesiodian Gods , which were all the Gods of the Greekish Pagans , that either there was but One of them only Self-existent , or else None at all . Because Hesiods Gods were either all of them derived from Chaos ( or the Floting Water ) Love it self being Generated likewise out of it ( according to that Aristophanick Tradition before mentioned ) or else Love was supposed to be a distinct Principle from Chaos , namely the Active Principle of the Universe , from whence together with Chaos , all the Theogonia and Cosmogonia was derived . Now if the Former of these were true , that Hesiod supposed all his Gods Universally , to have been Generated and sprung Originally from Chaos or the Ocean , then it is plain that notwithstanding all that Rabble of Gods muster'd up by him , he could be no other than One of those Atheisti●k Theogonists beforementioned , and really acknowledged no God at all , according to the True Idea of him ; he being not a Theist , who admits of no Self-existent Deity . But if the Latter be true , that Hesiod supposed Love to be a Principle distinct from Chaos , namely the Active Principle of the Universe , and derived all his other Gods from thence , he was then a right Paganick Theist , such as acknowledged indeed Many Gods , but only One of them Vnmade and Self-existent , all the rest being Generated or Created by that One. Indeed it appears from those Passages of Aristotle before cited by us , that that Philosopher had been sometimes divided in his Judgment concerning Hesiod , where he should 〈◊〉 rank him , whether among the Atheists or the Theists . For in his Book de Coelo , he ranks him amongst those , who made all things to be Generated and Corrupted , besides the Bare Substance of the Matter , that is amongst the Absolute Atheists , and look'd upon him as a Ringleader of them : but in his Metaphysicks , upon further thoughts , suspects that many of those who made Love the Ch●●fest of the Gods , were Theists , they supposing it to be a First Principle in the Universe , or the Active Cause of things , and that not only Parmenides , but also Hesiod was such . Which Latter Opinion of his is by far the more probable , and therefore embraced by Plutarch , who somewhere determines Hesiod to have asserted One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vnmade Deity , as also by the ancient Scholiast●●● upon him , writ thus , that Hesiods Love was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Heavenly Love , which is also God , that other Love that was born of Venus , being Junior . But Joannes Diaconus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Love here ( saith he ) we must not understand Venus her Son , whose Mother was as yet Vnborn , but another more ancient Love , which I take to be the Active Cause or Principle of Motion , Naturally inserted into things . Where though he do not seem to suppose this Love to be God himself , yet he conceives it to be an Active Principle in the Universe derived from God , and not from Matter . But this Opinion will be further confirmed afterward . The next considerable appearance of a Multitude of Self-existent Deities , seems to be in the Valentinian Thirty Gods and Aeons , which have been taken by some for such ; but it is certain that these were all of them save One , Generated ; they being derived by that Phantastick Devizer of them , from One Self-originated Deity , called Bythus . For thus Epiphanius informs us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This ( Valentinus ) would also introduce Thirty Gods and Aeons , and Heavens , the first of which is Bythus ; he meaning thereby an Unfathomable Depth and Profundity ; and therefore this Bythus , was also called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Highest and Ineffable Father . We do indeed acknowledge that there have been some , who have really asserted a Duplicity of Gods , in the sence declared ; that is of Animalish or Perceptive Beings Self-existent ; One as the Principle of Good , and the other of Evil. And this Ditheism of theirs , seems to be the nearest approch , that was ever really made to Polytheism . Unless we should here give heed to Plutarch , who seems to make the ancient Persians , besides their Two Gods , the Good and the Evil , or Oromasdes and Arimanius ; to have asserted also a Third Middle Deity called by them Mithras ; or to some Ecclesiastick Writers , who impute a Trinity of Gods to Marcion ; ( though Tertullian be yet more Liberal , and encrease the Number to an Ennead . ) For those that were commonly called Tritheists , being but mistaken Christians and Trinitarians , fall not under this Consideration . Now as for that forementioned Ditheism , or Opinion of Two Gods , a Good and an Evil one , it is evident that its Original sprung from nothing else , but First a Firm Perswasion of the Essential Goodness of the Deity , together with a Conceit that the Evil that is in the world , was altogether Inconsistent and Vnreconcilable with the same , and that therefore for the salving of this Phenomenon , it was absolutely necessary , to suppose another Animalish Principle Self-existent , or an Evil God. Wherefore as these Ditheists , as to all that which is Good in the World , held a Monarchy , or one Sole Principle and Original , so it is plain , that had it not heen for this business of Evil ( which they conceived could not be salved any other way ) they would never have asserted any more Principles or Gods than One. The chiefest and most eminent Assertors of which Ditheistick Doctrine of Two Self-existent Animalish Principles in the Universe , a Good God and an Evil Daemon , were the Marcionites and the Manicheans , both of which , though they made some slight Pretences to Christianity , yet were not by Christians owned for such . But it is certain that besides these and before them too , some of the Professed Pagans also , entertained the same Opinion , that famous Moralist Plutarchus Chaeronensis , being an Undoubted Patron of it ; which in his Book De Iside & Osiride he represents , with some little difference , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Generation and Constitution of this World is mixt of contrary Powers or Principles ( the one Good , the other Evil ) yet so as that they are not both of equal force , but the Better of them more prevalent : notwithstanding standing which , it is also absolutely impossible , for the Worser Power or Principle to be ever Vtterly destroyed , much of it being always intermingled in the Soul , and much in the Body of the Vniverse , there perpetually tugging against the Better Principle . Indeed learned men of later times , have for the most part look'd upon Plutarch here , but either as a bare Relater of the Opinion of other Philosophers ; or else as a Follower only , and not a Leader in it . Notwithstanding which , it is evident , that Plutarch was himself heartily Engaged in this Opinion , he discovering no small fondn●ss for it , in sundry of his other Writings : as for Example in his Platonick Questions , where he thus declares himself concerning it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or else that which is often affirmed by us is true , that a Mad Irrational soul , and an unformed disorderly Body did coexist with one another from Eternity , neither of them having any Generation or Beginning . And in his Timaean Psychogonia , he does at large industriosly maintain the same , there and elsewhere endeavouring to establish this Doctrine , as much as possibly he could , upon Rational Foundations . As First , that Nothing can be Made or Produced without a Cause , and therefore there must of necessity , be some Cause of Evil also , and that a Positive one too ; he representing the Opinion of those as very ridiculous , who would make the Nature of Evil , to be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Accidental Appendix to the World , and all that Evil which is in it , to have come in only by the by , and by Consequence , without any Positive Cause . Secondly , that God being Essentially Good could not possibly be the Cause of Evil , where he highly applauds Plato for removing God to the greatest distance imaginable from being the Cause of Evil. Thirdly , that as God could not , so neither could 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Matter in it self devoid of all form and Quality , be the Cause of Evil , noting this to have been the Subterfuge of the Stoicks . Upon which account , he often condemns them , but uncertainly , sometimes as such , who affigned No Cause at all of Evils , and sometimes again as those who made God the Cause of them . For in his Psychogonia he concludes that unless we acknowledge a Substantial Evil Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Stoical Difficulties will of necessity overtake and involve us , who introduce Euil into the World from Nothing , or Without a Cause , since neither that which is Essentially Good ( as God ) nor yet that which is devoid of all Quality ( as Matter ) could possibly give being or Generation to it . But in his Book against the Stoicks , he accuses them as those , who made God , Essentially Good the Cause of Evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Themselves make God being Good , the Principle and cause of Evil , since Matter which is devoid of Quality , and recieves all its Differences from the Active Principle , that moves and forms it , could not possibly be the Cause thereof . Wherefore Evil must of necessity , eithercome from Nothing , or else it must come from the Active and Moving Principle , which is God. Now from all these Premises joyned together , Plutarch concludes , that the Phaenomenon of Evil , could no otherwise possibly be salved , than by supposing a Substantial Principle for it , and a certain Irrational and Maleficent Soul or Daemon , Vnmade , and Coexisting with God and Matter from Eternity to have been the Cause thereof . And accordingly he resolves , that as whatsoever is Good in the Soul and Body of the Vniverse , and likewise in the Souls of Men and Daemons , is to be ascribed to God as its only Original , so whatsoever is Evil , Irregular and Disorderly in them , ought to be imputed to this other Substantial Principle , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational and Maleficent Soul or Daemon , which insinuating it s●lf every where throughout the World , is all along intermingled with the Better Principle : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So that neither the Soul of the Vniverse , nor that of Men and Daemons , was wholly the Workmanship of God , but the Lower , Brutish and Disorderly part of them , the Effect of the Evil Principle . But besides all this , it is evident that Plutarch was also strongly possessed with a Conceit , that nothing Substantial could be Created ( no not by Divine Power ) out of Nothing Preexisting ; and therefore that all the Substance of whatsoever is in the World did Exist from Eternity Vnmade : so that God was only the Orderer , or the Methodizer and Harmonizer thereof . Wherefore as he concluded that the Corporeal World was not Created by God out of Nothing , as to the Substance of it , but only the Preexisting Matter , which before moved Disorderly , was brought into this Regular Order and Harmony by him : In like manner he resolved that the Soul of the World ( for such a thing is always supposed by him ) was not made by God out of Nothing neither , nor out of any thing Inanimate and Soulless Preexisting , but out of a Preexisting Disorderly Soul , was brought into an Orderly and Regular Frame ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There was Vnformed Matter , before this Orderly World was made , which Matter was not Incorporeal , nor Vnmoved or Inanimate , but Body discomposed and acted by a Furious and Irrational Mover , the Deformity whereof was the Disharmony of a Soul in it , devoid of Reason . For God neither made Body out of that which was No-Body , nor Soul out of No-soul . But as the Musician who neither makes Voice nor Motion , does by ordering of them notwithstanding , produce Harmony ; so God , though he neither made the Tangible and Resisting Substance of Body , nor the Phantastick and Self-moving Power of Soul , yet taking both those Principles preexisting ( the one of which was Dark and Obscure , the other Turbulent and Irrational ) and orderly disposing and Harmonizing of them , he did by that means produce this most beautiful and perfect Animal of the World. And further to the same purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God was not the Cause or Maker of Body simply , that is , neither of Bulk nor Matter , but only of that Symmetry and Pulchritude which is in Body , and that likeness which it hath to himself . Which same ought to be concluded also , concerning the Soul of the World , that the Substance of it was not made by God neither ; nor yet that it was always the Soul of this World , but at first a certain Self-moving Substance , endowed with a Phantastick Power , Irrational and Disorderly , Existing such of it self from Eternity , which God by Harmonizing , and introducing into it fitting Numbers and Proportions , Made to be the Soul and Prince of this Generated World. According to which Doctrine of Plutarch's , in the supposed Soul of the World , though it had a Temporary beginning , yet was it never Created out of Nothing , but only that which preexisted disorderly , being acted by the Deity , was brought into a Regular Frame . And therefore he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Soul partaking of Mind , Reason and Harmony , is not only the Work of God , but also a Part of him , nor is it a thing so much made by him , as from him and existing out of him . And the same must he likewise affirm concerning all other Souls , as those of Men and Demons , that they are either all of them the Substance of God himself , together with that of the Evil Demon , or else certain Delibations from both , ( if any one could understand it ) blended and confounded together : He not allowing any new Substance at all to be created by God out of nothing preexistent . It was observed in the beginning of this Chapter , that Plutarch was an Assertor of two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Self-existent Principles in the Universe , God and Matter , but now we understand , that he was an Earnest Propugnor of another Third Principle ( as himself calls it ) besides them both , viz. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mad Irrational and Maleficent Soul or Daemon : So that Plutarch was both a Triarchist , and a Ditheist , an Assertor of Three Principles , but of Two Gods ; according to that forementioned Notion of a God , as it is taken , for an Animalish or Perceptive Being Self-existent . We are not ignorant , that Plutarch endeavours with all his might to perswade , this to have been the constant Belief of all the Pagan Nations , and of all the Wisest men and Philosophers that ever were amongst them . For this ( saith he , in his Book De Iside & Osiride ) is a most ancient Opinion , that hath been delivered down from Theologers and Law-makers , all along to Poets and Philosophers ; and though the first Author thereof be Vnknown , yet hath it been so firmly believed every where , that the Footsteps of it have been imprinted upon the Sacrifices and Mysteries or Religious Rites , both of Barbarians and Greeks , Namely , That the World is neither wholly Vngoverned by any Mind or Reasan , as if all things floated in the streams of Chance and Fortune , nor yet that there is any one Principle steering and guiding all , without Resistance or Control : because there is a Confused Mixture of Good and Evil in every thing , and nothing is Produced by Nature sincere . Wherefore it is not one only Dispenser of things , who as it were out of several Vessels distributeth those several Liquors of Good and Evil , mingling them together and dashing them as he pleaseth . But there are two Distinct and Contrary Powers or Principles in the World , One of them always leading as it were to the Right hand , but the other tugging a Contrary way . Insomuch that our whole Life and the whole World is a certain Mixture and Confusion of these Two : at least this Terrestrial World below the Moon is such , all being every where full of Irregularity and Disorder . For if nothing can be Made without a Cause , and that which is Good cannot be the Cause of Evil , there must needs be a distinct Principle in Nature for the Production of Evil as well as Good. And this hath been the Opinion of the Most and Wisest Men , some of them affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there are Two Gods as it were of Contrary Crafts and Trades , one whereof is the Maker of all Good , and the other of all Evil ; but others calling the Good Principle only a God , and the Evil Principle a Daemon , as Zoroaster the Magician . Besides which Zoroaster and the Persian Magi , Plutarch pretends that the Footsteps of this Opinion were to be found also in the Astrology of the Chaldeans , and in the Mysteries and Religious Rites , not only of the Egyptians , but also of the Grecians themselves ; and lastly he particularly imputes the same , to all the most famous of the Greek Philosophers , as Pythagoras , Empedocles , Heraclitus , Anaxagoras , Plato and Aristotle ; though his chiefest endeavour of all be to prove , that Plato was an Undoubted Champion for it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Plato was not guilty of that Miscarriage of Later Philosophers , in overlooking the Third Power which is between the Matter and God , and thereby falling into the Grossest of all Absurdities , That the Nature of Evils was but an Accidental Appendix to the World , and came into it merely by chance , no body knows how . So that those very Philosophers who will by no means allow to Epicurus , the Smallest Declension of his Atoms from the Perpendicular , alledging that this would be to introduce a Motion without a Cause , and to bring something out of Nothing ; themselves do notwithstanding , suppose all that Vice and Misery which is in the World , besides innumerable other Absurdities and Inconveniences about Body , to have come into it , merely by Accidental Consequence , and without having any Cause in the First Principles . But Plato did not so , but devesting Matter of all Qualities and Differences , by means whereof , it could not possibly be made the Cause of Evils , and then placing God at the greatest distance from being the Cause thereof ; he consequently resolved it into a Third Vnmade Principle between God and the Matter , an Irrational Soul or Demon , moving the Matter disorderly . Now because Plutarch's Authority passeth so uncontrolled , and his Testimony in this particular seems to be of late generally received as an Oracle , and consequently the thing taken for an Unquestionable Truth , that the Ditheistick Doctrine of a Good and Evil Principle , was the Catholick or Universal Doctrine of the Pagan Theists , and particularly that Plato , above all the rest , was a Professed Champion for the same ; we shall therefore make bold to examine Plutarch's Grounds for this so confident Assertion of his ; and principally concerning Plato . And his Grounds for imputing this Opinion to Plato , are only these Three which follow . First , because that Philosopher in his Politicus , speaks of a Necessary and Innate Appetite , that may sometimes turn the Heavens a contrary way , and by that means cause Disorder and Confusion ; Secondly because in his Tenth De Legibus , he speaks of Two kinds of Souls , whereof One is Beneficent , but the other Contrary ; And Lastly , because in his Timaeus he supposeth , the Matter to have been Moved disorderly before the World was made , which implies that there was a Disorderly and Irrational Soul consisting with it as the Mover of it , Matter being unable ●o move it self . But as to the First of these Allegations out of Plato's Politicus , we shall only observe , that that Philosopher , as if it had been purposely to prevent such an Interpretation of his meaning there as this of Plutarch's inserts these very words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither must any such thing be supposed , as if there were two Gods , contrarily minded to one another , turning the Heavens sometimes one way and sometimes another . Which plain declaration of Plato's Sence , being directly contrary to Plutarch's Interpretation , and this Ditheistick Opinion , might serve also for a sufficient Confutation of His Second Ground from the Tenth De Legibus , as if Plato had there affirmed , that there were Two Souls moving the Heavens , the One Beneficent , but the other Contrary ; because this would be all one as to assert Two Gods , contrarily minded to one another . Notwithstanding which , for a fuller Answer thereunto , we shall further add , that this Philosopher , did there , First , only distribute Souls in General into Good and Evil , those Moral Differences Properly belonging to that rank of Beings called by him Souls , and first emerging in them , according to this Premised Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Soul is the Cause of Good and Evil , Honest and Dishonest , Just and Vnjust . But then afterwards , making Enquiry concerning the Soul of the World or Heaven , what kind of Soul that was , he positively concludes , that it was no other than a Soul endued with all Vertue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ath. Hosp. Since it is Soul that moves all things , we must of necessity affirm , that the Heaven or World is moved by some Soul or other , adorning and disposing of it , whether it be the Best Soul , or the Contrary . Clin. O Hospes , it is certainly not Holy nor pious to conclude otherwise , than that a Soul endued with all Vertue , One or More , moves the World. And as for the last thing urged by Plutarch , that before the World was made , the Matter is said by Plato , to have been Moved disorderly , we conceive that that Philosopher did therein only adhere to that Vulgarly received Tradition , which was Originally Mosaical , that the First beginning of the Cosmopoeia , was from a Chaos , or Matter confusedly moved , afterward brought into Order . And now we think it plainly appears , that there is no strength at all in any of Plutarch's forementioned Allegations , nor any such Monster to be found any where in Plato , as this Substantial Evil Principle or God , a Wicked Soul or Demon , Unmade and Self-existent from Eternity , Opposite and Inimicous to the Good God , sharing the Empire and Dominion of the World with him . Which Opinion is really nothing else but the Deifying of the Devil , or Prince of Evil Spirits , making him a Corrival with God , and entitling him to a Right of receiving Divine Honour and Worship . And it is observable , that Plutarch himself confesseth this Interpretation which he makes of Plato , to be New and Paradoxical , or an Invention of his own , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such as because it was contrary to the Generally received Opinion of Platonists , himself thought to stand in need of some Apology and Defence . To which purpose therefore he adds again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will ( saith he ) declare mine own Opinion first concerning these things , confirming it with Probabilities , and as much as possibly I can , aiding and assisting the Truth and Paradoxicalness thereof . Moreover Proclus upon the Timaeus takes notice of no other Philosophers , that ever imputed this Doctrine to Plato , or indeed maintained any such Opinion , of Two Substantial Principles of Good and Evil , but only Plutarch and Atticus ; ( though I confess Chalcidius cites Numenius also to the same purpose ) Proclus his words are these : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarchus Cheronensis and Atticus maintain , that before the Generation and Formation of the World , there was Vnformed and disorderly Matter existing ( from Eternity ) together with a Maleficent Soul ; for whence , say they , could that Motion of the Matter , in Plato 's Timaeus , procede , but from a Soul ? and if it were a Disorderly Motion , it must then needs come from a Disorderly Soul. And as Proclus tells us , that this Opinion of theirs had been before confuted by Porphyrius and Jamblychus , as that which was both Irrational and Impious , so doth he there likewise himself briefly refel it in these Two Propositions ; First , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Soul is the Off-spring of God , and there can be no Soul nor any thing else , besides God Self-existing ; and Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd to make Evil alike Eternal with Good , for that which is Godless cannot be of like honour with God , and equally Vnmade , nor indeed can there be any thing at all , positively opposite to God. But because it may probably be here demanded , What Account it was then possible for Plato to give , of the Original of Evils , so as not to impute them to God himself , if he neither derived them from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnqualified Matter ( which Plutarch has plainly proved to be absurd ) nor yet from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational and Maleficent Soul of the World or Demon , Self-existent from Eternity ; we shall therefore hereunto briefly reply : That though that Philosopher derived not the Original of Evils , from Vnqualified Matter , nor from a Wicked Soul or Demon Vnmade , yet did he not therefore impute them to God neither , but as it seemeth , to the Necessity of Imperfect Beings . For as Timaeus Locrus had before Plato determined , that the World was made by God and Necessity , so does Plato himself accordingly declare in his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Generation of this World is mixt and made up of a certain composition of Mind and Necessity both together , yet so as that Mind , doth also ( in some sence ) rule over Necessity . Wherefore though according to Plato , God be properly and directly the Cause of nothing else but Good , yet the Necessity of these Lower Imperfect things , does unavoidably give Being and Birth to Evils . For First , as to Moral Evils , ( which are the Chiefest ) there is a Necessity that there should be Higher and Lower Inclinations in all Rational Beings Vitally United to Bodies , and that as Autexousious or Free-willed , they should have a Power of determining themselves more or less , either way ; as there is also a Necessity , that the same Liberty of Will ( essential to Rational Creatures ) which makes them capable of Praise and Reward , should likewise put them in a Possibility of deserving Blame and Punishment . Again , as to the Evils of Pain and Inconvenience ; there seems to be a Necessity , that Imperfect Terrestrial Animals , which are capable of the Sense of Pleasure , should in contrary Circumstances ( which will also sometimes happen , by reason of the Inconsistency and Incompossibility of things ) be obnoxious to Displeasure and Pain . And Lastly , for the Evils of Corruptions and Dissolutions ; there is a plain Necessity , that if there be Natural Generations in the World , there should be also Corruptions ; according to that of Lucretius before cited , Quando alid ex alio reficit Natura , nec ullam Rem gigni patitur , nisi Morte adjutam alienâ . To all which may be added , according to the Opinion of many , That there is a kind of Necessity of some Evils in the World , for a Condiment ( as it were ) to give a Rellish and Haut-goust to Good ; since the Nature of Imperfect Animals is such , that they are apt to have but a Dull and Sluggish Sense , a Flat and Insipid Taste of Good , unless it be quickned and stimulated , heightned and invigorated , by being compared with the Contrary Evil. As also , that there seems to be a Necessary Vse in the World of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Involuntary Evils of Pain and Suffering , both for the Exercise of Vertue , and the Quickning and Exciting the Activity of the World , as also for the Repressing , Chastising and Punishing of those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Voluntary Evils of Vice and Action . Upon which several accompts , probably , Plato concluded , that Evils could not be u●terly destroyed , at least in this Lower World , which according to him , is the Region of Lapsed Souls : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But it is neither possible ( O Theodorus ) That Evils should be quite destroyed ( for there must be something always Contrary to Good ) nor yet that they should be seated amongst the Gods , but they will of necessity infest this Lower Mortal Region and Nature . Wherefore we ought to endeavour to flee from hence , with all possible speed , and our flight from hence is this , to assimilate our selves to God as much as may be . Which Assimilation to God consisteth in being Just and Holy with Wisdom . Thus , according to the Sence of Plato , though God be the Original of all things , yet he is not to be accounted properly the Cause of Evils , at least Moral ones , ( they being only Defects ) but they are to be imputed to the Necessity of Imperfect Beings , which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Necessity which doth often resist God , and as it were shake off his Bridle . Rational Creatures being by means thereof , in a Capability of acting contrary to God's Will and Law , as well as their own true Nature and Good ; and other things hindred of that Perfection , which the Divine Goodness would else have imparted to them . Notwithstanding which , Mind , that is , God , is said also by Plato , to Rule over Necessity , because those Evils , occasioned by the Necessity of Imperfect Beings , are Over-ruled by the Divine Art , Wisdom and Providence , for Good ; Typhon and Arimanius ( if we may use that Language ) being as it were Outwitted , by Osiris and Oromasdes , and the worst of all Evils made , in spight of their own Nature , to contribute subserviently to the Good and Perfection of the Whole ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and this must needs be acknowledged to be the greatest Art of all , to be able to Bonifie Evils , or Tincture them with Good. And now we have made it to appear ( as we conceive ) that Plutarch had no sufficient Grounds to impute this Opinion , of Two Active Perceptive Principles in the World , ( one the Cause of Good and the other of Evil ) to Plato . And as for the other Greek Philosophers , his Pretences to make them Assertors of the same Doctrine , seem to be yet more slight and frivolous . For he concludes the * Pythagoreans to have held Two such Substantial Principles of Good and Evil , merely because they sometimes talkt of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Contrarieties and Conjugations of things , such as Finite and Infinite , Dextrous and Sinistrous , Eaven and Odd , and the like . As also that Heraclitus entertain'd the same Opinion . because he spake of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Versatil Harmony of the World , whereby things reciprocate forwards and backwards , as when a Bow is successively Intended and Remitted ; as likewise because he affirmed , All things to flow , and War to be the Father and Lord of all . Moreover he resolves that Empedocles his Friendship and Contention could be no other than a Good and Evil God ; though we have rendred it probable , that nothing else was understood thereby , but an Active Spermatick Power in this Corporeal World , causing Vicissitudes of Generation and Corruption . Again Anaxagoras is entitled by him to the same Philosophy , for no other reason , but only because he made Mind and Infinite Matter , Two Principles of the Universe . And Lastly , Aristotle himself cannot scape him from being made an Assertor of a Good and Evil God too , merely because he concluded Form and Privation , to be Two Principles of Natural Bodies . Neither does Plutarch acquit himself any thing better , as to the Sence of Whole Nations , when this Doctrine is therefore imputed by him to the Chaldeans , because their Astrologers supposed Two of the Planets to be Beneficent , Two Maleficent , and Three of a Middle Nature : and to the ancient Greeks , because they sacrificed , not only to Jupiter Olympius , but also to Hades or Pluto , who was sometimes called by them the Infernal Jupiter . We confess that his Interpretation of the Traditions and Mysteries of the ancient Egyptians is ingenious , but yet there is no necessity for all that , that by their Typhon should be understood a Substantial Evil Principle , or God Self-existent , as he contends . For it being the manner of the ancient Pagans , ( as shall be more fully declared afterwards ) to Physiologize in their Theology , and to Personate all the several Things in Nature ; it seems more likely , that these Egyptians did after that manner , only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Personate that Evil and Confusion , Tumult and Hurliburly , Constant Alternation and Vicissitude of Generations and Corruptions , which is in this Lower World , ( though not without a Divine Providence ) by Typhon . Wherefore the only Probability now left , is that of the Persian Magi , that they might indeed assert Two such Active Principles of Good and Evil , as Plutarch and the Manicheans afterwards did ; and we must confess , that there is some Probability of this , because besides Plutarch , Laertius affirms the same of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there are Two Principles according to the Persian Magi , a Good Demon and an Evil one ; he seeming to Vouch it also from the Autorities of Hermippus , Eudoxus and Theopompus . Notwithstanding which , it may very well be Questioned , whether the meaning of those Magi , were not herein misunderstood , they perhaps intending nothing more by their Evil Demon , than such a Satanical Power as we acknowledge , that is , not a Substantial Evil-Principle , unmade and Independent upon God , but only a Polity of Evil Demons in the World , united together under One Head or Prince . And this not only because Theodorus in Photius , calls the Persian Arimanius , by that very name , Satanas ; but also because those very Traditions of theirs , recorded by Plutarch himself , seem very much to favour this Opinion , they running after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there is a Fatal time at hand , in which Arimanius , the Introducer of Plagues and Famines , must of necessity be utterly destroyed , and when , the Earth being made plain and equal , there shall be but one Life , and one Polity of men , all happy and speaking the same Language . Or else as Theopompus himself represented their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in conclusion , Hades shall be utterly abolished , and then men shall be perfectly happy , their Bodies neither needing food , nor casting any shadow . That God , which contrived this whole Scene of things , resting only for the present a certain season , which is not long to him , but like the intermission of sleep to men . For since an Unmade and Self-existent Evil Demon , such as that of Plutarch's and the Manicheans , could never be utterly abolished or destroyed ; it seems rather probable , that these Persian Magi did , in their Arimanius , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , personate Evil only , as we suppose the Egyptians to have done in Typhon ; or else understand a Satanical Power by it : notwithstanding which , they might possibly sacrifice thereunto ( as the Greeks did to Evil Demons ) for its Appeasement and Mitigation ; or else as worshipping the Deity it self , in the Ministers of its Wrath and Vengeance . However , from what hath been declared , we conceive it does sufficiently appear , that this Ditheistick Doctrine of a Good and Evil God , ( or a Good God and Evil Demon both Self-existent ) asserted by Plutarch and the Manicheans , was never so universally received amongst the Pagans , as the same Plutarch pretendeth . Which thing may be yet further evidenced from hence , because the Manicheans professed themselves not to have derived this Opinion from the Pagans , nor to be a Subdivision under them , or Schism from them , but a quite different Sect by themselves . Thus Faustus in St. Augustine : Pagani Bona & Mila , Tetra & Splendida , Perpetua & Caduca , Mutabilia & Certa , Corporalia & Divina , Vnum habere Principium dogmatizant . His ego valde contraria censeo , qui Bonis omnibus Principium fateor Deum , Contrariis verò Hylen ( sic enim Mali Principium & Naturam Theologus noster appellat . ) The Pagans dogmatize , that Good and Evil things , Foul and Splendid , Perishing and Perpetual , Corporeal and Divine , do all alike procede from the same Principle . Whereas we think far otherwise , that God is the Principle of all Good , but Hyle ( or the Evil Demon ) of the contrary , which names our Theologer ( Manes ) confounds together . And afterwards Faustus there again determines , that there were indeed but Two Sects of Religion in the World , really distinct from one another , viz. Paganism and Manicheism . From whence it may be concluded , that this Doctrine , of Two Active Principles of Good and Evil , was not then look'd upon , as the Generally received Doctrine of the Pagans . Wherefore it seems reasonable to think , that Plutarch's imputing it so Universally to them , was either out of Design , thereby to gain the better countenance and authority , to a Conceit which himself was fond of ; or else because he being deeply tinctured , as it were , with the Suffusions of it , every thing which he look'd upon , seem'd to him coloured with it . And indeed for ought we can yet learn , this Plutarchus Chaeronensis , Numenius and Atticus were the only Greek Philosophers , who ever in Publick Writings positively asserted any such Opinion . And probably S. Athanasius , is to be understood of These , when in his Oration Contra Gentes , he writes thus concerning this Opinion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Some of the Greeks , wandring out of the right way , and ignorant of Christ , have determined Evil to be a Real Entity by it self , erring upon two accounts , because they must of necessity , either suppose God not to be the Maker of all Things , if Evil have a Nature and Essence by it self , and yet be not made by him ; or else that he is the Maker and Cause of Evil , whereas it is impossible , that he who is Essentially Good , should produce the Contrary . After which that Father speaks also of some degenerate Christians , who fell into the same Error ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some Hereticks , forsaking the Ecclesiastical Doctrine , and making shipwrak of the Faith , have in like manner , fasly attributed a Real Nature and Essence to Evil. Of which Hereticks there were several Sects before the Manicheans , sometime taken notice of and censur'd by Pagan Philosophers themselves ; as by Celsus , where he charges Christians with holding this Opinion , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Execrable God contrary to the Great God , and by Plotinus , writing a whole Book against such Christians , the 9th of his Second Ennead , which by Porphyrius was inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Against the Gnosticks . But if notwithstanding all that we have hitherto said to the contrary , that which Plutarch so much contends for , should be granted to be true , that the Pagan Theologers generally asserted Two Self-existent Principles ( a Good God , and an Evil Soul or Demon ) and no more , it would unavoidably follow from thence , that all those other Gods which they worshipped , were not look'd upon by them , as so Many Vnmade Self-existent Beings , because then they should have acknowledged so many First Principles . However it is certain , that if Plutarch believed his own Writings , he must of necessity take it for granted , that none of the Pagan Gods ( those Two Principles of Good and Evil only excepted ) were by their Theologers accounted Vnmade or Self-existent Beings . And as to Plutarch himself , it is unquestionably manifest , that though he were a Pagan , and a Worshipper of all those Many Gods of theirs , but especially amongst the rest , of the Delian Apollo ( whose Priest he declares himself to have been ) yet he supposed them all ( except only one Good God , and another Evil Soul of the World ) to be no Selfexistent Deities , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Created Gods only . And the same is to be affirmed of all his Pagan Followers , as also of the Manicheans , forasmuch as they , besides their Good and Evil God ( the only Unmade Self-existent Beings acknowledged by them ) worshipped also Innumerable other Deities . Hitherto we have not been able to find amongst the Pagans , any who asserted a Multitude of Vnmade Self-existent Deities , but on the contrary we shall now find One , who took notice of this Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles , so far forth as to confute it , and that is Aristotle , who was not occasioned to do that neither , because it was a Doctrine then Generally Received , but only because he had a mind , odiously to impute such a thing to the Pythagoreans and Platonists , they making Idea's ( sometimes called also Numbers ) in a certain sence , the Principles of things . Nevertheless the Opinion it self is well confuted by that Philosopher , from the Phaenomena after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who say that Mathematical Number is the First , and suppose one Principle of one thing , and another of another , would make the whole World to be like an incoherent and disagreeing Poem , where things do not all mutually contribute to one another , nor conspire together to make up one Sence and Harmony ; But the contrary ( saith he ) is most evident in the World ; and therefore their cannot be Many Principles , but only One. From whence it is manifest , that though Aristotle were a Worshipper of Many Gods , as well as the other Pagans , ( he somewhere representing it as very absurd to Sacrifice to none but Jupiter ) yet he was no Polytheist , in the sence before declared , of many Vnmade Self-existent Deities , nor indeed any Ditheist neither , no assertor of Two Vnderstanding Principles , a Good and Evil God , ( as Plutarch pretended him to be ) he not only here exploding that Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles , but also expresly deriving all from One , and in that very Chapter affirming , that Good is a Principle , but not Evil. But as for the Platonists and Pythagoreans there perstringed by him , though it be true that they made Idea's in some sence Principles , as the Paradigms of things , yet according to Aristotle's own Confession , even in that same Chapter , they declared also , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , another Principle more excellent or Superiour , which is indeed that that was called by them the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity it self or a Monad , that is , One most Simple Deity . Though we did before demonstrate , that the Pagan Gods were not all supposed by them to be Vnmade Self-existent Beings , because they acknowledged a Theogonia , a Generation and Temporary Production of Gods ; yet forasmuch as it might be suspected , that they held notwithstanding a Multitude of Unmade Deities , we have now made the best Enquiry that we could concerning this , and the utmost that we have been able yet to discover is , that some few of the Professed Pagans , as well as of pretended Christians , have indeed asserted a Duplicity of such Gods ( viz. Vnderstanding Beings Vnmade ) one Good and the other Evil , but no more . Whereas on the contrary we have found , that Aristotle did professedly oppose , this Opinion of Many Principles , or Vnmade Gods , which certainly he durst never have done , had it then been the Generally received Opinion of the Pagans . And though it be true , that several of the Ancient Christians , in their Disputes with Pagans , do confute that Opinion of Many Vnmade Deities , yet we do not find for all that , that any of them seriously charge the Pagans with it , they only doing it occasionally and ex abundanti . But we should be the better enabled , to make a clear Judgment concerning this Controversie , whether there were not amongst the Pagan Deities , a Multitude of Supposed Vnmade Beings ; if we did but take a short survey of their Religion , and consider all the several kinds of Gods worshipped by them ; which may , as we conceive , be reduced to these following Heads . In the First place therefore it is certain , that Many of the Pagan Gods , were nothing else but Dead Men ( or the Souls of Men Deceased ) called by the Greeks Heroes , and the Latines Manes , such as Hercules , Liber , Aesculapius , Castor , Pollux , Quirinus , and the like . Neither was this only true of the Greeks and Romans , but also of the Aegyptians , Syrians and Babylonians . For which cause the Pagan Sacrifices , are by way of contempt in the Scripture called , the Sacrifices of the Dead , that is , not of Dead or Lifeless Statues , as some would put it off , but of Dead Men. which was the reason , why many of the Religious Rites and Solemnities , observed by the Pagan Priests , were Mournful and Funeral ; accordingly as it is expressed in Baruch concerning the Babylonians , The●r Piests sit in their Temples having their clothes rent , and their heads and beards shaven , and nothing upon their heads ; They rore and cry before their Gods , as men do at the Feast , when one is dead . ( Some of which Rites , are therefore thought to have been Interdicted to the Israelitish Priests . ) And the same thing is noted likewise by the Poet concerning the Egyptians , Et quem tu plangens , Hominem testaris , Osirin : And intimated by Xenophanes the Colophonian , when he reprehensively admonished the Egyptians after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That if they thought those to be Gods , they should not so lament them , but if they would lament them , they should no longer think them Gods. Moreover it is well known , that this Humour of Deifying Men , was afterwards carried on further , and that Living Men ( as Emperors ) had also Temples and Altars , erected to them ; Nay Humane Polities and Cities , were also sometimes Deified by the Pagans , Rome it self being made a Goddess . Now no man can imagine that those Men-gods and City-gods , were look'd upon by them , as so many Vnmade Self-existent Deities , they being not indeed so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods Made or Generated by Nature , but rather Artificially Made , by Humane Will and Pleasure . Again , Another sort of the Pagan Deities , were all the Greater Parts of the Visible Mundane System , or Corporeal World , as supposed to be Animated , The Sun , the Moon and the Stars , and even the Earth it self , under the Names of Vesta , and Cybele , the Mother of the Gods , and the like . Now it is certain also , that none of these could be taken for Unmade Self-existent Deities neither , by those who supposed the whole World it self to have been Generated , or had a Beginning , which as Aristotle tells us , was the Generally received Opinion before his time . There was also a Third Sort of Pagan Deities , Ethereal and Aerial Animals Invisible , called Daemons , Genii and Lares , Superiour indeed to Men , but Inferiour to the Celestial or Mundane Gods before mentioned . Wherefore these must needs be look'd upon also by them but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Created Gods , they being but certain Inferiour Parts of the whole Generated World. Besides all these , the Pagans had yet another Sort of Gods , that were nothing but mere Accidents or Affections of Substances , which therefore could not be supposed by them to be Self-existent Deities , because they could not so much as Subsist by themselves . Such as were , Vertue , Piety , Felicity , Truth , Faith , Hope , Justice , Clemency , Love , Desire , Health , Peace , Honour , Fame , Liberty , Memory , Sleep , Night , and the like ; all which had their Temples or Altars erected to them . Now this kind of Pagan Gods , cannot well be conceived to have been any thing else , but the Several and Various Manifestations of that One Divine Force , Power and Providence that runs through the Whole World ( as respecting the Good and Evil of Men ) Fictitiously Personated , and so represented as so Many Gods and Goddesses . Lastly , There is still Another kind of Pagan Gods behind , having Substantial and Personal Names , which yet cannot be conceived neither to be so many Vnderstanding Beings , Vnmade , and Independent upon any Supreme , were it for no other reason but only this , because they have all of them their Particular Places and Provinces , Offices and Functions severally ( as it were ) assigned to them , and to which they are confined ; so as not to enterfere and clash with one another , but agreeably to make up one Orderly and Harmonious System of the Whole ; One of those Gods ruling only in the Heavens , Another in the Air , Another in the Sea , and Another in the Earth and Hell ; One being the God or Goddess of Learning and Wisdom , Another of Speech and Eloquence , Another of Justice and Political Order ; One the God of War , Another the God of Pleasure , One the God of Corn , and Another the God of Wine , and the like . For how can it be conceived , that a Multitude of Understanding Beings Self-existent and Independent , could thus of themselves have fallen into such a Uniform Order and Harmony , and without any clashing , peaceably and quietly sharing the Government of the whole World amongst them , should carry it on with such a Constant Regularity ? For which Cause we conclude also , that neither those Dii Majorum Gentium , whether the Twenty Selecti , or the Twelve Consentes , nor yet that Triumvirate of Gods , amongst whom Homer shares the Government of the whole World , according to that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Sea being assigned to Neptune , the Dark and Subterraneous Parts to Pluto , but the Heaven to Jupiter , which Three are sometimes called also the Celestial , Marine , and Terrestrial Jupiter ; Nor lastly , that other Roman and Samothracian Trinity of Gods , worshipped all together in the Capitol , Jupiter , Minerva and Juno ; I say , that none of all these could reasonably be thought by the Pagans themselves , to be so many really distinct , Vnmade , and Self-existent Deities . Wherefore the Truth of this whole business seems to be this , that the ancient Pagans did Physiologize in their Theology , and whether looking upon the Whole World Animated , as the Supreme God , and consequently the Several Parts of it , as his Living Members , or else apprehending it at least to be a Mirror , or Visible Image of the Invisible Deity , and consequently all its Several Parts , and Things of Nature , but so many Several Manifestations of the Divine Power and Providence , they pretended , that all their Devotion towards the Deity , ought not to be Hudled up in one General and Confused Acknowledgment , of a Supreme Invisible Being , the Creator and Governour of all , but that all the Several Manifestations of the Deity in the World , considered singly and apart by themselves , should be made so many Distinct Objects of their Devout Veneration ; and therefore in order hereunto did they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speak of the things in Nature , and the Parts of the World , as Persons , and consequently as so many Gods and Goddesses ; yet so , as that the Intelligent might easily understand the Meaning , that these were all really nothing else , but so many Several Names and Notions , of that One Numen , Divine Force and Power , which runs through the whole World , multiformly displaying it self therein . To this purpose Balbus in Cicero , Videtisne ut à Physicis rebus , tracta Ratio sit ad Commentitios & Fictos Deos ? See you not how from the Things of Nature , Fictitious Gods have been made ? And Origen seems to insist upon this very thing , ( where Celsus upbraids the Jews and Christians for worshipping One only God ) shewing that all that seeming Multiplicity of Pagan Gods , could not be understood of so Many Distinct Substantial Independent Deities ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence ; Let Celsus therefore himself shew , how he is able to make out a Multiplicity of Gods ( Substantial and Self-existent ) according to the Greeks and other Barbarian Pagans ; let him declare the Essence and Substantial Personality of that Memory which by Jupiter generated the Muses , or of that Themis which brought forth the Hours ; Or let him shew how the Graces always Naked do subsist by themselves . But he will never be able to do this , nor to make it appear that those Figments of the Greeks ( which seem to be really nothing else but the Things of Nature turned into Persons ) are so many distinct ( Self-existent ) Deities . Where the latter Words are thus rendred in a Late Edition ; Sed nunquam poterit ( Celsus ) Graecorum Figmenta , quae validiora fieri videntur , ex rebus ipsis Deos esse arguere , which we confess we cannot understand ; but we conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there turned Validiora fieri , is here used by Origen in the same sence with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that his meaning is as we have declared , that those Figments of the Greeks and other Barbarian Pagans , ( which are the same with Balbus his Commentitii & Ficti Dii ) are really nothing else but the Things of Nature , Figuratively and Fictitiously Personated , and consequently not so many Distinct Substantial Deities , but only several Notions and Considerations of One God , or Supreme Numen , in the World. Now this Fictitious Personating , and Deifying of Things , by the Pagan Theologers , was done Two manner of ways ; One , when those Things in Nature , were themselves without any more ado or Change of Names , spoken of as Persons , and so made Gods and Goddesses , as in the many instances before proposed . Another , when there were distinct Proper and Personal Names accommodated severally to those Things , as of Minerva to Wisdom , of Neptune to the Sea , of Ceres to Corn and of Bacchus to Wine . In which Latter Case , those Personal Names Properly signifie , the Invisible Divine Powers , supposed to preside over those several Things in Nature , and these are therefore properly those Gods and Goddesses , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Givers and Dispensers of the Good Things , and the Removers of the Contrary ; but they are used Improperly also , for the Things of Nature themselves , which therefore as Manifestations of the Divine Power , Goodness and Providence , Personated , are sometimes also Abusively , called Gods and Goddesses . This Mystery of the Pagan Polytheism , is thus fully declared by Moscopulus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We must know , that whatsoever the Greeks ( or Pagans ) saw to have any Power , Vertue or Ability in it , they looked upon it as not acting according to such Power , without the Providence , Presidency , or Influence of the Gods ; and they called both the Thing it self , which hath the Power , and the Deity presiding over it , by one and the same Name ; whence the Ministerial Fire used in Mechanick Arts , and the God presiding over those Arts that work by fire , were both alike called Hephaestus or Vulcan ; so the name Demetra or Ceres , was given as well to Corn and Fruits , as to that Goddess which bestows them ; Athena or Minerva , did alike signifie , Wisdom , and the Goddess which is the Dispenser of it ; Dionysus or Bacchus , Wine , and the God that giveth Wine ( whence Plato etymologizes the Name from giving of Wine . ) In like manner , they called both the Childbearing of Women , and the Goddesses that superintend over the same Eilithuia or Lucina ; Coitus or Copulation , and the Deity presiding over it , Aphrodite or Venus . And lastly , in the same manner , by the Muses , they signified both those Rational Arts , Rhetorick , Astronomy , Poetry , and the Goddesses which assist therein or promote the same . Now as the several Things in Nature and Parts of the Corporeal World , are thus Metonymically and Catacrestically , called Gods and Goddesses , it is evident , that such Deities as these , could not be supposed to be Vnmade or Self-existent , by those who acknowledged the whole World to have been Generated and had a Beginning . But as these Names were used more Properly , to signifie Invisible and Vnderstanding Powers , Presiding over the Things in Nature , and Dispensing of them , however they have an appearance of so many several distinct Deities , yet they seem to have been all really nothing else , but as Balbus in Cicero expresses it , Deus Pertinens per Naturam cujusque Rei , God passing through , and acting in the Nature of every thing , and consequently , but several Names , or so many Different Notions and Considerations of that One Supreme Numen , that Divine Force , Power , and Providence , which runs through the whole World , as variously Manifesting it self therein . Wherefore , since there were no other Kinds of Gods amongst the Pagans , besides these already enumerated , unless their Images , Statues and Symbols should be accounted such ( because they were also sometimes Abusively called Gods ) which could not be supposed by them to have been Vnmade or without a Beginning , they being the Workmanship of mens own hands ; We conclude universally , that all that Multiplicity of Pagan Gods , which makes so great a shew and noise , was really either nothing but Several Names and Notions of One Supreme Deity , according to its different Manifestations , Gifts and Effects in the World , Personated ; or else Many Inferiour Vnderstanding Beings , Generated or Created by One Supreme : so that One Vnmade Self-existent Deity , and no more , was acknowledged by the more Intelligent of the ancient Pagans , ( for of the Sottish Vulgar no man can pretend to give an account , in any Religion ) and consequently , the Pagan Polytheism ( or Idolatry ) consisted not , in worshipping a Multiplicity of Vnmade Minds , Deities and Creators Self-existent from Eternity and Independent upon One Supreme ; but in Mingling and Blending , some way or other unduly , Creature-worship , with the Worship of the Creator . And that the ancient Pagan Theists thus acknowledged One Supreme God , who was the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Vnproduced Deity , ( I say , Theists , because those amongst the Pagans , who admitted of Many Gods , but none at all Unmade , were absolute Atheists ) this may be undeniably concluded from what was before proved , that they acknowledged Omnipotence or Infinite Power , to be a Divine Attribute . Because upon the Hypothesis of Many Vnmade Self-existent Deities , it is plain that there could be none Omnipotent , and consequently no such thing as Omnipotence in rerum natura : and therefore Omnipotence was rightly and properly styled by Macrobius , Summi Dei Omnipotentia , it being an Attribute Essentially Peculiar , to One Supreme , and Sole Self-existent Deity . And Simplicius likewise a Pagan , confuted the Manichean Hypothesis of Two Self-existent Deities from hence also , because it destroyed Omnipotence : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For they who assert Two Principles of the Vniverse ( One Good , the other Evil ) are necessitated to grant , that the Good Principle called by them God , is not the Cause of all things , neither can they praise it as Omnipotent , nor ascribe a Perfect and Whole Entire Power to it , but only the Half of a Whole Power at most , if so much . Over and besides all which , it hath been also proved already , that the ancient Atheists under Paganism , directed themselves principally , against the Opinion of Monarchy , or of One Supreme Deity ruling over all ; from whence it plainly appears , that it was then asserted by the Pagan Theists . And we think it here observable , that this was a thing so generally confessed and acknowledged , that Faustus the Manichean , took up this Conceit , that both the Christians and Jews Paganized in the Opinion of Monarchy , that is , derived this Doctrine of One Deity , the Sole Principle of all things , only by Tradition from the Pagans , and by consequence were no other than Schisms or Subdivided Sects of Paganism . Vos desciscentes à Gentibus ( saith he ) M●narchiae Opinionem primò vobiscum divulsistis , id est , ut Omnia credatis ex Deo. Estis sanè Schisma , necnon & Priores vestri Judaei . De Opinione Monarchiae , in nullo-etiam ipsi dissentiunt à Paganis . Quare constat Vos atque Jude●s , Schisma esse Gentililitatis . Sectas autem si quaeras , non plus erunt quàm Duae , Gentium & Nostra . You revolting from the Gentiles , broke off their Opinion of Monarchy , and carried it along with you , so as to believe all things to come from God. Wherefore you are really nothing but a Schism of Paganism , or a Subdivided Branch of it , and so are your Predecessors the Jews ; who differ nothing from Pagans neither , in this Opinion of Monarchy . Whence it is manifest , that both Christians and Jews are but Schisms of Gentilism . But as for Sects of Religion , really differing from another , there are but these Two , That of the Pagans , and That of ours , who altogether dissent from them . Now though this be false and foolish , as to the Christians and Jews , deriving that Opinion of Monarchy , only by way of Tradition , from the Pagans , which is a thing founded in the Principles of Nature ; yet it sufficiently shews , this to have been the General Sence of the Pagans , that all their Gods were derived from One Sole Self-existent Deity ; so that they neither acknowledged a Multitude of Unmade Deities , nor yet that Duplicity of them , which Plutarch contended for , ( One Good and the Other Evil ) who accordingly denied God to be the Cause of all Things , writing thus in his Defect of Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They are guilty of one Extreme , who make God the Cause of Nothing , and they of another , who make him the Cause of all things . But this Paradox , was both late started amongst the Greeks , and quickly cried down by the Succession of their Philosophers , and therefore prejudiceth not the Truth of Faustus his General Assertion , concerning the Pagans . Which is again fully confirmed , by St. Austin in his Reply ; Siquis ità dividat , ut dicat eorum quae aliquâ Religione detinentur , Aliis placere Vnum Deum colendum , Aliis Multos ; per hanc differentiam & Pagani à nobis Remoti sunt , & Manichaei cum Paganis deputantur , nos autem cum Judaeis . Hîc fortê dicatis , quòd Multos Deos Vestros , ex Vna Substantia perhibetis ; Quasi Pagani Multos suos , non ex Vna asserant , quamvis diversa illis Officia , & Opera , & Potestates illis attribuant ; sicut etiam apud vos , Alius Deus expugnat Gentem Tenebrarum , Alius ex eâ captâ fabricat Mundum , &c. If one should make another Distribution of Religionists , into such as Worship either One God , or Many Gods ; according to this Division the Pagans will be removed from us Christians , and joyned with You Manicheans . But perhaps you will here say , that all your Many Gods are derived from One Substance , as if the Pagans did not also derive all their Gods from One , though attributing several Offices , Works and Powers to them ; in like manner as amongst you , One God expugns the Nation of Darkness , Another God makes a World out of it , &c. And again afterwards he writes further to the same purpose ; Discat ergò Faustus Monarchiae Opinionem , non ex Gentibus nos habere , sed Gentes non usque adeò ad Falsos Deos esse dilapsas , ut Opinionem amitterent Vnius Veri Dei , ex quo est Omnis qualiscunque Natura : Let Faustus therefore know , that We Christians have not derived the Opinion of Monarchy from the Pagans , but that the Pagans have not so far degenerated , sinking down into the Worship of false Gods , as to have lost the Opinion of One True God , from whom is all Whatsoever Nature . XIV . It follows from what we have declared , that the Pagan Polytheism or Multiplicity of Gods , is not to be understood in the sence before expressed , of Many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Vnproduced and Self-existent Deities , but according to some other Notion or Equivocation of the word Gods. For God is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of those words that hath been used in many different sences , the Atheists themselves acknowledging a God and Gods , according to some Private Sences of their own , ( which yet they do not all agree in neither ) and Theists not always having the same Notion of that Word : Forasmuch as Angels in Scripture are called Gods in one sence , that is , as Vnderstanding Beings Superiour to men , Immortal , Holy and Happy ; and the word is again sometimes carried down lower to Princes and Magistrates ; and not only so , but also to Good men as such , when they are said to be Made Partakers of the Divine Nature . And thus that learned Philosopher and Christian Boethius , Omnis Beatus Deus ; sed Natura quidem Vnus , Participatione verò nihil prohibet esse quamplurimos , every Good and Happy man is a God , and though there be only One God , by Nature , yet nothing hinders but that there may be Many by Participation . But then again all Men and Angels are alike denied to be Gods in other Respects , and particularly , as to Religious Worship . Thou shalt Worship the Lord thy God , and him only shalt thou Serve . Now this is that , which seems to be Essentially included in the Pagan Notion of the word God or Gods , when taken in general , namely , a Respect to Religious Worship . Wherefore a God in general according to the sence of the Pagan Theists , may be thus defined , An Vnderstanding Being superiour to Men , not originally derived from Sensless Matter , and look'd upon as an Object for mens Religious Worship . But this general Notion of the word God , is again restrained and limited , by Differences , in the Division of it . For such a God as this , may be either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnproduced , and consequently Self-existent ; or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated or Produced , and Dependent on some Higher Being as its Cause . In the former sence , the Intelligent Pagans , as we have declared , acknowledged only One God , who was therefore called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that of Thales in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the oldest of all things , because he is Vnmade or Vnproduced , and the only thing that is so : but in the latter , they admitted of Many Gods , Many Vnderstanding Beings , which , though Generated or Produced , yet were Superiour to Men , and look'd upon as Objects for their Religious Worship . And thus the Pagan Theists were both Polytheists and Monotheists in different Sences , they acknowledged both Many Gods and One God ; that is , Many Inferiour Deities , subordinate to One Supreme . Thus Onatus the Pythagorean in Stobaeus declares himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seemeth to me that there is not only One God , but that there is One the Greatest and Highest God , that governeth the whole World , and that there are Many other Gods , besides him differing as to power , that One God reigning over them all , who surmounts them all , in Power , Greatness and Vertue . This is that God , who conteins and comprehends the whole World ; but the other Gods , are those who together with the Revolution of the Vniverse , orderly follow that First and Intelligible God. Where it is evident , that Onatus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Many Gods , were only the Heavenly Bodies , or Animated Stars . And partly , from those words cited , but chiefly others which follow after in the same place , ( that will be produced elsewhere ) it plainly appears , that in Onatus his time , there were some who acknowledged One Only God , denying all those other Gods , then commonly Worshipped . And indeed Anaxagoras , seems to have been such a one ; forasmuch as asserting One Perfect Mind Ruling over all , ( which is the True Deity ) he effectually degraded all those other Pagan Gods , the Sun , Moon and Stars from their Godships , by making the Sun nothing but a Globe of Fire , and the Moon Earth and Stones , and the like of the other Stars and Planets . And some such there were also amongst the Ancient Egyptians , as shall be declared in due place . Moreover Proclus upon Plato's Timaeus tells us , that there hath been always less doubt and controversie in the World concerning the One God , than concerning the Many Gods. Wherefore Onatus here declares his own sence , as to this particular , viz. that besides the One Supreme God , there were also Many other Inferiour Deities , that is , Vnderstanding Beings , that ought to be Religiously Worshipped . But because it is not impossible , but that there might be imagin'd One Supreme Deity , though there were many other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmade made and Self-existent Gods besides , as Plutarch supposed before , One Supreme God , together with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Irrational Soul or Daemon Vnmade Inferiour in power to it ; therefore we add in the next place , that the more Intelligent Pagans , did not only assert One God that was Supreme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Powerful of all the Gods , but also who being Omnipotent , was the Principle and Cause of all the rest , and therefore the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Vnproduced and Self-existent Deity . Maximus Tyrius affirms this to have been the general sence of all the Pagans , that there was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One God the King and Father of all , and many Gods , the Sons of God , reigning together with God. Neither did the Poets imply any thing less , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was so often called by the Greeks and Jupiter by the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Hominum Pater atque Deorum , or Hominum Satórque Deorum , and the like . And indeed the Theogonia of the ancient Pagans before mention'd , was commonly thus declared by them universally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Gods were Generated , or as Herodotus expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that every one of the Gods was Generated or Produced ; which yet is not so to be understood , as if they had therefore supposed , no God at all Vnmade or Self-ex●stent , ( which is Absolute Atheism ) but that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Gods , as distinguish'd from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from God or the Supreme Deity , were all of them universally , Made or Generated . But to the end that we may now render this business , yet something more easie to be believed , that the Intelligent Pagans did thus suppose all their Gods save One , to have been Made or Generated , and consequently acknowledged only One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-existent Deity , we shall in this place further observe , that the Theogonia of those Ancient Pagans , their Genesis and Generation of Gods , was really one and the same thing with the Cosmogonia , the Genesis and Generation of the World , and indeed both of them understood of a Temporary Production both of these Gods and the World. And this we shall first prove from Plato in his Timaeus ; where he being to treat of the Cosmogonia , premiseth this Distinction , concerning Two Heads of Being ; That Some were Eternal and never Made , and Some again Made or Generated , the former whereof he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Essence , the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generation : adding also this difference betwixt them , that the Eternal and Immutable things , were the proper Objects of Science and Demonstration , but the other Generated things of Faith and Opinion only ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For what Essence is to Generation , the same is certain●y of Truth or Knowledge to Faith. And thereupon he declares that his Reader was not to expect the same Evidence and Certainty of Truth from him , where he was now to treat of things Generated ( namely the Gods and the Visible World ) as if he had been to discourse about things Immutable and Eternal , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If therefore , O Socrates , many things having been spoken by many men , concerning the Gods , and the Generation of the Vniverse , we be not able to discourse Demonstratively concerning the same , you ought not at all to wonder at it , or be displeased with us , but on the contrary , to rest well satisfied with our performance , if upon this Argument we do but deliver Probabilities . Where the Gods are by Plato plainly referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Generation and not to Eternal or Immutable Essence , as they are also joyned with the Generation of the World , as being but a Part thereof . Neither is this at all to be wondred at in Plato , since first the whole Visible World , was no less to him , than it was to the other Pagans , a God ; he calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Happy God , and before it was yet Made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God about to be Made . Not as if Plato accompted the Sensless Matter of this Corporeal World , whether as perfectly Dead and Stupid , or as endued with a Plastick Nature only , to be a God , ( for no Inanimate thing was a God to Plato ) but because he supposed the World to be an Animal , endued with an Intellectual Soul , and indeed the best of all Animals compounded of Soul and Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore we are thus according to Probability to conclude , that this World was really made by the Providence of God , an Intellectual Animal ; whence from an Animal forthwith it became a God. So that here we are to take notice , of Two Gods in Plato , very different from one another , One a Generated God , this whole World Animated , and another that God , by whose Providence this World was Generated , and thus made an Animal and a God ; which latter must needs be an Vnmade , Self-existent Deity , and not belong to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not to Generation but to Immutable Essence . Again those greater Parts of the World , the Sun , the Moon and the Stars , ( as supposed also to be Animated with Particular Souls of their own ) were as well accompted by Plato , as by the other Pagans , Gods , he plainly calling them there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Visible and Generated Gods. Besides which Celestial Gods , the Earth it self also is supposed by him , to be either a God or Goddess , according to those Ancient Copies of the Timaeus , used both by Cicero and Proclus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God Fabricated the Earth also , which is our Nurse , turning round upon the Axis of the World , and thereby causing and maintaining the Succession of Day and Night , the First and Oldest of all the Gods , Generated within the Heavens . Where since that Philosopher seems the rather to make the Earth an Animal and a God , because of its Diurnal Circumgyration upon its own Axis , we may conclude that afterwards when in his old age , ( as Plutarch records from Theophrastus ) he gave entertainment also to that other part of the Pythagorick Hypothesis , and attributed to the Earth a Planetary Annual Motion likewise about the Sun , ( from whence it would follow , that as Plotinus expresseth it , the Earth was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one of the Stars ) he was therefore still so much the more inclin'd , to think the Earth to be a God as well as the other Planets , or at least as the Moon ; that having been formerly represented in the Orphick Tradition , but as another Habitable Earth . For these Verses of Orpheus , are recorded by Proclus , to that purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The sence whereof is this ; That God in the Cosmogonia or Cosmopoeia , besides this Earth of ours , fabricated also another Vast Earth , which the Immortal Gods call Selene , but mortal men Mene , or the Moon ; that hath many Hills and Vallies , many Cities and Houses in it . From whence Proclus , though as it seems a Stranger to the Pythagorick System , yet being much addicted to these Orphick Traditions , concluded the Moon to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Ethereal Earth . After all this , Plato , that he might be thought to omit nothing in his Timaean Cosmogonia , speaks also of the Genesis , Ortus or Generation of the Poetick Gods , under the name of Demons , such as Tethys and Phorcys , Saturn and Rhea , Jupiter and Juno , and the like ; which seem to be really nothing else , but the other Inanimate Parts of the World and Things of Nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Fictitiously Personated and Deified ( as is elsewhere declared . ) Which whole business was a Thing set off by those Poets with much Fiction and Physiological Allegory . And though Plato , out of a seeming compliance with the Laws of his City , pretends here to give credit to this Poetick Theogonia , as Tradition delivered down from the Sons of the Gods , who must not be supposed to have been ignorant of their Parents ; yet as Eusebius well observeth , he doth but all the while slily jear it , plainly insinuating the Fabulosity thereof , when he affirmeth it to have been introduced not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without necessary Demonstrations , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without so much as Probabilities . Nevertheless Proclus suspecting no such matter , but taking Plato in all this , to have been in very good earnest , interprets these Poetick Gods or Demons mentioned by him , to be the Gods below the Moon , ( notwithstanding that the Earth was mentioned before by Plato ) calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods that cause Generation , and seeming to understand thereby the Animated Elements ; Jupiter being here not taken , as he is often elsewhere , for the Supreme God , but only for the Animated Ether , as Juno for the Animated Air. And upon this occasion , he runs out into a long Dispute , to prove , that not only the Stars were Animated , but also all the other Sublunary Bodies or Elements : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For if the whole World be a Happy God , then none of the Parts of it are Godless , or devoid of Providence ; but if all things partake of God and Providence , then are they not unfurnisht of the Divine Nature , and if so , there must be some peculiar Orders of Gods presiding over them . For if the Heavens by reason of particular Souls and Minds , partake of that one Soul and one Mind ; why should we not conclude the same , concerning the Elements , that they also by certain intermedious Orders of Gods , partake of that One Divinity of the whole World. Wherefore a little before , the same Proclus highly condemns , certain Ancient Physiologers , whom he supposeth Aristotle to have followed : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Elements were thought by most of the Ancient Physiologers to be Inanimate , and to be moved Fortuitously without Providence . For though they acknowledged the Heavenly Bodies , by reason of that Order that appears in them , to partake of Mind and Gods ; yet they left this Sublunary World ( or Genesis ) to Float up and down without Providence . And these Aristotle afterwards followed , appointing immoveable Intelligences to preside over the Celestial Sphears only , ( whether Eight or more ) but leaving all the lower Elements Dead and Inanimate Lastly , besides all those other Mundane Gods before mentioned , as Generated together with the World , though Proclus seem to be of another Opinion , yet it is manifest that Plato doth not there in his Timaeus , altogether forget those properly called Daemons ( elsewhere so much insisted upon by him ) but in the very next following words , he plainly insinuates them , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Gods which appear visibly to us as often as they please , or which can appear and disappear at pleasure , speaking also of their Genesis or Generation as part of the Cosmogonia ; and then again afterwards calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Junior Gods , he describes them as those , whose particular Office it was , to superintend and preside over Humane Affairs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to govern this mortal Animal , Man , after the best manner possible , so that he should no otherwise fail of doing well or being happy , than as he became a cause of Evil and Misery to himself , by the abuse of his own Liberty . And thus much out of Plato's Timaeus ; but the same thing might be proved also out of his other Writings , as particularly from that Passage in his Tenth Book of Laws , where he takes notice again of the Theogonia of the Ancients , and that as it had been depraved and corrupted by a great mixture of Impious and Immoral Fables . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are , saith he , extant amongst us Athenians , certain stories and traditions , very ancient , concerning the Gods , written partly in Metre and partly in Prose , declaring how the Heaven , and the other Gods were at first made , or Generated , and then carrying on their fabulous Theogonia farther , how these Generated Gods , afterward conversed with one another , and ingendring after the manner of men , begat other Gods. Where that Philosopher taking off his vizard , plainly discovers his great dislike of that whole Fabulous Theogonia ( however he acknowledges elsewhere that it did contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Physiological Allegories under it ) as a thing that was destructive of all Piety and Vertue , by reason of its attributing all Humane Passions and Vices to the Gods. However it plainly appears from hence , that the Theogonia and the Cosmogonia were one and the same thing , the Generation of the Gods being here , the Generation of the Heaven , and of the Sun , Moon , and Stars , and the like . Moreover this same thing is sufficiently manifest also , even from Hesiod's own Theogonia , which doubtless was that which Plato principally aimed at , and if it were not absolutely the First , yet is it the most ancient Writing now extant , in that kind . For there in the beginning of that Poem , Hesiod invokes his Muses after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Salvete natae Jovis , date verò amabilem cantilenam : Celebrate quoque immortalium divinum genus semper existentium , Qui Tellure prognati sunt , Coelo stellato , Noctéque caliginosâ , quos item salsus nutrivit Pontus . Dicite insuper , ut primùm Dii & Terra facti fuerint , Et Flumina , & Pontus immensus aestu fervens , Astraque sulgentia , & Caelum latum supernè , Et qui ex his nati sunt Dii datores bonorum . Where we see plainly , that the Generation of the Gods , is the Generation of the Earth , Heaven , Stars , Seas , Rivers , and other things begotten from them ( as probably amongst the rest Demons and Nymphs which the same Hesiod speaks of elsewhere . ) But immediatly after this Invocation of the Muses , the Poet begins with Chaos and Tartara and Love , as the First Principles , and then procedes to the Production of the Earth , and of Night out of Chaos ; of the Ether and of Day from Night ; of the Starry Heavens , Mountains and Seas , &c. All which Genesis or Generation of Gods is really nothing but a Poetical Description of the Cosmogonia : as throughout the Sequele of that whole Poem , all seems to be Physiology , veiled under Fiction and Allegories . And thus the Ancient Scholia upon that Book begin , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we must know , that the whole Doctrine of the Theogonia , contains under it , in way of Allegory , a Physiological Declaration of things . Hesiod's Gods being not only the Animated Parts of the World , but also all the other Things of Nature , fictitiously Personated and Deified , or Abusively called Gods and Goddesses . Neither was this only the Doctrine of the Greeks , that the World was thus Made or Generated , and that the Generation of the World , was a Theogonia or a Generation of Gods ( the World it self and its several Parts being accounted such by them ) but also in like manner of the other Barbarian Pagans . For Diogenes Laertius hath recorded , concerning the Persian Magi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they did both assert the Being and Generation of Gods , and also that these Gods were Fire and Earth and Water , that is , That the Animated Elements were Gods , ( as Proclus also before declared ) and that these together with the World , were Generated , or had a Beginning . And both Laertius and Diodorus represent it as the Opinion of the ancient Egyptians , that the World was Generated or had a Temporary Production ; as also that the Sun and Moon and other Parts of the World , were Gods. But whereas the same Diodorus writes of certain Egyptian Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which had an Eternal Generation , he seems to mean thereby , only the Celestial Gods the Sun , Moon and Stars , as distinct from those other Hero's and Men-Gods , which are again thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who though naturally Mortal , yet by reason of their Wisdom , Vertue and Beneficence toward Mankind , had been advanced to Immortality . And by this time we think it doth sufficiently appear , that the Theogonia of the Ancients , is not to be understood merely of their Heroes and Men-gods , or of all their Gods , as supposed to have been nothing else but Mortal Men , ( Dii Mortalibus nati Matribus , as Cotta in Cicero speaks ) who according to the more Vulgar signification of the Word , had been Generated , ( Humano More ) as some , otherwise Learned Men , have seemed to suppose ; but that it extends to all the Inferiour Pagan Gods , some whereof were Parts of the Visible World Animated , as the Sun , Moon , Stars , and Earth ; so that their Theogonia , was the very same thing with the Cosmogonia , or at least a Part thereof . Notwithstanding which , we deny not but that there was also in the Paganick Fables of the Gods , a certain Mixture of History and Herology interserted , and complicated all along together with Physiology . We are in the next place to observe , that both this Theogonia and Cosmogonia of the Ancient Pagans , their Generation of the World and Gods , is to be understood of a Temporary Production of them , whereby they were Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from an Antecedent Non-existence brought into Being . For this was the General Tradition amongst the Pagans , that the World was made out of an antecedent Chaos , as shall be afterwards further declared . And Aristotle affirmeth , that before his time , this Genesis and Temporary Production of the World had been Universally entertain'd by all , and particularly that Plato was an Assertor of the same . Nevertheless , the generality of the latter Platonists , endeavour with all their might , to force a contrary sence upon his Timaeus . Which is a thing that Plutarch , long since observed , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The most of Plato 's Followers , being infinitely troubled and perplexed in their minds , turn themselves every way , using all manner of Arts , and offering all kind of violence to his Text , as conceiving , that they ought by all means possible , to hide and conceal that Opinion ( as infand and detestable ) of the Generation of the World , and of the Soul of it , so as not to have continued from Eternity , or through a succession of Infinite Time. Notwithstanding which , we conceive it to be undeniably evident , that Plato in his Timaeus , doth assert the Genesis of the World in this sence , to wit of a Temporary Production of it , and as not having existed from Eternity or without Beginning . First , because in the entrance of that Discourse , he opposeth these Two things to one another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which alway is , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Generated or Made , and therefore in affirming the World to have been Generated , he must needs deny the Eternity thereof . Again , the Question is so punctually stated by him afterwards , as that there is no possibility of any Subterfuge left , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether the World always were , having no Beginning or Generation , or whether it was Made or Generated , having commenced from a certain Epocha ? To which the Answer is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it was Made or had a Beginning . Moreover this Philosopher , there plainly affirms also , that Time it self was Made , or had a Beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Time was made together with the Heaven , that being both Generated together , they might be both dissolved together likewise , if at least there should ever be any dissolution of them . Besides which , he plainly declares that before this Orderly World was produced , the Matter of it did move disorderly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God taking all that Matter , which was , ( not then resting , but moving confusedly and disorderly ) he brought it into Order , out of Confusion . Which is no more than if he should have said , God made this World , out of an antecedent Chaos ; which , as we said before , was the constant Tradition of the Ancient Pagans . Now as to Authority , we may well conclude , that Aristotle was better able to understand both Plato's Philosophy , and Greek , than any of those Juniour Platonists , who lived hundreds of years after . And yet we are not quite destitute of other Suffrages besides Aristotle's neither , not only Philo the Jew , but also Plutarch and Atticus , who were both of them Platonick Pagans , voting on this side , besides Alexander Aphrodisius a judicious Peripatetick . The only Objection considerable , is from what Plato himself writes in his Third and Sixth Book of Laws . In the former whereof Clinias , and the Athenian Hospes , discourse together after this manner , concerning the Original or First Beginning of Common-wealths : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ath. What beginning shall we say there was of Common-wealths ? Cl. Whence would your self derive them ? Ath. I suppose from a great length and Infinity of time , through Successive Changes . Cl. I understand not well what you mean. Ath. Thus therefore , Do you think that you are able to determine , what Length or Quantity of Time there hath been since Cities and Polities of Men first began ? Cl. This is by no means easie to be done Ath. Wherefore there is a kind of Infinity and Inestimability of this time . Cl. It is very true . Ath. Have there not then been Innumerable Cities constituted within this time , and as many again destroyed , of all several Forms ; they being changed from Greater to Lesser , and from Lesser to Greater , from Better to Worser and from Worser to Better ? Now we say that if Plato intended here , to assert an Absolute Infinity of Time Past , then it must needs be granted , that in his old age , when he wrote his Book of Laws , he changed his Opinion from what it was before when he wrote his Timaeus ; and if so , he ought in all reason to have retracted the same , which he does not here do . But in very truth , the meaning of this Philosopher , in those words cited , seems to be this ; not that there was an Absolute Infinity of Time past ( as Proclus contends , taking advantage of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) but only that the World had lasted such a Length of Time , as was in a manner inestimable to us , or uncomputable by us , there having happened , as he addeth , in the mean time , several Successive Destructions and Consumptions of Mankind , by means of various Accidents , as particularly , One most remarkable Deluge and Inundation of Waters . The Latter place , in his Sixth Book of Laws , runs thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Either the Generation of Men had no Beginning at all , and will have no End , but always was and always will be , or else , there has been an Inestimable Length of Time , from the Beginning of it . Which place affordeth still more light to the former , for we may well conclude that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there , was not meant an Absolute Infinity of Time , but only such as had a very remote or distant Beginning , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here , is plainly taken in that sence . We conceive therefore , that this was Platos Opinion in his Old Age , when he wrote his Book of Laws , that though the World had a Beginning , yet it had continued a very long Time , not computable by us ; or at least , he thought fit to declare himself after that manner , perhaps by reason of the Clamours of Aristotle , or some others against his Timaeus , that so he might thereby somewhat mollifie that Opinion of the Novity of the World , by removing the Epocha and Date thereof to so great a distance . Now it is very true , what we have several times before suggested , that there have been amongst the Pagans , both Theogonists and Cosmogonists too , that were Atheists . They abusing the word Gods several ways ; Some of them , as Anaximander , understanding thereby Inanimate Worlds successively Generated out of Sensless Matter , and Corrupted again into it ; others , as Anaximenes and Democritus , allowing that there were certain Animals and Understanding Beings Superiour to Men , but such only as were Native and Mortal , in like manner as Men , and calling these by the Name of Gods. Of the former of which Two Philosophers , St. Austin gives us this accompt ; Anaximenes omnes rerum causas Infinito Aeri dedit , nec Deos negavit aut tacuit , non tamen ab ipsis Aerem factum , sed ipsos ex Aere ortos credidit : Anaximenes made Infinite Air , to be the first Original and Cause of all things , and yet was he not therefore silent concerning the Gods , much less did he deny them ; nevertheless he did not believe the Air to have been Made by the Gods , but the Gods to have been all generated out of the Air. These were therefore such Theogonists , as supposed all the Gods without exception , to be Generable and Corruptible , and acknowed no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at all , no Understanding Being Vnmade and Self-existent , but concluded Sensless Matter to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Original of all things , which is Absolute Atheism . Notwithstanding which , it is certain that all the Pagan Theogonists were not Atheists , ( no more than all their Cosmogonists Theists ) but that there was another sort of Theogonists amongst them , who supposed indeed all the Inferiour Mundane Gods to have been Made or Generated in one Sence or other , but asserted One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Supreme Vnmade Self-existent Deity , who was the Cause of them all , Which Theogonists for distinction sake , from those other Atheistick ones ; may be called Divine . And that Plato was such a Divine Theogonist , is a thing as we conconceive out of question . But if there had been any doubt concerning it , it would have been sufficiently removed from those Passages before-cited out of his Timaeus . To which nevertheless , for fuller satisfaction sake , may be added these Two which follow . The first , pag. 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For thus it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is also in Aldus his Edition , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in Stevens , following an error in that of Ficinus . And accordingly the words are thus rendred by Cicero , Haec Deus is qui Semper erat , de Aliquando Futuro Deo ●ogitans , laevem eum effecit , & undique aequabilem , &c. This was the Ratiocination or Resolution of that God , which Always Is , concerning that God which was sometime about to be made ; that he should be Smooth and Spherical , &c. Where again , it presently follows in Cicero's Version , Sic Deus ille Aeternus , Hunc Perfectè Beatum Deum procreavit , Thus that Eternal God , procreated this perfectly Happy God , the World. Where there is plainly mention made , of Two Gods , one a Generated God , the Animated World , called elsewhere in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and another Eternal and Vnmade God , Innatus & Infectus Deus , who was the Cause of the Worlds Generation or Production . Or to keep close to Plato's own Language , One God who belonged to Genesis , or that head of Being which he calls Generation , and therefore must needs have an Antecedent Cause of his Existence ; since nothing can be Made without a Cause ; and another God , that was truly and properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immutable Essence , who was the Cause of that Generated God , the Vniverse , and therefore of All things . The other Passage of Plato's is pag. 41. of his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When therefore all the Gods , both those which move visibly about the Heavens , and those which appear to us as often as they please ( that is both the Stars & Demons ) were Generated or Created ; that God which made this whole Vniverse , bespake these Generated Gods , after this manner , Ye Gods of Gods ( whom I my self am the Maker and Father of ) attend . Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , notwithstanding Proclus his other differing conjectures , seem to have been very well rendred by Cicero , Dii qui Deorum Satu orti estis , Ye Gods which are the Progeny or Off-spring of the Gods. And the Gods whose Off-spring these Generated Gods ( the Animated Stars and Demons ) are said to be , must needs be those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Eternal Gods , elsewhere mentioned in the same Timaeus , as where the Philosopher calls the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Generated or Created Image of the Eternal Gods ; as Cicero also is to be understood of these , when he speaks of the Worlds being Made by The Gods , and by the Counsel of The Gods. Now these Eternal Gods of Plato , called by his Followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supramundane Gods , though according to that stricter Notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is used both in Plato and Aristotle , for a Temporary Production of things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they were indeed all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because they never were not , and had no beginning of their Existence : yet notwithstanding were they not therefore supposed by that Philosopher , to be all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so many Self-originated and Self-subsistent Beings , or First Principles , but only One of them such ; and the rest derived from that One : it being very true , as we conceive , what Proclus affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Plato reduces all things to One Principle , even Matter it self ; but unquestionable , that he deriveth all his Gods from One. Wherefore all those Eternal Gods of Plato ( One only excepted ) though they were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Generated in one sence , that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to a Temporary beginning , yet were they notwithstanding as Proclus distinguisheth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated in another sence , as produced from a Superiour Cause , there being only One such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Ingenerate or Vnproduced Deity . Thus according to Plato , there were Two sorts of Secundary or Inferiour and Derivative Gods , First the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mundane Gods , such as had all of them a Temporary Generation with the World , and of whom Plato's Theogonia and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly to be understood ; And Secondly the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supramundane and Eternal Gods , which were all of them also , save only One , produced from that One , and dependent on it as their Cause . But of these Inferiour Eternal Gods , of the Platonists and Pythagoreans , we are to speak again afterwards . In the mean time it is evident , that in that Passage of Plato's before-cited , there is plain mention made , both of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Dii Orti , Gods who were made or Generated with the World , and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of One God who was the maker of them , and of the Whole Universe , who therefore is himself every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmade or Vnproduced . And accordingly he afterwards subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · which Cicero thus renders , Atque is quidem ( Deus ) qui cuncta composuit , constanter in suo manebat statu , qui autem erant ab eo creati ( Dii ) cùm Parentis ordinem cognovissent , hunc sequebantur , &c. Then that God who framed all things , remained constantly in his former State ; and his Sons , or the Gods that were Created by him , observed his Order and Appointment . Neither was Plato singular in this , but the Generality of the other Pagan Theists who were more Intelligent , all along agreed with him herein , as to the Generation of the Mundane Gods , and so were both Theists and Theogonists , they indeed understanding nothing else by their Theogonia or Generation of Gods , than a Divine Cosmogonia or Creation of the World by God ; forasmuch as they supposed the World it self as Animated , and its several Parts , to be Gods. So that they asserted these Three Things , First a Cosmogonia the Generation of the World , that it was not from Eternity , but had a Novity or Beginning . Secondly , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , the World it self and several of its Parts Animated being esteemed such . And Lastly , that both these Gods and the World , were Made and Produced by One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-originated Deity . All which Particulars , we may here briefly exemplifie in P. Ovidius Naso , whose Paganity sufficiently appears , from his Fastorum and all his other Writings , and who also went off the Stage , before Christianity appeared on it , and may well be presumed , to represent the then generally received Doctrine of the Pagans . First therefore , as for the Generation and Novity of the World , and its First Production out of a Chaos , we have it fully acknowledged by him in these following Verses . Ante Mare & Terras , & , quod tegit omnia , Coelum , Vnus erat toto Naturae Vultus in orbe , Quem dixere Chaos ; rudis indigestaque moles , Nec quicquam nisi pondus iners , congestaque eodem Non benè junctarum discordia semina rerum . Nullus adhuc mundo praebebat Lumina Titan , Nec nova crescendo reparabat cornua Phoebe , Nec circumfuso pendebat in äere Tellus , Ponderibus librata suis ; nec brachia longo Margine terrarum porrexerat Amphitrite . Quaque erat & Tellus , &c. Which in Mr. Sandys his English , with some little alteration , speaks thus : Before that Sea and Earth and Heaven was fram'd , One face had Nature which they Chaos nam'd . No Titan yet the World with Light adorns , Nor waxing Phebe fills her wained Horns ; Nor hung the self-poiz'd Earth in thin Air plac'd , Nor Amphitrite the vast shore embrac'd ; Earth , Air and Sea Confounded , &c. In the next place , when there was a World made out of this Chaos , that this Cosmogonia or Generation of the World , was also a Theogonia or Generation of Gods , is plainly intimated in these Verses . Neu Regio foret ulla suis Animalibus orba , Astra tenent coeleste solum , Formaeque Deorum . To this sence , That nought of Animals might unfurnish'd lie , The Gods , in Form of Stars , possess the Skie . And that all this was effected , and this Orderly Mundane System produced out of a disorderly confused Chaos , not by a Fortuitous Motion of Matter , or the Jumbling of Atoms , but by the Providence and Command of One Vnmade Deity , which was also that that furnish'd all the several Parts of the World with respective Animals ; the Sea with Fishes , the Earth with Men , and the Heaven with Gods ; is thus declared also by the Poet ; Hanc Deus & Melior litem Natura diremit , Nam Coelo Terras , & Terris abscidit Vndas : Et liquidum spisso secrevit ab Aere Coelum , &c. Sic ubi dispositam , Quisquis fuit Ille Deorum , Congeriem secuit , sectámque in membra redegit ; Principio terram , nè non aequalis ab omni Parte foret , magni speciem glomeravit in orbis : Tum freta diffudit , rapidísque tumescere ventis Jussit , &c. Sic onus inclusum , numero distinxit eodem Cura Dei , &c. This Strife ( with Better Nature ) God decides , He Earth from Heaven , the Sea from Earth divides : He Ether pure extracts from Grosser Air. All which unfolded by His Prudent Care , From that blind Mass ; the happily disjoyn'd With strifeless peace , He to their seats confin'd , &c. What God soever this Division wrought , And every part to due proportion brought , First lest the Earth unequal should appear , He turn'd it round in figure of a Sphere . Then Seas diffus'd , Commanding them to roar With ruffling Winds , and give the Land a shore . To those he added Springs , Ponds , Lakes immense , And Rivers whom their winding borders fence . Where though that learned Paraphrast , supposed ( and not without some probability neither ) that Deus & Melior Natura , God and the Better Nature , were one and the self same thing , yet we rather conceived them to be distinct , but one of them subordinate to the other as its Instrument , God and the Plastick Nature , accordingly as Aristotle writes in his Physicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind and Nature , were both together , the Cause of this Vniverse . Nevertheless we cannot but observe in this place , that though that Poet speak more than once of God Singularly , as also calls him Mundi Fabricator , and Ille Opifex Rerum , and Mundi melioris Origo , yet notwithstanding , where he writes of the making of Man , Pagan-like , he affirms him , though to have been made by God , yet according to the Image or Likeness of The Gods , which govern all things . Sanctius his Animal , mentísque capacius altae Deer at adhuc , & quod dominari in caetera posset : Natus homo est : sive hunc divino semine fecit , Ille Opifex rerum , mundi melioris Origo : Sive recens tellus , seductáque nuper ab alto Aethere , cognati retinebat semina coeli . Quam satus Iapeto , mistam fluvialibus undis , Finxit in effigiem Moderantûm cuncta Deorum . The Nobler Being , with a Mind possest , Was wanting yet , that should command the rest . That Maker , the best Worlds Original , Either him fram'd of seed Celestial ; Or Earth which late he did from Heaven divide , Some sacred seeds retain'd to Heaven allied : Which with the living stream Prometheus mixt , And in that Artificial Structure fixt , The Form of all the All-ruling Deities . And because some may probably be puzzled with this seeming Contradiction , that One God should be said to be the Maker of the whole World and of Man , and yet the Government of all should be attributed to Gods , Plurally ; and Man said to be made in the Image and Likeness of the Gods ; we shall therefore add here , that according to the tenor of the Pagan Theology , the Inferiour and Minor Gods were supposed also , to have all of them , their several share in the Government of things below them : For which cause they are called not only by Maximus Tyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-rulers with God , but also by Plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Co-governours and Co-reigners with the Supreme God. So that the Government of this Inferiour World , was by the Pagans often attributed to them joyntly , the Supreme and Inferiour Gods both together , under that one general name of Gods. But the chief of those Inferiour Deities , in whose Image Man is also said to have been made , as well as in the Likeness of the Supreme , were either those Celestial Gods and Animated Stars , before mentioned by the Poet , or else the Eternal Gods of Plato , which were look'd upon likewise as Co-makers of the World subordinate . Besides Ovid , we might instance here in many more of the Pagan Theogonists , clearly acknowledging in like manner One Vnmade Deity , which Generated both the World , and all the other Gods in it ; as for example , Strabo , who affirming that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The joint work both of Nature and Providence , as it was before ascribed by Ovid , to Deus & Melior Natura ; adds concerning Providence or the Deity in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That having a multiform Fecundity in it , and delighting in variety of works , it designed principally to make Animals , as the most excellent things , and amongst them chiefly those Two Noblest kinds of Animals , Gods and Men ; for whose sakes the other things were made ; and then assigned Heaven to the Gods , and Earth to Men , the Two extreme parts of the World , for their respective Habitations . Thus also Seneca in Lactantius , speaking concerning God , Hic cùm prima Fundamenta molis pulcherrimae jaceret , & hoc ordiretur quo neque majus quicquam novit Natura nec melius ; ut omnia sub Ducibus irent , quamvis ipse per totum se corpus intenderat , tamen Ministros regni sui Deos genuit . God when he laid the Foundations of this most beautiful Fabrick , and began to erect that Structure , than which Nature knows nothing greater or more excellent ; to the end that all things might be carried on under their respective Governours orderly , though he intended Himself through the whole , as to preside in chief over all , yet did he Generate Gods also ; as subordinate Ministers of his Kingdom under him . We shall forbear to mention the Testimonies of others here , because they may be more opportunely inserted elsewere , only we shall add , as to Hesiod and Homer , that though they seem to have been sometimes suspected , both by Plato and Aristotle , for Atheistick Theogonists , yet as Aristotle did upon maturer thoughts , afterwards change his Opinion concerning both of them , so is it most probable that they were no Atheists but Divine Theogonists , such as supposed indeed Many Generated Gods , but One Supreme Vnmade Deity , the Maker both of the World and Them. And this not only for the Grounds before alledged concerning Hesiod , and because both of them do every where affirm , even their Generated Gods to be Immortal , ( which no Atheists did ) but also for sundry other Reasons , some of which may be more conveniently inserted elsewhere . Moreover it hath been already intimated , that the Generated Gods of Hesiod and Homer , extend farther than those of Plato's , they being not only the Animated Parts of the World , but also all the other Things of Nature Fictitiously Personated , and Improperly or Abusively called Gods and Goddesses , whereof a farther account will be afterwards given . Neither ought it at all to be wondred at , if these Divine Theogonists amongst the Pagans , did many times as well as those other Atheistick ones , make Chaos and the Ocean , Seniour to the Gods , and Night the Mother of them . The former of these being not only done by Hesiod and Homer , but also by the Generality of the ancient Pagan Theists in Epicharmus : and the Latter by Orpheus an undoubted Theist , in his Hymn of the Night , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Noctem concelebro Genetricem Hominúmque Deûmque . They not understanding this Absolutely and Universally , of all the Gods without exception , as the other Atheistick Theogonists did , as if there had been no Vnmade Deity at all , but Chaos and Night , ( that is , Sensless Matter , blindly and fortuitously moved ) had been the Sole Original of all things , but only of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gods , so called by way of Distinction from God or the Supreme Deity , that is , the Inferiour Mundane Gods Generated together with the World. The Reason whereof was , because it was a most ancient and in a manner Universally received Tradition amongst the Pagans , as hath been often intimated , that the Cosmogonia or Generation of the World took its first Beginning from a Chaos , ( the Divine Cosmogonists agreeing herein with the Atheistick ones ; ) this Tradition having been delivered down , from Orpheus and Linus ( amongst the Greeks ) by Hesiod and Homer and others ; acknowledged by Epicharmus ; and embraced by Thales , Anaxagoras , Plato , and other Philosophers , who were Theists : The Antiquity whereof was thus declared by Euripides ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Non hic Meus , sed Matris est sermo meae , Figura ut Vna fuerit & Coeli & Soli , Secreta quae mox ut receperunt Statum , Cuncta ediderunt haec in oras Luminis ; Feras , Volucres , Arbores , Ponti Gregem , Homines quoque ipsos . Neither can it reasonably be doubted , but that it was Originally Mosaical , and indeed at first a Divine Revelation , since no man could otherwise pretend to know , what was done before Mankind had any Being . Wherefore those Pagan Cosmogonists who were Theists , being Polytheists and Theogonists also , and asserting besides the One Supreme Vnmade Deity , other Inferiour Mundane Gods , Generated together with the World ( the Chief whereof were the Animated Stars ) they must needs according to the Tenor of that Tradition , suppose them as to their Corporeal Parts at least , to have been Juniors to Night and Chaos , and the Off-spring of them , because they were all made out of an Antecedent Dark Chaos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Plutarch ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Mus Araneus being blind , is said to have been deified by the Egyptians , because they thought , that Darkness was older than Light. And the Case was the same concerning their Demons likewise , they being conceived to have their Corporeal Vehicula also ; for which Cause as Porphyrius from Numenius writeth , the ancient Egyptians pictured them in Ships or Boats floating upon the Water : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians therefore represented all their Demons , as not standing upon firm Land , but in Ships upon the Water . But as for the Incorporeal Part or Souls of those Inferiour Gods , though these Divine Theogonists could not derive their Original from Chaos or Matter , but rather from that other Principle called Love , as being Divinely Created , and so having God for their Father , yet might they notwithstanding , in another sence , phancy Night to have been their Mother too , inasmuch as they were all made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from an antecedent Non-existence or Nothing , brought forth into Being . For which Cause there seems to have been in Orpheus , a Dialogue betwixt the Maker of the World and Night . For that this ancient Cabala , which derived the Cosmogonia from Chaos and Love , was at first Religious and not Atheistical , and Love understood in it not to be the Off-spring of Chaos ; may be concluded from hence , because this Love as well as Chaos , was of a Mosaical Extraction also , and plainly derived from that Spirit of God , which is said in the Scripture , To have moved upon the waters , that is , upon the Chaos : whether by this Spirit be to be meant God Himself , as acting immediatly upon the Matter , or some other Active Principle derived from God and not from Matter ( as a Mundane Soul or Plastick Nature . ) From whence also it came , that as Porphyrius testifieth , the ancient Pagans thought the Water to be Divinely inspired , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They thought that Souls attended upon the Water or resorted thereunto , as being Divinely Inspired , as Numenius writeth , adding the Prophet also , therefore to have said , That the Spirit of God moved upon the Water . And that this Cabala was thus understood by some of the ancient Pagan Cosmogonists themselves , appears plainly , not only from Simmias Rhodius and Parmenides , but also from these following Verses of Orpheus , or whoever was the Writer of those Argonauticks , undoubtedly ancient , where Chaos and Love are thus brought in together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To this Sence ; We will first sing a pleasant and delightful Song , concerning the ancient Chaos , how Heaven , Earth and Seas , were framed out of it , as also concerning that Much-wise and Sagacious Love , The Oldest of all , and Self-perfect , which actively produced all these things , separating one thing from another . Where this Love is not only called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Much-counsel or Sagaciousness , which implies it to have been a Substantial and Intellectual Thing , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Oldest of all , and therefore Senior to Chaos , as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-perfect or Self-originated . From whence it is manifest , that according to the Orphick Tradition , this Love which the Cosmogonia was derived from , was no other than the Eternal Vnmade Deity ( or an Active Principle depending on it ) which produced this whole Orderly World , and all the Generated Gods in it , as to their Material part , out of Chaos and Night . Accordingly as Aristotle determines in his Metaphysicks , not only in the place before-cited , but also afterward ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Others , besides the Material Cause of the World , assign an Efficient , or Cause of Motion , namely whosoever make , either Mind ( and Intellect ) or Love a Principle . Wherefore we conclude that that other Atheistick Cabala , or Aristophanick Tradition before-mentioned , which accordingly as Aristotle also , elsewhere declareth concerning it , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate all things whatsoever , even the Gods themselves universally out of Night and Chaos , making Love it self likewise , to have been produced from an Egg of the Night . I say , that this was nothing else but a mere Depravation of the ancient Mosaick Cabala , as also an Absolutely Impossible Hypothesis , it deriving all things whatsoever in the Universe , besides the Bare Substance of Sensless Matter , in another Sence then that before-mentioned , out of Non-entity or Nothing ; as shall be also farther manifested afterwards . We have now represented the Sence and generally received Doctrine of the ancient Pagan Theologers , that there was indeed a Multiplicity of Gods , but yet so that One of them only was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnmade , by whom all the other Gods together with the World were Made , so as to have had a Novity of Being or a Temporary Beginning of their Existence . Plato and the Pythagoreans here only differing from the rest in this , that though they acknowledged the World and all the Mundane Gods , to have been Generated together in Time , yet they supposed certain other Intelligible and Supramundane Gods also , which however produced from one Original Deity , were nevertheless Eternal or without Beginning . But now we must acknowledge , that there were amongst the Pagan Theists some of a different perswasion from the rest , who therefore did did not admit of any Theogonia in the sence before declared , that is , any Temporary Generation of Gods , because they acknowledged no Cosmogonia , no Temporary Production of the World , but concluded it to have been from Eternity . That Aristotle was one of these , is sufficiently known , whose Inferior Gods therefore , the Sun , Moon and Stars , must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ingenerate , in this sence , so as to have had no Temporary Production , because the Whole World to him was such . And if that Philosopher be to be believed , himself was the very First , at least , of all the Greeks , who asserted this Ingenerateness or Eternity of the World , he affirming that all before him , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generate or Make the World , that is attribute a Temporary Production to it , and consequently to all those Gods also , which were a Part thereof . Notwithstanding which , the Writer de Placitis Philosophorum , and Stobaeus , impute this Dogma of the Worlds Eternity , to certain others of the Greek Philosophers before Aristotle , ( besides Ocellus Lucanus , who is also acknowledged by Philo to have been an assertor thereof . ) And indeed Epicharmus , though a Theist , seems plainly to have been of this Perswasion , that the World was Vnmade , as also that there was no Theogonia nor Temporary Production of the Inferiour Gods , from these Verses of his , according to Grotius his Correction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nempe Dî semper fuerunt , atque nunquam intercident : Haec quae dico semper nobis rebus in iisdem se exhibent . Extitisse sed Deorum Primum perhibetur Chaos : Quînam verò ? nam de nihilo nîl pote primum existere . Ergo nec Primum profecto quicquam , nec fuit Alterum : Sed quae nunc sic appellantur , alia fient postmodum . Where , though he acknowledges this to have been the General Tradition of the ancient Theists , That Chaos was before the Gods , and that the Inferior Mundane Gods , had a Temporary Generation or Production with the World , yet notwithstanding does he conclude against it , from this Ground of Reason , because Nothing could procede from Nothing , and therefore , both the Gods , and indeed whatsoever else is Substantial in the World , was from Eternity Unmade , only the Fashion of things having been altered . Moreover Diodorus Siculus affirms , the Chaldeans likewise to have asserted this Dogma of the Worlds Eternity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Chaldeans affirm , the Nature of the World to be Eternal , and that it was neither Generated from any Beginning , nor will ever admit Corruption . Who , that they were not Atheists for all that ( no more than Aristotle ) appears from those following words of that Historiographer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They believe also , that the Order and Disposition of the World , is by a certain Divine Providence , and that every One of those things which come to pass in the Heavens , happens not by chance , but by a certain determinate and firmly ratified Judgment of the Gods. However , it is a thing known to all , that the Generality of the later Platonists stiffly adhered to Aristotle in this , neither did they onely assert the Corporeal World , with all the Inferior Mundane Gods in it , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ingenerate , and to have existed from Eternity , but also maintained the same concerning the Souls of Men and all other Animals ; ( They concluding that no Souls were Younger than Body or the World ; ) and because they would not seem to depart from their Master Plato , therefore did they endeavour , violently to force this same sence upon Plato's words also . Notwithstanding which , concerning these Latter Platonists , it is here observable , that though they thus asserted , the World , and all Inferior Gods and Souls , to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to that stricter sence of the Word declared , that is , to have had no Temporary Generation or Beginning , but to have Existed from Eternity , yet by no means did they therefore conceive them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-originated , and Self-existing , but concluded them to have been all derived from one sole Self-existent Deity as their Cause , which therefore , though not in order of Time , yet of Nature , was before them . To this purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mind or God , was before the World , not as if it existed before it in Time , but because the World proceeded from it , and that was in order of Nature First , as the cause thereof , and its Archetype or Paradigm ; the World also always subsisting , by it and from it . And again elsewhere to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The things which are said to have been made or Generated , were not so Made , as that they ever had a Beginning of their Existence , but yet they were Made and will be always Made , ( in another sence ; ) nor will they ever be destroyed , otherwise than as being dissolved into those Simple Principles , out of which some of them were compounded . Where though the World be said never to have been Made , as to a Temporary beginning , yet in another sence , is it said to be always Made , as depending upon God perpetually , as the Emanative Cause thereof . Agreeably whereunto , the Manner of the Worlds Production from God , is thus declared by that Philosopher ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They do not rightly , who Corrupt and Generate the World , for they will not understand what Manner of Making or Production the World had , to wit , by way of Effulgency or Eradiation from the Deity . From whence it follows , that the World must needs have been so long as there was a God , as the Light was coeve with the Sun. So likewise Proclus concludes , that the World was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , always Generated or Eradiated from God , and therefore must needs be Eternal , God being so . Wherefore these Latter Platonists , supposed the same thing concerning the Corporeal World , and the Lower Mundane Gods , which their Master Plato did , concerning his Higher Eternal Gods ; that though they had no Temporary Production , yet they all depended no less upon one Supreme Deity , than if they had been made out of Nothing by Him. From whence it is manifest , that none of these Philosophers apprehended any Repugnancy at all , betwixt these Two Things ; Existence from Eternity , and Being Caused or produced by Another . Nor can we make any great Doubt , but that if the Latter Platonists , had been fully convinced of any Contradictious Inconsistency here , they would readily have disclaimed , that their so beloved Hypothesis , of the Worlds Eternity ; it being so far from Truth what some have supposed , that the Assertors of the Worlds Eternity , were all Atheists , that these Latter Platonists , were led into this Opinion no otherwise than from the sole Consideration of the Deity ; to wit , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its Essential Goodness , and Generative Power , or Emanative Fecundity , as Proclus plainly declares upon the Timaeus . Now though Aristotle were not Acted with any such Divine Enthusiasm , as these Platonists seem to have been , yet did he notwithstanding , after his sober Manner , really maintain the same thing ; That though the World and Inferior Mundane Gods , had no Temporary Generation , yet were they nevertheless , all Produced from One Supreme Deity as their Cause . Thus Simplicius represents that Philosopher's Sence . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aristotle would not have the World to have been made ( so as to have had a Beginning ) but yet nevertheless to have been produced from God after some other manner . And again afterward ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristotle though making God the Cause of the Heaven and its Eternal Motion , yet concludes it notwithstanding to have been Ingenerate or Vnmade , that is , without Beginning . However , we think sit here to observe , that though Aristotle do for the most part express , a great deal of Zeal and Confidence , for that Opinion of the Worlds Eternity , yet doth he sometimes for all that , seem to flag a little , and speak more Languidly and Sceptically about it ; as for Example , in his Book De Partibus Animalium , where he treats concerning an Artificial Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is more likely that the Heaven was made by such a Cause as this ( if it were Made ) and that it is maintained by such a Cause , than that Mortal Animals should be so ; which yet is a thing more generally acknowledged . Now it was before declared , that Aristotle's Artificial Nature , was nothing but the mere Executioner or Opificer of a Perfect Mind , that is , of the Deity , which Two therefore he sometimes joyns together in the Cosmopoeia , affirming that Mind and Nature , that is , God and Nature , were the Cause of this Universe . And now we see plainly , that though there was a Real Controversie amongst the Pagan Theologers , ( especially from Aristotle's time downward ) concerning the Cosmogonia and Theogonia , according to the Stricter notion of those words , the Temporary Generation or Production of the World and Inferior Gods ; or whether they had any Beginning or no ; yet was there no Controversie at all , concerning the Self-existency of them , but it was Universally agreed upon amongst them , That the World and the Inferior Gods , however supposed by some to have existed from Eternity , yet were nevertheless all derived , from one Sole Self-existent Deity , as their Cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being either Eradiated or Produced from God. Wherefore it is observable , that these Pagan Theists , who asserted the Worlds Eternity , did themselves distinguish concerning the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orium , Natum , & Factum , as that which was Equivocal , and though in one sence of it , they denied that the World and Inferior Gods were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet notwithstanding did they in another sence clearly affirm the same . For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( say they ) strictly and properly taken , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which in respect of time , passed out of Non-existence into Being , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which being not before , afterwards was . Nevertheless they acknowledge , that in a larger sence , this Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be taken also for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which doth any way depend upon a Superior Being as its Cause . And there must needs be the same Equivocation in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so that this in like manner may be taken also , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for that which is Ingenerate in respect of Time , as having no Temporary Beginning ; or else for that which is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnproduced from any Cause ; in which latter sence , that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vnmade is of equal force and extent , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Self-subsistent or Selforiginated ; and accordingly it was used by those Pagan Theists , who concluded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. That Matter was Vnmade , that is , not only existed from Eternity without Beginning , but also was Self-existent , and Independent upon any Superior Cause . Now as to the Former of these two sences of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Generality of the ancient Pagans , and together with them Plato , affirmed , the World and all the Inferior Gods to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have been Made in Time , or to have had a Beginning ; ( for whatever the Latter Platonists pretend , this was undoubtedly Plato's Notion of that word and no other , when he concluded the World to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , forasmuch as himself expresly opposes it to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Eternal . ) But on the contrary , Aristotle and the Later Platonists , determined the World and all the Inferior Gods , to be in this sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as had no Temporary Beginning , but were from Eternity . However according to the later Sence of those words , all the Pagan Theologers agreed together , that the World and all the Inferior Gods , , whether having a Beginning , or Existing from Eternity , were notwithstanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , produced or derived from a Superior Cause ; and that thus , there was only One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Vnproduced and Self-existent Deity , who is said by them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Superior to a Cause and Older than any Cause , he being the Cause of all things besides himself . Thus Crantor and his Followers in Proclus , zealous Assertors of the Worlds Eternity , determined , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that the World ( with all the Inferior Mundane Gods in it ) notwithstanding their Being from Eternity , might be said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is orti or made , as being produced from another Cause , and not Self-originated or Self-existing . In like manner Proclus himself , that grand Champion for the Worlds Eternity , plainly acknowledged notwithstanding , the Generation of the Gods and World in this sence , as being produced from a Superior Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We call it the Generations of the Gods , meaning thereby , not any Temporary Production of them , but their Ineffable Procession , from a Superior First Cause . Thus also Salustius , in his Book de Diis & Mundo , where he contends the World to have been from Eternity or without Beginning , yet concludes both it , and the other Inferiour Gods to have been made by One Supreme Deity , who is called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God. For saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God or the First Cause , having the greatest power or being Omnipotent , ought therefore to make , not only Men , and other Animals , but also Gods and Demons . And accordingly this is the Title of his 13. Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How Eternal things may be said to be Made or Generated . It is true indeed ( as we have often declared ) that some of the Pagan Theists asserted , God not to be the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the only Vnmade and Self-existent Being , but that Matter also was such ; nevertheless , this Opinion was not so generally received amongst them , as is commonly supposed : and though some of the ancient Fathers confidently impute it to Plato , yet there seems to be no sufficient ground for their so doing ; and Porphyrius , Jamblychus , Proclus , and other Platonists , do not only professedly oppose the same , as false , but also as that which was dissonant from Plato's Principles . Wherefore according to that larger Notion of the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as taken synonymously with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , there were Very many of the Pagan Theologers who agreed with Christians in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God is the only Ingenerate or Vnmade Being , and that his very Essence is Ingenerability or Innascibility ; all other things , even Matter it self , being made by him . But all the rest of them ( only a few Ditheists excepted ) though they supposed Matter to be Self-existent yet did they conclude , that there was only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , onely One Vnmade or Vnproduced God , and that all their other Gods , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in One sence or other , if not as Made in Time , yet at least as Produced from a Superiour Cause . Nothing now remaineth , but onely that we shew , how the Pagans did distinguish , and put a difference , betwixt the One Supreme Vnmade Deity , and all their other Inferior Generated Gods. Which we are the rather concerned to do ; because it is notorious that they did many times also confound them together , attributing the Government of the Whole World to the Gods promiscuously , and without putting any due Discrimination , betwixt the Supreme , and Inferior ; ( the true reason whereof seems to have been this , because the supposed the Supreme God , not to do all immediatly , in the Government of the World , but to permit much to his Inferior Ministers ) One Instance of which we had before in Ovid , and innumerable such others might be cited out of their most sober Writers . As for Example Cicero , in his First Book of Laws ; Deorum Immortalium vi , ratione , potestate , mente , numine , Natura omnis regitur , The Whole Nature , or Vniverse , is governed by the Force , Reason , Power , Mind , and Divinity of the Immortal Gods. And again in his Second Book , Deos esse Dominos ac Moderatores omnium rerum , eáque quae geruntur , eorum geri Judicio atque Numine , eosdémque optimè de genere hominum mereri , & qualis quisque sit , quid agat , quid in se admittat , qua mente , qua pietate Religiones colat , intueri ; piorúmque & impiorum habere Rationem ; à Principio Civibus suasum esse debet : The Minds of Citizens , ought to be first of all embued with a firm perswasion , that the Gods are the Lords and Moderators of all things , and that the Conduct and Management of the whole World is directed and over-ruled by their Judgement and Divine Power ; that they deserve the best of mankind , that they behold and consider what every man is , what he doth and takes upon himself , with what Mind , Piety and Sincerity he observes the Duties of Religion ; and Lastly , that these Gods have a very different regard to the Pious and the Impious . Now such Passages as these , abounding every where in Pagan Writings , it is no wonder if many , considering their Theology but slightly and superficially , have been led into an Error , and occasioned thereby to conclude , the Pagans not to have asserted a Divine Monarchy , but to have imputed both the making and Governing of the World to an Aristocracy or Democracy of Co-ordinate Gods , not only all Eternal , but also Self-existent and Vnmade . The contrary whereunto , though it be already sufficiently proved , yet it will not be amiss for us here in the Close , to shew how the Pagans , who sometimes jumble and confound the Supreme and Inferior Gods all together , do notwithstanding at other times , many ways distinguish , betwixt the One Supreme God , and their other Many Inferior Gods. First therefore , as the Pagans had Many Proper Names for One and the same Supreme God , according to several Particular Considerations of him , in respect of his several different Manifestations and Effects in the World ; which are oftentimes mistaken for so many Distinct Deities ; ( some supposing them Independent , others Subordinate ; ) so had they also besides these , other Proper Names of God , according to that more full and comprehensive notion of him , as the Maker of the Whole World , and its Supreme Governour , or the Sole Monarch of the Universe . For thus the Greeks called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. the Latins Jupiter and Jovis , the Babylonians Belus and Bel , the Persians Mithras and Oromasdes , the Egyptians and Scythians ( according to Herodotus ) Ammoun and Pappaeus . And Celsus in Origen , concludes it to be a Matter of pure Indifferency , to call the Supreme God by any of all these Names , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Ammoun or Pappaeus or the like , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus thinks it to be a matter of no moment , whether we call the Highest and Supreme God , Adonai and Sabaoth , as the Jews do ; or Dia and Zena , as the Greeks ; or as the Egyptians Ammoun ; or as the Scythians Pappaeus . Notwithstanding which , that Pious and Jealous Father expresseth a great deal of Zeal , against Christians then using any of those Pagan Names . But we will rather endure any torment ( saith he ) than confess Zeus , ( or Jupiter ) to be God ; being well assured that the Greeks often really worship , under that Name , an Evil Demon , who is an enemy both to God and Men. And we will rather suffer death , than call the Supreme God Ammoun , whom the Egyptian Enchanters thus Invoke ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And though the Scythians call the Supreme God Pappaeus , yet we acknowledging a Supreme God , will never be perswaded , to call him by that name , Which it pleased that Daemon ( who ruled over the Scythian Desert , People and Language ) to impose . Nevertheless he that shall use the Appellative name for God , either in the Scythian , Egyptian , or any other Language , which he hath been brought up in , will not offend . Where Origen plainly affirms , the Scythians to have acknowledged One Supreme God , called by them Pappaeus , and Intimates that the Egyptians did the like , calling him Ammoun . Neither could it possibly be his intent , to deny the same of the Greeks and their Zeus , however his great Jealousie , made him to call him here a Demon , it being true in a certain sence , which shall be declared afterward , that the Pagans did oftentimes , really worship an Evil Demon , under those very Names , of Zeus , and Jupiter , as they did likewise under those of Hammon and Pappaeus . In the mean time we deny not , but that both the Greeks used that word Zeus , and the Latins Jupiter , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for the Aether , Fire , or Air , some accordingly etymologizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Whence came those Formes of Speech , Sub Jove , and Sub Dio. And thus Cicero , Jovem Ennius nuncupat ità dicens , Aspice hoc sublime candens , quem invocant omnes Jovem . Hunc etiam Augures nostri cùm dicunt , Jove Fulgente , Jove Tonante ; dicunt enim in Coelo Fulgente , Tonante , &c. The reason of which speeches seems to have been this , because in ancient times , some had supposed the Animated Heaven , Ether and Air , to be the Supreme Deity . We grant moreover , that the same words have been sometimes used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , for an Hero or Deified Man , said by some to have been born in Crete , by others in Arcadia . And Callimachus though he were very angry with the Cretians , for affirming Jupiter's Sepulchral Monument , to have been with them in Crete , as thereby making him Mortal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Cretes semper mendaces , tuum enim , Rex , Sepulchrum Extruxerunt : Tu verò non es mortuus , semper enim es . Himself nevertheless ( as Athenagoras and Origen observe ) attributed the beginning of death to him , when he affirmed him to have been born in Arcadia ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because a Terrene Nativity is the Beginning of Death . Wherefore this may pass for a general Observation here , that the Pagan Theology , was all along Confounded with a certain Mixture , of Physiology and Herology or History blended together . Nevertheless it is unquestionable , that the more intelligent of the Greekish Pagans , did frequently understand by Zeus , that Supreme Vnmade Deity , who was the Maker of the World , and of all the Inferiour Gods. Porphyrius in Eusebius thus declares their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · By Zeus , the Greeks understand that Mind of the World which framed all things in it , and containeth the whole World. Agreeable whereunto is that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · By Jupiter you are to understand , that most Ancient and Princely Mind , which all things follow and obey . And Eusebius himself , though not forward to grant any more than needs he must to Pagans , concludes with this acknowledgment hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let Jupiter therefore be no longer , that Fiery and Ethereal Substance , which the ancient Pagans according to Plutarch supposed him to be ; but that Highest Mind , which was the Maker of all things . But Phornutus by Jupiter understands the Soul of the World , he writing thus concerning him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As we our selves are governed by a Soul , so hath the World in like manner a Soul that containeth it ; and this is called Zeus , being the Cause of Life to all things that live ; and therefore Zeus or Jupiter , is said to reign over all things . However , though these were two different Conceptions amongst the Pagans concerning God , some apprehending him to be an Abstract Mind separate from the World and Matter , but others to be a Soul of the World only , yet nevertheless they all agreed in this , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter was the Supreme Moderator or Governour of all . And accordingly Plato in his Cratylus taking these Two Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both together , etymologizeth them as one , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Two words compounded together , declare the Nature of God ; for there is nothing , which is more the Cause of Life both to our selves and all other Animals , than He who is the Prince and King of all things , so that God is rightly thus called ; He being that by whom all things Live. And these are really but one Name of God , though divided into Two Words . But because it was very obvious , then to object against this Position of Plato's , that Zeus or Jupiter could not be the Prince of all things , and First Original of Life , from the Theogonia of Hesiod and other ancient Pagans , in which himself was made to have been the Son of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Saturn ; therefore this Objection is thus preoccupated by Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whosoever shall hear this , ( saith he ) will presently conclude it , to be contumelious to this Zeus or Jupiter ( as he hath been described by us ) to be accounted the Son of Cronos or Saturn . And in answer hereunto , that Philosopher stretcheth his Wits , to salve that Poetick Theogonia , and reconcile it with his own Theological Hypothesis ; and thereupon he interprets that Hesiodian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , into a Compliance with the Third Hypostasis of his Divine Triad , so as properly to signifie the Superiour Soul of the World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nevertheless it is reasonable to suppose , Zeus or Jupiter to be the Off-spring of some Great Mind : and Chronos or Saturn signifieth a pure and Perfect Mind Eternal ; who again is said to be the Son of Uranus or Coelius . Where it is manifest , that Plato endeavours to accommodate this Poetick Trinity of Gods , Vranus , Chronos and Zeus ; or Coelius , Saturn and Jupiter , to his own Trinity of Divine Hypostases , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Good , a Perfect Intellect , and the Highest Soul. Which Accommodation , is accordingly further pursued by Plotinus in several places , as Enn. 5. l. 1. c. 4. and Enn. 5. l. 8. c. 13. Nevertheless these Three Archical Hypostases of the Platonick Trinity , though look'd upon as Substances distinct from each other , and Subordinate ; yet are they frequently taken all together by them for the Whole Supreme Deity . However the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Plato severally attributed , to each of them ; which Proclus thus observed upon the Timaeus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We say therefore , that there are several Orders , Ranks or Degrees of Zeus or Jupiter in Plato ; for sometimes he is taken for the Demiurgus or Opificer of the World , as in Cratylus , sometimes for the First of the Saturnian Triad , as in Gorgias , sometimes for the Superiour Soul of the World , as in Phaedrus , and lastly sometimes for the Lower Soul of the Heaven . Though by Proclus his lieve , that Zeus or Jupiter which is mentioned in Plato's Cratylus ( being plainly the Superiour Psyche or Soul of the World ) is not properly the Demiurgus or Opificer , according to him , that Title rather belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect , which is the Second Hypostasis in his Trinity . As for the Vulgar of the Greekish Pagans , whether they apprehended God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mind or Intellect separate from the World , or else to be a Soul of the World only ; it cannot be doubted , but that by the word Zeus , they commonly understood the Supreme Deity in one or other of those sences , the Father and King of Gods : he being frequently thus stiled in their solemn Nuncupations of Vows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Jupiter Father , and O Jupiter King. As he was invoked also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that excellent Prayer of an ancient Poet , not without cause commended in Plato's Alcibiades . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · O Jupiter King , give us good things whether we pray or pray not for them , but with-hold evil things from us , though we should pray never so earnestly for them . But the Instances of this kind being innumerable , we shall forbear to mention any more of them . Only we shall observe , that Zeus Sabazius was a name for the Supreme God , sometime introduced amongst the Greeks , and derived in all probability , from the Hebrew Sabaoth , or Adonai Tsebaoth , the Lord of Hosts , ( that is of the Heavenly Hosts ) or the Supreme Governour of the World. Which therefore Aristophanes took notice of , as a strange and foreign God , lately crept in amongst them , that ought to be banish'd out of Greece : these several Names of God being then vulgarly spoken of , as so many distinct Deities ; as shall be more fully declared afterwards . We shall likewise elsewhere show , that besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also was used by the Greeks , as a Name for that God , who is the supreme Moderator and Governour of the whole World. That the Latins did in like manner , by Jupiter and Jovis , frequently denote the Supreme Deity , and Monarch of the Vniverse , is a thing unquestionable ; and which does sufficiently appear from those Epithets that were commonly given to him , of Optimus and Maximus , the Best and the Greatest , as also of Omnipotens frequently bestowed upon him by Virgil and others . Which word Jupiter or Jovis , though Cicero etymologize it à Juvando , or from Juvans Pater , as not knowing how to do it otherwise , yet we may rather conclude it to have been of an Hebraical Extraction , and derived from that Tetragrammaton or Name of God , consisting of Four Consonants ; whose Vowels ( which it was to be pronounced with ) though they be not now certainly known , yet must it needs have some such sound as this , either Jovah , or Jahvoh , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the like : and the abbrebreviation of this Name was Jah . For as the Pagan Nations , had besides Appellatives , their several Proper Names for God , so also had the H●brews theirs , and such as being given by God himself , was most expressive of his Nature , it signifying Eternal and Necessary Existence . But in the next place we shall suggest , that the Pagans did not only signifie the Supreme God , by these Proper Names , but also frequently by the Appellatives themselves , when used not for a God in General , but for The God , or God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by way of eminency . And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are often taken by the Greeks , not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God , or one of the Gods , but for God , or the Supreme Deity . We have several Examples hereof , in Passages before-cited occasionally in this very Chapter , as in that of Aristotle's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is there therefore , that can be better than Knowledge , but only God : As also that other of his , that Happiness consisteth principally in Vertue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is a thing that ought to be acknowledged by us from the Nature of God. So likewise in that of Thales , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the oldest of all things , because he is Vnmade , and that of Maximus Tyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Gods the Sons of God and Co-reigners together with God. Besides which , there have been others also mentioned , which we shall not here repeat . And innumerable more Instances of this kind might be added , as that of Antiphanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is like to nothing , for which cause he cannot be learnt by any , from an Image : This of Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If God will have it so , let it be so . And that of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Do thou only remember , these Catholick and Vniversal Principles ; What is Mine and what is not Mine ? What would God have me now to do ? and what would he have me not to do ? But we shall mention no more of these , because they occurr so frequently in all manner of Greek Writers , both Metrical and Prosaical . Wherefore we shall here only add , that as the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was thus often used by the Greeks for God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in way of Eminency , that is , for the Supreme Deity , so was likewise the Plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently used by them , for the Inferiour Gods by way of Distinction from the Supreme . As in that usual Form of Prayer and Exclamation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Jupiter and the Gods , and that Form of Obtestation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By Jupiter and the Gods. So in this of Euripedes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Est , ( sint licèt qui rideant ) est Jupiter , Superíque ; Casus qui vident Mortalium . In which Passages , as Jupiter is put for the Supreme God , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise put , for the Inferiour Gods , in way of distinction from him . Thus also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are taken both together , in Plato's Phaedo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Supreme , Unmade and Incorruptible Deity , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Inferiour Gods only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I suppose , said Socrates , that God and the very Species , Essence or Idea of Life , will be granted by all to be Incorruptible . Doubtless by all men ( said Cebes ) but much more as I conceive , by the Gods. But a further Instance will be propounded afterwards , of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus used by way of distinction , for the Inferiour Gods only ; as it was before declared , that the Theogonia or Generation of Gods was accordingly understood by the Greeks universally , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Inferiour Gods. Moreover as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by way of eminency , for the Supreme God , so was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise . As for example , in this Passage of Callimachus before cited imperfectly , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Si Deus est tibi notus , Hoc etiam noris , omnia posse Deum . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are used both alike signanter , for the Supreme God. And thus also in that famous Passage of another Poet , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Homer likewise , in one and the same place , seems to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both together , after the same manner , for the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Quoties homo vult , adverso Numine , cum viro pugnare Quem Deus honorat , mox in eum magna clades devolvitur . Again we conceive , that Jupiter or the Supreme God , was sometimes signified amongst the Pagans , by that expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus Ipse , as in that of Homer's Ninth Iliad , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Neque si mihi promitteret Deus Ipse , Senectutem abradens , effecturum me Juvenem pubescentem . And thus St. Cyril of Alexandria interprets Homer here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Homer doth not say , If any of the Gods would promise me freedom from old Age and restitution of Youth , but he reserves the matter only to the Supreme God ; neither doth he refer it to any of the Fictitious Poetick Gods , but to the true God alone . The same Language was also spoken , in the Laws of the Twelve Tables ; Deos adeunto caste , Opes amovento : Si secus faxint , Deus ipse vindex erit : Let the Gods be worshipp'd chastely , superfluity of Riches and Pomp being removed : If men do otherwise , God Himself will be the Avenger . Where though the word Gods be used generally , so as to comprehend both the Supreme and Inferiour Gods under it , yet Deus Ipse , God himself , denotes the Supreme God only . In like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also seems to be taken for the Supreme God in that of Euripedes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which was thus rendred by Horace , — Ipse Deus , simulatque volet , me solvet . Notwithstanding which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are often distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they being put for an Inferiour rank of Beings below the Gods , vulgarly called Demons , which word in a large sence comprehends also Heroes under it . For though these Daemons be sometimes called Gods too , yet were they rather accounted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demi-gods , than Gods. And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods and Demons , are frequently joyned together , as things distinct from one another : which Notion of the word Plato refers to , when he concludes , Love not to be a God , but a Demon only . But of these Demons we are to speak more afterwards . Furthermore , the Pagan Writers frequently understand the Supreme God by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when the word is used Substantively . As for example , in this of Epicharmus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Res nulla est Deum quae lateat , scire quod te convenit : Ipse est noster Introspector , tum Deus nil non potest . So likewise in this of Plato's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is far removed both from Pleasure and Grief . And Plotinus calls the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divinity that is in the Vniverse . But because the Instances hereof are also innumerable , we shall decline the mentioning of any more , and instead of them , only set down the Judgment of that diligent and impartial Observer of the Force of words , Henricus Stephanus , concerning it ; Redditur etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saepe Deus , sed ita tamen ut intelligendum sit , non de quolibet Deo , ab ipsis etiam profanis Scriptoribus dici , verùm de eo quem intelligerent , cùm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicebant quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad differentiam eorum , qui multi , appellatione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 includebantur , summum videlicet Supremúmque Numen , & quasi dicas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut loquitur de Jove Homerus . Lastly , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so likewise was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Greeks , for the Supreme Numen , or that Divinity which governs the whole World. Thus whereas it was commonly said ( according to Herodotus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God was envious ; the meaning whereof was , that he did not commonly suffer any great Humane Prosperity , to continue long , without some check or counterbuff ; the same Proverbial speech is expressed in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this sence the word seems to be used in Isocrates ad Demonicum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worship God always , but especially with the City , in her Publick Sacrifices . And doubtless it was thus taken by Epictetus in this Passage of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is but one way to Tranquillity of Mind and Happiness , Let this therefore be always ready at hand with thee , both when thou wakest early in the morning , and all the day long , and when thou goest late to sleep ; to account no external things thine own , but to commit all these to God and Fortune . And there is a very remarkable Passage in Demosthenes ( observed by Budeus ) that must not be here omitted ; in which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plainly for the Inferiour or Minor Gods only , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Supreme God , both together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Gods and the Deity will know or take notice of him that gives not a righteous sentence ; that is , both the Inferior Gods and the Supreme God himself . Wherefore we see , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as to its Grammatical Form , is not a Diminitive , as some have conceived , but an Adjective Substantiv'd ; as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is . Nevertheless in Pagan Writings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it is derived , is often used for an Inferionr Rank of Beings below the Gods , though sometimes called Gods too ; and such was Socrates his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so commonly known . But the Grammar of this Word , and its proper Signification in Pagan Writers , cannot better be manifested , than by citing that Passage of Socrates his own , in his Apology , as written by Plato ; who though generally supposed to have had a Daemon , was notwithstanding by Melitus accused of Atheism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Is there any one , O Melitus , who acknowledging that there are Humane things , can yet deny that there are any Men ? or confessing that there are Equine things , can nevertheless deny that there are any Horses ? If this cannot be , then no man who acknowledges Demonial things , can deny Demons . Wherefore I being confessed to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , must needs be granted , to hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , also . Now do we not all think , that Demons are either Gods , or at least Sons of the Gods. Wherefore for any one to conceive that there are Daemons , and yet no Gods , is altogether as absurd , as if one should think that there are Mules , but yet neither Horses nor Asses . However , in the New Testament , according to the Judgment of Origen , Eusebius , and others of the Ancient Fathers , both those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are alike taken , always in a Worser sence , for Evil and Impure Spirits only . But over and besides all this ; the Pagans do often characterize the Supreme God , by such Titles , Epithets , and Descriptions , as are Incommunicably proper to him : thereby plainly distinguishing him from all other Inferiour Gods. He being sometimes called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Opifex Architect or Maker of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince and chief Ruler of the Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( by the Greeks ) and ( by the Latins ) Primus Deus , the First God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Mind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Great God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greatest God and the greatest of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supreme of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vppermost , or most Transcendent God ; Princeps ille Deus , that Chief or Principal God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God of Gods ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Principles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Cause ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Generated or Created this whole Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that ruleth over the whole World ; Summus Rector & Dominus , The Supreme Governour and Lord of all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God over all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Ingenerate or Vnmade Self-originated and Self-subsisting Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Monad ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness it self ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is above Essence or Super-essential ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is above mind and Vnderstanding ; Summum illud & Aeternum , neque mutabile neque interiturum , That Supreme and Eternal Being , which is Immutable and can never perish ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Beginning , and End , and Middle of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things ; Deus Vnus & Omnes , One God and All Gods ; And Lastly , to name no more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Providence , as distinguished from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature , is often used by them also , as a Name for the Supreme God , which because it is of the Feminine Gender , the Impious and Atheistical Epicureans , therefore took occasion , to call God ridiculously and jearingly , Anum fatidicam Pronoean . Now all these , and other such like Expressions , being found in the Writings of Professed Pagans ( as we are able to shew ) and some of them very frequently , it cannot be denied , but that the Pagans did put a Manifest Difference betwixt the Supreme God , and all their other Inferiour Gods. XV. What hath been now declared , might , as we conceive , be judged sufficient , in order to our present Undertaking ; which is to prove , that the more Intelligent of the Ancient Pagans , notwithstanding that Multiplicity of Gods worshipped by them , did generally acknowledge , One Supreme , Omnipotent , and Only Vnmade Deity . Nevertheless , since men are commonly so much prepossess'd with a contrary Perswasion ; ( the reason whereof seems to be no other than this , that because the Notion of the Word God , which is now generally received amongst us Christians , is such as does essentially include Self-existence in it , they are therefore apt to conceit , that it must needs do so likewise amongst the Pagans ; ) we shall endeavour to produce yet some further Evidence for the Truth of our Assertion . And first we conceive , This to be no small Confirmation thereof , because after the Publication of Christianity , and all along during that Tugging and Contest which was betwixt it and Paganism , none of the Professed Champions for Paganism , and Antagonists of Christianity ( when occasion was now offered them ) did ever assert any such thing , as a Multiplicity of Vnderstanding Deities Vnmade ( or Creators ) but on the contrary , they all generally disclaimed it , professing to acknowledge One Supreme Self-existent Deity , the Maker of the whole Vniverse . It is a thing highly probable , if not unquestionable , that Apollonius Tyanaeus , shortly after the Publication of the Gospel to the World , was a Person made choice of by the Policy , and assisted by the Powers of the Kingdom of Darkness , for the doing of some things Extraordinary ; merely out of design , to derogate from the Miracles of our Saviour Christ , and to enable Paganism the better , to bear up against the assaults of Christianity . For amongst the many Writers of this Philosophers Life ; some , and particularly Philostratus , seem to have had no other aim in this their whole undertaking , then only to dress up Apollonius , in such a garb and manner , as might make him best seem to be a fit Corrival , with our Saviour Christ , both in respect of Sanctity and Miracles . Eunapius therefore telling us , that he mis-titled his Book , and that in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Life of Apollonius , he should have called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Coming down , and Converse of God with Men ; forasmuch as this Apollonius ( saith he ) was not a bare Philosopher or Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but a certain middle thing betwixt the Gods and Men. And that this was the use commonly made by the Pagans , of this History of Apollonius , namely to set him up in way of opposition and Rivalry to our Saviour Christ , appears sundry ways . Marcellinus , in an Epistle of his to St. Austin , declares this as the Grand Objection of the Pagans against Christianity , ( therefore desiring St. Austin's answer to the same ; ) Nihil aliud Dominum , quàm alii hominos facere potuerunt , fecisse vel egisse mentiuntur ; Apollonium siquidem suum nobis , & Apuleium , aliósque Magicae artis homines , in medium proferunt , quorum majora contendunt extitisse miracula : The Pagans pretend , That our Saviour Christ did no more , than what other men have been able to do , they producing their Apollonius and Apuleius , and other Magicians , whom they contend to have done greater miracles . And it is well known that Hierocles to whom Eusebius gives the commendation of a very Learned man , wrote a Book against the Christians ( entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the chief design whereof was to compare this Apollonius Tyanaeus with , and prefer him before our Saviour Christ : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · they are Hierocles his own words in Eusebius ; The Christians ( saith he ) keep a great deal of stir , crying up of one Jesus , for restoring sight to the blind , and doing some such other Wonders . And then mentioning the Thaumaturgi or Wonder-workers amongst the Pagans , but especially Apollonius Tyanaeus , and insisting largely upon his Miracles , he adds in the close of all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To what purpose now have we mentioned all these things ? but only that the solid Judgement of us ( Pagans ) might be compared with the Levity of the Christians ; forasmuch as we do not accompt him a God , who did all these Miracles , but only a Person beloved of the Gods ; whilst they declare Jesus to be a God , merely for doing a few Wonders . Where , because Eusebius is silent , we cannot but subjoyn an Answer out of Lactantius ( which indeed he seems to have directed against those very words of Hierocles , though not naming of him ) it being both pertinent and full ; Apparet nos sapientiores esse , qui mirabilibus factis , non statim fidem Divinitatis adjunximus , quàm vos , qui ob exigua portenta Deum cr●didistis — Disce igitur , si quid tibi cordis est , non solùm idcirco à nobis Deum creditum Christum , quia mirabilia fecit , sed quia vidimus in eo fact a esse omnia quae nobis annunciata sunt , Vaticinia Prophetarum . Fecit mirabilia ; Magum putassemus , ut & vos nuncupatis ; & Judaei tunc putaverunt ; si non illa ipsa facturum Christum , Prophetae omnes uno spiritu praedicassent . Itaque Deum credimus , non magis ex factis , operibúsque mirandis ; quàm ex illa ipsa Cruce , quam vos sicut Canes lambitis ; quoniam simul & illa praedicta est . Non igitur Suo Testimonio , ( cui enim de se dicenti potest credi ? ) sed Prophetarum Testimonio , qui omnia quae fecit ac passus ●st , multo antè cecinerunt ; fidem Divinitatis accepit ; quod neque Apollonio neque Apuleio , neque cuiquam Magorum potest aliquando con●ingere . It is manifest that we Christians are wiser than you Pagans , in that we do not presently attribute Divinity to a person , merely because of his Wonders ; whereas a few Portentous things , or Extraordinary actions , will be enough with you , to make you Deifie the Doer of them ; ( and so indeed did some of them , however Hierocles denies it , Deifie Apollonius . ) Let this writer against Christianity therefore learn , ( if he have any Vnderstanding or Sense in him ) that Christ was not therefore believed to be a God by us Christians , merely because of his Miracles , but because we saw all those things done by , and accomplish'd in him , which were long before predicted to us , by the Prophets . He did miracles , and we should therefore have suspected him for a Magician ( as you now call him , and as the Jews then supposed him to be ; ) had not all the Prophets , with one voice foretold , that he should do such things . We believe him therefore to be God , no more from his Miracles , than from that very Cross of his , which you so much quarrel with , because that was likewise foretold . So that our Belief of Christ's Divinity , is not founded upon his own Testimony ( for who can be believed concerning himself ? ) but upon the Testimony of the Prophets , who sang long before of all those things , which he both did and suffered . Which is such a peculiar advantage and privilege of his , as that neither Apollonius nor Apuleius , nor any other Magician , could ever share therein . Now as for the Life and Morals of this Apollonius Tyanaeus , as it was a thing absolutely necessary , for the carrying on of such a Diabolical Design , that the Person made use of for an Instrument , should have some colourable and plausible pretence to Vertue , so did Apollonius accordingly take upon him the profession of a Pythagorean ; and indeed act that part externally so well , that even Sidonius Apollinaris , though a Christian , was so dazled with the glittering show and lustre of his counterfeit Vertues , as if he had been inchanted by this Magician , so long after his death . Nevertheless whosoever is not very dim-sighted in such matters as these , or partially affected , may easily perceive , that this Apollonius was so far from having any thing of that Divine Spirit which manifested it self in our Saviour Christ ( transcending all the Philosophers that ever were ) that he fell far short of the better moralized Pagans , as for example Socrates , there being a plain appearance of much Pride and Vain-glory ( besides other Foolery ) discoverable both in his Words and Actions . And this Eusebius undertakes to evince from Philostratus his own History ( though containing many Falshoods in it ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Apollonius was so far from deserving to be compared with our Saviour Christ , that he was not fit to be ranked amongst the moderately and indifferently Honest men . Wherefore as to his reputed Miracles , if credit be to be given to those Relations , and such things were really done by him , it must for this reason also be concluded , that they were done no otherwise than by Magick and Necromancy ; and that this Apollonius was but an Archimago or grand Magician . Neither ought this to be suspected for a mere slander cast upon him , by partially affected Christians only , since , during his Life-time , he was generally reputed , even amongst the Pagans themselves , for no other than a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infamous Inchanter , and accused of that very Crime before Domitian the Emperour ; as he was also represented such , by one of the Pagan Writers of his Life , Moeragenes , senior to Philostratus ; as we learn from Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As concerning the Infamous and Diabolical Magick , he that would know whether or no a Philosopher be temptable by it , or illaqueable into it , let him read the Writings of Moeragenes , concerning the memorable things of Apollonius Tyanaeus , the Magician and Philosopher ; in which he that was no Christian , but a Pagan Philosopher himself , affirmeth , some not ignoble Philosophers to have been taken , with Apollonius his Magick , including ( as I suppose ) in that number Euphrates and a certain Epicurean . And no doubt but this was the reason why Phil●stratus derogates so much from the authority of this Moeragenes , affirming him to have been ignorant of many things concerning Apollonius ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. ) Because Moeragenes had thus represented Apollonius in his true colours , as a Magician ; whereas Philostratus his whole business and design was , on the contrary , to vindicate him from that Imputation : the Truth whereof of notwithstanding , may be sufficiently evinced , even from those very things that are recorded by Philostratus himself . And here by the way we shall observe , that it is reported by good Historians , that Miracles were also done by Vespasian at Alexandria , Per eos menses ( they are the words of Tacitus ) multa miracula even●re , quîs coelestis favor , & quaedam in Vespasianum inclinatio numinum ostenderetur . Ex plebe Alexandrinâ quidam , oculorum tabe notus , genua ejus advolvitur , remedium caecitatis exposcens gemitu ; monitu Serapidis Dei , quem dedita superstitionibus gens ante alios colit ; precabatúrque Principem , ut genas & oculorum orbes dignaretur respergere oris excr●mento . Alius manu aeger , eodem Deo auctore , ut pede ac vestigio Caesaris calcaretur orabat . At that time many Miracles happen'd at Alexandria , by which was manif●sted the Heavenly Favour , and Inclination of the Divine Powers towards Vespasian . A Plebeian Alexandrian , that had been known to be blind , casts himself at the feet of Vespasian , begging with tears from him a remedy for his sight ( and that according to the suggestion of the God Serapis ) that he would deign but to spit upon his Eyes and Face . Another having a Lame hand ( directed by the same Oracle ) beseeches him but to tread upon it with his foot . And after some debate concerning this business , both these things being done by Vespasian , statim conversa ad usum manus , & caeco reluxit dies , the Lame hand presently was restored to its former usefulness , and the Blind man recovered his sight : Both which things ( saith the Historian ) some who were Eye-witnesses , do to this very day testifie , when it can be no advantage to any one to lye concerning it . And that there seems to be some reason to suspect , that our Archimago Apollonius Tyanaeus , might have some Finger in this business also , because he was not only familiarly and intimately acquainted with Vespasian , but also at that very time ( as Philostratus informeth us ) present with him at Alexandria , where he also did many Miracles himself . However we may here take notice of another Stratagem and Policy of the Devil in this , both to obscure the Miracles of our Saviour Christ , and to weaken mens Faith in the Messiah , and baffle the Notion of it ; that whereas a Fame of Prophecies had gone abroad every where , that a King was to come out of Judea , and rule over the whole World ( by which was understood no other than the Messiah ) by reason of these Miracles done by Vespasian , this Oracle or Prediction might the rather seem to have its accomplishment in him , who was first proclaimed Emperour in Judea , and to whom Josephus himself basely and flatteringly had applied it . And since this business was started and suggested by the God Serapis , that is , by the Devil ; ( of whose Counsel probably Apollonius also was : ) this makes it still more strongly suspicable , that it was really a Design or Policy of the Devil , by imitating the Miracles of our Saviour Christ , both in Apollonius and Vespasian , to counter-work God Almighty in the Plot of Christianity , and to keep up or conserve his own Usurped Tyranny in the Pagan World still . Nevertheless we shall here show Apollonius all the favour we can , and therefore suppose him , not to have been one of those more foul and black Magicians , of the common sort , such as are not only grosly sunk and debauched in their Lives , but also knowingly do Homage to Evil Spirits as such , for the gratification of their Lusts ; but rather one of those more refined ones , who have been called by themselves Theurgists , such as being in some measure freed from the grosser Vices , and thinking to have to do only with good Spirits ; nevertheless being Proud and Vainglorious , and affecting Wonders , , and to transcend the Generality of Mankind , are by a Divine Nemesis , justly exposed to the illusions of the Devil or Evil Spirits , cunningly insinuating here , and aptly accommodating themselves to them . However concerning this Apollonius , it is undeniable , that he was a zealous Upholder of the Pagan Polytheism , and a stout Champion for The Gods , he professing to have been taught by the Samian Pythagoras his Ghost how to Worship these Gods , Invisible as well as Visible , and to have converse with them . For which cause he is stiled by Vopiscus , Amicus verus Deorum , A true Friend of the Gods , that is , a hearty and sincere Friend , to that old Pagan Religion , now assaulted by Christianity , in which not One only True God , but a Multiplicity of Gods , were Worshipped . But notwithstanding all this , Apollonius himself was a clear and undoubted Asserter of One Supreme Deity , as is evident from his Apologetick Oration in Philostratus , prepared for Domitian , in which he calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God who is the Maker of the whole Vniverse , and of all things . And as he elsewhere in Philostratus declares both the Indians and Egyptians to have agreed in this Theology ; insomuch that though the Egyptians condemn'd the Indians for many other of their Opinions , yet did they highly applaud this Doctrine of theirs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God was the Maker both of the Generation and Essence of all things , and that the cause of his making them , was his Essential Goodness : So doth he himself very much commend this Philosophy of Jarchas the Indian Brachman , viz. That the whole World was but One Great Animal , and might be resembled to a Vast Ship , wherein their are many Inferiour subordinate Governours , under One Supreme , the Oldest and Wisest ; as also expert Mariners of several sorts , some to attend upon the Deck , and others to climb the Masts and order the Sails , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In which the first and high●st seat is to be given to That God , who is the Generatour or Creator of this great Animal , and the next under it , to those Gods that govern the several parts of it respectively ; so that the Poets were to be approved of here , when they affirm , that there are Many Gods in the Heavens , Many in the Seas , Many in the Rivers and Fountains , Many also upon the Earth and some under the Earth . Wherein we have a true representation of the old Paganick Theology , which both Indians , and Egyptians , and European Poets ( Greek and Latin ) all agreed in ; That there is One Supreme God , the Maker of the Universe , and under him Many Inferiour Generated Gods , or Understanding Beings ( Superiour to Men ) appointed to govern and preside over the several parts thereof , who were also to be religiously honoured and worshipped by Men. And thus much for Apollonius Tyanaeus . The first Pagan Writer against Christianity , was Celsus ; who lived in the times of Adrian , and was so professed a Polytheist , that he taxes the Jews for having been seduced by the Frauds of Moses into this Opinion of One God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those silly Shepherds and Herdsmen , following Moses their Leader , and being seduced by his Rustick frauds , came to entertain this Belief , that there was but One only God. Nevertheless this Celsus himself plainly acknowledged , amongst his Many Gods , One Supreme , whom he sometimes calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Greatest God ; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Supercelestial God , and the like ; and he doth so zealously assert the Divine Omnipotence , that he casts an imputation upon the Christians of derogating from the same , in that their Hypothesis of an Adversary Power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Christians are erroneously led into most wicked Opinions concerning God , by reason of their great ignorance of the Divine Enigms ; whilst they make a certain Adversary to God , whom they call the Devil , and in the Hebrew Language Satan : And affirm , contrary to all Piety , that the Greatest God , having a mind to do good to men , is disabled or withstood by an Adversary , resisting him . Lastly where he pleads most for the worship of Demons , he concludes thus concerning the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But God is by no means , any where to be laid aside , or left out ; neither by Day nor by Night , neither in Publick nor in Private , either in our Words or Actions ; but in every thing our Mind ought constantly to be directed towards God. A Saying that might very well become a Christian. The next and greatest Champion for the Pagan Cause in Books and Writings , was that Famous Tyrian Philosopher , Malchus , called by the Greeks Porphyrius ; who published a Voluminous and elaborate Treatise ( containing Fifteen Books ) against the Christians ; and yet He notwithstanding was plainly as zealous an Assertor of One Supreme Deity , and One Onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent Principle of all things ; as any of the Christians themselves could be ; he strenuously opposing that forementioned Doctrine of Plutarch and Atticus , concerning Three Unmade Principles , a Good God , an Evil Soul or Demon , and the Matter , and endeavouring to demonstrate , that all things whatsoever , even Matter it self , was derived from One Perfect Understanding Being , or Self-originated Deity . The Sum of whose Argumentation to which purpose , we have represented by Proclus upon the Timaeus , Page 119. After Porphyrius , the next eminent Antagonist of Christianity , and Champion for Paganism , was Hierocles the Writer of that Book entituled ( in Eusebius ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Lover of the Truth ; which is noted to have been a Modester Inscription , than that of Celsus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or True Oration . For if Eusebius Pamphili , were the Writer of that Answer to this Philalethes now Extant , as we both read in our Copies , and as Photius also read ; then must it needs be granted , that Hierocles the Author of it , was either contemporary with Porphyrius , or else but little his Junior . Moreover this Hierocles seems plainly to be the person intended by Lactantius in these following words , Alius eandem mat●riam mordaciùs scripsit ; qui erat tum è numero Judicum , & qui auctor in primis faciendae persecutionis fuit : quo scelere non contentus , etiam scriptis eos quos afflixerat , insecutus est . Composuit enim Libellos Duos , non Contrà Christianos , nè inimicè insectari videretur , sed Ad Christianos ; ut humanè ac benignè consulere videretur . In quibus ita falsitatem Scripturae Sacrae arguere conatus est , tanquam sibi esset tota contraria . — Praecipuè tamen Paulum Petrúmque laceravit , caeterósque Discipulos , tanquam fallaciae seminatores ; quos eosdem tamen rudes & indoctos fuisse testatus est . Another hath handled the same matter more smartly ; who was First himself one of the Judges and a chief Author of the Persecution ; but being not contented with that wickedness , he added this afterwards , to persecute the Christians also with his Pen : He composing Two Books , not inscribed Against the Christians ( lest he should seem plainly to act the part of an enemy ) but To the Christians ( that he might be thought to counsel them humanely and benignly : ) in which he so charges the holy Scripture with Falshood , as if it were all nothing else but contradictions : but he chiefly lashes Paul and Peter , as divulgers of lyes and deceits , whom notwithstanding he declares to have been rude and illiterate Persons . I say , though Hierocles for some cause or other be not named here by Lactantius in these Cited words , or that which follows , yet it cannot be doubted , but that he was the Person intended by him , for these Two Reasons : First , because he tells us afterward that the main business of that Christiano-mastix , was to compare Apollonius with our Saviour Christ. Cùm facta Christi mirabilia destrueret , nec tamen negaret , voluit ostendere , Apollonium vel paria , vel etiam majora fecisse . Mirum quòd Apuleium praetermiserit , cujus solent & multa & mira memorari . Et ex hoc insolentiam Christi voluit arguere , quòd Deum se constituerit : ut ille verecundior fuisse videretur , qui cùm majora faceret ( ut hic putat ) tamen id sibi non arrogaverit : That he might obscure the Miracles of our Saviour Christ , which he could not deny , he would undertake to show that Equal or greater Miracles were done by Apollonius . And it was a wonder he did not mention Apuleius too : of whose many and wonderful things , the Pagans use to brag likewise . Moreover he condemns our Saviour Christ of Insolency , for making himself a God , affirming Apollonius to have been the modester Person , who though he did ( as he supposes ) greater miracles , yet arrogated no such thing to himself . The Second Reason is , because Lactantius also expresly mentions the very Title of Hierocles his Book , viz. Philalethes . Cùm talia ignorantiae suae deliramenta fudisset , cùmque Veritatem peni●ùs excidere connixus est , ausus est Libros suos nefarios , ac Dei hostes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annotare : Though pouring out so much folly and madness , professedly fighting against the Truth , yet he presumed to call these his wicked Books , and Enemies of God , Philaletheis or Friends to Truth . From which words of Lactantius and those foregoing , where he affirms this Christiano-mastix to have writen Two Books , the Learned Prefacer to the late Edition of Hierocles , probably concludes , that the whole Title of Hierocles his Book was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And I conceive that the First of those Two Books of Hierocles insisted upon such things as Porphyrius had before urged against the Christians ; but then in the Second he added this de novo of his own , to compare Apollonius with our Saviour Christ : which Eusebius only takes notice of . Wherefore Epiphanius telling us , that there was one Hierocles a Presect or Governour of Alexandria , in those persecuting times of Diocletian , we may probably conclude , that this was the very Person described in Lactantius , who is said to have been First , of the Number of the Judges , and a Principal Actor in the Persecution ; and then afterwards to have written this Philalethes against the Christians , wherein , besides other things , he ventured to compare Apollonius Tyanaeus with our Saviour Christ. Now if this Hierocles who wrote the Philalethes in defence of the Pagan Gods , against the Christians , were the Author of those two other Philosophick Books , the Commentary upon the Golden Verses , and that De Fato & Providentia , it might be easily evinced from both of them , that he was notwithstanding , an Asserter of One Supreme Deity . But Photius tells us that that Hierocles who wrote the Book concerning Fate and Providence , did therein make mention of Jamblichus and his Junior Plutarchus Atheniensis : from whence Jonsius taking it for granted , that it was one and the same Hierocles , who wrote against the Christians , and de Fato , infers , that it could not be Eusebius Pamphili who Answered the Philalethes , but that it must needs be some other Eusebius much Junior . But we finding Hierocles his Philalethes in Lactantius , must needs conclude on the contrary , that Hierocles the famous Christiano-mastix , was not the same with that Hierocles who wrote de Fato . Which is further evident , from Aenaeas Gazeus in his Theophrastus ; where first he mentions one Hierocles an Alexandrian , that had been his Master , whom he highly extols , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But tell me , I pray you , are there yet left amongst you in Aegypt , any such Expounders of the Arcane Mysteries of Philosophy as Hierocles our Master was ? And this we suppose to be that Hierocles , who wrote concerning Fate and Providence , ( if not also upon the Golden Verses . ) But afterward upon occasion of Apollonius , the Cappadocian , or Tyanaean , he mentions another Hierocles distinct from the former ; namely him , who had so boasted of Apollonius his Miracles , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thus Apollonius is convinced of falshood ; but Hierocles ( not our Master ) but he that boasts of the Miracles ( of Apollonius ) adds another incredible thing . And though it be probable , that one of these was the Author of that Commentary upon the Golden Verses , ( for that it should be written by a Christian is but a dream ) yet we cannot certainly determine which of them it was . However that this Hierocles , who was the Mastix of Christianity and Champion for The Gods , was notwithstanding , a professed asserter of one Supreme Deity , is clearly manifest also from Lactantius , in these following words , Quam tandem nobis attulisti Veritatem ? nisi quod Assertor Deorum , eos ipsos ad ultimum prodidisti : Prosecutus enim Summi Dei laudes , quem Regem , quem Maximum , quem Opificem rerum , quem Fontem bonorum , quem Parentem omnium , quem Factorem Altorémque viventium confessus es ; ademisti Jovi tuo Regnum ; eúmque Summa potestate depulsum , in Ministrorum numerum redigisti . Epilogus ergo te tuus arguit Stultitiae , Vanitatis , Erroris . Affirmas Deos esse ; & illos tamen subjicis & mancipas ei Deo , cujus Religionem conaris evertere . Though you have entitled your Book Philalethes , yet what Truth have you brought us therein , unless only this , that being an Asserter of the Gods ( contradicting your self ) you have at last betrayed those very Gods. For in the close of your Book , prosecuting the praises of the Supreme God , and confessing him to be the King , the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , the Maker and Conserver of all Living beings , you have by this means dethroned your Jupiter , and degrading him from his Sovereign Power , reduced him into the rank of Inferiour Ministers . Wherefore your Epilogue argues you guilty of Folly , Vanity and Error , in that you both assert Gods , and yet subject and mancipate them under that one God , whose Religion you endeavour to overthrow . Where we must confess we understand not well Lactantius his Logick ; forasmuch as Hierocles his Zeus or Jupiter , was one and the same with his Supreme God ( as is also here intimated ) and though he acknowledged all the other Gods to be but his Inferiour Ministers yet nevertheless did he contend , that these ought to be Religiously Worshipped , which was the thing that Lactantius should have confuted . But that which we here take notice of , is this , that Hierocles a grand Persecutor of the Christians , and the Author of that bitter Invective against them , called Philalethes , though he were so strenuous an asserter of Polytheism and Champion for The Gods , yet did he nevertheless at the same time , clearly acknowledge one Supreme Deity , calling him the King ( that is the Monarch of the Universe ) the Greatest , the Opifex of the World , the Fountain of Good , the Parent of all things , and the Maker and Conserver of all Life . But the greatest Opposer of Christianity every way , was Julian the Emperour ; who cannot reasonably be suspected to have disguised or blanched Paganism , because he was an Emperour , and had so great an Animosity against Christianity , and was so superstitiously or bigotically zealous for the Worship of the Gods ; and yet this very Julian notwithstanding , was an unquestionable Assertor of One Supreme Deity . In his Book written against the Christians , he declares the general sence of the Pagans , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our Theologers affirm , the Maker of all to be a common Father , and King , but that the Nations , as to particular things , are distributed by him to other Inferiour Gods , that are appointed to be Governours over Countries and Cities , every one of which administers in his own Province agreeably to himself . For whereas in the Common Father , all things are Perfect , and One is All , in the Particular or Partial Deities , one excels in one Power , and another in another . Afterwards in the same Book he contends , that the Pagans did entertain righter Opinions concerning the Supreme God , than the Jews themselves ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If that God who is so much spoken of by Moses , be the Immediate Opificer of the whole World , we Pagans entertain better Opinions of him ; who suppose him to be the common Lord of all ; but that there are other Governours of Nations and Countries under him , as Prefects or Presidents appointed by a King ; we not ranking him , amongst those Partial Governours of Particular Countries and Cities , as the Jews do . From both which places , it is evident , that according to Julian's Theology , all those other Gods , whose Worship he contended so much for , were but the Subordinate Ministers of that One Supreme God , the Maker of all . The same thing might be further manifested from Julian's Oration made in praise of the Sun as a Great God in this visible World ; he therein plainly acknowledging another far more Glorious Deity , which was the Cause of all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is One God the Maker of all things , but besides him there are many other Demiurgical Gods moving round the Heavens , in the midst of which is the Sun. Where we have a clear acknowledgement of One Supreme God , and of Many Inferiour Deities both together . Moreover in the same Oration , he declareth that the Ancient Poets , making the Sun to have been the Off-spring of Hyperion , did by this Hyperion understand nothing else , but the Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him who is above all things , and about whom , and for whose sake , are all things . Which Supreme Deity is thus more largely described by him in the same Oration ( where he calls him the King of all things ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This God , whether ●e ought to be called , that which is above Mind and Vnderstanding , or the Idea of all things , or The One ( since Vnity seems to be the old●st of all things ; ) or else as Plato was wont to call him , The Good ; I say , this Vniform Cause of all things , which is the Original of all Pulchritude and Perfection , Vnity and Power ; produced from himself a certain Intelligible Sun , every way like himself , of which the Sensible Sun is but an Image . For thus Dionysius Petavius rightly declares the sence of Julian in this Oration ; Vanissimae hujus & loquacissimae disputationis mysterium est ; à Principe ac Primario Deo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quendam , & archetypum Solem editum fuisse ; qui eandem prorsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in genere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habeat , quam in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ille quem videmus , Solaris Globus obtinet . Tria itaque discernenda sunt , Princeps ille Deus , qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Platone dicitur , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The mystery of this most vain and loquacious Disputation is this , That from the First and Chief Deity , was produced a certain Intelligible and Archetypal Sun , which hath the same place or order , in the rank of Intelligible Things , that the Sensible Sun hath in the rank of Sensibles . So that here are Three things to be distinguish'd from one another , First the Supreme Deity which Plato calls , The Good , Secondly the Intelligible Sun or Eternal Intellect , and Lastly the Corporeal or Sensible Sun ( Animated . ) Where notwithstanding , we may take notice , how near this Pagan Philosopher and Emperour , Julian , approached to Christianity , though so much opposed by him ; in that he also supposed an Eternal Mind or Intellect , as the Immediate Off-spring of the First Fountain of all things ; which seems to differ but a little from the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . However it is plain that this devout Restorer of Paganism , and zealous Contender for the Worship of The Gods , asserted no Multiplicity of Independent , Self-existent Deities , but derived all his Gods from One. As for those other Philosophers and Learned men , who in those latter times of the Declining of Paganism , after Constantine , still stood out in opposition against Christianity , such as Jamblichus , Syrianus , Proclus , Simplicius , and many others , it is unquestionably evident concerning them all , that they clearly acknowledged One Supreme Deity , as the Original of all things . Maximus Madaurensis , a confident and resolved Pagan in St. Austin's time , expressed both his own and the general sence of Pagans after this manner ; Equidem Vnum esse Deum Summum , sine initio , Naturae ceu Patrem Magnum atque Magnificum , quis tam demens tam mente captus neget esse certissimum ? Hujus nos virtutes per Mundanum opus diffusas , multis vocabulis invocamus , quoniam nomen ejus cuncti proprium videlicet ignoramus . Ita sit , ut dum ejus quasi quaedam Membra carptim , variis supplicationibus prosequimur , Totum colere profectò videamur . Truly that there is One Supreme God , without beginning , as the Great and Magnificent Father of Nature ; who is so mad or devoid of sense as not to acknowledge it to be most certain ? His Vertues diffused throughout the whole World ( because we know not what his proper name is ) we invoke under many different names . Whence it comes to pass , that whilst we prosecute with our supplications , his as it were divided Members severally , we must needs be judged to worship the whole Deity . And then he concludes his Epistle thus ; Dii te servent , per quos & Eorum , atque cunctorum mortalium , Communem Patrem , universi mortales quos terra sustinet , mille modis , concordi discordia venerantur : The Gods keep thee , by and through whom , we Pagans , dispersed over the whole World , do worship the common Father , both of those Gods , and all Mortals , after a thousand different manners , nevertheless with an agreeing discord . Longimanus likewise , another more modest Pagan Philosopher , upon the request of the same St. Austin , declares his sence concerning the way of worshipping God and arriving to happiness to this purpose . Per Minores Deos perveniri ad Summum Deum non sine Sacris Purificatoriis , That we are to come to the Supreme God , by the Minor or Inferior Gods , and that not without Purifying Rites and Expiations ; he supposing that besides a vertuous and holy Life , certain Religious Rites and Purifications , were necessary to be observed , in order to that end . In which Epistle , the Supreme God is also stiled by him , Vnus , Vniversus , Incomprehensibilis , Ineffabilis & Infatigabilis Creator . Moreover , that the Pagans generally disclaim'd this Opinion of Many Vnmade Self-existent Deities , appeareth plainly from Arnobius , where he brings them in complaining , that they were falsly and maliciously accused by some Christians , as guilty thereof , after this manner ; Frustrà nos falso & calumnioso incessitis & appetitis crimine , tanquam inficias eamus Deum esse Majorem ; cùm à nobis & Jupiter nominetur , & Optimus habeatur & Maximus : cúmque illi augustissimas sedes , & Capitolia constituerimus immania ; In vain do you Christians calumniate us , Pagans , and accuse us as if we denied , One Supreme Omnipotent God ; though we both call him Jupiter , and accompt him the Best and the Greatest ; having dedicated the most august seats to him , the vast Capitols . Where Arnobius in way of opposition , shows first how perplexed and intangled a thing the Pagans Theology was , their Poetick Fables of the Gods , nonsensically confounding Herology together with Theology ; and that it was impossible that that Jupiter of theirs , which had a Father and a Mother , a Grandfather and a Grandmother , should be the Omnipotent God. Nam Deus Omnipotens , mente una omnium , & communi mortalitatis assensu , neque Genitus scitur , neque novam in lucem aliquando esse prolatus ; nec ex aliquo tempore coepisse esse , vel saeculo . Ipse enim est Fons rerum , Sator saeculorum ac temporum . Non enim ipsa per se sunt , sed ex ejus perpetuitate perpetua , & infinita semper continuatione procedunt . At verò Jupiter ( ut vos fertis ) & Patrem habet & Matrem , Avos & Avias , nunc nuper in utero matris suae formatus , &c. You Pagans confound your selves with Contradictions ; for the Omnipotent God , according to the natural sence of all mankind , was neither begotten or made , nor ever had a Beginning in time , he being the Fountain and Original of all things . But Jupiter ( as you say ) had both Father and Mother , Grandfathers and Grandmothers , and was but lately formed in the womb ; and therefore he cannot be the Eternal Omnipotent God. Nevertheless Arnobius afterwards considering ( as we suppose ) that these Poetick Fables , were , by the wiser Pagans , either totally rejected , or else some way or other Allegorized , he candidly dismisseth this advantage which he had against them , and grants their Jupiter to be the true Omnipotent Deity , and consequently that same God which the Christians worshiped ; but from thence infers , that the Pagans therefore must needs be highly guilty , whilst worshipping the same God with the Christians , they did hate and persecute them after that manner . Sed sint , ut vultis , unum , nec in aliquo , vi numinis , & majestate distantes ; ecquid ergò injustis persequimini nos odiis ? Quid , ut ominis pessimi , nostri nominis inhorrescitis mentione , st , quem Deum colitis , eum & nos ? an t quid in eadem causa vobis esse contenditis familiares Deos , inimicos atque infestissimos nobis ? Etenim , si una religio est nobis vobísque communis , cessat ira coelestium . But let it be granted that ( as you affirm ) your Jupiter and the Eternal Omnipotent God , are one and the same ; Why then do you prosecute us with unjust hatreds ? abominating the very mention of our names , if the same God that you worship be worshipped by us ? or if your Religion and ours be the same , why do you pretend that the Gods are propitious to you , but most highly provoked and incensed against us ? Where the Pagans defence and reply is , Sed non idcirco Dii vobis infesti sunt , quòd Omnipotentem colatis Deum : sed quod hominem natum , & quod personis infame est vilibus , crucis supplicio interemptum , & Deum fuisse contenditis , & superesse adhuc creditis , & quotidianis supplicationibus adoratis : But we do not say that the Gods are therefore displeased with you Christians , because you worship the Omnipotent God , but because you contend him to be a God , who was not only born a mortal man , but also died an ignominious death , suffering as a Malefactor ; believing him still to survive , & adoring him with your dayly prayers . To which Arnobius retorts in this manner : Tell us , now I pray you , who these Gods are , who take it as so great an injury & indignity done to themselves , that Christ should be worshipped ? Are they not Janus and Saturn , Aesculapius and Liber , Mercurius the son of Maia , and the Theban or Tyrian Hercules , Castor and Pollux , and the like ? Hice ergo Christum coli & à nobis accipi & existimari pro Numine , vulneratis acipiunt auribus ? & obliti paulo ante sortis & conditionis suae , id quod sibi concessum est , impertiri alteri nolunt ? Haec est Justititia Coelitum ? hoc Deorum judicium sanctum ? Nonne istud livoris est & avaritiae genus ? non obtrectatio quaedam sordens , suas eminere solummodo velle fortunas , aliorum res premi & in contempta humilitate calcari ? Natum hominem colimus ; Quid enim , Vos hominem nullum colitis natum ? non unum & alium ? non innumeros alios ? quinimo non omnes quos jam templis habetis vestris , mortalium sustulistis ex numero , & coelo sideribúsque donastis ? Concedamus interdum manum vestris opinationibus dantes , unum Christum fuisse de nobis , mentis , animae , corporis , fragilitatis & conditionis unius ; nonne dignus à nobis est tantorum ob munerum gratiam , Deus dici Deúsque sentiri ? Si enim vos Liberum quòd reperit usum vini ; si quòd panis , Cererem ; si Aesculapium , quòd herbarum ; si Minervam , quòd oleae ; si Triptolemum , quòd aratri ; si denique Herculem , quòd feras , quòd fures , quòd multiplicium capitum superavit compescuítque natrices , divorum retulistis in coelum : honoribus quantis afficiendus est nobis , qui ab erroribus nos magnis insinuatâ veritate traduxit ? &c. Are these the Gods who are so much offended , with Christ's being worshipped , and accompted a God by us ? they who being forgetful of their former condition , would not have the same bestowed upon another , which hath been granted to themselves ? Is this the Justice of the Heavenly Powers ? This the righteous judgment of Gods ? or is it not rather base Envy and Covetousness , for them thus to ingross all to themselves ? We worship indeed one that was born a man , What then ? Do you worship no such ? not one , and another , and innumerable ? And are not almos● all ●our Gods , such as were taken from out of the rank of men , and placed among the Stars ? And will you accompt that damnable in us , which you your selves practice ? Let us for the present yield thus much to your Infideity , and grant , that Christ was but an ordinary man , of the same rank and condition with other mortals , yet might we not for all that ( according to your Principles ) think him worthy , by reason of the great benefits we received from him to be accompted a God ? For if you have advanced into the number of your Divi , Bacchus or Liber for inventing the use of Wine , Ceres of Corn , Aesculapius of Herbs , Minerva of the Olive , Triptolemus of the Plow , and Hercules for subduing Beasts , Thieves and Monsters ; With how great honours ought he to be affected by us , who by the insinuation of divine truth hath delivered us from such great Errors of mind , &c. Which Argumentation of Arnobius though it were good enough ad homines , to stop the mouths of the Pagans , there being more reason , that Christ should be made a God , for the Benefits that mankind receive from him , than that Bacchus or Ceres or Hercules should be so ; yet as the same Arnobius himself seems to intimate , it is not sufficient without something else superadded to it , for the Justification of Christianity . Neither indeed was that the chief quarrel which the Pagans had with the Christians , That they had deified one who was crucified ( though the Cross of Christ was also a great offence to them ) but that they condemning the Pagans , for worshipping others besides the Supreme Omnipotent God , and decrying all those Gods of theirs , did themselves notwithstanding worship one Mortal man for a God. This Celsus urges in Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If these Christians themselves worshipp'd no other but One God , or the pure Divinty , then might they perhaps seem to have some just pretense of censuring us ; but now they themselves give divine Honour , to one that lately rose up and they perswade themselves , that they do not at all offend God in worshipping that supposed Minister of his . Which as Origen makes there a reply to it , so shall it be further considered by us afterwards . As for the Judgment of the Fathers in this Particular , Clemens Alexandrinus , was not only of this Opinion , that the Pagans ( at least the Greekish ) did worship the true God , and the same God with the Christians ( though not after a right manner ) but also endeavours to confirm it from the Authority of St. Peter : That the Greeks knew God Peter intimates in his Predication . There is One God , saith he , who made the Beginning of all things , and hath power over their End , &c. Worship this God , not as the Greeks do . Wherein he seemeth to suppose , the Greeks to worship the same God , with us , though not according to the right Tradition received by his Son. He does not enjoyn us not to worship that God , which the Greeks worship ; but to worship him otherwise than they do ; altering only the manner of the worship , but not the Object , or preaching another God. And what that is , not to worship God as the Greeks do , the same Peter intimated in those words , They worship him in images of wood and stone , brass and Iron , gold and silver , and sacrifice to the Dead also , as to Gods. Where he adds further out of St. Peter's Predication , Neither worship God as the Jews do , &c. The one and only God ( saith Clemens ) is worshipped by the Greeks Paganically , by the Jews Judaically , but by Vs newly and Spiritually . For the same God who gave the two Testaments to the Jews and Christians , gave Philosophy to the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by which the Omnipotent God , is glorified amongst the Greeks . Lactantius Firmianus also , in many places affirms , the Pagans to have acknowledged One Supreme Deity ; Summum Deum & Philosophi & Poetae , & ipsi denique qui Deos colunt , saepè fatentur , That there is One Supreme Deity , both Philosophers and Poets , and even the vulgar Worshippers of the Gods themselves , frequently acknowledge . From whence he concludes , that all the other Pagan Gods , were nothing but the Ministers of this One Supreme , and Creatures made by him , ( he then only blaming them , for calling them Gods , and giving them religious Worship ) Lib. 1. When he had declared that it was altogether as absurd to suppose , the World to be governed by many Independent Gods , as to suppose the Body of a man to be governed by many Minds or Souls Independent ; he adds , Quòd quia intelligunt isti assertores Deorum , ita eos praeesse singulis rebus ac partibus dicunt , ut tantùm Vnus sit Rector eximius . Jam ergo caeteri non Dii erunt , sed Satellites ac Ministri , Quos ille Vnus , Maximus & Potens omnium , officiis his praefecit , ut ipsi ejus imperio & nutibus serviant . Si universi pares non sunt ; non igitur Dii omnes sunt . Nec enim potest hoc idem esse , quod servit & quod dominatur . Nam si Deus est nomen summae potestatis , Incorruptibilis esse debet , Perfectus , Impassibilis , nulli rei subjectus . Ergo Dii non sunt quos parere Vni Maximo Deo necessitas cogit . Which because the Assertors of Gods well understand , they affirm these Gods of theirs so to preside over the several parts of the World , as that there is only One chief Rectour or Governour . Whence it follows , that all their other Gods , can be no other thing than Ministers and Officers , which one Greatest God , who is Omnipotent , hath variously appointed and constituted , so as to serve his command and beck . Now if all the Pagan Gods be not equal , then can they not be all Gods ; since that which ruleth , and that which serveth cannot be the same . God is a name of absolute Power , and implies Incorrubtibility , Perfection , Impassibility and Subjection to nothing . Wherefore these ought not to be called Gods , whom necessity compels , to obey one Greatest God. Again in the same Book , Nunc satis est , Demonstrare , summo ingenio viros attigisse veritatem ac propè tenuisse ; nisi eos retrorsum infatuata pravis opinionibus consuetudo rapuisset , qua & Deos alios esse opinabantur , & ea quae in usum hominis Deus fecit , tanquam sensu praedita essent , pro Diis habenda & colenda credebant . It is now sufficient to have shown , that the more ingenious and intelligent Pagans , came very near to the truth , and would have fully reach'd it , had not a certain customary Infatuation of Evil Opinions , snatch'd them away , to an acknowledgment of other Gods ; and to a belief that those things which God made for the use of men , as endued with sense ( or animated ) ought to be accompted Gods and Worshipped ; namely , the Stars . And afterward , Quòd si Cultores Deorum , eos ipsos se colere putant , quos summi Dei Ministros appellamus , nihil est quod nobis faciant invidiam , qui Vnum Deum dicamus , Multos negemus ; If the Worshippers of the Gods think that they worship no other than the Ministers of the one Supreme God , then there is no cause , why they should render us as hateful , who say , that there is one God and deny Many Gods. Eusebius Caesariensis likewise gives us this accompt of the Pagans Creed or the Tenour of their Theology , as it was then held forth by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pagans declare themselves in this manner , That there is One God , who with his various Powers filleth all things , and passeth through all things , and presideth over all things ; but being incorporeally and invisibly present in all things , and pervading them , he is reasonably worshipped By or In those things that are manifest and visible . Which Passage of Eusebius will be further considered afterward , when we come to give a more particular accompt of Paganism . What St. Austin's sence was , concerning the Theology of the Pagans , hath been already declared , namely , That they had not so far degenerated as to have lost the knowledge of One Supreme God , from whom is all whatsoever Nature ; and That they derived all their Gods from One. We shall now in the last place conclude with the Judgment of Paulus Orosius , who was his Contemporary , Philosophi dum intento mentis studio quaerunt scrutantúrque omnia , Vnum Deum , Authorem omnium repererunt , ad quem Vnum omnia referrentur ; unde etiam nunc Pagani , quos jam declarata Veritas de contumaciâ magis quàm de ignorantia convincit , cùm à nobis discutiuntur , non se Plures sequi , sed sub Vno Deo Magno , Plures Ministros venerari fatentur . Restat ig●tur de intelligentia veri Dei , per multas intelligendi suspiciones , Confusa dissensio , quia de Vno Deo , omnium penè una est opinio . The Philosophers of the Gentiles , whilst with intent study of mind , they enquired and searched after things , found that there was One God , the Author of all things , and to which One , all things should be referred . Whence also the Pagans at this very day , whom the declared truth rather convinceth of Contumacy , than of Ignorance ; when they are urged by us , confess themselves , not to follow Many Gods , but only under One God to worship Many Ministers . So that there remaineth only a confused dissension concerning the manner of understanding the true God , because about One God , there is almost one and the same opinion of all . And by this time we think it is sufficiently evident ; that the Pagans ( at least after Christianity ) though they asserted Many Gods , they calling all Vnderstanding Beings Superiour to men by that Name ( according to that of St. Jerom , Deum quicquid supra se esset , Gentiles putabant ; ) yet they acknowledged One Supreme Omnipotent and only Vnmade Deity . XVI . But because it s very possible , that some may still suspect , all this to have been nothing else but a Refinement and Interpolation of Paganism , after that Christianity had appeared upon the Stage ; or a kind of Mangonization of it , to render it more vendible and plausible ; the better able to defend it self , and bear up against the Assaults of Christianity ; whilest in the mean time the Genuine Doctrine of the ancient Pagans was far otherwise : although the contrary hereunto might sufficiently appear from what hath been already declared , yet however , for the fuller satisfaction of the more strongly prejudiced , we shall by an Historical Deduction made , from the most ancient times all along downwards , demonstrate that the Doctrine of the Greatest Pagan Polytheists , as well before Christianity as after it , was always the same , That besides their Many Gods , there was One Supreme , Omnipotent and Only Vnmade Deity . And this we shall perform not as some have done , by laying the chief stress upon the Sibylline Oracles , and those reputed Writings of Hermes Trismegist , the Authority whereof hath been of late so much decried by Learned Men ; nor yet upon such Oracles of the Pagan Deities , as may be suspected to have been counterfeited by Christians : but upon such Monuments of Pagan Antiquity , as are altogether unsuspected and indubitate . As for the Sibylline Oracles , there may ( as we conceive ) be Two Extremes concerning them : One , in swallowing down all that is now extant under that Title , as Genuine and Sincere ; whereas nothing can be more manifest , than that there is much Counterfeit and Supposititious stuff , in this Sibylline Farrago which now we have . From whence , besides other Instances of the like kind , it appears tooevidently to be denied , that some pretended Christians of former times , have been for Pious and Religious Frauds ; and endeavoured to uphold the Truth of Christianity by Figments and Forgeries of their own devising . Which as it was a thing Ignoble and Unworthy in it self , and argued that those very Defenders of Christianity , did themselves distrust their own Cause ; so may it well be thought , that there was a Policy of the Devil in it also , there being no other more Effectual way than this , to render all Christianity ( at least in after-ages ) to be suspected . Insomuch that it might perhaps be question'd , Whether the Truth and Divinity of Christianity appear more , in having prevail'd against the open force and opposition of its professed Enemies , or in not being at last smothered and oppressed , by these Frauds and Forgeries of its seeming Friends and Defenders . The Other Extreme may be , in concluding the whole business of the Sibylline Oracles ( as any ways relating to Christianity ) to have been a mere Cheat and Figment ; and that there never was any thing in those Sibylline Books , which were under the Custody of the Quindecimviri , that did in the least predict our Saviour Christ or the Times of Christianity . For notwithstanding all that the Learned Blundel hath written , it seems to be undeniably evident , from Virgil's Fourth Idyllium , that the Cumean Sibyl , was then supposed to have predicted a New Flourishing Kingdom or Monarchy , together with a Happy State of Justice or Righteousness , to succede , in the Latter Age of the World. Vltima Cumaei venit jam Carminis aetas , Magnus ab integro Seclorum nascitur ordo . Jam redit & Virgo , redeunt Saturnia Regna , Jam nova progenies Coelo delabitur alto , &c. Moreover it is certain , that in Cicero's time , the Sibylline Prophecies , were interpreted by some in favour of Caesar , as predicting a Monarchy ; Sibyllae versus observamus , quos illa furens fudisse dicitur . Quorum Interpres nuper falsa quadam hominum fama dicturus in Senatu putabatur , Eum , quem reverà Regem habebamus , appellandum quoque esse Regem , si salvi esse vellemus . We take notice of the Verses of the Sibyl , which she is said to have powred out in a Fury or Prophetick Frenzy , the Interpreter whereof , was lately thought to have been about to declare in the Senate-house , That if we would be safe , we should acknowledge him for a King , who really was so . Which Interpretation of the Sibylline Oracles ( after Caesar's Death ) Cicero was so much offended with , ( he also looking upon a Roman Monarchy , as a thing no ness impossible than undesirable ) that upon this occasion , he quarrels with those very Sibylline Oracles themselves , as well as the Readers and Expounders of them , after this manner ; Hoc si est in Libris , in quem Hominem , & in quod Tempus est ? Callidè enim , qui illa composuit , perfecit , ut , quodcunque accidisset , praedictum videretur , Hominum & ●emporum definitione sublatâ . Adhibuit etiam latebram obscuritatis , ut iidem versus aliàs in aliam rem posse accommodari viderentur . Non esse autem illud Carmen furentis , tum ipsum Poema declarat , ( est enim magis Artis & Diligentiae quàm Incitationis & motus ) tum verò ea quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , dicitur , cum deinceps ex primis Versuum literis aliquid connectitur . Quamobrem Sibyllam quidem sepositam & conditam habeamus , ut , id , quod proditum est à Majoribus , injussu Senatûs nè legantur quidem Libri . If there be any such thing conteined in the Sibylline Books , then we demand , concerning what Man is it spoken , and of what Time ? For whoever framed those Sibylline Verses , he craftily contrived , that whatsoever should come to pass , might seem to have been predicted in them , by taking away all Distinction of Persons and Times . He also purposely affected Obscurity , that the same Verses might be accommodated sometime to one thing , and sometime to another . But that they proceeded not from Fury and Prophetick Rage , but rather from Art and Contrivance , doth no less appear otherwise , than from the Acrostick in them . Wherefore let us shut up the Sibyl and keep her close , that according to the Decree of our Ancestors , her Verses may not be read without the express command of the Senate . And lastly he addeth , Cum Antistitibus agamus , ut quidvis potius ex illis libris , quàm Regem proserant , quem Romae posthac nec Dii nec Homines esse patientur ; Let us also deal with the Quindecimviri , and Interpreters of these Sibylline Books , that they would rather produce any thing out of them , than a King ; whom neither Gods nor Men will hereafter suffer at Rome . Where though Cicero were mistaken , as to the Event of the Roman Government , and there were doubtless some Predictions in these Sibylline Books , of a New Kingdom or Monarchy , to be set up in the World ; yet that the Roman Empire was not the thing intended in them , doth manifestly appear from that Discription in Virgil's forementioned Eclogue ; wherein there is accordingly another Completion of them expected , though flatteringly applied to Saloninus . Wherefore we conclude that the Kingdom and Happy State or Golden Age , predicted in the Sibylline Oracles , was no other than that of the Messi●h , or our Saviour Christ , and the times of Christianity . Lastly , in that other Passage of Cicero's , concerning the Sibylline Oracles , Valeant ad deponendas potiùs quàm ad suscipiendas Religiones ; Let them be made use of rather for the extinguishing , than the begetting of Religions and Superstitions ; there seems to be an Intimation , as if of themselves they rather tended , to the Lessening than Encreasing of the Pagan Superstitions ; and therefore may probably be thought , to have predicted a Change of that Pagan Religion , by the Worship of one Sole Deity to be introduced . Neither ought it to seem a jot more strange , that our Saviour Christ should be foretold by the Pagan Sibyl , than that he was so clearly predicted , by Balaam the Aramitick Sorcerer . However those things in the Sibylline Verses , might have been derived some way or other , from the Scripture-prophecies ; which there is indeed the more probability of , because that Sibylline Prophet made use of those very same Figures and Allegories , in describing the Future Happy State , that are found in the Scripture ; as for Example , — Nec magnos metuent Armenta Leones ; Occidet & Serpens , &c. Now as Cicero seems to complain , that in his time these Sibylline Oracles were too much exposed to view , so is it very probable , that notwithstanding they were to be kept under the Guard of the Quindecimviri , yet many of them might be copied out , and get abroad , and thereby an occasion be offered , to the ignorantly zealous Christians , who were for Officious Lyes and Pious Frauds , to add a great deal more of their own forging to them . Neither indeed is it imaginable , how any such Cheat as this , should either at first have been attempted , or afterwards have proved successful , had there not been some Foundation of Truth , to support and countenance it . Besides which , it is observable , that Celsus who would have had the Christians rather to have made the Sibyl than our Saviour Christ a God ; taking notice of their using of those Sibylline Testimonies against the Pagans , did not tax them , for counterfeiting the whole business of these Sibylline Oracles , but only for inserting many things of their own into them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You Christians might much rather have acknowledged , even the Sibyl for the Off-spring of God ; but now you can boldly insert into her Verses , Many , and those Maledicent things of your own . Where Origen , that he might vindicate as well as he could the honour of Christians , pleads in their defence , that Celsus for all that , could not shew what they had foisted into those Sibylline Verses , because if he had been able to have produced more ancient and incorrupt Copies , in which such things were not found , he would certainly have done it . Notwithstanding which it is likely , that there were other ancient Copies then to be found , and that Celsus might have met with them too , and that from thence he took occasion to write as he did . However , this would not justifie the present Sibylline Books , in which there are Forgeries , plainly discoverable , without Copies . Nevertheless it seems that all the ancient Christians did not agree in making use of these Sibylline Testimonies , thus much being intimated by Celsus himself , in the forecited words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some of you make use of ; as they did not all acknowledge the Sibyl to have been a Prophetess neither , since upon Celsus mentioning a Sect of Christians called Sibyllists , Origen tells us , that these were such as using the Sibylline Testimonies , were called so in way of disgrace , by other Christians , who would not allow the Sibyl to have been a Prophetess ; they perhaps conceiving it derogatory to the Scriptures . But though their may be some of the ancient Sibylline Verses still left , in that Farrago which we now have ; yet it being impossible for us to prove which are such ; we shall not insist upon any Testimonies at all from thence , to evince that the ancient Pagans acknowledged One Supreme Deity . Notwithstanding which we shall not omit one Sibylline Passage , which we find recorded in Pausanias ( from whence by the way it appears also , that the Sibylline Verses were not kept up so close , but that some of them got abroad ) he telling us , that the defeat of the Athenians at Aegos Potamos , was predicted by the Sibyl in these Words ( amongst others ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Ac tum Cecropidis luctum gemitúsque ciebit , Jupiter Altitonans , rerum cui Summa Potestas , &c. Whereto might be added also , that of another ancient Peliadean Prophetess , in the same Writer , wherein the Divine Eternity and Immutability , is plainly declared . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jupiter Est , Fuit , atque Erit : O bone Jupiter alme . Besides these Sibylline Prophecies , there are also other Oracles of the Pagan Deities themselves , in which there was a clear acknowledgment of One Supreme and Greatest God. But as for such of them , as are said to have been delivered since the Times of Christianity , when the Pagan Oracles began to fail , and such as are now extant only in Christian Writings , however divers of them are cited out of Porphyrius his Book of Oracles ; because they may be suspected ; we shall not here mention any of them . Nevertheless we shall take notice of One Oracle of the Clarian Apollo , that is recorded by Macrobius , in which One Supreme Deity is not only asserted ; but is also called by that Hebrew Name , ( or Tetragrammaton ) Jao , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You are to call the Highest and Supreme of all the Gods , Jao : Though it be very true , that that Clarian Devil there , cunningly endeavoured to divert this to the Sun , as if that were the Only Supreme Deity and True Jao . To which might be added , another ancient Oracle ( that now occurrs ) of the Dodonean Jupiter , together with the Interpretation of Themistocles , to whom it was delivered ; wherein he was commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to repair to him who was called by the same Name with God ; which Themistocles apprehended to be the King of Persia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because both he and God , were alike called ( though in different respects and degrees ) the Great King or Monarch . But as for those Writings , commonly imputed to Hermes Trismegist , that have been generally condemned by the Learned of this Latter Age , as wholly Counterfeit and Supposititious , and yet on the contrary are asserted by Athanasius Kircherus , for sincere and Genuine ; we shall have occasion to declare our sence , concerning them , more opportunely afterward . The most Ancient Theologers , and most Eminent Assertors of Polytheism amongst the Pagans , were Zoroaster in the Eastern Parts , and Orpheus amongst the Greeks . The former of which , was of so great Antiquity , that Writers cannot well agree about his Age. But that he was a Polytheist is acknowledged by all , some affirming it to be signified in his very Name , as given him after his death ; it being interpreted by them A Worshipper of the Stars . Neither is it to be doubted , but that Ster or Ester in the Persian Language did signifie a Star , as it hath been observed also by Learned men , concerning sundry other Words , now familiar in these European Languages , that they derived their Original from the Persian . Notwithstanding which , it may be suspected that this was here but a Greek Termination : the Word being not only in the Oriental Languages , written Zertoost and Zaradust , but also in Agathias , Zarades . However Zoroaster's Polytheism is intimated by Plato ; where his Magick is defined , to have been nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Worship of the Gods. Whence by the way we learn also , that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Magick , was first taken in a good sence , which is confirmed by Porphyrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amongst the Persians , those who were skilful in the knowledge of the Deity , and Religious Worshippers of the same , were called Magi. And as Magick is commonly conceived to be founded in a certain Vital Sympathy that is in the Universe , so did these ancient Persian Magi , and Chaldeans ( as Psellus tells us ) suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there was a Sympathy , betwixt the Superiour and Inferiour Beings ; but it seems , the only way at first by them approved , of attracting the Influence and Assistance of those Superior Invisible Powers , was by Piety , Devotion , and Religious Rites : Nevertheless their Devotion was not carried out only to One Omnipotent God , but also to Many Gods ; neither is it to be questioned but that this Divine Magick of Zoroaster , shortly after degenerated in many of his Followers , into the Theurgical Magick , and at length into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , downright Sorcery and Witchcraft ; the only thing which is now vulgarly called Magick . But how many Gods soever this Zoroaster worshipped , that he acknowledged notwithstanding One Supreme Deity , appeareth from the Testimony of Eubulus , cited by Porphyrius in his De Antro Nympharum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Zoroaster first of all , as Eubulus testifieth , in the Mountains adjoyning to Persis , consecrated a Native Orbicular Cave , adorned with flowers and watered with fountains , to the honour of Mithras , the Maker and Father of all things ; this Cave being an Image or Symbol to him , of the whole World , which was made by Mithras . Which Testimony of Eubulus , is the more to be valued , because as Porphyrius elsewhere informeth us , he wrote the History of Mithras at large , in many Books , from whence it may be presumed , that he had thoroughly furnished himself with the knowledge of what belonged to the Persian Religion . Wherefore from the Authority of Eubulus , we may well conclude also , that notwithstanding the Sun , was generally worship'd by the Persians as a God , yet Zoroaster and the ancient Magi , who were best initiated in the Mithraick Mysteries , asserted * another Deity , Superior to the Sun , for the True Mithras , such as was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker and Father of all things , or of the whole World , whereof the Sun is a part . However these also look'd upon the Sun as the most lively Image of this Deity , in which it was worshipped by them , as they likewise worship'd the same Deity Symbolically in Fire , as Maximus Tyrius informeth us ; agreeable to which , is that in the Magick Oracles , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . All things are the Off-spring of one Fire ; that is , of One Supreme Deity . And Julian the Emperor was such a Devout Sun-worshipper as this , who acknowledged besides the Sun , another Incorporeal Deity , transcendent to it . Nevertheless we deny not , but that others amongst the Persians , who were not able to conceive of any thing Incorporeal , might , as well as Heraclitus , Hippocrates , and the Stoicks amongst the Greeks , look upon the Fiery Substance of the whole World ( and especially the Sun ) as Animated and Intellectual , to be the Supreme Deity , and the only Mithras , according to that Inscription , Deo Soli Invicto Mithrae . However , Mithras , whether supposed to be Corporeal or Incorporeal , was unquestionably taken by the Persians for the Supreme Deity , according to that of Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mithras , The First God among the Persians ; who was therefore called in the Inscription Omnipotent , Omnipotenti Deo Mithrae . Which First , Supreme and Omnipotent God was acknowledged by Artabanus the Persian , in his Conference with Themistocles , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amongst those many excellent Laws of ours , the most excellent is this , that the King is to be honoured and worshipped religiously , as the Image of that God , which conserveth all things . Scaliger with some others ( though we know not upon what certain grounds ) affirm , that Mither in the Persian Language signified Great , and Mithra , Greater or Greatest , according to which , Mithras would be all one , with Deus Major or Maximus , The Greatest God. Wherefore we conclude , that either Herodotus was mistaken , in making the Persian Mithras the same with Mylitta or Venus ; ( And perhaps such a mistake might be ocasioned from hence , because the Word Mader or Mether in the Persian Language signified Mother , as Mylitta in the Syrian did ; ) or else rather , that this Venus of his , is to be understood of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the heavenly Venus or Love ; and thus indeed is she there called in Herodotus , Vrania ; by which though some would understand nothing else but the Moon , yet we conceive the Supreme Deity , True Heavenly love ( the Mother and Nurse of all things ) to have been primarily signified therein . But Zoroaster and the ancient Magi are said to have called the Supreme God also by another name , viz. Oromasdes or Ormisdas ; however Oromasdes , according to Plato , seems to have been the Father of Zoroaster . Thus , besides Plutarch and others , Porphyrius , in the Life of Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we would understand thus . Pythagoras exhorted men chiefly to the Love of Truth , as being that alone which could make them resemble God , he having learn'd from the Magi that God , whom they call Oromasdes , was as to Corporeals most like to Light , and as to Incorporeals to Truth . Though perhaps some would interpret these words otherwise , so as to signifie Oromasdes to have been really compounded of Soul and Body , and therefore nothing else but the Animated Sun , as Mithras is commonly supposed also to have been . But the contrary hereunto , is plainly implied in those Zoroastrian Traditions or Fables , concerning Oromasdes , recorded in Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Oromasdes was as far removed from the Sun , as the Sun was from the Earth . Wherefore Oromasdes was according to the Persians , a Deity superior to the Sun ; God properly as the Fountain of Light and Original of all Good , and the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or First Good. From whom the Persians , as Scaliger informs us , called the First Day of every Month Ormasda , probably because he was the Beginning of all things . And thus Zoroaster and the ancient Magi , acknowledged one and the same Supreme Deity , under the different names of Mithras and Oromasdes . But it is here observable , that the Persian Mithras was commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three-fold or Treble . Thus Dionysius the Pseudo-Areopagite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Persian Magi to this very day , celebrate a Festival Solemnity in honour of the Triplasian ( that is , the Three-fold or Triplicated ) Mithras . And something very like to this , is recorded in Plutarch , concerning Oromasdes also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Oromasdes Thrice augmented or Triplicated himself ; from whence it further appears that Mithras and Oromasdes were really one and the same Numen . Now the Scholiasts upon Dionysius pretend to give a reason of this Denomination of the Persian Mithras , Triplasios , or Threefold , from the Miracle done in Hezekiah's Time , when the Day was encreased , and almost Triplicated ; as if the Magi then observing the same , had thereupon given the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Threefold , to their God Mithras , that is , the Sun , and appointed an Anniversary Solemnity for a Memorial thereof . But Learned men have already shewed the Foolery of this Conceit ; and therefore it cannot well be otherwise concluded , but that here is a manifest Indication of a Higher Mystery , viz. a Trinity in the Persian Theology ; which Gerardus J. Vossius would willingly understand , according to the Christian Hypothesis , of a Divine Triunity , or Three Hypostases in one and the same Deity , whose Distinctive Characters , are Goodness , Wisdom , and Power . But the Magical or Zoroastrian Oracles , seem to represent this Persian Trinity , more agreeably to that Pythagorick or Platonick Hypothesis , of Three Distinct Substances Subordinate one to another , the Two First whereof , are thus expressed in the following Verses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : The Father or First Deity , perfected all things , and delivered them to the Second Mind , who is that , whom the Nations of men commonly take for the First . Which Oracle Psellus thus glosseth upon ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First Father of the Trinity , having produced this whole Creation , delivered it to Mind or Intellect . Which Mind , the whole Generation of Mankind being ignorant of the Paternal Transcendency , commonly call the First God. After which , Psellus takes notice of the difference here betwixt this Magical or Chaldaick Theology , and that of Christians : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But our Christian Doctrine is contrary hereunto , namely thus ; That the First Mind or Intellect , being the Son of the Great Father , made the whole Creation . For the Father in the Mosaick Writings , speaks to his Son , the Idea of the Creation ; but the Son is the immediate Opifex thereof . His meaning is , that according to this Persian or Chaldaick Theology , the First Hypostasis of the Divine Triad , was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immediate Architect of the World , whereas according to the Christian as well as Platonick Doctrine , he is the Second . For which cause , Pletho framed another Interpretation of that Magick Oracle , to render it more conformable both to the Christian and Platonick Doctrine , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Father perfected all things , that is the Intelligible Ideas ( for these are those things which are complete and perfect ) and delivered them to the Second God , to rule over them . Wherefore whatsoever is produced by this God , according to its own Exemplar and the Intelligible Essence , must needs owe its Original also to the Highest Father . Which Second God , the Generations of men , commonly take for the First , they looking up no higher , than to the Immediate Architect of the World. According to which Interpretation of Pletho's ( the more probable of the Two ) the Second Hypostasis in the Magick ( or Persian ) Trinity , as well as in the Platonick and Christian , is the Immediate Opifex or Architect of the World ; and this seems to be properly that which was called Mithras in Eubulus . But besides these Two Hypostases , there is also a Third mentioned in a certain other Magick or Chaldaick Oracle , cited by Proclus , under the Name of Psyche , or the Mundane Soul ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After ( or next below ) the Paternal Mind , I Psyche dwell . Now the Paternal Mind , as Psellus informs us , is the Second Hypostasis before-mentioned ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Paternal Mind is the Second God , and the Immediate Demiurgus or Opifex of the Soul. Wherefore though both those Names Oromasdes and Mithras , were frequently used by the Magi , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or whole Deity in General , yet this being Triplasian or Threefold , according to their Theology , as conteining Three Hypostases in it ; the First of those Three , seems to have been that , which was most properly called Oromasdes , and the Second Mithras . And this is not only confirmed by Pletho , but also with this further Superaddition to it , that the Third Hypostasis of that Persian Trinity , was that which they called Arimanius ; he gathering as much even from Plutarch himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say that Zoroaster made a Threefold Distribution of Things , and that he assigned the First and Highest Rank of them , to Oromasdes , who in the Oracles , is called the Father ; the lowest to Arimanes ; and the Middle to Mithras , who in the same Oracles is likewise called the Second Mind . Whereupon he observes , how great an Agreement there was , betwixt the Zoroastrian and the Platonick Trinity , they differing in a manner only in Words . And the Middle of these , namely the Eternal Intellect that conteins the Ideas of all things , being , according to the Platonick Hypothesis , the Immediate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Architect of the World , this probably was that Mithras , as we have already intimated , who is called in Eubulus , the Demiurgus of the World , and the Maker and Father of all things . Now if that Third Hypostasis of the Magick or Chaldaick Oracles , be the same with that , which the Persians call Arimanius , then must it be upon such an accompt as this , because this Lower World ( wherein are Souls Vitally united to Bodies , and Lapsable ) is the Region where all manner of Evils , Wickedness , Pains , Corruption and Mortality reign . And herewith Hesychius seemeth to agree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arimanius among the Persians , is Hades , that is , either Orcus or Pluto ; wherein he did but follow Theopompus , who in Plutarch calls Arimanius likewise Hades or Pluto : which it seems was as well the Third in the Persian , Trinity ( or Triplasian Deity ) as it was in the Homerican . And this was that Arimanius , whom the Persian King in Plutarch , upon Themistocles his flight , addressed his Devotion to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He prayed , that Arimanius would always give such a mind to his Enemies , as thus to banish and drive away their best men from them . And indeed from that which Plutarch affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Persians from their God Mithras , called any Mediator , or Middle betwixt two , Mithras ; it may be more reasonably concluded , that Mithras , according to the Persian Theology , was properly the Middle Hypostasis of that Triplasian or Triplicated Deity of theirs , than that he should be a Middle Self-existent God , or Mediator , betwixt Two Adversary Gods Vnmade , one Good , and the other Evil , as Plutarch would suppose . Notwithstanding which , if that which the same Plutarch and others do so confidently affirm , should be true , that Zoroaster and the ancient Magi , made Good and Evil , Light and Darkness , the Two Substantial Principles of the Universe , that is , asserted an Evil Daemon Coeternal with God , and Independent on him , in the very same manner that Plutarch himself and the Manicheans afterward did ; yet however it is plain , that in this way also , Zoroaster and the Magi , acknowledged One only Fountain and Original of all Good , and nothing to be independent upon that One Good Principle or God , but only that which is so contrary to his Nature and Perfection , as that it could not proceed from him , namely Evil. But we have already discovered a suspicion , that the meaning of those ancient Magi , might possibly be otherwise ; they philosophizing only concerning a certain Mixture of Evil and Darkness , together with Good and Light , that was in the Composition of this Lower World , and Personating the same ; as also perhaps taking notice especially therein of Evil Daemons ( who are acknowledged likewise in the Magick Oracles , and called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Beasts of the Earth , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terrestial Dogs ; ) the Head of which might be sometimes called also Emphatically 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Evil Demon of the Persians , as being the very same with the Devil : all which was under the immediate Presidency or Government of that God , called by them Arimanius , Hades or Pluto , the Third Hypostasis in the Triplasian Deity of the Persians . Which suspicion , may be yet further confirmed from hence , because the Persian Theologers , as appears by the Inscriptions , expresly acknowledged the Divine Omnipotence , which they could not possibly have done , had they admitted of a Manichean Substantial Evil Principle , Coeternal with God , and Independent on him . Besides which it is observable , that whereas the Gnosticks in Plotinus time , asserting this World to have been made , not so much from a Principle Essentially Evil and Eternal , as from a Lapsed Soul ; to weigh down the Authority of Plato that was against them , did put Zoroaster in the other Scale , producing a Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Revelations of Zoroaster , Porphyrius tells us , that himself wrote purposely , to disprove those Zoroastrian Revelations , as New and Counterfeit , and forged by those Gnosticks themselves ; therein implying also the Doctrine of the ancient Zoroaster , no way to have countenanced or favoured that Gnostick Heresie . Moreover the Tenents of these ancient Magi , concerning that Duplicity of Principles , are by Writers represented with great Variety and Uncertainty . That Accompt which Theodorus in Photius ( treating of the Persian Magick ) gives thereof , as also that other of Eudemus in Damascius , are both of them so Nonsensical , that we shall not here trouble the Reader with them ; however , neither of them suppose the Persian Arimanius or Satanas , to be an Unmade Self-existing Demon. But the Arabians , writing of this Altanawiah , or Persian Duplicity of Good and Evil Principles , affirm , That according to the most approved Magi , Light , was Kadiman , the Most Ancient and First God , and that Darkness was but a Created God ; they expresly denying the Principle of Evil and Darkness , to be Coeve with God , or the Principle of Good and Light. And Abulseda represents the Zoroastrian Doctrine ( as the Doctrine of the Magi Reformed ) after this manner ; That God was older than Darkness and Light , and the Creator of them , so that he was a Solitary Being , without Companion or Corrival ; and that Good and Evil , Vertue and Vice did arise from a certain Commixture of Light and Darkness together , without which this lower World could never have been produced ; which Mixture was still to continue in it , till at length Light should overcome Darkness : and then Light and Darkness shall each of them have their separate and distinct Worlds , apart from one another . If it were now needful , we might still make it further evident that Zoroaster , notwithstanding the Multiplicity of Gods worship'd by him , was an Asserter of One Supreme , from his own Description of God extant in Eusebius . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the First Incorruptible , Eternal , Vnmade , Indivisible , Most unlike to every thing , the Head or Leader of all Good , Vnbribable , the Best of the Good , the Wisest of the Wise ; He is also the Father of Law and Justice , Self-taught , Perfect , and the only Inventor of the Natural Holy. Which Eusebius tells us , that this Zoroastrian Description of God , was conteined verbatim , in a Book entituled , A Holy Collection of the Persian Monuments ; as also that Ostanes ( himself a famous Magician , and admirer of Zoroaster ) had recorded the very same of him , in his Octateuchon . Now we having , in this Discourse concerning Zoroaster and the Magi , cited the Oracles , called by some Magical , and imputed to Zoroaster , but by others Chaldaical ; we conceive it not improper to give some account of them here . And indeed if there could be any Assurance of the Antiquity and Sincerity of those Reputed Oracles , there would then need no other Testimony to prove , that either Zoroaster and the Persian Magi , or else at least the Chaldeans , asserted not only a Divine Monarchy , or One Supreme Deity the Original of all things ; but also a Trinity , consistently with the same . And it is certain that those Oracles are not such Novel Things as some would suspect , they being cited by Synesius , as then Venerable and of great Authority , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Holy Oracles , and there being of this Number , some produced by him that are not to be found in the Copies of Psellus and Pletho ; from whence it may be concluded , that we have only some Fragments of these Oracles now left . And that they were not forged by Christians , as some of the Sibylline Oracles undoubtedly were , seems probable from hence , because so many Pagan Philosophers make use of their Testimonies , laying no small stress upon them . As for Example Damascius , out of whom Patritius hath made a Considerable Collection of such of these Oracles are wanting in Psellus and Pletho's Copies . And we learn from Photius , that whereas Hierocles his Book of Fate and Providence , was divided into Seven Parts , the Drift of the Fourth of them was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to reconcile the Reputed Oracles , with Plato 's Doctrines . Where it is not to be doubted , but that those Reputed Oracles of Hierocles , were the same with these Magick or Chaldaick Oracles ; because these are frequently cited by Philosophers under that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracles . Proclus upon the Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Maker of the Vniverse , is celebrated both by Plato , and Orpheus , and The Oracles , as the Father of Gods and Men ; who both produceth Multitudes of Gods , and sends down Souls for the Generations of Men. And as there are other Fragments of these , cited by Proclus elsewhere under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Oracles , so doth he sometimes give them that higher Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Theology that was of Divine Tradition or Revelation . Which magnificent Encomium , was bestowed in like manner upon Pythagoras his Philosophy , by Jamblichus , that being thought to have been derived in great part from the Chaldeans and the Magi ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Philosophy of Pythagoras , having been first Divinely delivered , or reveiled by the Gods , ought not to be handled by us without a Religious Invocation of them . And that Porphyrius was not unacquainted with these Oracles neither , may be concluded from that Book of his , entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , concerning the Philosophy from Oracles ; which consisting of more Parts , one of them was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oracles of the Chaldeans : which that they were the very same with those we now speak of , shall be further proved afterward . Now though Psellus affirm , that the Chaldean Dogmata , conteined in those Oracles , were some of them admitted both by Aristotle and Plato , yet does he not pretend , these very Greek Verses themselves to have been so ancient . But it seems probable from Suidas , that Juliane a Chaldean and Theurgist , the Son of Juliane a Philosopher , ( who wrote concerning Daemons and Telesiurgicks ) was the First that turned those Chalday or Magick Oracles , into Greek Verse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Juliane in the time of Marcus Antoninus the Emperor , wrote the Theurgick and Telestick Oracles , in Verse . For that there is something of the Theurgical Magick mixed together with Mystical Theology in these Oracles , is a thing so manifest , from that Operation about the Hecatine Circle , and other passages in them , that it cannot be denied ; which renders it still more unlikely , that they should have been forged by Christians . Nevertheless they carry along with them ( as hath been already observed ) a clear acknowledgement of a Divine Monarchy , or One Supreme Deity , the Original of all things ; which is called in them The Father , and the Paternal Principle , and that Intelligible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that cannot be apprehended otherwise than by the Flower of the Mind ; as also that One Fire from whence all things spring ; Psellus thus glossing upon that Oracle , All things were the Off-spring of one Fire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things whether Intelligible or Sensible receive their Essence from God alone , and return back again only to him ; so that this Oracle is irreprehensible , and full of our Doctrine . And it is very observable , that these very same Oracles , expresly determined also , that Matter was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade or Self-existent , but derived in like manner , from the Deity . Which we learn from Proclus upon Plato's Timaeus ; where when he had positively asserted , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One thing the Cause of all things ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Supreme Good , being the Cause of all things , is also the Cause of Matter , he confirms this Assertion of his , from the Authority of the Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · From this Order also , do the Oracles deduce , the Generation of the Matter , in these words , From thence ( that is , from One Supreme Deity ) altogether proceeds the Genesis of the Multivarious Matter . Which unquestionably was one of those very Magick or Chalday Oracles ; and it may be further proved from hence , because it was by Porphyrius set down amongst them , as appears from Aeneas Gazeus in his Theophrastus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither was Matter void of Generation or Beginning , which the Chaldeans and Porphyrius teach thee ; he making this the Title of a whole Book published by him , The Oracles of the Chaldeans , in which it is confirmed , that Matter was Made . Moreover that there was also in these Magick or Chalday Oracles , a clear Signification of a Divine Triad , hath been already declared . But we shall here produce Proclus his Testimony for it too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thus the Divinely Delivered ( or Inspired ) Theology , affirmeth the whole World to have been completed from these Three ; Psyche or the Mundane Soul , therein speaking concerning that Zeus or Jupiter , who was above the Maker of the World , in this manner , &c. For we have already declared , that Proclus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Theology of Divine Tradition or Revelation , is one and the same thing with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Oracles . To which Testimony of Proclus , we might also ●upe●add , that Oracle cited out of Damascius , by Patritius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the whole World shineth forth a Triad or Trinity , the 〈…〉 a Monad or Perfect Vnity ; Than which nothing can be pla●●e . XVII . And now we pass out of Asia into Europe , from Zor●●s●●● to Orpheus . It is the Opinion of some Eminent Philologers of L●t●er times , That there never was any such Man as Orpheus , bu● only in Fairy-land , and that the whole History of Orpheus , was nothing b●● a mere Romantick Allegory , utterly devoid of all Truth and Reality . But there is nothing alledged for this Opinion from Antiquity , save only this one Passage of Cicero's concerning Aristotle ; Orpheum Poctam docet Aristoteles nunquam fuisse , Aristotle teacheth that there never was any such man as Orpheus the Poet ; in which notwithstanding Aristotle seems to have meant no more than this , that there was no such Poet as Orpheus Senior to Homer , or that the Verses vulgarly called Orphical , were not written by Orpheus . However , if i● should be granted , that Aristotle had denied the Existence of such a man ; there seems to be no reason at all , why his Single Testimony should here preponderate , against that Universal Consent of all Antiquity , which is for one Orpheus the Son of Oeager , by birth a Thracian ▪ the Father or Chief Founder , of the Mythical and Allegorical Theology amongst the Greeks , and of all their most Arcane Religious Rites and Mysteries ; who is commonly supposed to have lived before the Trojan War , ( that is , in the time of the Israelitish Judges ) or at least , to have been Senior both to Hesiod and Homer ; and also to have died a Violent Death , most affirming him to have been torn in pieces by Women . For which cause in that Vision of Herus Pamphylius in Plato , Orpheus his Soul being to come down again , into another Body , is said to have chosen rather , that of a Swan ( a reputed Musical Animal ) than to be born again of a Woman , by reason of that great hatred , which he had conceived of all Woman-kind , for his suffering such a Violent Death from them . And the Historick Truth of Orpheus , was not only acknowledged by Plato , but also by Isocrates , Seniour to Aristotle likewise ( in his Oration in the praise of Busiris ; ) and confirmed by that sober Historiographer Diodorus Siculus , he giving this Accompt of Orpheus , That he was a man who diligently applied himself to Literature , and having learn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Mythical Part of Theology , travelled into Egypt , where he attain'd to further knowledge , and became the greatest of all the Greeks , in the Mysterious Rites of Religion , Theological Skill and Poetry . To which Pausanias addeth , that he gained great authority , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As being believed to have found out Expiations for wicked Actions , Remedies for Diseases , and Appeasments of the Divine Displeasure . Neither was this History of Orpheus contradicted by Origen , when Celsus gave him so fit an occasion , and so strong a Provocation to do it , by his Preferring Orpheus , before our Saviour Christ. To all which may be added in the last place , that it being commonly concluded from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Greeks derived their Teletae and Mysteries of Religion , from the Thracians , it is not so reasonable to think with the Learned Vossius , that Xamolxis was the Founder of them , ( and not Orpheus ) this Xamolxis being by most reported to have been Pythagoras his Servant , and consequently too much a Juniour ; and though Herodotus attribute more Antiquity to him , yet did he conceive him to have been no other than a Daemon , who appearing to the Thracians , was worshipped by them ; whereas in the mean time , the General Tradition of the Greeks , derived the Thracian Religious Rites and Mysteries , from Orpheus and no other , according to this of Suidas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is commonly said , that Orpheus the Thracian , was the First Inventor of the Religious Mysteries of the Greeks , and that Religion was from thence called Threscheia , as being a Thracian Invention . Wherefore though it may well be granted , that by reason of Orpheus his great Antiquity , there have been many Fabulous and Romantick things intermingled with his History ; yet there appears no reason at all , why we should disbelieve the Existence of such a Man. But though there were such a man as Orpheus , yet may it very well be question'd for all that , Whether any of those Poems , commonly entitled to him , and called Orphical , were so ancient , and indeed written by him . And this the rather , because Herodotus declares it as his own Opinion , that Hesiod and Homer , were the ancientest of all the Greek Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that those other Poets , said to have been before them , were indeed Juniors to them ; meaning hereby in all probability , Orpheus , Musaeus and Linus . As also because Aristotle seems plainly to have followed Herodotus in this , he mentioning the Orphick Poems ( in his Book Of the Soul ) after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Verses that are called Orphical . Besides which Cicero tells us that some imputed all the Orphick Poems to Cercops a Pythagorean , and it is well known , that many have attributed the same to another of that School , Onomacritus , who lived in the times of the Pisistratidae : Wherefore we read more than once in Sextus Empiricus of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Onomacritus in the Orphicks . Suidas also reports , that some of the Orphick Poems were anciently ascribed to Theogneius , others to Timocles , others to Zopyrus , &c. From all which Grotius seems to have made up this Conclusion ; That the Pythagoricks entitled their own Books to Orpheus and Linus , just in the same manner , as Ancient Christians entitled theirs , some to the Sibyls , and others to Hermes Trismegist . Implying therein , that both the Orphick Poems and Doctrine , owed there very Being and First Original , only to the Pythagoreans . But on the other side , Clemens Alexandrinus affirmeth that Heraclitus the Philosopher borrowed many things from the Orphick Poems . And it is certain , that Plato does not only very much commend the Orphick Hymns , for their Suavity and Deliciousness , but also produce some Verses out of them , without making any Scruple concerning their Author . Cicero himself , notwithstanding what he cites out of Aristotle to the contrary , seems to acknowledge Orpheus for the most ancient Poet , he writing thus of Cleanthes , In Secundo Libro De Natura Deorum , vult Orphei , Musaei , Hesiodi , Homeri que Fabellas accomdare ad ea quae ipse de Diis Immortalibus scripserat , ut etiam Veterrimi Poetae qui haec ne suspicati quidem sint , Stoici fuisse videantur ; Cleanthes in his Second Book of the Nature of the Gods , endeavours to accommodate the Fables of Orpheus , Musaeus , Hesiod and Homer , to th●se very things which himself had written concerning them ; so that the most ancient Poets , who never dream'd of any such matter , are made by him to have been Stoicks . Diodorus Siculus affirmeth Orpheus to have been the Author of a most excellent Poem . And Justin Marty● , Cl●mens Alexandrinus , Athenagoras , and others , take it for granted , that Homer borrowed many Passages of his Poems from the Orphick Verses , and particularly that very Beginning of his Iliads , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — Lastly , Jamblichus testifieth , that by Most Writers , Orpheus was represented as the ancientest of all the Poets , adding moreover , what Dialect he wrote in , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Most of the Historiographers declare , that Orpheus , who was the ancientest of all the Poets , wrote in the Dorick Dialect . Which if it be true ▪ then those Orphick Fragments , that now we have , ( preserved in the Writings of such as did not Dorize ) must have been transformed by them out of their Native Idiom . Now as concerning Herodotus , who supposing Homer and Hesiod to have been the ancientest of all the Greek Poets , seemed therefore to conclude the Orphick Poems to have been Pseudepigraphous ; himself intimates that this was but a Singular Opinion , and as it were , Paradox , of his own , the contrary thereunto being then generally received . However Aristotle probably , might therefore be the more inclinable to follow Herodotus in this , because he had no great kindness for the Pythagorick or Orphick Philosophy . But it is altogether Irrational and Absurd to think , that the Pythagoricks would entitle their Books to Orpheus , as designing to gain credit and authority to them thereby ; had there been no such Doctrine before , either conteined in some ancient Monument of Orpheus , or at least transmitted down by Oral Tradition from him . Wherefore the Pythagoricks themselves constantly maintain , that before Pythagoras his time , there was not only an Orphick Cabala Extant , but also Orphick Poems . The Former was declared in that ancient Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Holy Oration , if we may believe Proclus upon the Timaeus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Timaeus being a Pythagorean , follows the Pythagorick Principles , and these are the Orphick Traditions ; for what things Orpheus deliver'd Mystically , ( or in arcane Allegories ) these Pythagoras learn'd when he was initiated by Aglaophemus in the Orphick Mysteries , Pythagoras himself affirming as much in his Book called , The Holy Oration . Where Proclus without any doubt or scruple , entitles the Book inscribed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or The Holy Oration , to Pythagoras himself . Indeed several of the ancients have resolved , Pythagoras to have written nothing at all , as Fla. Josephus , Plutarch , Lucian and Porphyrius ; and Epigenes in Clemens Alex. affirms that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Oration , was written by Cercops a Pythagorean . Nevertheless Diogenes Laertius thinks them not to be in good earnest , who deny Pythagoras to have written any thing , and he tells us that Heraclides acknowledged this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Oration for a genuine and indubitate Foetus of Pythagoras . Jamblichus is also of the same opinion , as the most received ; though confessing some to have attributed that Book , to Telauges Pythagoras his Son. But whoever was the Writer of this Hieros Logos , whether Pythagoras himself , or Telauges , or Cercops , it must needs be granted to be of great antiquity , according to the Testimony whereof , Pythagoras derived much of his Theology , from the Orphick Traditions . Moreover Ion Chius in his Trigrammi testified , as Clemens Alexandrinus informeth us , that Pythagoras himself referred some Poems to Orpheus as their Author ; which is also the General sence of Platonists as well as Pythagoreans . Wherefore upon all accounts , it seems most probable , That either , Orpheus himself wrote some Philosophick or Theologick Poems , though certain other Poems might be also father'd on him , because written in the same strain , of Mystical and Allegorical Theology , and as it were in the same Spirit , with which this Thracian Prophet was inspired : Or else at least , that the Orphick Doctrine , was first conveyed down by Oral Cabala or Tradition from him , and afterwards for its better Preservation , expressed in Verses , that were imputed to Orpheus , after the same manner , as the Golden Verses written by Lysis , were to Pythagoras . And Philoponus intimates this Latter to have been Aristotle's Opinion concerning the Orphick Verses : He glossing thus upon those words of Aristotle before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aristotle calls them the Reputed Orphick Verses , because they seem not to have been written by Orpheus himself , as the same Aristotle affirmeth in his Book of Philosophy . The Doctrine and Opinions of them indeed were his , but Onomacritus is said to have put them into Verse . However , there can be no doubt at all made , but that the Orphick Verses , by whomsoever Written , were some of them of great antiquity ( they being much older than either Aristotle , Plato or Herodotus ) as they were also had in great esteem amongst the Pagans ; and therefore we may very well make a judgment of the Theology of the ancient Pagans , from them . Now that Orpheus , the Orphick Doctrine , and Poems , were Polytheistical , is a thing acknowledged by all . Justin Martyr affirms that Orpheus asserted Three Hundred and Sixty Gods ; he also bestows upon him , this Honourable Title ( if it may be so accounted ) of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father and First Teacher of Polytheism amongst the Greeks ; he supposing that Homer derived his Polytheism from him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Homer emulating Orpheus his Polytheism , did himself therefore fabulously write of many Gods , that he might not seem to dissent from his Poems whom he had so great a Veneration for . With which also agreeth the Testimony of Athenagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Orpheus first invented the very names of the Gods , declaring their Generations , and what was done by each of them , and Homer for the most part follows him therein . Indeed the whole Mythical Theology , or Fables of the Gods together with the Religious Rites amongst the Greeks , are commonly supposed to have owed their First Original to no other but Orpheus . In which Orphick Fables , not only the Things of Nature , and Parts of the World were all Theologized , but also all manner of Humane Passions , Imperfections , and Vices ( according to the Literal Sence ) attributed to the Gods. Insomuch that divers of the Pagans themselves , took great offence at them , as for Example Isocrates ; who concludes that a Divine Nemesis or Vengeance was inflicted upon Orpheus for this Impiety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orpheus . who was most of all guilty in this kind , died a violent death . Also Diog. Laertius for this Cause made a question , whether he should reckon Orpheus amongst the Philosophers or no : and others have Concluded that Plato ought to have banish'd Orpheus likewise out of his Commonwealth , for the same reason that he did Homer , which is thus expressed , For not Lying well concerning the Gods. And here we may take notice of the Monstrosity and Extravagancy of Orpheus his Phancy , from what Diamascius and others tell us , that he made one of his Principles to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Dragon , having the Heads both of a Bull and a Lion , and in the midst the Face of a God , with Golden Wings upon his shoulders ; which forsooth must be an Incorporeal Deity and Hercules , with which Nature ( called Ananche and Adrastea ) was associated . Nevertheless the Generality of the Greekish Pagans , looking upon this Orpheus , not as a meer Fanciful Poet and Fabulator , but as a Serious and Profound Philosopher , or Mystical Theologer ; a Person transcendently Holy and Wise ; they supposed all his Fables of the Gods , to be deep Mysteries and Allegories which had some Arcane and Recondite Sence under them , and therefore had a high Veneration for him , as one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Athenagoras writes ) More truly Theologize than the rest , and was indeed Divinely Inspired . Insomuch that Celsus would rather have had the Christians to have taken Orpheus for a God , than our Saviour Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being a man unquestionably endewed with a holy Spirit , and one who also ( as well as the Christians Jesus ) died a violent death . But that Orpheus , notwithstanding all his Polytheism or Multiplicity of Gods , acknowledged One Supreme Vnmade Deity , as the Original of all things , may be First Presumed from hence , because those Two Most Religious Philosophick Sects , the Phythagoreans and Platonists , not only had Orpheus in great esteem , he being commonly called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Theologer , but were also thought , in great measure to have owed their Theology and Philosophy to him , as deriving the same from his Principles and Traditions . This hath been already intimated and might be further proved . Pythagoras , as we are informed by Porphyrius and Jamblichus , learn'd something from all these Four , from the Egyptians , from the Persian Magi , from the Chaldeans , and from Orpheus or his Followers . Accordingly Syrianus makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orphick and Pythagorick Principles to be one and the same . And as we understand from Suidas , the same Syrianus wrote a Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Harmony of Orpheus , Pythagoras and Plato . Proclus , besides the place before cited , frequently insists upon this elsewhere , in his Commentary upon the Timaeus , as p. 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is Pythagorical to follow the Orphick Genealogies . For from the Orphick Tradition downward by Pythagoras , was the knowledge of the Gods derived to the Greeks . And that the Orphick Philosophy did really agree and symbolize with that which afterward was called Pythagorick and Platonick , and was of the same strain with it , may be gathered from that of Plato in his Cratylus , where he speaks concerning the Etymology of the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Orpheus and his followers seem to me to have given the best Etymology of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) That the Soul is here in a state of Punishment , its Body being a Prison to it , wherein it is kept in custody , till its Debts or Faults be expiated , and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now these Three Philosophies , the Platonick , Pythagorick , and Orphick , symbolizing so much together , it is probable that as the Platonick and Pythagorick , so the Orphick likewise , derived all their Gods from One Self-existent Deity . Which may be further manifested , from that Epitome of the Orphick Doctrine , made long since by Timotheus the Chronographer in his Cosmopoeia , still extant in Cedrenus and Eusebii Chronica , and imperfectly set down by Suidas ( upon the Word Orpheus ) as his own , or without mentioning the Authors Name : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First of all the Aether was made by God , and after the Aether a Chaos ; a Dark and dreadful Night , then covering all under the whole Aether . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Orpheus hereby signifying ( saith Timotheus ) that Night was Seniour to day , or that the World had a Beginning ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He having declared also in his Explication , that there was a certain Incomprehensible Being , which was the Highest and Oldest of all things , and the Maker of every thing , even of the Aether it self , and all things under the Aether . But the Earth being then invisible by reason of the Darkness , a Light breaking out through the Aether , illuminated the whole Creation : This Light being said by him , to be that Highest of all Beings ( before mentioned ) which is called also Counsel and Life . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( to use Suidas his words here ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Three Names in Orpheus ( Light , Counsel and Life ) declaring one and the same Force and Power of that God , who is the Maker of all , and who produceth all out of Nothing into Being , whether Visible or Invisible . To conclude with Timotheus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And the same Orpheus in his Book declared , that all things were made by one Godhead in Three Names , and that this God is all things . But that Orpheus asserted One Supreme Deity , as the Original of all things , is unquestionably evident from the Orphick Verses themselves ; of which notwithstanding , before we mention any , in way of Proof , we shall premise this Observation , or rather Suspicion of our own ; That there seem to be some Orphick Verses supposititious , as well as there were Sibylline ; they being counterfeited either by Christians or Jews . For we must freely profess , for our own part , that we cannot believe all that to be genuine , which is produced by ancient Fathers as Orphical ; that is , either to have been written by Orpheus himself , or else by Onomacritus , or any other Pagan of that Antiquity , according to the Orphick Cabala or Tradition . As for example , this concerning Moses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vt habet sermo antiquorum , ut Ex-aqua-ortus descripsit , Acceptâ divinitùs Lege quae Duplicia Praecepta continet . And this that is commonly understood of Abraham , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Non enim quispiam mortalium videre posset eum qui hominibus imperat , Nisi Vnigenitus quidam profectus ab antiqua origine Gentis Chaldaeorum ; Sciebat enim astri cursum . The manifest Forgery of which , might make one suspect also some other Passages , such as this concerning the Divine Logos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore it being not ingenuous , to lay stress upon that for the Proof of any thing , which our selves believe not to be sincere and genuine ; we shall here cite no Orphick Verses , for the acknowledgment of One Supreme Deity , but only such as we find attested in Pagan Writings . As first of all that Copy produced by Proclus upon the Timaeus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To this Sence : Wherefore , together with the Vniverse , were made within Jupiter , the Heighth of the Ethereal Heaven , the Breadth of the Earth and Sea , the great Ocean , the Profound Tartara , the Rivers and Fountains , and all the other things ; all the Immortal Gods , and Goddesses . Whatsoever hath been , or shall be , was ot once conteined in the Womb of Jupiter . Proclus understands this of the Idea's of all things , being in God , before the World was produced , that is , in order of Nature only , he supposing them in time Coeve . However it is plain , that all things are said to be conteined in the Womb and Fecundity of One Self-originated Deity ; not only all the other Gods and Goddesses , but every thing else whatsoever . Again Proclus in the same place , ushers in another Copy of Orphick Verses ( which are also found in the Writer de Mundo ) after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgus or Maker of the World , being full of Ideas , did by these comprehend all things within himself , as that Theologer also declareth in these following Verses : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which likewise in plain Prose is this : The high-thundering Jove is both the First and the Last ; Jove is both the Head and Middle of all things ; All things were made out of Jupiter ; Jove is both a Man and an Immortal Maid ; Jove is the Profundity of the Earth and Starry Heaven ; Jove is the Breath of all things ; Jove is the Force of the untameable Fire ; Jove the Bottom of the Sea ; Jove is Sun , Moon and Stars ; Jove is both the Original , and King of all things : There is one Power , and One God , and one great Ruler over all . Where though there be many strange Expressions , yet this seems to be the strangest of them all , that Jupiter should be said to be , both a Man , and an Immortal Maid . But this is nothing but a Poetick Description of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together . And it was a thing very familar with all the Mystical Theologers amongst the Pagans , to call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together ; they signifying thereby Emphatically , The Divine Fecundity , or the Generative and Creative Power of the Deity ; that God was able from himself alone , to produce all things . Thus Damascius the Philosopher , writing of this very Orphick Theology , expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Orphick Theology calls the First Principle , Hermaphroditick , or Male and Female together ; thereby denoting that Essence , that is Generative or Productive of all things . And that Learned and Pious Christian Bishop , Synesius , it seems thought the Expression so harmless , that he scrupled not himself to make use of it . in those elegant and devout Hymns of his to God Almighty . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Tu Pater , Tu es Mater , Tu Mas , Tu Foemina . Besides these , there are also certain other Orphick Verses , scatter'd up and down in Proclus , but cited altogether in Eusebius out of Porphyrius , in which the whole World is represented , as One Great Animal , God being the Soul thereof . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Omnia Regali sunt haec in corpore clausa , Ignis & Vnda , & Terra , Aether cum Nocte Dieque : ( Consilium , Primus Genitor , cum Numine Amoris : ) Juppiter immenso sub Corpore cuncta coerect : En hujus Caput Eximium , Vultúsque decoros Vndique resplendens Coelum , cui pendula circum Aurea Caesaries Astrorum lumina fundit : Sunt oculi Phoebus , Phoeboque adversa recurrens Cynthia , &c. Where probably that one Verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · though truly Orphical , and indeed Divine ( it signifying that Mind and Love were the First Begetters and Original of all things ) was notwithstanding , clap'd in unduly out of some other place . But from all these Citations , it plainly appears , that according to the Orphick Theology , though there were many Ghds and Goddesses too , admitted , yet there was One Original and King of them all , One Supreme Deity acknowledged . We are not ignorant , that some of the ancient and learned Fathers , conceiving it contradictious , for Orpheus at the same time , to assert both Many Gods , and One God , apprehended this to be a convenient Salvo for this Difficulty , to suppose that Orpheus had by Fits and Turns , been of different Humours and Perswasions ; First a Rank Polytheist , asserting Three Hundred Gods , and more ; and then afterwards a Converted Monotheist ; they being the rather led into this Opinion , by reason of certain Counterfeit Orphick Verses in Aristobulus , made probably by some ignorant Jew ; wherein Orpheus is made to sing a Palinodia or Recantation , for his former Error and Polytheism . But we must crave lieve with all due respect , to dissent from Reverend Antiquity in this , it plainly appearing from that First Orphick Exception in Proclus , that Orpheus at the same time acknowledged , both One Vnmade Deity ( the Original of all things ) and Many Generated Gods and Goddesses , that were all conteined in it . Having now made it sufficiently evident from such Orphick Fragments , as have been acknowledged by Pagan Writers and by them cited out of Orpheus his Hymns and Rapsodies ; that the Opinion of Monarchy or One Self-existent Deity , the Original of all things , was an Essential Part of the Orphick Theology or Cabala ; we shall here further observe , that besides this Opinion of Monarchy ( but consistently with the same ) a Trinity also of Divine Hypostases Subordinate , was another part of this Orphick Cabala . Proclus upon Plato's Timaeus , making an Enquiry into Plato's Demiurgus or Opifex of the World , gives us an accompt amongst other Platonists , of the Doctrine of Amelius ( who was contemporary with Plotinus , and who is said to have taken notice of what St. John the Evangelist had written concerning the Logos , as agreeing with the Platonick and Pythagorick Hypothesis ) after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This Passage being very remarkable , we thought fit to set it down at large , and shall here translate it . Amelius makes a Threefold Demiurgus or Opifex of the World , Three Minds and Three Kings : Him that Is , Him that Hath , and Him that Beholds . Which Three Minds differ thus , in that the First is Essentially that which he is ( or all Perfection : ) The Second Is its own Intelligible , but Hath the First ( as something distinct from it ) and indeed partakes thereof , and therefore is Second . The Third , Is also that Intelligible of its own , ( for every Mind is the same thing with its correspondent Intelligible ) but Hath that which is in the Second , and Beholds the First . For how much soever every Being departs from the First , so much the Obscurer is it . After which Proclus immediately subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Amelius therefore supposeth These three Minds and Demiurgick Principles of his , to be both the same with Plato 's Three Kings , and with Orpheus his Trinity , of Phanes , Uranus , and Chronus ; but Phanes is supposed by him to be principally the Demiurgus . Where though Proclus ( who had some Peculiar Phansies and Whimseys of his own , and was indeed a Confounder of the Platonick Theology , and a Mingler of much Unintelligible Stuff with it ) does himself assert a Monad or Vnity , Superior to this Whole Trinity , yet does he seem nevertheless , rightly to contend against Amelius , that it was not the First Hypostasis neither in the Platonick nor Orphick Trinity , that was chiefly and properly the Demiurgus or Opifex of the World , but the Sec●nd . And thus Proclus his Master Syrianus had before determined , that in the Orphick Theology , the Title of Opifex , did properly belong to Orpheus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or First-begotten God , which was the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine Intellect . Agreeably whereunto Proclus his Conclusion is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thus much may suffice to have declared , who is the Demiurgus of the World , namely , that it is the Divine Intellect , which is the proper and immediate Cause of the whole Creation , and that it is one and the same Demiurgical Jupiter , that is praised both by Orpheus and Plato . Now besides this , it is observable that Damascius in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Concerning the Principles ( not yet published ) giving an account of the Orphick Theology , tells us amongst other things , that Orpheus introduced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Triform Deity . To all which may be added , what was before cited out of Timotheus the Chronographer , That God had Three Names , Light , Counsel , and Life , and that all things were made by one Deity under these Three several Names . Where Cedrenus , the Preserver of that excellent Fragment of Antiquity , concludes in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These things Timotheus the Chronographer wrote , affirming Orpheus so long ago , to have declared , That All things were made by a Coessential or Consubstantial Trinity . Which though otherwise it might be looked upon suspiciously , because that Timotheus was a Christian ( especially in regard of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) yet by comparing it with what we have before alledged , out of Pagan Writers , it appears , that so far as concerns an Orphick Trinity , it was not altogether vainly Written , or without Ground by him . But we have not yet done with Orpheus and the Orphick Theology , before we have made one further Reflection upon it , so as to take notice of that strong and rank Haut-goust , which was in it , of making God to be All. As for example , if we may repeat the forecited Passages , and put in the Name of God , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Vniverse , and all things belonging to it , were made within God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were contained together in the Womb of God : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Head and Middle of all things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. God is the Basis of the Earth and Heaven ; God is the Depth of the Sea ; God is the Breath of all ( or the Air that we breath ; ) God is the Force of the Vntameable Fire ; God is Sun , Moon and Stars . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One Kingly ( or Divine ) Body ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For All these things lie in the Great Body of God. And thus was the Orphick Theology before represented also by Timotheus the Chronographer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were made by God , and Himself is All Things . But further to prove that the ancient Greekish Pagans , were indeed of such a Religious Humour as this , to resolve All Things into God , and to make God All , we shall here cite a Remarkable Testimony of Plutarch's , out of his Defect of Oracles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whereas there are Two Causes of all Generation ( the Divine and the Natural ) the most ancient Theologers and Poets , attended only to the more excellent of these Two ( the Divine Cause ) resolving all things into God , and pronouncing this of them universally , That God was both the Beginning , and Middle , and that all things were out of God. Insomuch that these had no regard at all to the other Natural and Necessary Causes of things . But on the contrary their Juniours , who were called Physici ( or Naturalists ) straying from this most excellent and Divine Principle , placed all in Bodies , their Passions , Collisions , Mutations and Commixtures together . Where by the most ancient Theologers and Poets , Plutarch plainly meant Orpheus and his Followers , it being an Orphick Verse , that is here cited by him , whereby he gives also an acknowledgment of their Antiquity . But by their Juniors , who are called Physici , he could understand no other , than those First Ionick Philosophers , Anaximander , Anaximenes , Hippo , and the rest , whom those Degenerate Italicks afterward followed , Atomizing Atheistically , Leucippus , Democritus , and Epicurus . So that here we have another Confirmation also , of what was before asserted by us , that the Ionick Philosophers after Thales , and before Anaxagoras , were generally Atheistical . And indeed from them the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Naturalists , came to be often used as Synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Atheists . Now these Two are here condemned by Plutarch , for Two Contrary Extremes ; the One who resolved all into Natural and Necessary Causes , that is , into Matter , Motion , and Qualities of Bodies , leaving out the Divine Cause , as guilty of Atheism ; the other , who altogether neglecting the Natural and Necessary Causes of things , resolved all into the Divine Cause , as it were swallowing up all into God , as guilty of a kind of Fanaticism . And thus we see plainly , that this was one Grand Arcanum of the Orphick Cabala , and the ancient Greekish Theology , That God is All things . Some Fanaticks of Latter Times , have made God to be All , in a Gross Sence , so as to take away all Real Distinction betwixt God and the Creature , and indeed to allow no other Being besides God ; they supposing the Substance of every thing , and even of all Inanimate Bodies , to be the very Substance of God himself , and all the variety of things that is in the World , to be nothing but God under several Forms , Appearances and Disguizes . The Stoicks anciently made God to be All , and All to be God , in somewhat a different way ; they conceiving God properly to be the Active Principle of the whole Corporeal Universe , which yet ( because they admitted of no Incorporeal Substance ) they supposed , together with the Passive or the Matter , to make up but one and the same complete Substance . And others who acknowledged God to be an Incorporeal Substance distinct from the Matter , have notwithstanding made All to be God also , in a certain sence ; they supposing God to be nothing but a Soul of the World , which together with the Matter , made up all into One entire Divine Animal . Now the Orphick Theologers cannot be charged with making God all , in that First and Grosly-Fanatick Sence ; as if they took away all Real Distinction betwixt God and the Creature , they so asserting God to be all , as that notwithstanding , they allowed other things to have Distinct Beings of their own . Thus much appearing from that Riddle , which in the Orphick Verses was proposed by the Maker of the World , to Night . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; How can All things be One , and yet Every thing have a distinct Being of its own ? Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things One. or One all things , seems to be the Supreme Deity , or Divine Intellect , as Proclus also interprets it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter who conteineth the Vniverse , and All things within himself , Vnitively and Intellectually , according to these Orphick Oracles , gives a Particular Subsistence of their own also , to all the Mundane Gods , and other parts of the Vniverse . And this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that fore-cited Orphick Verse , Every thing apart by it self , the whole Produced or Created Universe , with all its Variety of things in it ; which yet are Orphically said to be God also , in a certain other sence , that shall be declared afterward . Nor can the Orphick Theologers be charged with making God All , in the Second Stoical Sence , as if they denied all Incorporeal Substance , they plainly asserting as Damascius and others particularly note , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Deity . But as for the Third way it is very true , that the Orphick Theologers , did frequently call the World , The Body of God , and its Several Parts , His Members , making the Whole Universe to be One Divine Animal ; Notwithstanding which they supposed not , this Animated World to be the First and Highest God , but either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Hermaick or Trismegistick Writers call it , The Second God ; or else as Numenius and others of the Platonists speak , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God : the Soul thereof being as well in the Orphick , as it was in the Pythagorick and Platonick Trinity , but the Third Hypostasis ; they supposing Two other Divine Hypostases Superiour thereunto , which were perfectly Secrete from Matter . Wherefore , as to the Supreme Deity , these Orphick Theologers , made Him to be All things , chiefly upon the Two following Accompts . First because All things coming from God , they inferred , that therefore they were all conteined in Him , and consequently were in a certain sence Himself ; thus much being declared in those Orphick Verses cited by Proclus and others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which Apuleius thus renders , Namque Sinu Occultans , dulces in luminis oras Cuncta tulit , sacro versans sub pectore curas . The Sence whereof is plainly this ; That God at first Hiding or Occultly conteining all things within himself , did from thence display them , and bring them forth into light , or distinct Beings of their own , and so make the World. The Second is , Because the World , produced by God , and really existing without him , is not therefore quite cut off from him , nor subsists alone by it self as a Dead Thing , but is still Livingly united to him , essentially Dependent on him , always Supported and Upheld , Quickned and Enlivened , Acted and Pervaded by him ; according to that Orphick Passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — God passes through and intimately pervades All things . Now it is very true , that some Christian Theologers also have made God to be All , according to these Latter sences ; as when they affirm the whole World to be nothing else but Deum Explicatum , God Expanded or Vnfolded , and when they call the Creatures , as St. Jerom and others often do , Radios Deitatis , the Rays of the Deity . Nay the Scripture it self may seem , to give some countenance also hereunto , when it tells us , That Of Him , and Through Him , and To Him , are All things , which in the Orphick Theology was thus expressed , God is the Beginning , and Middle , and End of All things ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things were made in him , as in the Orphick Verses , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things consist in him : That , In Him we Live and Move , and have our Being ; That God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Quicken all things , and that he ought to be made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All in All ; which supposeth him in some sence to be so . Notwithstanding which , this is a very Ticklish Point , and easily lyable to Mistake and Abuse : and , as we conceive , it was the mistake and abuse of this One Thing , which was the Chief Ground and Original of the both Seeming and Real Polytheism , not only of the Greekish and European , but also of the Egyptian and other Pagans ; as will be more particularly declared afterwards : They concluding that because God was All things , and consequently All things God , that therefore God ought to be Worshipped in All things , that is , in all the several Parts of the World , and Things of Nature ; but especially in those Animated Intellectual Beings , which are Superiour to Men. Consentaneously whereunto , they did both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theologize or Deifie all things , looking upon every thing as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; something Supernatural , or a kind of Divinity in it ; and also bestow Several Names upon God , according to all the several Parts of the World , and Things of Nature , calling him in the Starry Heaven and Aether , Jupiter ; in the Air , Juno ; in the Winds , Aeolus ; in the Sea , Neptune ; in the Earth and Subterraneous Parts Pluto ; in Learning , Knowledge and Invention , Minerva and the Muses ; in War , Mars ; in Pleasure , Venus ; in Corn , Ceres ; in Wine , Bacchus , and the like . However it is unquestionably Evident from hence , that Orpheus with his Followers , that is , the Generality of the Greekish Pagans , acknowledged One Vniversal and All-comprehending Deity , One that was All ; and consequently could not admit of Many Self-existent and Independent Deities . XVIII . Having treated largely concerning the Two most Eminent Polytheists amongst the ancient Pagans , Zoroaster and Orpheus . and clearly proved that they asserted One Supreme Deity ; we shall in the next place observe , that the Egyptians themselves also , notwithstanding their Multifarious Polytheism and Idolatry , had an acknowledgment , amongst them , of One Supreme , and Vniversal Numen . There hath been some Controversie amongst Learned Men , Whether Polytheism and Idolatry had their first rise from the Egyptians or the Chaldeans , because the Pagan Writers for the most part give the Precedency here to the Egyptians : Lucian himself , who was by Birth a Syrian , and a diligent enquirer into the Antiquities of his own Country , affirming that the Syrians and Assyrians received their Religion and Gods first from the Egyptians : and before Lucian , Herodotus the Father of History , reporting likewise that the Egyptians were the First , that erected Temples and Statues to the Gods. But whether the Egyptians or Chaldeans were the First Polytheists and Idolaters , there is is no question to be made , but that the Greeks , and Europeans generally derived their Polytheism and Idolatry from the Egyptians . Herodotus affirms in oneplace , that the Greeks received their Twelve Gods from thence , and in another , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Almost all the Names of the Gods , came first out of Egypt into Greece . In what sence this might be true of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , though the word be Originally Greekish , shall be declared afterwards : But it is probable that Herodotus had here a further meaning , that the very Names of many of the Greekish Gods , were originally Egyptian . In order to the confirmation of which , we shall here propound a Conjecture concerning One of them , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , called otherwise by the Greeks Pallas , and by the Latins Minerva . For first , the Greek Etymologies of this word , seem to be all of them either Trifling and Frivolous , or Violent and Forced . Plato in his Cratylus having observed , that according to the ancient Allegorical Interpreters of Homer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Vnderstanding Personated and Deified , conceived that the first imposers of that Name , intending to signifie thereby Divine Wisdom called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vnderstanding of God , or the Knowledge of Divine things ; as if the Word had been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and thence afterward transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But being not fully satisfied himself with this Etymology , he afterwards attempts another , deriving the Word from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge concerning Manners or Practical Knowledge ; as if it had been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from thence changed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others of the Greeks have deduced this Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is the Property of Wisdom , to collect all into One , supposing that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Others would fetch it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Alpha Privative , because Minerva or Wisdom , though she be a Goddess , yet hath nothing of Feminine Imperfection in her . Others again would etymologize it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because Vertue or Wisdom , is of such a Noble and Generous temper , as that it scorns to subject it self to any base and unworthy servitude . Lastly , others would derive it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , affirming it to have been at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From all which uncertainty of the Greeks concerning the Etymon of this Word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from the Frivolousness or Forcedness of these Conjectures , we may rather conclude , that it was not originally Greekish but Exotical , and probably , according to Herodotus , Egyptian . Wherefore let us try whether or no , we can find any Egyptian Word from whence this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be deri●ed . Plato in his Timaeus , making mention of Sais a City in Egypt , where Solon sometime sojourned , tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the President or Tutelar God of that City was called in the Egyptian Language Neith , but in the Greek , as the same Egyptians affirm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now why might not this very Egyptian word Neith , by an easie inversion have been at first turned into Thien or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( men commonly pronouncing Exotick words ill-favouredly ) and then by additional Alpha's at the beginning and end , transformed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? This seems much more probable , than either Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or any other of those Greek Etymologies before-mentioned . And as the Greeks thus derived the Names of many of their Gods from the Egyptians , so do the Latins seem to have done the like , from this one Instance of the word Neptune ; which though Varro would deduce à nubendo , as if it had been Nuptunus , because the Sea covers and hides the Land , and Scaliger with others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Washing , this being the chief use of Water , yet as the learned Bochart hath observed , it may with greater probability be derived from the Egyptian word Nephthus , Plutarch telling us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Egyptians called the Maritime parts of Land , or such as border upon the Sea , Nephthus . Which Conjecture may be further confirmed from what the same Plutarch elsewhere write , that as Isis was the Wife of Osiris , so the Wife of Typhon was called Nephthus . From whence one might collect , that as Isis was taken sometimes for the Earth ; or the Goddess presiding over it , so Nephthus was the Goddess of the Sea. To which may be further added out of the same Writer , that Nephthus was sometimes called by the Egyptians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Venus , probably because Venus is said to have risen out of the Sea. But whatever may be thought of these Etymological conjectures , certain it is , that no Nation in the world was ever accompted by the Pagans , more Devout , Religious and Superstitious , than the Egyptians , and consequently none was more Polytheistical and Idolatrous . Isocrates in his Praise of Busiris , gives them a high Encomium for their Sanctity ; and Herodotus affirmeth of them , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Exceedingly more Religious and more Devout Worshippers of the Deity , than all other Mortals . Wherefore they were highly celebrated by Apollo's Oracle ( recorded by Porphyrius ) and preferred before all other Nations for teaching rightly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hard and difficult way that leadeth to God and Happiness ▪ But in the Scripture , Aegypt is famous for her Idols and for her Spiritual Whoredoms and Fornications ; to denote the uncleanness whereof , she is sometimes joyned with Sodom . For the Egyptians , besides all those other Gods that were worshipped by the Greeks and other Barbarians ; besides the Stars , Demons and Heroes ; and those Artificial Gods , which they boasted so much of their power of making , viz. Animated Statues ; had this peculiar Intoxication of their own , which render'd them infamous and ridiculous even amongst all the other Pagans , that they worshipped Brute Animals also , in one sence or other , Quis nescit , Volusi Bithynice , qualia demens Aegyptus portenta colat ? Crocodilon adorat Pars haec , illa pavet saturam serpentibus Ibin . Concerning which Origen against Celsus thus writeth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To him that cometh to be a Spectator of the Egyptian Worship , there first offer themselves to his view , most splendid and stately Temples , sumptuously adorned , together with solemn Groves , and many pompous Rites and mystical Ceremonies ; but as soon as he enters in , he perceives that it was either a Cat or an Ape , a Crocodile or a Goat , or a Dog , that was the Object of this Religious Worship . But notwithstanding this multifarious Polytheism and Idolatry of these Egyptians , that they did nevertheless acknowledge , One Supreme and Vniversal Numen , may first be probably collected , from that great Fame which they had anciently over the whole World for their Wisdom . The Egyptians are called by the Elei in Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wisest of Men , and it is a commendation that is given to one in the same Writer , That he excelled the Egyptians , in wisdom , who excelled all other Mortals . Thus is it set down in the Scripture , for Moses his Encomium , that he was learned in all the Wisdom of the Egyptians ; and the Transcendency of Solomon's Wisdom is likewise thus expressed , by the Writer of the Book of Kings , that it excelled the Wisdom of all the Children of the East-country , and all the Wisdom of Egypt . Where by the Children of the East , are chiefly meant the Persian Magi , and the Chaldeans ; and there seems to be a Climax here , that Solomon's Wisdom did not only excel the Wisdom of the Magi and of the Chaldeans , but also that of the Egyptians themselves . From whence it appears , that in Solomon's time Egypt was the chief School of Literature in the whole World , and that the Greeks were then but little or not at all taken notice of , nor had any considerable fame for Learning . For which cause , we can by no means give credit to that of Philo in the Life of Moses , that besides the Egyptian Priests , Learned men were sent for by Pharaoh's Daughter , out of Greece to instruct Moses . Whereas it is manifest from the Greekish Monuments themselves , that for many Ages after Solomon's time , the most famous of the Greeks , travell'd into Egypt to receive Culture and Literature , as Lycurgus , Solon , Thales and many others , amongst whom were Pythagoras and Plato . Concerning the former of which Isocrates writes , that coming into Egypt , and being there instructed by the Priests , he was the first that brought Philosophy into Greece : and the latter of them is perstringed by Xenophon , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not contented with that simple Philosophy of Socrates ( which was little else besides Morality ) he was in love with Egypt , and that monstrous Wisdom of Pythagoras . Now as it is not probable that the Egyptians , who were so famous for Wisdom and Learning , should be ignorant of One Supreme Deity , so is it no small Argument to the contrary , that they were had in so great esteem by those Two Divine Philosophers , Pythagoras and Plato . We grant indeed , that after the Greeks began to flourish in all manner of Literature , the Fame of the Egyptians was not only much eclipsed , ( so that we hear no more of Greeks travelling into Egypt upon the former accompt ) but also that their ardour towards the liberal Sciences , did by degrees languish and abate ; so that Strabo in his time could find little more in Egypt , besides the empty Houses and Pallaces in which Priests formerly famous for Astronomy and Philosophy had dwelt . Nevertheless their Arcane Theology remained more or less amongst them unextinct to the last , as appears from what Origen , Porphyrius and Jamblichus have written concerning them . The Learning of the Egyptians was either Historical , or Philosophical , or Theological . First the Egyptians were famous for their Historick Learning and Knowledge of Antiquity , they being confessed in Plato to have had so much ancienter Records of Time than the Greeks , that the Greeks were but Children or Infants compared with them . They pretended to a continued and uninterrupted series of History , from the Beginning of the World downward , and therefore seem to have had the clearest and strongest Perswasions of the Cosmogonia . Indeed it cannot be denied , but that this Tradition of the World's Beginning , was at first in a manner Universal among all Nations . For concerning the Greeks and Persians we have already manifested the same , and as Sancuniathon testifieth the like concerning the Phenicians , so does Strabo likewise of the Indian Brachmans , affirming that they did agree with the Greeks in many things and Particularly in this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was both Made , and should be Destroyed . And though Diodorus affirm the contrary of the Chaldeans , yet we ought in reason to assent rather to Berosus , in respect of his greater Antiquity , who represents the sence of the Ancient Chaldeans after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That there was a time when all was Darkness and Water , but Bell ( who is interpreted Jupiter ) cutting the Darkness in the middle , separated the Earth and Heaven from one another and so framed the World ; this Bell also producing the Stars , the Sun and the Moon and the five Planets . From which Testimony of Berosus , according to the Version of Alexander Polyhistor , by the way it appears also , that the Ancient Chaldeans acknowledged One Supreme Deity , the Maker of the whole World , as they are also celebrated for this in that Oracle of Apollo , which is cited out of Porphyry by Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where the Chaldeans are joyned with the Hebrews , as worshipping likewise in a holy manner , One Self-existent Deity . Wherefore if Diodorus were not altogether mistaken , it must be concluded , that in the latter times , the Chaldeans ( then perhaps receiving the Doctrine of Aristotle ) did desert and abandon the Tradition of their Ancestors concerning the Cosmogonia . But the Egyptians , however they attributed more Antiquity to the World than they ought , yet seem to have had a constant Perswasion of the Beginning of it , and the Firmest of all other Nations : they ( as Kircher tells us ) therefore picturing Horus or the World , as a Young man Beardless , not only to signifie its constant youthful and flourishing Vigour , but also the Youngness and Newness of its Duration . Neither ought it to be suspected , that though the Egyptians held the World to have had a Beginning , yet they conceived it to be made by Chance without a God , as Anaximander , Democritus and Epicurus afterwards did ; the contrary thereunto being so Confessed a Thing , that Simplicius a zealous Contender for the Worlds Eternity , affirms the Mosaick History of its Creation by God , to have been nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Egyptian Fables . The Place is so considerable , that I shall here set it down in the Authors own Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If Grammaticus here mean the Lawgiver of the Jews , writing thus , [ In the beginning God made Heaven and Earth , and the Earth was invisible and unadorned , and Darkness was upon the Deep , and the Spirit of God moved upon the Water : ] and then afterward when he had made Light , and separated the Light from the Darkness , adding [ And God called the Light Day , and the Darkness Night , and the Evening and the Morning were the First Day ] I say , if Grammaticus think this to have been the First Generation and Beginning of Time ; I would have him to know , that all this is but a Fabulous Tradition , and wholly drawn from Egyptian Fables . As for the Philosophy of the Egyptians , That besides their Physiology , and the Pure and Mix'd Mathematicks ( Arithmetick , Geometry and Astronomy ) they had another higher kind of Philosophy also , concerning Incorporeal Substances , appears from hence , because they were the first Asserters of the Immortality of Souls , their Preexistence and Transmigration , from whence their Incorporeity is necessarily inferred . Thus Herodotus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Egyptians were the first Asserters of the Souls Immortality , and of its Transmigration after the Death and Corruption of this Body , into the Bodies of other Animals successively , viz. until it have run round through the whole Circuit of Terrestrial , Marine and Volatile Animals , after which ( they say ) it is to return again into a Humane Body ; they supposing this Revolution or Apocatastasis of Souls , to be made in no less space than that of Three Thousand years . But whether Herodotus were rightly Catechized and instructed in the Egyptian Doctrine as to this particular or no , may very well be questioned ; because the Pythagoreans whom he there tacitly reprehends for arrogating the first Invention of this to themselves , when they had borrowed it from the Egyptians , did represent it otherwise ; namely , That the Descent of Humane Souls into these Earthy Bodies , was first in way of Punishment , and that their sinking lower afterwards into the Bodies of Brutes , was only to some , a further Punishment for their further Degeneracy ; but the Vertuous and Pious Souls should after this Life enjoy a state of Happiness , in Celestial or Spiritual Bodies . And the Egyptian Doctrine is represented after the same manner by Porphyrius in Stobaeus , as also in the Hermetick or Tristmegistick Writings . Moreover Chalcidius reports , that Hermes Trismegist , when he was about to die , made an Oration to this purpose , That he had here lived in this Earthly Body , but an Exile and Stranger , and was now returning home to his own Country , so that his Death ought not to be lamented , this Life being rather to be accompted Death . Which Perswasion the Indian Brachmans also were embued withal , whether they received it from the Egyptians ( as they did some other things ) or no ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That this Life here is but the Life of Embryo's , and that Death [ to good men ] is a Generation or Birth into true life . And this may the better be believed to have been the Egyptian Doctrine , because Diodorus himself , hath some Passages sounding that way ; as that the Egyptians lamented not the Death of Good men , but applauded their Happiness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being to live ever in the other World with the pious . However it being certain from this Egyptian Doctrine of Preexistence and Transmigration , that the Egyptians did assert the Souls Incorporeity , it cannot reasonably be doubted , but that they acknowledged also , an Incorporeal Deity . The Objection against which , from what Porphyrius writeth concerning Chaeremon , will be answered afterwards . We come in the last place to the Theology of the Egyptians . Now it is certain , that the Egyptians besides their Vulgar and Fabulous Theology ( which is for the most part that which Diodorus S. describes ) had another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Arcane and Recondite Theology , that was concealed from the Vulgar and communicated only to the Kings , and such Priestsand others as were thought capable thereof ; These Two Theologies of theirs differing , as Aristotle's Exotericks and Acroamaticks . Thus much is plainly declared by Origen , whose very name was Egyptian , it being interpreted Horo-genitus , ( which Horus was an Egyptian God ) upon occasion of Celsus his boasting , that he thoroughly understood all that belonged to Christianity ; Celsus ( saith he ) seemeth here to me , to do just as if a man travelling into Egypt , where the Wise men of the Egyptians , according to their Country-Learning Philosophize much , about those things that are accounted by them Divine , whilst the Idiots in the mean time , hearing only certain Fables which they know not the meaning of , are very much pleased therewith : Celsus , I say , doth as if such a Sojourner in Egypt , who had conversed only with those Idiots , and not been at all instructed by any of the Priests , in their Arcane and Recondite Mysteries , should boast that he knew all that belonged to the Egyptian Theologie . Where the same Origen also adds , that this was not a thing proper neither to the Egyptians only , to have such an Arcane and True Theology , distinct from their Vulgar and Fabulous one , but common with them to the Persians , Syrians , and other Barbarian Pagans ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What we have now affirmed ( saith he ) concerning the difference betwixt the Wise men and the Idiots amongst the Egyptians , the same may be said also of the Persians , amongst whom the Religious Rites are performed Rationally by those that are ingenious , whilest the superficial Vulgar look no further in the observation of them , than the external Symbol or Ceremony . And the same is true likewise concerning the Syrians and Indians , and all those other Nations , who have besides their Religious Fables , a Learning and Doctrine . Neither can it be dissembled , that Origen in this place plainly intimates the same also concerning Christianity it self ; namely that besides the Outside and exteriour Cortex of it ( in which notwithstanding there is nothing Fabulous ) communicated to all , there was a more Arcane and Recondite Doctrine belonging thereunto , which all were not alike capable of ; he elsewhere observing this to be that Wisdom that St. Paul spake amongst the Perfect . From whence he concludes that Celsus vainly boasted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For I know all things belonging to Christianity , when he was acquainted only with the exteriour Surface of it . But concerning the Egyptians this was a thing most notorious and observed by sundry other Writers , as for Example Clemens of Alexandria , a man also well acquainted with the affairs of Egypt ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians do not reveal their Religious Mysteries promiscuously to all , nor communicate the knowledge of Divine things to the Profane , but only to those who are to succeed in the Kingdom , and to such of the Priests as are judged most fitly qualified for the same , upon account both of their Birth and Education . With which agreeth also the Testimony of Plutarch , he adding a further Confirmation thereof from the Egyptian Sphinges , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When a mongst the Egyptians there is any King chosen out of the Military Order , he is forthwith brought to the Priests , and by them instructed in that Arcane Theology , which conceals Mysterious Truths under obscure Fables and Allegories . Wherefore they place Sphinges before their Temples , to signifie that their Theology contained a certain Arcane and Enigmatical Wisdom in it . And this meaning of the Sphinges in the Egyptian Temples , is confirmed likewise by Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Therefore do the Egyptians place Sphinges before their Temples , to declare thereby , that the Doctrine concerning God is Enigmatical and Obscure . Notwithstanding which , we acknowledge that the same Clemens gives another interpretation also of these Sphinges , or Conjecture concerning them , which may not be unworthy to be here read , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But perhaps the meaning of those Egyptian Sphinges might be also to signifie , that the Deity ought both to be Loved and Feared ; to be Loved as benigne and propitious to the Holy , but to be Feared as inexorably just to the Impious , the Sphinx being made up of the Image both of a Man and a Lion. Moreover besides these Sphinges , the Egyptians had also Harpocrates and Sigalions in their Temples , which are thus described by the Poet , Quíque premunt vocem , digitóque silentia suadent . They being the Statues of Young men pressing their Lips with their Finger . The meaning of which Harpocrates is thus expressed by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Harpocrates of the Egyptians is not to be taken for an Imperfect and Infant God , but for the President of mens Speech concerning the Gods , that is but imperfect , balbutient and inarticulate , and the Regulator or Corrector of the same ; his Finger upon his Mouth being a Symbol of Silence and Taciturnity . It is very true that some Christians have made another Interpretation of this Egyptian Harpocrates , as if the meaning of it had been this ; That the Gods of the Egyptians had been all of them really nothing else but Mortal Men , but that this was a Secret that was to be concealed from the Vulgar . Which Conceit , however it be witty , yet is it devoid of Truth ; and doubtless the meaning of those Egyptian Harpocrates was no other than this , That either the Supreme and Incomprehensible Deity was to be adored with Silence , or not spoken of without much caution and circumspection ; or else that the Arcane Mysteries of Theology were not to be promiscuously communicated , but concealed from the profane Vulgar . Which same thing seems to have been allso signified , by that yearly Feast kept by the Egyptians in honour of Thoth or Hermes , when the Priests eating Honey and Figs , pronounced those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truth is sweet . As also by that Amulet which Isis was fabled to have worn about her , the interpretation whereof , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , True speech . This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane and Recondite Theology of the Egyptians , was concealed from the Vulgar Two manner of ways , by Fables or Allegories , and by Symbols or Hieroglyphicks . Eusebius informs us , that Porphyrius wrote a Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning the Allegorical Theology both of the Greeks and Egyptians . And here by the way we may observe , that this business of Allegorizing in matters of Religion , had not its first and only Rise amongst the Christians , but was a thing very much in use among the Pagan Theologers also : and therefore Celsus in Origen , commends some of the Christians for this , that they could Allegorize ingeniously and handsomly . It is well known how both Plutarch and Synesius Allegorized those Egyptian Fables of Isis and Osiris , the one to a Philosophical , the other to a Political sence . And the Egyptian Hieroglyphicks , which were Figures not answering to Sounds or Words , but immediately representing the Objects and Conceptions of the Mind , were chiefly made use of by them to this purpose , to express the Mysteries of their Religion and Theology , so as that they might be concealed from the prophane Vulgar . For which cause the Hieroglyphick Learning of the Egyptians , is commonly taken for one and the same thing with their Arcane Theology or Metaphysicks . And this the Author of the Questions and Answers ad Orthodoxos , tells us was anciently had in much greater esteem amongst the Egyptians , than all their other Learning , and that therefore Moses was as well instructed in this Hieroglyphick Learning and Metaphysical Theology of theirs , as in their Mathematicks . And for our parts we doubt not but that the Mensa Isiaca lately published , containing so many strange and uncouth Hieroglyphicks in it , was something of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane Theology of the Egyptians , and not meer History , as some imagine : Though the late confident Oedipus , seem to arrogate too much to himself , in pretending to such a certain and exact Interpretation of it . Now as it is reasonable to think , that in all those Pagan Nations where there was another Theology besides the Vulgar , the principal part thereof , was the Doctrine of One Supreme and Vniversal Deity the Maker of the whole World , so can it not well be conceived , what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Arcane and Mysterious and Enigmatick Theology of the Egyptians , so much talked of , should be other than a kind of Metaphysicks concerning God , as One Perfect Incorporeal Being , the Original of all things . We know nothing of any Moment , that can be objected against this , save only that which Porphyrius , in his Epistle to Anebo an Egyptian Priest , writeth concerning Chaeremon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Chaeremon and others acknowledge nothing before this Visible and Corporeal World , alledging for the countenance of their Opinion , such of the Egyptians as talk of no other Gods , but the Planets and those Stars that fill up the Zodiack , or rise together with them , their Decans , and Horoscopes , and Robust Princes , as they call them ; whose names are also inserted into their Almanacks or Ephemerides , together with the times of their Risings and Settings , and the Prognosticks or significations of future Events from them . For he observed that those Egyptians who made the Sun the Demiurgus or Architect of the World , interpreted the Stories of Isis and Osiris , and all those other Religious Fables , into nothing but Stars and Planets and the River Nile , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and referred all things universally into Natural or Inanimate , nothing into Incorporeal and Living Substances . Which Passage of Porphyrius concerning Chaeremon , we confess Eusebius lays great stress upon , endeavouring to make advantage of it , first against the Egyptians , and then against the Greeks and other Pagans , as deriving their Religion and Theology from them ; It is manifest from hence , saith he , that the very Arcane Theology of the Egyptians , Deified nothing but Stars and Planets , and acknowledged no Incorporeal Principle or Demiurgick Reason as the Cause of this Vniverse , but only the Visible Sun : And then he concludes in this manner , See now what is become of this Arcane Theology of the Egyptians , that deifies nothing but sensless Matter or Dead Inanimate Bodies . But it is well known that Eusebius took all advantages possible , to represent the Pagans to the worst , and render their Theology ridiculous and absurd ; nevertheless what he here urgeth against the Egyptians , is the less valuable , because himself plainly contradicts it elsewhere , declaring that the Egyptians acknowledged a Demiurgick Reason and Intellectual Architect of the World , which consequently was the Maker of the Sun ; and confessing the same of the other Pagans also . Now to affirm that the Egyptians acknowledged no other Deity than Inanimate Matter and the Sensless Corporeal World , is not only to deny that they had any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Arcane Theology at all , ( which yet hath been sufficiently proved ) but also to render them absolute Atheists . For if this be not Atheism to acknowledge no other Deity besides Dead and Sensless Matter , then the word hath no signification . Chaeremon indeed seems to impute this Opinion ( not to all the Egyptians ) but to some of them ; and it is very possible that there might be some Atheists amongst the Egyptians also , as well as amongst the Greeks and their Philosophers . And doubtless this Chaeremon himself was a kind of Astrological Atheist ; for which cause we conclude , that it was not Chaeremon the Stoick , from whom notwithstanding Porphyrius in his Book of Abstinence citeth certain other things concerning the Egyptians , but either that Chaeremon whom Strabo made use of in Egypt , or else some other of that name . But that there ever was or can be any such Religious Atheists , as Eusebius with some others imagine , who though acknowledging no Deity , besides Dead and Sensless Matter , notwithstanding devoutly court and worship the same , constantly invoking it and imploring its assistance , as expecting great Benefit to themselves thereby ; This we confess is such a thing , as that we have not Faith enough to believe , it being a sottishness and contradictious Non-sence , that is not incident to humane Nature . Neither can we doubt , but that all the devout Pagans , acknowledged some Living and Vnderstanding Deities or other ; nor easily believe that they ever Worshipped any Inanimate or Sensless Bodies otherwise , than as some way referring to the same , or as Images and Symbols of them . But as for that Passage in Porphyrius his Epistle concerning Chaeremon , where he only propounds doubts to Anebo the Egyptian Priest , as desiring further Information from him concerning them , Jamblichus hath given us a full answer to it , under the person of Abammo another Egyptian Priest , which notwithstanding hath not hitherto been at all taken notice of , because Ficinus and Scutellius not understanding the word Chaeremon to be a Proper name , ridiculously turn'd it in their Translations , Optarem and Gauderem , thereby also perverting the whole sence . The words in the Greek MS. ( now in the hands of my Learned Friend Mr. Gale ) run thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Chaeremon and those others who pretend to write of the first Causes of the World , declare only the Last and Lowest Principles , as likewise they who treat of the Planets , the Zodiack , the Decans , the Horoscopes and the Robust Princes . And those things that are in the Egyptian Almanacks ( or Ephemerides ) contain the least part of the Hermaical Institutions , namely the Phases and Occultations of the Stars , the Increase and Decrease of the Moon and the like Astrological Matters ; which things have the lowest place in the Egyptian Aetiology . Nor do the Egyptians resolve all things into ( Sensles ) Nature , but they distinguish both the Life of the Soul , and the Intellectual Life , from that of Nature , and that not only in our selves , but also in the Vniverse ; they determining Mind and Reason , first to have existed of themselves , and so this whole World to have been made . Wherefore they acknowledge before the Heaven and in the Heaven a Living Power , and place pure Mind above the World , as the Demiurgus and Architect thereof . From which Testimony of Jamblichus , who was but little Juniour to Porphyrius , and Contemporary with Eusebius , and who had made it his business to inform himself thoroughly concerning the Theology of the Egyptians , it plainly appears that the Egyptians did not generally suppose ( as Chaeremon pretended concerning some of them ) a Sensless Inanimate Nature to be the first Original of all things , but that as well in the World as in our selves , they acknowledged Soul superiour to Nature , and Mind or Intellect superiour to Soul , this being the Demiurgus of the World. But we shall have afterwards occasion more opportunely to cite other Passages out of this Jamblichus his Egyptian Mysteries , to the same purpose . Wherefore there is no pretense at all to suspect , that the Egyptians were universally Atheists and Anarchists , such as supposed no Living Understanding Deity , but resolved all into Sensless Matter as the first and highest Principle ; But all the question is whether they were not Polyarchists , such as asserted a Multitude of Understanding Deities Self-existent or Unmade . Now that Monarchy was an essential part of the Arcane and True Theology of the Egyptians A. Steuchus Eugubinus , and many other learned men , have thought to be unquestionably evident , from the Hermetick or Trismegistick Writings , they taking it for granted , that these are all genuine and sincere . Whereas there is too much cause to suspect that there have been some Pious Frauds practised upon these Trismegistick Writings , as well as there were upon the Sibylline ; and that either whole Books of them have been counterfeited by pretended Christians , or at least several spurious and supposititious Passages here and there inserted into some of them . Isaac Casaubon who was the first Discoverer , has taken notice of many such , in that first Hermetick Book entituled Paemander , some also in the Fourth Book inscribed Crater , and some in the Thirteenth call'd the Sermon in the Mount , concerning Regeneration ; which may justly render those Three whole Books , or at least the First and Last of them to be suspected . We shall here repeat none of Casaubon's condemned Passages , but add one more to them out of the Thirteenth Book , or Sermon in the Mount , which , however omitted by him , seems to be more rankly Christian than any other , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Tell me this also , Who is the Cause or Worker of Regeneration ? The Son of God , One Man , by the will of God. Wherefore though Ath. Kircherus contend with much zeal for the sincerity of all these Trismegistick Books ; yet we must needs pronounce of the Three forementioned , at least the Paemander properly so called , and the Sermon in the Mount , that they were either wholly forged and counterfeited by some pretended Christians , or else had many spurious Passages inferted into them . Wherefore it cannot be solidly proved , from the Trismegistick Books , after this manner , as supposed to be all alike Genuine and sincere , that the Egyptian Pagans acknowledged One Supreme and Vniversal Numen . Much less can the same be evinced from that pretended Aristotelick Book , De secretiore parte Divinae Sapientiae secundùm Aegyptios , greedily swallowed down also by Kircherus , but unquestionably pseudepigraphous . Notwithstanding which , we conceive that though all the Trismegistick Books that now are or have been formerly extant , had been forged by some pretended Christians , as that Book of the Arcane Egyptian Wisdom , was by some Philosopher and imputed to Aristotle ; yet would they for all that upon another accompt , afford no inconsiderable Argument to prove that the Egyptian Pagans asserted One Supreme Deity ; viz. Because every Cheat and Imposture must needs have some Basis or Foundation of Truth to stand upon ; there must have been something truly Egyptian , in such counterfeit Egyptian Writings , ( and therefore this at least of One Supreme Deity ) or else they could never have obtained credit at first , or afterwards have maintain'd the same . The rather because these Trismegistick Books were dispersed in those ancient times before the Egyptian Paganism and their Succession of Priests were yet extinct ; and therefore had that which is so much insisted upon in them , been dissonant from the Egyptian Theology , they must needs have been presently exploded as meer Lyes and Forgeries . Wherefore we say again , that if all the Hermaick or Trismegistick Books that are now extant , and those to boot , which being mentioned in ancient Fathers have been lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , had been nothing but the Pious Frauds and Cheats of Christians , yet must there needs have been some Truth at the bottom to give subsistence to them ; This at least , that Hermes Trismegist or the Egyptian Priests , in their Arcane and True Theology , really acknowledged One Supreme and Vniversal Numen . But it does not all follow that because some of these Hermaick or Trismegistick Books now extant , were counterfeit or supposititious , that therefore all of them must needs be such , and not only so , but those also that are mentioned in the Writings of ancient Fathers which are now lost . Wherefore the Learned Casaubon seems not to have reckoned or concluded well , when from the detection of Forgery in Two or Three of those Trismegistick Books at most , he pronounces of them all universally , that they were nothing but Christian Cheats and Impostures . And probably he was lead into this mistake , by reason of his too securely following that vulgar Errour ( which yet had been confuted by Patricius ) that all that was published by Ficinus under the name of Hermes Trismegist , was but one and the same Book Poemander , consisting of several Chapters , whereas they are all indeed so many Distinct and Independent Books , whereof Poemander is only placed First . However there was no shadow of reason , why the Asclepius should have fallen under the same condemnation , nor several other Books superadded by Patricius , they being unquestionably distinct from the Poemander , and no signs of Spuriousness or Bastardy discovered in them . Much less ought those Trismegistick Books , cited by the Fathers and now lost , have been condemned also Unseen . Wherefore notwithstanding all that Casaubon has written , there may very well be some Hermetick or Trismegistick Books Genuine , though all of them be not such ; that is , according to our after-declaration , there may be such Books , as were really Egyptian , and not counterfeited by any Christian , though perhaps not written by Hermes Trismegist himself , nor in the Egyptian Language . And as it cannot well be conceived how there should have beeen any counterfeit Egyptian Books , had there been none at all Real , so that there were some Real , and Genuine , will perhaps be rendered probable by these following Considerations . That there was anciently amongst the Egyptians , such a man as Thoth , Theuth or Taut , who together with Letters , was the First Inventor of Arts and Sciences , as Arithmetick , Geometry , Astronomy , and of the Hieroglyphick Learning , ( therefore called by the Greeks Hermes , and by the Latins Mercurius ) cannot reasonably be denied ; it being a thing confirmed by general Fame in all Ages , and by the Testimonies not only of Sanchuniathon a Phenician Historiographer , who lived about the times of the Trojan War , and wrote a Book concerning the Theology of the Egyptians , and Manethos Sebennyta an Egyptian Priest , contemporary with Ptol. Philadelphus ; but also of that grave Philosopher Plato , who is said to have sojourned Thirteen years in Egypt , that in his Philebus speaks of him as the First Inventor of Letters ( who distinguished betwixt Vowels and Consonants determining their several Numbers ) there calling him either a God or Divine Man ; but in his Phaedrus attributeth to him also , the Invention of Arithmetick , Geometry and Astronomy , together with some ludicrous Recreations , making him either a God or Demon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have heard ( saith he ) that about Naucratis in Egypt , there was one of the ancient Egyptian Gods , to whom the Bird Ibis was sacred , as his Symbol or Hieroglyphick ; the name of which Demon was Theuth . In which place , the Philosopher subjoyns also an Ingenious Dispute , betwixt this Theuth , and Thamus then King of Egypt , concerning the Convenience and Inconvenience of Letters ; the Former boasting of that Invention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Remedy for Memory and great Help to Wisdom , but the Latter contending , that it would rather beget Oblivion , by the neglect of Memory , and therefore was not so properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Remedy for Memory , as Reminiscence , or the Recovery of things forgotten : adding , that it would also weaken and enervate Mens Natural Faculties , by slugging them , and rather beget 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Puffy Conceit and Opinion of Knowledge , by a Multifarious Rabble of Indigested Notions , than the Truth thereof . Moreover since it is certain , that the Egyptians were famous for Literature before the Greeks , they must of necessity have some One or More Founders of Learning amongst them , as the Greeks had ; and Thoth is the Only or First Person celebrated amongst them upon this accompt , in remembrance of whom the First Moneth of the Year was called by that Name . Which Thoth is generally supposed to have lived in the times of the Patriarchs , or considerably before Moses ; Moses himself being said to have been instructed in that Learning , which owed its Original to him . Again , besides this Thoth or Theuth , who was called the First Hermes , the Egyptians had also afterwards , another eminent Advancer or Restorer of Learning , who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second Hermes ; They perhaps supposing the Soul of Thoth or the First Hermes to have come into him by Transmigration ; but his proper Egyptian Name was Siphoas , as Syncellus out of Manetho informs us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Siphoas ( who is also Hermes ) the Son of Vulcan . This is he , who is said to have been the Father of Tat , and to have been Surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ter Maximus , ( he being so styled by Manetho , Jamblichus and others . ) And he is placed by Eusebius in the Fiftieth year after the Israelitish Exitus , though probably somewhat too Early . The Former of these Two Hermes , was the Inventor of Arts and Sciences , the Latter , the Restorer and Advancer of them : the First wrote in Hieroglyphicks upon Pillars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the learned Valesius conjectures it should be read , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) Which Syringes what they were , Am. Marcellinus will instruct us ; The Second Interpreted and Translated those Hieroglyphicks , composing many Books in several Arts and Sciences ; the Number whereof set down by Jamblichus , must needs be Fabulous , unless it be understood of Paragraphs , or Verses . Which Trismegistick or Hermetick Books , were said to be carefully preserved by the Priests , in the Interiour Recesses of their Temples . But besides the Hieroglyphicks written by the First Hermes , and the Books composed by the Second ( who was called also Trismegist ) it cannot be doubted , but that there were Many other Books written by the Egyptian Priests successively in several Ages . And Jamblichus informs us , in the beginning of his Mysteries , That Hermes the God of Eloquence , and President or Patron of all true Knowledge concerning the Gods , was formerly accounted Common to all the Priests , insomuch , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they dedicated the Inventions of their Wisdom to him , entitling their own Books to Hermes Trismegist . Now though One Reason hereof , might probably have been thought to have been this , because those Books were supposed to have been written , according to the Tenour of the Old Hermetick or Trismegistick Doctrine ; yet Jamblichus here acquaints us with the chief Ground of it , namely this , that though Hermes was once a Mortal Man , yet he was afterward Deified by the Egygtians ( which is testified also by Plato ) and made to be the Tutelar God , and Fautor of all Arts and Sciences , but especially Theology ; by whose Inspiration therefore , all such Books were conceived to have been written . Nay further we may observe , that in some of the Hermaick or Trismegistick Books , now extant , Hermes is sometimes put for the Divine Wisdom or Vnd●rstanding it self . And now we see the true Reason , Why there have been many Books , called Hermetical and Trismegistical ; Some of which notwithstanding , cannot possibly be conceived to have been of such great Antiquity , nor written by Hermes Trismegist himself , viz. because it was customary with the Egyptian Priests , to entitle their own Philosophick and Theologick Books , to Hermes . Moreover it is very probable , that several of the Books of the Egyptian Priests of Latter times , were not Originally written in the Egyptian Language , but the Greek ; because at least from the Ptolemaick Kings downward , Greek was become very familiar to all the learned Egyptians , and in a manner vulgarly spoken ; as may appear from those very Words , Hermes , Trismegist , and the like , so commonly used by them , together with the Proper Names of Places , and because the Coptick Language to this very day , hath more of Greek than Egyptian Words in it ; nay Plutarch ventures to etymologize those Old Egyptian Names , Isis , Osiris , Horus and Typhon from the Greek , as if the Egyptians had been anciently well acquainted with that Language . Now that some of those ancient Hermaick Books , written by Hermes Trismegist himself , or believed to be such by the Egyptians , and kept in the custody of their Priests , were still in being and extant amongst them , after the times of Christianity , seems to be unquestionable , from the testimony of that Pious and Learned Father Clemens Alexandrinus , he giving this particular Accompt of them , after the mentioning of their Opinion concerning the Transmigration of Souls . The Egyptians follow a certain peculiar Philosophy of their own , which may be best declared by setting down the Order of their Religious Procession . First , therefore goes the Precentor , carrying Two of Hermes his Books along with him , the One of which conteins the Hymns of the Gods , the Other Directions for the Kingly Office. After him follows the Horoscopus , who is particularly instructed in Hermes his Astrological Books , which are Four. Then succeeds the Hierogrammateus or Sacred Scribe , with Feathers upon his head , and a Book and Rule in his hands , to whom it belongeth to be thoroughly acquainted with the Hieroglyphicks , as also with Cosmography , Geography , the Order of the Sun and Moon and Five Planets , the Chorography of Egypt , and Description of Nile . In the next place cometh the Stolistes , who is to be thoroughly instructed in those Ten Books , which treat concerning the honour of the Gods , the Egyptian Worship , Sacrifices , First-fruits , Prayers , Pomps , and Festivals . And last of all marcheth the Prophet , who is President of the Temple and Sacred things , and ought to be thoroughly versed in those other Ten Books , called Sacerdotal , concerning Laws , the Gods , and the whole Discipline of the Priests . Wherefore amongst the Books of Hermes there are Forty Two accounted most necessary , of which Thirty Six , conteining all the Egyptian Philosophy , were to be learned by those Particular Orders before-mentioned ; but the other Six , treating of Medicinal things , by the Pastophori . From which place we understand , that at least Forty Two Books of the ancient Hermes Trismegist , or such reputed by the Egyptians , were still extant in the time of Clemens Alexandrinus ; about Two Hundred years after the Christian Epocha . Furthermore , that there were certain Books really Egyptian , and called Hermaical or Trismegistical ( whether written by the ancient Hermes Trismegist himself , or by other Egyptian Priests of latter times according to the Tenour of his Doctrine , and only entitled to him ) which after the times of Christianity began to be taken notice of by other Nations , the Greeks and Latins ; seems probable from hence , because such Books are not only mentioned and acknowledged by Christian Writers and Fathers , but also by Pagans and Philosophers . In Plutarch's Discourse de Iside & Osiride we read thus of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the Books called Hermes 's or Hermaical , it is reported to have been written concerning Sacred Names ; that the Power appointed to preside over the Motion of the Sun , is called by the Egyptians Horus ( as by the Greeks Apollo ) and that which presides over the Air and Wind , is called by some Osiris , by others Sarapis , and by others Sothi , in the Egyptian Language . Now these Sacred Names in Plutarch , seem to be , Several Names of God , and therefore whether these Hermaick Books of his , were the same with those in Clemens Alexandrinus , such as were supposed by the Egyptians to have been written by Hermes Trismegist himself , or other Books written by Egyptian Priests according to the Tenour of this Doctrine ; We may by the way observe , that according to the Hermaical or Trismegistick Doctrine , One and the same Deity , was worshipped under Several Names and Notions , according to its Several Powers and Vertues , manifested in the World ; which is a thing afterwards more to be insisted on . Moreover it hath been generally believed , that L. Apuleius Madaurensis an eminent Platonick Philosopher , and zealous Asserter of Paganism , was the Translator of the Asclepian Dialogue of Hermes Trismegist , out of Greek into Latin ; which therefore hath been accordingly published with Apuleius his Works . And Barthius affirms that St. Austin does somewhere expresly impute this Version to Apuleius , but we confess we have not yet met with the place . However there seems to be no sufficient reason , why Colvius should call this into Question , from the Stile and Latin. Again it is certain , that Jamblichus doth not only mention these Hermaick Books , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Books that are carried up and down as Hermes 's or vulgarly imputed to him ; but also vindicate them from the imputation of Imposture . Not as if there were any suspicion at all of that which Casaubon is so confident of , that these Hermaick Books were all forged by Christians , but because some might then possibly imagine them to have been counterfeited by Philosophers . Wherefore it will be convenient here to set down the whole Passage of Jamblichus concerning it , as it is in the Greek MS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. These things being thus discussed and determined , the Solution of that difficulty , from those Books which Porphyrius saith he met withal , ( namely the Hermaicks , and those Writings of Chaeremon ) will be clear and easie . For the Books vulgarly imputed to Hermes , do really contain the Hermaick Opinions and Doctrines in them , although they often speak the language of Philosophers , the reason whereof is , because they were translat●d out of the Egyptian tongue , by men not unacquainted with Philosophy . But Chaeremon and those others , &c. Where it is First observable , that Jamblichus doth not affirm , these Hermaick Books to have been written by Hermes Trismegist himself , he calling them only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Books that were carried about as Hermes ' s. But that which he affirmeth of them is this , That they did really contain the Hermaical Opinions , and derive their Original from Egypt . Again whereas some might then possibly suspect , that these Hermaick Books had been counterfeited by Greek Philosophers , and contained nothing but the Greek Learning in them , because they speak so much the Philosophick Language ; Jamblichus gives an accompt of this also , that the reason hereof was , because they were translated out of the Egyptian Language , by men skilled in the Greek Philosophy , who therefore added something of their own Phrase and Notion to them . It is true indeed , that most of these Hermaick Books which now we have , seem to have been written originally in Greek , notwithstanding which , others of them and particularly those that are now lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like , might as Jamblichus here affirmeth , have been translated out of the Egyptian Tongue , but by their Translators disguised with Philosophick Language and other Grecanick things intermixed with them . Moreover from the forecited Passage of Jamblichus , we may clearly collect , that Porphyrius in his Epistle to Anebo the Egyptian Priest ( of which Epistle there are only some small fragments left ) did also make mention of these Hermaick Writings ; and whereas he found the Writings of Chaeremon to be contradictious to them , therefore desired to be resolved by that Egyptian Priest , whether the Doctrine of those Hermaick Books , were genuine and truly Egyptian , or no. Now Jamblichus in his answer here affirmeth , that the Doctrine of the ancient Hermes , or the Egyptian Theology , was as to the Substance truly represented in those Books , ( vulgarly imputed to Hermes , ) but not so by Chaeremon . Lastly , St. Cyril of Alexandria informs us , that there was an Edition of these Hermaick or Trismegistick Books ( compiled together ) formerly made at Athens , under this Title , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Fifteen Hermaick Books . Which Hermaicks , Casaubon , conceiving them to have been published before Jamblichus his time , took them for those Salaminiaca , which he found in the Latin Translations of Jamblichus made by Ficinus and Scutellius . Whereas indeed he was here abused by those Translators , there being no such thing to be found in the Greek Copy . But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not understood by them ) being turned into Salaminiaca ; Casaubon therefore conjectur'd them to have been those Hermaick Books published at Athens , because Salamin was not far distant from thence . Now it cannot be doubted , but that this Edition of Hermaick Books at Athens , was made by some Philosopher or Pagans and not by Christians , this appearing also from the words of St. Cyril himself , where having spoken of Moses and the agreement of Hermes with him , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Of which Moses he also who compiled and published the Fifteen Hermaick Books at Athens , makes mention in his own discourse ( annexed thereunto . ) For thus we conceive that place is to be understood , that the Pagan Publisher of the Hermaick Books himself , took notice of some agreement that was betwixt Moses and Hermes . But here it is to be noted that because Hermes and the Hermaick Books were in such great credit not only amongst the Christians , but also the Greek and Latin Pagans , therefore were there some counterfeit Writings obtruded also under that specious Title ; such as that Ancient Botanick Book mentioned by Galen , and those Christian Forgeries of later times the Paemander and Sermon on the Mount. Which being not cited by any ancient Father or Writer , were both of them doubtless Later than Jamblichus , who discovers no suspicion of any Christian Forgeries in this kind . But Casaubon , who contends that all the Theologick Books imputed to Hermes Trismegist , were counterfeited by Christians , affirms , all the Philosophy , Doctrine and Learning of them ( excepting what only is Christian in them ) to be merely Platonical and Grecanical but not at all Egyptian ; thence concluding , that these Books were forged by such Christians , as were skilled in the Platonick or Grecanick Learning . But First , it is here considerable , that since Pythagorism , Platonism and the Greek Learning in general , was in great part derived from the Egyptians , it cannot be concluded , that whatsoever is Platonical or Grecanical , therefore was not Egyptian . The only Instance that Casaubon insists upon , is this Dogma in the Trismegistick Books , That Nothing in the World perisheth , and that Death is not the Destruction , but Change and Translation of Things only : Which because he finds amongst some of the Greek Philosophers , he resolves to be peculiar to them only , and not common with the Egyptians . But since the chief design and tendency of that Dogma , was plainly to maintain the Immortality , preexistence and Transmigration of Souls which Doctrine was unquestionably derived from the Egyptians , there is little reason to doubt but that this Dogma was it self Egyptian also . And Phythagoras , who was the chief Propagator of this Doctrine amongst the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no real Entity ( in Generations and Corruptions ) was Made or destroyed , according to those Ovidian Verses before cited , Nec perit in toto quicquam , mihi credite , mundo , Sed variat faciemque novat . Nascique vocatur Incipere esse Aliud , &c. did in all probability , derive it together with its superstructure , ( the Preexistence and Transmigration of Souls , ) at once from the Egyptians . But it is observable , that the Egyptians had also a peculiar ground of their own , for this Dogma ( which we do not find insisted upon by the Greek Philosophers ) and it is thus expressed in the Eighth of Ficinus his Hermetick Books or Chapters ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the World be a Second God and an Immortal Animal , then is it impossible that any part of this Immortal Animal should perish or come to nothing ; but all things in the World are Parts of this great Mundane Animal , and chiefly Man , who is a Rational Animal . Which same Notion we find also insisted on in the Asclepian Dialogue ; Secundum Deum hunc crede , ô Asclepi , omnia gubernantem omniaque mundana illustrantem animalia . Si enim Animal , Mundus , vivens , semper & fuit & est & erit , nihil in mundo mortale est : viventis enim uniuscujusque Partis , quae in ipso mundo , sicut in uno eodemque Animale semper vivente , nullus est mortalitatis locus . Where though the Latin be a little imperfect , yet the sence is this ; You are to believe the World , ô Asclepius , to be a Second God , governing all things , and illustrating all Mundane Animals . Now if the World be a Living Animal , and Immortal ; then there is nothing Mortal in it , there being no place for mortality as to any Living Part or Member , of that Mundane Animal , that always Liveth . Notwithstanding which we deny not , but that though Pythagoras First derived this Notion from the Egyptians , yet he and his Followers might probably improve the same farther ( as Plato tells us , that the Greeks generally did , what they received from the Barbarians ) namely to the taking away the Qualities and Forms of Bodies , and resolving all Corporeal Things , into Magnitude , Figure and Motion . But that there is indeed some of the old Egyptian Learning , contained in these Trismegistick Books now extant , shall be clearly proved afterwards , when we come to speak of that Grand Mystery of the Egyptian Theology ( derived by Orpheus from them ) That God is All. To conclude , Jamblichus his judgment in this case , ought without controversie , to be far preferred before Casaubon's , both by reason of his great Antiquity , and his being much better skilled , not only in the Greek , but also the Egyptian Learning ; That the Books imputed to Hermes Trismegist did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , really contain the Hermaick Opinions , though they spake sometimes the Language of the Greek Philosophers . Wherefore upon all these Considerations , we conceive it reasonable to conclude , that though there have been some Hermaick Books counterfeited by Christians , since Jamblichus his time , as namely the Paemander and The Sermon in the Mount , concerning Regeneration ; neither of which are found cited by any ancient Father ; yet there were other Hermaick Books which though not written by Hermes Trismegist himself , nor all of them in the Egyptian Language , but some of them in Greek , were truly Egyptian , and did for the substance of them , contain the Hermaick Doctrine . Such probably were those mentioned by the Ancient Fathers , but since lost , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which seems to have been a discourse concerning the Cosmogonia , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the like . And such also may some of these Hermaick Books be , that are still extant , as to instance particularly , the Asclepian Dialogue , entituled in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Perfect Oration , and in all probability translated into Latin by Apuleius . For it can hardly be imagined , that he who was so devout a Pagan , so learned a Philosopher , and so Witty a man , should be so far imposed upon , by a counterfeit Trismegistick Book , and mere Christian Cheat , as to bestow Translating upon it , and recommend it to the World , as that which was genuinely Pagan . But however , whether Apuleius were the Translator of this Asclepian Dialogue or no , it is evident that the Spirit of it is not at all Christian , but rankly Pagan ; one Instance whereof we have , in its glorying of a power that men have of Making Gods , upon which accompt St. Austin thought fit to concern himself in the confutation of it . Moreover it being extant and vulgarly known before Jamblichus his time , it must needs be included in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and consequently receive this attestation from him , that it did contain not merely the Greekish , but the Hermaical and Egyptian Doctrine . There are indeed some Objections made against this , as first from what we read in this Dialogue , concerning the Purgation of the World partly by Water , and partly by Fire ; Tunc ille Dominus & Pater Deus , Primipotens , & Vnus Gubernator mundi , intuens in mores factaque hominum , voluntate sua ( quae est Dei Benignitas ) vitiis resistens , & corruptelae errorem revocans , malignitatem omnem vel Alluvione diluens , vel igne consumens , ad antiquam faciem mundum revocabit : When the World becomes thus Degenerate , then that Lord and Father , the Supreme God , and the only Governour of the World , beholding the manners and deeds of men , by his Will ( which is his Benignity ) always resisting vice , and restoring things from their Degeneracy , will either wash away the Malignity of the World by Water , or else consume it by Fire , and restore it to its ancient form again . But since we find in Julius Firmicus , that there was a Tradition amongst the Egyptians , concerning the Apocatastasis of the World , partim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partim per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , partly by Inundation and partly by Conflagration , this Objection can signifie nothing . Wherefore there is another Objection , that hath some more plausibility , from that Prophecy which we find in this Asclepius , concerning the overthrow of the Egyptian Paganism ( ushered in with much Lamentation ) in these words , Tunc Terra ista , sanctissima sedes Delubrorum , Sepulchrorum erit mortuorumque plenissima ; Then this Land of Egypt , formerly the most holy seat of the Religious Temples of the Gods , shall be every where full of the Sepulchers of Dead men . The sence whereof is thus expressed by St. Austin , Hoc videtur dolere , quod Memoriae Martyrum nostrorum , Templis eorum Delubrisque succederent ; ut viz. qui haec legunt , animo à nobis averso atque perverso , putent à Paganis Deos cultos fuisse in Templis , à nobis autem coli Mortuos in Sepulchris : He seems to lament this , that the Memorials of our Martyrs should succeed in the place of their Temples , that so they who read this with a perverse mind , might think that by the Pagans the Gods were worshipped in Temples , but by us ( Christians ) Dead men in Sepulchers . Notwithstanding which , this very thing seems to have had its accomplishment too soon after , as may be gather'd from these Passages of Theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Now the Martyrs have utterly abolished and blotted out of the minds of men , the memory of those who were formerly called Gods. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Our Lord hath now brought his Dead ( that is his Martyrs ) into the room and place ( that is the Temples ) of the Gods ; whom he hath sent away empty , and bestowed their honour upon these his Martyrs . For now in stead of the Festivals of Jupiter and Bacchus , are celebrated those of Peter and Paul , Thomas and Sergius , and other holy Martyrs . Wherefore this being so shrewd and plain a Description in the Asclepian Dialogue , of what really happened in the Christian World , it may seem suspicious , that it was rather a History , written after the Event , than a Prophecy before it , as it pretends to be . It very much resembling that complaint of Eunapius Sardianus in the Life of Aedesius , when the Christians had demolished the Temple of Serapis in Egypt , seizing upon its Riches and Treasure , That instead of the Gods , the Monks then gave Divine honour to certain vile and flagitious persons deceased , called by the name of Martyrs . Now if this be granted , this Book must needs be Counterfeit and supposititious . Nevertheless St. Austin entertained no such Suspicion , concerning this Asclepian Passage , as if it had been a History written after the Fact , that is , after the Sepulchers and Memorials of the Martyrs came to be so frequented ; he supposing this Book to be unquestionably , of greater Antiquity . Wherefore he concludes it to be a Prophecy or Prediction made , instinctu fallacis Spiritûs , by the Instinct or Suggestion of some Evil Spirit ; they sadly then presaging the ruine of their own Empire . Neither was this Asclepian Dialogue only ancienter than St. Austin , but it is cited by Lactantius Firmianus also , under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Perfect Oration , as was said before , and that as a thing then reputed of great Antiquity . Wherefore in all probability this Asclepian Passage , was written before that described Event had its accomplishment . And indeed if Antoninus the Philosopher ( as the forementioned Eunapius writes ) did predict the very same thing , that after his decease , that magnificent Temple of Serapis in Aegypt , together with the rest , should be demolished , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the Temples of the Gods turned into Sepulchers ; why might not this Egyptian or Trismegistick Writer , receive the like Inspiration or Tradition ? Or at least make the same Conjucture . But there is yet another Objection made against the Sincerity of this Asclepian Dialogue , from Lactantius his citing a Passage out of it , for the Second Person in the Trinity , the Son of God ; Hermes in eo Libro ( saith Lactantius ) qui 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscribitur , his usus est verbis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we find in Apuleius his Latin Translation thus rendered , Dominus & omnium Conformator , quem rectè Deum dicimus , à se Secundum Deum fecit , qui videri & sentiri possit ; quem Secundum [ Deum ] sensibilem ita dixerim , non ideo quod ipse sentiat ( de hoc enim an ipse sentiat annon alio dicemus tempore ) sed eo quod videntium sensus incurrit : ) Quoniam ergo hunc fecit ex se Primum , & à se Secundum , visusque est ei pulcher , utpote qui est omnium bonitate plenissimus , amavit eum ut Divinitatis suae Prolem ( for so it ought to be read , and not Patrem , it being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek : ) The Lord and Maker of all , whom we rightly call God , when he had made a Second God , Visible and Sensible ( I say , sensible , not actively , because himself hath Sense , for concerning this , whether he have Sense or no , we shall speak elsewhere , but passively , because he incurrs into our Senses ) this being his First and Only Production , seemed both beautiful to him , and most full of all good , and therefore he loved him dearly as his own Offspring . Which Lactantius , and after him St. Austin , understanding of the Perfect Word of God or Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , made use of it as a Testimony against the Pagans , for the Confirmation of Christianity , they taking it for granted that this Hermaick Book was genuinely Egyptian and did represent the Doctrine of the ancient Hermes Trismegist . But Dionysius Petavius and other later Writers , understanding this place in the same sence with Lactantius and St. Austin , have made a quite different use of it , namely , to inferr from thence , that this Book was Spurious and Counterfeited by some Christian. To which we reply , First , that if this Hermaick Writer had acknowledged , an Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word of God and called it a Second God and the Son of God , he had done no more in this , than Philo the Jew did , who speaking of this same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresly calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Second God and the First Begotten Son of God. Notwithstanding which , those Writings of Philo's are not at all suspected . And Origen affirms that some of the Ancient Philosophers did the like , Multi Philosophorum Veterum , Vnum esse Deum qui cuncta crearit , dixerunt ; atque in hoc consentiunt Legi . Aliquanti autem hoc adjiciunt , quod Deus cuncta per Verbum suum fecerit & regat , & Verbum Dei sit , quo cuncta moderentur ; in hoc non solùm Legi , sed & Evangelio quoque consona scribunt . Many of the old Philosophers ( that is all besides a few Atheistick ones ) have said , that there is One God who created all things , and these agree with the Law : but some add further , that God made all things by his Word , and that it is the Word of God , by which all things are governed , and these write consonantly not only to the Law but also to the Gospel . But whether Philo derived this Doctrine from the Greek Philosophers , or from the Egyptians and Hermes Trismegist , he being an Alexandrian , may well be a Question . For St. Cyril doth indeed cite several Passages out of Hermaick Writings then extant , to this very purpose . We shall only set down one of them here ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The World hath a Governour set over it , that Word of the Lord of all , which was the Maker of it ; this is the first Power after himself , Vncreated , Infinite , looking out from him , and ruling over all things that were made by him ; this is the Perfect and genuine Son of the first Omniperfect Being . Nevertheless the Author of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asclepian Dialogue , in that forecited Passage of his , by his Second God , the Son of the First , meant no such thing at all , as the Christian Logos , or Second Person of the Trinity , but only the Visible World. Which is so plain from the words themselves , that it is a wonder how Lactantius and St. Austin could interpret them otherwise , he making therein a Question whether this Second God were [ actively ] Sensible or no. But the same is farther manifrom other places of that Dialogue , as this for example , Aeternitatis Dominus Deus Primus est , Secundus est Mundus ; The Lord of Eternity is the First God , but the Second God is the World. And again , Summus qui dicitur Deus Rector Gubernatorque Sensibilis Dei , ejus qui in se complectitur omnem locum , omnemque rerum substantiam ; The Supreme God is the Governour of that Sensible God , which contains in it all place and all the Substance of things . And that this was indeed a part of the Hermaick or Egyptian Theology , that the Visible World Animated , was a Second God , and the Son of the First God , appears also from those Hermaick Books published by Ficinus , and vulgarly called Poemander , though that be only the First of them . There hath been one Passage already cited out of the Eighth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The World is a Second God. After which followeth more to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The First God is that Eternal Vnmade Maker of all things ; the Second is he that is made according to the Image of the First , which is contained , cherished or nourished and immortalized by him , as by his own Parent , by whom it is made an Immortal Animal . So again in the Ninth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Father of the World , and the World is the Son of God. And in the Twelfth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This whole World is a Great God and the Image of a Greater . As for the other Hermetick or Trismegistick Books , published partly by Ficinus , and partly by Patricius , we cannot confidently condemn any of them for Christian Cheats or Impostures , save only the Poemander , and the Sermon in the Mount concerning Regeneration , the First and Thirteenth of Ficinus his Chapters or Books . Neither of which Books are cited by any of the Ancient Fathers , and therefore may be presumed not to have been extant in Jamblichus his time , but more lately forged ; and that probably by one and the self same hand , since the Writer of the Latter ( the Sermon in the Mount ) makes mention of the Former ( that is , the Poemander ) in the close of it . For that which Casaubon objects against the Fourth of Ficinus his Books or Chapters ( entituled the Crater ) seems not very considerable , it being questionable , whether by the Crater , any such thing were there meant , as the Christian Baptisterion . Wherefore as for all the rest of those Hermaick Books , especially such of them as being cited by ancient Fathers , may be presumed to have been extant before Jamblichus his time ; we know no reason why we should not concurr with that learned Philosopher in his Judgment concerning them , That though they often speak the Language of Philosophers , and were not written by Hermes Trismegist himself , yet they do really contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaical Opinions , or the Egyptian Doctrine . The Ninth of Ficinus his Books mentions the Asclepian Dialogue , under the Greek Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , pretending to have been written by the same hand ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The meaning of which place ( not understood by the Translator ) is this ; I lately published ( O Asclepius ) the Book entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or the Perfect Oration ) and now I judge it necessary , in pursuit of the same , to discours concerning Sense . Which Book , as well as the Perfect Oration , is cited by Lactantius . As is also the Tenth of Ficinus , called the Clavis , which does not only pretend to be of kin to the Ninth and consequently to the Asclepius likewise , but also to contain in it an Epitome of that Hermaick Book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mentioned in Eusebius his Chronicon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My former Discourse was dedicated to thee ( O Asclepius ) but this to Tatius , it being an Epitome of those Genica that were delivered to him . Which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are thus again afterwards mentioned in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Have you not heard in the Genica , that all Souls are derived from one Soul of the Vniverse ? Neither of which two places were understood by Ficinus . But doubtless this latter Hermaick Book had something foisted into it , because there is a manifest contradiction found therein ; forasmuch as that Transmigration of Humane Souls into Brutes , which in the former part thereof is asserted after the Egyptian way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the just punishment of the wicked , is afterwards cried down and condemned in it , as the greatest Error . And the Eleventh and Twelfth following Books , seem to us to be as Egyptian , as any of the rest ; as also does that long Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Thirteenth in Patricius . Nay it is observable , that even those very Books themselves , that are so justly suspected and condemned for Christian Forgeries , have something of the Hermaical or Egyptian Philosophy , here and there interspersed in them . As for example , when in the Poemander God is twice called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Male and Female together , this seems to have been Egyptian ( and derived from thence by Orpheus ) according to that elegant Passage in the Asclepian Dialogue concerning God ; Hic ergo qui Solus est Omnia , utriusque Sexûs foecunditate plenissimus , semper Voluntatis suae pregnans , parit semper quicquid voluerit procreare ; He therefore who alone is All Things , and most full of the Fecundity of both Sexes , being always pregnant of his own Will , always produceth whatsoever he pleaseth . Again when Death is thus described in it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be nothing else but the Change of the Body , and the Form or Lifes passing into the Invisible : This agreeth with that in the Eleventh Book or Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Death is nothing but a Change , it being only the dissolution of the Body , and the Life or Soul's passing into the Invisible or Inconspicuous . In which Book it is also affirmed of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every day some part or other of it , goes into the Invisible , or into Hades , that is , does not utterly perish , but only disappears to our sight , it being either translated into some other Place , or changed into another Form. And accordingly it is said of Animals , in the Twelfth Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they are dissolved by Death , not that they might be destroyed , but made again anew . As it is also there affirmed of the World , that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make all things out of it self , and again unmake them into it self , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and that dissolving all things it doth perpetually renew them . For that nothing in the whole World utterly perisheth , as it is often declared elsewhere in these Trismegistick Writings , so particularly in this Twelfth Book of Ficinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The whole World is unchangeable , only the parts of it being alterable ; and this so , as that none of these neither utterly perisheth , or is absolutely destroyed ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For how can any part of that be Corrupted , which is Incorruptible , or any thing of God perish or go to nothing ? All which , by Casaubon's lieve , we take to have been originally Egyptian Doctrine , and thence in part afterwards transplanted into Greece . Moreover when in the Poemander , God is styled more than once , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Light and Life , this seems to have been Egyptian also , because it was Orphical . In like manner the Appendix to the Sermon in the Mount , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Occult Cantion , hath some strains of the Egyptian Theology in it , which will be afterwards mentioned . The result of our present Discourse is this , that though some of the Trismegistick Books , were either wholly counterfeited , or else had certain supposititious Passages inserted into them by some Christian hand , yet there being others of them originally Egyptian , or which as to the substance of them , do contain Hermaical or Egyptian Doctrines ( in all which One Supreme Deity is every where asserted ) we may well conclude from hence , that the Egyptians had an acknowledgment amongst them of One Supreme Deity . And herein several of the Ancient Fathers have gone before us ; as first of all Justin Martyr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Ammon in his Books , calleth God Most Hidden , and Hermes plainly declareth , That it is hard to conceive God , but impossible to express him . Neither doth it follow that this latter Passage is counterfeit , as Casaubon concludes , because there is something like it in Plato's Timaeus , there being doubtless a very great agreement betwixt Platonism and the Ancient Egyptian Doctrine . Thus again St. Cyprian ; Hermes quoque Trismegistus Vnum Deum loquitur , eumque ineffabilem & inaestimabilem confitetur , Hermes Trismegist also acknowledgeth One God , confessing him to be ineffable and inestimable ; which Passage is also cited by St. Austin . Lactantius likewise ; Thoth antiquissimus & instructissimus omni genere Doctrinae , adeò ut ei multarum rerum & artium scientia Trismegisti cognomen imponeret ; Hic scripsit Libros & quidem multos , ad cognitionem Divinarum rerum pertinentes , in quibus Majestatem Summi & Singularis Dei asserit , iisdemque nominibus appellat , quibus nos , Deum & Patrem . Ac nè quis nomen ejus requireret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dixit . Thoth ( that is Hermes ) the most ancient and most instructed in all kind of Learning ( for which he was called Trismegist ) wrote Books and those many , belonging to the Knowledge of Divine things , wherein he asserts the Majesty of One Supreme Deity , calling him by the same names that we do , God and Father ; but ( lest any one should require a Proper name of him ) affirming him to be Anonymous . Lastly , St. Cyril hath much more to the same purpose also : And we must confess that we have the rather here insisted so much upon these Hermaick or Trismegistick Writings , that in this particular we might vindicate these Ancient Fathers , from the Imputation either of Fraud and Imposture , or of Simplicity and Folly. But that the Egyptians acknowledged , besides their Many Gods , One Supreme and All-comprehending Deity , needs not be proved from these Trismegistick Writings ( concerning which we leave others to judge as they find Cause ) it otherwise appearing , not only because Orpheus ( who was an undoubted Asserter of Monarchy , or One First Principle of All things ) is generally affirmed to have derived his Doctrine from the Egyptians ; but also from plain and express Testimonies . For besides Apollonius Tyanaeus his Affirmation concerning both Indians and Egyptians , before cited , Plutarch throughout his whole Book De Iside & Osiride , supposes the Egyptians thus to have asserted One Supreme Deity , they commonly calling him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God. Thus in the beginning of that Book he tells us , that the End of all the Religious Rites and Mysteries , of that Egyptian Goddess Isis , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Knowledge of that First God , who is the Lord of all things , and only intelligible by the Mind , whom this Goddess exhorteth men to seek , in her Communion . After which he declareth , that this First God of the Egyptians was accounted by them an Obscure and Hidden Deity , and accordingly he gives the reason why they made the Crocodile to be a Symbol of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because they say the Crocodile is the only Animal , which living in the water , hath his Eyes covered by a thin transparent membrane , falling down over them , by reason whereof it sees and is not seen , which is a thing that belongs to the First God , To see all things , himself being not seen . Though Plutarch in that place gives also another reason why the Egyptians made the Crocodile a Symbol of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither were the Egyptians without a plausible reason , for worshipping God Symbolically in the Crocodile , that being said to be an Imitation of God , in that it is the only Animal without a Tongue . For the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason standing not in need of Speech , and going on through a silent path of Justice in the World , does without noise righteously govern and dispense all humane affairs . In like manner Horus-Apollo in his Hieroglyphicks , tells us , that the Egyptians acknowledging a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Omnipotent Being that was the Governour of the whole World , did Symbolically represent him by a Serpent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they picturing also a great House or Palace within its circumference , because the World is the Royal palace of the Deity . Which Writer also gives us another reason , why the Serpent was made to be the Hieroglyphick of the Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because the Serpent feeding as it were upon its own Body , doth aptly signifie , that all things generated in the World by Divine Providence , are again resolved into him . And Philo Byblius from Sanchuniathon , gives the same reason why the Serpent was Deified by Tant or the Egyptian Hermes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is immortal and resolved into it self . Though sometimes the Egyptians added to the Serpent also a Hawk , thus complicating the Hieroglypick of the Deity ; according to that of a famous Egyptian Priest in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the First and Divinest Being of all , is Symbolically represented , by a Serpent having the head of an Hawk . And that a Hawk was also sometimes used alone , for a Hieroglyphick of the Deity , appeareth from that of Plutarch , That in the Porch of an Egyptian Temple at Sais , were ingraven these Three Hieroglyphicks , a Young man , an Old man , and an Hawk ; to make up this Sentence , That both the Beginning and End of humane Life dependeth upon God , or Providence . But we have Two more remarkable Passages in the forementioned Horus Apollo , concerning the Egyptian Theology , which must not be pretermitted ; the first this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That according to them , there is a Spirit passing through the Whole World , to wit , God. And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It seemeth to the Egyptians , that nothing at all consists without God. In the next place , Jamblichus was a person who had made it his business , to inform himself thoroughly , concerning the Theology of the Egyptians , and who undertakes to give an account thereof , in his Answer to Porphyrius his Epistle to Anebo an Egyptian Priest ; whose Testimony therefore may well seem to deserve credit . And he first gives us a Summary account of their Theology after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God , who is the Cause of Generation and the whole Nature , and of all the Powers in the Elements themselves , is Separate , Exempt , Elevated above , and expanded over , all the Powers and Elements in the World. For being above the World and transcending the same , Immaterial , and Incorporeal , Supernatural , Vnmade , Indivisible , manifested wholly from himself , and in himself , he ruleth over all things and in himself conteineth all things . And because he virtually comprehends all things , therefore does he impart and display the same from himself . According to which excellent Description of the Deity , it is plain that the Egyptians asserting One God that Comprehends All things , could not possibly suppose a Multitude of Self-existent Deities . In which place also the same Jamblichus tells us , that as the Egyptian Hieroglyphick for Material and Corporeal things , was Mud or floating Water , so they pictur'd God , in Loto arbore sedentem super Lutum , sitting upon the Lote-tree above the Watery Mud , Quod innuit Dei eminentiam altissimam , qua fit ut nullo modo attingat Lutum ipsum . Demonstratque Dei imperium intellectuale , quia Loti arboris omnia sunt rotunda tam frondes quàm fructus , &c. Which signifies the transcendent Eminency of the Deity above the Matter , and its intellectual Empire over the World , because , both the Leaves and Fruit of that tree are Round , representing the Motion of intellect . Again he there adds also , that the Egyptians sometime pictured God sitting at the Helm of a Ship. But afterward in the same Book , he sums up the Queries , which Porphyrius had propounded to the Egyptian Priest , to be resolved concerning them , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You desire to be resolved , What the Egyptians think to be the first Cause of all . Whether Intellect or something above Intellect ? And that Whether alone or with some other ? Whether Incorporeal or Corporeal ? Whether the first Principle be the same with the Demiurgus and Architect of the World , or before him ? Whether all things proceed from One or Many ? Whether they suppose Matter , or Qualified Bodies , to be the first ? and if they admit a First Matter , Whether they assert it to be Vnmade or Made ? In answer to which Porphyrian Quaeries , Jamblichus thus begins ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . I shall first reply to that you first demand , That , according to the Egyptians , before all Entities and Principles there is One God , who is in order of nature before ( him that is commonly called ) the first God and King ; Immoveable ; and always remaining in the solitariety of his own Vnity , there being nothing Intelligible nor any thing else complicated with him , &c. In which words of Jamblichus and those others that there follow after , though there be some obscurity ( and we may perhaps have occasion further to consider the meaning of them elsewhere ) yet he plainly declares , that according to the Egyptians , the first Original of all things , was a perfect Unity above Intellect ; but intimating withall , that besides this First Unity , they did admit of certain other Divine Hypostases ( as a Perfect Intellect , and Mundane Soul ) subordinate thereunto , and dependent on it , concerning which he thus writeth afterwards ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians acknowledge , before the Heaven , and in the Heaven , a Living Power ( or Soul ) and again they place a pure Mind or Intellect above the World. But that they did not acknowledge a Plurality of Coordinate & Independent Principles is further declared by him after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus the Egyptian Philosophy , from first to last , begins from Vnity ; and thence descends to Multitude ; the Many being always governed by the One ; and the Infinite or Vndeterminate nature , every where mastered and conquered by some finite and determined measure ; and all ultimately , by that highest Vnity that is the first Cause of all things . Moreover in answer to the last Porphyrian Question concerning Matter ; whether the Egyptians thought it to be Vnmade and Selfexistent or Made , Jamblichus thus replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to Hermes and the Egyptians , Matter was also Made or produced by God ; ab Essentialitate succisa ac subscissâ Materialitate , as Scutellius turns it . Which Passage of Jamblichus , Proclus upon the Timaeus ( where he asserts that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the uneffable cause of Matter ) takes notice of in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And the Tradition of the Egyptians agreeth herewith , That Matter was not Vnmade or Self-existent , but produced by the Deity : For the Divine Jamblichus hath recorded , that Hermes would have Materiality to have been produced from Essentiality ( that is , the Passive Principle of Matter from that Active Principle of the Deity : ) And it is very probable from hence , that Plato was also of the same opinion concerning Matter ; viz. because he is supposed to have followed Hermes and the Egyptians . Which indeed is the more likely , if that be true which the same Proclus affirmeth concerning Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Orpheus also did after the same manner , deduce or derive Matter from the First Hypostasis of Intelligibles , that is , from the Supreme Deity . We shall conclude here in the last place with the Testimony of Damascius , in his Book of Principles writing after this manner concerning the Egyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Eudemus hath given us no exact account of the Egyptians , but the Egyptian Philosophers that have been in our times , have declared the hidden truth of their Theology , having found in certain Egyptian Writings , that there was according to them , One Principle of all things , praised under the name of the Vnknown Darkness , and that thrice repeated : Which Unknown Darkness is a Description of that Supreme Deity , that is Incomprehensible . But that the Egyptians amongst their Many Gods did acknowledge One Supreme , may sufficiently appear also , even from their vulgar Religion and Theology . In which they had first a Peculiar and Proper Name for him as such . For as the Greeks called the Supreme God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Latins Jupiter or Jovis , so did the Egyptians call him Hammon or Ammon according to Herodotus , whose Testimony to this purpose hath been already cited , and confirmed by Origen who was an Egyptian born . Thus also Plutarch in his Book de Iside , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is supposed by most , that the proper name of Zeus or Jupiter ( that is , the Supreme Deity ) amongst the Egyptians , is Amous , which we Greeks pronounce Hammon . To the same purpose Hesychius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ammous according to Aristotle is the same with Zeus . Whence it came to pass that by the Latin Writers Hammon was vulgarly called Jupiter Hammon . Which Hammon was not only used as a proper name for the Supreme Deity by the Egyptians , but also by the Arabians and all the Africans , according to that of Lucan , Quamvis Aethiopum populis Arabumque beatis Gentibus , atque Indis , unus sit Jupiter Ammon . Wherefore not only Marmarica ( which is a part of Africa , wherein was that most famous Temple of this Ammon ) was from thence denominated Ammonia , but even all Africa , as Stephanus informs us , was sometimes called Ammonis , from this God Ammon , who hath been therefore stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Libyan Jupiter . Indeed it is very probable , that this word Hammon or Ammon , was at first derived from Ham or Cham the son of Noah , whose Posterity was chiefly seated in these African parts , and from whom Egypt was called , not only in the Scripture , the Land of Ham , but also by the Egyptians themselves , as Plutarch testifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Chemia , and as St. Jerome , Ham ; and the Coptites also to this very day call it Chemi . Nevertheless this will not hinder , but that the Word Hammon for all that , might be used afterwards by the Egyptians , as a name for the Supreme God , because amongst the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like manner , was supposed to have been at first the name of a Man or Hero , but yet afterwards applied to signifie the Supreme God. And there might be such a mixture of Herology or History , together with Theology as well amongst the Egyptians , as there was amongst the Greeks . Nay some learned men conjecture , and not without probability , that the Zeus of the Greeks also was really the very same with that Ham or Cham the son of Noah , whom the Egyptians first worshipped as an Hero or Deified Man ; there being several considerable agreements and correspondencies between the Poetick Fables of Saturn and Jupiter , and the true Scripture-story , of Noah and Cham ; as there is likewise a great affinity betwixt the words themselves , for as Cham signifies Heat or Fervour , so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 derived by the Greek Grammarians from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And thus will that forementioned Testimony of Herodotus , in some sence be verified , that the Greeks received the names of most of their Gods , even of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himself , from the Egyptians . Perhaps it may be granted also , that the Sun was sometime worshipped by the Egyptians , under the Name of Hammon ; it having been in like manner sometimes worshipped by the Greeks under the Name of Zeus . And the word very well agreeth herewith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew Language signifying not only Heat but the Sun ; from whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanim also was derived . Nevertheless it will not follow from hence , that therefore the Visible Sun , was generally accounted by the Egyptians the Supreme Deity , no more than he was amongst the Greeks . But as we have often occasion to observe , there was in the Pagan Religion , a confused Jumble , of Herology , Physiology , and Theology all together . And that the Notion of this Egyptian God Ammon , was neither confined by them to the Sun , nor yet to the whole Corporeal World or Nature of the Vniverse ( as some have conceived ) is evident from hence , because the Egyptians themselves , interpreted it , according to their own Language , to signifie , That which was Hidden and Obscure , as both Manetho an ancient Egyptian Priest , and Hecataeus ( who wrote concerning the Philosophy of the Egyptians ) in Plutarch agree : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Manetho Sebennites conceives the Word Amoun , to signifie that which is Hidden . And Hecataeus affirmeth that the Egyptians Vse this Word when they call any one to them that was distant or absent from them ; Wherefore the First God , because he is Invisible and Hidden , they , as it were Inviting him to approach near , and to make himself Manifest and conspicuous to them , call him Amoun . And agreeably hereunto , Jamblichus gives us this account of the true Notion of this Egyptian God Ammon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgical Intellect , and President of Truth , as with Wisdom it proceedeth to Generation , and produceth into Light , the Secret and Invisible Powers of the hidden Reasons , is , according to the Egyptian Language , called Hammon . Wherefore we may conclude , that Hammon amongst the Egyptians , was not only the Name of the Supreme Deity , but also of such a one as was Hidden , Invisible and Incorporeal . And here it may be worth our observing , that this Egyptian Hammon was in all Probability taken notice of in Scripture , though vulgar Interpreters have not been aware thereof . For thus we understand that of Jeremy 46.25 . The Lord of Hosts , the God of Israel saith , behold I will visit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( that is , not the Multitude of Noe , but ) Ammon ( the God ) of Noe , and Pharaoh and Egypt with her ( other ) Gods and Kings , and all that trust in him ; I will deliver them into the hands of those that seek their lives , and into the hands of Nebuchadnezzar King of Babylon . For the understanding of which place , we must observe , that according to the Language of those ancient Pagans , when every Country or City , had their Peculiar and Proper names , for the Gods presiding over them or Worshipped by them , the several Nations and Places , were themselves commonly denoted and signified , by the names of those their respective Gods. With which kind of Language , the Scripture it self also complieth ; as when the Moabites are called in it , the People of Chemosh , Numbers 21. And when the Gods of Damascus are said to have smitten Ahaz , because the Syrians smote him , 2 Chron. 28. Accordingly whereunto also , whatsoever was done or attempted against the several Nations or Countries , is said to have been done or attempted against their Gods. Thus Moab's Captivity is described , Jeremy 48. Thou shalt be taken , and Chemosh shall go into captivity . And the overthrow of Babylon is predicted after the same manner , in the Prophecy of Isaiah Cap. 46. Bell boweth down , Nebo stoopeth , themselves are gone into captivity . As also the same is threatned in that of Jeremy , C. 51. I will visit Bell in Babylon , and will bring out of his mouth , that which he hath swallowed up , and the Nations shall not flow unto him any more , for the Wall of Babylon shall be broken down . Now Bell according to Herodotus , was a name for the Supreme God amongst the Babylonians , as well as Ammon was amongst the Egyptians ; who notwithstanding by both of them was worshipped after an Idolatrous manner . And therefore as in these latter places , by the Visiting and Punishing of Bell , is meant the visiting and punishing of the Babylonians ; so in that former place of Jeremy , by the visiting of Ammon , and the Gods of Egypt , is understood , the visiting of the Egyptians themselves ; accordingly as it is there also expressed . No was , it seems , the Metropolis of all Egypt ; and therefore Ammon the Chief God of those Ancient Egyptians , and of that City , was called Ammon of No. As likewise the City No , is denominated from this God Ammon in the Scripture , and called both No-Ammon , and Ammon-No . The former in the Prophecy of Nahum , Cap. 3. Art thou better than No-Ammon ? or that No in which the God Ammon is worshipped ? Which is not to be understood of the Oracle of Ammon in Marmarica , as some have imagined ( they taking No for an Appellative and so to signifie Habitation ; ) it being unquestionably the Proper name of a City in Egypt . The Latter in that of Ezekiel , Cap. 30. I will pour out my fury upon Sin , the strength of Egypt , and will cut off Hammon-No . In which place as by Sin is meant Pelusium , so Hammon-No , by the Seventy , is interpreted Diospolis , the City of Jupiter ; that is , the Egyptian Jupiter , Hammon . Which Diospolis was otherwise called the Egyptian Thebes , ( ancietly the Metropolis of all Egypt ) but whose Proper name in the Egyptian Language , seems to have been No ; which from the chief God there worshipped , was called both No-Ammon and Hammon-No ; as that God himself was also denominated from the City , Ammon of No. And this is the rather probable , because Plato tells us expresly , that Ammon was anciently the Proper or Chief God of the Egyptian Thebes or Diospolis , where he speaks of Theuth or Thoth the Egyptian Hermes , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thamus was then King over all Egypt , reigning in that great City ( the Metropolis thereof ) which the Greeks call the Egyptian Thebes , and whose God was Ammon . But whereas the Prophet Nahum ( who seems to have written after the completion of that judgment upon No , predicted both by Jeremy and Ezekiel ) describes the place , as situate among the Rivers , and having the Sea for its Wall and Rampart ; whence many Learned men have concluded , that this was rather to be understood of Alexandria than Diospolis ( notwithstanding that Alexandria was not then in being , nor built till a long while after in Alexander the Great 's time . ) This may very well , as we conceive , be understood of Egypt in general , whose Metropolis this No was ; that it was situate amongst the Rivers and had the Seas for its Wall and Rampart ; the Red and Mediterranean . And thus much for the Egyptian Jupiter , or their Supreme Deity , called by them Hammon . There is an excellent Monument of Egyptian Antiquity preserved by Plutarch and others , from whence it may be made yet further Evident , that the Egyptians did not suppose a Multitude of Vnmade Self-existent Deities , but acknowledged One Supreme , Vniversal and All-comprehending Numen . And it is that Inscription upon the Temple at Sais , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am all that Hath been , Is , and Shall be , and my Peplum or Veil , no mortal hath ever yet uncovered ; which though perhaps some would understand thus , as if that Deity therein described , were nothing but the Sensless Matter of the whole Corporeal Universe , according to that Opinion of Chaeremon before mentioned and confuted ; yet it is plain , that this could not be the meaning of this Inscription : First , because the God here described , is not a mere Congeries of disunited Matter , or Aggregation of Divided Atoms , but it is some One thing which was All : According to that other Inscription upon an Altar dedicated to the Goddess Isis , which we shall also afterward make use of , Tibi , Vna , quae es Omnia ; To thee who being One , art All Things . Again , in the Deity here described , there is both a Veil or Outside , and also something Hidden and Recondite ; the sence seeming to be this , I am all that Was , Is , and Shall be ; and the whole World is nothing but my self Veiled ; but my naked and unveiled Brightness , no mortal could ever yet behold or comprehend : Which is just , as if the Sun should say , I am all the Colours of the Rainbow ( whose mild and gentle light may easily be beheld ) and they are nothing but my Simple and Vniform Lustre , variously refracted and abated ; but my immediate Splendour and the Brightness of my Face , no mortal can contemplate , without being either blinded or dazled by it . Wherefore this Description of the Deity , may seem not a little to resemble that Description which God makes of himself to Moses , Thou shalt see my Back-parts , but my Face shall not be seen . Where there is also something Exteriour and Visible in the Deity , and something Hidden and Recondite , Invisible and Incomprehensible to Mortals . And Philo thus glosseth upon those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is sufficient for a wise man to know God á Posteriori , or from his Effects ; but whosoever will needs behold the naked Essence of the Deity , will be blinded with the transcendent Radiancy and Splendour of his Beams . Where , as according to Philo , the Works of God , as manifesting the Attributes of his Power , Goodness and Wisdom , are called the Back-parts of the Deity ; so are they here in this Inscription called the Peplum , the Veil and Exteriour Garment of it , or else God himself Veiled . Wherefore it is plain , that the Deity here described , cannot be the mere Visible and Corporeal World as Sensless and Inanimate , that being all Outside and Exposed to the View of Sense , and having nothing Hidden or Veiled in it . But thirdly , this will yet be more evident , if we do but take notice of the Name of this God , which was here described , and to whom that Temple was dedicated ; and that was in the Egyptian Language , Neith , the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Greeks , and Minerva amongst the Latins ; by which is meant Wisdom or Vnderstanding : from whence it is plain , that the Inscription is to be understood not of such a God , as was meerly Sensless Matter ( which is the God of the Atheists ) but a Mind . Athenagoras tells us , that the Pagan Theologers interpreted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Minerva to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisdom or Mind passing and diffusing it self through all Things ; than which there cannot be a better Commentary on this Inscription . Wherefore it may be here observed , that those Pagans who acknowledged God to be a Mind , and Incorporeal Being secrete from Matter , did notwithstanding frequently consider him , not abstractly by himself alone , but concretely together with the Result of his whole Fecundity , or as displaying the World from himself , and diffusing himself through all things , and being in a manner All Things . Accordingly we learn'd before from Horus Apollo , that the Egyptians by God , meant , a Spirit diffusing it self through the World , and intimately pervading all things ; and that they supposed , that nothing at all could consist without God. And after this manner , Jamblichus in his Mysteries , interprets the meaning of this Egyptian Inscription : For when he had declared that the Egyptians , did both in their Doctrine and their Priestly Hierurgies , exhort men to ascend above Matter , to an Incorporeal Deity the Maker of all , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Hermes also propounded this Method , and Bithys the Prophet interpreted the same to King Ammon , having found it written in Hieroglyphick letters in the Temple of Sais in Egypt ; as he also there declared the name of that God , who extends or diffuses himself through the whole World. And this was Neith , or Athenae , that God thus described , I am all that Was , Is , and Shall be , and my Peplum or Veil no mortal could ever uncover . Where we cannot but take notice also , that whereas the Athena of the Greeks , was derived from the Egyptian Neith , that she also was famous for her Peplum too , as well as the Egyptian Goddess . Peplum ( saith Servius ) est Propriè Palla picta Faeminea , Minervae consecrata ; Peplum is properly a womanish Pall or Veil , embroidered all over , and consecrated to Minerva . Which Rite was performed at Athens , in the Great Panathenaicks , with much Solemnity , when the Statue of this Goddess , was also by those Noble Virgins of the City , who embroidered this Veil , cloathed all over therewith . From whence we may probably conclude , that the Statue of the Egyptian Neith also , in the Temple of Sais , had likewise agreeably to its Inscription , such a Peplum or Veil cast over it , as Minerva or Artemis at Athens had ; this Hieroglyphically to signifie , that the Deity was invisible and incomprehensible to mortals , but had Veiled it self in this Visible Corporeal World , which is as it were the Peplum , the exteriour variegated or embroidered Vestment of the Deity . To all which Considerations may be added in the last place , what Proclus hath recorded , that there was something more belonging to this Egyptian Inscription , than what is mentioned by Plutarch ; namely these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And the Sun was the fruit or off-spring which I produced ; from whence it is manifest , that according to the Egyptians , the Sun was not the Supreme Deity , and that the God here described , was as Proclus also observeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Demiurgical Deity the Creator of the whole World , and of the Sun. Which Supreme Incorporeal Deity , was notwithstanding in their Theology , said to be All Things , because it diffused it self thorough All. Wherefore , whereas Plutarch cites this Passage out of Hecataeus , concerning the Egyptians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they take the First God , and the Vniverse , for one and the Same thing ; the meaning of it cannot be , as if the First or Supreme God of the Egyptians , were the Sensless Corporeal World , Plutarch himself in the very next words declaring him to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Invisible and Hidden ; whom therefore the Egyptians , as inviting him to manifest himself to them , called Hammon ; as he elsewhere affirmeth , That the Egyptians First God or Supreme Deity , did see all things , himself being not seen . But the forementioned Passage must needs be understood thus , that according to the Egyptians , the First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , were Synonymous expressions , often used to signifie the very same thing ; because the First Supreme Deity , is that which contains All Things , and diffuseth it self through All Things . And this Doctrine was from the Egyptians derived to the Greeks , Orpheus declaring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that all things were One , and after him Parmenides and other Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that One was the Vniverse or All , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Vniverse was Immovable , they meaning nothing else hereby , but that the First Supreme Deity , was both One and All things , and Immovable . And thus much is plainly intimated by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . There are some who pronounced concerning the whole Vniverse , as being but One Nature ; that is , who called the Supreme Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , because that vertually contained All things in it . Nevertheless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Vniverse , was frequently taken by the Pagan Theologers also , as we have already intimated , in a more comprehensive sence , for the Deity , together with all the extent of its Fecundity , God as displaying himself in the World ; or , for God and the World both together ; the Latter being look'd upon , as nothing but an Emanation or Efflux from the Former . And thus was the word taken by Empedocles in Plutarch , when he affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World was not the Vniverse , but only a small part thereof . And according to this sence was the God Pan understood both by the Arcadians and other Greeks , not for the mere Corporeal World as Sensless and Inanimate , nor as endued with a Plastick Nature only ( though this was partly included in the Notion of Pan also ) but as proceeding from a Rational and Intellectual Principle , diffusing it self through All ; or for the whole System of Things , God and the World together , as one Deity . For that the Arcadick Pan , was not the Corporeal World alone , but chiefly the Intellectual Ruler and Governour of the same , appears from this Testimony of Macrobius ; Hunc Deum Arcades colunt , appellantes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non sylvarum Dominum , sed universae substantiae Materialis Dominatorem : The Arcadians worship this God Pan ( as their most ancient and honourable God ) calling him the Lord of Hyle , that is , not the Lord of the Woods , but the Lord or Dominator over all Material Substance . And thus does Phornultus likewise describe the Pan of the other Greeks ; not as the mere Corporeal World , Sensless and Inanimate , but as having a Rational and Intellectual Principle for the Head of it , and presiding over it , that is , for God and the World both together , as one System ; the World being but the Efflux and Emanation of the Deity . The lower parts of Pan ( saith he ) were Rough and Goatish , because of the asperity of the Earth , but his upper parts of a Humane Form , because the Ether being Rational and Intellectual , is the Hegemonick of the World : Adding hereunto , that Pan was feigned to be Lustful or Lascivious , because of the Multitude of Spermatick Reasons contained in the World , and the continual Mixtures and Generations of things ; to be cloathed with the Skin of a Libbard , because of the bespangled Heavens , and the beautiful variety of things in the World ; to live in a Desaert , because of the Singularity of the World ; and Lastly , to be a good Demon , by reason of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that supreme Mind , Reason and Vnderstanding , that governs all in it . Pan therefore was not the mere Corporeal World Sensless and Inanimate , but the Deity as displaying it self therein , and pervading All things . Agreeably to which Diodorus Siculus determines , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were but two several Names for one and the same Deity , ( as it is well known that the whole Universe was frequently called by the Pagans Jupiter also , as well as Pan. ) And Socrates himself in Plato directs his Prayer in a most devout and serious manner , to this Pan , that is , not the Corporeal World or Sensless Matter , but an Intellectual Principle Ruling over all , or the Supreme Deity diffusing it self through All ; he therefore distinguishing him from the Inferiour Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · O Good ( or Gracious ) Pan ; and ye other Gods , who preside over this place ; Grant that I may be Beautiful or Fair within , and that those External things , which I have , may be such as may best agree with a right Internal disposition of mind , and that I may account him to be rich that is wise and just : The matter of which prayer , though it be excellent , yet is it Paganically directed to Pan ( that is the Supreme God ) and the Inferiour Gods both together . Thus we see that as well according to the Greeks , as the Egyptians , the First or Supreme God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Universe , were really the same thing . And here we cannot but by the way take notice of that famous and remarkable Story of Plutarch's in his defect of Oracles , concerning Demons lamenting the Death of the Great Pan. In the time of Tiberius ( saith he ) certain persons embarquing from Asia for Italy , towards the Evening sailed by the Echinades , where being becalmed , they heard from thence a loud voice calling one Thamous an Egyptian Mariner amongst them , and after the third time commanding him when he came to the Palodes , to declare That the Great Pan was dead . He with the advice of his company resolved , that if they had a quick gale when they came to the Palodes , he would pass by silently , but if they should find themselves there becalmed , he would then perform what the voice had commanded : But when the ship arrived thither , there neither was any Gale of Wind nor agitation of Water . Whereupon Thamous looking out of the hinder Deck , towards the Palodes , pronounced these words with a loud voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Great Pan is dead , which he had no sooner done , but he was answered , with a Quire of many voices , making a great Howling and Lamentation , not without a certain mixture of Admiration . Plutarch , who gives much credit to this Relation , adds how Sollicitous Tiberius the Emperour was , first concerning the truth thereof , and afterwards , when he had satisfied himself therein , concerning the Interpretation ; he making great Enquiry amongst his Learned men , who this Pan should be . But the only use which that Philosopher makes of this Story is this , to prove that Demons having Bodies as well as men , ( though of a different kind from them and much more longeve ) yet were notwithstanding Mortal : he endeavouring from thence to salve that Phaenomenon of the Defect of Oracles , because the Demons who had formerly haunted those places were now dead . But this being an idle Fancy of Plutarch's , it is much more probably concluded , by Christian Writers ; that this thing coming to pass in the Reign of Tiberius when our Saviour Christ was crucified , was no other than a Lamentation of Evil Demons ( not without a mixture of Admiration ) upon account of our Saviours Death , happening at that very time : They not mourning out of Love for him that was dead , but as sadly presaging evil to themselves from thence , as that which would threaten danger to their Kingdom of Darkness , and a Period to that Tyranny and Domination which they had so long exercised over Mankind ; according to such Passages of Scripture as these , Now is the Prince of this World judged ; and Having spoiled Principalities and Powers ( by his Death upon the Cross ) He triumphed over them in it . Now our Saviour Christ could not be called Pan , according to that Notion of the word , as taken for nothing but the Corporeal World devoid of all manner of Life , or else as endued only with a Plastick Nature ; but this Appellation might very well agree to him , as Pan was taken for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason and Vnderstanding by which all things were made , and by which they are all governed , or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Divine Wisdom which diffuseth it self through all things . Moreover Pan being used not so much for the naked and abstract Deity , as the Deity as it were embodied in this Visible Corporeal World , might therefore the better signifie , God manifested in the Flesh , and cloathed with a Particular Humane Body ( in which respect alone , he was capable of dying . ) Neither indeed was there any other Name , in all the Theology of the Pagans , that could so well befit our Saviour Christ as this . We have now made it manifest , that according to the ancient Egyptian Theology , ( from whence the Greekish and European was derived ) there was One Intellectual Deity , One Mind or Wisdom , which as it did produce all things from it self , so doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contain and comprehend the whole , and is it self in a manner All things . We think fit in the next place to observe , how this Point of the Old Egyptian Theology , viz. God's being All things , is every where insisted upon throughout the Hermaick or Trismegistick Writings . We shall begin with the Asclepian Dialogue or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , translated into Latin by Apuleius ; in the Entrance of which , the Writer having declared , Omnia Vnius esse , & Vnum esse Omnia , that all things were of One , and that One was All things , he afterwards adds this explication thereof , Nonne hoc dixi , Omnia Unum esse , & Unum Omnia , utpote quia in Creatore fuerint omnia , antequam creâsset omnia ? Nec immeritò Vnus est dictus Omnia , cujus membra sunt Omnia . Hujus itaque qui est Unus Omnia , vel ipse est Creator omnium , in tota hac disputatione curato meminisse : Have we not already declared , that All things are One , and One All things ? forasmuch as All things existed in the Creator , before they were made ; Neither is he improperly said to be All things , whose Members all things are . Be thou therefore mindful in this whole disputation , of him who is One and All things , or was the Creator of All. And thus afterwards does he declare , that all Created things were in the Deity before they were made , Idcirco non erant quando nata non erant , sed in eo jam tunc erant unde nasci habuerunt , they did not properly then exist before they were made , and yet at that very time , were they in him from whom they were afterwards produced . Again , he writes thus concerning God , non spero totius Majestatis Effectorem , omnium rerum Patrem vel Dominum , uno posse quamvis è multis composito nomine nuncupari . Hunc voca potius omni nomine , siquidem sit Unus & Omnia ; ut necesse sit aut Omnia ipsius nomine , aut ipsum omnium nomine nuncupari . Hic ergo Solus Omnia , &c. I cannot hope sufficienly to express , the Author of Majesty , and the Father and Lord of all things , by any One Name , though compounded of never so many names . Call him therefore by every Name , forasmuch as he is One and All things , so that of necessity , either All things must be called by His name , or he by the Names of All things . And when he had spoken of the mutability of Created things he adds , Solus Deus ipse In se , & A se , & Circum se , totus est plenus atque persectus , isque sua firma stabilitas est ; nec alicujus impulsu , nec loco moveri potest , cum in eo sint Omnia , & in omnibus ipse est Solus : God alone in himself , and from himself , and about himself , is altogether perfect ; and himself is his own stability . Neither can he be moved or changed , by the impulse of any thing , since All things are in him , and he alone is in All things . Lastly , to omit other places , Hic Sensibilis Mundus , receptaculum est omnium sensibilium specierum , ●ualitatum , vel corporum ; quae omnia sine Deo vegetari non possunt : Omnia enim Deus , & à Deo Omnia ; & sine hoc , nec Fuit aliquid , nec Est , nec Erit ; Omnia enim ab eo , & in ipso , & per ipsum — Si totum animadvertes , vera ratione perdisces ; Mundum ipsum Sensibil●m , & quae in eo sunt omnia , à Superiore illo Mundo , quasi Vestimento esse contecta : This Sensible World , is the Receptacle of all Forms , Qualities , and Bodies , all which cannot be vegetated and quickned without God ; for God is All Things , and All things are from God , and all ●hings the Effect of his Will ; and without God , there neither Was any thing , nor Is , nor Shall be ; but all things are from him , and in him , and by him — And if you will consider things after a right manner , you shall learn , that this sensible World , and all the things therein , are covered all over , with that superiour World ( or Deity ) as it were with a Garment . As for the other Trismegistick Books of Ficinus his Edition , the Third of them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is thus concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Divinity is the whole Mundane Compages , or Constitution : for Nature is also placed in the Deity . In the Fifth Book written upon this Argument , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Invisible God is must manifest , we read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For there is nothing in the whole World , which he is not , He is both the things that are , and the things that are not ; for the things that are , He hath manifested , but the things that are not , He contains within himself . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He is both Incorporeal and Omnicorporeal , for there is nothing of any Body , which he is not ; He is all things that are , and therefore he hath all Names , because all things are from one Father ; and therefore he hath no Name , because he is the Father of all things . And in the close of the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For what shall I praise thee ? for those things which thou hast made ? or for those things which thou hast not made ? for those things which thou hast manifested , or for those things which thou hast hidden and concealed within thy self ? And for what cause shall I praise thee ? because I am my own , as having something proper , and distinct from thee ? Thou art whatsoever I am , thou art whatsoever I do , or say , for thou art All things , and there is nothing which thou art not ; thou art that which is made , and thou art that which is unmade . Where it is observable , that before things were Made , God is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Hide them within himself ; but when they are made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Manifest and reveil them from himself . Book the Eighth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vnderstand that the whole World is from God , and in God ; for God is the Beginning , Comprehension and Constitution of all things . Book the Ninth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I would not say , that God Hath all things , but rather declare the truth , and say that he Is All things ; not as receiving them from without , but as sending them forth from himself . Again afterwards in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There shall never be a time , when any thing that is , shall cease to be , for when I say any thing that Is , I say any thing of God ; for God hath all things in him and there is neither any thing without God , nor God without any thing . Book the Tenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What is God , but the very Being of all things that yet are not , and the Subsistence of things that are . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is both the Father and Good , because he is All things . Book the Eleventh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God acting immediately from himself , is always in his own work , Himself being that which he makes ; for if that were never so little separated from him , all would of necessity fall to nothing and die . Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are in God , but not as lying in a place . And further , since our own Soul can by Cogitation and Phancy , become what it will , and where it will , any thing , or in any place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You may consider God in the same manner , as containing the whole World within himself , as his own Conceptions and Cogitations . And in the Close of that Chapter , that which is also thence cited by St. Cyril , is to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Is God Invisible ? Speak worthily of him , for who is more manifest than he ? for this very reason did he make all things , that thou mightest see him through all things ; This is the Vertue and Goodness of the Deity , to be seen through all things . The Mind is seen in thinking , but God in Working or Making . Book the Twelfth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have heard the good Demon ( for he alone , as the first begotten God , beholding all things , spake Divine Words ) I have heard him sometimes saying , that One is All things . Again in the same Chapter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This whole World is intimately united to him , and observing the order and will of its Father , hath the fulness of Life in it , and there is nothing in it through Eternity ( neither Whole nor Part ) which does not live ; for there neither is , nor hath been , nor shall be , any thing Dead in the world . The meaning is , that all things vitally depend upon the Deity , who is said in Scripture , to quicken and enliven all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is God , the Vniverse or All. And in this Vniverse there is nothing which he is not : Wherefore there is neither Magnitude nor Place nor Quality nor Figure nor Time about God , for he is All or the Whole , ( but those things belong to Parts . ) And the Arcane Cantion , though that Thirteenth Book to which it is subjoyned be supposititious , yet harps much upon this Point of the Egyptian Theology , That God is All : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am about to praise the Lord of the Creation , the All and the One. And again , All the Powers that are in me , praise the One and the All. Book the Fifteenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one go about to separate the All from the One , he will destroy the All , or the Vniverse , for All ought to be One. Book the Sixteenth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will begin with a Prayer to him , who is the Lord and Maker and Father and Bound of all things ; and who being All things , is One , and being One is All things ; for the fulness of All things is One and in One. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All things are Parts of God , but if all things be Parts of God , then God is All things ; Wherefore He making All things , doth , as it were , make himself . Now by all this we see , how well these Trismegistick Books , agree with that Ancient Egyptian Inscription , in the Temple of Sais , That God is all that Was , Is , and Shall be . Wherefore the Egyptian Theology thus undoubtedly asserting , One God that was All things ; it is altogether impossible that it should acknowledge a Multitude of Self-existent , and Independent Deities . Hitherto we have taken notice of Two several Egyptian Names , for One and the same Supreme Deity ; Hammon and Neith ; but we shall find that besides these , the Supreme God was sometimes worshipped by the Egyptians under other Names and Notions also ; as of Isis , Osiris and Sarapis . For first , though Isis have been taken by some for the Moon , by others for the whole Earth , by others for Ceres or Corn , by others for the Land of Egypt , ( which things in what sence they were Deified by the Egyptians , will be elsewhere declared ) yet was she undoubtedly taken also sometimes , for an Vniversal and All-comprehending Numen . For Plutarch affirms , that Isis and Neith , were really one and the same God among the Egyptians , and therefore the Temple of Neith or Minerva at Sais , where the forementioned Inscription was found , is called by him , the Temple of Isis ; so that Isis as well as Neith or Minerva among the Egyptians , was there described , as That God , who is All that Was , Is , and Shall be , and whose Veil no Mortal hath ever uncovered ; that is , not a particular God , but an Universal and All-comprehending Numen . And this may be yet further confirmed , from that Ancient Inscription and Dedication to the Goddess Isis , still extant at Capua . TIBI . UNA . QUAE . ES. OMNIA . DEA . ISIS . Where the Goddess Isis is plainly declared to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things , that is , a Vniversal and All-comprehending Deity . And with this agreeth also that Oration of this Goddess Isis in Apuleius ; En adsum tuis , commota , Luci , precibus , rerum Natura Parens , elementorum omnium Domina , seculorum Progenies initialis : Summa numinum , Regina marium , Prima Coelitum , Deorum Dearumque Facies uniformis ; quae coeli luminosa culmina , maris salubria flamina , inferorum deplorata silentia , nutibus meis dispenso . Cujus Numen unicum multiformi specie , ritu vario , nomine mùltijugo totus veneratur orbis : Behold here am I , moved by thy Prayers , Lucius , that Nature which was the Parent of things ; the Mistress of all the Elements ; the Beginning and Original of Ages ; the Sum of all the Divine Powers ; the Queen of the Seas ; the First of the Celestial Inhabitants ; the Vniform Face of Gods and Goddesses ; which with my becks dispense the Luminous Heights of the Heavens , the wholesome Blasts of the Sea , and the deplorable silences of Hell ; whose only Divine Power , the whole World worships and adores , in a Multiform manner , and under Different Rites and Names . From which words it is plain , that this Goddess Isis , was not the meer Animated Moon ( which was rather a Symbol of her ) but that she was an Universal Deity , comprehensive of the whole Nature of things ; the One Supreme God , worshipped by the Pagans , under several Names , and with different Rites . And this is the plain meaning of those last words Numen Vnicum , &c. that the whole World worshippeth one and the same Supreme God , in a multiform manner , with various Rites , and under many different Names . For besides the Several Names of the other Pagans there mentioned , the Egypptians worshipped it , under the Names of Hammon , Neith , and others that shall be afterwards declared . And thus was Isis again worshipped and invok'd , as the unicum Numen , or only Divine power , by Apuleius himself , in these following Words ; Tu sancta & humani generis Sospitatrix perpetua , dulcem matris affectionem miseris tribuis , fatorum inextricabiliter contorta retractas litia , fortunae tempestates mitigas , & stellarum noxios meatus cohibes : Te Superi colunt , observant Inferi . Tu rotas orbem , luminas solem , regis mundum , calcas Tartarum . Tibi respondent sydera , gaudent numina , serviunt elementa : Tuo nutu spirant flamina , &c. Thou holy and perpetual Saviour of Mankind that art always bountiful in cherishing Mortals , and dost manifest the dear affections of a M●●her to them in their Calamities , thou extricatest the involved threds of Fate , mitigatest the tempests of Fortune , and restrainest the noxious Influences of the Stars : the Celestial Gods worship thee , the Infernal Powers obey thee ; thou rollest round the Heavens , enlightnest the Sun , governest the World , treadest upon Tartarus or Hell ; the Starrs obey thee , the Elements serve thee , at thy beck the winds blow , &c. Where Isis is plainly supposed to be an Universal Numen and supreme Monarch of the World. Neither may this hinder , that she was called a Goddess as Neith also was ; these Pagans making their Deities to be indifferently of either Sex , Male or Female . But much more was Osiris taken for the Supreme Deity , whose name was sometimes said , to have signified in the Egyptian Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which had many Eyes , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an active and beneficent Force ; ( and whose Hieroglyphick was an Eye and a Scepter ; ) the former signifying Providence and Wisdom , and the Latter Power and Majesty ( as Plutarch tells us ) Who also is thus described in Apuleius , Deus Deorum magnorum potior , & majorum summus , & Summorum Maximus , & Maximorum Regnator , Osiris : That God who is the chiefest of the Greater Gods , and the Greatest of the Chiefest , and which Reigneth over the Greatest . Wherefore the same Apuleius also tells us , that Isis and Osiris were really one and the same Supreme Numen , though considered under different Notions and Worshipped with different Rites , in these words , Quanquam connexa imo vero unica , ratio Numinis , Religionisque esset , tamen Teletae discrimen esse maximum ; though Isis and Osiris be really One and the same Divine Power , yet are their Rites and Ceremonies very different . The proper notion of Osiris , being thus declared by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that First and Highest of all Beings , which is the same with Good. Agreeably whereunto , Jamblichus affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God as the Cause of all Good is call'd Osiris by the Egyptians . Lastly , as for Sarapis , though Origen tells us , that this was a new upstart Deity , set up by Ptolemy in Alexandria : yet this God in his Oracle to Nicocrion the King of Cyprus , declares himself also to be a Universal Numen , comprehending the whole World , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. to this Sence ; The Starry Heaven is my Head , the Sea my Belly , my Ears are in the Ether , and the bright Light of the Sun is my clear piercing Eye . And doubtless he was worshipped by many under this Notion . For as Philarchus wrote thus concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Sarapis was the Name of that God , which orders and governs tbe whole World ; so doth Plutarch himself conclude , that Osiris and Sarapis , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both of them Names of One God , and the same Divine Power . Accordingly whereunto Diodorus Siculus determines , that these Three , Hammon , Osiris and Sarapis , were but different names for one and the same Deity , or Supreme God. Notwithstanding which , Porphyrius it seems , had a very ill conceit of that Power which manifested it self in the Temple of this God Sarapis , above all the other Pagan Gods , he suspecting it to be no other than the very Prince of evil Demons or Devils , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We do not vainly or without ground suspect and conjecture , that the evil Demons , are under Sarapis as their Prince and Head : this appearing ( saith he ) not only from those Rites of Appeasment used in the Worship of this God , but also from the Symbol of him , which was a Three-headed Dog , signifying that Evil Demon , which ruleth in those Three Elements , Water , Earth , and Air. Neither indeed can it be doubted , but that it was an Evil Demon or Devil , that delivered Oracles in this Temple of Sarapis as well as elsewhere among the Pagans , however he affected to be worshipped as the Supreme God. Besides all this , Eusebius himself from Porphyrius informs us , that the Egyptians acknowledged One Intellectual Demiurgus , or Maker of the World , under the name of Cneph , whom they worshipped in a Statue of Humane Form , and a blackish Sky-coloured Complexion ; holding in his hand a Girdle and a Scepter , and wearing upon his Head a Princely Plume , and thrusting forth an Egg out of his Mouth . The reason of which Hieroglyphick is thus given , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because that Wisdom and Reason , by which the World was made , is not easie to be found out but hidden and obscure . And because this is the Fountain of Life and King of all things ; and because it is Intellectually moved , signified by the Feathers upon his head . Moreover by the Egg thrust out of the Mouth of this God , was meant the World , created by the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and from this Cneph , was said to be Generated or Produced Another God , whom the Egyptians call Phtha and the Greeks Vulcan ; of which Phtha more afterwards . That the Egyptians were the most eminent Asserters of the Cosmogonia or Temporary Beginning of the World , hath been already declared ; for which cause the Scholiast upon Ptolemy thus perstringeth them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Egyptians were wont to talk perpetually of the Genesis or Generation of the World. And Asclepius an ancient Egyptian Writer in his Myriogenesis , affirms that according to the Egyptian Tradition , the Sun was made in Libra . But that the Egyptians did not suppose the world to have been made by Chance , as Epicurus and other Atheistical Philosophers did , but by an Intellectual Demiurgus called by them Cneph is evident from this Testimony of Porphyrius . Which Cneph was look'd upon by them as an Vnmade and Eternal Deity , and for this very cause the Inhabitants of Thebais refused to worship any other God besides him , as Plutarch informs us in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whilest the other Egyptians paid their proportion of Tax imposed upon them , for the nourishment of those sacred Animals , worshipped by them , the Inhabitants of Thebais only refused , because they would acknowledge no Mortal God , and worshipped him only whom they call Cneph , an Vnmade and Eternal Deity . Having now made it undeniably manifest , that the Egyptians had an acknowledgement amongst them of One Supreme Vniversal and Vnmade Deity , we shall conclude this whole Discourse with the Two following Observations ; First that a great part of the Egyptian Polytheism , was really nothing else but the Worshipping of One and the same Supreme God , under many different Names and Notions , as of Hammon , Neith , Isis , Osiris , Sarapis , Kneph , to which may be added Phtha , and those other names in Jamblichus , of Eicton and Emeph . And that the Pagans universally over the whole world did the like , was affirmed also by Apuleius , in that fore-cited Passage of his , Numen Vnicum , multiformi specie , ritu vario , nomine multijugo , totus veneratur orbis , the Whole World worshippeth one only Supreme Numen in a multiform manner , under different names and with different Rites . Which different names for one and the same Supreme God , might therefore be mistaken by some of the sottish Vulgar amongst the Pagans , as well as they have been by learned men of these later times , for so many distinct Vnmade and Self-existent Deities . Nevertheless here may well be a Question started , whether amongst those several Egyptian Names of God , some might not signifie distinct Divine Hypostases Subordinate ; and particularly , whether there were not some Footsteps of a Trinity , to be found in the old Egyptian Theology ? For since Orpheus , Pythagoras and Plato , who all of them asserted a Trinity of Divine Hypostases , unquestionably derived much of their Doctrine from the Egyptians , it may reasonably be suspected , that these Egyptians did the like before them . And indeed Athanasius Kircherus makes no doubt at all hereof , but tells us that in the Pamphylian Obelisk , that First Hieroglyphick of a Winged Globe , with a Serpent coming out of it , was the Egyptian Hieroglyphick of a Triform Deity , or Trinity of Divine Hypostases ; he confirming the same , from the Testimony of Abenephius an Arabian Writer , and a Chaldaick Fragment imputed to Sanchuniathon ; the Globe being said to signifie , the First Incomprehensible Deity without Beginning or End , Self-existent ; the Serpent the Divine Wisdom and Creative Vertue ; and lastly the Wings , that Active Spirit , that cherisheth , quickneth , and enliveneth all things . How far credit is to be given to this , we leave others to judge ; but the clearest footsteps that we can find any where of an Egyptian Trinity is in Jamblichus his Book , written concerning their Mysteries ; which whole place therefore is worth the setting down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to another order or method , Hermes places the God Emeph * , as the Prince and Ruler over all the Celestial Gods , whom he affirmeth to be a Mind understanding himself and converting his Cogitations or Intellections into himself . Before which Emeph * , he placeth One Indivisible , whom he calleth Eicton , in which is the first Intelligible , and which is worshipped only by silence . After which Two , Eicton and Emeph * , the Demiurgick Mind and President of truth as with wisdom it proceedeth to Generations , and bringeth forth the hidden Powers of the occult Reasons into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with truth , Phtha ( which Phtha the Greeks attending only to the Artificialness thereof call Hephestus or Vulcan ) as it is productive of Good , Osiris , besides other names that it hath according to its other Powers and Energies . In which Passage of Jamblichus we have plainly Three Divine Hypostases , or universal Principles Subordinate , according to the Hermaick Theology ; First an Indivisible Vnity called Eicton , Secondly a Perfect Mind converting its Intellections into it self , called Emeph or Hemphta , and Thirdly theimmediate Principle of Generation , called by several names , according to its several Powers , as Phtha , Ammon , Osiris and the like : So that these Three Names with others , according to Jamblichus , did in the Egyptian Theology , signifie , one and the same Third Divine Hypostasis . How well these Three Divine Hypostases of the Egyptians , agree with the Pythagorick or Platonick Trinity , of First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness it self , Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , and Thirdly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Soul , I need not here declare . Only we shall call to mind what hath been already intimated , that that Reason or Wisdom which was the Demiurgus of the World , and is properly the Second of the forementioned Hypostases , was called also amongst the Egyptians , by another name , Cneph ; from whom was said to have been produced or begotten the God Phtha , the Third Hypostasis of the Egyptian Trinity ; so that Cneph and Emeph are all one . Wherefore we have here plainly an Egyptian Trinity of Divine Hypostases Subordinate , Eicton , Emeph ( or Cneph ) and Phtha . VVe know not what to add more to this of Jamblichus , concerning an Egyptian Trinity , unless we should insist upon those Passages which have been cited by some of the Fathers to this purpose out of Hermaick or Trismegistick Books , whereof there was one before set down out of St. Cyril ; or unless we should again call to mind , that Citation out of Damascius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that according to the Egyptians , there is One Principle of all things praised under the name of the Vnknown Darkness , and this Thrice repeated . Agreeably to which Augustinus Steuchus produces another Passage out of the same Philosophick VVriter ; that the Egyptians made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First Principle of all , to be Darkness above all Knowledge and Vnderstanding ( or Vnknown Darkness ) they Thrice repeating the same . VVhich the forementioned Steuchus takes to be a clear acknowledgement of a Trinity of Divine Hypostases in the Egyptian Theology . Our Second Observation is this , That the Egyptian Theology as well as the Orphick ( which was derived from it ) asserting One Incorporeal Deity , that is All Things ; as it is evident , that it could not admit a Multitude of Self-existent and Independent Deities , so did the seeming Polytheism of these Egyptians proceed also in great measure from this Principle of theirs not rightly understood ; they being led thereby , in a certain sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Personate and Deifie the Several Parts of the World , and Things of Nature , bestowing the Names of Gods and Goddesses upon them . Not that they therefore worshipped the Inanimate Parts of the VVorld as such , Much less Things not Substantial but meer Accidents , for so many Real , Distinct , Personal Deities ; but because conceiving that God who was All things , ought to be Worshipped in All things ( such especially as were most Beneficial to Mankind ) they did , according to that Asclepian and Trismegistick Doctrine before-mentioned , Call God by the Name of every ●hing , or Every thing by the Name of God. And that the wiser of them very well understood that it was really One and the same Simple Deity , that was thus worshipped amongst them by piece-meal , in the several Parts of the World , and Things of Nature , and under different Names and Notions , with different Ceremonies , is thus declared by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Isis is a Greek Word , which signifies Knowledge ; and Typhon is the Enemy to this Goddess ; who being puffed up by Ignorance and Error , doth Distract and Discerp the Holy Doctrine ( of the Simple Deity ) which Isis collects together again , and makes up into One ▪ and thus delivers it to those who are initiated into her sacred Mysteries , in order to Deification . In which words , Plutarch intimates , that the Egyptian Fable , of Osiris being Mangled and Cut in pieces by Typhon , did Allegorically signifie the Discerption and Distraction of the Simple Deity , by reason of the Weakness and Ignorance of vulgar minds ( not able to comprehend it altogether at once ) into several Names and Partial Notions , which yet True Knowledge and Vnderstanding , that is , Isis , makes up whole again and unites into One. XIX . It is well known that the Poets , though they were the Prophets of the Pagans , and pretending to a kind of Divine Inspiration , did otherwise embue the minds of the Vulgar , with a certain Sense of Religion , and the Notions of Morality , yet these notwithstanding were the grand Depravers and Adulterators of the Pagan Theology . For this they were guilty of upon several Accounts . As First , Their attributing to the Gods , in their Fables concerning them , all manner of Humane Imperfections , Passions and Vices . Which abuse of theirs , the wiser of the Pagans were in all ages highly sensible of and offended with , as partly appears from these Free Passages vented upon the Stage , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; — Si quis est mortalium Qui scelera patrat , exigunt poenam Dei : At nonne iniquum est , vos , suas leges quibus Gens debet hominum , jure nullo vivere ? To this sence : Since mortal men are punished by the Gods for transgressing their Laws , is it not unjust , that ye Gods who write these Laws , should your selves live without Law ? And again , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Nulla nos posthac notet Censura , siquando ista quae superos decent Imitamur homines . Culpa ad auctores redit . Let men no longer be blamed for imitating the Evil Actions of the Gods ; for they can only be justly blamed , who teach men to do such things by their Examples . Secondly , the Poets were further guilty of Depraving the Religion and Theology of the Pagans , by their so frequently Personating and Deifying all the Things of Nature , and Parts of the World , and calling them by the Names of those Gods , that were suppos'd to preside over them ; that is , of the several Divine Powers manifested in them . This Plutarch taxes the Poets with , where giving directions for young mens reading of their VVritings , he thus seasonably cautions against the danger of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is very profitable and necessary if we would receive good from the Writings of the Poets and not hurt ; that we should understand how they use the names of the Gods in different sences . Wherefore the Poets sometimes use the names of the Gods , properly , as intending to signifie thereby the Gods themselves , and sometimes again they use them Improperly and Equivocally , for those Powers which the Gods are the Givers and Dispensers of , or the Things which they Preside over . As for example , Vulcane is sometimes used by the Poets , for that God or Divine Power which presides over Fire and the Arts that operate by Fire , and sometimes again the word is taken by them for Fire it self . So Mars in like manner , is sometimes used for the God which presides over Military Affairs , and sometimes again it signifies nothing else but VVar. An instance whereof is there given by Plutarch out of Sophocles . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mars ( O Mulieres ) caecus hirsuto suis Velut ore frendens , cuncta commiscet mala . And we might give this other instance of the same from Virgil , — Furit toto Mars impius orbe . For the God of War , that is , the Divine Providence that presides over Military Affairs , could not be called Impious or Wicked , but it is War it self that is there so styled . Indeed we shall afterwards make it appear , that the first Original of this business , proceded from a certain Philosophick Opinion amongst the Pagans , That God was diffused throughout the whole World , and was himself in a manner All Things ; and therefore ought to be Worshipped in All Things ; but the Poets were principally the men , who carried it on thus far , by Personating the several Inanimate Parts of the World and Things of Nature , to make such a Multitude of distinct Gods and Goddesses of them . Which Humour , though it were chiefly indulged by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only for the delight and pleasure of the Reader , besides gratifying their own Poetick Phancies ; yet was it a matter of Dangerous Cons●quence , as the same Plutarch gravely and soberly advizes , in his Book de Iside , it begetting in some gross and irrational Superstition ( that is , in our Christian Language , Idolatry ) and carrying others on to downright Impiety and Atheism . But this will be afterwards also again insisted on . Wherefore in the next place , we shall observe that the Poets did also otherwise deprave the Theology of the Pagans , so as to make it look somewhat more Aristocratically , and this principally Two manner of wayes ; First by their speaking so much of the Gods in General and without Distinction , and attributing the Government of the Whole World to them in Common , so as if it were managed and carried on , Communi Consilio Deorum , by a Common Council and Republick of Gods , wherein all things were determined by a Majority of Votes , and as if their Jupiter or Supreme God were no more amongst them than a Speaker of a House of Lords or Commons , or the Chairman of a Committee . In which they did indeed attribute more to their Inferiour Deities , than according to their own Principles they ought . And Secondly ( which is the Last Depravation of the Pagan Theology by these Poets ) by their making those that were really nothing else but several Names and Notions of one and the same Supreme Deity , according to its several Powers manifested in the World , or the different Effects produced by it ; to be so many really distinct Persons and Gods ; insomuch as sometimes to be at odds and variance with one another and even with Jupiter himself . This St. Basil seems to take notice of , in his Oration , How Young men may be profited by the Writings of the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But least of all will we give credit to the Poets , where they discourse concerning the Gods , and speak of them as Many ( Distinct and Independent ) Persons , and that not agreeing amongst themselves neither , but siding several ways , and perpetually quarrelling with one another . Notwithstanding all which Extravagancies and Miscarriages of the Poets , we shall now make it plainly to appear , that they really asserted , not a Multitude of Self-existent and Independent Deities ; but One only Vnmade Deity , and all the other , Generated or Created Gods. This hath been already proved concerning Orpheus from such Fragments of the Orphick Poems , as have been owned and attested by Pagan Writers : but it would be further evident , might we give credit to any of those other Orphick Verses , that are found cited by Christians and Jews only ( and we cannot reasonably conclude all these to be counterfeit and supposititious ) amongst which we have this for one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One only Vnmade God , and all other Gods and Things , are the Off-spring of this One. Moreover when God in the same Orphick Fragments , is stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both Father and Mother of all things ( accordingly as it was observed before ) that both the Orphick and Egyptian Theology , made the Supreme Deity especially , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaphroditical , or Male and Female together ; This , as Clemens Alexandrinus rightly interprets the meaning of it , was to signifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Production of things out of nothing or from the Deity alone , without any Preexistent or Self-existent Matter . But we shall pass from Orpheus to Homer . Now it is certain that Homer's Gods , were not all Eternal , Vnmade and Self-existent , he plainly declaring the contrary concerning the Gods in general ; that they had a Genesis , that is , a Temporary Production , as in that forecited Verse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Ocean from whence the Gods were Generated , Where by Gods are meant all the Animated parts of the world superiour to men , but principally ( as Eustathius observes ) the Stars , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods ( saith he ) are here put for Stars . And as the same Philologer further adds , the Gods or Stars , do by a Synechdoche signifie All Things , or the Whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Part being put for the Whole , accordingly as the same Poet elsewhere declares his sence , speaking likewise of the Ocean , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which was the Original of all things , or from whence ( not only the Gods but also ) all other things were Generated . Wherefore the full meaning of Homer was this , That the Gods or Stars , together with this whole Visible World , had a Temporary Production , and were at first made out of the Ocean , that is , out of the Watry Chaos . So that Homer's Theogonia as well as Hesiod's , was one and the same thing with the Cosmogonia , his Generation of Gods , the same with the Generation or Creation of the World , both of them having in all probability derived it from the Mosaick Cabala , or Tradition . And Eustathius tells us , that , according to the Ancients , Homer's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , described Il. σ. was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an obscure signification of the Cosmogenia or Cosmogonia . Nevertheless though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Gods in general , be by Homer , thus generated from the Ocean or Watry Chaos , yet this is to be understood only of the Inferiour Gods , and He is supposed to be distinguished from them , who in the same Poet is frequently called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God by way of eminency ( to whom he plainly ascribes Omnipotence ) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , whom he stileth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most powerful of all , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First and Chiefest of the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest of Gods and Governours , and whom he affirmeth infinitely to transcend the Gods , Il. θ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And to reign as well over Gods as Men , Il. α. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lastly , whom he maketh to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Father of the Gods as well as Men , that is , nothing less than the Creatour of them and the whole World. He therefore who thus produced the Gods and Stars , out of the Ocean or Watry Chaos , must needs be excluded out of that number of Gods , so as not to have been himself Generated or made out of it . Thus have we before observed , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Gods in general , are frequently taken , both by Homer and other Greek Writers , in way of distinction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , that is , for the Inferiour Gods only . It is true indeed that others of the Pagan Gods besides Jupiter , were by the Latins in their solemn Rites and Prayers , stiled Patres , Fathers ; and as Jupiter is nothing else but Jovis Pater , contracted into one word , so was Mars called by them Marspiter , and Saturnus , Janus , Neptunus and Liber had the like addition also made to their names , Saturnuspater , Januspater , Neptunuspater , Liberpater ; and not only so , but even their very Heroes also ( as for example , Quirinus ) had this honourable title of Father bestowed on them , All which appeareth from those Verses of Lucilius , Vt nemo sit nostrum quin aut Pater Optimus Divum , Aut Neptunus Pater , Liber , Saturnus Pater , Mars , Janus , Quirinus Pater nomen dicatur ad unum Notwithstanding which , here is a great difference to be be observed , that though those other Gods were called Fathers , yet none of them was ever called , either by the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or by the Latins , Pater Optimus Divum , save only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , the Supreme Deity . And that Homer was thus generally understood by the Pagans themselves to have asserted a Divine Monarchy , or One Supreme Deity ruling over All , may further appear from these following Citations . Plutarch in his Platonick Questions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Zenocrates called Jupiter , Hypaton , or the Highest , but before him Homer stiled that God , who is the Prince of all Princes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest of Rulers or Governours . Again the same Plutarch de Iside & & Osiride , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Egyptians when they described Osiris by those Hieroglyphicks of an Eye and a Scepter , did by the former of them signifie Providence , and by the latter Power ; as Homer when he calls that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , who ruleth and reigneth over all things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to denote his Power and Sovereignty , but by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Wisdom and Knowledge . To Plutarch may be added Proclus , who upon Plato's Timaeus , having proved that according to that Philosopher , there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One only Maker of the whole World , affirms the same likewise of that Divine Poet Homer ( as he there stiles him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he also throughout all his Poesie , praises Jupiter , as the Highest of all Rulers , and the Father both of Gods and Men , and attributes all Demiurgical Notions to him . Whereupon he concludes in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus we have made it manifest , that all the Greekish Theology , universally ascribes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , the Making of all things . Lastly , Aristotle himself confirmeth the same with his Testimony , where he writes of the Paternal Authority after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Paternal Power or Authority over Children , is a Kingly Authority : Wherefore Homer when he intended to set forth Jupiter 's Kingly Power over all , very well called him the Father of Men and Gods. For he that is a King by Nature , ought both to differ from those that he reigneth over , and also to be of the same kind with them ; as the Senior is to the Junior , and he that Begetteth to his Off-spring . Where Aristotle's sence seems to be this , That Jupiter had therefore a Natural and not acquired Kingly Power over all the Gods , because they were all his Off-spring and Begotten by him , as well as Men. In which Passage therefore Aristotle plainly accquits and frees Homer from all suspicion of Atheism . As for Hesiod , if we had not already sufficiently prov'd from his Theogonia , that all his Gods ( that is his Inferiour Deities ) were Generated and Made , as well as Men , it might be made unquestionably evident , from this Verse of his in his Opera , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When the Gods and Mortal men , were both together , alike made or Generated . Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thus interpreted by the Greek Scholiasts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. The Gods and Men , were both alike made from the same Root or Stock . And though it followeth immediatly after , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That first of all a Golden Age of men was made by the Immortal Gods ; Yet Moschopulus there notes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Immortal Gods made ; the true meaning ( saith he ) is , that Jupiter alone made , this First golden Age of Men ; as may be proved from other places in the same Poet ; and though he speak of the Gods in general yet doth he but transfer that , which was the work of One upon all of the like kind . And there are several other Instances , of this Poets using 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods for God. But it is possible that Hesiod's meaning might be the same with Plato's , that though the Inferiour Mundane Gods were all made at first by the Supreme God , as well as Men , yet they being made something sooner than Men , did afterwards contribute also to the Making of men . But Hesiod's Theogonia or Generation of Gods , is not to be understood universally neither , but only of the Inferiour Gods , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter being to be excepted out of the number of them , whom the same Hesiod as well as Homer , makes to be the Father of Gods , as also the King of them , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And attributes the Creation of all things to him , as Proclus writeth upon this place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. By whom all Mortal men are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by whom all things are , and not by chance ; the Poet by a Synechdoche , here ascribing the making of all to Jupiter . Wherefore Hesiod's Theogonia is to be understood of the Inferiour Gods only , and not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Jupiter , who was the Father and Maker of them ( though out of a Watery Chaos ) and himself therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-existent or Vnmade . In like manner , that Pindar's Gods were not Eternal , but Made or Generated , is plainly declared by him in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Vnum Hominum , Vnum Deorum genus , Et ex Vnaspiramus Matre utrique . There is one kind both of Gods and Men , and we both breath from the same Mother , or spring from the same Original . Where by the common Mother both of Gods and Men , the Scholiast understands the Earth and Chaos , taking the Gods here for the Inferiour Deities only , and principally the Stars . This of Pindar's therefore is to be understood , of all the other Gods , That they were made as well as men out of the Earth or Chaos , but not of that Supreme Deity , whom the same Pindar elsewhere calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Powerful of the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of every thing , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that God who is the best Artificer , or was the Framer of the whole World , and as Clemens Alexandrinus tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Vniverse . Which God also , according to Pindar , Cheiron instructed Achilles to worship principally , above all the other Gods. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence of which words is thus declared by the Scholiast , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he should honour and worship the Loud-sounding Jupiter , the Lord of Thunder and Lightning , transcendently above all the other Gods. Which by the way confutes the Opinion of those who contend , that the Supreme God , as such , was not at all Worshipped by the Pagans . However this is certain concerning these Three , Homer , Hesiod and Pindar ; that they must of necessity either have been all absolute Atheists , in acknowledging no Eternal Deity at all , but making sensless Chaos , Night and the Ocean , the Original of all their Gods without exception , and therefore of Jupiter himself too , that King and Father of them , or else assert One only Eternal Unmade Self-existent Deity ; so as that all the other Gods were Generated or Created by that One. Which latter doubtless was their genuine sence ; and the only reason why Aristotle and Plato might possibly sometime have a suspicion of the contrary , seems to have been this , their not understanding that Mosaick Cabbala , which both Hesiod and Homer followed , of the World's , that is , both Heaven and Earth's , being made at first out of a Watery Chaos ; for thus is the Tradition declared by St. Peter , Ep. 2. Ch. 3. There might be several remarkable Passages to the same purpose , produced out of those two Tragick Poets , Aeschylus and Sophocles ; which yet because they have been already cited , by Justin Martyr , Clemens Alexandrinus , and others ; to avoid unnecessary tediousness , we shall here pass by . Only we think fit to observe concerning that one famous Passage of Sophocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Vnus profectò , Vnus est tantùm Deus , Coeli solique machinam qui condidit , Vadumque Ponti coerulum , & vim Spiritus ▪ &c. There is in truth , One only God , who made Heaven and Earth , the Sea , Air and Winds , &c. After which followeth also , something against Image-worship ; That though this be such as might well become a Christian , and be no where now to be found in those extant Tragedies of this Poet ( many whereof have been lost ) yet the sincerity thereof , cannot reasonably be at all suspected by us , it having been cited by so many of the Ancient Fathers in their Writings against the Pagans , as particularly , Justin Martyr , Athenagoras , Clemens Alexandrinus , Justin Martyr , Eusebius , Cyril and Theodoret ; of which number , Clemens tells us , that it was attested likewise , by that ancient Pagan Historiographer Hecataeus . But there are so many Places to our purpose , in Euripides , that we cannot omit them all ; In his Supplices we have this , wherein all mens Absolute Dependence upon Jupiter , or one Supreme Deity , is fully acknowledged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Miseros quid Homines , O Deûm Rex & Pater , Sapere arbitramur ? Pendet è nutu tuo Res nostra , facimusque illa quae visum tibi . We have also this excellent Prayer to the Supreme Governour of Heaven and Earth , cited out of the same Tragedian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Tibi ( Cunctorum Domino ) Vinum , Salsamque Molam fero , seu Ditis , Tu , sive Jovis nomine gaudes : Tu namque Deos Superos inter , Sceptrum tractas Sublime Jovis ; Idem Regnum Terestre tenes . Tu Lucem animis infunde Virûm , Qui scire volunt , quo sata Mentis Lucta sit ortu , Quae Causa Mali ; Cui Coelicolûm rite litando Requiem sit habere laborum . Where we may observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and Pluto , are both of them supposed to be Names , equally belonging to One and the same Supreme God. And the Sum of the Prayer is this , That God would infuse Light into the Souls of men , whereby they might be enabled to know , What is the Root , from whence all their Evils spring , and by what means they may avoid them . Lastly , there is another Devotional Passage , cited out of Euripides , which conteins also a clear acknowledgment of One Self-existent Being , that comprehends and governs the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Thou Self-sprung Being , that do'st All Enfold , And in thine Arms , Heav'ns Whirling Fabrick hold ! Who art Encircled with resplendent Light , And yet ly'st Mantled o're in Shady Night ! About whom , the Exultant Starry Fires , Dance nimbly round , in Everlasting Gyres . For this sence of the Second and Third Verses , which we think the Words will bear , and which agrees with that Orphick Passage — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God being in himself a most bright and dazeling Light , is respectively to us , and by reason of the Weakness of our Understanding , covered over with a Thick Cloud ; as also with that in the Scripture , Clouds and Darkness are round about him ; I say , this sence , we chose rather to follow , as more Rich and August , than that other Vulgar one , though Grammatically and Poetically good also ; That Successive Day and Night , together with a Numberless Multitude of Stars , perpetually dance round about the Deity . Aristophanes in the very beginning of his Plutus distinguisheth betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and the Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And we have this clear Testimony of Terpander cited by Clemens Alexandrinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou Jupiter who art the Original of all things , Thou Jupiter who art the Governour of all . And these following Verses are attributed to Menander . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Rerum universarum Imperatorem & Patrem , Solum perpetuo colere suppliciter decet , Artificem tantae & Largitorem copiae . Where men are exhorted to Worship the Supreme God only , as the sole Author of all Good , or at least transcendently above all the other Gods. There are also Two remarkable Testimonies , one of Hermesianax an ancient Greek Poet , and another of Aratus , to the same purpose ; which shall both be reserved for other places . Wherefore we pass from the Greek to the Latin Poets , where Ennius first appears , deriving the Gods in General ( who were all the Inferiour Deities ) from Erebus and Night , as supposing them all to have been Made or Generated out of Chaos , nevertheless acknowledging One who was — Divûmque Hominumque Pater , Rex , both Father and King of Gods and Men , that is , the Maker or Creator of the whole World , who therefore made those Gods together with the World out of Chaos , himself being Unmade . Plautus in like manner sometimes distinguisheth betwixt Jupiter and the Gods , and plainly acknowledgeth One Omniscient Deity , Est profecto Deus , qui quae nos gerimus , auditque & videt . Which Passage very much resembles that of Manlius Torquatus in Livy , Est Coeleste Numen , Es Magne Jupiter ; a strong Asseveration of One Supreme and Universal Deity . And the same Plautus in his Rudens clearly asserts one Supreme Monarch and Emperor over All , whom the Inferiour Gods are subservient to , Qui Gentes omnes Mariaque & Terras movet , Ejus sum Civis civitate Coelitum ; Qui est Imperator Divûm atque Hominum Jupiter , Is nos per gentes alium aliâ disparat , Hominum qui facta , mores , pietatem & fidem Noscamus . — Qui falsas lites falsis testimoniis Petunt , quique in jure abjurant pecuniam , Eorum referimus nomina exscripta ad Jovem . Cotidie Ille scit , quis hic quaerat malum . Iterum Ille eam rem judicatam judicat . Bonos in aliis tabulis exscriptos habet . Atque hoc scelesti illi in animum inducunt suum Jovem se placare posse donis , hostiis ; Sed operam & sumptum perdunt , quia Nihil Ei acceptum est à perjuris supplicii . Where Jupiter the Supreme Monarch of Gods and Men , is said to appoint other Inferiour Gods under him , over all the parts of the Earth , to observe the Actions , Manners and Behaviours of men every where ; and to return the names both of bad and good to him . Which Jupiter judges over again all unjust Judgments , rendring a righteous retribution to all . And though wicked men conceit that he may be bribed with sacrifices , yet no worship is acceptable to him from the Perjurious . Notwithstanding which this Poet afterwards jumbles the Supreme and Inferiour Gods all together , after the usual manner , under that one general name of Gods , because they are all supposed to be Co-governours of the World ; Facilius , siqui pius est , à Diis supplicans , Quam qui scelestus est , inveniet veniam sibi . Again the same Poet elsewhere brings in Hanno the Carthaginian , with this form of Prayer addressing himself to Jupiter or the Supreme God , Jupiter , qui genus colis alisque Hominum , per quem vivimus Vitale aevum ; quem penes spes , vitaeque sunt Hominum Omnium , Da diem hunc sospitem , quaeso , rebus meis agundis . In the next place , we have these Verses of Valerius Soranus , an ancient and eminent Poet , full to the purpose , recorded by Varro , Jupiter Omnipotens , Regum Rex ipse Deûmque , Progenitor Genitrixque Deûm ; Deus UNUS & OMNIS . To this sence : Omnipotent Jupiter , the King of Kings and Gods , and the Progenitor and Genitrix , the both Father and Mother of those Gods ; One God and all Gods. Where the Supreme and Omnipotent Deity is stiled Progenitor & Genitrix Deorum , after the same manner as he was called in the Orphick Theology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that expression denoting the Gods and all other Things , to have been produced from him alone , and without any prexistent matter . Moreover according to the tenour of this Ethnick Theology , that One God was All Gods and Every God , the Pagans supposed , that when ever any Inferiour Deity was worshipped by them , the Supreme was therein also at once worshipped and honoured . Though the sence of Ovid hath been sufficiently declared before , yet we cannot well omit some other Passages of his , as that grateful and sensible acknowledgment , Quod loquor & spiro , Coelumque & lumina Solis Aspicio ( possumne ingratus & immemor esse ? ) Ipse dedit . And this in the Third of his Metamorph. Ille Pater Rectorque Deûm , cui Dextra trisulcis Ignibus armata est , qui Nutu concutit Orbem . Virgil's Theology also may sufficiently appear from his frequent acknowledgment of an Omnipotent Deity , and from those Verses of his before cited out of Aen. 6. wherein he plainly asserts One God to be the Original of all things , at least as a Soul of the World ; Servius Honoratus there paraphrazing thus , Deus est quidam Divinus Spiritus , qui per quatuor fusus elementa , gignit universa , God is a certain Spirit , which infused through the Four Elements , begetteth all things . Nevertheless , we shall add from him this also of Venus her Prayer to Jupiter , Aen. 1. — O qui res Hominumque Deûmque , Aeternis regis imperiis , & fulmine terres ! Which Venus again , Aen. 10. bespeaks the same Jupiter after this manner , O Pater , O Hominum Divûmque Aeterna Potestas ! Where we have this Annotation of Servius , Divûmque Aeterna Potestas , propter aliorum Numinum discretionem , Jupiter is here called the Eternal Power of the Gods , to distinguish him from all the other Gods that were not Eternal , but Made or Generated from him . Neither ought , Horace to be left out , in whom we read to the same purpose , Lib. 1. Od. 12. Quid prius dicam solitis Parentis Laudibus ? Qui res Hominum & Deorum , Qui Mare & Terras , variisque mundum Temperat horis . Vnde nil majus generatur ipso , Nec viget quicquam simile aut secundum ; Proximos illi tamen occupavit Pallas honores . And again , Lib. 3. Od. 4. Qui Terram inertem , qui mare Temperat Ventosum , & Vrbes , Regnaque Tristia ; Divosque , Mortalesque turmas , Imperio regit VNVS aequo . Where from those words of Horace , Solitis Parentis Laudibus , it appears that the One Supreme Deity , the Parent and Maker of all things , was then wont to be celebrated by the Pagans as such , above all the other Gods. And whereas those Pagans vulgarly ascribed the Government of the Seas particularly to Neptune , of the Earth and Hades or Inferi ( which are here called Tristia Regna ) to Pluto , these being here attributed by Horace to One and the same Supreme and Universal Deity , it may well be concluded from thence , that Jupiter , Neptune , and Pluto , were but Three several Names or Notions , of One Supreme Numen , whose sovereignty notwithstanding was chiefly signified by Jupiter . Which same is to be said of Pallas or Minerva too , that signifying the Eternal Wisdom , that it was but another name of God also , though look'd upon as inferiour to that of Jupiter and next in dignity to it : unless we should conclude it to be a Second Divine Hypostasis , according to the Doctrine of the Pythagoreans and Platonists ( probably not unknown to Horace ) as also to that Scripture Cabbala , I was set up from everlasting , or ever the Earth was , when there were no Depths , I was brought forth , &c. But of this more afterward . Lastly , we shall conclude with Manilius who lived in the same Augustean age , and was a zealous opposer of that Atheistical Hypothesis of Epicurus and Lucretius , as appears from these Verses of his , Quis credat tantas operum sine Numine Moles , Ex Minimis caecoque creatum foedere mundum ? Wherefore he also plainly asserts One Supreme Deity the Framer and Governour of the whole World in this manner , Lib. 2. Namque canam tacitâ Naturam mente potentem , Infusumque Deum Coelo , Terrisque , Fretoque , Ingentem aequali moderantem foedere molem , Totumque alterno consensu vivere mundum , Et rationis agi motu ; quum SPIRITVS VNVS Per cunctas habitet partes , atque irriget Orbem , Omnia pervolitans , Corpusque Animale figuret , &c. And again , Hoc opus immensi constructum corpore mundi , Vis Animae Divina regit , Sacroque Meatu , Conspirat Deus , & tacita ratione gubernat . And , Lib. 4. — Faciem Caeli non invidet Orbi Ipse Deus , vultusque suos , corpusque recludit , Semper volvendo , seque ipsum inculcat & offert ; Vt bene cognosci possit , monstretque videndo Qualis eat , doceatque suas attendere Leges . Ipse vocat nostros animos ad Sydera Mundus , Nec patitur , quia non condit , sua Jura latere . Where notwithstanding , we confess , that the whole Animated World , or rather the Soul thereof , is , according to the Stoical Doctrine , made by Manilius to be the Supreme Numen . XX. We now pass from the Poets of the Pagans to their Philosophers . A Modern Writer concerning the Religion of the Gentiles , affirmeth this to have been the Opinion of very eminent Philosophers , That even all the Minor Gods of the Pagans , did exist of themselves from Eternity Vnmade , they giving many reasons for the same . But how far from truth this is , will ( as we conceive ) appear sufficiently , from the Sequel of this Discourse . And we cannot conclude otherwise but that this Learned Writer , did mistake that Opinion of Aristotle and the latter Platonists , concerning the Eternity of the World and Gods , as if they had therefore asserted the Self-existence of them ; the contrary whereunto hath been already manifested . Wherefore we shall now make it unquestionably evident by a Particular Enumeration , That the Generality of the Pagan Philosophers who were Theists , however they acknowledged a Multiplicity of Gods , yet asserted One only Self-existent Deity , or a Vniversal Numen , by whom the World and all those other Gods were Made . There being only some few Ditheists to be excepted , ( such as Plutarch and Atticus ) who out of a certain Softness and Tenderness of Nature , that they might free the One Good God , from the Imputation of Evils , would needs set up besides him , an Evil Soul or Daemon also in the World Self-existent , to bear all the blame of them . And indeed Epicurus is the only Person that we can find , amongst the reputed Philosophers ; who though pretending to acknowledge Gods , yet professedly opposed Monarchy , and verbally asserted a Multitude of Eternal Unmade Self-existent Deities : but such , as had nothing at all to do either with the Making or Governing of the World. The reason whereof was , because he would by no means admit the World to have been made by any Mind or Understanding . Wherefore he concluded , Naturam Rerum , haud Divinâ Mente Coortam , That there was no God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Framer of the World. But nevertheless that he might decline the Odium of being accompted an Atheist , he pretended to assert a Multitude of Gods Vnmade and Incorruptible , such as were unconcerned in the Fabrick of the World. Wherein first it is evident , that he was not serious and sincere , because he really admitting no other Principles of things in his Philosophy , besides Atoms and Vacuum , agreeably thereunto , could acknowledge no other Gods , than such as were compounded out of Atoms , and therefore Corruptible . And thus does Origen declare the Doctrine of Epicurus , not indeed as he pretended to hold it , but as according to the tenor of his Principles , he must have held it , had he really asserted any Gods at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Epicurus his Gods being compounded of Atoms , an●●●e●efore by their very constitution Corruptible , are in continual labour and toyl , struggling with their Corruptive Principles . Nevertheless if Epicurus had in good earnest asserted such a Commonwealth of Gods , as were neither Made out of Atoms , nor yet Corruptible ; so long as he denied the World to have been Made by any Mind or Wisdom ( as we have already declared ) he ought not to be reckoned amongst the Theists but Atheists . Thales the Milesian was one of the most Ancient Greek Philosophers , who that he admitted a Plurality of Gods in some sence , is evident from that saying of his cited by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of Gods. But that notwithstanding he asserted One Supreme and only Vnmade or Self-existent Deity , is also manifest from that other Apothegm of his in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is the Oldest of all things , because he is Vnmade . From whence it may be concluded , that all Thales his other Gods were Generated , and the Off-spring of One sole Unmade Deity . Pherecydes Syrus was Thales his contemporary , of whom Aristotle in his Metaphysicks hath recorded , that he affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the First Principle from whence all other things were Generated , was the Best or an Absolutely Perfect Being ; So as that in the Scale of Nature things did not ascend upwards from the most Imperfect to the more Perfect Beings , but on the contrary descend downwards , from the most Perfect , to the less Perfect . Moreover Laertius informs us , that this was the Beginning of one of Pherecydes his Books , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter , and Time , and the Earth always were . Where notwithstanding in the following words , he makes the Earth to be dependent upon Jupiter . Though some reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seem to understand him thus ; that Jupiter and Saturn , really one and the same Numen , was always from Eternity . However there is in these words an acknowledgment of One Single and Eternal Deity . Pythagoras was the most eminent of all the ancient Philosophers , who that he was a Polytheist as well as the other Pagans , may be concluded from that Beginning of the Golden Verses ( though not written by him ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherein men are exhorted in the first place to worship the Immortal Gods , and that accordingly as they were appointed by Law , after them the Heroes , and last of all the Terrestrial Demons . And accordingly Laertius gives this account of Pythagoras his Piety , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he conceived men ought to worship , both the Gods , and the Heroes ; though not with equal honour . And who these Gods of Pythagoras were , the same Writer also declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That they were in part at least , the Sun , and Moon , and Stars . Notwithstanding which , that Pythagoras acknowledged One Supreme and Universal Numen , which therefore was the Original of all those other Gods , may partly appear from that Prayer in the Golden Verses , which , whether written by Philolaus or Lysis or some other Follower of Pythagoras , were undoubtedly ancient and agreeable to his Doctrine . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Jupiter alme , malis jubeas vel solvier omnes : Omnibus utantur vel quonam daemone monstra . Upon which Hierocles thus writeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It was the manner of the Pythagoreans to honour the Maker and Father of this whole Vniverse , with the name of Dis and Zen , it being just , that he who giveth Being and Life to all , should be denominated from thence : And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This very name Zeus , is a convenient symbol or image of the Demiurgical Nature . And they who first gave names to things , were by reason of a certain wonderful Wisdom of theirs , a kind of excellent Statuaries ; they by those several Names , as Images , lively representing the natures of things . Moreover that this Pythagorick Prayer was directed to the Supreme Numen and King of Gods , Jamblichus thus declares in his Protrepticks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Here is an excellent exhortation of these Golden Verses , to the pursuit of Divine Felicity , mingled together with Prayers and the Invocation of the Gods , but especially of that Jupiter who is the King of them . Moreover the same might further appear from those Pythagorick Fragments that are still extant , as that of Ocellus Lucanus , and others who where Moralists , in which as Gods are sometimes spoken of plurally , so also is God often singularly used , for that Supreme Deity which conteineth the whole . But this will be most of all manifest , from what hath been recorded concerning the Pythagorick Philosophy and its making a Monad the First Principle . It is true indeed that the Writer de Placitis Philosophorum , doth affirm , Pythagoras to have asserted Two Substantial Principles Self-existent , a Monad and a Dyad ; by the former of which as God is confessed to have been meant , so the latter of them is declared with some uncertainty , it being in one place interpreted to be a Daemon , or a Principle of Evil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Pythagoras his First Principle is God and Good , which is the Nature of Vnity , and a perfect Mind ; but his other Principle of Duality , is a Demon or Evil : But in another place expounded to be Matter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · ) Pythagoras his Principles , were a Monad and Infinite Duality : The former of them an Active Principle , Mind or God ; the latter Passive and Matter . And Plutarch in some other Writings of his declares that the First Matter did not exist alone by it self Dead and Inanimate , but acted with an irrational Soul ; and that both these together made up that wicked Daemon of his . And doubtless , this Book De Placitis Philosophorum , was either written by Plutarch himself , or else by some Disciple and Follower of his according to his Principles . Wherefore this accompt which is therein given of the Pythagorick Doctrine , was probably infected with that private Conceit of Plutarch's ; That God and a wicked Demon , or else Matter together with an Irrational Soul , Self-existent , were the First Principles of the Vniverse . Though we do acknowledge , that others also besides Plutarch , have supposed Pythagoras to have made Two Self-existent Principles , God and Matter , but not animate , nor informed , as Plutarch supposed , with any Irrational or wicked Soul. Notwithstanding which , it may well be made a Question , Whether Pythagoras by his Dyad , meant Matter or no ; because Malchus or Porphyrius , in the Life of Pythagoras , thus interprets those Two Pythagorick Principles , of Vnity and Duality ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Cause of that Sympathy , Harmony , and Agreement , which is in things , and of the conservation of the Whole , which is always the same and like it self , was by Pythagoras called Vnity or a Monade ( that Vnity which is in the things themselves being but a participation of the First Cause : ) But the reason of Alterity , Inequality and unconstant Irregularity in things was by him called a Dyad . Thus acording to Porphyrius , by the Pythagorick Dyad , is not so much meant Matter , as the Infinite and Indeterminate Nature , and the Passive Capability of Things . So that the Monade and Dyad of Pythagoras , seem to have been the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Finite and Infinite in his Philebus ; the Former of which Two only is Substantial , that First most simple Being , the cause of all Unity and the Measure of all things . However if Pythagoras his Dyad be to be understood of a Substantial Matter , it will not therefore follow , that he supposed Matter to be Self-existent and Independent upon the Deity , since according to the best and most ancient Writers , his Dyad was no Primary but a Secondary Thing only , and derived from his Monad , the sole Original of all things . Thus Diogenes Laertius tells us , that Alexander who wrote the Successions of Philosophers , affirmed he had found in the Pythagorick Commentaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That a Monade was the Principle of all things , but that from this Monade was derived infinite Duality , as Matter for the Monade to work upon , as the Active Cause . With which agreeth Hermias , affirming this to be one of the greatest of all the Pythagorick Mysteries , that a Monade was the sole Principle of all things . Accordingly whereunto Clomens Alexandrinus , cites this Passage out of Thearidas an ancient Pythagorean in his Book concerning Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The true Principle of all things was only One ; for this was in the beginning One and Alone . Which words also seem to imply the World to have had a Novity of Existence or beginning of Duration . And indeed , however Ocellus Lucanus write , yet that Pythagoras himself , did not hold the Eternity of the World , may be concluded from what Porphyrius records of him , where he gives an Account of that his superstitious abstinence from Beans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That at the beginning , things being confounded and mingled together , the Generation and Secretion of them afterwards proceeded by degrees , Animals and Plants appearing ; at which time also from the same putrified Matter , sprung up both Men and Beans . Pythagoras is generally reported to have held a Trinity of Divine Hypostases : and therefore when St. Cyril affirmeth Pythagoras to have called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Animation of the whole Heavens , and the Motion of all things ; adding that God was not , as some supposed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without the Fabrick of the World , but whole in the whole , this seems properly to be understood , of that Third Divine Hypostasis of the Pythagorick Trinity , namely the Eternal Psyche . Again when God is called in Plutarch according to Pythagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind it self , this seems to be meant properly of his Second Hypostasis ; the Supreme Deity according to him being something above Mind or Intellect . In like manner when in Cicero , Pythagoras his Opinion concerning the Deity is thus represented , Deum esse animum , per naturam rerum omnium intentum & commeantem , ex quo Animi nostri carperentur , That God was a Mind passing through the whole Nature of things , from whom our Souls were , as it were , decerped or cut out . And again , Ex universa mente Divina , delibatos esse animos nostros ; this in all probability was to be understood also either of the Third or Second Divine Hypostasis , and not of the First , which was properly called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vnity and Monade , and also as Plutarch tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Goodness it self . Aristotle plainly affirmeth that some of the ancient Theologers amongst the Pagans made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Love , to be the First Principle of all things , that is , the Supreme Deity ; and we have already shewed , that Orpheus was one oft hese . For when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Delightful Love , and that which is not blind , but full of Wisdom and Counsel , is made by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-perfect and the Oldest of all Things , it is plain that he supposed it to be nothing less than the Supreme Deity . Wherefore since Pythagoras is generally affirmed , to have followed the Orphick Principles , we may from hence presume that he did it in this also . Though it be very true , that Plato who called the Supreme Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as well as Pythagoras , did dissent from the Orphick Theology in this , and would not acknowledge Love for a name of the Supreme Deity ; as when in his Symposion in the person of Agatho he speaks thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though I should readily grant to Phaedrus many other things , yet I cannot consent to him in this , that Love was Older than Saturn and Japet , but on the contrary I do affirm him to be the Youngest of the Gods ; as he is always youthful . They who made Love Older than Saturn as well as Japhet , supposed it to be the Supreme Deity ; wherefore Plato here on the contrary affirms Love not to be the Supreme Deity or Creator of all , but a Creature ; a Certain Junior God , or indeed as he afterwards adds , not so much a God as a Daemon ; it being a thing which plainly implies Imperfection in it . Love ( saith he ) is a Philosopher , whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no God philosophizeth , nor d●sires to be made wise , because he is so already . Agreably with which Doctrine of his , Plotinus determines that Love is peculiar to that middle rank of Beings , called Souls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Every Soul is a Venus , which is also intimated by Venus her Nativity , and Loves being begotten with her ; wherefore the Soul being in its right natural state , Loves God desiring to be united with him , which is a pure , heavenly and virgin Love ; but when it descends to Generation , being courted with these Amorous allurements here below , and deceived by them , it changeth that its Divine and Heavenly Love , for another Mortal one ; but if it again shake off these lascivious and wanton Loves , and keep it self chast from them , returning back to its own Father , and Original , it will be rightly affected as it ought . But the reason of this difference betwixt the Orpheists and Plato , that the former made Love to be the Oldest of all the Gods , but the latter to be a Junior God or Daemon , proceeded only from an Equivocation in the word Love. For Plato's Love was the Daughter of Penia , that is , Poverty and Indigency , together with a mixture of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Riches , and being so as it were compounded of Plenty and Poverty , was in plain language , no other than the Love of Desire , which as Aristotle affirmeth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , accompanied with Grief and Pain . But that Orphick and Pythagorick Love , was nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite Riches and Plenty , a Love of Redundancy and Overflowing Fulness , delighting to communicate it self , which was therefore said to be , the Oldest of all things and most Perfect , that is , the Supreme Deity ; according to which notion also in the Scripture it self , God seems to be called Love , though the word be not there , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But to say the Truth , Parmenides his Love ( however made a Principle somewhere by Aristotle ) seems to be neither exactly the same with the Orphick , nor yet with the Platonick Love , it being not the Supreme Deity , and yet the First of the Created Gods ; which appears from Simplicius his connecting these Two Verses of his together in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the midst of these Elements is that God which governeth all things , and whom Parmenides affirmeth to be the cause of Gods , writing thus , God first of all created Love , before the other Gods. Wherefore by this Love of Parmenides , is understood nothing else , but the Lower Soul of the World , together with a Plastick Nature , which though it be the Original of Motion and Activity in this Corporeal World , yet is it but a Secondary or Created God. Before whose Production , Necessity is said by those Ethnick Theologers to have reigned ; the true meaning whereof seems to be this , that before that Divine Spirit moved upon the Waters and brought things into an orderly System , there was nothing but the Necessity of Material Motions , unguided by any orderly Wisdom or Method for Good ( that is , by Love ) in that confused and floating Chaos . But Pythagoras it seemeth , did not only call the Supreme Deity a Monad , but also a Tetrad or Tetractys , for it is generally affirmed , that Pythagoras himself was wont to swear hereby ; though Porphyrius and Jamblichus , and others write , that the Disciples of Pythagoras swore by Pythagoras , who had delivered to them the Doctrine or Cabala of this Tetractys . Which Tetractys also in the Golden Verses , is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fountain of the Eternal Nature , an expression that cannot properly belong to any thing but the Supreme Deity . And thus Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is nothing in the whole World , which doth not depend upon the Tetractys , as its Root and Principle . For the Tetrad is , as we have already said , the Maker of all things ; the Intelligible God , the Cause of the Heavenly and Sensible God , that is of the Animated World or Heaven . Now the Latter Pythagoreans and Platonists , endeavour to give Reasons , why God should be called Tetras or Tetractys , from certain Mysteries in that Number Four , as for example , First , because the Tetrad is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Power of the D●cad , it virtually containing the whole Decade in it , which is all Numbers or Beings ; but the bottom of this Mystery is no more than this , that One , Two , Three , and Four , added all together , make up Ten. Again because the Tetrad is an Arithmetical Mediety , betwixt the Monad and the Hebdomad , which Monad and Hebdomad are said to agree in this , that as the Monad is Ingenit or Unmade , it being the Original and Fountain of all Numbers , so is the Hebdomad said to be , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Motherless as well as Virgin Number . Wherefore the Tetrad lying in the middle betwixt the Ingenit Monad , and the Motherless Virgin Hebdomad ; and it being both begotten and begetting , say they , must needs be a very Mysterious number and fitly represent the Deity . Whereas indeed it was therefore unfit to represent the Deity , because it is begotten by the Multiplication of another Number ; as the Hebdomade therefore doth not very fitly symbolize with it neither ; because it is barren or begets nothing at all within the Decad , for which cause it is called a Virgin. Again it is further added , that the Tetrad fitly resemb●es that which is Solid , because as a Point answers to a Monad , and a Line to a Dyad , and a Supersicies to a Triad ( the first and most simple figure being a Triangle ) so the Tetrad properly represents the Solid , the first Pyramid being found in it . But upon this consideration , the Tetrade could not be so fit a Symbol of the Incorporeal Deity neither as of the Corporeal World. Wherefore these things being all so trifling , slight and phantastical , and it being really absurd for Pythagoras to call his Monade a Tetrade ; the late conjecture of some Learned men amongst us , seems to be much more probable , that Pythagoras his Tetractys was really nothing else but the Tetragrammaton , or that proper name of the Supreme God amongst the Hebrews , consisting of Four Letters or Consonants . Neither ought it to be wondered at , that Pythagoras ( who besides his travelling into Egypt , Persia , and Chaldea , and his sojourning at Sidon , is affirmed by Josephus , Porphyrius and others , to have conversed with the Hebrews also ) should be so well acquainted with the Hebrew Tetragrammaton , since it was not unknown to the Hetrurians and Latins , their Jove being certainly nothing else . And indeed it is the opinion of some Philologers , that even in the Golden Verses themselves , notwithstanding the seeming repugnancy of the Syntax , it is not Pythagoras that is sworn by , but this Tetractys or Tetragrammaton , that is , Jova or Jehovah , the Name of God , being put for God himself , according to that received Doctrine of the Hebrews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God and his Name are all one ; as if the meaning of those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . — were this ; By the Tetragammaton or Jovah , who hath communicated [ himself , or ] The Fountain of the Eternal Nature , to our Humane Souls ; for these according to the Pythagorick Doctrine , were said to be ex Mente Divina carptae & delibatae , i. e. nothing but Derivative Streams from that first Fountain of the Divine Mind . Wherefore we shall now sum up all concerning Pythagoras in this Conclusion of St. Cyril's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Behold we see , clearly , that Pythagoras held there was One God of the whole Vniverse , the Principle and Cause of all things , the Illuminator , Animator and Quickener of the Whole , and Original of Motion ; from whom all things were derived , and brought out of Non-entity into Being . Next to Pythagoras in order of time , was Xenophanes the Colophonian , the Head of the Eleatick Sect of Philosophers , who that he was an Asserter both of Many Gods and One God , sufficiently appears from that Verse of his before cited , and attested both by Clemens Alexandrinus , and Sextus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One God , the Greatest both amongst Gods and Men. Concerning which greatest God , this other Verse of Xenophanes is also vouched , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he moveth the whole world without any labour or toil , merely by Mind . Besides which , Cicero and others tell us , that this Xenophanes philosophizing concerning the Supreme Deity , was wont to call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All , as being One most Simple Being that virtually conteineth all things . But Xenophanes his Theosophy , or Divine Philosophy , is most fully declared by Simplicius out of Theophrastus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Theophrastus affirmeth , that Xenophanes the Colophonian Parmenides his Master , made One Principle of all things , he calling it One and All , and determining it to be neither Finite nor Infinite ( in a certain sence ) and neither Moving nor Resting . Which Theophrastus also declares , that Xenophanes in this , did not write as a Natural Philosopher or ●hysiologer , but as a Metaphysician or Theologer only ; Xenophanes his One and All , being nothing else but God. Whom he proved to be One solitary Being from hence , because God is the Best and Most Powerful of all things , and there being many degrees of Entity , there must needs be something Supreme to rule over all . Which Best and most Powerful Being can be but One. He also did demonstrate it to be Vnmade , as likewise to be neither Finite nor Infinite ( in a certain sence ; ) as he removed both Motion and Rest from God. Wherefore when he saith that God always remaineth or resteth the same , he understands not this , of that Rest which is opposite to Motion , and which belongs to such things as may be moved ; but of a certain other Rest which is both above that Motion and its Contrary . From whence it is evident , that Xenophanes supposed ( as Sextus the Philosopher also affirmeth ) God to be Incorporeal , a Being unlike to all other things , and therefore of which no Image could be made . And now we understand , that Aristotle dealt not ingenously with Xenophanes , when from that expression of his , that God was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spheryform , he would infer , that Xenophanes made God to be a Body , and nothing else but the Round Corporeal World Animated ; which yet was repugnant also to another Physical Hypothesis of this same Xenophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there were Infinite Suns and Moons ; by which Moons he understood Planets , affirming them to be all habitable Earths , as Cicero tells us . Wherefore as Simplicius resolves , God was said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spheryform , by Xenophanes , only in this sence , as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , every way like and uniform . However it is plain that Xenophanes asserting One God who was All or the Universe , could not acknowledge a Multitude of Partial Self-existent Deities . Heraclitus was no Clear but a Confounded Philosopher ( he being neither a Good Naturalist nor Metaphysician ) and therefore it is very hard or rather impossible , to reconcile his Several Opinions with one another . Which is a thing the less to be wondred at , because amongst the rest of his Opinions , this also is said to have been One ; That Contradictories may be true ; and his writings were accordingly as Plato intimates , stuft with Unintelligible Mysterious Non-sence . For First he is affirmed to have acknowledged no other Substance besides Body , and to have maintained , That All things did Flow , and nothing Stand , or remain the same ; and yet in his Epistles ( according to the common opinion of Philosophers at that time ) doth he suppose the Prae & Post-existence of Humane Souls in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. My soul seemeth to vaticinate and presage its approaching dismission and freedom from this its prison ; and looking out as it were through the cracks and cranies of this body , to remember those its native Regions or Countries , from whence descending , it was cloathed with this Flowing Mortal Body ; which is made up and constipated of Flegm , Choler , Serum , Blood , Nerves , Bones and Flesh. And not only so , but he also there acknowledgeth the Souls Immortality , which Stoicks , allowing its Permanency after Death , for some time at least , and to the next Conflagration , did deny , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Body shall be fatally changed to something else , but my Soul shall not die or perish , but being an Immortal thing , shall fly away mounting upwards to Heaven ; those Etherial Houses shall receive me , and I shall no longer converse with men but Gods. Again though Heraclitus asserted the Fatal Necessity of all things , yet notwithstanding was he a strict Moralist , and upon this accompt highly esteemed by the Stoicks , who followed him in this and other things ; and he makes no small pretence to it himself , in his Epistle to Hermodorus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I have also had my difficult Labours and Conflicts as well as Hercules ; I h●ve conquer'd Pleasures , I have conquer'd Riches , I have conquer'd Ambition ; I have subdued Cowardise and Flattery ; neither Fear nor Intemperance can control me ; Grief and Anger are afraid of me , and fly away from me . These are the Victories for which I am crowned , not by Eurystheus , but as being made Master of my self . Lastly though Heraclitus made Fire to be the First Principle of all things and hath some odd Passages imputed to him , yet notwithstanding was he a Devout Religionist , he supposing that Fiery Matter of the whole Universe , Animantem esse & Deum , to be an Animal and God. And as he acknowledged Many Gods , according to that which Aristotle recordeth of him , That when some passing by had espied him sitting in a smoaky Cottage , he bespake them after this manner , Introite , nam & hic Dii sunt , Come in , I pray , for here there are Gods also , he supposing all places to be full of Gods , Demons and Souls ; so was he an undoubted Asserter of One Supreme Numen , that governs all things , and that such as could neither be represented by Images , nor confined to Temples . For after he had been accused of Impiety by Euthycles , he writes to Hermodorus in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But O you unwise and unlearned ! teach us first what God is , that so you may be believed in accusing me of Impiety : Tell us where God is ? Is he shut up within the Walls of Temples ? Is this your Piety to place God in the dark , or to make him a Stony God ? O you unskilful ! know ye not , that God is not made with hands , and hath no basis or fulcrum to stand upon , nor can be inclosed within the Walls of any Temple ; the whole World , variegated with Plants , Animals and Stars , being his Temple . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Am I Impious , O Euthycles , who alone know what God is ? Is there no God without Altars ? or are Stones the only witnesses of him ? No , his own Works give testimony to him , and principally the Sun ; Night and Day bear witness of him ; the Earth bringing forth fruits , declares him ; the Circle of the Moon , that was made by him , is a Heavenly Testimony of him . In the next place Anaxagoras the Clazomenian Philosopher comes to be considered , whose Predecessors of the Ionick Order ( after Thales ) as Anaximander , Anaximenes and Hippo , were ( as hath been already observed ) Materialists and Atheists ; they acknowledging no other Substance besides Body , and resolving all things into the Motions , Passions , and Affections of it . Whence was that cautious advice given by Jamblichus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Prefer the Italick Philosophy , which contemplates Incorporeal Substances by themselves , before the Ionick , which principally considers Bodies . And Anaxagoras was the first of these Ionicks who went out of that Road , for seeing a necessity of some other Cause , besides the Material ( Matter being not able , so much as to move it self , and much less if it could , by Fortuitous Motion , to bring it self into an Orderly System and Compages ; ) he therefore introduced Mind into the Cosmopoeia , as the Principal Cause of the Universe ; which Mind is the same with God. Thus Themistius , speaking of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He was the first ( that is , amongst the Ionick Philosophers ) who brought in Mind and God , to the Cosmopoeia , and did not derive all things from Sensless Bodies . And to the same purpose Plutarch in the Life of Pericles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The other Ionick Philosophers before Anaxagoras , made Fortune and blind Necessity , that is , the Fortuitous and Necessary Motions of the Matter , to be the only Original of the World , but Anaxagoras was the first who affirmed a pure and sincere Mind to preside over all . Anaxagoras therefore supposed Two Substantial Self-existent Principles of the Universe , one an Infinite Mind or God , the other an Infinite Homoiomery of Matter , or Infinite Atoms ; not Unqualified , such as those of Empedocles and Democritus , which was the most Ancient and Genuine Atomology ; but Similar , such as were severally endued with all manner of Qualities and Forms , which Physiology of his therefore was a spurious kind of Atomism . Anaxagoras indeed , did not suppose God to have created Matter out of nothing , but that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of its Motion , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Regulator of this motion for Good , and consequently the Cause of all the Order , Pulchritude , and Harmony of the World : for which reason this Divine Principle , was called also by him , not only Mind but Good ; it being that which act - the Sake of Good. Wherefore according to Anaxagoras , First , the World was not Eternal but had a Beginning in time , and before the World was made , there was from Eternity an Infinite Congeries of Similar and Qualified Atoms , Self-existent , without either Order or Motion ; Secondly , The World was not afterwards made by Chance , but by Mind or God , first moving the Matter , and then directing the Motion of it so , as to bring it into this orderly System and Compages . So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind the first Maker of the World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , that which still governs the same , the King and Sovereign Monarch of Heaven and Earth . Thirdly , Anaxagoras his Mind and God , was purely Incorporeal ; to which purpose his words recorded by Simplicius are very remarkable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Mind is mingled with nothing , but is alone by it self and separate , for if it were not by it self secrete from Matter , but mingled therewith , it would then partake of all things , because there is something of all in every thing ; which things mingled together with it would hinder it , so that it could not master or conquer any thing , as if alone by it self ; for Mind is the most Subtil of all things , and the most Pure , and has the knowledge of all things , together with an absolute Power over all . Lastly , Anaxagoras did not suppose a Multitude of Unmade Minds , coexistent from Eternity , as so many partial Causes and Governours of the World , but only One Infinite Mind or God , ruling over All. Indeed it may well be made a Question , whether or no besides this Supreme and Universal Deity , Anaxagoras did acknowledge any of those other Inferiour Gods , then Worshipped by the Pagans ? because it is certain , that though he asserted Infinite Mind to be the Maker and Governour of the whole World , yet he was accused by the Athenians for Atheism , and besides a Mulct impos'd upon him , Banished for the same ; the true ground whereof was no other than this , because he affirmed the Sun to be nothing but a Mass of Fire , and the Moon and Earth , having Mountains and Valleys , Cities and Houses in it ; and probably concluded the same of all the other Stars and Planets , that they were either Fires , as the Sun , or Habitable Earths , as the Moon ; wherein , supposing them not to be Animated , he did consequently deny them to be Gods. Which his Ungodding of the Sun , Moon and Stars was then look'd upon by the Vulgar as nothing less than absolute Atheism , they being very prone to think , that if there were not Many Understanding Beings Superiour to Men , and if the Sun , Moon , and Stars were not such , and therefore in their Language Gods ; there was no God at all . Neither was it the Vulgar only who condemned Anaxagoras for this , but even those Two grave Philosophers Socrates and Plato did the like ; the First in his Apology made to the Athenians , where he calls this opinion of Anaxagoras Absurd ; the Second in his Book of Laws , where he complains of this Doctrine as a great In-let into Atheism , in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When You and I , endeavouring by Arguments to prove that there are Gods , speak of the Sun and Moon , Stars and Earth , as Gods and Divine Things , our young men presently , being principled by these new Philosophers , will reply ; that these are nothing but Earth and Stones ( Sensless and Inanimate Bodies ) which therefore cannot mind nor take notice of any Humane affairs . Where we may observe these Two things , First , that nothing was accounted truly and properly a God amongst the Pagans , but only what was endued with Life and Vnderstanding . Secondly , that the taking away of those Inferiour Gods of the Pagans , the Sun , Moon , and Stars , by denying them to be Animated , or to have Life and Understanding in them , was according to Plato's Judgment , then the most ready and effectual way to introduce Absolute Atheism . Moreover it is true , that though this Anaxagoras were a professed Theist , he asserting an Infinite Self-existent Mind , to be the Maker of the whole World , yet he was severely taxed also , by Aristotle and Plato , as one not thorough-paced in Theism , and who did not so fully , as he ought , adhere to his own Principles . For whereas , to assert Mind to be the Maker of the World , is really all one , as to assert Final Causality for things in Nature , as also that they were made after the Best manner ; Anaxagoras when he was to give his particular account of the Phaenomena , did commonly betake himself to Material Causes only , and hardly ever make use of the Mental or Final Cause , but when he was to seek and at a loss ; then only bringing in God upon the Stage . Socrates his discourse concerning this in Plato's P●aedo , is very well worth our taking notice of : Hearing one sometime read ( saith he ) out of a Book of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind was the Orderer and Cause of all things , I was exceedingly pleased herewith , concluding that it must needs follow from thence , that All things were ordered and disposed of as they should and after the best manner possible ; and therefore the Causes even of the things in Nature ( or at least the grand Strokes of them ) ought to be fetched from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Absolutely the Best . But when afterwards I took Anaxagoras his Book into my hand , greedily reading it over , I was exceedingly disappointed of my expectation , finding therein no other Causes assigned , but only from Airs , and Ethers , and Waters , and such like Physical and Material things . And he seemed to me to deal , just as if one having affirmed that Socrates did all by Mind , Reason and Vnderstanding ; afterward undertaking to declare the Causes of all my Actions , as particularly of My Sitting here at this time , should render it after this manner ; Because forsooth my Body is compounded of Bones and Nerves , which Bones being solid , have Joynts in them at certain distances , and Nerves of such a nature , as that they are capable of being both Intended and Remitted : Wherefore my Bones being lifted up in the Joynts and my Nerves some of them intended and some remitted , was the cause of the bending of my Body , and of my sitting down in this place . He in the mean time neglecting the true and proper Cause hereof , which was no other than this ; Because it seemed good to the Athenians , to condemn me to die , as also to my self most Just , rather to submit to their censure and undergo their punishment , than by slight to escape it ; for certainly otherwise , these Nerves and Bones of mine , would not have been here now in this posture , but amongst the Megarensians and Beotians ; carried thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the Opinion of the Best ; had I not thought it Better to submit to the sentence of the City , than to escape the same by flight . Which kind of Philosophers ( saith he ) do not seem to me , to distinguish betwixt the True and Proper Cause of things , and the Cause Sine qua non , that without which they could not have been effected . And such are they , who devise many odd Physical Reasons for the firm Settlement of the Earth , without any regard to that Power which orders all things for the Best , ( as having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Divine Force in it ; ) but thinking to find out an Atlas far more strong and immortal , and which can better hold all things together ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Good and Fit , being not able , in their Opinions , to Hold , or Bind any Thing . From which passage of Plato's we may conclude , that though Anaxagoras were so far convinced of Theism , as in Profession to mak One Infinite Mind the Cause of all things , Matter only excepted , yet he had notwithstanding too great a Tang of that Old Material and Atheistical Philosophy of his Predecessors , still hanging about him , who resolved all the Phaenomena of Nature , into Physical , and nothing into Mental or Final Causes . And we have the rather told this long story of him , because it is so exact a Parallel with the Philosophick Humour of some in this present Age , who pretending to assert a God , do notwithstanding discard all Mental and Final Causality , from having any thing to do with the Fabrick of the World ; and resolve all , into Material Necessity , and Mechanism ; into Vortices , Globuli and Striate Particles , and the like . Of which Christian Philosophers we must needs pronounce , that they are not near so good Theists as Anaxagoras himself was , though so much condemned by Plato and Aristotle ; forasmuch as he , did not only assert God to be the Cause of Motion , but also the Governour , Regulator and Methodizer of the same , for the production of this Harmonious System of the World , and therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of Well and Fit. Whereas these utterly reject the Latter , and , only admitting the Former , will needs suppose Heaven and Earth , Plants and Animals , and all things whatsoever in this orderly Compages of the World , to have resulted meerly from a certain Quantity of Motion , or Agitation , at first impressed upon the Matter , and determin'd to Vortex . XXXI . The Chronology of the old Philosophers having some uncertainty in it , we shall not Scrupulously concern our selves therein , but in the next place consider Parmenides , Xenophanes his Auditor and a Philosophick Poet likewise , but who conversing much with two Pythagoreans , Amenias and Diochoetes , was therefore look'd upon as one that was not a little addicted to the Pythagorick Sect. That this Parmenides acknowledged Many Gods , is evident from what hath been already cited out of him ; notwithstanding which he plainly asserted also , One Supreme , making him , as Simplicius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all those other Gods , of which Love is said to have been first produced . Which Supreme Deity , Parmenides as well as Xenophanes called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One that was All , or the Vniverse ; but adding thereunto of his own , that it was also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Immovable . Now though it be true , that Parmenides his Writings being not without obscurity , some of the Ancients , who were less acquainted with Metaphysical Speculations , understood him Physically ; as if he had asserted the whole Corporeal Vniverse , to be all but One Thing , and that Immovable , thereby destroying together with the Diversity of things , all Motion , Mutation , and Action ; which was plainly to make Parmenides not to have been a Philosopher but a Mad man. Yet Simplicius , a man well acquainted with the Opinions of Ancient Philosophers , and who had by him a Copy of Parmenides his Poems , ( then scarce , but since lost ) assures us that Parmenides dreamt of no such matter , and that he wrote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not concerning a Physical Element or Principle , but concerning the True Ens , or the Divine Transcendency : Adding , that though some of those Ancient Philosophers did not distinguish , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Natural things from Supernatural ; yet the Pythagoreans , and Xenophones , and Parmenides , and Empedocles , and Anaxagoras , did all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , handle these Two distinctly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , however , by reason of their obscurity it were not perceived by many ; for which cause they have been most of them misrepresented , not only by Pagans , but also by Christian Writers . For as the same Simplicius informs us , Parmenides propounded Two several Doctrines , one after another ; the First concerning Theological and Metaphysical things , called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Truth , the Second concerning Physical and Corporeal things , which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opinion . The Transition betwixt which , was contained in these Verses of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Former of which Doctrines , Parmenides asserted One Immoveable Principle ; but in the Latter , Two movable ones , Fire and Earth . He speaking of Souls also as a certain Middle or Vinculum , betwixt the Incorporeal and the Coporeal World , and affirming that God did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sometimes send and translate Souls , from the Visible to the Invisible Regions , and sometimes again , on the contrary from the Invisible to the Visible . From whence it is plain , that when Parmenides asserted his One and All Immovable , he spake not as a Physiologer , but as a Metaphysician and Theologer only . Which indeed was a thing so evident , that Aristotle himself , though he had a mind to obscure Parmenides his sence , that he might have a fling at him in his Physicks , yet could not altogether dissemble it . For when he thus begins , There must of necessity be either One Principle or Many ; and if there be but One , then must it either be Immovable , as Parmenides and Melissus affirm , or else Movable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Naturalists or Physiologers ; he therein plainly intimates , that when Parmenides and Melissus , made One Immovable the Principle of all things , they did not write this as Physiologers . And afterwards he confesses , that this Controversie , whether there were One Immovable Principle , does not belong to Natural Philosophy , but to some other Science . But this is more plainly declared by him elsewhere , writing concerning Parmenides and Melissus after this manner . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though it be granted that Parmenides and Melissus otherwise said well , yet we must not imagine them to have spoken Physically . For this , that there is something Vnmade and Immovable , does not so properly belong to Physicks , as to a certain other Science which is before it . Wherefore Parmenides as well as Xenophones his Master , by his One and All , meant nothing else , but the Supreme Deity , he calling it also Immovable . For the Supreme Deity was by these Ancient Philosophers styled , First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Vnity and Monad , because they conceived , that the First and most Perfect being and the beginning of all things , must needs be the most Simple . Thus Endorus in Simplicius declares their sence ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These Ancients affirmed , that the One or Vnity , was the first Principle of All , Matter it self as well as other things being derived from it , they meaning by this One , that Highest or Supreme God , who is over all . And Syrianus to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Divine Men , called God The One , as being the cause of Vnity to all things , as likewise he was of Being and Life . And Simplicius concludes , that Parmenides his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his One Ens , was a certain Divine Principle Superior to Mind or Intellect , and more Simple , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It remaineth therefore , that that Intelligible , which is the Cause of all things , and therefore of Mind and Vnderstanding too , in which all things are contained and comprehended compendiously and in a way of Vnity , I say that this was Parmenides his One Ens or Being . In the next place , Parmenides with the others of those Ancients , called also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his One Ens or First most Simple Being , All , or the Vniverse ; because it virtually contained all things , and as Simplicius writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are from this One , distinctly displayed . For which cause , in Plato's Parmenides , this One is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , distributed into All things , that are Many . But that Parmenides by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All , or the Vniverse , did not understand the Corporeal World , is evident from hence , because he called it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Indivisible , and as Simplicius observes , supposed it to have no Magnitude ; because that which is Perfectly One , can have no Parts . Wherefore it may be here observed , that this expression of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One being All , hath been used in very different Sences ; for as Parmenides and Xenophanes understood it of the Supreme Deity ; that One most Perfect and most Simple Being , was the Original of all things , so others of them meant it Atheistically , concerning the most Imperfect and Lowest of all Beings , Matter or Body , they affirming all things to be nothing but One and the same Matter , diversly modified . Thus much we learn from that place of Aristotle's in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They who affirm One to be All in this sence , as if All things were nothing but one and the same Matter , and that corporeal and endued with magnitude , it is manifest that they err sundry wayes . But here is a great Difference betwixt these Two to be observed , in that , the Atheistical asserters of One and All ( whether they meant Water or Air by it , or something else ) did none of them suppose their One and All to be Immovable but Movable ; but they whose Principle was One and all Immovable ( as Parmenides , Melissus and Zeno ) could not possibly mean any thing else thereby , but the Deity ; that there was one most Simple , Perfect , and Immutable Being Incorporeal , which virtually contained All Things , and from which All things were derived . But Heraclitus , who is one of those who are said to have affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that One was All , or that the Vniverse was but One Thing ; might possibly have taken both those sences together ( which will also agree in the Stoical Hypothesis ) that All things were both from One God , and from One Fire ; they being both alike Corporeal Thei●●s , who supposed an intellectual Fire , to be the First Principle of All Things . And though Aristotle in his Physicks quarrel very much with Parmenides and Melissus , for making One Immovable Principle , yet in his Metaphysicks , himself doth plainly close with it and own it as very good Divinity , that there is One Incorporeal and Immovable Principle of All Things , and that the Supreme Deity is an Immovable Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If there be any such Substance as this , that is separate ( from Matter , or Incorporeal ) and Immovable ( as we shall afterwards endeavour to shew that there is ) then the Divinity ought to be placed here , and this must be acknowledged to be the First and most Proper Principle of all . But lest any should suspect , that Aristotle , if not Parmenides also , might for all that , hold Many such Immoveable Principles , or Many Eternal , Uncreated and Self-existent Beings , as so many Partial Causes of the World , Simplicius assures us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. that though divers of the Ancient Philosophers asserted a Plurality of Movable Principles ( and some indeed an Infinity ) yet there never was any Opinion entertained amongst Philosophers , of Many , or More than One , Immovable Principles . From whence it may be concluded , that no Philosopher ever asserted , a Multitude of Unmade Selfexistent Minds , or Independent Deities , as Coordinate Principles of the World. Indeed Plotinus seems to think that Parmenides in his Writings , by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ens , did frequently mean a Perfect Mind or Intellect , there being no True Entity ( according to him ) below that which Understands ( which Mind , though Incorporeal , was likened by him to a Sphere , because it comprehends all within it self , and because Intellection is not from without , but from within . ) But that when again , he called his On or Ens , One , he gave occasion thereby to some , to quarrel with him , as making the same both One and Many ; Intellect being that which conteins the Ideas of all things in it . Wherefore Parmenides his whole Philosophy ( saith he ) was better digested and more exactly and distinctly set down in Plato's Parmenides , where he acknowledgeth , Three Vnities Subordinate , or a Trinity of Divine Hypostases ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Parmenides in Plato , speaking more exactly , distinguishes Three Divine Vnities Subordinate ; The First of that which is Perfectly and most Properly One ; the Second of that which was called by him , One-Many ; the Third of that which is thus expressed , One and Many . So that Parmenides did also agree in this acknowledgment of a Trinity of Divine or Archical Hypostases . Which Observation of Plotinus is , by the way , the best Key , that we know of , for that Obscure Book of Plato's Parmenides . Wherefore Parmenides thus asserting a Trinity of Divine Hypostases , it was the First of those Hypostases , that was properly called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Vniverse or all : That is , One most Simple Being , the Fountain and Original of all . And the Second of them ( which is a Perfect Intellect ) was it seems by him called , in way of distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-Many or One-All Things . By which All Things are meant , the Intelligible Ideas of Things , that are all conteined together in One Perfect Mind . And of those was Parmenides to be understood also , when he affirmed , That all Things did stand , and nothing flow ; not of Singular and Sensible Things , which , as the Heracliticks rightly affirmed , do indeed all flow ; but of the Immediate Objects of the Mind , which are Eternal and Immutable ; Aristotle himself acknowledging , that no Generation nor Corruption belongeth to them ; since there could be no Immutable and Certain Science , unless there were some Immutable , Necessary and Eternal Objects of it . Wherefore , as the same Aristotle also declares , the true Meaning of that Controversie , betwixt the Heracliticks and Parmenideans , Whether All Things did flow or Some things stand ? was the same with this , Whether there were any other Objects of the Mind , besides Singular Sensibles , that were Immutable ; and consequently , Whether there were any such thing , as Science or Knowledge which had a Firmitude and Stability in it ? For those Heracliticks who contended , that the only Objects of the Mind , were Singular and Sensible things , did with good reason consequently thereupon deny , that there was any Certain and Constant Knowledge , since there can neither be any Definition of Singular Sensibles , ( as Aristotle writes ) nor any Demonstration concerning them . But the Parmenideans on the contrary , who maintained the Firmitude and Stability of Science , did as reasonably conclude thereupon , that besides Singular Sensibles ; there were other Objects of the Mind , Vniversal , Eternal and Immutable , which they called the Intelligible Ideas , all originally conteined in One Archetypal Mind or Understanding , and from thence participated by Inferiour Minds and Souls . But it must be here acknowledged , that Parmenides and the Pythagoreans , went yet a step further , and did not only suppose those Intelligible Ideas , to be the Eternal and Immutable Objects of all Science , but also as they are contained in the Divine Intellect , to be the Principles and Causes of all other things . For thus Aristotle declares their Sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Ideas are the Causes of all other things ; and , the Essence of all other things below , is imparted to them from the Ideas , as the Ideas themselves , derive their Essence from the First Vnity . Those Ideas in the Divine Understanding , being look'd upon by these Philosophers , as the Paradigms and Patterns of all Created things . Now these Ideas being frequently called by the Pythagoreans , Numbers , we may from hence clearly understand the Meaning of that seemingly monstrous Paradox or puzzling Griphus of theirs , that Numbers were the Causes and Principles of all things , or that All things were made out of Numbers ; it signifying indeed no more than this , that All things were made from the Ideas of the Divine Intellect , called Numbers ; which themselves also were derived from a Monad or Unity ; Aristotle somewhere intimating this very account of that Assertion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Numbers were the Causes of the Essence of other things , namely , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ideas were Numbers . Though we are not ignorant , how the Pythagoreans made also all the Numbers within the Decad , to be Symbols of Things . But besides these Two Divine Hypostases already mentioned , Parmenides seems to have asserted also a Third , which because it had yet more Alterity , for distinction sake was called by him , neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One the Vniverse or All ; nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All Things ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things ; and this is taken by Plotinus to be the Eternal Psyche , that actively produceth All Things , in this Lower World , according to those Divine Ideas . But that Parmenides by his One-All Immovable , really understood nothing else but the Supreme Deity , is further unquestionably evident from those Verses of his cited by Simplicius , but not taken notice of by Stephanus in his Poesis Philosophica , of which we shall only set down some few here . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · &c. In which together with those that follow , the Supreme Deity is plainly described , as One Single , Solitary , and most Simple Being , Unmade or Self-existent , and Necessarily Existing , Incorporeal and devoid of Magnitude , altogether Immutable or Unchangeable , whose Duration therefore was very different from that of ours , and not in a way of Flux or Temporary Succession , but a Constant Eternity , without either Past or Future . From whence it may be observed , that this Opinion of a Standing Eternity , different from that Flowing Succession of Time , is not so Novel a Thing , as some would perswade , nor was first excogitated by Christian Writers , Schoolmen or Fathers , it being at least as old as Parmenides ; from whom it was also afterwards received and entertained by the best of the other Pagan Philosophers ; however it hath been of late so much decried , not only by Atheistical Writers , but other Precocious and Conceited Wits also , as Non-sence and Impossibility . It is well known that Melissus held forth the very same Doctrine with Parmenides , of One Immovable , that was All , which he plainly affirmed to be Incorporeal likewise , as Parmenides did ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Melissus also declared , that his One Ens must needs be devoid of Body , because if it had any Crassities in it , it would have Parts . But the only Difference that was between them was this , that Parmenides called this One Immovable that was All , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Finite or Determined , but Melissus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite . Which Difference notwithstanding was in Words only , there being none at all , as to the reality of their Sence ; whilst each of them endeavoured in a different way , to set forth the greatest Perfection of the Deity ; there being an Equivocation in those words Finite and Infinite , and both of them signifying in one sence Perfection , but in another Imperfection . And the Disagreeing Agreement of these two Philosophers with one another , Parmenides and Melissus ; as also of Xenophanes with them both concerning the Deity , is well declared by Simplicius after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Perhaps it will not be improper for us to digress a little here , and to gratifie the studious and inquisitive Reader , by showing how those Ancient Philosophers , though seeming to dissent in their Opinions concerning the Principles , did notwithstanding harmoniously agree together . As first of all , they who discoursed concerning the Intelligible and First Principle of All ; Xenophanes , Parmenides and Melissus ; of whom Parmenides called it One Finite and Determined ; because as Vnity must needs exist before Multitude , so that which is to all things the cause of Measure , Bound and Determination , ought rather to be described by Measure and Finitude , than Infinity ; as also that which is every way perfect , and hath attained its own end , or rather is the end of all things ( as it was the beginning ) must needs be of a Determinate Nature ; for that which is imperfect and therefore indigent , hath not yet attained its Term or Measure . But Melissus , though considering the Immutability of the Deity likewise , yet attending to the Inexhaustible perfection of its Essence , the Vnlimitedness and Vnboundedness of its Power , declareth it to be Infinite , as well as Ingenit or Vnmade . Moreover Xenophanes looking upon the Deity , as the Cause of All things and above All things , placed it above Motion and Rest , and all those Antitheses of Inferiour Beings , as Plato likewise doth in the first Hypothesis of his Parmenides ; whereas Parmenides and Melissus , attending to its Stability and constant Immutability , and its being perhaps above Energy and Power , praised it as Immovable . From which of Simplicius it is plain , that Parmenides when he called God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Finite and Determined , was far from meaning any such thing thereby , as if he were a Corporeal Being of Finite Dimensions , as some have ignorantly supposed ; or as if he were any way limited as to Power and Perfection ; but he understood it in that sence , in which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by Plato , as opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and for the Greatest Perfection , and as God is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Term and Measure of All Things . But Melissus calling God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Infinite , in the sence before declared , as thereby to signifie his Inexhaustible Power and Perfection , his Eternity and Incorruptibility , doth therein more agree with our present Theology , and the now received manner of speaking . We have the rather produced all this , to shew how Curious the ancient Philosophers were , in their Enquiries after God , and how exact in their Descriptions of him . Wherefore however Anaximanders Infinite , were nothing but Eternal Sensless Matter ( though called by him the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divinest thing of all ) yet Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , was the true Deity . With Parmenides and Melissus fully agreed Zeno Eleates also , Parmenides his Scholar , that One Immovable , was All , or the Original of All things , he meaning thereby nothing else , but the Supreme Deity . For though it be true , that this Zeno did excogitate certain Arguments against the Local Motion of Bodies , proceeding upon that Hypothesis of the Infinite Divisibility of Body , one of which was famously known by that name of Achilles , because it pretended to prove that it was impossible ( upon that Hypothesis ) for the Swift-footed Achilles , ever to overtake the creeping Snail ; ( which Arguments of his , whether or no they are well answered by Aristotle ; is not here to our purpose to enquire ) yet all this was nothing else , but Lusus Ingenii , a sportful exercise of Zeno's Wit , he being a subtil Logician and Disputant , or perhaps an Endeavour also , to show how puzling and perplexing to humane Understanding , the conception even of the most vulgar and confessed Phaenomena of Nature may be . For that Zeno Eleates by his One Immovable that was All , meant not the Corporeal World , no more than Melissus , Parmenides , and Xenophanes , is evident from Aristotle writing thus concerning him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Zeno by his one Ens which neither was moved , nor moveable , meaneth God. Moreover the same Aristotle informs us , that this Zeno endeavoured to Demonstrate , that there was but One God , from that Idea which all men have of him , as that which is the Best , the Supreme and most Powerful of all , or as an absolutely Perfect Being ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If God be the Best of All things , then he must needs be One. Which Argument was thus pursued by him ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is God and the Power of God , to prevail , conquer and rule over all . Wherefore by how much any thing falls short of the Best , by so much does it fall short of being God. Now if there be supposed more such Beings , whereof some are Better , some worse , those could not be all Gods , because it is Essential to God not to be transcended by any ; but if they be conceived to be so many Equal Gods ; then would it not be the nature of God to be the Best , one Equal being neither better nor worse than another , Wherefore if there be a God , and this be the nature of him , then can there be but One. And indeed otherwise he could not be able to do whatever he would . Empedocles is said to have been an Emulator of Parmenides also , which must be understood of his Metaphysicks , because in his Physiology ( which was Atomical ) he seems to have transcended him . Now that Empedocles acknowledged One Supreme and Universal Numen and that Incorporeal too , may be concluded from what hath been already cited out of his Philosophick Poems . Besides which the Writer De Mundo ( who though not Aristotle yet was a Pagan of good antiquity ) clearly affirmeth , that Empedocles derived all things whatsoever , from One Supreme Deity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All the things that are upon the Earth and in the Air and Water , may truly be called the works of God , who ruleth over the World. Out of whom , according to the Physical Empedocles , proceed all things that were , are , and shall be , viz. Plants , Men , Beasts and Gods. Which notwithstanding we conceive , to be rather true as to Empedocles his sence , than his words , he affirming , as it seems , in that cited place , that all these things were made , not immediately out of God , but out of Contention and Friendship ; because Simplicius who was furnished with a Copy of Empedocles his Poems , twice brings in that cited Passage of his in this connexion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Things are divided and segregated by Contention , but joyned together by Friendship ; from which Two ( Contention and Friendship ) all that was , is , and shall be , proceeds ; as trees , men and women , beasts , birds and fishes , and last of all the long lived and honourable Gods. Wherefore the sence of Empedocles his words here was this ; that the whole created World , together with all things belonging to it , viz. Plants , Beasts , Men and Gods , was made from Contention and Friendship . Nevertheless , since according to Empedocles Contention and Friendship , did themselves depend also upon one Supreme Deity , which he with Parmenides and Xenophanes called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Very One ; the Writer De Mundo might well conclude , that according to Empedocles , all things whatsoever , and not only men , but Gods , were derived from One Supreme Deity . And that this was indeed Empedocles his sence , appears plainly from Aristotle in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Empedocles makes Contention to be a certain Principle of Corruption and Generation : Nevertheless he seems to generate this Contention it self also from the Very One ( that is , from the Supreme Deity . ) For all things according to him are from this Contention , God only excepted ; he writing after this manner , From which ( that is , Contention and Friendship ) all the things that have been , are and shall be ( Plants , Beasts , Men and Gods ) derived their Original . For Empedocles it seems supposed , that were it not for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discord or Contention , all things would be One : So that according to him , all things whatsoever proceded from Contention or Discord , together with a mixture of Friendship , save only the Supreme God , who hath therefore no Contention at all in him , because he is Essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity it self and Friendship . From whence Aristotle takes occasion to quarrel with Empedocles , as if it would follow from his Principles , that the Supreme and most Happy God , was the Least wise of all , as being not able to know any thing besides himself , or in the World without him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. This therefore happens to Empedocles , that according to his Principles , the most Happy God , is the least Wise of all other things , for he cannot know the Elements , because he hath no Contention in him ; all Knowledge being by that which is like ; himself writing thus ; We know Earth by Earth , Water by Water , Air by Air , and Fire by Fire ; Friendship by Friendship , and Contention by Contention . But to let this pass ; Empedocles here making the Gods themselves to be derived from Contention and Friendship , the Supreme Deity , or most Happy God , only excepted , ( who hath no Contention in him , and from whom Contention and Friendship themselves were derived ) plainly acknowledged both One Unmade Deity , the Original of all things under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The very One , and many other Inferiour Gods , generated or produced by him ; they being Juniors to Contention , or Discord , as this was also Junior to Vnity , the First and Supreme Deity . Which Gods of Empedocles , that were begotten from Contention ( as well as Men and other things ) were doubtless the Stars and Demons . Moreover we may here observe , that according to Empedocles his Doctrine , the true Original of all the Evil , both of Humane Souls and Demons ( which he supposed alike Lapsable ) was derived from that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discord and Contention , that is necessarily contained in the Nature of them , together with the the Ill Use of their Liberty , both in this Present and their Pre-existent State. So that Empedocles here trode in the footsteps of Pythagoras , whose Praises he thus loudly sang forth in his Poems , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Horum de numero quidam praestantia norat Plurima , Mentis Opes Amplas sub pectore servans , Omnia Vestigans Sapientum Docta Reperta , &c. XXII . Before we come to Socrates and Plato , we shall here take notice of some other Pythagoreans , and Eminent Philosophers , who clearly asserted One Supreme and Vniversal Numen , though doubtless acknowledging withal , Other Inferiour Gods : Philo in his Book De Mundi Opificio , writing of the Hebdomad or Septenary Number , and observing that according to the Pythagoreans , it was called both a Motherless and Virgin Number , because it was the only number within the Decad , which was neither Generated , nor did it self Generate , tells us that therefore it was made by them a Symbol of the Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pythagoreans likened this Number , to the Prince and Governour of All Things , or the Supreme Monarch of the Vniverse , as thinking it to bear a resemblance of his Immutability ; which Phancy of theirs was before taken notice of by us . However Philo hereupon , occasionally cites this Remarkable Testimony of Philolaus the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God ( saith he ) is the Prince and Ruler over all , alwayes One , Stable , Immovable , Like to himself , but Vnlike to every thing else . To which may be added what in Stobaeus is further recorded , out of the same Philolaus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This World was from Eternity and will remain to Eternity , One governed by One , which is Cognate and the Best . Where notwithstanding he seemeth , with Ocellus , to maintain the Worlds Pre-eternity . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore , said Philolaus , the World might well be called the Eternal Energy or Effect of God , and of Successive Generation . Jamblichus in his Protrepticks cites a Passage out of Archytas another Pythagorean , to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whosoever is able to reduce all kinds of things under One and the same Principle , this man seems to me , to have found out an excellent Specula , or high Station , from whence he may be able to take a Large View and Prospect of God , and of all other things ; and he shall clearly perceive that God is the Beginning , and End , and Middle of All things , that are performed according to Justice and Right Reason . Upon which words of Archytas , Jamblichus thus glosseth ; Archytas here declares the End of all Theological Speculation , to be this , not to rest in Many Principles , but to reduce all things under One and the same Head. Adding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That this knowledge of the first Vnity , the Original of All things , is the end of all Contemplation . Moreover Stobaeus cites this out of Archytas his Book of Principles , viz. That besides Matter and Form , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There is another more necessary cause , which Moving , brings the Form to the Matter , and that this is the First and most Powerful Cause , which is fitly called God. So that there are Three Principles , God , Matter , and Form ; God the Artificer and Mover , and Matter that which is moved , and Form the Art introduced into the Matter . In which same Stobean Excerption it also follows afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there must be something better than Mind , and that this thing better than Mind , is that which we ( properly ) call God. Ocellus also in the same Stobaeus thus writeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Life contains the bodies of Animals , the Cause of which Life is the Soul ; Concord contains Houses and Cities , the cause of which Concord is Law ; and Harmony contains the whole World , the cause of which Mundane Harmony is God. And to the same purpose Aristaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As the Artificer is to Art , so is God to the Harmony of the world . There is also this passage in the same Stobaeus cited out of an anonymous Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is the Principle , and the First thing ; and the World ( though it be not the Supreme God ) yet is it Divine . Timaeus Locrus a Pythagorean Senior to Plato , in his Book concerning Nature , or the Soul of the World ( upon which Plato's Timaeus was but a kind of Commentary ) plainly acknowledgeth both One Supreme God the Maker and Governour of the whole World , and also Many other Gods his Creatures and subordinate Ministers ; in the close thereof , writing thus concerning the punishment of wickedmen after this life , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All these things , hath Nemesis decreed , to be executed in the second Circuit by the Ministry of Vindictive Terrestrial Demons that are Overseers of humane affairs ; to which Demons , that Supreme God the Ruler over all , hath committed the Government and Administration of the World. Which world is compleated and made up , of Gods , Men , and other Animals , all Created according to the best Pattern of the Eternal and Vnmade Idea . In which words of Timaeus , there are these Three several Points of the Pagan Theology contained ; First , that there is One Supreme God , Eternal and Unmade , the Creator and Governour of the whole World , and who made it according to the Best Pattern or Exemplar of his own Idea's and Eternal Wisdom . Secondly , that this World Created by God , is compounded and made up of other Inferiour Gods , Men , and Brute Animals . Thirdly , that the Supreme God hath committed the Administration of our Humane Affairs to Demons and Inferiour Gods , who are constant inspectors over us , some of which he also makes use of for the punishment of wicked men after this life . Moreover in this Book of Timaeus Locrus the Supreme God is often called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God in way of eminency ; sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Very Good sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Principle of the Best things , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Maker of the Better , ( Evil being supposed not to proceed from him ; ) sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Best and most Powerful Cause , sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Prince and Parent of all things . Which God , according to him , is not the Soul of the World neither , but the Creator thereof , he having made the World an Animal , and a Secondary Generated God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willing to make the world the Best , that it was capable of , made it a Generated God , such as should never be destroyed by any other Cause but only by that God himself who framed it , if he should ever will to dissolve it . But since it is not the part of that which is good to destroy the Best of Works , the World will doubtless ever remain Incorruptible and Happy ; the best of all Generated things , made by the Best Cause , looking not at Patterns Artificially framed without him , but the Idea and Intelligible Essence , as the Paradigms , which whatsoever is made conformable to , must needs be the Best , and such as shall never need to be mended . Moreover he plainly declares , that this Generated God of his , the World , was produced in Time , so as to have a Beginning , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Before the Heaven was made , existed the Idea , Matter , and God the Opifex of the Best . Wherefore whatever Ocellus and Philolaus might do , yet this Timaeus held not the Worlds Eternity ; wherein he followed , not only Pythagoras himself ( as we have already shewed ) but also the generality of the first Pythagoreans , of whom Aristotle pronounces without exception , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they Generated the World. Timaeus indeed in this Book , seems to assert the Pre-eternity of the Matter , as if it were a Self-existent Principle together with God , and yet Clemens Alexandrinus cites a passage out of him looking another way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Would you hear of one only Principle of all things amongst the Greeks ? Timaeus Locrus in his Book of Nature , will bear me witness thereof ; he there in express words writing thus , There is One Principle of All Things Vnmade ; for if it were made it would not be a Principle , but that would be the Principle , from whence it was made . Thus we see that Timaeus Locrus asserted One Eternal and Vnmade God , the maker of the whole World , and besides this , another Generated God , the World it self Animated , with its several Parts ; the difference betwixt both which Gods , is thus declared by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Eternal God , who is the Prince , Original , and Parent of all these things , is seen only by the Mind , but the other Generated God , is visible to our eyes , viz. this world and those parts of it which are Heavenly , that is , the Stars , as so many particular Gods contained in it . But here it is to be observed , that that Eternal God , is not only so called by Timaeus , as being without beginning , but also as having a distinct kind of duration from that of Time , which is properly called Aeon or Eternity , he therein following Parmenides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Time is but an Image of that Vnmade Duration , which we call Eternity ; wherefore as this sensible World was made according to that Eternal Exemplar or Pattern of the Intelligible World , so was Time made together with the World , as an Imitation of Eternity . It hath been already observed , that Onatus another Pythagorean , took notice of an Opinion of some in his time , that there was One only God , who comprehended the whole World , and no other Gods besides , or at least , none such as was to be religiously worshipped ; himself in the mean time asserting , That there was both One God , and Many Gods ; or besides One Supreme and Vniversal Numen , Many other Inferiour and Particular Deities , to whom also men ought to pay Religious Worship . Now his further account of both these Assertions , is contained in these following words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who maintain that there is only One God , and not Many Gods , are very much mistaken , as not considering aright , what the Dignity and Majesty of the Divine Transcendency chiefly consisteth in , namely , in Ruling and Governing those which are like to it ( that is , Gods ) and in excelling or surmounting Others , and being Superiour to them . But all those other Gods , which we contend for , are to that First and Intelligible God , but as the Dancers to the Coryphaeus or Choragus , & as the Inferior Common Soldiers , to the Captain or General ; to whom it properly belongeth , to follow and comply with their Leader and Commander . The work indeed is common or the same to them both , to the Ruler and them that are Ruled ; but they that are ruled , could not orderly conspire and agree together into one work , were they destitute of a Leader , as the Singers and Dancers could not conspire together into one Dance and Harmony , were they destitute of a Coryphaeus , nor Soldiers make up one orderly Army were they without a Captain or Commander . And as the Supreme God is here called by Onatus , the Coryphaeus of the Gods , so is he in like manner by the Writer De Mundo , stiled the Coryphaeus of the World , or the Praecentor and Presultor of it , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As in a Chorus , when the Coryphaeus or Precentor hath begun , the whole Quire compounded of men , and sometimes of women too , followeth , singing every one their part , some in higher and some in lower notes , but all mingling together into one complete Harmony ; so in the world God , as the Coryphaeus , the Praecentor and Praesultor , beginning the Dance and Musick , the Stars and Heavens move round after him according to those numbers and measures , which he prescribes them , all together making up one most excellent Harmony . It was also before observed , that Ecphantus the Pythagorean , and Archelaus the Successor of Anaxagoras ( who were both of them Atomists in their Physiology ) did assert the World to have been Made at First , and still to be governed by One Divine Mind ; which is more than some Atomists of ours in this present age , who notwithstanding pretend to be very good Theists , will acknowledge . We shall in the next place , mention Euclides Megarensis , the Head of that Sect called Megarick , and who is said to have been Plato's Master for some time , after Socrates his death ; whose Doctrine is thus set down by Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Which we understand thus , That Euclides ( who followed Xenophanes and Parmenides ) made the First Principle of all things , to be One the very Good , called sometimes Wisdom , sometimes God , sometimes Mind , and sometimes by other Names ; but that he took away all that is Opposite to Good , denying it to have any Real Entity ; that is , he maintained , that there was no Positive Nature of Evil , or that Evil was no Principle . And thus do we also understand that of Cicero , when he represents the Doctrine of the Megaricks after this manner , Id bonum solum esse , quod esset Vnum , & Simile , & Idem , & Semper ; to wit , that they spake this concerning God , that Good or Goodness it self is a Name properly belonging to him , who is also One , and Like , and the Same , and Alwayes ; and that the true Good of man , consisteth in a Participation of , and Conformity with this First Good. Which Doctrine Plato seems to have derived from him , he in like manner , calling the Supreme Deity , by those Two Names , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the One , and the Good , and concluding true humane Felicity to consist , in a Participation of the First Good , or of the Divine Nature . In the next place we shall take notice of Antisthenes , who was the Founder also of another Sect , to wit , the Cynick ; for he in a certain Physiological Treatise , is said to have affirmed , Esse Populares Deos Multos , sed Naturalem Vnum , That though there were many Popular Gods , yet there was but One Natural God : Or , as it is expressed in Lactantius , Vnum esse Naturalem Deum , quamvis Gentes & Vrbes suos habeant Populares ; That there was but One Natural God , though Nations and Cities had their Several Popular Ones . Wherefore Velleius the Epicurean in Cicero quarrels with this Antisthenes , as one who destroyed the Nature of Gods , because he denied a Multitude of Independent Deities , such as Epicurus pretended to assert . For this of Antisthenes , is not so to be understood , as if he had therein designed to take away all the Inferiour Gods of the Pagans , which had he at all attempted , he would doubtless have been accounted an Atheist , as well as Anaxagoras was ; but his meaning was , only to interpret the Theology of the Pagans , concerning those other Gods of theirs , that were or might be look'd upon , as Absolute and Independent ; that these , though Many Popular Gods , yet indeed were but One and the same Natural God , called by several Names . As for example , when the Greeks worshipped Zeus , the Latins Jovis , the Egyptians Hammon , the Babylonians Bel , the Scythians Pappaeus ; these were indeed many Popular Gods , and yet nevertheless all but One and the same Natural God. So again when in the self same Pagan Cities and Countries , the respective Laws thereof , made mention of several Gods , as Supreme and Absolute in their several Territories , as Jupiter in the Heavens , Juno in the Air , Neptune in the Sea ; or as being Chief in several kinds and Functions , as Minerva for Learning , Bellona for War , &c. ( for this Aristotle takes notice of in his Book against Zeno , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That according to the Laws of Cities and Countries , one God was Best for one thing , and another for another ) Antisthenes here declared concerning these also , that they were indeed Many Popular or Civil Gods , but all really One and the same Natural God. To Antisthenes might be added Diogenes Sinopensis , of whom it is recorded by Laertius , that observing a Woman too superstitiously worshipping the Statue or Image of a God , endeavouring to abate her Superstition , he thus bespake her , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Take you not care , O Woman , of not behaving your self unseemly , in the sight of that God , who stands behind you ? for all things are full of him : Thereby giving her occasion , more to mind and regard , that Supreme and Universal Numen , that filleth the whole World , and is every where . XXIII . It hath been frequently affirmed , that Socrates died a Martyr for One only God , in opposition to those Many Gods of the Pagans ; and Tertullian for one , writeth thus of him , Proptereà damnatus est Socrates , quia Deos destruebat ; Socrates was therefore condemned to die , because he destroyed the Gods. And indeed that Socrates asserted one Supreme God , the Maker and Governour of the whole World , is a thing not at all to be doubted . In his discourse with Aristodemus in Xenophon's first Book of Memoirs , he convinced him , that the things of this world were not made by Chance , but by Mind and Counsel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am now convinced from what you say , that the things of this world , were the workmanship of some wise Artificer , who also was a Lover of animals . And so he endeavoured to perswade him , that that Mind and Understanding which is in us , was derived from some Mind and Understanding in the Universe , as well as that Earth and Water which is in us , from the Earth and Water of the Universe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Do you think that you only have Wisdom in your self , and that there is none any where else in the whole World without you ? though you know that you have but a small Part in your Body , of that vast Quantity of Earth which is without you ; and but a little of that Water and Fire , and so of every other thing that your Body is compounded of , in respect of that great Mass and Magazine of them which is in the World. Is Mind and Vnderstanding therefore the only thing , which you fancy you have some way or other luckily got and snatch'd unto your self , whilest there is no such thing any where in the world without you ; all those infinite things thereof being thus orderly disposed by Chance . And when Aristodemus afterward objected , that he could not see any Artificer that made the World , as he could those Artificers which made all other humane things , Socrates thus replies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither do you see your own Soul , which rules over your Body ; so that you might for the same reason conclude , your self to do nothing by Mind and Vnderstanding neither , but all by Chance , as well as that all things in the World are done by Chance . Again when he further disputed in this manner , against the necessity of Worshipping the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I despise not the Deity , O Socrates , but think him to be a more magnificent Being , than that he should stand in need of my worship of him . Socrates again answers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , How much the more Magnificent and Illustrious that Being is , which takes care of you , so much the more in all reason ought it to be Honoured by you . Lastly , Aristodemus discovering his disbelief of Providence , as a thing which seemed to him Incredible if not Impossible , that one and the same Deity should be able to mind all things at once , Socrates endeavours to cure this disbelief of his in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Consider , Friend , I pray you , if that Mind which is in your Body does order and dispose it every way as it pleases ; why should not that Wisdom which is in the Vniverse , be able to order all things therein also , as seemeth best to it ? and if your Eye can discern things several miles distant from it , why should it be thought impossible for the Eye of God , to behold all things at once ? Lastly , if your Soul can mind things both here and in Egypt , and in Sicily ; why may not the Great Mind or Wisdom of God , be able to take care of all things in all places ? And then he concludes , that if Aristodemus ▪ would diligently apply himself to the worship of God , he should at length be convinced , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God is such and so great a Being , as that he can at once see all things , and hear all things , and be present every where , and take care of all affairs . Moreover Socrates in his discourse with Euthydemus in Xenophon's Fourth Book , speaks thus concerning that invisible Deity which governs the whole world ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The other Gods giving us good things , do it without visibly appearing to us ; and that God who Framed and Containeth the whole world ( in which are all good and excellent things ) and who continually supplieth us with them , He though he be seen to do the Greatest things of all , yet notwithstanding is himself Invisible and Vnseen . Which ought the less to be wondred at by us , because the Sun , who seemeth manifest to all , yet will not suffer himself to be exactly and distinctly viewed , but if any one boldly and impudently gaze upon him , will deprive him of his sight : As also because the Soul of Man , which most of all things in him partaketh of the Deity , though it be that which manifestly rules and reigns in us , yet is it never seen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which Particulars he that considers , ought not to despise Invisible Things , but to honour the Supreme Deity , taking notice of his Power from his Effects . Where we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , plainly put for the Supreme Deity . And we did the rather set down these passages of Socrates here , concerning God and Providence , that we might shame those who in these latter days of ours are so Atheistically inclined , if at least they have any Pudor or Shame left in them . But notwithstanding Socrates his thus clear acknowledging One Supreme and Vniversal Numen , it doth not therefore follow , that he rejected all those other Inferiour Gods of the Pagans , as is commonly conceived . But the contrary thereunto appeareth , from these very passages of his now cited , wherein there is mention made of other Gods besides the Supreme . And how conformable Socrates was to the Pagan Religion and Worship , may appear from those Last Dying words of his ( when he should be most serious ) after he had drunk the poison , wherein he required his friends to offer a Votive Cock for him to Aesculapius : For which Origen thus perstringeth him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And they who had Philosophized so excellently concerning the Soul , and discoursed concerning the happiness of the future state to those who live well , do afterward sink down from these Great , High and Noble things , to a superstitious regard of Little , Small and Trifling Matters , such as the Paying of a Cock to Aesculapius . Where notwithstanding , Origen doth not charge Socrates with such gross and downright Idolatry , as he doth elsewhere , for his sacrificing to the Pythian Apollo , who was but an Inferiour Demon. And perhaps some may excuse Socrates here , as thinking that he look'd upon Aesculapius no otherwise , than as the Supreme Deity , called by that Name , as exercising his Providence over the Sickness and Health or Recovery of Men , and that therefore he would have an Eucharistick Sacrifice offered to him in his behalf , as having now cured him at once of all diseases by Death . However Plato informs us , that Socrates immediately before he drunk his Poyson , did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · pray ( not to God , but to the Gods , that is , to the Supreme and Inferiour Gods both together , as in Plato's Phaedrus he did to Pan and the other Tutelar Gods of that place ) that his Translation from hence into the other world might be happy to him . And Xenophon in his Memoirs , informs us , that Socrates did both in his Words and Practice , approve of that Doctrine of the Pythian Apollo , That the Rule of Piety and Religion , ought to be the Law of every Particular City and Country ; he affirming it to be a Vanity for any man to be singular herein . Lastly , in his own Apology , as written by Plato , he professes to acknowledge , the Sun , Moon and Stars , for Gods ; condemning the contrary Doctrine of Anaxagoras , as Irrational and Absurd . Wherefore we may well conclude this Opinion , of Socrates his being Condemned for denying the Many Gods of the Pagans , or of his being a Martyr for One only God , to be nothing but a Vulgar Errour . But if you therefore demand , what that accusation of Impiety really was , which he was charged with , Socrates himself in Plato's Euthyphro , will inform you , that it was for his free and open condemning those Traditions concerning the Gods , wherein Wicked , Dishonest and Unjust Actions , were imputed to them . For when Euthyphro having accused his own Father , as guilty of Murther ( meerly for committing a Homicide into prison who hapned to die there ) would justifie himself from the examples of the Gods , namely Jupiter and Saturn , because Jupiter the Best and Justest of the Gods , had committed his Father Saturn to Prison for devouring his sons ; as Saturn himself also had castrated his Father Caelius for some miscarriages of his Socrates thus bespeaks him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Is not this the very thing , O Euthyphro , for which I am accused ? namely because when I hear any one affirming such matters as these concerning the Gods , I am very loath to believe them , and stick not Publickly to declare my dislike of them ? And can you , O Euthyphro , in good earnest think , that there are indeed Wars and Contentions amongst the Gods , and that those other things were also done by them , which Poets and Painters commonly impute to them ? such as the Peplum or Veil of Minerva , which in the Panathenaicks is with great pomp and ceremony brought into the Acropolis , is embroidered all over with ? Thus we see , that Socrates though he asserted one Supreme Deity , yet he acknowledged notwithstanding other Inferiour created Gods , together with the rest of the Pagans , honouring and worshipping them ; only he disliked those Poetick Fables concerning them ( believed at that time by the Vulgar ) in which all manner of Unjust and Immoral Actions were Fathered on them ; which together with the Envy of many , was the only true reason , why he was then accused of Impiety and Atheism . It hath been also affirmed by many , that Plato really asserted One only God and no more , and that therefore whensoever he speaks of Gods Plurally , he must be understood to have done this , not according to his own Judgment , but only in a way of Politick Compliance with the Athenians , and for fear of being made to drink poyson in like manner as Socrates was . In confirmation of which opinion , there is also a Passage cited out of that Thirteenth Epistle of Plato's to Dionysius , wherein he gives this as a Mark , whereby his Serious Epistles , and such as were written according to the true sence of his own mind , might by his friends be distinguished from those which were otherwise ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , When I begin my Epistles with God , then may you conclude I write seriously , but not so when I begin with Gods. And this place seems to be therefore the more Authentick , because it was long since produced by Eusebius to this very purpose , namely to prove that Plato acknowledged One Only God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is manifest , that Plato really acknowledged One only God , however in compliance with the Language of the Greeks , he often spake of Gods Plurally ; from that Epistle of his to Dionysius , wherein he gives this Symbol or Mark , whereby he might be known to write seriously , namely , when he began his Epistles with God , and not with Gods. Notwithstanding which , we have allready manifested out of Plato's Timaeus , that he did in good earnest assert a Plurality of Gods ; by which Gods of his are to be understood , Animated or Intellectual Beings Superiour to Men , to whom there is an Honour and Worship from men due . He therein declaring , not only the Sun , and Moon , and Stars , but also the Earth it self ( as Animated ) to be a God or Goddess . For though it be now read in our Copies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Earth was the Oldest of all the Bodies within the Heavens , yet it is certain that anciently it was read otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oldest of the Gods ; not only from Proclus and Cicero , but also from Laertius writing thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Though Plato 's Gods were for the most part Fiery , yet did he suppose the Earth to be a God or Goddess too , affirming it to be the Oldest of all the Gods within the Heavens , Made or Created to distinguish day and night , by its Diurnal Circumgyration upon its own Axis , in the Middle or Centre of the World. For Plato when he wrote his Timaeus , acknowledged only the Diurnal Motion of the Earth , though afterwards he is said to have admitted its Annual too . And the same might be further evinced from all his other writings , but especially his Book of Laws ( together with his Epinomis ) said to have been written by him in his old age , in which he much insists upon the Godships of the Sun , Moon , and Stars , and complains that the young Gentlemen of Athens , were then so much infected with that Anaxagorean Doctrine , which made them to be nothing but Inanimate Stones and Earth , as also he approves of that then vulgarly received Custom of Worshipping the Rising and Setting Sun and Moon , as Gods , to which in all probability he conformed himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Prostrations and Adorations that are used both by the Greeks , and all Barbarians , towards the Rising and Setting Sun , and Moon ( As well in their Prosperities as Adversities ) declare them to be unquestionably esteemed Gods. Wherefore we cannot otherwise conclude , but that this Thirteenth Epistle of Plato to Dionysius , though extant it seems before Eusebius his time , yet was Supposititious and counterfeit by some Zealous but Ignorant Christian. As there is accordingly , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Brand of Bastardy prefixed to it in all the Editions of Plato's Works . However though Plato acknowledged and worshiphed Many Gods , yet is it undeniably evident , that he was no Polyarchist , but a Monarchist , an assertor of One Supreme God , the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Self-originated Being ; the maker of the Heaven and Earth , and of all those other Gods. For first it is plain that according to Plato , the Soul of the whole World was not it self Eternal , much less Self-existent , but Made or produced by God in time , though indeed before its Body , the World , from these words of his ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God did not fabricate , or make the Soul of the world , in the same order , that we now treat concerning it , that is After it , as Junior to it ; but that which was to rule over the world as its Body , being more excellent , he made it First , and Seniour to the same . Upon which account Aristotle quarrels with Plato as contradicting himself , in that he affirmed the Soul to be a Principle , and yet supposed it not to be Eternal , but Made together with the Heaven : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is it possible for Plato , here to extricate himself , who sometimes declares the Soul to be a Principle , as that which Moves it self , and yet affirms it again not to be Eternal , but made together with the Heaven . For which cause some Platonists conclude , that Plato asserted a Double Psyche , one the Third Hypostasis of his Trinity , and Eternal , the other Created in Time together with the World , which seems to be a Probable Opinion . Wherefore since according to Plato , the Soul of the World , which is the chief of all his Inferiour Gods , was not Self-existent but Made or Produced by God in time , all those other Gods of his , which were but Parts of the World , as the Sun , Moon , Stars and Demons , must needs be so too . But lest any should suspect , that Plato might for all that , suppose the World and its Gods not to have been made by One only Unmade God , but by a Multitude of Co-ordinate Self-existent Principles , or Deities conspiring ; we shall observe that the contrary hereunto , is plainly declared by him , in way of answer to that Quaere , Whether or no there were Many and infinite Worlds ( as some Philosophers had maintained ) or only One ? he Resolving it thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether have we rightly affirmed , that there is only One Heaven , ( or World ) or is it more agreeable to reason to hold Many or Infinite ? We say there is but One , if it be made agreeable to its Intellectual Paradigm , conteining the Ideas of all Animals and other things in it ; For there can be but One Archetypal Animal , which is the Paradigm of all created Beings ; wherefore that the World may agree with its Paradigms in this respect of Solitude or Onliness , therefore is it not Two nor Infinite , but One-only-begotten . His meaning is , that there is but One Archetypal Mind , the Demiurgus or Maker of all things , that were produced ; and therefore but One World. And this One God which according to Plato , was the Maker of the whole World , is frequently called by him in his Timaeus and elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God or The God , by way of Excellency ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Architect or Artificer of the World ; sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker and Father of this Vniverse , whom it is hard to find out , but impossible to declare to the Vulgar ; again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God over all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Creator of Nature ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the sole Principle of the Vniverse ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind the King of all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Sovereign Mind , which orders all things and passes through all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Governour of the Whole ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which always is and was never made ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Greatest God , and the Greatest of the Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Generated or Produced the Sun ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that makes Earth , and Heaven , and the Gods ; and doth all things both in Heaven , and Hell , and under the Earth : Again , he by whose Efficiency the Things of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , were afterwards made when they were not Before ; or from an Antecedent Non-existence brought forth into Being . This Philosopher somewhere intimating , that it was as easie for God to produce those Real Things , the Sun , Moon , Stars and Earth , &c. from himself , as it is for us to produce the Images of our selves and whatsoever else we please , only by interposing a Looking-glass . Lastly he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Causeth or produceth both All other things , and even Himself ; the meaning whereof is this , He that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as the same Plato also calls him ) a Self-originated Being , and from no other Cause besides Himself , but the Cause of All other things . Neither doth Lactantius Firmianus himself refuse , to speak of God after this very manner ; that Scipsum secit , and that he was , Ex Seipso procreatus , & propterea Talis , Qualem se esse voluit ; that He made Himself , and that , being Procreated from Himself , He therefore was every way such , as he Willed himself to be . Which unusual and bold strain of Theology , is very much insisted upon by Plotinus in his Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning the Will of the First One , or Vnity . He there writing thus of the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; He is the Cause of himself , and he is from Himself , and Himself is for Himself . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is He , who is the Maker of himself ; and is Lord over himself ; ( in a certain sence ) for he was not made that , which Another willed him to be , but he is that which he willeth himself to be . Moreover , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Supreme Deity loving himself as a Pure Light , is himself what he loved ; Thus as it were begetting and giving subsistence to himself , he being a standing Energy . Wherefore since God is a Work or Energy , and yet he is not the Work or Energy of any other Being , he must needs be ( in some sence ) his own Work or Energy ; so that God is not , that which he happened to be ; but that which he willeth himself to be . Thus also a little before , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We must of necessity make Will and Essence the same in the First Being . Wherefore since his Willing is from himself , his Being must needs be from himself too ; the consequence of which Ratiocination is this , that He made himself . For if his volition be from himself , and his own work , and this be the same with his Hypostasis or Substance ; he may be then said to have given subsistence to himself . Wherefore he is not what he happen'd to be , but what he willed himself to be . But because this is so unusual a Notion , we shall here set down yet one or two passages more of this Philosophers concerning it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Essence of the Supreme God , is not without his Will , but his Will and Essence are the same ; so that God concurreth with Himself , himself willing to be as he is , and being that which he willeth ; and his Will and Himself being one and the same . For Himself is not One thing ( as happening to be that whichhe is ) and that he would will to be Another : For what could God will to be , but that which he is ? And if we should suppose , that it were in his own choice , to be what he would , and that he had liberty to change his Nature into whatsoever else he pleased , it is certain that he would neither will to be any thing else , besides what he is , nor complain of himself as being now that which he is , out of necessity , he being indeed no other but that , which himself hath willed and doth always will to be . For his Will is his Essential Goodness , so that his Will doth not follow his Nature but concurr with it ; in the very Essence of this Good there being contained his Choice , and Willing of himself to be such . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is all Will , nor is there any thing in him which he doth not Will , nor is his Being before his Will , but his Will is Himself , or he Himself the first Will. So that he is as he would himself , and such as he would , and yet his will did not Generate or Produce any thing , that was not before . And now we may in all Probability conclude ; that Lactantius derived this Doctrine from Plato and Plotinus ; which how far it is to be either allowed of or excused , we leave others to judge ; only we shall observe , that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , frequently attributed to God by Christians as well as Pagans , seems to imply as much ; so the Scope and Drift of Plotinus in all this , was plainly no other , than partly to set forth the Self-existence of the Supreme Deity after a more lively manner ; and partly to confute that odd Conceit , which some might possibly entertain of God , as if he either Happened by Chance , to be what he is ; or else were such by a Certain Necessity of Nature , and had his Being imposed upon him : whereas , he is as much every way , what he would Will and Chuse to be , as if he had Made himself by his own Will and Choice . Neither have we set down all this , only to give an account of that one Expression of Plato's , That God causeth Himself and all things , but also to show how punctually precise , curious and accurate , some of these Pagans were , in there Speculations concerning the Deity . To return therefore to Plato ; Though some have suspected that Trinity , which is commonly called Platonick , to have been nothing but a meer Figment and Invention of some later Platonists , yet the contrary hereunto seems to be unquestionably evident , that Plato himself really asserted such a Trinity of Vniversal and Divine Hypostases , which have the nature of Principles . For first , whereas in his Tenth Book of Laws , he professedly opposing Atheists , undertakes to prove the Existence of a Deity , he does notwithstanding there ascend no higher than to the Psyche , or Vniversal Mundane Soul , as a Self-moving Principle , and the immediate or proper Cause of all that Motion which is in the World. And this is all the God , that there he undertakes to prove . But in other places of his Writings he frequently asserts , above the Self-moving Psyche an Immovable and Standing Nous or Intellect , which was properly the Demiurgus , or Architectonick Framer of the whole World. And lastly , above this Multiform Intellect , he plainly asserts yet a higher Hypostasis , One most Simple and most absolutely Perfect Being ; which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in opposition to that Multiplicity which speaks something of Imperfection in it , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Goodness it self , as being above Mind and Vnderstanding ; the First Intelligible , and an Infinite Fecundity together with overflowing Benignity . And accordingly in his Second Epistle to Dionysius , does he mention a Trinity of Divine Hypostases , all together . Now the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and the Divinity in Plato , seem sometimes to comprehend this whole Trinity of Divine Hypostases , as they are again sometimes severally applied to Each of them , accordingly as we have already observed , that Zeus or Jupiter in Plato , is not always taken for the First and Highest Hypostasis in his Trinity , but sometimes the Second Hypostasis of Mind or Intellect is meant thereby , and sometimes again his Third Hypostasis of the Universal and Eternal Psyche ; nevertheless the First of these Three Hypostases , is that which is properly called by the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Fountain of the Godhead , and by Plato himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The King of All things , about whom are All things , and for whose sake are All things , and the Cause of all Good and Excellent Things . And this First Divine Hypostasis , which in Plato's Theology , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Original Deity , is largely insisted upon by that Philosopher in the Sixth of his Politicks , under the Name and Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Good ; but principally there illustrated by that Resemblance of the Sun , called by that Philosopher also , a Heavenly God , and said to be the Off-spring of this Highest Good , and something Analogous to it in the Corporeal World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; This is the same in the Intelligible World , to Intellect ( or Knowledge ) and Intelligibles , that the Sun is in the Sensible World , to Sight and Visibles . For , as the Sun is not Sight , but only the Cause of it ; nor is that Light , by which we see , the same with the Sun it self , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Sun-like Thing ; so neither is the Supreme and Highest Good ( properly ) Knowledge , but the Cause of Knowledge ; nor is Intellect ( precisely considered as such ) the Best and Most Perfect Being , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Boniform Thing . Again , As the Sun gives to things not only their Visibility , but also their Generation ; so does that the Highest Good ; not only cause the Cognoscibility of things , but also their very Essences and Beings . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Highest Good being not it self properly Essence , but above Essence , transcending the same , both in respect of Dignity and Power . Which Language and Conceit of Plato's , some of the Greek Fathers seem to have entertained , yet so as to apply it to the whole Trinity , when they call God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Super-essential . But the meaning of that Philosopher , was as we conceive , no other than this , that this Highest Good , hath no Particular Characteristick upon it , limiting and determining of it , it being the Hidden and Incomprehensible Sourse of all things . In the Last place , we shall observe , that this First Divine Hypostasis of the Platonick Trinity , is by that Philosopher called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father of the Prince and Cause of All things . Wherein we cannot but take notice of an Admirable Correspondency , betwixt the Platonick Philosophy and Christianity , in that the Second Hypostasis of both their Trinities ( called also sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Platonists , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) is said to be the Immediate Cause of All things ; and the Demiurgus , the Architect , Maker or Artificer of the Whole World. Now to Plato we might here joyn Xenophon , because he was his Equal , and a Socratick too ; ( though it seems there was not so good Correspondence betwixt them ) which Xenophon , however in sundry places of his Writings , he acknowledge a Plurality of Gods , yet doth he give plain Testimony also of One Supreme and Vniversal Numen , as this particularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that both agitates all things , and establisheth the Frame of the whole world , though he be manifest to be great and powerful , yet is he , as to his Form Inconspicuous . XXIV . In the next place we come to Aristotle : Who that he acknowledged more Gods than One ( as well as the other Pagans ) appears from his using the word so often Plurally . As particularly in this Passage of his Nicomachian Ethicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Perfect Happiness is a Speculative or Contemplative Energy , maybe made manifest from hence ; because we account the Gods most of all Happy . Now what Moral Actions can we attribute to them ? Whether those of Justice amongst one another ; as if it were not ridiculous to suppose the Gods to make Contracts and Bargains among themselves , and the like . Or else those of Fortitude and Magnanimity ? As if the Gods had their Fears , Dangers and Difficulties to encounter withal . Or those of Liberality ? as if the Gods had some such thing as Money too , and there were among them Indigent to receive Alms. Or Lastly , shall we attribute to them the Actions of Temperance ? but would not this be a Reproachful Commendation of the Gods , to say , that they conquer and master their vitious Lusts and appetites ? Thus running through all the Actions of Moral Virtue , we find them to be small and mean and unworthy of the Gods. And yet we all believe the Gods to live , and consequently to Act ; unless we should suppose them perpetually to sleep as Endymion did . Wherefore if all Moral Actions , and therefore much more Mechanical Operations be taken away from that which Lives and Vnderstands , what is there left to it besides Contemplation ? To which he there adds a further Argument also of the same thing . Because other Animals , who are depriv'd of Contemplation , partake not of Happiness . For to the Gods all their Life is Happy ; to men so far forth , as it appoacheth to Contemplation ; but brute Animals , that do not at all contemplate , partake not at all of Happiness . Where Aristotle plainly acknowledges a Plurality of Gods , and that there is a certain Higher Rank of Beings above Men. And by the way we may here observe , how from those words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All men suppose the Gods to live ; and from what follows in him ; that Opinion of some late Writers may be confuted , that the Pagans generally worshipped , the Inanimate Parts of the World as true and proper Gods : Aristotle here telling us , that they Universally agreed in this , that the Gods were Animals , Living and Understanding Beings , and such as are therefore capable of Contemplation . Moreover Aristotle in his Politicks , writing of the means to conserve a Tyranny , as he calls it ; sets down this for one amongst the rest . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For a Prince or Monarch , to seem to be always , more than ordinarily sedulous about the Worship of the Gods : because men are less afraid of suffering any Injustice from such Kings or Princes , as they think to be Religiously disposed , and devou●ly affected towards the Gods. Neither will they be so apt to make conspiracies against such , they supposing that the Gods will be their Abettors and Assistants . Where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , seems to be taken in a good sence , and in way of Commendation , for a Religious Person ; though we must confess , that Aristotle himself , does not here write so much like a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as a Meer Politician . Likewise in his First Book De Coelo , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All men have an Opinion or Perswasion That there are Gods. And they who think so , as well Bvrbarians as Greeks , attribute the Highest place to that which is Divine , as supposing the Immortal Heavens , to be most accommodate to Immortal Gods. Wherefore if there be any Divinity , as unquestionably there is , the Body of the Heavens must be acknowledged to be of a different kind from that of the Elements . And in the following Book he tells us again , That it is most agreeable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that Vaticination , which all men have in their minds concerning the Gods , to suppose the Heaven to be a Quintessence , distinct from the Elements , and therefore Incorruptible . Where Aristotle affirmeth , that men have generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vaticination in their Minds , concerning Gods ; to wit , that Themselves are not the Highest Beings , but that there is a Rank of Intellectual Beings , superiour to men ; the chief of which is the Supreme Deity ; concerning whom there is indeed , the Greatest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vaticination of all . We acknowledge it to be very true , that Aristotle does not so much insist upon Demons , as Plato and the generality of Pagans in that Age did , and probably he had not so great a Belief of their Existence : though he doth make mention of them also , as when in his Metaphysicks , speaking of Bodies compounded of the Elements , he instanceth in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Animals and Demons , and elsewhere he insinuates them to have Airy Bodies , in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some perhaps would demand a Reason , why the Soul that is in the Air , is better and more immortal than that in Animals . However , whether Aristotle believed these Lower Demon-Gods or no , it is certain that he acknowledged a Higher kind of Gods , namely the Intelligences , of all the Several Spheres , if not also the Souls of them and the Stars ; which Spheres being according to the Astronomy then received , Forty Seven in number , he must needs acknowledge at least so many Gods. Besides which , Aristotle seems also to suppose another sort of Incorporeal Gods , without the Heavens , where according to him , there is neither Body , nor Place , nor Vacuum , nor Time ; in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who exist there , are such as are neither apt to be in a Place , nor to wax old with Time , nor is there any change at all in those things above the Highest Sphere , but they being impassible and unalterable , lead the best and most self-sufficient Life , throughout all Eternity . But this Passage is not without suspicion of being Supposititious . Notwithstanding all which , that Aristotle did assert One Supreme and Vniversal Numen , is a thing also unquestionable . For though it be granted that he useth the Singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , many times Indefinitly , for a God in General , or any Divine Being ; and that such places as these have been oftentimes mistaken by Christian Writers , as if Aristotle had meant the Supreme God in them ; yet it is nevertheless certain , that he often useth those words also Emphatically , for One only Supreme God. As in that of his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God seemeth to be a Cause and certain Principle to all things . And also in his De Anima , where he speaks of the Soul of the Heavens , and its Circular Motion : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is that a good Cause of the Circular Motion of the Heavens , which they ( that is the Platonists ) call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is Better , that it should be so than otherwise ; as if God therefore ought , to have made the Soul of the World such , as to move the Heaven circularly , because it was better for it to move so than otherwise ; but this being a Speculation that properly belongs to some other Science , we shall no further pursue it in this place . Thus afterwards again in the same Book , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It follows from Empedocles his Principles , that God must needs be the Most Vnwise of all , he alone being ignorant of that ( out of which all other things are compounded ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Contention ( because himself is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Friendship ) whereas Mortal Animals may know or conceive all things , they being compounded of all . Which same Passage , we have again also in his Metaphysicks , from whence it was before cited to another purpose . To these might be added another place out of his Book , of Generation and Corruption , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God hath filled up the Whole or Vniverse , and constantly supplies the same , having made a Continual Successive Generation . Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes plainly used by Aristotle also , not for The Divinity in general , or Any thing that is Divine , but for that One Supreme Deity , the Governour of the whole World. Thus in that Passage of his Rhetorick to Alexander , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is that wherein we Men differ from other Animals having recieved the greatest honour from God , that though they be endued with Appetite and Anger and other Passions , as well as we , yet we alone are furnished with Speech and Reason . Over and besides which , Aristotle in his Metaphysicks ( as hath been already observed ) professedly opposeth that Imaginary Opinion of Many Independent Principles of the Universe , that is , of Many Vnmade Self-existent Deities ; he confuting the same from the Phaenomena , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are plainly Coordered to One , the whole world conspiring into One agreeing Harmony ; whereas if there were many Principles or Independent Deities , the System of the World must needs have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Incoherent and Inconspiring , like an Ill-agreeing Drama , botch'd up of Many Impertinent Intersertions . Whereupon Aristotle concludes after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Things will not be ill administred ( which was then it seems a kind of Proverbial Speech ) and according to Homer , the Government of Many is not Good , ( nor could the affairs of the World be evenly carried on under it ) wherefore there is One Prince or Monarch over all . From which Passage of Aristotle's , it is evident , that though he asserted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Multiplicity of Gods in the Vulgar Sence , as hath been already declared , yet he absolutely denied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Polyarchy or Mundane Aristocracy , that is , a Multiplicity of First Principles and Independent Deities . Wherefore though Aristotle doted much upon that Whimsey of his , of as many Intelligibles , or Eternal and Immovable Minds ( now commonly called Intelligences ) as there are Movable Spheres of all kinds in the Heavens ( which he sticks not also sometimes to call Principles ; ) yet must he of necessity be interpreted to have derived all these , from One Supreme Universal Deity , which , as Simplicius expresseth it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Principles ; and which comprehends and contains those Inferiour Deities under it , after the same manner , as the Primum Mobile or Highest Sphere , contains all the Lesser Spheres within it . Because otherwise there would not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Prince or Monarch over the whole ; but the Government of the World would be a Polychoerany or Aristocracy of Gods , concluded to be an Ill Government . Moreover as Plotinus represents Aristotle's sence , it is not conceivable that , so many Independent Principles , should thus constantly Conspire , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , into one Work , that Agreeable Symphony , and Harmony of the Whole Heaven . As there could not be any reason neither , why there should be just so many of these Intelligences , as there are Spheres and no more ; and it is absurd to suppose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the First Principles of the Vniverse happened by Chance . Now this Highest Principle , as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Immovable Essence , is by Aristotle in the First place , supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Principle of Motion in the Vniverse , or at least of that Chiefest Motion of the Primum Mobile or Highest Sphere ( which according to the Astronomy of those times seems to have been the Sphere of Fixed Stars ) by whose Rapid Circumgyration , all the other Spheres and Heavens , were imagined to be carried round , from East to West . And accordingly the Supreme Deity , is by Aristotle called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Immovable Mover , or the Mover of the Primum Mobile , and whole Heaven . Which First Mover being concluded by him to be but One , he doth from thence infer the Singularity of the Heaven or World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is One Numerically , First Immovable Mover and no more ; and therefore there is but One Movable neither , that is , but One Heaven or World. In which Doctrine of Aristotles , there seems to be a Great Difference , betwixt his Philosophy and that of Plato's ; in that Plato makes the Principle of Motion in the Heavens and Whole World , to be a Self-moving Soul , but Aristotle supposeth it to be an Immovable Mind or Intellect . Nevertheless , according to Aristotle's Explication of himself , the Difference betwixt them is not great , if any at all ; Aristotle's Immovable Mover being understood by him , not to move the Heavens Efficiently , but only Objectively and Finally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as being Loved . Which Conceit of his , Proclus upon Plato's Timaeus , perstringeth after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Some of the ancients converting the World , to Mind ( or Intellect ) and making it move , only by Love of that first Desirable ; acknowledged nothing at all to descend down from Mind ( or God ) upon the World ; but equalized the same with other Amiable things , amongst Sensibles , that have nothing Generative in their Nature . Where Proclus seems to suppose Aristotle to have attributed to God , no Efficiency at all upon the World ; the Contrary whereunto , shall be evidently proved afterwards . In the mean time it is certain , that Aristotle , besides his Immovable Mover of the Heavens , which moveth only Finally , or as Being Loved , must needs suppose another Immediate Mover of them , or Efficient Cause of that Motion ; which could be nothing but A Soul , that enamoured with this Supreme Mind , did as it were in Imitation of it , continually Turn round the Heavens . Which seems to be nothing but Plato's Doctrine disguised ; that Philosopher affirming likewise , the Circular Motions of the Heavens , caused Efficiently , by a Soul of the World in his Timaeus to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Motion that is most agreeable to that of Mind or Wisdom : And again in his Laws , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which of all Corporeal Motions only resembles the Circuit of Intellect . Which Platonick Conceit found entertainment with Boetius , who writing of the Soul of the World , represents it thus , Quae cum Secta Duos motum glomeravit in Orbes , In semet reditura meat , Mentemque Profundam Circuit , & simili convertit Imagine Coelum . Wherefore as well according to Plato's Hypothesis as Aristotle's , it may be affirmed of the Supreme Deity , in the same Boetius his Language , that , — Stabilisque manens dat cuncta Moveri , Being it self Immovable , it causeth all other things to Move . The Immediate Efficient Cause of which Motion also , no less according to Aristotle than Plato , seems to have been a Mundane Soul ; however Aristotle thought not so fit to make this Soul , a Principle ; in all Probability , because he was not so well assured , of the Incorporiety of Souls , as of Minds or Intellects . Nevertheless this is not the only thing , which Aristotle imputed to his First and Highest Immovable Principle , or the Supreme Deity , its turning Round of the Primum Mobile , and that no otherwise than as being Loved , or as the Final Cause thereof , as Proclus supposed ; but he as well as Anaxagoras , asserted it to be also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of Well and Fit , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that without which , there could be no such thing as Well ; that is , no no Order , Aptitude , Proportion and Harmony in the Universe . He declaring excellently , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnless there were something else in the world besides Sensibles , there could be neither Beginning nor Order in it , but one thing would be the Principle of another infinitly , or without end : and again in another place already cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not at all likely , that either Fire or Earth or any such Body , should be the Cause of that Well and Fit that is in the World ; nor can so Noble an Effect as this , be reasonably imputed to Chance or Fortune . Wherefore himself agreeably with Anaxagoras concludes , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind , which is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of Well and Right , and accordingly does he frequently call the Supreme Deity by that Name . He affirming likewise that the Order , Pulchritude and Harmony of the whole World , dependeth upon that One Highest and Supreme Being in it , after the same manner as the Order of an Army dependeth upon the General or Emperour ; who is not for the Order , but the Order for him . Which Highest Being of the Universe , is therefore called by him also , conformably to Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Separate Good of the World , in way of distinction from that Intrinsick or Inherent Good of it , which is the Order and Harmony it self : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is to be considered also , What is the Good , and Best of the Vniverse ; Whether its own Order only ? or Something Separate and existing by it self ? Or rather Both of them together ? As the Good of an Army , consisteth both in its Order , and likewise in its General or Emperor , but principally in this Latter ; because the Emperor is not for the Order of the Army , but the Order of the Army is for him ; for all things are coordered together with God , and respectively to him . Wherefore since Aristotle's Supreme Deity , by what name soever called , whether Mind or Good , is the proper Efficient Cause of all that Well and Fit , that is in the Universe , of all the Order , Pulchritude and Harmony thereof ; it must needs be granted , that besides its being the Final Cause of Motion , or its Turning round the Heavens by being Loved , it was also the Efficient Cause of the Whole Frame of Nature and System of the World. And thus does he plainly declare his Sence , where he applauds Anaxagoras for maintaining , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is the Cause not only of all Order , but also of the whole World : and when himself positively affirms , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that from such a Principle as this depends the Heaven , and Nature . Where by Heaven is meant the whole World , and by Nature , that Artificial Nature of his before insisted on , which doth nothing in vain , but always acteth for Ends Regularly , and is the Instrument of the Divine Mind . He also somewhere affirmeth , that if the Heavens or World were Generated , that is , Made in Time , so as to have had a Beginning , then it was certainly Made , not by Chance and Fortune , but by such an Artificial Nature , as is the Instrument of a Perfect Mind . And in his Physicks , where he contends for the Worlds Ante-Eternity , he concludes nevertheless , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind together with Nature must of necessity be the Cause of this Whole Vniverse . For though the World were never so much Coeternal with Mind ; yet was it in order of Nature after it and Juniour to it as the Effect thereof , himself thus generously resolving , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that though some , ( that is , the Atheists ) affirm the Elements to have been the First Beings ; yet it was the most reasonable thing of all to conclude , that Mind was the Oldest of All things , and Seniour to the World and Elements ; and that according to Nature , it had a Princely and Sovereign Dominion over all . Wherefore we think it now sufficiently evident ; that Aristotle's Supreme Deity , does not only move the Heavens as being Loved , or is the Final Cause of Motion , but also was the Efficient Cause , of this Whole Mundane System , framed according to the Best Wisdom , and after the Best manner Possible . For perhaps it may not be amiss here to observe , That God was not called Mind , by Aristotle and those other ancient Philosophers , according to that Vulgar Sence of many in these days of ours ; as if he were indeed an Vnderstanding or Perceptive Being , and that perfectly Omniscient , but yet nevertheless such , as acted all things Arbitrarilily , being not determined by any Rule or Nature of Goodness , but only by his own Fortuitous Will. . For according to those ancient Philosophers , that which acts without respect to Good , would not so much be accounted Mens as Dementiae , Mind , as Madness or Folly ; and to impute the Frame of Nature or System of the World , together with the Government of the same , to such a Principle as this , would have been judg'd by them all one , as to impute them to Chance or Fortune . But Aristotle and those other Philosophers , who called the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind , understood thereby , that which of all things in the whole world , is most opposite to Chance , Fortune , and Temerity ; that which is regulated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Well and Fit of every thing , if it be not rather the very Rule , Measure and Essence of Fitness it self ; that which acteth all for Ends and Good , and doth every thing after the Best manner , in order to the Whole . Thus Socrates in that place before cited out of Plato's Phaedo interprets the Meaning of that Opinion , That Mind made the World , and was the Cause of all things : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That therefore every thing might be concluded to have been disposed of after the Best Manner possible . And accordingly Theophrastus , Aristotle's Scholar and Successor , describeth God after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That First and Divinest Being of all , which willeth all the Best things . Whether of these Two Hypotheses concerning God , One of the ancient Pagan Philosophers , that God is as essentially Goodness as Wisdom , or as Plotinus after Plato calls him Decency and Fitness it self ; the Other of some late Professors of Christianity , that he is nothing but Arbitrary Will , Omnipotent and Omniscient , I say whether of these Two is more agreeable to Piety and True Christianity , we shall leave it to be considered : Lastly , it is not without Probability , that Aristotle did , besides the Frame of Nature , and Fabrick of the World , impute even the very Substance of Things themselves also , to the Divine Efficiency ( nor indeed can there well be any doubt of any thing save only the Matter ; ) partly from his affirming God to be a Cause and Principle to all things ; and partly from his Commending this Doctrine of Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind was together with Well and Fit , the Cause and Principle of Things themselves . However that Aristotle's Inferiour Gods at least , and therefore his Intelligences of the Lesser Spheres , which were Incorporeal Substances , were all of them Produced or Created by One Supreme , may be further confirmed from this Definition of his in his Rhetorick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divinity is nothing but either God or the Work of God. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unquestionably used in way of Eminency , for the Supreme Deity , as in those other places of Aristotle's before cited , to which sundry more might be added , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God possesseth all Good things , and is Self-sufficient ; and again where he speaks of things that are more than praise-worthy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such are God and Good , for to these are all other things referred . But here Aristotle affirming , that there is nothing Divine , but either God himself , or the Work and Effect of God , plainly implies , that there was no Multitude of Self-existent Deities , and that those Intelligences of the Lesser Stars or Spheres , however Eternal , were themselves also Produced or Caused by One Supreme Deity . Furthermore Aristotle declares , that this Speculation concerning the Deity , does constitute a Particular Science by it self , distinct from those other Speculative Sciences of Physiology , and the Pure Mathematicks , so that there are in all , Three Speculative Sciences , distinguished by their several Objects , Physiology , the Pure Mathematicks , and Theology or Metaphysicks : The Former of these , that is , Physiology , being conversant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about Things both Inseparable from Matter , and Movable ; the Second ( viz. Geometry or the Pure Mathematicks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , About things Immovable indeed , but not really separable from Matter , so as to exist alone by themselves ; but the Third and Last , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Concerning things both Immovable and Separable from Matter , that is , Inorporeal Substances Immovable : This Philosopher there adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That if there were no other Substance besides these Natural things , which are Material and Movable ; then would Physiology be the First Science ; but if there be any Immovable Substance , the Philosophy thereof must needs in order of Nature be before the other . Lastly he concludes , that as the Speculative Sciences in General , are more Noble and Excellent than the other , so is Theology or Metaphysicks the most Honourable of all the Speculatives . Now the chief Points of the Aristotelick Theology , or Metaphysical Doctrine concerning God , seem to be these Four following . First , That though all things be not Ingenit or Vnmade , according to that in his Book against Xenophanes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There is no necessity that all things should be Vnmade , for what hinders but that some things may be Generated from other things ? Yet there must needs be something Eternal and Vnmade ; as likewise Incorruptible , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If all Substances were Corruptible , then All might come to nothing . Which Eternal , Vnmade ( or Self-existent ) and Incorruptible Substance , according to Aristotle is not Sensless Matter , but a Perfect Mind . Secondly , that God is also an Incorporeal Substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Separate from Sensibles , and not only so , but according to Aristotle's Judgment likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisible , and Devoid of Parts , and Magnitude . Nor can it be denied , but that besides Aristotle , the Generality of those other Ancients who asserted Incorporeal Substance , did suppose it likewise to be Vnextended , they dividing Substances ( as we learn from Philo ) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Distant and Indistant , or Extended and Vnextended Substances . Which Doctrine whether True or no , is not here to be discussed . Thirdly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in God Intellect is really the same thing with the Intelligibles . Because the Divine Mind being ( at least in order of Nature ) Seniour to All things , and Architectonical of the World , could not look abroad for its Objects , or find them any where without it self , and therefore must needs contain them all within it self . Whch Determination of Aristotle's , is no less agreeable to Theism , than to Platonism ; whereas on the contrary , the Atheists , who assert Mind and Vnderstanding as such , to be in order of Nature Juniour to Matter and the World , do therefore agreeably to their own Hypothesis , suppose all Intellection to be by way of Passion from Corporeal things without , and no Mind or Intellect , to contain its Intelligibles , or Immediate Objects within it self . Lastly , That God being an Immovable Substance , his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Essence and Act or Operation the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There must therefore needs be some such Principle as this , whose Essence is Act or Energy . From which Theorem , Aristotle indeed endeavours to establish the Eternity of the World , that it was not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from Night , and a Confused Chaos of things , and from Nothing ; that is , from an Antecedent Non-existence , brought forth into being ; Because God who is an Immovable Nature , and whose Essence is Act or Energy , cannot be supposed to have rested or Slept from Eternity , doing nothing at all , and then after Infinite Ages , to have begun to move the Matter , or make the World. Which Argumentation of Aristotle's , perhaps would not be Inconsiderable , were the World , Motion , and Time , capable of Existing from Eternity , or without Beginning . Of which more elsewhere . However , from hence it is undeniably evident , that Aristotle , though asserting the Worlds Eternity , nevertheless derived the same from God , because he would prove this Eternity of the World , from the Essential Energy and Immutability of the Deity . We shall now conclude all concerning Aristotle , with this short Summary , which himself gives us of his own Creed and Religion , agreeably to the Tradition of his Pagans Ancestors ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It hath been delivered down to us from very ancient Times , that the Stars are Gods also ; besides that Supreme Deity which contains the Whole Nature . But all the other things , were Fabulously added hereunto ; for the better Perswasion of the Multitude , and for Vtility of Humane Life and Political Ends , to keep men in Obedience to Civil Laws . As for example , that these Gods are of Humane Form , or like to other Animals ; with such other things as are consequent hereupon . In which words of Aristotle , these Three Things may be taken notice of . First , That this was the General Perswasion of the Civilized Pagans from all known Antiquity downwards , that there is One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comprehends the whole Nature . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Aristotle plainly taken for the Supreme Deity . And his own sence concerning this Particular , is elsewhere thus declared after the same manner , where he speaks of Order Harmony and Proportion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This is the Work of the Divine Power , which also contein● this Vniverse . Which Divinity Conteining and Comp●ehending the Whole Nature and Vniverse , must needs be a Single and Solitary Being ; according to that Expression of Horace before cited , Nec viget quicquam Simile aut Secundum , That which hath nothing Like it , nor Second to it . The next thing is , That according to the Pagan Tradition , besides this Vniversal Numen , there were certain other Particular and Infeferiour Deities also , that is , Vnderstanding Beings Superiour to Men ; namely the Animated Stars or Spheres , according to the Vulgar Apprehension , though Aristotle's Philosophy would interpret this chiefly of their Immovable Minds or Intelligences . Lastly , that all the rest of the Pagan Religion and Theology , those Two Things only excepted , were Fabulous and Fictitious , invented for the better Perswasion of the Vulgar to Piety , and the conserving of them in Obedience to Civil Laws ; amongst which this may be reckoned for one , that those Gods are all like Men or other Animals ; and therefore to be worshipped in Images and Statues of those several Forms ; with all that other Fabulous Farrago which dependeth hereupon . Which being separated from the rest , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or ancient Tradition of their Pagan Progenitors , would remain comprized within those Two Particulars above mentioned , namely , that there is One Supreme Deity that Conteins the whole Vniverse , and that besides it , the Animated Stars or their Minds , are certain Inferiour Gods also . To Aristole may be here subjoyned Speusippus and Xenocrates his Equals and Corrivals , they being Plato's Successors ; together with Theophrastus his own Scholar and Successor . Concerning the former of which it is recorded in Cicero , that agreeably with Plato , he asserted Vim quandam , quâ omnia regantur , eamque Animalem , One Animal and Intellectual Force by which all things are governed ; by reason whereof , Velleius the Epicurean complains of him , as thereby endeavouring , Evellere ex animis cognitionem Deorum , To pluck out of the minds of men the Notion of Gods , as indeed both he and Plato did destroy those Epicurean Gods , which were all supposed to be Independent and to have no Sway or Influence at all upon the Government of the World ; whereas neither of them denied a Plurality of Subordinate and Dependent Deities , Generated or Created by One Supreme , and by him Employed as his Ministers in the Oeconomy of the Universe : For had they done any such thing as this , they would certainly have been then condemned for Atheists . And Xenocrates his Theology , is thus represented in Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That both a Monad and Dyad , were Gods , the one Masculine , having the order of a Father , which he calleth Zen and Mind , and which is also to him the First God ; the other Feminine , as it were the Mother of the Gods , which is to him , the Soul of the Vniverse ; besides which he acknowledgeth the Heaven to be Divine , that is , Animated with a Particular Soul of its own , and the Fiery Stars , to be Celestial Gods , as he asserted also certain Sublunary Gods , viz. the Invisible Demons . Where instead of the Platonick Trinity , Xenocrates seems to have acknowledg'd only a Duality of Divine Hypostases ; the First called a Monad and Mind , the Second a Dyad and Soul of the Vniverse . And lastly , we have this Testimony of Theophrastus , besides others , cited out of his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is one Divine Principle of all things , by or from which all things subsist and remain . XXV . The Stoicks and their chief Doctors , Zeno , Cleanthes and Chrysippus , were no better Naturalists and Metaphysicians , than Heraclitus , in whose footsteps they trode : they in like manner admitting no other Substance besides Body , according to the true and proper Notion thereof , as that which is , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Distant and Extended , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Resisting and Impenetrable . So that according to these Stoicks , the Souls not only of other Animals , but of Men also , were properly Corporeal , that is , Substances Impenetrably Extended ; and which differ'd from that other part of theirs , commonly called their Body , no otherwise , than that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a more Thin and Subtil Body , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Hot and Fiery Spirit : it being supposed by these Philosophers , that Cogitation , Reason and Vnderstanding , are lodged only in the Fiery Matter of the Universe . And though the Generality of these Stoicks , acknowledged Humane Souls , to have a certain Permanency after Death , and some of them till the next Conflagration ( unless perhaps they should be crushed and broken all to pieces , in their Passage out of the Body , by the down-fall of some Tower , Steeple , or the like , upon them ) yet did they all conclude against their Immortality , there being nothing at all Immortal with them ( as shall be afterwards declared ) save only Jupiter , or the One Supreme Deity . And as for the Punishment of Wicked Souls after death , though some of them seem to have utterly exploded the same , as a meer Figment of Poets , ( insomuch that Epictetus himself denies , there was any Acheron , Cocytus or Phlegethon ) yet others granted , that as the better Souls after Death , did mount up to the Stars , their First Original , so the Wicked wandred up and down here , in certain Dark and Miry Subterraneous Places , till at length they were quite extinct . Nevertheless , they seem to have been all of this Perswasion , that the Frightning of men with punishments after Death , was no Proper nor Accommodate means to promote Virtue , because that ought to be pursued after for its own sake , or the Good of Honesty , as Vice to be avoided , for that Evil of Turpitude which is in it , and not for any other External Evil consequent thereupon . Wherefore Chrysippus reprehended Plato for subjoyning to his Republick such affrightful Stories of Punishments after death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Chrysippus affirmeth , that Plato ( in the Person of Cephalus ) does not rightly deterr men from Injustice , by the Fear of Divine Punishments and Vengeance after Death ; since this opinion ( of Torments after death ) is liable to much Exception , and the contrary is not without Probabilities ; so that it seems to be but like to Womens frighting of Children from doing unhappy tricks , with those Bugbears of Accho and Alphito . But how fondly these Stoicks , doted upon that Hypothesis , That all was Body , may appear from hence , that they maintained even Accidents and Qualities themselves to be Bodies ; for Voice and Sound , Night and Day , Evening and Morning , Summer and Winter ; nay , Calends and Nones , Months and Years , were Bodies with them . And not only so , but also the Qualities of the Mind it self , as Virtue and Vice , together with the Motions and Affections of it , as Anger and Envy , Grief and Joy ; according to that passage in Seneca , Corporis Bona sunt Corpora , Corpora ergo sunt & quae animi , nam & hic Corpus est ; The Goods of a Body are Bodies , now the Mind is a Body , and therefore the Goods of the Mind are Bodies too . And with as good Logick as this did they further infer , that all the Actions , Passions , and Qualities of the Mind , were not only Bodies but also Animals likewise . Animam constat Animal esse , cum ipsa efficiat , ut simus Animalia ; Virtus autem nihil aliud est quàm Animus taliter se habens , ergo Animal est ; It is manifest , that the Soul is an Animal , because it is that by which we are made Animals ; now Vertue and Vice are nothing else but the Soul so and so affected or modified , and therefore these are Animals too . Thus we see what fine Conclusions , these Doters upon Body ( though accounted great Masters of Logick ) made ; and how they were befooled in their Ratiocinations and Philosophy . Nevertheless though these Stoicks were such Sottish Corporealists , yet were they not for all that Atheists : they resolving that Mind or Vnderstanding , though always lodged in Corporeal Substance , yet was not first of all begotten out of Sensless Matter , so or so Modified ; but was an Eternal Vnmade thing , and the Maker of the whole Mundane System . And therefore as to that Controversie so much agitated amongst the Ancients , Whether the World were made by Chance , or by the Necessity of Material Motions , or by Mind , Reason and Vnderstanding ; they avowedly maintained that it was neither by Chance nor by Material Necessity , but Divinâ Mente , by a Divine and Eternal Mind every way perfect . From which One Eternal Mind , they also affirmed Humane Souls to have been derived , and not from Sensless Matter ; Prudentiam & Mentem â Diis ad Homines pervenisse , that Mind and Wisdom descended down to Men from the Deity . And that , Ratio nihil aliud est , quàm in Corpus humanum Pars Divini Spiritus mersa ; Reason is nothing else but Part of the Divine Spirit merg'd into a Humane Body ; so that these Humane Souls were to them , no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , certain Parts of God , or Decerptions and Avulsions from him . Neither were the Reasons by which these Stoicks would prove , the World to have had a Divine Original , at all Contemptible , or much inferiour to those which have been used in these Latter days ; they being such as these : First , That it is no more likely , this Orderly System of the World , should have been made by Chance , than that Ennius his Annals , or Homer's Iliads might have resulted from the Fortuitous Projection or Tumbling out of so many Forms of Letters , confounded all together . There being as much continued and coherent Sence and as many several Combinations , in this Real Poem of the World , as there is in any Phantastick Poem made by men . And since we see no Houses or Cities , no Books or Libraries any where made by the fortuitous Motions of Matter , it is a madness to think that this Admirable Compages of the whole World should first have resulted from thence . Again , There could not possibly be such an Agreeing and Conspiring Cognation of things , and such a Vniversal Harmony throughout the whole World , as now there is , nisi ea Vno Divino & Continuato Spiritu continerentur , were they not all conteined by One and the same Divine Spirit : Which is the most obvious Argument , for the Unity or Onelyness of the Deity . They reasoned also from the Scale of Nature , or the Gradual Perfection of things in the Universe , one above another ; That therefore there must be something Absolutely Perfect , and that either the World it self , or something presiding over it , was à Principio Sapiens , Wise from the Beginning , or rather without Beginning and from Eternity . For as in the Growth of Plants and Animals , Naturae suo quodam Itinere ad Vltimum pervenit , Nature by a Continual Progress and Journeying forwards , arrives at length to the greatest Perfection , which those things are respectively capable of : And as those Arts of Picture and Architecture , aim at Perfection ; ita in omni Naturâ necesse est Absolvi aliquid & Perfici , so in the Nature of the whole Vniverse , there must needs be something Absolutely Perfect , reach'd unto . Necesse est praestantem aliquam esse Naturam qua nihil est Melius ; Since there is such a Gradual Ascent and Scale of Perfections in Nature one above another , there must needs be some most Excellent and Perfect Being , than which nothing can be Better , at the Top of all , as the Head thereof . Moreover they disputed Socratically after this manner , Vnde arripuit Homo Vitam , Mentem & Rationem ? Whence did man snatch Life , Reason , or Vnderstanding ? Or from what was it Kindled in him ? For is it not plain , that we derive the Moisture and Fluidity of our Bodies , from the Water that is in the Vniverse , their Consistency and Solidity from the Earth , their Heat and Activity from the Fire , and their Spirituosity from the Air ; Illud autem quod vincit haec omnia , Rationem , Mentem & Consilium , &c. Vbi invenimus ? unde sustulimus ? An caetera Mundus habebit omnia ? Hoc unum quod plurimi est non habebit ? But that which far transcendeth all these things , our Reason , Mind and Vnderstanding , where did we find it ? or from whence did we derive it ? Hath the Vniverse all those other things of ours in it , and in a far greater proportion ? and hath it nothing at all of that which is the most excellent thing in us ? Nihil quod Animi , quodque Rationis est expers , id generare ex se potest Animantes , compotesque Rationis , Mundus autem generat Animantes compotes Rationis : Nothing that is devoid of Mind and Reason can Generate things Animant and Rational , but the World Generateth such , and therefore it self ( or that which conteins it and presides over it ) must needs be Animant , and Rational or Intellectual . Which Argumentation is further set home by such Similitudes as these ; Si ex Oliva modulatè canentes Tibiae nascerentur , non dubitares quin esset in Oliva Tibicinis quaedam Scientia . Quid si Platani Fidiculas ferrent numerosè sonantes , idem scilicet censeres in Platanis inesse Musicam . Cur igitur Mundus non Animans Sapiensque judicetur , cum ex se procreet Animantes atque Sapientes ? If from the Olive-Tree should be produced Pipes sounding Harmoniously , or from the Plain-Tree Fiddles , playing of their own accord Musically , it would not at all be doubted , but that there was , some Musical either Skill or Nature , in those Trees themselves ; Why therefore should not the World be concluded , to be both Animant and Wise ( or to have something in it which is so ) since it produceth such Beings from it self ? And though perhaps some may think that of Cotta's here , to have been a smart and witty Repartie , Quaerit Socrates unde Animam arripuerimus , si nulla fuerit in mundo ? Et ego quaero unde Orationem ? unde Numeros ? unde Cantus ? nisi verò loqui Solem cum Luna putemus , cum propius accesserit : aut ad harmoniam canere Mundum ut Pythagoras existimat . Socrates demandeth , whence we snatch'd Soul , Life , and Reason , if there were none in the world ? and I demand ( saith he ) whence did we snatch Speech , Musick , and Numbers ? Vnless perhaps you will suppose the Sun to confabulate with the Moon , when he approaches near her in the Syzygiae ; or the World to sound Harmonically as Pythagoras conceited . Yet this how smart soever it may seem , was really but an Empty Flash of Academick Wit , without any Solidity at all in it , as shall be manifested afterward . Lastly the Stoicks endeavoured to prove the Existence of a God after this manner , Vt nulla pars Corporis nostri est quae non sit minor quam Nosmetipsi sumus , sic Mundum Vniversum pluris esse necesse est quam Partem aliquam Vniversi ; As there is no Part of our Body which is not Inferiour in perfection to Our selves , so must the Whole Vniverse needs be supposed , to be Better and more Perfect than any of the Parts thereof . Wherefore since it is Better to be endued with Life and Vnderstanding , than to be devoid thereof , and these are Pure Perfections ; they being in some measure in the Parts , must needs be much more in the Whole . Nullius sensu carentis Pars , potest esse Sentiens , No Part of that which is utterly dead and stupid , can have Life and Vnderstanding in it . And it is a Madness for any man to suppose , Nihil in omni Mundo Melius esse quam se , that there is nothing in the whole World Better than himself , or than Mankind ; which is but a Part thereof . Now Cotta here again exercises his jeering Academick Wit after the same manner as before ; Hoc si placet , jam efficies , ut Mundus optimè Librum legere videatur , &c. Isto modo etiam Disertus , Mathematicus , Musicus , omni denique doctrina refertus , postremo Philosophus erit Mundus . By this same Argument you might as well prove , That the World is also Book-learned , an Orator , a Mathematician , a Musician , and last of all a Philosopher . But neither this Objection of his nor that Former , have any Firmitude at all in them : Because though an Effect cannot be Better or more Perfect than its Cause , nor a Part than the Whole ; and therefore whatsoever there is of Pure Perfection in any Effect , it must needs be more in the Cause ; yet as to those things there mentioned by Cotta ( which have all a plain Mixture of Imperfection in them ) as they could not therefore Formally exist in that which is Absolutely Perfect , so is it sufficient , that they are all Eminently and Vertuaelly contein'd therein . By such Argumentations as these ( besides that taken from the Topick of Prescience and Divination ) did the ancient Stoicks endeavour to Demonstrate the Existence of a God , or a Universal Numen , the Maker and Governour of the whole World ; and that such a one , as was not a meer Plastick or Methodical and Sensless , but a Conscious and Perfectly Intellectual Nature . So that the World to them , was neither a meer Heap and Congeries of Dead and Stupid Matter , fortuitously compacted together ; nor yet a Huge Plant or Vegetable , that is , endued with a Spermatick Principle only ; but an Animal enformed and enlivened by an Intellectual Soul. And though , being Corporealists , they sometimes called , the Whole World it self or Mundane Animal , God ; and sometimes the Fiery Principle in it , as Intellectual , and the Hegemonick of the Mundane Soul ; Yet was the God of the Stoicks properly , not the very Matter it self , but that Great Soul , Mind and Vnderstanding , or in Seneca's Language , that Ratio Incorporalis , that Rules the Matter of the whole World. Which Stoical God was also called , as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Good as Mind ; as that which is a Most Moral , Benign , and Benificent Being ; according to that excellent Cleanthean Description of him , in Clemens Alexandrinus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But this Maker and Governour of the Whole World was most commonly named by the Stoicks Zeus and Zen , or Jupiter ; some of them concluding that therefore there was but one Zeus or Independent Deity , because the Whole World was but One Animal , governed by One Soul ; and others of them endeavouring on the contrary to prove the Vnity and Singularity of the World , from the Oneliness of this Zeus or the Supreme Deity , supposed and taken for granted , and because there is but One Fate and Providence . Which Latter Consequence , Plutarch would by no means allow of , he writing thus concerning it , where he pleads for a Plurality of Worlds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Neither is it at all considerable , what the Stoicks here object against a Plurality of Worlds , they demanding how there could be but One Fate , and One Providence , and One Jove ( or Independent Deity ) were there many Worlds ? For what Necessity is there , that there must be more Zen's or Joves than One , if there were More Worlds ? and why might not that One and the same God of this Vniverse called by us , the Lord and Father of all , be the First Prince , and Highest Governour in all those Worlds ? Or what hinders but that a Multitude of Worlds , might be all Subject to the Fate and Providence of one Jupiter or Supreme God , himself inspecting and ordering them every one ; and imparting Principles and Spermatick Reasons to them , according to which all things in them might be Governed and Disposed . For can many distinct Persons in an Army or Chorus , be reduced into One Body or Polity ? and could not Ten , or Fifty , or a Hundred Worlds in the Vniverse ; be all Governed by One Reason , and be ordered together in Reference to One Principle ? In which Place these Two things are plainly conteined ; First , that the Stoicks unquestionably asserted , One Supreme Deity , or Vniversal Monarch over the whole World ; and Secondly , that Plutarch was so far from giving any entertainment to the Contrary Opinion ; that he concluded , though there were Ten , or Fifty , or a Hundred worlds , yet they were all Subject to One Supreme , Solitary , and Independent Deity . But however though these Stoicks thus unquestionably asserted One Sole Independent and Vniversal Numen , the Monarch over the whole World : yet did they notwithstanding , together with the other Pagans , acknowledge a Plurality of Gods : they concluding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all things were full of Gods and Demons . And so far were they from falling short of the other Pagans , as to this Polytheism or Multiplicity of Gods , that they seem rather to have surpassed and outstripped them therein . Plutarch making mention of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their So great Multitude of Gods ; and affirming them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to have filled the whole Heaven , Earth , Air , and Sea with Gods. Nevertheless they plainly declare , that all this their Multiplicity of Gods ( One only excepted ) was Generated or Created in time by that One , called Zeus or Jupiter , who was not only the Spermatick Reason , but also the Soul and Mind of the whole Universe ; and who from Himself produced the World and those Gods , out of Non-existence into Being . And not only so , but that also in the Successive Conflagrations , they are all again Resolved and Swallowed up into that One. Thus Plutarch in his Defect of Oracles , writing of the Mortality of Demons , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We know the Stoicks to maintain this Opinion , not only concerning Demons , but also the Gods themselves , that they are Mortal . For though they own such a Multitude of Gods , yet do they acknowledge only one of them Eternal and Incorruptible ; affirming concerning all the rest , that as they were made in time , so they shall be again Corrupted and Destroyed . Plutarch himself , there defends the Mortality of Daemons , but this only as to their Corporeal Part , that they die to their present Bodies , and transmigrate into others , their Souls in the mean time remaining Immortal and Incorruptible ; but the Stoicks maintain'd the same as well concerning Gods as Daemons ; and that in such a manner , as that their very Souls , Lives and Personalities , should be utterly extinguish'd and Destroyed . To the same purpose Plutarch again writeth , in his Book of Common Notions against the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Chrysippus and Cleanthes , having filled the whole Heaven , Earth , Air and Sea with Gods , leave not One of these their so Many Gods Incorruptible nor Eternal , save Jupiter only , into whom they consume all the rest ; thereby making him to be a Helluo and Devourer of Gods ; which is as bad , as if they should affirm him to be Corruptible , it arguing as much Imperfection for one to be Nourished and Preserved by the Consumption of other things into him , as for himself to die . Now this is not only gathered by way of Consequence , from the other Principles of the Stoicks , but it is a thing which they expresly assert , and with a loud voice proclaim , in all their writings concerning the Gods , Providence , Fate and Nature ; that all the Gods were Generated ( or Made in time ) and that they shall be all destroyed by Fire ; they supposing them to be Meliable , as if they were Waxen or Leaden things . This indeed is Essential to the Stoical Doctrine , and from their Principles Inseparable and Unavoidable ; forasmuch as they held all to be Body , and that in the Successive Conflagrations , all Corporeal Systems and Compages shall be dissolved by Fire ; so that no other Deity , can then possibly remain safe and Untouch'd , save Jupiter alone , the Fiery Principle of the Universe , Animated or Intellectual . Here therefore there is a considerable Difference to be observed , betwixt these Stoicks and the other Pagan Theists ; that whereas the others for the most part acknowledged their Gods to have been made in Time , by One Supreme Vniversal Numen , but yet nevertheless to be Immortal and to continue to Eternity ; The Stoical Pagans maintained , that all their other Gods , save Jupiter alone , were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as should be as well Corrupted , as they were Generated , and this so also , as that their very Personalities should be utterly abolished and annihilated : all the Stoical Gods in the Conflagration being as it were Melted and Confounded into One. Wherefore during the Intervals of the Successive Conflagrations , the Stoicks all agreed , that there is no more than One God ( Zeus or Jupiter ) left alone ( there being then indeed nothing else besides himself ) who afterwards produceth the whole Mundane System , together with All the Gods out of himself again . Chrysippus in Plutarch affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That as Jupiter and the World may be resembled to a Man , so may Providence be to the Soul ; When therefore there shall be a Conflagration , Jupiter of all the Gods , being alone Incorruptible and then remaining , will retire and withdraw himself into Providence ; and so both together remain in that same Ethereal Substance . Where notwithstanding Jupiter and Providence are really but One and the same thing . And Seneca writeth thus concerning the Life of a Wise man in Solitude , Qualis futura est Vita Sapientis , si sine amicis relinquatur , in custodiam conjectus , aut in desertum littus ejectus ? Qualis est Jovis , cum Resoluto mundo , & DIIS IN VNVM CONFVSIS , paulisper cessante Natura , acquiescit sibi , Cogitationibus suis traditus ; If you ask what would be the Life of a Wise man either in a Prison , or Desert ? I answer , the same with that of Jupiter , when the World being resolved , and the GODS all CONFOVNDED into ONE , and the Course of Nature ceasing , he resteth in himself , conversing with his own Cogitations . Arrianus his Epictetus likewise , speaking of the same thing , Ironically introduces Jupiter , bemoaning himself in the Conflagration , as now left quite alone , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Alas , I am now left all alone I have neither Juno , nor Minerva , nor Apollo with me ; neither Brother nor Son , nor Nephew nor Kinsman ( neither God nor Goddess ) to keep me company . He adding also according to the sence of the Stoicks , that in all these successive Conflagrations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter being left alone , converseth only with himself , and resteth in himself , considering his own Government , and being entertained with thoughts becoming himself . And thus have we made it unquestionably evident , that the Stoicks acknowledged , only One Independent and Self-existent Deity , One Vniversal Numen , which was not only the Creator of all the other Gods , but also in certain Alternate Vicissitudes of time , the Decreator of them ; he then swallowing them up , and devouring them all into himself , as he had before produced them together with the World , out of himself . It is granted , that these Stoicks as well as the other Pagans , did Religiously Worship More Gods than One , that is , More Vnderstanding B●ings Superiour to Men. For it was Epictetus his own Exhortation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pray to the Gods. And the same Philosopher thus describeth the Disposition of a Person Rightly Affected , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I would willingly know what is my Duty , First to the Gods , and then to my Parents , and other Relations . And they are M. Antoninus his Precepts , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Revere the Gods , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In every thing implore the Aid and Assistance of the Gods. And accordingly in that Close of his First Book , himself does thankfully ascribe many Particular Benefits to The Gods in common ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. I owe to the Gods , that I had good Progenitors and Parents , &c. Where amongst the rest , he reckons up this for One , That he never was any great Proficient , either in Poetry or Rhetorick ; because these would probably ( had he succeeded in his Pursuit of them ) have hindred him from the attainment of far better things : and after all his Enumeration , he concludeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For all these things need the Assistance of the Gods and Fortune , viz. because they are not in our own power . Neither can it be denied , but that they did often derogate from the Honour of the Supreme God , by attributing such things to the Gods in common , ( as the Donors of them ) which plainly belong to the Supreme God only . As when Epictetus makes Reason in Men to be a gift of the Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Is Reason therefore given us by the Gods , meerly to make us Miserable and Vnhappy ? And when he again imputes Vertue to them ; Hast thou overcome thy Lust , thine Intemperance , thine Anger ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , how much greater Cause then hast thou of offering Sacrifice , than if thou hadst got a Consulship or Praetorship ? for those things come only from thy Self , and from the Gods. Though the Reason of these Speeches of theirs seems to have been no other , than this , because they took it for granted , that those Understanding Beings Superiour to men , called by them Gods , were all of them the Instruments and Ministers of the Supreme God in the Government of the World ; and had therefore some kind of Stroke or Influence more or less , upon all the Concernments of Mankind . Whence it came to pass also , that they often used those Words God and Gods promiscuously and Indifferently . As one and the same Celebrated Speech of Socrates , is sometimes expressed Singularly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If God will have it so , let it be so , ( Arr. Epict. L. 1. c 29. and L. 4. c. 4. ) and sometimes again Plurally , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If the Gods will have it so . Wherefore notwithstanding the Many Gods of those Stoicks , they worshipped for all that One Supreme , that is , One Vniversal Numen , that conteins and comprehends the whole World. Who was variously described by them , sometimes as the Nature and Reason of the whole World ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Nature of the whole , the Oldest of all the Gods ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Nature which governs all things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason which governs the Substance of all ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Reason which passes through the Substance of the Vniverse , and through all Eternity , orders and dispenses all according to appointed Periods . Sometimes is he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause of all things , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Hegemonick and Ruling Principle of the whole World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Prince of the World. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Governour of the Whole , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Good man submits his Mind to the Governour of the whole Vniverse ; as good Citizens do theirs to the Law of the City . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Orderer of all , in this other Religious Passage of the same Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be Instructed is to Will things to be as they are Made : and how are they made ? As that Great Disposer of all hath appointed . Again the Supreme God is sometimes called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Intellectual Principle which conteins the whole , as in this Instruction of M. Antoninus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That as our Bodies breath the common Air , so should our Souls suck and draw in Vital Breath , from that Great Mind that comprehends the Vniverse , becoming as it were One Spirit with the same . He is also called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Mind and Vnderstanding of the whole World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Intellectual Fountain of all things ; and lastly , to name no more , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One God through all , one substance , and one Law. Which Supreme God was commonly called also by the Stoicks , together with the Generality of the other Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or God , Emphatically and in way of Eminency , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Will nothing but what God Willeth , and then who can be able to hinder thee ? And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Affect to seem fair to God , desire to be Pure with thy Pure self , and with God. Also where he speaks of the Regular Course of things in Nature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it proceedeth orderly , every thing as it were obeying the Command of God ; when he bids the Plants to blossom they blossom ; and when to bring forth fruit , they bring forth fruit . To which Innumerable other Instances might be added . And Zeus or Jupiter was the Proper Name of this Supreme God amongst the Stoicks also ; whence the Government of the Whole World is called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Government or Oeconomy of Jupiter . Lastly , this Supreme God , is sometimes distinguished by them , from the other Gods , expresly and by name , as in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I have , whom I ought to be subject to , whom to obey , God and those who are next after him , that is , the Supreme and Inferior Gods. So likewise where he exhorteth not to desire things out of our own power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Let jupiter alone with these things , and the other Gods , deliver them up to be ordered and governed by them . And so again , where he personates one that places his happiness in those things without him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I then shall sit lamenting , and speaking evil of every one , even Jupiter himself and the other Gods. And it must in reason be supposed , that this Jupiter or Vniversal Numen of the World , was honoured by these Stoicks far above all their other Particular Gods ; he being acknowledged by them to have been the Maker or Creator of them as well as the whole World ; and the only Eternal and Immortal God : all those other Gods , as hath been already declared , being as well Corruptible , Mortal , and Annihilable ; as they were Generated or Created . For though Cicero's Lucilius Balbus , where he pretends to represent the Doctrine of the Stoicks , attribute the Very First Original of the World to a Plurality of Gods , in these words , Dico igitur Providentiâ Deorum , Mundum & omnes Mundi partes , & initio constitutas esse , & omni tempore administrari , yet unquestionably Cicero forgat himself herein , and rather spake the Language of some other Pagans , who together with the Generation of the World , held indeed a Plurality of Eternal ( though not Independent ) Deites , than of the Stoicks ; who asserted One only Eternal God , and supposed in the Reiterated Conflagrations , all the Gods to be Melted and Confounded into One , so that Jupiter being then left alone , must needs make up the World again , as also all those other Gods , out of himself . And thus does Zeno in Laertius describe the Cosmopoeia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God at First , being alone by himself , converted the Fiery Substance of the World by degrees into Water , that is , into a Crasser Chaos ; out of which Water , himself afterwards as the Spermatick Reason of the World , formed the Elements and whole Mundane System . And Cicero himself elsewhere , in his De Legibus , attributes the first Original of Mankind cautiously , not to the Gods in Common , but to the Supreme God only , Hoc Animal Providum , &c. quem vocamus Hominem , praeclara quadam conditione Generatum esse , à SVMMO DEO : and this , rather according to the Sence of the Stoicks than of the Platonists , whose Inferiour Generated Gods also ( being first made ) were supposed to have had a stroke in the Fabrefaction of Mankind , and other Animals . Thus Epictetus plainly ascribes , the making of the whole World to God , or the One Supreme Deity , where he mentions the Galileans , that is , the Christians , their Contempt of Death , though imputing it only to Custom in them , and not to right Knowledge , ( as M. Antoninus likewise ascribes the same to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Obstinacy of Mind ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Can some be so affected out of Madness , and the Galileans out of Custom ? and can none attain thereunto by Reason and true Knowledge , namely because God made all things in the World , and the whole World it self Perfect and Vnhinderable ; but the parts thereof , for the use of the Whole , so that the Parts ought therefore to yield and give place to the whole . Thus does he again elsewhere demand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. Who made the Sun ? Who the Fruits of the Earth ? Who the Seasons of the Year ? Who the agreeable Fitness of things ? Wherefore thou having received all from another , even thy very self , dost thou murmur and complain against the Donor of them , if he take away any one thing from thee ? Did he not bring thee into the World ? shew thee the Light ? bestow Sense and Reason upon the ? Now the Sun was the chief of the Inferiour Stoical Gods , and therefore he being made by another , all the Rest of their Gods must needs be so too . And thus is it plainly expressed in this following Citation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one could be throughly sensible of this that we are all made by God , and that as Principal Parts of the World. and that God is the Father both of Men and Gods , he would never think meanly of himself , knowing that he is the Son of Jupiter also . Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is plainly put for the Supreme God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Inferiour Gods only . Again he thus attributes the Making of Man and Government of the whole World to God or Jupiter only . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God made all men to this End , that they might be happy , and as became him who had a Fatherly care of us , he placed our Good and Evil in those things which are in our own power . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things would not be well governed , if Jupiter took no care of his own Citizens , that they also might be happy like himself . And that these Stoicks did indeed Religiously Worship and Honour , the Supreme God above all their other Gods , may appear from sundry Instances . As first , from their acknowledging him to be the Soveraign Legislator , and professing Subjection and Obedience to his Laws , accounting this to be their Greatest Liberty . Thus Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · No man hath power over me , I am made free by God ( by becoming his Subject ) I know his Commandments , and no man can bring me under bondage to himself . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. These things , would I be found employing my self about , that I may be able to say to God ; Have I transgressed any of thy Commandments ? have I used my Faculties and Anticipations ( or Common Notions ) otherwise than thou requiredst ? Again from their acknowledging Him to be the Supreme Governour of the whole World , and the Orderer of all things in it by his Fate and Providence , and their professing to submit their Wills to his Will in every thing ; Epictetus somewhere thus bespeaks the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Did I ever complain of thy Government ? I was sick when thou wouldst have me to be , and so are others , but I was so willingly . I was poor also at thy appointment , but Rejoycing ; I never bore any Magistracy or had any Dignity , because thou wouldst not have me , and I never desired it . Didst thou ever see me the more Dejected or Melancholy for this ? Have I appeared before thee at any time with a Discontented Countenance ? Was I not always prepared and ready for whatsoever thou requiredst ? Wilt thou now have me to depart out of this Festival Solemnity ? I am ready to go ; and I render thee all thanks , for that thou hast honoured me so far , as to let me keep the Feast with thee , and behold thy works , and observe thy Oeconomy of the world . Let Death seize upon me no otherwise employed , than thus thinking and writing of such things . He likewise exhorts others after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Dare to lift up thine eyes to God and say , Vse me hereafter to whatsoever thou pleasest . I agree and am of the same mind with thee , indifferent to all things . I refuse nothing that shall seem good to thee . Lead me whither thou pleasest . Let me act what part thou wilt , either of a Publick or Private person , of a Rich man or a Begger . I will apologize for thee as to all these things before men . And I will also shew the Nature of every one of them . The same is likewise manifest from their Pretensions to look to God , and referr all to him ; expecting aid and assistance from him , and placing their Confidence in him . Thus also Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My design is this , to render you free and undisturbed , always looking at God , as well in every small , as greater Matter . Again the same Stoick concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A man will never be able otherwise to expel Grief , Fear , Desire , Envy , &c. than by looking to God alone , and being devoted to him , and the observance of his Commandments . And he affirmeth of Hercules , that this great piece of Piety was so long since observed by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that as he called Jupiter , or the Supreme God , his Father , so did he whatsoever he did , looking at him . Thus M. Antoninus speaketh of a Double Relation that we all have ; One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to those that live with us , and another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to that Divine Cause , from which all things happen to all . As likewise he affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Humane thing is well done without a Reference to God. And he excellently exhorteth men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To be delighted and satisfied with this one thing ; in doing one action after another , tending to a Common Good , or the good of Humane Society ; together with the Remembrance of God. Lastly he declareth his own Confidence in the Supreme Deity in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I trust and rely upon the Governour of the whole World. This may be concluded also from their Thanking the One Supreme God for all , as the Authour of all good , and delightfully Celebrating his Praises . Epictetus declares it to be the Duty of a Good man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To thank God for all things . And elsewhere he speaketh thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Had we understanding , what should we do else , but both publickly and privately praise God , bless him , and return thanks to him ? Ought not they who dig , plow , and eat , continually sing such a Hymn to God as this ; Great is that God , who gave us these Organs to cultivate the earth withal ; Great is that God who gave us hands , &c. who enabled us to grow undiscernibly , to breath in our sleep . But the Greatest and Divinest Hymn of all is this , to praise God for the Faculty of Vnderstanding all these things . What then if for the most part men be blinded , ought there not to be some One , who should perform this office , and sing a Hymn to God for all ? If I were a Nightingale I would perform the office of a Nightingale , or a Swan , that of a Swan ; but now being a Reasonable Creature , I ought to celebrate and sing aloud the praises of God , that is , of the Supreme Deity . Lastly the same is evident ; from their Invoking the Supreme God as such , addressing their Devotions to him alone without the Conjunction of any other Gods ; and particularly imploring his Assistance against the Assaults of Temptations , called by them Phancies . To this purpose is that of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This is a great Conflict or Contention , a Divine Enterprize , it is for Liberty and for a Kingdom . Now remember the Supreme God ; call upon him as thy Helper and Assistant , as the Mariners do upon Castor and Pollux in a Tempest . He commends also this Form of Devotional Address , or Divine Ejaculation , which was part of Cleanthes his Litany , to be used frequently upon occasion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Lead me , O Jupiter , and Thou Fate , whithersoever I am by you destin'd : and I will readily and chearfully follow ; who though I were never so reluctant yet must needs follow . Where Jupiter and Fate are really but one and the same Supreme Deity , under two several Names . And therefore the Sence of this Devotional Ejaculation , was no less truly and faithfully , than Elegantly thus rendered by Seneca ; Duc me Parens , Celsique Dominator Poli , Quocunque placuit , nulla parendi est mora , Assum impiger ; fac nolle , comitabor Gemens , Malusque patiar , quod pati licuit bono . But because many are so extremely unwilling to believe , that the Pagans ever made any Religious Address to the Supreme God as such ; we shall here set down an Excellent and Devout Hymn of the same Cleanthes to him : the rather because it hath been but little taken notice of . And the more to gratifie the Reader , we shall subjoyn an Elegant Translation thereof into Latin Verse ; which he must owe to the Muse of my Learned Friend Dr. Duport . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Magne Pater Divûm , cui Nomina Multa , sed Vna Omnipotens semper Virtus , Tu Jupiter Autor Naturae , certâ qui singula lege gubernas ! Rex salve . Te nempe licet Mortalibus aegris Cunctis compellare ; omnes tua namque propago Nos sumus , aeternae quasi Imago vocis & Echo Tantum , quotquot humi spirantes repimus ; Ergo Te cantabo , tuum & robur sine fine celebrans . Quippe tuo hic totus , terram qui circuit , orbis Paret ( quoquo agis ) imperio , ac obtemperat ultrò Invictis Telum manibus tibi tale ministrum , Anceps , ignitum , haud moriturum denique fulmen . Ictu etenim illius tota & natura tremiscit ; Illo & Communem Rationem dirigis , & quae Mundi agitat Molem , magno se corpore miscens : Tantus Tu rerum Dominus , Rectorque Supremus . Nec sine Te factum in terris , Deus , aut opus ullum , Aethere nec dio fit , nec per caerula ponti , Errore acta suo , nisi quae gen impia patrat . Confusa in sese , Tu dirigis ordine certo ; Auspice Te ingratis & inest sua gratia rebus ; Foelice harmonia , Tu scilicet , omnia in Vnum Sic Bona mixta Malis compingis , ut una resurgat Cunctorum Ratio communis & usque perennans : Quam refugit , spernitque hominum mens laeva malorum . Heu Miseri ! bona qui quaerunt sibi semper & optant , Divinam tamen hanc Communem & denique Legem , Nec spectare oculis , nec fando attendere curant : Cui si parerent poterant traducere vitam Cum ratione & mente bonam : nunc sponte feruntur In mala praecipites , trahit & sua quemque voluptas . Hunc agit ambitio , laudisque immensa cupido , Illum & avarities , & amor vesanus habendi , Blanda libido alium , Venerisque licentia dulcis : Sic aliò tendunt alii in diversa ruentes . At Tu , Jupiter alme , tonans in nubibus atris , Da sapere , & mentem miseris mortalibus aufer Insanam , hanc Tu pelle Pater ; da apprendere posse Consilium , fretus quo Tu omnia rite gubernas : Nos ut honorati pariter , tibi demus honorem , Perpetuis tua facta hymnis praeclara canentes , Vt fas est homini ; nec enim mortalibus ullum , Nec Superis , majus poterit contingere donum , Quam canere aeterno Communem carmine Legem . XXVI . It would be endless now to cite all the Testimonies of other Philosophers and Pagan Writers of Latter times , concerning One Supreme and Universal Numen . Wherefore we shall content our selves only to instance in some of the most remarkable , beginning with M. Tull. Cicero . Whom though some would suspect to have been a Sceptick as to Theism , because in his De Natura Deorum , he brings in Cotta the Academick , as well opposing Q. Lucil. Balbus the Stoick , as C. Velleius the Epicurean ; yet from sundry other places of his writings , it sufficiently appears , that he was a Dogmatick and Hearty Theist , as for example , this in his second Book De Divin . Esse Praestantem aliquam , Aeternamque naturam , & eam suspiciendam admirandamque hominum generi , Pulchritudo Mundi , ordoque rerum Coelestium cogit confiteri ; That there is some Most Excellent and Eternal Nature , which is to be admired and honoured by mankind , the Pulchritude of the World , and the order of the Heavenly Bodies compell us to confess . And this in his Oration De Haruspicum responsis ; Quis est tam vecors , qui cum suspexerit in Coelum , Deos esse non sentiat , & ea quae tanta Mente fiunt , ut vix quisquam Arte ulla , Ordinem rerum ac Vicissitudinem persequi posset , casu fieri putet ? Who is so mad or stupid , as when he looks up to Heaven , is not presently convinced that there are Gods ? or can perswade himself , that those things which are made with so much Mind and Wisdom , as that no humane skill is able to reach and comprehend the artifice and contrivance of them , did all happen by chance ? To which purpose more places will be afterwards cited . However in his Philosophick Writings , it is certain that he affected to follow the way of the New Academy , set on foot by Carneades , that is , to write Sceptically , partly upon Prudential accounts , and partly for other Reasons intimated by himself in these words , Qui requirunt quid quaque de re ipsi sentiamus , curiosiùs id faciunt quam necesse est . Non enim tam Authoritatis in disputando quam Rationis momenta quaerenda sunt . Quinetiam obest plerumque iis qui discere volunt , A●ctoritas eorum qui se docere profitentur . Desinunt enim suum judicium adhihere , idqu● habent ratum , quod ab eo quem probant , judicatum vident : Th●y who would needs know , what we our selves think concerning every thing , are more curious than they ought , because Philosophy is not so much a matter of Authority as of Reason ; and the Authority of those who profess to teach , is oftentimes an hindrance to the Learners they negl●●●ing by that means to use their own Judgment , securely taking that for granted , which is judged by another whom they value . Nevertheless Cicero in the Close of this discourse De Natura Deorum ( as St. Austin also observeth ) plainly declares himself to be more propense and inclinable to the Doctrine of Balbus than either that of Velleius or Cotta , that is , though he did not assent to the St●ical Doctrine or Theology in every Point ( himself being rather a Platonist than a Stoick ) yet he did much prefer it before not only the Epicureism of Velleius , but also the Scepticism of Cotta . Wherefore Augustinus Steuchus and other Learned men , quarrel with sundry passages of Cicero's upon another account , not as Atheistical , but as seeming to favour a Multitude of Independent Gods ; he sometimes attributing not only the Government of the World , and the making of Mankind , but also he first Constitution and Fabrick of the whole World , to Gods Plurally . As when he writeth thus , Vt perpetuus Mundi esset ornatus , magna adhibita cura est à Providentia Deorum ; For the perpetual adorning of the World , great care hath been taken , by the Providence of the Gods : And A Diis Immortalibus Hominibus provisum esse , &c. That the Immortal Gods have provided for the Convenience of Mankind , appears from the very Fabrick and Figure of them : And that place before cited , Dico igitur Providentia Deorum , Mundum & omnes Mundi partes initio constitutas esse , I say that the World and all its parts were at first constituted by the Providence of the Gods. And Lastly , where he states the Controversie of that Book De N. D. thus ; Vtrum Dii nihil agant , nihil moliantur ? An contrà ab His , & à Principio Omnia facta , & constituta sint , & ad insinitum tempus regantur atque m●veantur ? Whether the Gods do nothing at all , but are void of care and trouble ? or whether all things were at first Made and Constituted , and ever since are Moved and Governed by them ? Notwithstanding which it is Evident that this Learned Orator and Philosopher , plainly acknowledged the Mon●rchy of the Whole , or One Supreme and Vniversal Numen over all . And that first from his so often using the word God in the Singular , Emphatically and by way of Eminency ; as Ipsi Deo nihil minus gratum , quà● non omnibus patere ad se Placandum & Colendum viam ; Nothing can be less grateful to God himself , than that there should not be a liberty open to all ( by reason of the Costliness of Sacrifices ) to wor●● pan●l appease him ; And Nisi juvante Deo , tales non fuerunt Curius , Fabricius , &c. Curius and Fabricius had never been such menas they were , had it not been for the Divine assistance . Again , Commoda quibus utimur , Lucemque quà fruimur , Spiritumque quem ducimus , à Deo nobis dari atque impertiri videmus , We must needs acknowledge that the benefits of this life , the light which we enjoy , and the spirit which we breath , are imparted to us from God. And to mention no more , in his Version of Plato's Timaeus , Deos alios in Terra , alios in Luna , alios in reliquas mundi partes spargens Deus quasi serebat , God distributing Gods to all the parts of the World , did as it were sow some Gods in the Earth , some in the Moon , &c. Moreover by his making such descriptions of God as plainly imply his Oneness and Singularity , as in his Orat. pro Milone , Est , est profectò Illa Vis ; neque in his Corporibus atque in hac Imbecillitate nostrâ , inest quiddam quod vigeat & sentiat , & non inest in hoc tanto Naturae tamque praeclaro motu . Nisi fortè idcirco esse non putant , quia non apparet nec cernitur : proinde quasi nostram ipsam mentem qua sapimus , qu a providemus , qua haec ipsa agimus & dicimus , videre , aut planè qualis & ubi sit , sentire possumus : There is , there is certainly , such a divine Force in the world ; neither is it reasonable to think , that in these gross and frail Bodies of ours , there should be something which hath Life , Sense and Vnderstanding , and yet no such thing in the whole Vniverse ; unless men will therefore conclude , that there is none , because they see it not ; as if we could see our own mind ( whereby we order and dispose all things and whereby we reason and speak thus ) and perceive what kind of thing it is and where it is lodged . Where , as there is a strong asseveration of the Existence of a God , so is his Singularity plainly implied , in that he supposes him to be One Mind or Soul acting and governing the whole World , as our Mind doth our Body . Again in his Tusculan Questions , Nec verò Deus ipse alio modo intelligi potest , nisi Mens Soluta quaedam , & Libera , segregata ab omni Concretione mortali , omnia sentiens & movens ; Neither can God himself be understood by us otherwise , than as a certain Loose and Free Mind , segregated from all mortal Concretion , which both perceives and moves all things . So again in the same Book , Haec igitur & alia innumerabilia cum cernimus , possumusne dubitare , quin his praesit aliquis vel Effector , si haec nata sunt ut Platoni videtur ; vel si semper fuerint ut Aristoteli placet , Moderator tanti operis & muneris ? When we behold these and other wonderful works of Nature , can we at all doubt , but that there presideth over them , either One Maker of all , if they had a beginning as Plato conceiveth ; or else if they always were as Aristotle supposeth , One Moderator and Governour ? And in the Third De Legibus , Sine Imperio nec Domus ulla , nec Civitas , nec Gens , nec Hominum universum Genus stare , nec rerum Natura omnis , nec ipse Mundus potest . Nam & hic Deo paret , & huic obediunt Maria Terraeque , & hominum vita jussis supremae legis obtemperat : Without Government , neither any House , nor City , nor Nation , nor Mankind in general , nor the whole Nature of things , nor the World it self could subsist . For This also obeyeth God , and the Seas and Earth are subject to him , and the Life of man is disposed of , by the Commands of the Supreme Law. Elsewhere he speaks of Dominans ille nobis Deus , qui nos vetat hinc injussu suo demigrare , That God who rules over all Mankind and forbids them to depart hence without his lieve . Of Deus , cujus numini parent omnia , That God , whose Divine Power all things obey . We read also in Cicero , of Summus or Supremus Deus , the Supreme God , to whom the First making of Man is properly imputed by him ; of Summi Rectoris & Domini Numen , The Divine Power of the Supreme Lord and Governour ; of Deus praepotens , and Rerum omnium praepotens Jupiter , The most Powerful God , and Jupiter who hath power over all things ; of Princeps ille Deus , qui omnem hunc mundum regit , sicut Animus humanus id corpus cui praepositus est , That Chief or Principal God , who governs the whole world in the same manner as a Humane Soul governeth that Body which it is set over . Wherefore as for those Passages before objected , where the Government of the World , as to the concernments of Mankind at least , is ascribed by Cicero to Gods Plurally , this was done by him and other Pagans , upon no other account but only this , because the Supreme God was not supposed by them to do all things himself immediatly in the Government of the World , but to assign certain Provinces to other Inferiour Gods , as Ministers under him , which therefore sharing in the Oeconomy of the World , were look'd upon as Co-governours thereof with him . Thus when Balbus in Cicero to excuse some seeming defects of Providence , in the Prosperities of wicked and the Adversities of good men , pretended , Non animadvertere omnia Deos , nè Reges quidem , That the Gods did not attend to all things , as neither do Kings , Cotta amongst other things replied thus ; Fac Divinam Mentem esse distentam , Coelum versantem , terram tuentem , maria moderantem , cur tam multos Deos nihil agere & cessare patitur ? Cur non rebus humanis aliquos otiosos Deos praefecit , qui à te Balbe Innumerabilis explicati sunt ? Should it be granted , that the Divine Mind ( or Supreme Deity ) were distracted with turning round the Heavens , observing the Earth , and Governing the Seas , yet why does he let so many other Gods to do nothing at all ? Or why does he not appoint some of those Idle Gods over Humane affairs , which according to Balbus and the Stoicks are innumerable ? Again when the Immortal Gods are said by Cicero to have Provided for the convenience of Mankind in their First Constitution , this doubtless is to be understood according to the Platonick Hypothesis , that the Gods and Demons being first made , by the Supreme God , were set a work and employed by him afterward in the making of man and other mortal Animals . And lastly , as to that which hath the greatest difficulty of all in it , when the whole World is said by Cicero to have been made by the Providence of the Gods , this must needs be understood also of those Eternal Gods of Plato's , according to whose Likeness or Image the World and Man are said to have been made , that is , of the Trinity of Divine Hypostases , called by Amelius , Plato's Three Minds and Three Kings , and by others of the Platonists , the First and Second and Third God , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The First and Second Cause , &c. And it may be here observed , what we learn from S. Cyril , that some Pagans endeavoured to justifie this Language and Doctrine of theirs , even from the Mosaick Writings themselves , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they suspecting , that the God of the Vniverse being about to make man , did there bespeak the other Gods , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which were Secondary and Inferiour to him ) after this manner , Let Vs make man according to Our own Image and likeness . Which S. Cyril and other Christian Writers understand of the Trinity . Now those Eternal Gods of Plato , according to whose Image , the World and Man is said by him to have been made , and which ( though one of them were properly called the Demiurgus ) yet had all an Influence and Causality upon the making of it , were ( as hath been already observed ) not so many Independent and Self-originated Deities , but all derived from One First Principle . And therefore Cicero following Plato in this , is not to be suspected upon that account , to have been an Asserter of Many Independent Gods , or Partial Creators of the World ; especially since in so many other places of his Writings , he plainly owns a Divine Monarchy . We pass from M. Tullius Cicero , to M. Terentius Varro his Equal , a man famous for Polymathy or Multifarious Knowledge , and reputed unquestionably ( though not the most Eloquent , yet ) the most Learned of all the Romans , at least as to Antiquity . He wrote One and Forty Books concerning the Antiquities of Humane and Divine things ; wherein he transcended the Roman Pontifices themselves , and discovered their Ignorance as to many points of their Religion . In which Books he distinguished Three Kinds of Theology , the First Mythical or Fabulous , the Second Physical or Natural , and the Last Civil or Popular : The First being most accomodate to the Theatre or Stage ; the Second to the World or the Wiser men in it ; the Third to Cities or the Generality of the Civilized Vulgar . Which was agreeable also to the Doctrine of Scaevola that Learned Pontifex , concerning Three Sorts of Gods , Poetical , Philosophical and Political . As for the Mythical and Poetical Theology it was censured after this manner by Varro , In eo sunt multa contra Dignitatem & Naturam immortalium ficta . In hoc enim est ut Deus alius ex capite , alius ex femore sit , alius ex guttis sanguinis natus . In hoc ut Dii furati sint , ut adulteraverint , ut servierint homini . Denique in hoc omnia Diis attribuuntur , quae non modo in hominem , sed etiam in contemptissimum hominem cadere possunt : That , according to the Literal Sence , it conteined many things contrary to the Dignity and Nature of Immortal Beings . The Genealogy of one God being derived from the Head , of another from the Thigh , of another from drops of Blood : Some being represented as Thieves , others as Adulterers , &c. and all things attributed to the Gods therein that are not only incident to men , but even to the most contemptible and flagitious of them . And as for the Second , the Natural Theology which is the True , this Varro conceived to be above the capacity of Vulgar Citizens , and that therefore it was expedient , there should be another Theology calculated , more accommodate for them , and of a middle kind betwixt the Natural and the Fabulous , which is that which is called Civil . For he affirmed , Multa esse vera quae vulgo scire non sit utile , & quaedam quae tametsi falsa sint , aliter existimare populum expediat ; that there were many things true in Religion , which it was not convenient for the Vulgar to know ; and again some things which though false , yet it was expedient they should be believed by them . As Scaevola the Roman Pontifex in like manner , would not have the Vulgar to know , that the True God had neither Sex , nor Age , nor Bodily Members . Expedire igitur existimat ( saith St. Austin of him ) falli in Religione Civitates , quod dicere etiam in Libris Rerum Divinarum , ipse Varro non dubitat , Scaevola therefore judgeth it expedient that Cities should be deceived in their Religion ; which also Varro himself doubteth not to affirm in his Books of Divine Things . Wherefore this Varro though disapproving the Fabulous Theology , yet out of a pious design as he conceived , did he endeavour to assert as much as he could , the Civil Theology , then received amongst the Romans , and to vindicate the same from Contempt : yet nevertheless so , as that , Si eam Civitatem novam constitueret , ex Naturae potiùs Formulâ , Deos & Deorum nomina se fuisse dedica●urum , non dubitet confiteri ; If he were to constitute a New Rome himself , he doubts not to confess , but that he would dedicate Gods and the Names of Gods after another manner , more agreeably to the Form of Nature or Natural Theology . Now what Varro's own sence was concerning God , he freely declared in those Books of Divine Things ; namely , That he was the Great Soul and Mind of the whole World : Thus St. Austin , Hi soli Varroni videntur animadvertisse quid esset Deus , qui crediderunt cum esse Animam , Motu ac Ratione mundum gubernantem : These alone seem to Varro to have understood what God is , who believed him to be a Soul , governing the whole World by Motion and Reason . So that Varro plainly asserted One Supreme and Vniversal Numen , he erring only in this ( as St. Austin conceives ) that he called him A Soul , and not the Creator of Soul , or a Pure and Abstract Mind . But as Varro acknowledged One Vniversal Numen , the Whole Animated World , or rather the Soul thereof , which also he affirmed to be called by several Names , as in the Earth Tellus , in the Sea Neptune , and the like ; so did he also admit ( together with the rest of the Pagans ) other Particular Gods , which were to him nothing but Parts of the World Animated with Souls Superiour to men ; A summo Circuitu coeli , usque ad Circulum Lunae , aethereas Animas esse Astra ac Stellas , eosque coelestes Deos , non modo intelligi esse sed etiam videri : Inter Lunae verò gyrum & nimborum Caeumina Aereas esse Animas , sed eas animo non oculis videri ; & vocari Heroas & Lares & Genios : That from the highest Circuit of the heavens to the Sphere of the Moon , there are Ethereal Souls or Animals , the Stars , which are not only understood but also seen to be Celestial Gods : And between the Sphere of the Moon and the Middle Region of the Air , there are Aereal Souls or Animals , which though not seen by our Eyes , yet are discovered by our Mind and called Heroes , Lares , and Genii . So that according to Varro the only True Natural Gods , were as himself also determined , Anima Mundi , ac Partes ejus , First the great Soul and Mind of the whole world which comprehendeth all ; and secondly the Parts of the World Animated superiour to men . Which Gods also he affirmed to be worshipped Castiùs more purely , and chastly without Images , as they were by the first Romans for one hundred and seventy years : he concluding , qui primi simulachra Deorum populi posuerunt , eos civitatibus suis & metum dempsisse & errorem addidisse : prudenter existimans ( saith St. Austin ) Deos facilè posse in Simulachrorum stoliditate contemni : That those Nations who first set up Images of the Gods , did both take away Fear from their Cities and add Errour to them : he wisely Judging , that the Foppery of Images , would easily render their Gods contemptible . L. Annaeus Seneca the Philosopher , was contemporary with our Saviour Christ and his Apostles , who , though frequently acknowledging a Plurality of Gods , did nevertheless plainly assert One Supreme , he not only speaking of him Singularly , and by way of Eminency , but also plainly describing him as such ; as when he calls him , Formatorem Vniversi ; Rectorem & Arbitrum & Custodem Mundi ; Ex quo suspensa sunt omnia ; Animum ac Spiritum Vniversi ; Mundani hujus operis Dominum & Artificem ; Cui nomen omne convenit ; Ex quo nata sunt omnia ; Cujus Spiritu vivimus ; Totum suis partibus inditum , & se sustinentem sua vi ; Cujus Consilio huic mundo providetur , ut inconcussus eat , & actus suos explicet ; Cujus Decreto omnia fiunt ; Divinum Spiritum per omnia maxima & minima aequali intentione diffusum ; Deum potentem omnium ; Deum illum maximum potentissimumque , qui ipse vehit omnia ; Qui ubique & omnibus praesto est ; Coeli & Deorum omnium Deum , a quo ista Numina quae singula adoramus & colimus , suspensa sunt ; and the like : The Framer and Former of the Vniverse ; the Governour , Disposer and keeper thereof ; Him upon whom all things depend ; The Mind and Spirit of the World ; The Artificer and Lord of this whole Mundane Fabrick ; To whom every name belongeth ; From whom all things spring ; By whose Spirit we live ; Who is in all his parts and susteineth himself by his own force ; By whose Counsel the World is provided for , and carried on in its Course constantly and uninterruptedly ; By whose Decree all things are done ; The Divine Spirit that is diffused through all things both great and small with equal intention ; The God whose power extends to all things ; The Greatest and most Powerful God who doth himself support and uphold all things ; Who is present every where to all things ; The God of Heaven and of all the Gods , upon whom are suspended all those other Divine Powers , which we singly worship and adore . Moreover we may here observe from St. Austin , that this Seneca in a Book of his , against Superstitions ( that is now lost ) did not only Highly extol the Natural Theology , but also plainly censure and condemn the Civil Theology then received amongst the Romans , and that with more Freedom and Vehemency , than Varro had done the Fabulous or Theatrical and Poetical Theology . Concerning a great part whereof he pronounced , that a wise man would observe such things , tanquam Legibus jussa , non tanquam Diis grata , only as commanded by the Laws ( he therein exercising Civil Obedience ) but not at all , as Grateful to the Gods. M. Fabius Quintilianus , though no admirer of Seneca , yet fully agreed with him in the same Natural Theology , and sets down this , as the generally received Notion or Definition of God , Deum esse Spiritum omnibus partibus immistum , That God is a Spirit mingled with and diffused through all the part● of the World ; he from thence inferring Epicurus to be an Atheist , notwithstanding that he verbally asserted Gods , because he denyed a God according to this Generally received Notion , he bestowing upon his Gods a circumscribed humane form , and placing them between the Worlds . And the Junior Pliny though he were a Persecutor of the Christians , he concluding , qualecunque esset quod faterentur , pervicaciam certè & inflexibilem obstinationem debere puniri , that whatsoever their Religion were , yet notwithstanding their Stubbornness and Inflexible Obstinacy ought to be punished , and who compelled many of them to worship the Images of the Emperour , and to sacrifice and pray to the Statues of the Pagan Gods , and lastly to blaspheme Christ ; yet himself plainly acknowledged also One Supreme Universal Numen , as may sufficiently appear from his Panegyrick Oration to Trajan , where he is called Deus ille , qui manifestus ac praesens Coelum ac Sydera insidet ; that God who is present with , and inhabits the whole Heaven and Stars * ; himself making a Solemn Prayer and Supplication to him , both in the beginning and close thereof , and sometimes speaking of him therein Singularly and in way of Eminency ; as in these words , Occultat utrorumque Semina Deus , & plerumque Bonorum Malorumque Causae , sub diversâ specie latent : God hideth the Seeds of good and evil , so that the causes of each often appear disguised to men . L. Apuleius also , whose pretended Miracles the Pagans endeavoured to confirm their Religion by , as well as they did by those of Apollonius , doth in sundry places of his writings , plainly assert One Supreme and Vniversal Numen , we shall only here set down one , Cum Summus Deorum , cuncta haec non solùm cogitationum ratione consideret ; sed Prima , Media , & Vltima obeat ; compertaque intimae Providentiae ordinationis universitate & Constantia regat ; Since the Highest of the Gods , does not only consider all these things in his mind and Cogitation , but also pass through and comprehend within himself the Beginning Middle and End of all things , and constantly Govern all by his occult Providence . Lastly Symmachus , who was a zealous Stickler for the Restitution of Paganism , declared the Pagans to worship One and the same God with the Christians , but in several ways , he conceiving , that there was no necessity God should be worshipped by all after the same manner . Aequum est , quicquid omnes colunt , VNVM putari : Eadem spectamus Astra ; Commune Coelum est ; Idem nos Mundus involvit : Quid interest , qua quisque prudentia Verum requirat ? Vno Itinere non potest perveniri ad tam grande Secretum : We ought in reason to think , that it is One and the same Thing , which all men worship : As we all behold the same Stars , have the same Common Heaven , and are involved within the same World. Why may not men pursue One and the same thing in different ways ? One Path is not enough to lead men to so Grand a Secret. The Sence whereof is thus elegantly expressed by Prudentius . Vno omnes sub sole siti , vegetamur eodem Aere , Communis cunctis viventibus Aura . Sed quid sit qualisque Deus , diversa secuti Quaerimus ; atque Viis longè distantibus Unum Imus ad Occultum ; suus est mos cuique genti , Per quod iter properans , eat ad tam Grande Profundum . And again afterward , Secretum sed grande nequit Rationis opertae Quaeri aliter , quàm si sparsis via multiplicetur Tramitibus , & centenos terat orbita calles , Quaesitura Deum variata indage latentem . And the beginning of Prudentius his Confutation is this , Longè aliud verum est . Nam multa ambago viarum Anfractus dubios habet , & perplexius errat . Sola errore caret simplex via , nescia flecti In diverticulum , biviis nec pluribus anceps , &c. We shall now instance also in some of the Latter Greek Writers . Though the Author of the Book De Mundo , were not Aristotle , yet that he was a Pagan , plainly appears from some passages thereof , as where he approves of Sacrificing to the Gods , and of Worshipping Heroes and Dead men ; as also because Apuleius would not otherwise have translated so much of that book , and incorporated it into his De Mundo . He therefore does not only commend this of Heraclitus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there is one Harmonious System made out of all things , and that All things are derived from One ; But doth himself also write excellently , concerning the Supreme God , whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Cause which Containeth all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Best and Most excellent part of the World ; he beginning after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is an ancient Opinion or Tradition , that hath been conveyed down to all men from their Progenitors , that all things are from God , and consist by him ; and that no Nature is sufficient to preserve it self , if left alone , and devoid of the Divine assistance and influence . Where we may observe , that the Apuleian Latin Version , altering the sence , renders the words thus , Vetus opinio est , atque in cogitationes omnium hominum penitus incidit , Deum esse : Originis non habere auctorem : Deumque esse salutem & perseverantiam Earum , quas essecerit , rerum : So that whereas , in the Original Greek , This is said to be the general Opinion of all mankind , That all things are from God and subsist by him , and that nothing at all can conserve it self in being without him , Apuleius correcting the words , makes the general sence of mankind to run no higher than this ; That there is a God ; who hath no author of his original ; and who is the safety and preservation of all those things that were made by himself . From whence it may be probably concluded , that Apuleius , who is said to have been of Plutarch's Progeny , was infected also with those Paradoxical Opinions of Plutarch's , and consequently did suppose , All things not to have been made by God , nor to have depended on him ( as the Writer De Mundo affirmeth ) but that there was something besides God , as namely the Matter and an Evil Principle , U●created and Self-existent . Afterwards the same Writer De Mundo , elegantly illustrates by Similitudes , how God by One Simple Motion and Energy of his own , without any labour or toil , doth produce and govern all the Variety of Motions in the Universe ; and how he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contein the Harmony and Safety of the Whole . And lastly he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That what a Pilot is to a ship , a Charioteer to a Chariot , the Coryphaeus to a Quire , Law to a City , and a General to an Army ; the same is God to the World. There being only this difference , that whereas the Government of some of them is toilsom and sollicitous , the Divine Government and Steerage of the World , is most easie and facil : for as this Writer adds , God being himself Immovable , Moveth all things ; in the same manner as Law , in it self Immovable , by Moving the minds of the Citizens , orders and disposes all things . Plutarchus Chaeronensis ( as hath been already declared ) was Unluckily engaged in Two False Opinions , The First of Matters being Ingenit or Vncreated , upon this Pretence , Because Nothing could be made out of Nothing ; the Second of a Positive Substantial Evil Principle , or an Irrational Soul and Demon Self-existent , upon this Ground because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is no greater Absurdity imaginable , than that Evil should proceed from the Providence of God , as a Bad Epigramm from the will of the Poet. In which respect he was before called by us a Ditheist . Plutarch was also a Worshipper of the Many Pagan Gods , himself being a Priest of the Pythian Apollo . Notwithstanding which , he unquestionably asserted One Sole Principle of All Good , the Cause of all things , ( Evil and Matter only excepted ) the Framer of the Whole World , and Maker of all the Gods in it ; who is therefore often called by him , God , in way of Eminency , as when he affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God doth always act the Geometrician , that is , do all things in Measure and Proportion ; and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all things are made by God according to Harmony ; and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is called a Harmonist and Musician : And he hath these Epithets given him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Great God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Highest or Vppermost God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vnmade Self-existent God ; all the other Pagan Gods , according to him , having been made in Time , together with the World. He is likewise stiled by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Sea of Pulchritude : and his Standing and Permanent Duration , without any Flux of Time , is excellently descibed by the same Writer , in his Book concerning the Delphick Inscription . Lastly Plutarch affirmeth , that men generally pray to this Supreme God , for whatsoever is not in their own power , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Dio Chrysostomus , a Sophist , Plutarch's Equal , though an acknowledger of Many Gods , yet nevertheless asserteth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the whole World is under a Kingly Power or Monarchy , he calling the Supreme God , sometime , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the common King of Gods and Men , their Governour , and Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God that rules over all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Greatest God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The chief President over all things , who orders and guides the whole Heaven and World , as a wise Pilot doth a Ship , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ruler of the whole Heaven , and Lord of the Whole Essence ; and the like . And he affirming that there is a Natural Prolepsis in the Minds of men concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the nature of the Gods in general , but especially of that Supreme Ruler over all ; there is an opinion in all humane kind , as well Barbarians as Greeks ; that is naturally implanted in them as rational Beings , and not derived from any mortal Teacher . The meaning whereof is this , that men are naturally possessed with a Perswasion , that there is One God , the Supreme Governour of the whole World , and that there are also below him , but above men , Many other Intellectual Beings , which these Pagans called Gods. That Galen was no Atheist , and what his Religion was ; may plainly appear from this one passage out of his third Book De Vsu Partium , to omit many others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Should I any longer insist upon such Brutish Persons as those , the wise and sober might justly condemn me , as defiling this Holy Oration , which I compose as a True Hymn to the praise of him that made us ; I conceiving true Piety and Religion towards God to consist in this , not that I should sacrifice many Hecatombs , or burn much Incense to him , but that I should my self first acknowledge , and then declare to others , how great his Wisdom is , how great his Power , and how great his Goodness . For that he would adorn the whole world after this manner , envying to nothing that good which it was capable of , I conclude to be a demonstration of most absolute Goodness , and thus let him be praised by us as Good. And that he was able to find out , how all things might be adorned after the best manner , is a Sign of the Greatest Wisdom in him . And Lastly to be able to effect and bring to pass all those things which he had thus decreed , argues an insuperable Power . Maximus Tyrius in the close of his first Dissertation , gives us this short Representation of his own Theology , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I will now more plainly declare my sence by this similitude . Imagine in your mind , a great and powerful Kingdom or Principality , in which all the rest freely and with one consent conspire to direct their actions , agreeably to the will and command of one Supreme King , the Oldest and the best . And then suppose the bounds and limits of this Empire , not to be the River Halys , nor the Hellespont , nor the Meotian Lake , nor the Shores of the Ocean ; but Heaven above , and the Earth beneath . Here then let that great King sit Immovable , prescribing Laws to all his subjects , in which consists their safety and security : the Consorts of his Empire , being many both Visible and Invisible Gods ; some of which that are nearest to him and immediately attending on him , are in the highest Royal dignity , feasting as it were at the same table with him : others again are their Ministers & Attendants ; and a Third Sort , inferiour to them both . And thus you see , how the order and chain of this government descends down by steps and degrees , from the Supreme God to the Earth and Men. In which Resemblance , we have a plain acknowledgment of One Supreme God , the Monarch of the whole World , and Three subordinate ranks of Inferiour Gods , as his Ministers , in the Government of the World ; whom that Writer there also calls , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods the Sons and Friends of God. Aristides the famous Adrianean Sophist and Orator , in his first Oration or Hymn vowed to Jupiter , after he had escaped a great tempest , is so full to the purpose , that nothing can be more ; he after his Proeme beginning thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Jupiter made all things , and all things whatsoever exist are the works of Jupiter , Rivers , and Earth and Sea and Heaven , and what are between these , and Gods and Men and all Animals , whatsoever is perceivable either by sense or by the mind . But Jupiter first of all made himself ; for he was not Educated in the flowery and odoriferous Caves of Crete , neither was Saturn ever about to devour him , nor instead of him did he swallow down a stone . For Jupiter was never in danger , nor will he be ever in danger of any thing . Neither is there any thing older than Jupiter , no more than there are sons older than their parents , or works than their Opificers . But he is the First and the Oldest , and the Prince of all things , he being made from himself ; nor can it be declared when he was made , for he was from the beginning , and ever will be , his own Father , and greater than to have been begotten from another . As he produced Minerva from his brain and needed no wedlock in order thereunto , so before this did he produce himself from himself , needing not the help of any other thing for his being . But on the contrary , all things began to be from him , and no man can tell the time ; since there was not then any time when there was nothing else besides , and no work can be older than the maker of it . Thus was Jupiter the beginning of all things and all things were from Jupiter , who is better than Time , which had its beginning together with the World. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All the several kinds of Gods , are but a Defluxion and Derivation from Jupiter , and according to Homer 's Chain all things are connected with him and depend upon him . He amongst the first produced Love and Necessity , Two the most powerful Holders of things together , that they might make all things firmly to cohere . He made Gods to be the Curators of men , and he made men to be the Worshippers and Servers of those Gods. All things are every where full of Jupiter , and the Benefits of all the other Gods , are his work , and to be attributed to him , they being done in compliance with that order which he had prescribed them . It is certain that all the Latter Philosophers after Christianity , whether Platonists or Peripateticks , though for the most part they asserted the Eternity of the World , yet Universally agreed in the acknowledgment of One Supreme Deity , the Cause of the whole World , and of all the other Gods. And as Numenius , Plotinus , Amelius , Porphyrius , Proclus , Damascius and others , held also a Trinity of Divine Hypostases , so had some of those Philosophers excellent Speculations concerning the Deity , as particularly Plotinus ; who notwithstanding that he derived Matter and All things , from One Divine Principle , yet was a Contender for Many Gods. Thus in his Book inscribed , against the Gnosticks : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Every man ought to endeavour with all his might , to become as Good as may be , but yet not to think himself to be the only thing that is good , but that there are also other Good men in the World , and Good Demons , but much more Gods : who though inhabiting this inferiour world , yet look up to that Superiour ; and most of all , the Prince of this Vniverse , that most Happy Soul. From whence he ought to ascend yet higher , and to praise those Intelligible Gods , but above all that great King and Monarch ; declaring his Greatness and Majesty by the Multitude of Gods which are under him . For this is not the part of them who know the power of God , to contract all into one , but to shew forth all that Divinity which himself hath displayed , who remaining One makes Many depending on him ; which are by him and from him . For this whole World is by him , and looks up perpetually to him , as also doth every one of the Gods in it . And Themistius the Peripatetick , ( who was so far from being a Christian , that as Petavius probably conjectures , he perstringes our Saviour Christ under the Name of Empedocles , for making himself a God ) doth not only affirm , that one and the same Supreme God , was worshipped by Pagans , and the Christians , and all Nations , though in different manners ; but also , that God was delighted with this Variety of Religions : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Author and Prince of the Vniverse , seems to be delighted with this Variety of Worship ; He would have the Syrians worship him One way , the Greeks another , and the Egyptians another ; neither do the Syrians ( or Christians ) themselves all agree , they being subdivided into many Sects . We shall conclude therefore with this full Testimony of St. Cyril , in his First Book against Julian , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is manifest to all , that amongst those who Philosophize in the Greek way , it is Vniversally acknowledged , that there is One God , the Maker of the Vniverse , and who is by Nature above all things ; but that there have been made by him , and produced into generation , certain other Gods ( as they call them ) both Intelligible and Sensible . XXVII . Neither was this the Opinion of Philosophers and Learned Men only , amongst the Pagans , but even of the Vulgar also . Not that we pretend , to give an account of all the most sottish Vulgar amongst them , who as they little considered their Religion , so probably did they not understand that Mystery of the Pagan Theology ( hereafter to be declared ) that Many of their Gods , were nothing but several Names and Notions of one Supreme Deity , according to its various Manifestations and Effects : but because , as we conceive this Tradition of One Supreme God , did run currant amongst the Generality of the Greek and Latin Pagans at least , whether Learned or Unlearned . For we cannot make a better judgment concerning the Vulgar and Generality of the ancient Pagans , than from the Poets and Mythologists , who were the chief Instructers of them . Thus Aristotle in his Politicks , writing of Musick , judgeth of mens Opinions concerning the Gods , from the Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We may learn what opinion men have concerning the Gods , from hence , because the Poets never bring in Jupiter , Singing or Playing upon an Instrument . Now we have already proved from sundry Testimonies of the Poets , that ( however they were Depravers of the Pagan Religion , yet ) they kept up this Tradition of one Supreme Deity , one King and Father of Gods : To which Testimonies many more might have been added , as of Seneca the Tragedian , Statius , Lucan , Silius Italicus , Persius , and Martial , but that we then declined them to avoid tediousness . Wherefore we shall here content our selves only to set down this Affirmation of Dio Chrysostomus , concerning the Theology of the Poets , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Poets call the First and Greatest God , the Father , universally , of all the Rational Kind ; as also the King thereof . Agreeably with which of the Poets , do men erect Altars to Jupiter King , and stick not to call him Father in their Devotions . Moreover Aristotle himself hath recorded this in his Politicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That all men affirmed the Gods to be under a Kingly power , or that there is one Supreme King and Monarch over the Gods. And Maximus Tyrius declareth , that as well the Unlearned as the Learned , throughout the whole Pagan world , universally agreed in this , that there was one Supreme God , the Father of all the others Gods : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If there were a meeting called of all these several Trades and Professions , a Painter , a Statuary , a Poet , and a Philosopher , and all of them were required to declare their sence concerning God , do you think that the Painter would say one thing , the Statuary another , the Poet another , and the Philosopher another ? No nor the Scythian neither , nor the Greek , nor the Hyperborean . In other things , we find men speaking very discordantly to one another , all men as it were differing from all . The same thing is not Good to all nor Evil , Honest nor Dishonest . For Law and Justice it self , are different every where , and not only one Nation doth not agree with another therein , but also not one City with another City , nor one House with another House , nor one man with another man , nor lastly any one man with himself . Nevertheless , in this so great war , contention , and discord , you may find every where throughout the whole world , One agreeing Law and Opinion , That THERE IS ONE GOD THE KING AND FATHER OF ALL , and Many Gods , the Sons of God , Co-reigners together with God. These things both the Greek and the Barbarian alike affirm , both the Inhabitants of the Continent and of the Sea-coast , both the Wise and the Vnwise . Nothing can be more full than this Testimony of Maximus Tyrius , that the Generality of the Pagan world , as well Vulgar and Illiterate , as Wise and Learned , did agree in this , that there was One Supreme God , the Creator and Governour of all . And to the same purpose was that other Testimony before cited out of Dio Chrysostomus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That concerning the nature of the Gods in General , but especially concerning that Prince of all things , there was One agreeing Perswasion in the minds of all Mankind , as well Barbarians as Greeks . Where Dio plainly intimates also , that there was a more universal consent of Nations , in the belief of One God , than of Many Gods. It hath been already observed , that the several Pagan Nations , had vulgarly their peculiar Proper Names for the One Supreme God. For as the Greeks called him Zeus or Zen , the Latins Jupiter or Jovis , so did the Egyptians , Africans and Arabians , Hammon . Which Hammon therefore was called by the Greeks the Zeus of the Africans , and by the Latins their Jupiter . Whence is that in Cicero's De Natura Deorum , Jovis Capitolini Nobis alia species , alia Afris Ammonis Jovis , the form of the Capitoline Jupiter with us Romans , is different from that , of Jupiter Ammon with the Africans . The Name of the Scythian Jupiter also , as Herodotus tells us , was Pappaeus or Father . The Persians likewise had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Xenophon stiles him , their Country - Zeus or Jupiter ( namely Mithras or Oromasdes ) who in the same Xenophon , is distinguished from the Sun , and called in Cyrus his Proclamation in the Scripture , The Lord God of Heaven , who had given him all the Kingdoms of the Earth . Thus the Babylonian Bell is declared by Berosus ( a Priest of his ) to have been that God , who was the Maker of Heaven and Earth . And Learned men conceive , that Baal ( which is the same with Bel , and signifies Lord ) was first amongst the Phenicians also a Name for the Supreme God , the Creator of Heaven and Earth , sometimes called Beel samen , The Lord of Heaven . As likewise that Molech which signifies King , was amongst the Ammonites , the King of their Gods ; and that Marnas ( the chief God of the Gazites , who were Philistines ) and signifies the Lord of men , was that from whence the Cretians derived their Jupiter , called the Father of Gods and Men. Origen indeed contended , that it was not lawful for Christians , to call the Supreme God by any of those Pagan Names , and probably for these Reasons , because those names were then frequently bestowed upon Idols ; and because they were contaminated and desiled by Absurd and Impure Fables . Nevertheless that learned Father does acknowledge the Pagans really to have meant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The God over all , by those several Names . Which yet Lactantius Firmianus would by no means allow of as to the Roman Jupiter , worshipped in the Capitol , he endeavouring to confute it after this manner ; Vana est Persuasio eorum qui nomen Jovis Summo Deo tribuunt . Solent enim quidam errores suos hac excusatione defendere ; qui convicti de Vno Deo , cum id negare non possunt , ipsum colere affirmant , verum hoc sibi placere ut Jupiter nominetur , quo quid absurdius ? Jupiter enim sine Contubernio Conjugis Filiaeque , coli non solet . Vnde quid sit apparet , nec fas est id nomen eo transferri , ubi nec Minerva est ulla nec Juno : It is a vain perswasion of those , who would give the name of Jupiter to the Supreme God. For some are wont thus to excuse their errours , when they have been convinced of one God , so as that they could not contradict it , by saying that themselves worshipped Him , he being called by them Jupiter : Than which , what can be more absurd ? since Jupiter is not worshipped without the Partnership of his Wife and Daughter . From whence it plainly appears what this Jupiter is , and that the name ought not to be transferred thither , where there is neither any Minerva nor Juno . The ground of which argumentation of Lactantius was this , because the great Capitoline Temple of Jupiter , had three Sacella or lesser Chappels in it , all conteined under one roof , Jupiter's in the middle , Minerva's on the right hand , and Juno's on the left ; according to that of the Poet. Trina in Tarpeio fulgent consortia Templo . Which Juno , according to the Poetick Theology , is said to be the Wife of Jupiter , and Minerva his Daughter , begotten not upon Juno but from his own Brain . Where it is plain that there is a certain mixture of the Mythical or Poetical Theology , together with the Natural , as almost evey where else there was , to make up that Civil Theology of the Pagans . But here ( according to the more Recondit and Arcane Doctrine of the Pagans ) these three Capitoline Gods , Jupiter , Minerva , and Juno , as well as some others , may be understood , to have been nothing else but Several Names and Notions , of One Supreme Deity , according to its several Attributes and Manifestations , Jupiter signifying the Divine Power and Sovereignty , as it were seated and enthroned in the Heavens ; Minerva the Divine Wisdom and Vnderstanding ; and Juno the same Deity acting in these Lower parts of the world . Unless we would rather with Macrobius , Physiologize them all Three , and make Minerva to be the Higher Heaven , Jupiter the Middle Ether , and Juno the Lower Air and Earth , all Animated ; that is , One God , as acting differently in these Three Regions of the world . Which yet seems not so congruous , because it would place Minerva above Jupiter . Nevertheless it may justly be suspected , as G. I. Vossius hath already observed , that there was yet some higher and more sacred Mystery , in this Capitoline Trinity , aimed at ; namely , a Trinity of Divine Hypostases . For these three Roman or Capitoline Gods , were said to have been First brought into Italy out of Phrygia by the Trojans , but before that into Phrygia by Dardanus , out of the Samothracian Island ; and that within eight hundred years after the Noachian Flood , if we may believe Eusebius . And as these were called by the Latins , Dii Penates , which Macrobius thus interprets , Dii Per quos Penitus ●p●ramus , per quos habemus Corpus , per quos rationem animi possidemus , that is , The Gods by whom we live , and move , and have our being ; but Varro in Arnobius , Dii qui sunt Intrinsecus , atque in Intimis Penetralibus Coeli , the Gods , who are in the most Inward Recesses of Heaven ; so were they called by the Samothracians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Cabiri , that is , as Varro rightly interprets the word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divi Potes , The Powerful and Mighty Gods. Which Cabiri being plainly the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gives just occasion to suspect , that this Ancient Tradition of Three Divine Hypostases ( unquestionably entertained by Orpheus , Pythagoras and Plato amongst the Greeks , and probably by the Egyptians and Persians ) sprung originally from the Hebrews . The First of these Divine Hypostases , called Jove , being the Fountain of the Godhead ; and the Second of them called by the Latins Minerva , ( which , as Varro interprets it , was that wherein Ideae & Exempla rerum , the Ideas and first Exemplars or Patterns of things were conteined ) fitly expressing the Divine Logos ; and the Third Juno , called Amor ac Delicium Jovis , well enough answering ( as Vossius thinks ) to the Divine Spirit . But Lactantius hath yet another objection against the Roman Jupiter's being the Supreme God , Quid ? quod hujus nominis proprietas , non Divinam vim sed Humanam exprimit ? Jovem enim Junonem que à Juvando esse dictos Cicero interpretatur . Et Jupiter quasi Juvans Pater dicitur . Quod nomen in Deum minimè convenit , quia Juvare hominis est , &c. Nemo sic Deum precatur , ut se Adjuvet , sed ut Servet , &c. Ergo non Imperitus modo , sed etiam Impius est , qui nomine Jovis Virtutem Summae Potestatis imminuit . What if we add that the propriety of this word Jupiter , does not express a Divine , but only a Humane force ? Cicero deriving both Jove and Juno alike à Juvando , that is , from Helping ; For Juvans Pater or a Helping Father , is not a Good Description of God ; forasmuch as it properly belongeth to men to Help . Neither doth any one pray to God , to Help him only , but to Save him . Nor is a Father , said to help his Son , whom he was the Begetter of , &c. Wherefore he is not only Vnskilful but Impious also , who by the Name of Jove or Jupiter , diminishes the power of the Supreme God. But as this of Lactantius seems otherwise weak enough ; so is the Foundation of it absolutely ruinous , the true Etymon of Jupiter ( though Cicero knew not so much ) being without peradventure , not Juvans Pater , but Jovis Pater , Jove the Father of Gods and Men ; which Jovis is the very Hebrew Tetragrammaton ( however these Romans came by it ) only altered by a Latin Termination . Wherefore as there could be no impiety at all in calling the Supreme God Jove or Jovis , it being that very name which God himself chose to be called by : so neither is their any reason why the Latins should not as well mean the Supreme God thereby , as the Greeks did unquestionably by Zeus , which will be proved afterwards from irrefragable Authority . Especially if we consider , that the Roman Vulgar , commonly bestowed these Two Epithets upon that Capitoline Jupiter ( that is , not the sensless Statue , but that God who was there worshipped in a Material Statue ) of Optimus and Maximus , the Best and the Greatest , they thereby signifying him to be a Being Infinitly Good and Powerful . Thus Cicero in his De Nat. Deorum , Jupiter à Poetis dicitur Divum atque Hominum Pater , à majoribus autem nostris Optimus Maximus . That same Jupiter who is by the Poets styled , The Father of Gods and Men , is by our ancestors called , The Best The Greatest . And in his Orat. pro S. Roscio , Jupiter Optimus Maximus , cujus nutu & arbitrio , Coelum , Terra , Mariaque reguntur , Jupiter the Best the Greatest , by whose beck and command , the Heaven , the Earth and the Seas are governed . As also the Junior Pliny , in his Panegyrick Oration , Parens Hominum Deorumque , Optimi prius , deinde Maximi nomine colitur , The Father of Men and Gods , is worshipped under the Name , first of the Best , and then of the Greatest . Moreover Servius Honoratus informs us , that the Pontifices in their publick Sacrifices , were wont to address themselves to Jupiter in this Form of words , Omnipotens Jupiter , seu quo alio nomine appellari volueris , Omnipotent Jupiter , or by what other name soever thou pleasest to be called . From whence it is plain , that the Romans under the name of Jupiter worshipped the Omnipotent God. And according to Seneca the ancient Hetrurians , who are by him distinguished from Philosophers , as a kind of Illiterate Superstitious persons ( in these words , Haec adhuc Etruscis & Philosophis communia sunt , in illo dissentiunt ) had this very same Notion answering to the word Jupiter , namely , of the Supreme Monarch of the Universe . For First he sets down their Tradition concerning Thunderbolts in this manner , Fulmina dicunt à Jove mitti , & tres illi manubias dant . Prima ( ut aiunt ) monet & placata est , & ipsius consilio Jovis mittitur . Secundam quidem mittit Jupiter , sed ex Consilii sententiâ ; Duodecim enim Deos advocat , &c. Tertiam idem Jupiter mittit . sed adhibitis in Consilium Diis quos Superiores & Involutos vocant , quae vastat , &c. The Hetrurians say , that the Thunder-bolts are sent from Jupiter , and that there are three kinds of them ; the First Gentle and Monitory and sent by Jupiter alone ; the Second sent by Jupiter , but not without the counsel and consent of the Twelve Gods , which Thunderbolt doth some good , but not without Harm also ; the Third sent by Jupiter likewise , but not before he hath called a Council of all the Superiour Gods : and this utterly wasts and destroys both private and publick States . And then does he make a Commentary , upon this old Hetrurian Doctrine , that it was not to be taken literally , but only so as to impress an awe upon men and to signifie that Jupiter himself intended nothing but Good , he inflicting evil not alone , but in partnership with others , and when the necessity of the case required . Adding in the last place , Ne hoc quidem crediderunt ( Etrusci ) Jovem qualem in Capitolio , & in caeteris aedibus colimus , mittere manu sua sulmina ; sed eundem quem nos , Jovem intelligunt ; custodem rectoremque Vniversi , Animum ac Spiritum , Mundani hujus operis Dominum & Artificem , cui nomen omne convenit . Neither did these Hetrurians believe , that such a Jupiter as we worship in the Capitol and in the other Temples , did sling Thunderbolts with his own hands , but they understood the very same Jupiter that we now do , the Keeper and Governour of the Vniverse , the Mind and Spirit of the whole , the Lord and Artificer of this Mundane Fabrick , to whom every name belongeth . And lastly , that the vulgar Romans afterwards about the beginning of Christianity , had the same Notion of Jupiter , as the Supreme God ; evidently appears from what Tertullian hath recorded in his Book ad Scapulam , that when Marcus Aurelius in his German Expedition , by the prayers of the Christian Soldiers made to God , had obtained refreshing showers from Heaven in a great drought , Tunc Populus adclamans JOVI DEO DEORVM , QVI SOLVS POTENS EST , in Jovis nomine Deo nostro testimonium reddidit ; That then the people with one consent crying out thanks be to JUPITER THE GOD OF GODS , WHO ALONE IS POWERFVL , did thereby in the name of Jove or Jupiter give testimony to our God. Where by the way we see also , that Tertullian was not so nice as Lactantius , but did freely acknowledge the Pagans by their Jupiter to have meant the True God. As nothing is more frequent with Pagan Writers , than to speak of God Singularly , they signifying thereby the One Supreme Deity , so that the same was very familiar with the Vulgar Pagans also , in their ordinary discourse and common speech , hath been recorded by divers of the Fathers . Tertullian in his Book De Testimonio Animae , and his Apologet. instanceth in several of these Forms of Speech then vulgarly used by the Pagans , as Deus videt , Deo commendo , Deus reddet Deus inter nos judicabit , Quod Deus vult , Si Deus voluerit , Quod Deus dederit , Si Deus dederit , and the like . Thus also Minutius Felix , Cum ad Coelum manus tendunt , nihil aliud quàm Deum Dicunt . Et Magnus est , & Deus Verus est , &c. vulgi iste Naturalis sermo , an Christiani consitentis oratio ? When they stretch out their hands to Heaven , they mention only God ; and these forms of speech , He is Great , and God is True. and If God grant ( which are the natural language of the vulgar ) are they not a plain confession of Christianity . And lastly Lactantius , Cum Jurant , & cum Optant , & cum Gratias agunt , non Deos multos , sed Deum nominant ; adeò ipsa veritas , cogente natura , etiam ab invitis pectoribus erumpit : When they swear , and when they wish , and when they give thanks , they name not Many Gods but God only ; the Truth , by a secrt force of nature , thus breaking forth from them whether they will or no. And again , Ad Deum confugiunt , à Deo petitur auxilium , Deus ut subveniat oratur . Et si quis ad extremam mendicandi necessitatem redactus , victum precibus exposcit , Deum Solum obtestatur , & per ejus divinum atque unicum Numen hominum sibi misericordiam quaerit : They fly to God , Aid is desired of God , they pray that God would help them ; and when any one is reduced to extremest necessity , he begs for Gods sake , and by his Divine power alone implores the mercy of men . Which same thing is fully confirmed also , by Proclus upon Plato's Timaeus , where he observes , that the One Supreme God , was more Universally believed throughout the World in all ages , than the Many Inferiour Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And perhaps you may affirm , that Souls do sooner lose their knowledge of those things which are Lower and Nearer to them , but retein a stronger remembrance of those Higher Principles . Because these do act more vigorously upon them , by reason of the Transcendency of their Power , and by their Energy seem to be present with them . And the same thing happens as to to our bodily Sight ; for though there be many things here upon earth which none of us see , yet every one observes that Highest Sphere , and takes notice of the Fixed stars in it ; because these strongly radiate with their light upon our eyes . In like manner does the Eye of our Soul , sooner lose the sight and remembrance of the Lower than of the Higher and Diviner Principles . And thus all Religions and Sects , acknowledge that One Highest Principle of all , and m●n every where call upon God for their Helper ; but that there are Gods , after and below that Highest Principle , and that there is a certain providence descending down from these upon the Vniverse , all Sects do not believe ; the reason whereof is , because The One or Vnity , appears more clearly and plainly to them than The Many or a Multitude . Moreover we learn from Arianus his Epictetus , that that very Form of Prayer which hath been now so long in use in the Christian Church , Kyrie Eleeson , Lord have mercy upon us , was anciently part of the Pagans Litany to the Supreme God , either amongst the Greeks , or the Latins , or Both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith Epictetus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , invoking God we pray to him after this manner , Lord have mercy upon us . Now this Epictetus lived in the times of Adrian the Emperour , and that this Passage of his , is to be understood of Pagans and not of Christians , is undeniably manifest from the context , he there speaking of those who used Auguria or Divination by Birds . Moreover in the writings of the Greekish Pagans , the Supreme God is often called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Lord. For , not to urge that passage of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Asclepian Dialogue , cited by Lactantius , where we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord and Maker of all . Menander in Just. Martyr , stileth the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the most Vniversal Lord of all . And Osiris in Plutarch is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Lord of all things . And this is also done Absolutely , and without any Adjection , and that not only by the Seventy , and Christians , but also by Pagan Writers ; thus in Plutarch's de Iside & Osiride , we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The knowledge of the first Intelligible , and the Lord , that is , of the Supreme God. And Oromasdes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Lord , in Plutarch's Life of Alexander ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Aristotle , that is the Supreme Ruler over all . Thus likewise Plato in his Sixth Epistle ad Hermiam , &c. styles his First Divine Hypostasis , or the Absolutely Supreme Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Father of the Prince and Cause of the World , ( that is , of the Eternal Intellect ) The LORD . Again Jamblichus writeth thus of the Supreme God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is confessed that every Good thing ought to be asked of the Lord , that is , the Supreme God , which words are afterwards repeated in him also . p. 129. but depraved in the printed Copy thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Lastly , Clemens Alexandrinus tells us , that the Supreme God was called not by one only name , but by divers diversly , namely , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Either the One , or the Good , or Mind , or the very Ens , or the Father , or the Demiurgus , or the Lord. Wherefore we conclude , that this Kyrie Eleeson , or Domine Miserere , in Arrianus , was a Pagan Litany or Supplication to the Supreme God. Though from Mauritius the Emperors Stratagemata it appears that in his time a Kyrie Eleeson was wont to be sung also by the Christian Armies before Battel . And that the most Sottishly Superstitious and Idolatrous of all the Pagans , and the Worshippers of never so many Gods amongst them ; did notwithstanding generally acknowledge , One Supreme Deity over them all , One Vniversal Numen , is positively affirmed , and fully attested by Aurelius Prudentius , in his Apotheosis , in these words ; Ecquis in Idolio recubans inter sacra mille , Ridiculosque Deos venerans , sale , caespite , thure , Non putat esse Deum Summum , & super omnia Solum ? Quamvis Saturnis , Junonibus , & Cytheraeis , Portentisque aliis , sumantes consecret aras ; Attamen in Coelum quoties suspexit , in Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris . We are not ignorant that Plato in his Cratylus , where he undertakes to give the Etymologies of words , and amongst the rest of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , writeth in this manner , concerning the First and most Ancient Inhabitants of Greece ; That they seemed to him , like as other Barbarians at that time , to have acknowledged no other Gods , than such as were Visible and Sensible , as the Sun and the Moon , and the Earth , and the Stars , and the Heaven . Which they perceiving to run round perpetually , therefore called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that signifies to run . But that when afterward , they took notice of other Invisible Gods also , they bestowed the same name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon them likewise . Which Passage of Plato's Eusebius somewhere would make use of , to prove that the Pagans universally acknowledged no other Gods , but Corporeal and Inanimate ; plainly contrary to that Philosophers meaning , who as he no where affirms , that any Nation ever was so barbarous , as to worship Sensless and Inanimate Bodies , as such , for Gods , but the contrary ; so doth he there distinguish , from those First Inhabitants of Greece and other Barbarians , the afterward Civilized Greeks , who took notice of Invisible Gods also . However , if this of Plato should be true , that some of the ancient Pagans , worshipped none but Visible and Sensible Gods ( they taking no notice of any Incorporeal Beings ) yet does it not therefore follow , that those Pagans had no Notion at all amongst them , of One Supreme and Vniversal Numen . The contrary thereunto being manifest , that some of those Corporealists looked upon the whole Heaven and Ether Animated , as the Highest God , according to that of Euripides cited by Cicero , Vides Sublime fusum , immoderatum aethera , Qui tenero terram circumvectu amplectitur , Hunc Summum habeto Divum , hunc perhibeto Jovem . As also that others of them conceived that Subtil Fiery Substance , which permeates and pervades the whole World , ( supposed to be Intellectual ) to be the Supreme Diety which governs all ; this Opinion having been entertained by Philosophers also , as namely the Heracliticks and Stoicks . And lastly , since Macrobius in the Person of Vettius Praetextatus , refers so many of the Pagan Gods , to the Sun , this renders it not improbable , but that some of these Pagans might adore the Animated Sun , as the Sovereign Numen , and thus perhaps invoke him in that Form of Prayer there mentioned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , O Omnipotent Sun , the Mind and Spirit of the whole World , &c. And even Cleanthes himself , that Learned Stoick , and Devout Religionist , is suspected by some to have been of this Perswasion . Nevertheless we think it opportune here to observe , that it was not Macrobius his Design in those his Saturnalia , to defend this , either as his own opinion , or as the opinion of the Generality of Pagans , That the Animated Sun , was Absolutely The Highest Deity ; ( as some have conceived ) nor yet to reduce that Multiplicity of Pagan Gods , by this device of his , into a seeming Monarchy and nearer compliance with Christianity ; he there plainly confining his Discourse , to the Dii duntaxat qui sub Coelo sunt , that is , the Lower sort of Mundane Gods , and undertaking to shew , not that all of these neither , but only that many of them , were reducible to the Sun , as Polyonymous , and called by several Names , according to his Several Vertues and Effects . For , what Macrobius his own opinion was , concerning the Supreme Deity , appeareth plainly from his other Writings , particularly this Passage of his Commentary upon Scipio's Dream , where the Highest Sphere and Starry Heaven was called Summus Deus , the Supreme God ; Quod hunc Extimum Globum , Summum Deum vocavit , non ita accipiendum est , ut iste Prima Causa , & Deus ille Omnipotentissimus existimetur ; cum Globus ipse , quod Coelum est , Animae sit Fabrica , Anima ex Mente processerit , Mens ex Deo , qui verè Summus est , procreata sit . Sed Summum quidem dixit ad Caeterorum Ordinem qui subjecti sunt : Deum verò quòd non modò Immortale Animal ac Divinum sit , plenum inclytae ex illa purissima Mente rationis , sed quod & virtutes omnes , quae illam Primae Omnipotentiam Summitatis sequantur , aut ipse faciat , aut contineat ; Ipsum denique Jovem veteres vocaverunt , & apud Theologos Jupiter est mundi Anima : That the Outmost Sphere is here called The Supreme God , is not so to be understood , as if this were thought to be The First Cause , and The Most Omnipotent God of all . For this Starry Sphere being but a part of the Heaven , was made or produced by Soul. Which Soul also proceeded from a Perfect Mind or Intellect ; and again Mind was begotten from that God , who is Truly Supreme . But the Highest Sphere is here called the Supreme God , only in respect to those Lesser Spheres or Gods , that are conteined under it ; and it is styled a God , because it is not only an Immortal and Divine Animal , full of Reason derived from that Purest Mind , but also because it maketh or conteineth within it self , all those Vertues which follow that Omnipotence of the First Summity . Lastly , this was called by the ancients Jupiter , and Jupiter to Theologers is the Soul of the World. Wherefore though Macrobius , as generally the other Pagans , did undoubtedly worship the Sun as a Great God , and probably would not stick to call him Jupiter nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither ( in a certain sence ) Omnipotent or the Governour of all , nor perhaps Deum Summum , as well as the Starry Heaven was so styled in Scipio's Dream , he being the Chief Moderator in this Lower World ; yet nevertheless it is plain that he was far from thinking the Sun to be Primam Causam , or Omnipotentissimum Deum ; The First Cause , or the most Omnipotent God of all . He acknowledging above the Sun and Heaven , First , an Eternal Psyche , which was the Maker or Creator of them both ; and then above this Psyche , a Perfect Mind or Intellect , and Lastly above that Mind a God who was Verè Summus , Truly and Properly Supreme , The First Cause , and the Most Omnipotent of all Gods. Wherein Macrobius plainly Platonized , asserting a Trinity of Archical or Divine Hypostases . Which same Doctrine is elsewhere also further declared by him after this manner ; Deus qui Prima Causa est & vocatur , Vnus omnium , quaeque sunt quaeque videntur esse , Principium & Origo est . Hic superabundanti Majestatis faecunditate de se Mentem creavit . Haec Mens quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocatur , qua Patrem inspicit , plenam similitudinem servat auctoris , , Animam verò de se creat posteriora respiciens . Rursus Anima partem quam intuetur induitur , ac paulatim regrediente respectu in fabricam corporum , in corporea ipsa degenerat : God who is and is called , the First Cause , is alone the Fountain and Original of all things that are or seem to be ; He by his superabundant Fecundity , produced from himself Mind , which Mind , as it looks upward towards its Father , bears the perfect resemblance of its Author , but as it looked downward , produced Soul. And this Soul again as to its superiour part resembles that Mind from whence it was begotten ; but working downwards , produced the Corporeal Fabrick , and acteth upon Body . Besides which the same Macrobius tells us , that Summi & Principis omnium Dei , nullum Simulachrum finxit Antiquitas , quia supra Animam & Naturam est , quo nihil fas est de fabulis pervenire ; de Diis autem caeteris , & de Anima , non frusta se ad fabulosa convertunt : The Pagan Antiquity made no Image at all of the Highest God , or Prince of all things , because he is above Soul and Nature , where it is not lawful for any Fabulosity to be intromitted . But as to the other Gods , the Soul of the World , and those below it , they thought it not inconvenient here , to make use of Images , and Fiction or Fabulosity . From all which it plainly appears , that neither Macrobius himself , nor the Generality of the ancient Pagans according to his apprehension did look upon the Animated Sun , as the Absolutely Supreme and Highest Being . And perhaps it may not be amiss to suggest here , what hath been already observed ; that the Persians themselves also , who of all Pagan Nations , have been most charged with this , the Worshipping of the Sun as the Supreme Deity , under the name of Mithras , did notwithstanding if we may believe Eubulus ( who wrote the History of Mithras at large ) acknowledge another Invisible Deity Superiour to it , ( and which was the Maker thereof and of the whole World ) as the True and Proper Mithras . Which opinion , is also plainly confirmed , not only by Herodotus , distinguishing their Jupiter from the Sun , but also by Xenophon in sundry places , as particularly where he speaks of Cyrus his being admonished in a Dream of his aproaching death , and thereupon addressing his Devotion by Sacrifices and Prayers ; first to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Persian Jupiter , and then to the Sun , and the other Gods. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He sacrificed to their Country ( or the Persian ) Jupiter , and to the Sun , and to the other Gods , upon the Tops of the Mountains , as the custom of the Persians is ; praying after this manner ; Thou our Country Jupiter ( that is , thou Mithras or Oromasdes ) and thou Sun , and all ye other Gods ; accept , I pray you , these my Eucharistick Sacrifices , &c. And we find also the like Prayer used by Darius in Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou our Country Jupiter , or Supreme God of the Persians . Moreover Herodotus and Curtius record , that in the Persian Pomp and Procession , there was wont to be drawn a Chariot sacred to Jupiter , distinct from that of the Sun. But Cyrus his Proclamation in the Book of Esdras , putteth all out of doubt ; since That Lord God of Heaven , who is there said , to have given Cyrus all the Kin●doms of the Earth , and commanded him to build Him a House at Jerusalem , cannot be understood of the Sun. The Ethiopians in Strabo's time , may well be look'd upon as Barbarians , and yet did they not only acknowledge One Supreme Deity , but also such as was distinct from the world , and therefore Invisible , he writing thus concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They believe , that there is One Immortal God , and this the Cause of all things ; and another Mortal one , anonymous ; but for the most part they account their Benefactors and Kings , Gods also . And though Caesar affirm of the ancient Germans , Deorum numero eo● solos ducunt , quos cernunt , & quorum opibus apertè juvantur , Sol●m , & Vulcanum , & Lunam , yet is he contradicted by Tacitus , who coming after him had better information ; and others have recorded , that they acknowledged One Supreme God , under the name of Thau first , and then of Thautes , and Theutates . Lastly , the Generality of the Pagans at this very day , as the Indians , Chineses , Siamenses and Guineans ; the Inhabitants of Peru , Mexico , Virginia , and New England , ( some of which are sufficiently Barbarous ) acknowledge One Supreme or Greatest God ; they having their several Proper Names for him , as Parmiscer , Fetisso , Wiracocha , Pachacamac , Vitziliputzti , &c. though worshipping withal , other Gods and Idols . And we shall conclude this with the Testimony of Josephus Acosta : Hoc commune apud omnes penè Barbaros est , ut Deum quidem Omnium rerum Supremum & summè Bonum , fateantur ; Spirituum vero quorundam perversorum non obscura opinio sit , qui à nostris Barbaris Zupay vocari solent . Igitur & quis ille Summus , idemque Sempiternus rerum omnium Opifex , quem illi ignorantes colunt , per omnia doceri debent , mox quantum ab illo illiusque fidelibus Ministris Angelis , absint gens pessima Cacodaemonum . This is common almost to all the Barbarians , to confess one Supreme God over all , who is perfectly Good ; as also they have a Perswasion amongst them of certain Evil Spirits , which are called by our Barbarians Zupay . Wherefore they ought to be first well instructed , what that Supreme and Eternal Maker of all things is , whom they ignorantly worship ; and then how great a difference there is , betwixt those wicked Daemons , and his faithful Ministers , the Angels . XXVIII . It hath been already declared , that according to Themistius and Symmachus , two zealous Pagans , One and the same Supreme God , was worshipped in all the several Pagan Religions throughout the world , though after different manners . Which Diversity of Religions , as in their opinion , it was no way inconvenient in it self , so neither was it Ungrateful nor Unacceptable to Almighty God , it being more for his Honour , State and Grandeur , to be worshipped with this Variety , than after one only Manner . Now that this was also the opinion of other ancienter Pagans before them , may appear from this remarkable Testimony of Plutarch's in his Book De Iside , where defending the Egyptian Worship ( which was indeed the main design of that whole Book ; ) but withal declaring , that no Inanimate thing ought to be look'd upon or worshipped as a God , he writeth thus : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · No Inanimate thing ought to be esteemed for a God , but they who bestow these things upon us , and afford us a continual supply thereof for our use , have been therefore accounted by us Gods. Which Gods are not different to different Nations ; as if the Barbarians and the Greeks , the Southern and the Northern Inhabitants of the Globe , had not any the same , but all other different Gods. But as the Sun and the Moon , and the Heaven and the Earth , and the Sea , are common to all , though called by several names in several Countries , so ONE REASON ordering these things and ONE PROVIDENCE dispensing all , and the Inferiour subservient Ministers thereof , having had several Names and Honours bestowed upon them by the Laws of several Countreys , have been every where worshipped throughout the whole world . And there have been also different Symbols consecrated to them , the better to conduct and lead on mens unde●st●ndings to Divine things ; though this hath not been without some hazard or danger of casting men upon one or other of these Two Inconveniences , either Superstition or Atheism . Where Plutarch plainly affirms , that the Several Religions of the Pagan Nations , whether Greeks or Barbarians , and among these the Egyptians also , as well as others , consisted in nothing else , but the worshipping of One and the Same Supreme Mind , Reason and Providence , that orders all things in the world , and of its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , its Subservient Powers or Ministers , appointed by it over all the several parts of the World ; though under different Names , Rites and Ceremonies , and with different Symbols . Moreover that Titus Livius was of the very same opinion , that the Pagan Gods of several Countreys , though called by several Names , and worshipped with so great Diversity of Rites and Ceremonies , yet were not for all that , Different , but the same common to all , may be concluded from this passage of his , where he writeth of Hannibal : Nescio an Mirabilior fuerit in adversis , quàm secundis rebus . Quippe qui mistos ex colluvione omnium gentium , quibus alius Ritus , alia sacra , alii PROPE Dii essent , ita uno vinculo copulaverit , ut nulla seditio extiterit . I know not whether Hannibal were more admirable in his adversity or Prosperity ; who having a mixt colluvies of all Nations under him , which had different Rites , different Ceremonies , and Almost different Gods , from one another , did notwithstanding so unite them all together in one common bond , that there hapned no sedition at all amongst them . Where Livy plainly intimates , that though there was as great diversity of Religious Rites and Ceremonies among the Pagans , as if they had worshipped several Gods , yet the God● of them all , were really the same , Namely , One Supreme God , and his Ministers under him . And the same Livy elsewhere declares , this to have been the General opinion of the Romans and Italians likewise at that time ; where he tells us how they quarrel'd with Q. Fulvius Flaccus , for that when being Censor , and building a new Temple in Spain , he uncovered another Temple dedicated to Juno Lacinia amongst the Brutii , and taking off the Marble-Tyles thereof , sent them into Spain to adorn his new erected Temple withal ; and how they accused him thereupon publickly in the Senate-house in this manner , Quod ruinis Templorum Templa aedificaret , tanquam non Iidem ubique Dii immortales essent , sed spoliis aliorum alii colendi exornandique ; That with the ruines of Temples he built up Temples ; as if there were not every where the Same Immortal Gods ; but that some of them might be worshipped and adorned with the spoils of others . The Egyptians were doubtless the most singular of all the Pagans , and the most odly discrepant from the rest in their manner of worship , yet nevertheless , that these also agreed with the rest in those Fundamentals , of worshipping one Supreme and Vniversal Numen , together with his Inferiour Ministers , as Plutarch sets himself industriously to maintain it , in that forementioned Book De Iside , so was it further cleared and made out ( as Damascius informs us ) by Two Famous Egyptian Philosophers Asclepiades and Heraiscus in certain writings of theirs , that have been since lost : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though Eudemus hath given us no certain account of the Egyptians , yet the Egyptian Philosophers of latter times , have declared the hidden truth of their Theology , having found in some Egyptian Monuments , that according to them there is one Principle of all things , celebrated under the name of the Vnknown Darkness , and this thrice repeated , &c. Moreover this is to be observed concerning these Egyptians , that they are wont to divide and multiply things that are One and the Same . And accordingly have they divided and multiplied the First intelligible or the One Supreme Deity , into the Properties of Many Gods ; as any one may find that pleases to consult their writings ; I mean that of Heraiscus , entitled the Vniversal Doctrine of the Egyptians , and inscribed to Proclus the Philosopher ; and that Symphony or Harmony of the Egyptians with other Theologers , begun to be written by Asclepiades and left imperfect . Of which Work of Asclepiades the Egyptian , Suidas also maketh mention , upon the Word Heraiscus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But Asclepiades having been more conversant with ancient Egyptian writings , was more throughly instructed , and exactly skilled in his Country Theology ; he having searched into the Principles thereof , and all the consequences resulting from them ; as manifestly appeareth from those Hymns which he composed in praise of the Egyptian Gods , and from that Tractate begun to be written by him ( but left unfinished ) which containeth , The Symphony of all Theologies . Now we say that Asclepiades his Symphony of all the Pagan Theologies , and therefore of the Egyptian with the rest ; was their agreement in those Two Fundamentals expressed by Plutarch ; namely the worshipping of One Supreme and Vniversal Numen , Reason and Providence , governing all things ; and then of his Subservient Ministers ( the Instruments of Providence ) appointed by him , over all the parts of the world : Which being honoured under several Names , and with different Rites and Ceremonies , according to the Laws of the respective Countreys caused all that Diversity of Religions , that was amongst them . Both which Fundamental Points , of the Pagan Theology , were in like manner acknowledged by Symmachu's , The First of them being thus expressed , Aequum est quicquid omnes colunt , Vnum putari , That all Religions agreed in this , the Worshipping of One and the same Supreme Numen ; and the Second thus , Varios Custodes Vrbibus Mens Divina distribuit , That the Divine Mind appointed divers Guardian and Tutelar Spirits under him , unto Cities and Countries . He there adding also , that Suus cuique Mos est , suum cuique Jus , That every Nation had their peculiar Modes and Manners in worshipping of these : and that these external differences in Religion , ought not to be stood upon , but every one to observe the Religion of his own Country . Or else these Two Fundamental Points of the Pagan Theology , may be thus expressed , First , that there is One Self-Originated Deity , who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maker of the whole World , Secondly , That there are besides him , Other Gods also , to be Religiously worshipped ( that is , Intellectual Beings superiour to men ) which were notwithstanding all Made or Created by that One ; Stobaeus thus declaring their sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the multitude of Gods , is the work of the Demiurgus , made by him together with the world . XXIX . And that the Pagan Theologers , did thus generally acknowledge , One Supreme and Vniversal Numen , appears plainly from hence , because they supposed the whole World to be an Animal . Thus the Writer de Placitis Philos. and out of him Stobaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All others assert the World to be an Animal , and governed by Providence ; only Leucippus , Democritus , and Epicurus , and those who make Atoms and Vacuum the Principles of all things , dissenting , who neither acknowledge the World to be Animated , nor yet to be governed by Providence ; but by an Irrational Nature . Where by the way , we may observe the Fraud and Juggling of Gassendus , who takes occasion from hence highly to extol and applaud Epicurus , as one who approached nearer to Christianity than all the other Philosophers , in that he denied the World to be an Animal ; whereas according to the Language and Notions of those times , to deny the Worlds Animation , and to be an Atheist or to deny a God , was one and the same thing ; because all the Pagans who then asserted Providence , held the World also to be Animated ; neither did Epicurus deny the World's Animation , upon any other account than this , because he denied Providence . And the Ground upon which this opinion of the Worlds Animation was built , was such as might be obvious even to vulgar undererstandings ; and it is thus expressed by Plotinus according to the sence of the Ancients , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is absurd to affirm , that the Heaven or World is Inanimate , or devoid of Life and Soul , when we our selves who have but a part of the Mundane Body in us , are endued with Soul. For how could a Part have Life and Soul in it , the Whole being Dead and inanimate ? Now if the whole world be One Animal , then must it needs be Governed by One Soul , and not by Many . Which One Soul of the World , and the whole Mundane Animal was by some of the Pagan Theologers ( as namely the Stoicks ) taken to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Highest God of all . Nevertheless others of the Pagan Theologers , though asserting the World's Animation likewise , yet would by no means allow the Mundane Soul to be the Supreme Deity ; they conceiving the First and Highest God to be an Abstract and Immovable Mind , and not a Soul. Thus the Panegyrist , ( cited also by Gyraldus , ) invokes the Supreme Deity doubtfully and cautiously , as not knowing well what to call him , whether Soul or Mind ; Te Summe rerum Sator , cujus tot nomina sunt , quot gentium linguas esse voluisti ; quem enim te ipse dici velis , scire non possumus : sive in te quaedam vis Mensque Divina est , quae toto infusa mundo , omnibus miscearis elementis , & sine ullo extrinsecus accedente vigoris impulsu , per te ipse movearis ; sive aliqua supra omne Coelum potestas es , quae hoc opus totum ex altiore Naturae arce despicias : Te inquam oramus , &c. Thou Supreme Original of all things , who hast as many Names as thou hast pleased there should be languages ; whether thou beest a certain Divine Force and Soul , that infused into the whole world art mingled with all the Elements , and without any External impulse moved from thy self ; or whether thou beest a Power Elevated above the Heavens , which lookest down upon the whole work of Nature , as from a higher Tower ; Thee we invoke , &c. And as the Supreme Deity was thus considered only as a Perfect Mind , Superiour to Soul , so was the Mundane Soul and whole Animated World , called by these Pagans frequently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second God. Thus in the Asclepian Dialogue or Perfect Oration , is the Lord and Maker of all , said to have made a Second God Visible and Sensible , which is the World. But for the most part , they who asserted a God , Superiour to the Soul of the World , did maintain a Trinity of Vniversal Principles , or Divine Hypostases subordinate , they conceiving , that as there was above the Mundane Soul a Perfect Mind or Intellect ; so that Mind and Intellect as such , was not the First Principle neither , because there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in order of nature before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Intelligible before Intellect . Which First Intelligible , was called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good , or Vnity and Goodness it self Substantial , the Cause of Mind and All things . Now as the Tagathon or Highest of these Three Hypostases , was sometimes called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First God , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Second God , so was the Mundane Soul and Animated world , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God Thus Numenius in Proclus upon Plato's Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Numenius praising Three Gods , calls the Father the First God , the Maker the Second , and the Work the Third . For the World according to him , is the Third God ; as he supposes also Two Opificers , the First and the Second God. Plotinus in like manner speaks of this also , as very Familiar language amongst those Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And the World , as is commonly said , is the Third God. But neither they , who held the Supreme Deity to be an Immovable Mind or Intellect , superiour to the Mundane Soul ( as Aristotle and Xenocrates ) did suppose that Mundane Soul and the whole World , to have depended upon Many such Immovable Intellects Self-existent , as their First Cause , but only upon One : nor they , who admitting a Trinity of Divine Hypostases , made the Supreme Deity properly to be a Monad above Mind or Intellect , did conceive that Intellect to have depended upon Many such Monads , as First Principles Co-ordinate , but upon One only . From whence it plainly appears , that the Pagan Theologers , did always reduce things under a Monarchy , and acknowledge not Many Independent Deities , but One Vniversal Numen ( whether called Soul , or Mind , or Monad ) as the Head of all . Though it hath been already declared , that those Pagans , who were Trinitarians , especially the Platonists , do often take those their Three Hypostases subordinate ( a Monad , Mind and Soul ) all together , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or One Supreme Numen ; as supposing an extraordinary kind of Vnity , in that Trinity of Hypostases , and so as it were , a certain Latitude and Gradation , in the Deity . Where by the way Two things may be observed , concerning the Pagan Theologers ; First , that according to them generally the whole Corporeal System , was not a Dead Thing , like a Machin or Automaton Artificially made by men , but that Life and Soul was mingled with and diffused thorough it All : insomuch that Aristotle himself , taxes those , who made the World to consist of nothing but Monads or Atoms altogether Dead and Inanimate , as being therefore a kind of Atheists . Secondly , That how much soever some of them supposed the Supreme Deity and First Cause , to be Elevated above the Heaven and Corporeal World , yet did they not therefore conceive either the World to be quite Cut off from that , or that from the World , so as to have no commerce with it nor influence upon it ; but as all proceeded from this First Cause , so did they suppose that to be closely and intimately united with all those Emanations from it self , ( though without Mixture and Confusion ) and all to subsist in it , and be pervaded by it . Plutarch in his Platonick Questions , propounds this amongst the rest , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Why Plato called the Highest God , the Father and Maker of All ? To which he answers in the First place thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That perhaps he was called the Father of all the Generated Gods , and of men , but the Maker of the Irrational and Inanimate things of the World. But afterward he adds , That this Highest God , might therefore be styled the Father of the whole Corporeal World also , as well as the Maker , because it is no Dead and Inanimate thing , but endued with Life ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Generation is the making or production of something Animate . And the work of an Artificer , as an Architect or Statuary , as soon as it is produced , departeth and is removed from the Maker thereof , as having no Intrinsick dependance upon him ; Whereas from him that begetteth , there is a Principle and Power infused into that which is begotten , and mingled therewith , that conteineth the whole nature thereof , as being a kind of Avulsion from the Begetter . Wherefore since the World is not like to those works , that are Artificially made and compacted by men , but hath a participation of Life and Divinity , which God hath inserted into it and mingled with it ; God is therefore rightly stiled by Plato , not only the Maker , but also the Father of the whole World , as being an Animal . To the same purpose also Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The World being made as a large and stately Edifice , was neither cut off and separated from its Maker , nor yet mingled and confounded with him . Forasmuch as he still remaineth above Presiding over it : The World being so animated , as rather to be possessed by Soul , than to possess it , it lying in that great Psyche which sustaineth it , as a net in the waters , all moistned with Life . Thus Plotinus supposing the whole Corporeal World to be Animated , affirmeth it neither to be cut off from its Maker ( by which Maker he here understands the Mundane Soul ) nor yet that Mundane Soul it self , to be Immersed into its Body the World , after the same manner as our humane Souls are into these Bodies ; but so to preside over it , and act it , as a thing Elevated above it . And though according to him , that Second Divine Hypostasis of Nous or Intellect , be in like manner Elevated above this Mundane Soul ; and again that First Hypostasis or Supreme Deity , ( called by him Vnity and Goodness ) above Intellect ; yet the Corporeal World could not be said , to be cut off from these neither ; they being all three ( Monad , Mind , and Soul ) closely and intimately united together . XXX . The Hebrews were the only Nation , who before Christianity for several ages , professedly opposed the Polytheism and Idolatry of the Pagan World. Wherefore it may be probably concluded , that they had the right Notion of this Pagan Polytheism and understood what it consisted in , viz. Whether in worshipping Many Vnmade , Self-originated Deities , as Partial Creators of the World ; or else in worshipping , besides the Supreme God , other Created Beings Superiour to Men ? Now Philo plainly understood the Pagan Polytheism after this latter way ; as may appear from this passage of his in his Book concerning the Confusion of Languages , where speaking of the Supreme God ( the Maker and Lord of the whole World ) and of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Innumerable Assistent Powers , both visible and invisible , he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore some men being struck with admiration of both these Worlds , the Visible and the Invisible , have not only Deified the whole of them , but also their several Parts , as the Sun , and the Moon , and the whole Heaven , they not scrupling to call these , Gods. Which Notion and Language of theirs , Moses respected in those words of his , Thou Lord the King of Gods ; he thereby declaring the transcendency of the Supreme God above all those his subjects called Gods. To the same purpose Philo writeth also in his Commentary upon the Decalogue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore removing all such imposture , Let us worship no Beings , that are by Nature Brothers and Germane to us , though endued with far more pure and immortal Essences than we are . For all Created things as such , have a kind of Germane and Brotherly Equality with one another , the maker of all things being their common Father . But let us deeply infix this first and most holy commandment in our breasts , to acknowledge and worship One only Highest God. And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who worship the Sun , and the Moon , and the whole Heaven and World , and the Principal parts of them as Gods , err , in that they worship the Subjects of the Prince ; whereas the Prince alone ought to be worshipped . Thus according to Philo , the Pagan Polytheism consisted , in giving Religious Worship , besides the Supreme God , to other Created understanding Beings , and Parts of the World , more pure and immortal than men . Flavius Josephus in his Judaick Antiquities , extolling Abraham's Wisdom and Piety , writeth thus concerning him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which some would understand in this manner , that Abraham was the first who publickly declared , that there was one God the Demiurgus or maker of the whole world ; as if all mankind besides at that time , had supposed , the world to have been made not by One but by Many Gods. But the true meaning of those words is this , That Abraham was the first , who in that degenerate age , publickly declared that the Maker of the whole world , was the One only God , and alone to be Religiously Worshipped : accordingly as it follows afterwards in the same writer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to whom alone men ought to give honour and thanks . And the reason hereof is there also set down , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because all those other beings , that were then worshipped as Gods , whatsoever any of them contributed to the happiness of mankind , they did it not by their own power , but by his appointment and command ; he instancing in the Sun and Moon , and Earth and Sea , which are all made and ordered by a higher power and providence , by the force whereof they contribute to our utility . As if he should have said , That no Created Being , ought to be Religiously worshipped , but the Creator only . And this agreeth with what we read in Scripture concerning Abraham , that he called upon the Name of the Lord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The God of the whole World ; that is , he worshipped no particular Created Beings , as the other Pagans at that time did , but only that Supreme Vniversal Numen , which made and conteineth the whole World. And thus Maimonides interprets that place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham began to teach , that none ought to be Religiously Worshipped , save only the God of the whole World. Moreover the same Josephus afterwards in his Twelfth Book , brings in Aristaeus ( who seems to have been a secret Proselyted Greek ) pleading with Ptolemaeus Philadelphus , in behalf of the Jews and their Liberty , after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It would well agree with your Goodness and Magnanimity , to free the Jews from that miserable Captivity which they are under : since the same God who governeth your Kingdom , gave Laws to them , as I have by diligent search found out . For both They and we , do alike worship the God who made all things , we calling him Zene , because he gives life to all . Wherefore for the honour of that God , whom they worship after a singular manner , please you to indulge them the liberty of returning to their native country . Where Aristaeus also according to the sence of Pagans thus concludes ; Know , O King , that I intercede not for these Jews as having any cognation with them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all men being the Workmanship of God , and knowing that he is delighted with beneficence , I therefore thus exhort you . As for the latter Jewish Writers and Rabbins , it is certain that the generality of them supposed the Pagans to have acknowledged One Supreme and Vniversal Numen , and to have worshipped all their other Gods , only as his Ministers , or as Mediators between him and them : Maimonides in Halacoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 describeth the Rise of the Pagan Polytheism in the dayes of Enosh , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the days of Enosh , the Sons of men grievously erred , and the wisemen of that age became brutish ( even Enosh himself being in the number of them ) and their errour was this , that since God had created the Stars and Spheres , to govern the world , and placing them on high , had bestowed this honour upon them , that they should be his Ministers and subservient Instruments ; men ought therefore to praise them , honour them , and worship them : this being the pleasure of the Blessed God , that men should magnifie and honour those whom himself hath magnified and honoured , as a King will have his Ministers to be reverenced , this honour redounding to himself . Again the same Maimonides in the beginning of the Second Chapter of that Book writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Foundation of that Commandment against strange Worship ( now commonly called Idolatry ) is this , that no man should worship any of the Creatures whatsoever , neither Angel , nor Sphere , nor Star , nor any of the four Elements , nor any thing made out of them . For though he that worships these things , know that the Lord is God , and Superiour to them all , and worships those Creatures no otherwise , than Enosh and the rest of that age did , yet is he nevertheless guilty of Strange Worship , or Idolatry . And that , after the times of Enosh also , in succeeding ages , the Polytheism of the Pagan Nations , was no other than this , the worshipping ( besides One Supreme God ) of other created Beings , as the Ministers of his Providence , and as Middles or Mediators betwixt Him and Men , is declared likewise by Maimonides ( in his More Nevochim ) to have been the Universal Belief of all the Hebrews or Jews ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You know that whosoever committeth Idolatry , he doth it not as supposing , that there is no other God besides that which he worshippeth , for it never came into the minds of any Idolaters , nor never will , that that Statue which is made by them of metal , or stone , or wood , is that very God who created Heaven and Earth ; but they worship those Statues and Images only as the representation of something , which is a Mediator between God and them . Moses Albelda the Author of the Book entituled , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gnolath Tamid , resolves all the Pagan Polytheism and Idolatry , into these Two Principles , one of which respected God , and the other men themselves : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Idolaters first argued thus , in respect of God ; that since he was of such transcendent perfection above men , it was no possible for men to be united to or have communion with him , otherwise than by means of certain Middle Beings or Mediators ; as it is the manner of Earthly Kings , to have petitions conveyed to them by the hands of Mediators & Intercessors . Secondly they thus argued also in respect of themselves ; That being corporeal so that they could not apprehend God Abstractly , they must needs have something Sensible , to excite and stir up their devotion & fix their Imagination upon . Joseph Albo in the Book called Ikkarim , concludes that Ahab and the other Idolatrous Kings of Israel and Judah worshipped other Gods upon those two accounts mentioned by Maimonides & no otherwise , namely that the Supreme God was honoured by worshipping of his Ministers , and that there ought to be certain Middles and Mediators betwixt him and Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ahab and other Kings of Israel and Judah , and even Solomon himself , erred in worshipping the Stars upon those two accounts already mentioned out of Maimonides , notwithstanding that they believed the Existence of God and his Vnity ; they partly conceiving that they should honour God in worshipping of his Ministers , and partly worshipping them as Mediators betwixt God and themselves . And the same Writer determines the meaning of that First Commandment ( which is to him the Second ) Thou shalt have no other Gods before my face , to be this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not set up other Inferiour Gods as Mediators betwixt me and thy s●lf , or worship them so , as thinking to honour me thereby . R. David Kimchi ( upon 2 Kings 17. ) writeth thus , concerning that Israelitish P●i●st , who by the King of Assyria's command , was sent to Samariah to teach the new inhabitan●s thereof to worship the God of that Land ( of whom it is afterwards said , that they both feared the Lord and served their Idols ; ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If he should have altogether prohibited them their Idolatry , they would not have hearkned to him , that being a thing which all those Eastern people were educated in from their very Infancy , insomuch that it was a kind of First Principle to them . Wherefore he permitted them to worship all their several Gods , as before they had done , only he required them to direct the intention of their minds to the God of Israel ( as the Supreme ) for those Gods could do them neither Good nor Hurt , otherwise than according to his Will and pleasure : but they worshipped them to this purpose , that they might be MEDIATORS betwixt them and the Creatour . In the Book Nitzachon , all the Polytheism and Idolatry of the Pagans , is reduced to these Three Heads ; First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped the Ministers of God , as thinking to honour him thereby ; and Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When they worshipped them , as Orators and Intecessors for them with God ; and Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they worshipped Statues of wood and stone , for Memorials of him . And though it be true that Isaak Abrabanel ( upon 2 Kings 17. ) does enumerate more Species of Pagan Idolatry , even to the number of Ten , yet are they all of them but so many several Modes of Creature-worship ; and there is no such thing amongst them to be found , as the worshipping of many Unmade Independent Deities , as Partial Creators of the World. Moreover those Rabbinick Writers commonly interpret certain places of the Scripture to this sence , That the Pagan Idolaters , did notwithstanding , acknowledge , One Supreme Deity , as that Jeremy 10.7 . Who is there that will n●t fe●r thee th●u King of Nations ? For amongst all their wise men and in all their Kingdoms , there is none like unto thee ; though they are become all tog●ther brutish , and their worshipping of stocks is a doctrine of vanity : For Maimonides thus glosseth upon those Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As if he should say , all the Gentiles know , that thou art the only Supreme God , but their errour and folly consisteth in this , that they think this vanity of worshipping Inferiour Gods , to be a thing agreeable to thy will. And thus also Kimchi in his Commentaries , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who will not fear thee ? It is fit that even the Nations themselves who worship Idols , should fear thee , for thou art their King ; and indeed amongst all the wisemen of the Nations and in all their Kingdoms it is generally acknowledged , that th●re is none like unto thee . Neither do they worship the Stars otherwise , th●n as Mediators betwixt thee and them . Their wise men know that a● Id●l is nothing ; and though they worship Stars , yet do they worship th●● 〈◊〉 thy Minist●●s , and that they may be Intercessors for them . Another place is that , Malachi 1.11 . which though we read in the Future Tense , as a ●roph●cy of the Gentiles , yet the Jews understand it of that pre●●nt time , when those words were written , From the rising of the Sun to the going down thereof my name is great among the Gentiles ; and in every place incense is offered to my name , and a pure oblation , for my name is great amongst the Gentiles , saith the Lord of Hosts . But you prophane it , &c. Upon which words R. Solomon glosseth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pagan Polytheists and Idolaters Know , that there is One God Superiour to all those other Gods and Idols worshipped by them ; and in every place are there Free-will-offerings , brought to my name , even amongst the Gentiles . And Kimchi agreeth with him herein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although the Pagans worshipped the Host of Heaven , yet do they confess me to be the first Cause , they worshipping them only as in their opinion certain Mediators betwixt me and them . Whether either of these two places of Scripture , does sufficiently prove , what these Jews would have , or no ; yet however is it evident from their interpretations of them , that themselves supposed , the Pagans to have acknowledged , One Supreme Deity , and that their Other Gods , were all but his Creatures and Ministers . Nevertheless there is another place of Scripture which seems to found more to this purpose , and accordingly hath been thus interpreted by Rabbi Solomon and others , Psal. 65.6 . where God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Confidence of all the Ends of the Earth , and of them that are afar off in the Sea , that is , even of all the Pagan World. Thus we see plainly , that the Hebrew Doctors and Rabbins , have been generally of this perswasion , that the Pagan Nations anciently , at least the Intelligent amongst them , acknowledged One Supreme God of the Whole World ; and that all their Other Gods were but Creatures and Inferiour Ministers ; which were worshipped by them vpon these Two Accounts , either as thinking , that the Honour done to them redounded to the Supreme ; or else that they might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Mediators , and Intercessors , Orators , and Negotiators with him . Which Inferiour Gods of the Pagans , were supposed by these Hebrews , to be chiefly of Two Kinds , Angels , and Stars or Spheres . The Latter of which the Jews as well as Pagans , concluded to be Animated and Intellectual : For thus Maimonides expresly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Stars and Spheres are every one of them Animated , and endued with Life , Knowledge and Vnderstanding . And they acknowledge him , who commanded and the World was made , every one of them , according to their degree and excellency praising and honouring him , as the Angels do . And this they would confirm from that place of Scripture , Neh. 9.6 . Thou , even thou art Lord alone , Thou hast made Heaven , the Heaven of Heavens with all their Host , the Earth with all things that are therein , the Seas and all that is therein , and Thou preservest them all ; and the Host of Heaven Worshippeth Thee : The Host of Heaven being commonly put for the Stars . XXXI . But Lastly , this same thing is plainly confirmed from the Scriptures of the New Testament also ; That the Gentiles and Pagans , however Polytheists and Idolaters , were not unacquainted with the knowledge of the True God , that is , of the One only Self-existent and Omnipotent Being , which Comprehendeth all things under him : From whence it must needs follow , that their other Many Gods , were all of them supposed to have been derived from this One , and to be Dependent on him . For First , St. Paul in his Epistle to the Romans tells us , that these Gentiles or Pagans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hold the Truth in Vnrighteousness , or Vnjustly Detain and Imprison the same . Which is chiefly to be understood , of the Truth concerning God , as appears from that which follows , and therefore implies the Pagans not to have been unfurnshed of such a knowledge of God , as might and ought to have kept them from all kinds of Idolatry ; however by their Default , it proved ineffectual to that end , as is afterwards declared ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They liked not to retain God in the Agnition , or Practical Knowledge of him . Where there is a distinction to be observed , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Knowledge and the Agnition of God ; the former whereof in this Chapter , is plainly granted to the Pagans , though the Latter be here denied them ; because they lapsed into Polytheism and Idolatry ; which is the meaning of these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They changed the truth of God into a lye . Again the same Apostle there affirmeth , That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which may be Known of God , was manifest within them , God himself having shewed it unto them . There is something of God Vnknowable and Incomprehensible by all Mortals , but that of God which is Knowable , his Eternal Power and Godhead , with the Attributes belonging thereunto , is made manifest to all mankind from his works . The invisible things of him , from the Creation of the World , being clearly seen and understood by the things that are made . Moreover this Apostle expresly declareth , the Pagans to have known God , in that Censure which he giveth of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that when they Knew God they Glorified him not as God ; because they fell into Polytheism and Idolatry . Though the Apostle here instanceth only in the Latter of those Two , their changing the Glory of the Incorruptible God , into an Image made like to Corruptible man and to birds and beasts and creeping things . The reason whereof is , because this Idolatry of the Pagans , properly so called , that is , their worshipping of stocks and stones , formed into the likeness of Man or Beast , was generally taken amongst the Jews , for the grossest of all their Religious Miscarriages . Thus Philo plainly declareth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Whosoever worship the Sun , and Moon , and the whole Heaven , and World , and the chief Parts thereof , as Gods , do unquestionably Err ( they honouring the subjects of the Prince ) but they are guilty of less iniquity and injustice , than those who form wood and stone , gold and silver , and the like matters , into Statues to worship them , &c. of which assertion he afterwards gives this account , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because these have cut off the most excellent Fulcrum of the Soul , the perswasion of the Everliving God , by means whereof , like unballasted ships , they are tossed up and down perpetually , nor can be ever able to rest in any safe harbour . And from hence it came to pass , that the Polytheism of the Pagans , their worshipping of Inferiour Gods ( as Stars and Demons ) was vulgarly called also by the Jews and Christians , Idolatry , it being so denominated by them à famosiore specie . Lastly , the Apostle plainly declares , that the errour of the Pagan Superstition universally consisted ( not in worshipping Many Independent Gods and Creators , but ) injoyning Creature-worship , as such , some way or other , with the Worship of the Creator ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which words are either to be thus rendred ; They [ religiously ] worshipped the Creature Besides the Creator , that Prepositon being often used in this sence , as for example , in this of Aristotle , where he affirmeth concerning Plato , that he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not make Numbers to be the Things themselves , as the Pythagoreans had done , but ) Vnity and Numbers to be Besides the things ; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Numbers to exist by themselves , Besides the Sensibles . He by Numbers meaning , as Aristotle himself there expounds it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ideas conteined in the First Intellect ( which was Plato's Second Divine Hypostasis ) as also by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Ipsum Unum , or Vnity which gives being to those Ideas , is understood Plato's First Divine Hypostasis . Or else the Words ought to be translated thus ; And worshipped the Creature Above or More than the Creator , that Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being sometimes used Comparatively , so as to signifie Excess , as for example in Luke 13.2 . Think that these Galileans were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sinners beyond all the Galileans ? And ver . 4. Think you , that those eighteen upon whom the Tower of Siloam fell , were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debters above all the men that dwelt in Jerusalem . According to either of which interpretations , it is supposed , that the Pagans did worship the True God , the Creator of the whole World ; though they worshipped the Creature also , Besides him , or ( perhaps in some sence ) Above him and More than him also . But as for that other Interpretation , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which Beza chose rather to follow , that they worshipped the Creature , the Creator being wholly Passed by , this is no true Literal Version , but only a Gloss or Commentary upon the words , made according to a certain preconceived and extravavagant opinion , that the Pagans did not at all worship the Supreme God or Creator , but universally transfer all their worship upon the Creature only . But in what sence the Pagans might be said to worship the Creatures , Above or Beyond or More than the Creator ( because it is not possible that the Creature , as a Creature , should be worshipped with more Internal and Mental Honour , than the Creator thereof , look'd upon as such ) we leave others to enquire . Whether or no , because when Religious Worship , which properly and only belongeth to the Creator , and not at all to the Creature , is transferred from the Creator upon the Creature , according to a Scripture-Interpretation and Account , such may be said to worship the Creature more than the Creator ? Or whether because some of these Pagans , might more frequently address their Devotions to their Inferiour Gods ( as Stars , Demons and Hero's ) as thinking the Supreme God , either Above their Worship , or Incomprehensible , or Inaccessible by them ? Or lastly , Whether because the Image and Statue-worshippers among the Pagans ( whom the Apostle there principally regards ) did direct all their External Devotion to Sensible Objects , and Creaturely Forms ? However it cannot be thought , that the Apostle here taxes the Pagans , meerly for worshipping Creatures Above the Creator , as if they had not at all offended , had they worshipped them only in an Equality with him ; but doubtless their sin was , that they gave any Religious Worship at all to the Creature , though in way of Aggravation of their crime , it be said , that they also worshipped the Creature more than the Creator , Thus we see plainly , that the Pagan Superstition and Idolatry ( according to the True Scripture notion of it ) consisted not in Worshipping of Many Creators , but in Worshipping the Creatures together with the Creator . Besides this we have in the Acts of the Apostles an Oration , which St. Paul made at Athens in the Areopagitick Court , beginning after this manner ; Ye men of Athens , I perceive that ye are every way more than ordinarily Religious ; for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems to be taken there in a good sence , it being not only more likely that St. Paul would in the beginning of his Oration thus captare benevolentiam , conciliate their benevolence , with some commendation of them , but also very unlikely that he would call their worshipping of the True God by the name of Superstition , for so it followeth ; For as I passed by and beheld your sacred things ( or monuments ) I found an Altar with this Inscription , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , TO THE VNKNOWN GOD. It is true that both Philostratus and Pausanias write , that there were at Athens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Altars of Vnknown Gods : but their meaning in this might well be , not that there were Altars Dedicated to Unknown Gods Plurally , but that there were several Altars , which had this Singular Inscription , TO THE UNKNOWN GOD. And that there was at least One such , besides this Scripture-record , is evident from that Dialogue in Lucian's Works , entituled Philopatris , where Critias useth this form of Oath , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No , by the Vnknown God at Athens : and Triephon in the close of that Dialogue speaketh thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But we having found out that Vnknown God at Athens , and worshipped him , with hands stretched up to Heaven , will give thanks to him , as having been thought worthy to be made subject to this power . Which passages , as they do unquestionably refer to that Athenian Inscription either upon One or more Altars , so does the latter of them plainly imply , that this Vnknown God of the Athenians , was the Supreme Governour of the World. And so it follows in St. Paul's Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whom therefore you ignorantly worship ( under this name of the Vnknown God ) Him declare I unto you , the God that made the World , and all things in it , the Lord of Heaven and Earth . From which place we may upon firm Scripture-Authority conclude these Two Things ; First , that by the Vnknown God of the Athenians , was meant the Only True God , He who made the World and all things in it ; who in all probability was therefore styled by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Vnknown God , because he is not only Invisible but also Incomprehensible by mortals ; of whom Josephus against Appion writeth thus , That he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , knowable to us only by the Effects of his Power , but as to his own Essence , Vnknowable or Incomprehensible . But when in Dion Cassius the God of the Jews is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not only Invisible but also Ineffable , and when he is called in Lucan Incerius Deus , an Vncertain God , the reason hereof seems to have been , not only because there was no Image of him , but also because he was not vulgarly then known by any Proper Name , the Tetragrammaton being religiously forborn amongst the Jews in common use , that it might not be prophaned . And what some learned men have here mentioned upon this occasion , of the Pagans sometimes sacrifying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to the Proper and Convenient God , without signifying any name , seems to be nothing to this purpose ; that proceeding only from a Superstitious Fear of these Pagans ( supposing several Gods to preside over several things ) lest they should be mistaken , in not applying to the Right and Proper God , in such certain cases , and so their Devotion prove unsuccessful and ineffectual . But that this Vnknown God is here said to be ignorantly worshipped by the Athenians , is to be understood chiefly in regard of their Polytheism and Idolatry . The Second thing that may be concluded from hence is this , That these Athenian Pagans , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Religiously Worship the True God , the Lord of Heaven and Earth ; and so we have a Scripture-confutation also , of that opinion , That the Pagans did not at all worship the Supreme God. Lastly , St. Paul citing this passage out of Aratus a Heathen Poet , concerning Zeus or Jupiter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — For we are his Off-spring , and interpreting the same of the True God , in whom we live and move and have our being ; we have also here a plain Scripture-acknowledgment that by the Zeus of the Greekish Pagans , was sometimes at least meant the True God. And indeed that Aratus his Zeus was neither a man born in Crete nor in Arcadia , but the Maker and Supreme Gove●nour of the whole World , is evident both from the antecedent and the subsequent Verses . For Aratus his Phaenomena begin thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — ( which in Tully's Version is Ab Jove Musarum Primordia ) and then follows a Description of this Zeus or Jupiter : — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · To this sence ; Him of whom we men are never silent ; and of whom all things are full , he permeating and pervading all and being every where ; and whose beneficence we all constantly make use of and enjoy : For we also are his Off-spring . Where Theon the Scholiast writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Aratus being about to declare the Position of the Stars , doth in the first place , very decorously and becomingly invoke Zeus , the Father and Maker of them . For by Zeus is here to be understood the Demiurgus of the World , or as he afterwards expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the God who made all things . Notwithstanding which , we must confess , that this Scholiast there adds , that some of these Passages of the Poet , and even that cited by the Apostle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , may be understood also in another sence , of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Physical Jupiter , that is , the Air : but without the least shadow of Probability , and for no other reason , as we conceive , but only to shew his Philological Skill . However this is set down by him , in the First place as the genuine and proper sence of those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This agreeth with that Title of Jupiter , when he is called the Father of Gods and men : For if he made Vs , and all these other things for our use , we may well be called His , and also style him our Father and Maker . And that this was the only Notion , which the Poet here had of Zeus or Jupiter , appears undeniably also from the following words , as — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — Who as a kind and benign Father , sheweth lucky Signs to men ; which to understand of the Air were very absurd . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For he also hath fastned the Signs in Heaven , distinguishing Constellations , and having appointed Stars to rise and set at several times of the year . And from this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Therefore is He always Propitiated and Placated both First and Last . Upon which the Scholiast thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This perhaps refers to the Libations , in that the First of them was for the Heavenly G●ds , the Second for Heroes , and the Last for Jupiter the Saviour . From whence it plainly appears also , that the Pagans in their Sacrifices ( or Religious Rites ) did not forget Jupiter the Saviour , that is , the Supr●me God. Lastly , from his concluding thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Where the Supreme God is saluted , as the Great Wonder of the World , and Interest of Mankind . Wherefore it is evident from Aratus his Context , that by his Zeus or Jupiter was really meant the Supreme God , the Maker of the whole World ; which being plainly confirmed also by St. Paul and the Scripture , ought to be a matter out of Controversie amongst us . Neither is it reasonable to think that Aratus was Singular in this , but that he spake according to the Received Theology of the Greeks , and that not only amongst Philosophers & Learned Men , but even the Vulgar also . Nor do we think that that Prayer of the ancient Athenians , commended by M. Antoninus , for its simplicity , is to be understood otherwise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rain Rain O Good ( or Gracious ) Jupiter , upon the fields and pastures of the Athenians : upon which the Emperor thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We should either not pray at all ( to God ) er else thus plainly and freely . And since the Latins had the very same Notion of Jupiter , that the Greeks had of Zeus , it cannot be denied but that they commonly by their Jupiter also , undestood the One Supreme God , the Lord of Heaven and Earth . We know nothing that can be objected against this , from the Scripture , unless it should be that Passage of St. Paul , In the Wisdom of God the World by Wisdom knew not God. But the meaning thereof is no other than this , that the Generality of the World before Christianity , by their Natural Light , and Contemplation of the works of God , did not attain to such a Practical Knowledge of God , as might both free them from Idolatry , and Effectually bring them to a Holy Life . XXXII . But in order to a fuller explication of this Pagan Theology , and giving yet a more Satisfactory Account concerning it , there are Three Heads requisite to be insisted on ; First , That the Intelligent Pagans worshipped the One Supreme God under Many Several Names ; Secondly , That besides this One God , they worshipped also Many Gods , that were indeed Inferiour Deities Subordinate to Him ; Thirdly , That they worshipped both the Supreme and Inferiour Gods , in Images , Statues and Symbols , sometimes Abusively called also Gods. We begin with the First , That the Supreme God amongst the Pagans , was Polyonymous , and worshipped under several Personal Names , according to several Notions and Considerations of him , from his Several Attributes and Powers , Manifestations , and Effects in the World. It hath been already observed out of Origen , that not only the Egyptians , but also the Syrians , Persians , Indians , , and other Barbarian Pagans , had beside their Vulgar Theology , another more Arcane and Recondit one , amongst their Priests and Learned Men : and that the same was true concerning the Greeks and Latins also , is unquestionably evident from that account , that hath been given by us of their Philosophick Theology . Where by the Vulgar Theology of the Pagans , we understand , not only their Mythical or Fabulous , but also their Political or Civil Theology , it being truly affirmed by St. Austin concerning both these , Et Civilis & Fabulosa , ambae Fabulosae sunt , ambaeque Civiles , That both the Fabulous Theology of the Pagans was in part their Civil , and their Civil was Fabulous . And by their more Arcane or Recondit Theology , is doubtless meant , that which they conceived to be the Natural and True Theology . Which Distinction of the Natural and True Theology , from the Civil and Political , as it was acknowledged by all the Ancient Greek Philosophers , but most expresly by Antistines , Plato , Aristotle and the Stoicks ; so was it owned and much insisted upon , both by Scaevola that famous Roman Pontifex , and by Varro that most Learned Antiquary ; they both agreeing , that the Civil Theology then established by the Roman Laws , was only the Theology of the Vulgar , but not the True ; and that there was another Theology besides it , called by them Natural , which was the Theology of Wise men and of Truth : nevertheless granting a necessity that in Cities and Commonwealths , besides this Natural and True Theology ( which the generality of the Vulgar were uncapable of ) there should be another Civil or Political Theology , accommodate to their apprehensions ; which Civil Theology differ'd from the Natural , only by a certain mixture of Fabulosity in it , and was therefore look'd upon by them , as a Middle , betwixt the Natural , and the Fabulous or Poetical Theology . Wherefore it was acknowledged , that the Vulgar Theology of the Pagans , that is , not only their Fabulous , but even their Civil also , was oftentimes very discrepant from the Natural and True Theology ; though the wise men amongst them in all ages , endeavoured as much as they could , to dissemble and disguise this Difference , and by Allegorizing the Poetick Fables of the Gods , to bring that Theology , into some seeming conformity with the Natural , and Philosophick ; but what they could not in this way reconcile , was by them excused upon the necessity of the Vulgar . The Fabulous Theology both of the Greeks and Romans , did not only Generate all the other Gods , but even Jupiter himself also , their Supreme Numen , it assigning him both a Father and a Mother , a Grandfather and a Grandmother . And though the Romans did not plainly adopt this into their Civil Theology , yet are they taxed by St. Austin for suffering the Statue of Jupiter's Nurse to be kept in the Capitol for a Religious Monument . And however this differ'd nothing at all from that Atheistick Doctrine of Evemerus , That all the Gods were really no other than Mortal Men , yet was it tolerated and connived at by the Politicians , in way of necessary compliance with the Vulgar , it being so extremely difficult for them to conceive any such Living Being or Animal , as was never Made and without Beginning . Insomuch that Callimachus , who would by no means admit of Jupiter's Sepulchre , either in Crete or Arcadia ( but look'd upon it as a foul reproach to him ) for this reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because he was Immortal and could never die ; did notwithstanding himself , attribute a Temporary Generation and Nativity to him , as Origen and others observe . Nevertheless , the generality of the more Civilized and Intelligent Pagans , and even of the Poets themselves , did all this while constantly retain thus much of the Natural and True Theology amongst them , That Jupiter was the Father both of Gods and Men ▪ that is , the Maker of the whole World , and consequently himself Without Father , Eternal and Vnmade , according to that Peleadean Oracle before cited out of Pausanias , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Again the Civil Theology of the Pagans as well as the Poetick , had not only many Phantastick Gods in it , but also an appearance of a Plurality of Independent Deities ; it making Several Supreme in their several Territories and Functions ; as One to be the Chief Ruler over the Heavens , Another over the Air and Winds , Another over the Sea , and Another over the Earth and Hell : One to be the Giver of Corn , Another of Wine ; One the God of Learning , Another the God of Pleasure , and Another the God of War ; and so for all other things . But the Natural Theology of the Pagans ( so called ) though it did admit a Plurality of Gods too , in a certain sence , that is , of Inferiour Deities Subordinate to One Supreme , yet did it neither allow of more Independent Deities than One , nor own any Gods at all but such as were Natural , that is , such as had a Real Existence in Nature and the World without , and not in mens Opinion Only . And these Varro concluded , to be no other than First , the Soul of the World , and then the Animated Parts thereof Superiour to men ; that is , One Supreme Vniversal Numen Vnmade , and other Particular Generated Gods , such as Stars , Demons , and Heroes . Wherefore all the other Gods besides these , are frequently exploded by Pagan Writers ( as Cicero and others ) under the Name of Dii Poetici , that is , not Philosophical , but Poetical Gods , and Dii Commentitii and Fictitii , that is , not Natural and Real , but Feigned and Fictitious Gods. They in the mean time giving this Account of them , that they were indeed nothing else , but so Many Several Names and Notions of One Supreme Numen , according to his Several Powers and various Manifestations , and Effects in the World ; it being thought fit by the wisdom of the ancient Pagan Theologers , that all those manifold Glories and Perfections of the Deity , should not be huddled up , and as it were crouded and crumpled together , in one General Acknowledgment of an Invisible Being the Maker of the world , but that they should be distinctly and severally displayed , and each of them adored singly and apart ; and this too ( for the greater Pomp and Solemnity ) under so many Personal Names . Which perhaps the Unskilful and sottish Vulgar , might sometimes mistake , not only for so many Real and Substantial , but also Independent and Self-existent Deities . We have before proved that one and the same Supreme God , in the Egyptian Theology , had several Proper and Personal Names given him , according to several Notions of him , and his several Powers and Effects ; Jamblichus himself in that passage already cited , plainly affirming thus much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demiurgical Mind and President of Truth , as with wisdom it proceedeth to Generation , and bringeth forth the hidden Power of the occult Reasons , contained within it self , into light , is called in the Egyptian Language Ammon ; as it Artificially effects all things with Truth , Phtha ; as it is productive of Good things Osiris ; besides which it hath also several other Names , according to its other Powers and Energies : as namely Neith ( or according to Proclus his Copy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neïthas ) the Tutelar God of the City Sais , from whence probably the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was derived , ( the Athenians being said to have been at first , a Colony of these Saites ) and this is The Divine Wisdom diffusing it self thorough all . So likewise Serapis , which though some would have to be the Sun , is by others plainly described as an Vniversal Numen . As Aristides in his Eighth Oration upon this God Serapis ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who inhabit the great City in Egypt , call upon this God Serapis , as their only Jupiter , he being supposed to be no way defective in Power , but to Pervade all things , and to Fill the whole Vniverse . And whereas the Powers and Honours of the other Gods are divided , and some of them are invoked for one thing , and some for another ; This is look'd upon by them as the Coryphaeus of all the Gods , who contains the beginning and end of all things , and who is able to supply all wants . Cneph is also described by Eusebius as that Divine Intellect , which was the Demiurgus of the world and which giveth life to all things , as he is by Plutarch said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vnmade , so that this was also another Egyptian Name of God ; as likewise was Emeph and Eicton in Jamblichus ; though these may be severally distinguished into a Trinity of Divine Hypostases . Lastly , when Isis , which was sometimes called Multimammea , and made all over full of Breasts , to signifie her Feeding all things , thus describes her self in Apuleius , Summa Numinum , Prima Coelitum , Deorum Dearumque facies Vniformis , cujus numen Vnicum multiformi specie , ritu va●io , nomine multijugo totus veneratur Orbis ; as she plainly makes her self to be the Supreme Deity , so doth she intimate , that all the Gods & Goddess●s were compendiously conteined in Her Alone , and that she ( i.e. the Supreme God ) was worshipped under several personal Names & with different rites , over the whole Pagan World. Moreover this is particularly noted concerning the Egyptians by Damascius the Philosopher , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They multiplied the First Intelligible ( or the Supreme Deity ) breaking and dividing the same into the Names and Properties of Many Gods. Now the Egyptian Theology , was in a manner , the Pattern of all the rest , but especially of those European Theologies , of the Greeks and Romans . Who likewise , that they often Made Many Gods of One , is evident from their bestowing so many Proper and Personal Names , upon each of those Inferiour Gods of theirs , The Sun , and The Moon , and The Earth ; The First whereof , Usually called Apollo , had therefore this Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly given to him , the God with many Names . Which many Proper Names of his , Macrobius insisteth upon in his Saturnalia , though probably making more of them than indeed they were . And the Moon was not only so called , but also Diana , and Lucina , and Hecate , and otherwise , insomuch that this Goddess also , hath been stiled Polyonymous as well as her brother the Sun. And Lastly , the Earth besides those Honorary Titles , of Bona Dea , and Magna Dea , and Mater Deorum , The Good Goddess , and the Great Goddess , and the Mother of the Gods , was multiplied by them into those Many Goddesses , of Vesta , and Rhea , and Cybele , and Ceres , and Proserpina , and Ops , &c. And for this cause was she thus described by Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Et Tellus Multorum Nominum Facies Vna . Now if these Inferiour Gods of the Pagans , had each of them so many Personal Names bestowed upon them , much more might the Supreme God be Polyonymous amongst them ; and so indeed he was commonly stiled , as that learned Grammarian Hesychius intimates , upon that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they called the Monad thus , and it was also the Epithet of Apollo ; where by the Monad according to the Pythagorick Language , is meant the Supreme Deity , which was thus stiled by the Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Being that hath many Names . And accordingly Cleanthes thus beginneth that forecited Hymn of his to him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thou most Glorious of all the Immortal Gods , who art called by Many Names . And Zeno his Master , in Laertius expresly declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is called by many several Names , according to his several Powers and Vertues , whose Instances shall be afterwards taken notice of . Thus also the Writer De Mundo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God though he be but one , is Polyonymous , and variously denominated from his several attributes , and the effects produced by him . Quaecunque voles ( saith Seneca ) illi Propria Nomina aptabis , vim aliquam Effectumque Coelestium rerum continentia . Tot Appellationes ejus possunt esse quot Munera : You may give God whatsoever Proper Names you please , so they signifie some force and effect of Heavenly things : He may have as many Names , as he hath Manifestations , Offices and Gifts . Macrobius also , from the Authority of Virgil , thus determines , Vnius Dei Effectus Varios pro Variis censendos esse ( or as Vossius corrects it , Censeri ) Numinibus , That the Various Effects of One God , were taken for Several Gods ; that is , Expressed by Several Personal Names ; as he there affirmeth , the Divers Vertues of the Sun , to have given Names to Divers Gods ; because they gave occasion for the Sun , to be called by Several Proper and Personal Names . We shall conclude with that of Maximus Madaurensis , before cited out of St. Austin , Hujus Virtutes per Mundanum Opus diffusas , Nos multis vocabulis invocamus , quoniam Nomen ejus Proprium ignoramus . Ita fit ut dum ejus quasi quaedam Membra carptim variis supplicationibus prosequimur , Totum colere profectò videamur . The Vertues of this One Supreme God , diffused throughout the whole World , we ( Pagans ) invoke under Many Several Names , because we are ignorant what his Proper Name is . Wherefore we thus worshipping his Several Divided Members , must needs be judged to worship him Whole , we leaving out nothing of him . With which Latter words seemeth to agree , that of the Poet , wherein Jupiter thus bespeaks the other Gods. Coelicolae , Mea Membra , Dei ; quos Nostra Potestas , Officiis divisa facit . Where it is plainly intimated , that the Many Pagan Gods were but the Several Divided Members of the One Supreme Deity , whether , because according to the Stoical Sence , the Real and Natural Gods , were all but Parts of the Mundane Soul ; or else because all those other Phantastick Gods , were nothing but Several Personal Names , given to the Several Powers , Vertues , and Offices of the One Supreme . Now the Several Names of God , which the Writer De Mundo instanceth in , to prove him Polyonymous , are First of all such as these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Thunderer and Light●er , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Giver of Rain , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bestower of Fruits , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Keeper of Cities , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mild and Placable , under which Notion they sacrificed no Animals to him , but only the Fruits of the Earth : together with many other such Epithets , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. and Lastly he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Saviour and Assertour . Answerably to which , Jupiter had Many such Names given him also by the Latins , as ●●ctor , Invictus , Opitulus , Stator ; the True meaning of which last , ( according to Seneca ) was not that which the Historians pretend , quod post Votum susceptum , acies Romanorum fugientium stetit , because once after Vows and Prayers offered to him , the Flying Army of the Romans was made to stand ; Sed quod stant beneficio ejus Omnia , but because all things by means of him Stand Firm and are Established . For which same reason he was called also by them ( as St. Austin informs us ) Centupeda , as it were , standing Firm upon an Hundred Feet , and Tigillus the Beam , Prop , and Supporter of the World. He was stiled also by the Latins ( amongst other Titles ) Almus and Ruminus , i. e. He that Nourisheth all things , as it were , with his Breasts . Again that Writer De Mundo addeth another sort of Names , which God was called by ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessity , because he is an Immovable Essence , though Cicero gives another reason for that appellation , Interdum Deum Necessitatem appellant , quia nihil aliter esse possit , atque ab eo constitutum sit ; they sometimes call God Necessity , because nothing can be o●herwise than as it is by Him appointed . Likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all things are by him Connected together , and proceed from him unhinderably . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all things in the world are determined , and nothing left Infinite ( or Vndetermined ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because , he makes an apt Division and Distribution of all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because his Power is such , as that none can possibly avoid or escape him . Lastly , that Ingenious Fable , ( as he calls it ) of the Three Fatal Sisters , Clotho , Lachesis , and Atropos , according to him , meant nothing but God neither , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All this is nothing else but God , as the noble and generous Plato also intimates , when he affirmeth , God to contain the Beginning , and Middle , and End of all things . And both Cicero and Seneca tell us , that amongst the Latins God was not only called Fatum , but also Natura , and Fortuna . Quid aliud est Natura ( saith Seneca ) quam Deus , & Divina Ratio , toti Mundo & Partibus ejus inserta ? What is Nature else , but God and the Divine Reason , inserted into the Whole World and all its Several Parts ? He adding , that God and Nature , were no more Two Different Things , than Annaeus and Seneca . And Nonnunquam Deum ( saith Cicero ) Fortunam appellant , quod efficiat multa improvisa , & nec opinata nobis , propter obscuritatem ignorationemque Causarum ; They sometimes call God also by the name of Fortune , because he surprizeth us in many Events , and bringeth to pass things unexpected to us , by reason of the Obscurity of Causes and our Ignorance . Seneca thus concludes concerning these , and the like Names of God , Omnia ejusdem Dei Nomina sunt , variè utentis sua Potestate ; These are all Names of one and the same God , Variously Manifesting his Power . But concerning most of these forementioned Names of God , and such as are like to them , it was rightly observed by St. Austin , that they had no such Appearance or shew of Many Distinct Gods ; Haec omnia cognomina imposuerunt Vni Deo , propter Causas Potestatesque Diversas , non tamen propter tot res , etiam tot Deos eum esse coegerunt , &c. Though the Pagans imposed all these Several Names upon One God , in respect of his Several Powers , yet did they not therefore , seem to make so many Gods of them : as if Victor were one God , and Invictus another God , and Centupeda another God , and Tigillus another , and Ruminus another , &c. Wherrefore there are other Names of God used amongst the Pagans , which have a greater show and appearance of so many Distinct Deities , not only because they are Proper Names , but also because each of them had their peculiar Temples appropriated to them , and their different Rites of Worship . Now these are of Two sorts ; First , such as signifie the Deity according to its Vniversal , and All-comprehending Nature ; and Secondly , such as denote the same only according to certain Particular Powers , Manifestations , and Effects of it in the world . Of the First kind there are not a few . For First of all , PAN , as the the very word plainly implies him to be a Vniversal Numen , and as he was supposed to be the Harmostes of the whole World , or to play upon the World as a Musical Instrument , according to that of Orpheus ( or Onomacritus ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , So have we before showed , that by him the Arcadians and Greeks meant , not the Corporeal World Inanimate , nor yet as endued with a Sensless Nature only , but as proceeding from an Intellectual Principle or Divine Spirit , which framed it Harmoniously ; and as being still kept in tune , acted and governed by the same . Which therefore is said to be the Vniversal Pastor and Shepherd of all Mankind , and of the whole world , according to that other Orphick passage , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Pascens Humanum Genus , ac sine limite Terram . And this Pan , Socrates in Plato's Phaedrus , plainly invokes as the Supreme Numen . Pan therefore , is the One only God ( for there cannot possibly be more than One Pan , more than One All or Vniverse ) who conteined All within himself , displayed All from himself , framing the World Harmoniously , and who is in a manner All Things . Again JANVS , whom the Romans First invoked in all their Sacrifices and Prayers , and who was never omitted , whatsoever God they sacrificed unto ; was unquestionably many times taken for a Vniversal Numen , as in this of Martial , — Nitidique Sator pulcherrime mundi . And again in this of Ovid. Quicquid ubique vides , Coelum , Mare , Nubila , Terras , Omnia sunt nostra clausa patentque Manu : Me penes est Vnum vasti Custodia Mundi . From which passages it also appears , that Janus was not the meer Sensless and Inanimate Matter of the World , but a Principle Presiding over it . And without doubt all the Beginnings of things , were therefore referred to this Janus , because he was accounted the most Ancient God , and the Beginning of all things . St. Austin concluding him to be the same with Jupiter , therefore quarrels with the Pagans ( that is , with their Civil Theology ) for thus making Two Gods of One. Cum ergo Janus Mundus sit , & Jupiter Mundus sit , Vnusque sit Mundus , quare Duo Dii sunt Janus & Jupiter ? Quare seorsum habent Templa , seorsum Aras , diversa Sacra , dissimilia Simulachra ? Si propterea , quia alia vis est Primordiorum , alia Causarum , ex illa Jani ex ista Jovis nomen accepit : nunquid si unus homo in diversis rebus duas habeat potestates , aut duas artes , ( quia singularum diversa Vis est ) ideo Duo dicuntur Artifices ? &c. Since therefore Janus is the World , and Jupiter is the World , and there is but one World , how can Janus and Jupiter be Two Gods ? Why have they their Temples apart , their Altars apart , distinct Sacred things , and Statues of different forms ? If because the force of Beginnings is One , and the force of Causes Another , he is therefore called Janus from the former , and Jupiter from the latter ; I ask whether or no , if one Man have two Several arts about different things , he therefore be to be called Two Artificers ? Or is there any more reason , why one and the same God , having Two Powers , one over the Beginnings of things , and another over the Causes , should therefore be accounted Two Gods ? Where when Jupiter and Janus are both said to be the World , this is to be understood properly not of the Matter but the Soul or Mind of the World , as St. Austin himself elsewhere declares , Sit Jupiter Corporei hujus Mundi Animus , qui universam istam Molem , ex quatuor Elementis constructam atque compactam , implet & movet ; Let Jupiter be the Mind of this corporeal World , which both filleth and moveth that whole bulk , compounded and made up of the four Elements . Nevertheless as the Soul and Body both together are called the Man , so was the whole Animated World , by the Pagans called God. Now the forementioned Argumentation of St. Austin , though it be good against the Pagans Civil Theology , yet their other Arcane and Natural Theology was unconcerned in it , that plainly acknowledging all to be but One God , which for certain Reasons was worshipped under Several Names , and with Different Rites . Wherefore Janus and Jupiter , being really but Different Names for One and the same Supreme God , that conjecture of Salmasius seems very probable , that the Romans derived their Janus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Aetolian Jupiter . GENIVS was also another of the Twenty Select Roman Gods & that this was likewise a Vniversal Numen , containing the whole Nature of things , appears from this of Festus , Genium appellabant Deum , qui vim obtineret rerum omnium genendarum , They called that God , who hath the Power of begetting or producing all things , Genius . And St. Austin also plainly declareth Genius to be the same with Jupiter , that is , to be but another Name for the One Supreme God. Cum alio loco [ Varro ] dicit , Genium esse Vniuscujusque animum rationalem ; talem autem Mundi Animum Deum esse , ad hoc idem utique revocat , ut tanquam Vniversalis Genius , ipse Mundi Animus esse credatur . Hic est igitur quem appellant Jovem . And afterwards , Restat ut eum Singulariter & Excellenter dicant Deum Genium , quem dicunt Mundi Animum ; ac per hoc Jovem . When Varro elsewhere calleth the Rational Mind of every one , a Genius , and affirmeth such a Mind of the whole World , to be God ; he plainly implieth , that God is the Vniversal Genius of the world , and that Genius and Jupiter are the same . And though Genius be sometime used for the Mind of every man , yet the God Genius , spoken of by way of Excellency , can be no other than the Mind of the whole world , or Jupiter . Again that CHRONOS or SATURN was no Particular Deity , but the Vniversal Numen of the whole World , is plainly affirmed by Dionysius of Halicarnassus ; where commending the Fertility of Italy , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore it is no wonder , if the Ancients thought this Country to be sacred to Saturn , they supposing this God to be the Giver and Perfecter of all happiness to men ; whether we ought to call him Chronos as the Greeks will have it , or Cronos as the Romans ; he being either way such a God , as comprehends the Whole Nature of the world . But the word Saturn was Hetrurian ( which Language was Originally Oriental ) and being derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies Hidden , so that by Saturn was meant , that Hidden Principle of the Vniverse which containeth all things , and he was therefore called by the Romans Deus Latius , The Hidden God ; as the wife of Saturn in the Pontifical Books is Latia Saturni , and the Land it self ( which in the Hetrurian Language was Saturnia ) is in the Roman Latium ; from whence the Inhabitants were called Latins , which is as much as to say , the Worshippers of the Hidden God. Moreover that Saturn could not be inferiour to Jupiter , according to the Fabulous Theology , is plain from hence , because he is therein said to have been his Father . But then the Question will be , how Saturn and Jupiter could be both of them One and the same Vniversal Numen ? To which there are several Answers . For first Plato who propounds this Difficulty in his Craetylus , solves it thus ; That by Jupiter here is to be understood the Soul of the World , which according to his Theology was derived from a Perfect and Eternal Mind or Intellect ( which Chronos is interpreted to be ) as Chronos also depended upon Vranus or Coelus , the Supreme Heavenly God , or First Original Deity . So that Plato here finds his Trinity of Divine Hypostases , Archical and Vniversal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Vranus , Chronos , and Zeus ; or Coelus , Saturn and Jupiter . Others conceive , that according to the plainer and more simple sence of Hesiod's Theogonia , that Jupiter who together with Neptune and Pluto , is said to have been the Son of Saturn , was not the Supreme Deity , nor the Soul of the World neither , but only the Aether , as Neptune was the Sea and Pluto the Earth . All which are said to have been begotten by Chronos or Saturn the Son of Vranus that is as much as to say , by the Hidden Vertue of the Supreme Heavenly God. But the Writer De Mundo , though making Jupiter to be the First and Supreme God , yet ( taking Chronos to signifie Immensity of Duration or Eternity ) will have Jupiter to be the Son of Chronos in this sence , because he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , continue from one Eternity to another ; so that Chronos and Zeus are to him in a manner one and the same thing . But we are apt to think that no Ingenuous and learned Pagan , who well understood the Natural Theology , would deny , but that the best Answer of all to this difficulty is this , That there is no Coherent Sence , to be made , of all things , in the Fabulous Theology . St. Austin , from Varro , gives us this account of Saturn , that it is he who produceth from himself continually the Hidden Seeds and Forms of things , and reduceth or receiveth them again into himself ; which some think to have been the true meaning of that Fable concerning Saturn his devouring his Male-children ; because the Forms of these Corporeal things , are perpetually destroyed , whilst the Material Parts ( signified by the Femals ) still remain . However it is plain , that this was but another Pagan Adumbration of the Deity , that being also sometimes thus defined by them , as St. Austin likewise enforms us , Sinus quidam Naturae in seipso continens omnia , A certain Bosom , or Deep Hollow , and Inward Recess of Nature , which conteineth within it self all things . And St. Austin himself concludes , that according to this Varronian Notion of Saturn likewise , the Pagans Jupiter and Saturn , were really but one and the same Numen , De Civ . D. L. 7. c. 13. Wherefore we may with good reason affirm , that Saturn was another Name for the Supreme God amongst the Pagans , it signifying that Secret and Hidden Power , which comprehends , pervades and supports the whole World ; and which produces the Seeds or Seminal Principles and Forms of all things from it self . As also Vranus or Coelus , was plainly yet another Name for the same Supreme Deity ; ( or the First Divine Hypostasis ) comprehending the whole . In the next place , though it be true that Minerva be sometimes taken for a Particular God , or for God according to a Particular Manifestation of him in the Aether ( as shall be shewed afterwards ) yet was it often taken also , for the Supreme God according to his most General Notion , or as a Vniversal Numen diffusing himself through all things . Thus hath it been already proved , that Neith or Neithas , was the same amongst the Egyptians , that Athena amongst the Greeks , and Minerva amongst the Latins ; which that it was a Vniversal Numen , appears from that Egyptian Inscription in the Temple of this God , I am all that Was , Is , and Shall be . And accordingly Athenagoras tells us , that Athena of the Greeks was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wisdom passing and diffusing it self through all things : as in the Book of Wisdom it is called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artifex of all things , and is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to pass and move through all things . Wherefore this Athena or Minerva of the Pagans was either the First Supreme Deity a Perfect and Infinite Mind the Original of all things ; or else a Second Divine Hypostasis , the immediate Off-spring and First-begotten of that First Original Diety . Thus Aristides in his Oration upon Minerva , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore all the most excellent things are in Minerva , and from her : but to speak briefly of her , this is the only immediate off-spring of the only Maker and King of all things ; For he had none of equal honour with himself , upon whom he should beget her , and therefore retiring into himself , he begot her and brought her forth from himself : So that this is the only Genuine Off-spring of the First Father of all . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pindar also affirmeth concerning Minerva , that sitting at the Right hand of her Father , she there receiveth commands from him to be delivered to the Gods. For she is greater than the Angels , and commandeth them some one thing and some another , accordingly as she had first received of her Father : she performing the office of an Interpreter and Introducer to the Gods when it is needful . Where we may observe by the way , that this word Angel , came to be in use amongst the Pagans from Jews and Christians , about this very age that Aristides lived in ; after which we meet with it frequently in the writings of their Philosphers . Lastly Aristides thus concludeth his Oration upon Minerva , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · He that from what we have said will determine , that Minerva is as it were the Power and Vertue of Jupiter himself will not err . Wherefore ( not to enumerate all the minute things belonging to Minerva ) we conclude thus concerning her , that all the works of Jupiter , are common with Jupiter and Minerva . Wherefore that conceit which the Learned and Industrious Vossius , somewhere seems to favour ; that the Pagans Vniversal Numen was no other than a Sensless Nature , or Spermatick Reason of the whole World , undirected by any Higher Intellectual Principle , ( which is indeed no better than downright Atheism ) is plainly confuted from hence , they making Wisdom and Vnderstanding , under these Names of Neith , Athena , and Minerva , to be either , the Absolutely Supreme Deity , or the First-begotten Off-spring of it . To Minerva may be added Apollo , who though often taken for the Sensible Sun Animated , and so an Inferiour Deity , yet was not always understood in this sence , nor indeed then when he was reckoned amongst the Twelve Consentes , because the Sun was afterwards added to them , in the number of the Eight Select Gods. And that he was sometimes taken for the Supreme Vniversal Numen , the Maker of the Sun and of the whole World , is plainly testified by Plutarch ( who is a competent Witness in this Case , he being a Priest of this Apollo ) writing thus concerning him in his Defect of Oracles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether Apollo be the Sun , or whether he be the Lord and Father of the Sun , placed far above all sensible and Corporeal Nature , it is not likely , that he should now deny his Oracles to them to whom himself is the cause of Generation and Nourishment , of Life and understanding . Moreover Vrania Aphrodite , the Heavenly Venus or Love , was a Vniversal Numen also , or another name of God , according to his more General Notion , as Comprehending the whole World , it being the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Love , which Orpheu● , and others in Aristotle , made to be the First Original of all things . For it is certain that the Ancients distinguished concerning a double Venus and Love. Thus Pausanias in Plato's Symposium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are Two Venuses and therefore two Loves , one the Older and without a Mother , the Daughter of Uranus or Heaven , which we call the Heavenly Venus ; another younger , begotten from Jupiter and Dione , which we call the Vulgar Venus ; and accordingly are there of necessity two Loves , answering to these two Venuses , the one Vulgar , and the other Heavenly . The Elder of these two Venuses , is in Plato said to be Seniour to Japhet and Saturn , and by Orpheus the Oldest of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Begetter of all . Upon which account perhaps , it was called by the Oriental Nations , Mylitta or Genitrix , as being the Fruitful Mother of all . This was also the same with Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Fair ; the Cause of all Pulchritude , Order and Harmony in the World. And Pausanias the Writer tells us , that there were Temples severally erected to each of these Venusses or Loves , the Heavenly and the Vulgar , and that Vrania or the Heavenly Venus was so called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because the Love belonging to it , was pure and free from all corporeal affection ; which as it is in men , is but a participation of that First Vrania , or Heavenly Venus and Love , God himself . And thus is Venus described by Euripides in Stobaeus , as the Supreme Numen . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. To this sence , Do you not see how great a God this Venus is ? but you are never able to declare her Greatness , nor to measure the Vast extent thereof . For this is she which nourisheth both Thee and Me and all Mortals , and which makes Heaven and Earth friendly to conspire together , &c. But by Ovid this is more fully expressed , in his Fastorum , Illa quidem Totum dignissima temperat Orbem , Illa tenet Nullo regna minora Deo : Juraque dat Coelo , Terrae , Natalibus Vndis ; Perque suos initus continet omne genus . Illa Deos omnes ( longum enumerare ) creavit ; Illa Satis Causas Arboribusque dedit . Where all the Gods are said to have been Created or Made by Venus , that is , by the One Supreme Deity . But lastly this is best of all performed by Severinus Boetius , a Christian Philosopher and Poet , in this manner ; Quod Mundus Stabili fide Concordes variat vices , Quod Pugnantia Semina Foedus perpetuum tenent ; Quos Phoebus roseum diem Curru provehit aureo ; &c. Hanc rerum seriem ligat , Terras ac pelagus regens , Et Coelo imperitans , AMOR. &c. Hic si sroena remiserit , Quicquid nunc amat invicem , Bellum continuò geret . Hic sancto populos quoque Junctos foedere continet ; Hic & Conjugii Sacrum Castis nectit Amoribus , &c. O felix hominum genus , Si vestros animos AMOR , Quo Coelum regitur , regat . And to this Vrania or Heavenly Venus was near of kin also , that Third Venus in Pausanias called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and by the Latins Venus Verticordia , pure and chaste Love , expulsive of all unclean Lusts , to which the Romans consecrated a Statue , as Valerius M. tells us ( L. 8. c. 15. ) quo facilius Virginum , Mulierumque mentes à libidine ad pudicitiam converterentur , To this end , that the minds of the Female Sex might then the better be converted from Lust and Wantonness to Chastity . We conclude therefore that Vrania or the Heavenly Venus , was sometimes amongst the Pagans a Name for the Supreme Deity , as that which is the most Amiable Being , and First Pulchritude , the most Benign and Fecund Begetter of all things , and the constant Harmonizer of the whole World. Again though Vulcan , according to the most common and Vulgar Notion of him , be to be reckoned amongst the Particular Gods , yet had he also another more Vniversal Consideration . For Zeno in Laertius tells us , that the Supreme God was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Vulcan , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as his Hegemonick acted in the Artificial Fire . Now Plutarch and Stobaeus testifie that the Stoicks did not only call Nature , but also the Supreme Deity it self , ( the Architect of the whole world ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Artificial Fire , they conceiving him to be Corporeal . And Jamblichus making Phtha to be the same Supreme God amongst the Egyptians , with Osiris , and Hammon ; or rather more properly , all of them alike the Soul of the World , tells us that Hephaestus in the Greekish Theology , was the same with the Egyptian Phtha ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Amonst the Greeks Hephaestus ( or Vulcan ) answers to the Egyptian Phtha . Wherefore as the Egyptians by Phtha , so the Greeks by Hephaestus , sometimes understood no other than the Supreme God or at least the Soul of the World , as Artificially framing all things . Furthermore Seneca gives us yet other Names of the Supreme Deity , according to the Sence of the Stoicks , Hunc & Liberum Patrem , & Herculem , ac Mercurium nostri putant , Liberum Patrem , quia Omnium Parens , &c. Herculem , quod vis ejus invicta sit ; Mercurium , quia Ratio penes illum est , Numerusque , & Ordo , & Scientia : Furthermore our Philosophers take this Auctor of all things , to be Liber Pater , Hercules , and Mercury ; The First because he is the Parent of all things , &c. the Second , because his Force and Power is unconquerable , &c. And the Third , because there is in and from him Reason , Number , Order and Knowledge . And now we see already , that the Supreme God , was sufficiently Polyonymous amongst the Pagans ; and that all these , Jupiter , Pan , Janus , Genius , Saturn , Coelus , Minerva , Apollo , Aphrodite Vrania , Hephaestus , Liber Pater , Hercules and Mercury , were not so many Really Distinct and Substantial Gods. much less Self-existent and Independent Ones ; but only several Names , of that One Supreme Vniversal and All-comprehending Numen , according to several Notions and Considerations of him . But besides these , there were many other Pagan Gods called by Servius , Dii Speciales , Special or Particular Gods , which cannot be thought neither , to have been so many Really Distinct and Substantial Beings ( that is Natural Gods ) much less Self-existent and Independent , but only so many several Names or Notions of One and the same Supreme Deity , according to certain Particular Powers and Manifestations of it . It is true , that some late Christian Writers against the Polytheism and Idolatry of the Pagans , have charged them with at least a Trinity of Independent Gods , viz. Jupiter , Neptune and Pluto , as sharing the Government of the whole world amongst these Three , and consequently acknowledging no One Vniversal Numen . Notwithstanding which it is certain , that according to the more Arcane Doctrine and Cabala of the Pagans , concerning the Natural True Theology , these Three considered as Distinct and Independent Gods , were accounted but Dii Poetici & Commentitii , Poetical and Fictitious Gods , and they were really esteemed no other , than so many Several Names and Notions of One and the same Supreme Numen , as acting variously in those several parts of the world , the Heaven , the Sea , the Earth and Hell. For First as to Pluto and Hades , called also by the Latins Orcus , and Dis , ( which latter word seems to have been a contraction of Dives to answer the Greek Pluto ) as Balbus in Cicero attributes to him , Omnem Vim terrenam , all Terrene Power , so others commonly assign him the Regimen of Separate Souls after Death . Now it is certain , that according to this latter Notion , it was by Plato understood no otherwise than as a Name for that Part of the Divine Providence which exercises it self upon the Souls of men after Death . This Ficinus observed upon Plato's Cratylus , Animadverte prae caeteris , Plutonem hic significare praecipuè , Providentiam Divinam ad Separatas Animas pertinentem : You are to take notice , that by Pluto is here meant , that part of Divine Providence , which belongeth to Separate Souls . For this is that which according to Plato , binds and detains pure Souls , in that separate state , with the best Vinculum of all , which is not Necessity , but Love and Desire , they being ravished and charmed as it were with those pure delights which they there enjoy . And thus is he also to be understood , in his Book of Laws , writing in this manner concerning Pluto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither ought Military men to be troubled or offended at this God Pluto , but highly to honour him , as who always is the most beneficent to mankind . For I affirm with the greatest seriousness , that the Vnion of the Soul with this Terrestrial body , is never better than the Dissolution or Separation of them . Pluto therefore according to Plato , is nothing else but a Name for that Part of the Divine Providence , that is exercised upon the Souls of men , in their Separation from these Earthly Bodies . And upon this account was Pluto stiled by Virgil , The Stygian Jupiter . But by others Pluto together with Ceres , is taken in a larger sence , for the Manifestation of the Deity in this whole Terrestrial Globe , and thus is the Writer De Mundo to be understood , when he tells us , that God or Jupiter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · both Celestial and Terrestrial , he being denominated from every Nature , forasmuch as he is the cause of all things . Pluto therefore is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Terrestrial ( also , as well as the Stygian and Subterranean ) Jupiter ; and that other Jupiter which is distinguished both from Pluto and Neptune , is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Heavenly Jupiter , God as manifesting himself in the Heavens . Hence is it that Zeus and Hades , Jupiter and Pluto , are made to be one and the same thing , in that Passage which Julian cites as an Oracle of Apollo , but others impute to Orpheus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter and Pluto are one and the same God. As also that Euripides in a place before produced , is so doubtful whether he should call the Supreme God ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that takes care of all things here below ) Zeus or Hades . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whether thou hadst rather , be called Jupiter or Pluto . Lastly Hermesianax the Colophonian Poet , in those Verses of his ( afterward to be set down ) makes Pluto in the first place , ( with many other Pagan Gods ) to be really one and the same with Jupiter . That Neptune was also another Name of the Supreme God , from another Particular Consideration of him , namely as acting in the Seas ; ( at least according to the Arcane and Natural Theology of the Pagans ) is plainly declared by divers of the Ancients . Xenocrates in Stobaeus , and Zeno in Laertius , affirm , that God as acting in the water is called Posidone or Neptune . To the same purpose Balbus in Cicero . Sed tamen his Fabulis spretis ac repudiatris , Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , alii per alia , poterunt intelligi , qui qualesque sint , &c. But these Poetick Fables concerning the Gods , being despised and rejected ; it is easie for us to understand , how God passing through the Nature of every thing ; may be called by several Names , as through the Earth Ceres ( and Pluto ) through the Seas Neptune ; and through other parts of the world by other Names : so that all these Titular Gods were but so many several Denominations of one Supreme Deity . And Cotta afterward thus represents the sence of this Theology , Neptunum esse dicis Animum cum Intelligentiâ per mare pergentem , idem de Cerere : Your meaning is , Neptune is a Mind which with understanding passes through the Sea , and the like of Ceres through the Earth . Lastly , to name no more , Maximus Tyrius agreeth also herewith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · You are to call Jupiter that Princely Mind , which all things follow and obey , &c. and Neptune that Spirit , which passing through the Earth and Sea , causes their State and Harmony . Lastly , that these Three Jupiter , Neptune and Pluto , were not Three really Distinct Substantial Beings , but only so many Several Names for One Supreme God ( according to the True and Natural Theology of the Pagans ) is thus plainly declared by Pausanias in his Corinthiacks ; he there expounding the meaning of a certain Statue of Jupiter , with Three Eyes ( called the Country - Jupiter of the Trojans ) in this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Now that this Statue of Jupiter was made to have Three Eyes , one may guess this to have been the reason : Because first the common speech of all men makes Jupiter to reign in the Heaven . Again he that is said to rule under the Earth , is in a certain Verse of Homer called Zeus or Jupiter too , namely the Infernal or Subterraneous Jupiter together with Proserpina . And lastly Aeschylus the son of Euphorion , calls that God who is the King of the Sea also Jupiter . Wherefore this Statuary made Jupiter with Three Eyes , to signifie , that it is One and the same God , which ruleth in those Three several Parts of the World , the Heaven , the Sea , and the Earth . Whether Pausanias were in the right or no , as to his Conjecture concerning this Three-ey'd Statue of Jupiter , it is evident that himself and other ancient Pagans acknowledged Jupiter , Neptune and Pluto , to be but Three several Names and Partial Considerations of one and the same God , who ruleth over the Whole World. And since both Proserpina and Ceres were really the same with Pluto , and Salacia with Neptune : we may well conclude , that all these , Jupiter , Neptune , Salacia , Pluto , Proserpina and Ceres , though several Poetical and Political Gods , yet were really taken but for One and the same Natural and Philosophical God. Moreover as Neptune was a Name for God , as manifesting himself in the Sea and ruling over it , so was Juno another Name of God as acting in the Air. This is expresly affirmed both by Xenocrates in Stobaeus , and Zeno in Laertius . And St. Austin propounding this Quaere , Why Juno was joyned to Jupiter as his wife and Sister , makes the Pagans answer thus to it , Quia Jovem ( inquiunt ) in Aethere accipimus , in Aere Junonem : because we call God in the Aether Jupiter , in the Air Juno . But the reason why Juno was Feminine and a Goddess , is thus given by Cicero , Effaeminarunt autem eum , Junoni que tribuerunt , quod nihil est aere mollius , they effeminated the Air and attributed it to Juno a Goddess , because nothing is softer than it . Minerva was also sometimes taken for a Special or Particular God , and then was it nothing else ( as Zeno informs us ) but a Name for the Supreme God as Passing through the ( Higher ) Aether : Which gave occasion to St. Austin thus to object against the Pagan Theology , Si aetheris partem Superiorem Minerva tenere dicitur , & hac occasione fingere Poetas , quod de Jovis Capite nata sit , cur non ergo ipsa potius Deorum Regina deputatur , quod sit Jove Superior ? If Minerva be said , to possess the Highest part of the Aether , and the Poets therefore to have feigned her to have been begotten from Jupiter 's head , why is not she rather called the Queen of the Gods , since she is superiour to Jupiter ? Furthermore as the Supreme God was called Neptune in the Sea , and Juno in the Air , so by the same reason may we conclude , that he was called Vulcan in the Fire . Lastly , as the Sun and Moon , were themselves sometimes worshipped by the Pagans for Inferiour Deities , they being supposed to be Animated with Particular Souls of their own ; so was the Supreme God also , worshipped in them both ( as well as in the other Parts of the world ) and that under those names of Apollo , and Diana . Thus the Pagans appointing a God to preside over every Part of the world , did thereby but make the Supreme God Polyonymous , all those Gods of theirs , being indeed nothing but Several Names of him . Which Theology of the Ancient Pagans , Maximus Tyrius , treating concerning Homer's Philosophy ( after he had mentioned his Tripartite Empire of the world , shared between Jupiter , Neptune , and Pluto ) thus declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. You may find also in Homer , other Principles , and the Originals of Several names ; which the ignorant hear as Fables , but a Philosopher will understand as Things and Realities . For he assigns a Principle of Virtue and Wisdom , which he calls Minerva , ; another of Love and Desire , which he calls Venus , another of Artificialness and that is Vulcan , who rules over the Fire . And Apollo also with him presides over Dancings , the Muses over Songs , Mars over War , Aeolus over Winds , and Ceres over Fruits . And then does he conclude thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · So that no part neither of Nature , nor of the World , is to Homer Godless ( or void of a God ) none destitute of a Ruler , or without a Superiour Government ; but all things full of Divine Names , and of Divine Reason , and of Divine Art. Where his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Divine Names , are nothing but Several Names of God , as manifesting himself variously in the several Things of Nature , and the parts of the world , and as presiding over them . Wherefore besides those Special Gods of the Pagans , already mentioned , that were appointed to preside over several Parts of the world , there are Others , which are but several Names of the Supreme God neither , as exercising several Offices and Functions in the world , and bestowing several Gifts upon mankind : as when in giving Corn and Fruits he is called Ceres , in bestowing Wine Bacchus , in mens recovery of their Health , Aesculapius , in presiding over Traffick and Merchandizing , Mercury , in governing Military Affairs , Mars , in ordering the Winds Aeolus , and the like . That the more Philosophick Pagans , did thus really interpret the Fables of the Gods , and make their Many Poetical and Political Gods , to be all of them but One and the same Supreme Natural God , is evident ●rom the testimonies of Antisthenes , Plato , Xenocrates , Zeno , Cleanthes , and Chrysippus ( who allegorized all the Fables of the Gods accordingly ) and of Scaevola the Roman Pontifex , of Cicero , Varro , Seneca , and many others . But that even their Poets also , did sometimes venture to broach this Arcane Theology , is manifest from those Fragments preserved , of Hermesianax the Colophonian amongst the Greeks , and of Valerius Soranus amongst the Latins ; the former thus enumerating the chief Pagan Gods , and declaring them to be all but one and the same Numen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Pluto , Persephone , Ceres , & Venus alma & Amores , Tritones , Nereus , Tethys , Neptunus & ipse , Mercurius , Juno , Vulcanus , Jupiter , & Pan , Diana , & Phaebus Jaculator , sunt Deus Unus . The Latter pronouncing Universally , that Jupiter Omnipotens , is — Deus Vnus & Omnes , One God , and All Gods. Whether by his Jupiter he here meant the Soul of the World only , as Varro would interpret him agreeably to his own Hypothesis , or whether an Abstract Mind superiour to it ; but probably he made this Jupiter to be All Gods , upon these two Accounts ; First as he was the Begetter and Creator of all the other Natural Gods , which were the Pagans Inferiour Deities ( as the Stars and Daemons ) Secondly , as that all the other Poetical and Political Gods , were Nothing else but Several Names and Notions of him . We shall add in the last place , that St. Austin making a more Full and Particular Enumeration of the Pagan Gods , and mentioning amongst them many others besides the Select Roman Gods ; ( which are not now commonly taken notice of ) does pronounce Universally of them all , according to the sence of the more Intelligent Pagans ; That they were but One and the same Jupiter ; Ipse in Aethere sit Jupiter , Ipse in Aere Juno , Ipse in Mari Neptunus , in Inferioribus etiam Maris Ipse Salacia , in Terra Pluto , in Terra Inferiore Proserpina , in Focis Domesticis Vesta , in Fabrorum fornace Vulcanus , in Divinantibus Apollo , in Merce Mercurius , in Jano Initiator , in Termino Terminator , Saturnus in Tempore , Mars & Bellona in Bellis , Liber in Vineis , Ceres in Frumentis , Diana in Sylvis , Minerva in Ingeniis . Ipse sit postremò etiam illa Turba quasi Plebeiorum Deorum , Ipse praesit nomine Liberi Virorum Seminibus , & nomine Liberae Faeminarum . Ipse sit Diespiter , qui Partum perducat ad Diem : Ipse sit Dea Mena , quam praefecerunt Menstruis Faeminarum , Ipse Lucina , quae à Parturientibus invocatur , Ipse Opem ferat nascentibus , excipiens eos sinu Terrae , & vocetur Opis . Ipse in Vagitu os aperiat , & vocetur , Deus Vagitanus . Ipse levet de Terra , & vocetur Dea Levana . Ipse Cunas tueatur & vocetur Dea Cunina . Sit Ipse in Deabus illis quae fata nascentibus canunt , & vocantur Carmentes . Praesit Fortuitis , vocenturque Fortuna . In Diva Rumina mammam parvulis immulgeat . In Diva Potina Potionem immisceat . In Diva Educa Escam praebeat . De Pavore infantium Paventia nuncupetur . De spe quae venit Venilia ; de Voluptate Volupia . De Actu Agenoria . De stimulis quibus ad nimium actum homo impellitur Dea Stimula nominetur . Strenua Dea sit , strenuum faciendo . Numeria quae numerare doceat ; Camaena quae canere . Ipse sit & Deus Consus praebendo Consilia ; & Dea Sentia sententias inspirando . Ipse Dea Juventas , quae post praetextam excipiat Juvenilis aetatis Exordia . Ipse sit Fortuna Barbata quae adultos barba induit quos honorare voluerit . Ipse in Jugatino Deo Conjuges jungat ; & cum Virgini uxori zona solvitur Ipse invocetur & Dea Virginensis invocetur . Ipse sit Mutinus , qui est apud Graecos Priapus , si non pudet . Haec omnia quae dixi , & quaecunque non dixi , hi omnes Dii Deaeque sit Unus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; sive Virtutes ejus , quae sententia velut magnorum multorumque Doctorum est . Let us grant according to the Pagans , that the Supreme God is in the Aether Jupiter ; in the Air Juno ; in the Sea Neptune ; in the lower parts of the Sea Salacia ; in the Earth Pluto ; in the inferiour parts thereof Proserpina ; in the Domestick harths Vesta ; in the Smiths Forges Vulcan ; in Divination Apollo ; in Traffick and Merchandize Mercury ; in the Beginning of things Janus ; in the Ends of them Terminus ; in Time Saturn ; in Wars Mars and Bellona ; in the Vineyards Liber ; in the Corn-fields Ceres ; in the Woods Diana , and in Wits Minerva . Let him be also that troop of Plebeian Gods ; let him preside over the seeds of men under the Name of Liber , and of women under the name of Libera ; let him be Diespiter that brings forth the birth to light ; let him be the Goddess Mena , whom they have set over womens monthly courses ; let him be Lucina , invoked by women in child-bearing ; let him be Opis who aids the new born Infants ; let him be Deus Vagitanus that opens their mouths to cry ; let him be the Goddess Levana , which is said to lift them up from the Earth ; and the Goddess Cunina that defends their Cradles ; let him be the Carmentes also who foretel the Fates of Infants ; let him be Fortune as presiding over Fortuitous events ; let him be Diva Rumina which suckles the Infant with the Breasts ; Diva Potina which gives it drink ; and Diva Educa which affords it meat ; let him be called the Goddess Paventia , from the Fear of Infants ; the Goddess Venilia from Hope ; the Goddess Volupia from Pleasure ; the Goddess Agenoria from Acting ; the Goddess Stimula from Provoking ; the Goddess Strenua from making Strong and Vigorous ; the Goddess Numeria which teacheth to Number ; the Goddess Camaena which teaches to Sing ; let him be Deus Consus , as giving Counsel ; and Dea Sentia as inspiring men with Sense ; let him be the Goddess Juventas which has the Guardianship of young men ; and Fortuna Barbata which upon some more than others liberally bestoweth beards ; let him be Deus Jugatinus which joyns man and wife together ; and Dea Virginensis , which is then invoked when the Girdle of the Bride is loosed ; Lastly let him be Mutinus also ( which is the same with Priapus amongst the Greeks ) if you will not be ashamed to say it . Let all these Gods and Goddesses , and many more ( which I have not mentioned ) be One and the same Jupiter , whether as Parts of him , which is agreeable to their opinion who hold him to be the Soul of the world ; or else as his Vertues only , which is the sence of many and great Pagan Doctors . But that the Authority and Reputation of a late Learned and Industrious Writer , G. I. Vossius may not here stand in our way or be a Prejudice to us , we think it necessary to take notice of one passage of his , in his Book De Theologia Gentili , and freely to censure the the same ; where treating concerning that Pagan Goddess Venus , he writeth thus ; Ex Philosophica de Diis Doctrina , Venus est vel Luna ( ut vidimus ) vel Lucifer , sive Hesperus . Sed ex Poetica ac Civili , supra hos coelos statuuntur Mentes quaedam â Syderibus diversae : quomodò Jovem , Apollinem Junonem , Venerem , caeterosque Deos Consentes , considerare jubet Apuleius . Quippe eos , ( inquit ) Natura Visibus nostris denegavit : necnon tamen Intellectu eos mirabundi contemplamur , acie mentis acrius contemplantes . Quid apertius hic quam ab eo , per Deos Consentes intelligi , non Corpora Coelestia vel Subcoelestia , sed sublimiorem quandam Naturam , nec nisi animis conspicuam ? According to the Philosophick Doctrine concerning the Gods , Venus is either the Moon , or Lucifer , or Hesperus ; but according to the Poetick and Civil Theology of the Pagans , there were certain Eternal Minds , placed above the Heavens , distinct from the Stars : accordingly as Apuleius requires us to consider Jupiter and Apollo , Juno and Venus , and all those other Gods called Consentes ; he affirming of them , that though Nature had denied them to our sight , yet notwithstanding by the diligent contemplation of our Minds we apprehend and admire them . Where nothing can be more plain ( saith Vossius ) than that the Dii consentes , were understood by Apuleius neither to be Celestial nor Subcelestial Bodies , but a certain higher Nature perceptible only to our Minds . Upon which words of his , we shall make these following Remarks ; First , that this Learned Writer seems here , as also throughout that whole Book of his , to mistake the Philosophick Theology , of Scaevola and Varro , and others , for that which was Physiological only ; ( which Physiological Theology of the Pagans , will be afterwards declared by us . ) For the Philosophick Theology of the Pagans did not Deifie Natural and Sensible Bodies only , but the Principal part thereof was the Asserting of One Supreme and Vniversal Numen , from whence all their other Gods were derived . Neither was Venus according to this Philosophick and Arcane Theology , taken only for the Moon , or for Lucifer or Hesperus , as this Learned Writer concieves , but as we have already proved for the Supreme Deity also , either according to its Universal Notion , or some Particular Consideration thereof . Wherefore the Philosophick Theology both of Scaevola and Varro and others , was called Natural , not as Physiological only , but ( in another sence ) as Real and True ; it being the Theology neither of Cities , nor of Stages or Theaters , but of the World , and of the Wise men in it ; Philosophy being that properly which considers the Absolute Truth and Nature of things . Which Philosophick Theology thereof was opposed , both to the Civil and Poetical , as consisting in Opinion and Phancy only . Our Second Remark is , That Vossius does here also seem incongruously , to make both the Civil and Poetical Theology as such , to Philosophize ; whereas the First of these was properly nothing but the Law of Cities and Commonwealths , together with Vulgar Opinion and Errour ; and the Second nothing but Phancy , Fiction and Fabulosity . Poetarum ista sunt , saith Cotta in Cicero ; nos autem Philosophi esse volumus , Rerum authores , non Fabularum . Those things belong to Poets , but we would be Philosophers , authors of Things ( or Realities ) and not of Fables . But the main thing which we take notice of in these words of Vossius is this , that they seem to imply , the Consentes , and Select , and other Civil and Poetical Gods of the Pagans , to have been generally accounted , so many Substantial and Eternal Minds , or Vnderstanding Beings Supercelestial , and Independent ; their Jupiter being put only in an equality , with Apollo , Juno , Venus , and the rest . For which since Vossius pretends no other manner of Proof , than only from Apuleius his De Deo Socratis , who was a Platonick Philosopher ; we shall here make it evident , that he was not rightly understood by Vossius neither ; which yet ought not to be thought any Derogation from this Eminent Philologer ( whose Polymathy and Multifarious Learning , is readily acknowledged by us ) that he was not so well versed in all the Niceties and Punctilio's of the Platonick School . For though Apuleius do in that Book , besides those Visible Gods , the Stars ; take notice of another kind of Invisible ones ; such as the Twelve Consentes , and others , which ( he faith ) we may animis conjectare , per varias Vtilitates in vita agenda , animadversas in iis rebus , quibus eorum singuli curant , make a conjecture of by our minds , from the various Vtilities in humane life , perceived from those things which each of these care of ; yet that he was no Bigot in this Civil Theology , is manifest from hence , because in that very place , he declares as well against Superstition , as Irreligious Prophaneness . And his design there was plainly no other , than to reduce the Civil and Poetical Theologies of the Pagans into some handsome conformity and agreement with that Philosophical , Natural , and Real Theology of theirs , which derived all the Gods from One Supreme and Vniversal Numen : but this he endeavours to do , in the Platonick way , himself being much addicted to that Philosophy . Hos Deos in sublimi aetheris vertice locatos , Plato existimat veros , incorporales , animales , sine ullo neque fine neque exordio , sed prorsus ac retro aeviternos , corporis contagione suâ quidem naturâ remotos , ingenio ad summam beatitudinem porrecto , &c. Quorum Parentem , qui omnium rerum Dominator atque Auctor est , solum ab omnibus nexibus patiendi aliquid gerendive , nulla vice ad alicujus rei mutua obstrictum , cur ego nunc dicere exordiar ? cum Plato coelesti facundia praeditus , frequentissimè praedicet , hunc solum majestatis incredibili quadam nimietate & ineffabili , non posse penuria sermonis humani , quavis oratione vel modicà comprehendi . All these Gods placed in the ●ighest Aether , Plato thinks to be true , incorporeal , Animal , without beginning or end , Eternal , happy in themselves without any external good . The Parent of which Gods , who is the Lord and Author of all things , and who is alone free from all bonds of doing and suffering , why should I go about in words to describe him ? since Plato who was endued with most Heavenly eloquence , equal to the Immortal Gods , does often declare , that this Highest God by reason of his excess of Majesty , is both ineffable and Incomprehensible . From which words of Apuleius it is plain , that according to him , the Twelve Consentes , and all the other Invisible Gods were derived from One Original Deity , as their Parent and Author . But then if you demand , what Gods of Plato these should be , to which Apuleius would here accommodate the Civil and Poetick Gods , contained in those Two Verses of Ennius , Juno , Vesta , Minerva , Ceres , Diana , Venus , Mars . Mercurius , Jovi ' , Neptunus , Vulcanus , Apollo . and the rest of this kind , that is , all their other Gods ( properly so called ) Invisible ? We reply , that these are no other than Plato's Ideas , or First Paradigms and Patterns of things , in the Archetypal World , which is the Divine Intellect ( and his Second Hypostasis ) derived from his first Original Deity , and most Simple Monad . For as Plato writeth in his Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Sensible World , must n●eds be the Image of another Intelligible one . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What Animal was the Pattern , according to whose likeness he that made this great Animal of the World , framed it ? certainly we must not think it to be any Particular Animal , since nothing can be perfect which is made according to an imperfect copy . Let us therefore conclude it , to be that Animal , which containeth all other animals in it , as its Parts . For that Intelligible World containeth all Intelligible Animals in it , in the same manner as this Sensible World , doth us and other sensible animals . Wherefore Plato himself here and elsewhere speaking obscurely of this Intelligible World , and the Ideas of it , no wonder if many of his Pagan followers , have absurdly made so many Distinct Animals and Gods of them . Amongst whom Apuleius accordingly would refer all the Civil and Poetick Gods , of the Pagans ( I mean their Gods , properly so called , Invisible ) to this Intelligible world of Plato's , and those several Ideas of it . Neither was Apuleius singular in this , but others of the Pagan Theologers did the like , as for example Julian in his Book against the Christians ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato indeed speaketh of certain Visible Gods , the Sun , and the Moon , and the Stars , and the Heaven ; but these are all but Images of other Invisible Gods ; that Visible Sun which we see with our eyes , is but an Image of another Intelligible and Invisible One : so likewise the Visible Moon , and every one of the Stars , are but the Images and Resemblances of another Moon , and of other Stars Intelligible . Wherefore Plato acknowledged also these other Invisible Gods , inexisting and co-existing with the Demiurgus , from whom they were generated and produced . That Demiurgus in him , thus bespeaking these Invisible and Intelligible Gods ; Ye Gods of Gods , that is , Ye Invisible Gods , who are the Gods and Causes of the Visible Gods. There is one common maker therefore of both these kinds of Gods ; who first of all made a Heaven , Earth , Sea , & Stars , in the Intelligible World , as the Archetypes & Paradigms of these in the Sensible . Where S. Cyril in his Confutation writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This our excellent ●●lian , by his Intelligible and Invisible Gods , seems here to mean , 〈◊〉 ideas , which Plato sometimes contends to be Substances , and to subsist alone by themselves , and sometimes again determineth to be nothing but Notions or Conceptions in the mind of God. But however the matter be , the skilful in this kind of learning affirm , that these Ideas have been rejected by Plato 's own Disciples , Aristotle discarding them as Figments , or at least , such as being meer notions , could have no real causality and influence upon things . But the meaning of this Pagan Theology , may be more fully understood from what the same St. Cyril thus further objecteth against it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The sence whereof seems to be this ; Julian addeth , that the God of the Vniverse who made Heaven and Earth , is alike the Demiurgus both of these Sensible and of the other Intelligible things . If therefore the Ingenit God , be alike the Creator of both , how can he affirm those things that are Created by him , to co-exist with , and inexist in him ? How can that which is created , co-exist with the Ingenit God ? but much less can it inexist in him . For we Christians indeed affirm , that the Vnmade Word of God , doth of necessity co-exist with , and inexist in the Father , it proceeding from him not by way of Creation but of Generation . But this defender of Platonick trifles , acknowledging the Supreme God to be Ingenit , affirmeth notwithstanding those things which were Made and Created by him , to inexist in him ; thus mingling and confounding all things . Where notwithstanding , Julian , and the Platonick Pagans would in all probability reply ; that those Ideas of the Intelligible and Archetypal World ( which is the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect ) proceeding from the Highest Hypostasis , and Original Deity , by way of Necessary and Eternal Emanation , are no more to be accounted Creatures , than the Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and therefore might , with as little absurdity , be said to exist , With and In , the First Original Deity . But besides , the same Julian elsewhere in that Book of his , accommodates this Platonick Notion also , to the Pagan Gods in Particular , in like manner as Apuleius had done before , he writing of Aesculapius , after this canting way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Jupiter , amongst the Intelligible things , generated out of himself Aesculapius , and by the Generative Life of the Sun manifested him here upon Earth , he coming down from Heaven and appearing in a Humane Form , first about Epidaurus , and from thence extending his salutary power or vertue , over the whole Earth . Where Aesculapius is First of all , the Eternal Idea of the Medicinal Art or Skill , generated by the Supreme God , in the Intelligible world ; which afterward by the Vivifick Influence of the Sun , was Incarnated , and appeared in a humane form at Epidaurus . This is the Doctrine of that Julian , who was so great an Opposer of the Incarnation of the Eternal Logos , in our Saviour Jesus Christ. Neither was this Doctrine , of Many Intelligible Gods , and Powers Eternal , ( of which the Archetypal World consisteth ) first invented , by Platonick Pagans , after the times of Christianity , as some might suspect ; but that there was such a thing extant before amongst them also , may be concluded from this passage of Philo's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though God be but one , yet hath he about himself Innumerable Auxiliatory Powers , all of them salutiferous and procuring the good of that which is made , &c. Moreover by these Powers and out of them , is the Incorporeal and Intelligible World compacted , which is the Archetype of this visible World , that consisting of Invisible Ideas , as this doth of visible Bodies . Wherefore some admiring , with a kind of astonishment , the Nature of both these worlds , have not only Deified the whole of them , but also the most excellent parts in them , as the Sun and the Moon and the whole Heaven , which they scruple not at all to call Gods. Where Philo seems to speak of a double Sun , Moon , and Heaven as Julian did , the one Sensible , the other Intelligible . Moreover Plotinus himself sometimes complies with this Notion , he calling the Ideas of the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods ; as in that place before cited , where he exhorteth men ascending upward above the Soul of the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To praise the Intelligible Gods , that is , the Divine Intellect , which as he elsewhere written is both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and Many . We have now given a full account of Apuleius his sence in that Book De Deo Socratis , concerning the Civil and Poetical Pagan Gods ; which was not to assert a Multitude of Substantial and Eternal Deities or Minds Independent in them ; but only to reduce the Vulgar Theology of the Pagans , both their Civil and Poetical , into some conformity with the Natural , Real , and Philosophick Theology ; and this according to Platonick Principles . Wherein many other of the Pagan Platonists , both before and after Christianity concurred with him ; they making the Many Pagan Invisible Gods , to be really nothing but the Eternal Ideas of the Divine Intellect , ( called by them the Parts of the Intelligible and Archetypal World ) which they supposed to have been the Paradigms and Patterns according to which this Sensible World , and all Particular things therein were made and upon which they depended , they being only Participations of them . Wherefore though this may well be look'd upon as a Monstrous Extravagancy , in these Platonick Philosophers , thus to talk of the Divine Ideas , or the Intelligible and Archetypal Paradigms of things , not only as Substantial , but also as so many several Animals , Persons , and Gods ; it being their humour thus upon all slight occasions to multiply Gods ; yet nevertheless must it be acknowledged , that they did at the very same time declare , all these to have been derived from One Supreme Deity , and not only so , but also to exist in it ; as they did likewise at other times , when unconcerned in this business of their Pagan Polytheism , freely acknowledge all these intelligible Ideas , to be Really nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conceptions in the Mind of God , or the First Intellect ( though not such Slight Accidental and Evanid ones , as those Conceptions and Modifications of our humane Souls are ) and consequently not to be so many Distinct Substances , Persons , and Gods , ( much less Independent Ones ) but only so many Partial Considerations of the Deity . What a Rabble of Invisible Gods and Goddesses , the Pagans had , besides those their Dii Nobiles , and Dii Majorum Gentium , their Noble and Greater Gods ( which were the Consentes and Selecti ) hath been already showed out of St. Austin , from Varro and others ; as namely , Dea Mena , Deus Vagitanus , Dea Levana , Dea Cunina , Diva Rumina , Diva Potina , Diva Educa , Diva Paventina , Dea Venilia , Dea Agenoria , Dea Stimula , Dea Strenua , Dea Numeria , Deus Consus , Dea Sentia , Deus Jugatinus , Dea Virginensis , Deus Mutinus . To which might be added more out of other places of the same St. Austin , as Dea Deverra , Deus Domiducus , Deus Domitius , Dea Manturna , Deus Pater Subigus , Dea Mater Prema , Dea Pertunda , Dea Rusina , Dea Collatina , Dea Vallonia , Dea Seia , Dea Segetia , Dea Tutilina , Deus Nodotus , Dea Volutina , Dea Patelena , Dea Hostilina , Dea Flora , Dea Lacturtia , Dea Matura , Dea Runcina . Besides which there are yet so many more of these Pagan Gods and Goddesses extant in other Writers , as that they cannot be all mentioned or enumerated by us ; divers whereof have Very Small , Mean , and Contemptible Offices assigned to them , as their names for the most part do imply ; some of which are such , as that they were not fit to be here interpreted . From whence it plainly appears , that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing at all without a God to these Pagans , they having so strong a Perswasion , that Divine Providence extended it self to all things , and expressing it after this manner , by assigning to Every thing in Nature , and Every part of the World , and whatsoever was done by men , some particular God or Goddess by name , to preside over it . Now that the Intelligent Pagans , should believe in good earnest , that all these Invisible Gods and Goddesses of theirs , were so many Several Substantial Minds , or Vnderstanding Beings Eternal and Vnmade , really existing in the World , is a thing in it self Vtterly Incredible . For how could any possibly perswade themselves , that there was One Eternal Unmade Mind or Spirit , which for example , Essentially presided over The Rockings of Infants Cradles , and nothing else ? another over the Sweeping of Houses ? another over Ears of Corn ? another over the Husks of Grain ? and another over the Knots of Straw and Grass , and the like ? And the Case is the very same , for those other Noble Gods of theirs ( as they call them ) the Consentes , and Selecti ; since there can be no reason given , why those should all of them , be so many Substantial and Eternal Spirits Self-existent or Vnmade , if none of the other were such . Wherefore if these be not all , so many Several Substantial and Eternal Minds , so many Selfexisting and Independent Deities , then must they of necessity , be either Several Partial Considerations of the Deity , viz. the Several Manifestations of the Divine Power and Providence Personated ; or else Inferiour Ministers of the same . And thus have we already shewed , that the more High-flown and Platonick Pagans , ( as Julian , Apuleius and others ) understood these Consentes and Select Gods , and all the other Invisible ones , to be really nothing else , but the Ideas of the Intelligible and Archetypal World , ( which is the Divine Intellect ) that is indeed , but Partial Considerations of the Deity , as Vertually and Exemplarily conteining all things : whilst others of them , going in a more plain and easie way , concluded these Gods of theirs , to be all of them , but several Names and Notions of the One Supreme Deity , according to the Various Manifestations of its Power in the world ; as Seneca expresly affirmeth , not only concerning Fate , Nature and Fortune , &c. but also Liber Pater , Hercules , and Mercury , ( before mentioned by him ) that they were Omnia ejusdem Dei Nomina , variè utentis suâ potestate , all Names of One and the same God , as diversly using his power ; and as Zeno in Laertius concludes of all the rest : or else , ( which amounts to the same thing ) that they were the Several Powers and Vertues of One God Fictitiously Personated and Deified ; as the Pagans in Eusebius apologize for themselves , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deifie nothing but the Invisible Powers of that God which is over all . Nevertheless because those Several Powers of the Supreme God were not supposed to be all executed immediately by himself , but by certain other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Subservient Ministers under him , appointed to preside over the Several Things of Nature , Parts of the World , and Affairs of Mankind ( commonly called Demons ; ) therefore were those Gods sometimes taken also for such Subservient Spirits , or Demons collectively ; as perhaps in this of Epictetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When will Zephyrus or the West-wind blow ? When it seemeth good to himself or to Aeolus ; for God hath not made thee Steward of the Winds , but Aeolus . But for the fuller clearing of the whole Pagan Theology , and especially this one Point thereof , that their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , was in great part nothing else but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Polytheism or Multiplicity of Gods , nothing but the Polyonymy of One God , or his being called by Many Personal Proper Names , Two Things are here requisite to be further taken notice of ; First , that according to the Pagan Theology , God was conceived to be Diffused throughout the whole World , to Permeate and Pervade all things , to Exist in all things , and Intimately to Act all things . Thus we observed before out of Horus Apollo , that the Egyptian Theologers conceived of God , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Spirit pervading the whole World , as likewise they concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Nothing at all Consisted without God. Which same Theology was Universally entertained also amongst the Greeks . For Thus Diogenes the Cynick in Laertius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of him . And Aristotle or the Writer De Plantis , makes God not only to comprehend the whole world , but also to be an Inward Principle of Life in Animals ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What is the Principle in the Life or Soul of Animals ? certainly no other than that Noble Animal ( or Living Being ) that encompasses and surrounds the whole Heaven , the Sun , the Stars , and the Planets . Sextus Empiricus thus represents the sence of Pythagoras , Empedocles , and all the Italick Philosophers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That we men have not only a conjunction amongst our selves with one another , but also with the Gods above us , and with Brute Animals below us : because there is One Spirit which like a Soul , pervades the whole World , and unites all the parts thereof together . Clemens Alexandrinus writeth thus of the Stoicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They affirm that God doth Pervade all the Matter of the Vniverse , and even the most vile parts thereof , which that Father seems to dislike . ; as also did Tertullian , when he represented their Doctrine thus ; Stotci volunt Deum sic per Materiam decucurrisse , quomodo Mel per Favos , the Stoicks will have God , so to run through the Matter , as the Honey doth the Combs . Strabo testifies of the ancient Indian Brachmans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That in many things they Philosophized after the Greekish manner , as when they affirm that the World had a beginning , and that it would be Corrupted , and that the Maker and Governour thereof , Pervades the whole of it . The Latins also fully agreed with the Greeks in this : For though Seneca somewhere propounds this Question , Vtrum Extrinsecus operi suo Circumfusus sit Deus , an toti inditus ? Whether God be only extrinsically circumfused , about his work the World , or inwardly insinuating do Pervade it all ? yet himself elsewhere answers it , when he calls God , Divinum Spiritum per omnia , maxima , ac minima , aequali intentione diffusum , A Divine Spirit , Diffused through all things , whether Smallest or Greatest , with equal intention . God in Quintilians Theology , is Spiritus omnibus partibus Immistus ; and Ille fusus , per omnes rerum Naturae partes Spiritus , a Spirit which insinuates it self into , and is Mingled with all the parts of the world ; And that Spirit which is diffused through all the parts of Nature . Apuleius likewise affirmeth Deum omnia permeare , That God doth permeate all things , and that Nulla res est tam praestantibus viribus , quae viduata Dei auxilio , sui natura contenta sit , There is nothing so excellent or powerful , as that it could be content with its own Nature alone , void of the Divine Aid or Influence : and again , Dei Praesentiam , non jam cogitatio sola , sed Oculi , & aures , & sensibilis Substantia comprehendit , That God is not only present to our Cogitation , but also to our very eyes and ears , in all these sensible things . Servius agreeably with this doctrine of the Ancient Pagans , determineth , that Nulla Pars Elementi sine Deo est , That there is no part of the Elements devoid of God. And that the Poets fully closed with the same Theology , is evident from those known passages of theirs , Jovis omnia plena , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. i. e. All the things of Nature , and Parts of the world , are full of God ; as also from this of Virgil , — Deum namque ire per omnes Terrasque , Tractusque Maris , Coelumque profundum . Lastly we shall observe that both Plato and Anaxagoras , who neither of them Confounded God with the World , but kept them both distinct and affirmed God to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmingled with any thing , nevertheless concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that he did order and govern all things passing through and pervading all things ; which is the very same with that Doctrine of Christian Theologers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God permeates and passes through all things , Vnmixedly . Which Plato also there in his Cratylus , plainly making 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be a Name for God , etymologizeth it , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. passing thorough all things , and thereupon gives us the best account of Heraclitus his Theosophy , that is any where extant ( if not rather a Fragment of Heraclitus his own ) in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who affirm the Vniverse to be in constant motion , suppose a great part thereof , to do nothing else but move and change ; but that there is something which Passes through and Pervades this whole Vniverse , by which all those things that are made , are made : and that this is both the Most Swift , and Most subtil thing ; for it could not otherwise pass through all things , were it not so Subtil , that nothing could keep it out or hinder it ; and it must be most swift , that it may use all things , as if they stood still , that so nothing might scape it . Since therefore this doth preside over , and Order all things , Permeating and Passing through them ; it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the Letter Cappa , being only taken in for the more handsom pronunciation . Here we have therefore Heraclitus his Description of God , namely this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Most Subtil and Most Swift Substance , which permeates and passes through the whole Vniverse , by which all things that are made , are made . Now saith Plato , some of these Heracliticks , say that this is Fire , others that it is Heat ; but he deriding both these Conceits ; concludes with Anaxagoras , that it is a Perfect Mind , unmixed with any thing ; which yet Permeating and Passing through all things , frames , orders , and disposes all . Wherefore this being the Universally received Doctrine of the Pagans , that God was a Spirit or Substance Diffused through the whole World , which Permeating and Inwardly Acting all things , did Order all ; no wonder , if they called him , in Several Parts of the World and Things of Nature , by several Names ; or to use Cicero's Language , no wonder if Deus Pertinens per Naturam cujusque rei , per Terras Ceres , per Maria Neptunus , &c. if God pervading the nature of every thing , were in the Earth called Ceres , in the Sea Neptune , in the Air Juno , &c. And this very account does Paulus Orosius ( in his Historick work against the Pagans , Dedicated to St. Austin ) give of the original of the Pagan Polytheism , Quidam dum In Multis Deum credunt , Multos Deos , indiscreto Timore , sinxerunt , That Some whilst they believe God to be In Many things , have therefore , out of an indiscreet fear , feigned Many Gods ; in which words he intimates , that the Pagans Many Gods , were really but Several Names of One God , as existing in Many things , or in the Several Parts of the world ; as the same Ocean is called by several names , as beating upon several Shores. Secondly the Pagan Theology went sometimes yet a strain higher , they not only thus supposing , God to Pervade the whole World , and to be Diffus'd through All Things ( which as yet keeps up some Difference and Distinction betwixt God and the World ) but also Himself to be in a manner All Things . That the ancient Egyptian Theology , from whence the Theologies of other Nations were derived , ran so high as this , is evident from that excellent Monument of Egyptian Antiquity , the Saitick Inscription often mentioned , I am all that Was , Is , and Shall be . And the Trismegistick Books insisting so much every where upon this Notion , That God is All Things ; ( as hath been observed ) renders it the more probable , that they were not all Counterfeit and Supposititious ; but that according to the testimony of Jamblichus , they did at least contein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some of the Old Theutical or Hermaical Philosophy , in them . And from Egypt in all probability , was this Doctrine by Orpheus derived into Greece , the Orphick Verses themselves running much upon this strain , and the Orphick Theology being thus Epitomized by Timotheus the Chronographer ; That all things were made by God , and That Himself is All Things . To this purpose is that of Aeschylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Et Terra , & Aether , & Poli Arx est Jupiter , Et Cuncta Solus , & aliquid Sublimius . And again , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — Nunc ut implacabilis Apparet Ignis : nunc Tenebris , nunc Aquae Par ille cerni : Simulat interdum Feram , Tonitrua , Ventos , Fulmina , & Nubila . As also this of Lucan amongst the Latins , — Superos quid quaerimus ultra ? Jupiter est quodcunque Vides , quocunque moveris . Whereunto agree also , these passages of Seneca the Philosopher , Quid est Deus ? Quod vides Totum , & quod non vides , Totum . And Sic Solus est Omnia ; opus suum & Extrà & Intrà tenet : What is God ? he is all that you see , and all that you do not see . And he alone is All Things , he containing his own work not only without but also within . Neither was this the Doctrine only of those Pagans who held God to be the Soul of the World , and consequently the whole Animated World to be the Supreme Deity , but of those others also , who conceived of God as an Abstract Mind Superiour to the Mundane Soul , or rather as a Simple Monad Superiour to Mind also ; as those Philosophers , Xenophanes , Parmenides , and Melissus , who described God to be One and All Things , they supposing that because all things were From him , they must needs have been first in a manner In him and Himself All Things . With which agreeth the Author of the Asclepian Dialogue , when he maketh , Vnus Omnia , and Creator Omnium ; One All Things , and the Creator of All Things , to be but equivalent Expressions : and when he affirmeth , that before things were made , In eo jam tunc erant , unde Nasci habuerunt ; They then Existed in him , from whom afterwards they proceeded . So likewise the other Trismegistick Books , when they give this account of Gods being both All things that Are , and All things that Are Not , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because those things that Are , he hath manifested from himself , and those things that Are not , he still containeth within himself ; or as it it is elsewhere expressed , he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hide them and Conceal them in himself . And the Orphick verses gave this same Account likewise of Gods being All Things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. because he first Conceal'd and Hid them all within himself , before they were made and thence afterward from himself displayed them , and brought them forth into Light : Or because — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before they were produc'd , they were all contein'd together in the Womb of God. Now this was not only a further Ground , of that seeming Polytheism amongst the Pagans , which was really nothing but the Polyonymy of One God , and their Personating his Several Powers ; but also of another more strange and puzzling Phaenomenon in their Theology , namely , their Personating also , the Parts of the World Inanimate , and Things of Nature , and bestowing the Names of Gods and Goddesses upon them . It was before observed out of Moschopulus , that the Pagans did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Call the things in Nature , and the Gods which presided over them , by one and the same Name . As for Example , they did not only call , the God which presideth over those arts that operate by Fire , Hephaestus or Vulcan ; but also Fire it self . And Demeter or Ceres , was not only taken by them for that God , who was supposed to Give Corn and Fruits , but also for Corn it self . So Dionysus or Bacchus did not only signifie , the God that Giveth Wine , but also Wine it self . And he instancing further , in Venus , and Minerva , and the Muses , concludes the same Universally of all the rest . Thus Arnobius in his Book against the Pagans , In usu sermonis vestri , Martem pro Pugna appellatis , pro Aqua Neptunum , Liberum Patrem pro Vino , Cererem pro Pane , Minervam pro Stamine , pro Obscoenis libidinis Venerem . Now we will not deny , but that this was sometimes done Metonymically , the Efficient Cause , and the Ruling or Governing Principle , being put for the Effect , or that which was Ruled and Governed by it . And thus was War frequently styled Mars , and that of Terence may be taken also in this Sence , Sine Cerere & Libero friget Venus . And Plutarch ( who declares his great dislike of this kind of Language ) conceives that there was no more at first in it than thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As we , when one buyes the Books of Plato , commonly say that he buyes Plato ; and when one acts the Plays of Menander , that he acts Menander ; so did the ancients not spare to call the Gifts and Effects of the Gods , by the names of those Gods spectively , thereby honouring them also for their Vtility . But he grants that afterward this Language was by ignorant Persons abused and carried on further , and that not without great Impiety ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Their followers mistaking them , and thereupon ignorantly attributing the Passions of Fruits , ( their Appearances and Occultations ) to the Gods themselves , that preside over them ; and so not only calling them , but also thinking them to be , the Generations and Corruptions of the Gods , have by this means filled themselves with absurd and wicked Opinions . Where Plutarch well condemns the Vulgar both amongst the Egyptians and Greeks , for that in their mournful Solemnities , they sottishly attributed to the Gods , the Passions belonging to the fruits of the earth ; thereby indeed making them to be Gods. Nevertheless the Inanimate Parts of the World and Things of Nature , were frequently Deified by the Pagans , not only thus Metonymically , but also in a further Sence , as Cicero plainly declares ; Tum illud quod erat à Deo natum , Nomine ipsius Dei nuncupabant , ut cum Fruges Cererem appellamus , Vinum autem Liberum ; Tum autem Res ipsa in qua Vis inest Major , sic appellatur ut ea ipsa Res nominetur Deus . Both that which proceeds from God , is called by the name of a God , as Corn is sometimes thus called Ceres , and Wine Liber : and also whatsoever hath any greater Force in it , That thing it self is often called a God too . Philo also thus represents the Religion of the Pagans , as first Deifying Corporeal Inanimate Things , and then bestowing those Proper Personal Names upon them : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Some have Deified the Four Elements , the Earth , the Water , the Air and the Fire . Some the Sun and the Moon , and the Planets and Fixed Stars : Others the Heaven , others the whole World. But that Highest and most Ancient Being , the Parent of all things , the Chief Prince of this great City , and the Emperour of this invincible Army , who governeth all things salutiferously , Him have they covered , concealed and obscured , by bestowing Counterfeit Personal Names of Gods upon each of these things . For the Earth they called Proserpina , Pluto and Ceres ; the Sea Neptune , under whom they place many Demons and Nymphs also as his Inferiour Ministers ; the Air Juno ; the Fire Vulcan ; the Sun Apollo ; the Moon Diana , &c. and dissecting the Heaven into Two Hemispheres , one above the Earth the other under it , they call these the Dioscuri , feigning them to live alternately one one day , and the other another . We deny not here but that the Four Elements , as well as the Sun , Moon , and Stars , were supposed by some of the Pagans , to be Animated with Particular Souls of their own , ( which Ammianus Marcellinus seems principally to call Spiritus Elementorum , the Spirits of the Elements , worshipped by Julian ) and upon that account to be so many Inferiour Gods themselves . Notwithstanding which , that the Inanimate Parts of these , were also Deified by the Pagans , may be concluded from hence ; because Plato , who in his Cratylus etymologizeth Dionysus from Giving of Wine , and elsewhere calls the fruits of the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Gifts of Ceres , doth himself nevertheless in compliance with this Vulgar Speech , call Wine and Water as mingled together in a Glass ( or Cup ) to be drunk , Gods : where he affirmeth that a City ought to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · so temper'd , as in a Cup , where the furious Wine poured out bubbles and sparkles , but being Corrected by another Sober God ( that is , by Water ) both together make a good and moderate Potion . Cicero also tells us , that before the Roman Admirals went to Sea , they were wont to offer up a Sacrifice to the Waves . But of this more afterward . However it is certain , that meer Accidents , and Affections of Things in Nature , were by these Pagans commonly Personated and Deified , as Time in Sophocles his Electra is a God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For Time is an easie God ; and Love in Plato's Symposium , where it is wondred at , that no Poet had ever made a Hymn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To Love being such and so great a God. Though the same Plato in his Philebus , when Protarchus had called Pleasure a Goddess too , was not willing to comply so far there with Vulgar Speech ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · My fear , O Protarchus , concerning the Names of the Gods , is extraordinary great . Wherefore as to Venus , I am willing to call her , what she pleases to be called ; but Pleasure I know is a Various and Multiform thing . Wherefore it cannot be denied but that the Pagans did in some sence or other Deifie or Theologize all the Parts of the World , and Things of Nature . Which we conceive to have been done at first upon no other Ground than this , because God was supposed by them , not only to Permeate and Pervade all things , to be Diffused thorough All , and to Act in and upon All ; but also to be Himself in a manner All things ; which they expressed after this way ; by Personating the Things of Nature Severally , and bestowing the Names of Gods and Goddesses upon them . Only we shall here observe , that this was done especially ( besides the Greater Parts of the World ) to Two Sorts of things , First , such in which Humane Vtility was most concerned : Thus Cicero , Multae aliae Naturae Deorum ex Magnis Beneficiis eorum , non sine causa & à Graeciae Sapientibus & à Majoribus nostris , constitutae nominataeque sunt : Many other Natures of Gods have been constituted and nominated , both by the wise men of Greece , and by our Ancestors , meerly for the great Benefits received from them . The Reason whereof is thus given by him , Quia quicquid magnam Vtilitatem generi afferret humano , id non sine Divina Bonitate erga homines fieri arbitrabantur ; Because they thought , that whatsoever brought any great Vtility to mankind , this was not without the Divine Goodness . Secondly , such as were most wonderful and Extraordinary , or Surprizing ; to which that of Seneca seems pertinent , Magnorum Fluminum Capita Veneramur . Subita & ex abdito vasti amnis eruptio Aras habet . Coluntur Aquarum Calentium Fontes ; & Stagna quaedam vel Opacitas vel immensa Altitudo sacravit . We adore the rising Heads and Springs of great Rivers . Every sudden and plentiful Eruption of Waters out of the hidden Caverns of the Earth , hath its Altars erected to it ; and some Pools have been made Sacred for their immense Profundity and Opacity . Now this is that which is properly called , the Physiological Theology of the Pagans , their Personating and Deifying ( in a certain sence ) the Things of Nature , whether Inanimate Substances , or the Affections of Substances . A great part of which Physiological Theology , was Allegorically conteined in the Poetick Fables of the Gods. Eusebius indeed was of opinion , that those Poetick Fables were at first only Historical , and Herological , but that afterwards some went about to Allegorize them into Physiological Sences , thereby to make them seem the less impious and ridiculous : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Such was the ancient Theology of the Pagans ( namely , Historical , of men deceased , that were worshipped for Gods ) which some late Vpstarts have altered , devising other Philosophical and Physiological sences of those Histories of their Gods , that they might thereby render them the more specious , and hide the Impiety of them . For they being neither willing to abandon those Fopperies of their forefathers , nor yet themselves able to bear the Impiety of these Fables ( concerning the Gods ) according to the Literal Sence of them , have gone about to cure them thus by Physiological Interpretations . Neither can it be doubted , but that there was some Mixture of Herology and History , in the Poetick Mythology ; Nor denied , that the Pagans of latter times , such as Porphyrius and others , did excogitate and devise certain new Allegorical sences of their own , such as never were intended . Origen before both him and Porphyry , noting this of the Pagans , that when the absurdity of their Fables concerning the Gods was objected and urged against them , some of them did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , apologizing for these things , betake themselves to Allegories . But long before the times of Christianity , those First Stoicks Zeno , Cleanthes , and Chrysippus , were famous for the great pains which they took in Allegorizing these Poetick Fables of the Gods. Of which Cotta in Cicero thus , Magnam molestiam suscepit & minimè necessariam , primus Zeno , pòst Cleanthes , deindè Chrysippus , Commentitiarum Fabulalarum reddere rationem , & vocabulorum cur quidque ita appellatum sit , causas explicare . Quod cum facitis , illud profecto confitemini , longè aliter rem se habere atque hominum opinio sit ; eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum : Zeno first and after him Cleanthes and Chrysippus took a great deal more pains than was needful , to give a reason of all those Commentitious Fables of the Gods , and of the names that every thing was called by . By doing which they confessed that the matter was far otherwise , than according to mens opinion , in as much as they who are called Gods in them , were nothing but the Natures of things . From whence it is plain , that in the Poetick Theology , the Stoicks took it for granted , that the Natures of Things were Personated and Deified , and that those Gods were not Animal , nor indeed Philosophical , but Fictitious , and nothing but the Things of Nature Allegorized . Origen also gives us a Taste of Chrysippus his thus Allegorizing , in his interpreting an obscene Picture or Table of Jupiter and Juno , in Samos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Grave Philosopher in his writings saith ; that Matter having received the Spermatick Reasons of God , conteineth them within it self , for the adorning of the whole World ; and that Juno in this Picture in Samos , signifies Matter , and Jupiter God. Upon which occasion that pious Father adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For the sake of which , and innumerable other such like Fables , we will never endure to call The God over all , by the name of Jupiter , but exercising pure Piety towards the Maker of the World , will take care not to defile Divine things with impure Names . And here we see again , according to Chrysippus his Interpretation , that Hera or Juno , was no Anim●l nor Real God , but only the Nature of Matter Personated and Deified ; that is , a meer Fictitious and Poetick God. And we think it is unquestionably evident , from Hesiod's Theogonia , that many of these Poetick Fables , according to their First Intention , were really nothing else but Physiology Allegorized , and consequently those Gods , nothing but the Natures of things Personated and Deified . Plato himself , though no friend to these Poetick Fables , plainly intimates as much , in his Second De Rep. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Fightings of the Gods , and such other things , as Homer hath feigned concerning them , ought not to be admitted into our Commonwealth , whether they be delivered in way of Allegory , or without Allegories : Because Young men are not able to judge , when it is an Allegory , and when not . And it appears from Dionysius Halicarnass . that this was the General opinion concerning the Greekish Fables , that some of them were Physically , and some Tropologically Allegorical : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let no man think me to be ignorant that some of the Greekish Fables are profitable to men , partly as declaring the Works of Nature by Allegories , partly as being helpful for humane life , &c. Thus also Cicero , Alia quoque ex ratione , & quidem Physicâ , magna fluxit Multitudo Deorum , qui induti specie humana , Fabulas Poetis suppeditaverunt , hominum autem vitam Superstitione omni refercerunt . Eusebius indeed , seems sometimes to cast it as an Imputation upon the whole Pagan Theology , that it did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Deifie the Inanimate Nature ; but this is properly to be understood of this Part of their Theology only , which was Physiological , and of their Mythology or Poetick Fables of the Gods Allegorized : it being otherwise both apparently false , and all one as to make them downright Atheists . For he that acknowledges no Animant God , as hath been declared , acknowledges no God at all , according to the True Notion of him ; whether he derive all things from a Fortuitous Motion of Matter , as Epicurus and Democritus did , or from a Plastick and Orderly but Sensless Nature , as some Degenerate Stoicks , and Strato the Peripatetick ; whose Atheism seems to be thus described by Manilius , Aut neque Terra Patrem novit , nec Flamma , nec Aer , Aut Humor , faciuntque Deum per quatuor artus , Et Mundi struxere Globum , prohibentque requiri Vltra se quidquam . Neither ought this Physiological Theology of the Pagans , which consisted only in Personating and Deifying Inanimate Substances , and the Natures of Things to be confounded ( as it hath been by some late Writers ) with that Philosophical Theology of Scaevola , Varro and others , ( which was called Natural also , but in another sence , as True and Real ) it being indeed but a Part of the Poetical first , and afterward of the Political Theology , and owing its Original much to the Phancies of Poets , whose Humour it was perpetually to Personate Things and Natures . But the Philosophick Theology properly so called , which according to Varro was that , de qua multos libros Philosophi reliquerunt ; as it admitted none but Animal Gods , and such as really existed in Nature , ( which therefore were called Natural ) namely one Supreme Universal Numen , a Perfect Soul or Mind comprehending all , and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , other Inferiour Understanding Beings his Ministers Created by him , such as Stars and Demons ; so were all those Personated Gods , or Natures of Things Deified , in the Arcane Theology , interpreted agreeably thereunto . St. Austin often takes notice of the Pagans thus Mingling and as it were Incorporating Physiology with their Theology , he justly condemning the same . As in his 49. Epistle ; Neque illinc excusant impii , sua Sacrilega Sacra & Simulachra , quòd eleganter interpretantur quid quaeque significent : Omnis quippe illa Interpretatio ad Creaturam refertur , non ad Creatorem , cui uni debetur Servitus Religionis , illa quae uno nomine Latria Graecè appellatur . Neither do the Pagans sufficiently excuse their Sacrilegious Rites and Images , from hence , because they elegantly ( and ingeniously ) interpret , what each of those things signifieth . For this Interpretation is referred to the Creature , and not to the Creator , to whom alone belongeth Religious Worship , that which by the Greeks is called Latria . And again in his Book De Civ . D. L. 6. c. 8. Atenim habent ista Physiologicas quasdam ( sicut aiunt ) id est , Naturalium Rationum Interpretationes . Quasi verò nos in hac Disputatione Physiologiam quaeramus , & non Theologiam ; id est , Rationem Naturae , & non Dei. Quamvis enim qui verus Deus est , non Opinione sed Natura sit Deus ; non tamen omnis Natura Deus est . But the Pagans pretend , that these things have certain Physiological Interpretations , or according to Natural Reasons ; as if in this Disputation , we sought for Physiology , and not Theology or the Reason of Nature and not of God. For although the True God , be not in Opinion only , but in Nature God , yet is not every Nature , God. But certainly the First and Chief Ground of this Practice of theirs , thus to Theologize Physiology and Deifie ( in one sence or other ) all the Things of Nature , was no other than what has been already intimated , their supposing God to be , not only Diffused thorough the whole World , and In all things , but also in a manner All things ; and that therefore he ought to be worshipped in All the Things of Nature , and Parts of the World. Wherefore these personated Gods of the Pagans , or those Things of Nature Deified by them , and called Gods and Goddesses , were for all that , by no means accounted by the Intelligent amongst them , True and Proper Gods. Thus Cotta in Cicero ; Cum Fruges Cererem , Vinum Liberum dicimus , genere nos quidem sermonis utimur usitato : sed ecquem tam amentem esse putas , qui illud , quo vescatur , Deum esse credat ? Though it be very common and familiar language amongst us , to call Corn Ceres , and Wine Bacchus , yet who can think any one to be so mad , as to take that to be really a God , which he feeds upon ? The Pagans really accounted that only for a God , by the worshipping and invoking whereof , they might reasonably expect benefit to themselves , and therefore nothing was Truely and Properly a God to them , but what was both Substantial , and also Animant and Intellectual . For Plato writes that the Atheistick Wits of his time , therefore concluded the Sun , and Moon , and Stars , not to be Gods , because they were nothing but Earth and Stones ( or a certain Fiery Matter ) devoid of all Understanding and Sense , and for this cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unable to take notice of any Humane Affairs . And Aristotle affirmeth concerning the Gods in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That all men conceived them to Live , and consequently to Act , since they cannot be supposed to sleep perpetually as Endymion did . The Pagans , Universally conceived the Gods to be Happy Animals ; and Aristotle there concludes , the happiness of them all to consist in Contemplation . Lucretius himself would not debar men of that Language ( then vulgarly received amongst the Pagans ) of calling the Sea Neptune , Corn Ceres , Wine Bacchus , and the Earth the Mother of the Gods too , provided that they did not think any of these for all that , to be Truly and Really Gods , Hîc siquis Mare Neptunum , Cereremque vocare Constituit fruges , & Bacchi nomine abuti Mavolt , quam Laticis proprium proferre vocamen : Concedamus ut hic , Terrarum dictitet Orbem Esse Deum Matrem , dum non sit re tamen apse . And the reason why the Earth was not really a Goddess , is thus given by him , Terra quidem vero caret omni tempore Sensu. Because it is constantly devoid of all manner of sense . Thus Balbus in Cicero tells us , that the first thing included in the notion or Idea of a God , is this , Vt sit Animans , That it be Animant ; or endued with Life , Sense , and Vnderstanding . And he conceiving the Stars to be undoubtedly such , therefore concludes them to be Gods. Quoniam tenuissimus est Aether , & semper agitatur & viget , necesse est , quod Animal in eo gignatur , idem quoque Sensu acerrimo esse . Quare ●um in Aethere Astra gignantur , consentaneum est in iis Sensum inesse & Intelligentiam . Ex quo efficitur in Deorum numero Astra esse ducenda . Because the Aether is most subtil , and in continual agitation , that Animal which is begotten in it , must needs be endued with the quickest and sharpest sense . Wherefore since the Stars are begotten in the Aether , it is reasonable to think them to have Sense and Vnderstanding ; from whence it follows , that they ought to be reckoned in the number of Gods. And Cotta in the Third Book , affirms that all men were so far from thinking the Stars to be Gods , that Multi ne Animantes quidem esse concedant , many would not so much as admit them to be Animals : plainly intimating , that unless they were Animated , they could not possibly by Gods. Lastly Plutarch for this very reason absolutely condemns , that whole practice of giving the names of Gods and Goddesses , to Inanimate things , as Absurd , Impious , and Atheistical , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They who give the names of Gods to Sensless and Inanimate Natures and Things , and such as are destroyed by men in the use of them , beget most wicked and Atheistical opinions in the minds of men : since it cannot be conceived how these things should be Gods ; for nothing that is Inanimate , is a God. And now we have very good reason to conclude , that the Distinction or Division of Pagan Gods ( used by some ) into Animal and Natural ( by Natural being meant Inanimate ) is utterly to be rejected , if we speak of their True and Proper Gods ; since nothing was such to the Pagans but what had Life , Sense , and Understanding . Wherefore those Personated Gods , that were nothing but the Natures of Things Deified , as such , were but Dii Commentitii & Fictitii , Counterfeit and Fictitious Gods : or as Origen calls them in that place before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Figments of the Greeks ( and other Pagans ) that were but Things turned into Person and Deified . Neither can there be any other sence made , of these Personated and Deified Things of Nature , than this , that they were all of them really so many Several Names of One Supreme God , or Partial Considerations of him , according to the Several Manifestations of himself in his Works . Thus according to the old Egyptian Theology before declared , God is said to have both , No Name , and Every Name ; or as it is expressed in the Asclepian Dialogue , Cum non possit Vno quamvis è Multis composito Nomine nuncupari , potius Omni Nomine vocandus est , siquidem sit Vnus & Omnia ; ut necesse sit , aut Omnia Ipsius Nomine , aut Ipsum Omnium Nomine nuncupari : Since he cannot be fully declared by any one Name , though compounded of never so many , therefore is he rather to be called by Every Name , he being both One and All Things : so that either Every Thing must be called by His Name , or He by the Name of Every thing . With which Egyptian Doctrine , Seneca seemeth also fully to agree , when he gives this Description of God , Cui Nomen Omne convenit , He to whom every Name belongeth ; and when he further declares thus concerning him , Quaecunque voles illi Nomina aptabis ; and , Tot Appellationes ejus possunt esse , quot Munera , You may give him whatsoever Names you please , &c. and , There may be as many Names of him , as there are Gifts and Effects of his : and lastly , when he makes God and Nature , to be really One and the same Thing ; and , Every thing we see , to be God. And the Writer De Mundo , is likewise consonant hereunto , when he affirmeth that God is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or , may be denominated from Every Nature , because he is the Cause of all things . We say therefore , that the Pagans in this their Theologizing of Physiology , and Deifying the Things of Nature , and Parts of the World , did accordingly Call Every Thing by the Name of God ; or God by the Name of Every Thing . Wherefore these Personated and Deified Things of Nature were not themselves Properly and Directly worshipped by the Intelligent Pagans , ( who acknowledged no Inanimate thing for a God ) so as to terminate their worship ultimately in them ; but either Relatively only to the Supreme God , or else at most in way of Complication with him , whose Effects and Images they are , so that they were not so much themselves worshipped , as God was worshipped in them . For these Pagans professed , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , look upon the Heaven ( and World ) not slightly and superficially ; nor as meer Bruit Animals , who take notice of nothing , but those sensible Phantasms , which from the objects obtrude themselves upon them ; or else as the same Julian , in that Oration , again more fully expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not view and contemplate the Heaven and World , with the same eyes , that Oxen and Horses do , but so as from that which is Visible to their outward senses , to discern and discover another Invisible Nature under it . That is , they professed to behold all things with Religious Eyes , and to see God in Every Thing , not only as Pervading all things , and Diffused thorough all things , but also as Being in a manner All things Wherefore they looked upon the whole World as a Sacred Thing , and as having a kind of Divinity in it ; it being , according to their Theology , nothing but God himself Visibly Displayed . And thus was God worshipped by the Pagans , in the whole Corporeal World taken all at once together , or in the Universe , under the Name of Pan. As they also commonly conceived of Zeus and Jupiter , after the same manner , that is , not Abstractly only ( as we now use to conceive of God ) but Concretely , together with all that which Proceedeth and Emaneth from him , that is , the Whole World. And as God was thus described in that old Egyptian Monument , to be All that Was , Is , and Shall be ; so was it before observed out of Plutarch , that the Egyptians took the First God , and the Vniverse , for One and the same Thing ; not only because they supposed the Supreme God , Vertually to contain all things within himself , but also because they were wont to conceive of him , together with his Outflowing , and all the extent of Fecundity , the whole World displayed from him , all at once , as one entire thing . Thus likewise , do the Pagans in Plato confound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Greatest God , and The Whole World together , as being but one and the same thing . And this Notion was so Familiar with these Pagans , that Strabo himself , writing of Moses , could not conceive of his God , and of the God of the Jews , any otherwise than thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , namely , That which containeth us all , and the Earth , and the Sea , which we call the Heaven and World , and the Nature of the Whole . By which notwithstanding , Strabo did not mean , the Heaven or World Inanimate , and a Sensless Nature , but an Understanding Being , framing the whole World and containing the same , which was conceived together with it : of which therefore he tells us , that according to Moses , no wise man would go about , to make any Image or Picture , resembling any thing here amongst us . From whence we conclude , that when the same Strabo writing of the Persians , affirmeth of them , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , take the Heaven for Jupiter , and also Herodotus before him , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Call the Whole Circle of the Heaven , Jupiter ; that is , the Supreme God ; the meaning of neither of them was , that the Body of the Heaven Inanimate , was to them the Highest God , but that though he were an Understanding Nature , yet framing the whole Heaven or World and containing the same , he was at once conceived together with it . Moreover , God was worshipped also by the Pagans , in the Several Parts of the wrorld , under Several Names ; as for example in the Higher and Lower Aether , under those Names of Minerva and Jupiter ; in the Air , under the name of Juno ; in the Fire , under the name of Vulcan ; in the Sea , under the name of Neptune , &c. Neither can it be reasonably doubted , but that when the Roman Sea-Captains , Sacrificed to the Waves , they intended therein to worship that God , who acteth in the Waves , and whose Wonders are in the Deep . But besides this , the Pagans seemed to apprehend a kind of necessity , of worshipping God thus , in his works , and in the Visible things of this World , because the generality of the Vulgar were then unable to frame any notion or conception at all of an Invisible Deity , and therefore unless they were detained in a way of Religion , by such a worship of God as was accommodate and suitable to the lowness of their apprehensions , would unavoidably run into Atheism . Nay the most Philosophical Wits amongst them , confessing God to be Incomprehensible to them , therefore seemed themselves also , to stand in need of some Sensible Props , to lean upon . This very account is given by the Pagans , of their practice , in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God being Incorporeally and Invisibly present in all things , and Pervading or Passing through all things , it was reasonable , that men should worship him , by and through those things that are Visible and Manifest . Plato likewise represents this as the opinion of the generality of Pagans in his time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that as for the Greatest God , and the Whole World , men should not busily & curiously search after the knowledge thereof , nor pragmatically enquire into the causes of things , it being not pious for them so to do . The meaning whereof seems to be no other than this , that men ought to content themselves to worship God in his Works , and in this Visible World , and not trouble themselves with any further curious Speculations concerning the Nature of that , which is Incomprehensible to them . Which though Plato professeth his dislike of , yet does that Philosopher himself elsewhere , plainly allow of worshipping the First Invisible God , in those Visible Images which he hath made of himself , the Sun and Moon and Stars . Maximus Tyrius doth indeed exhort men to ascend up , in the Contemplation of God , above all Corporeal Things ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The End of your Journey , ( saith he ) is not the Heaven , nor those shining Bodies in the Heaven ; for though those be beautiful and Divine , and the Genuine Off-spring of that Supreme Deity , framed after the best manner , yet ought these all to be transcended by you , and your head lifted up far above the Starry Heavens , &c. Nevertheless he closes his discourse thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. But if you be too weak and unable to contemplate that Father and Maker of all things ; it will be sufficient for you for the present to behold his Works , and to Worship his Progeny or Off-spring , which is various and manifold . For there are not only according to the Boeotian Poet , Thirty Thousand Gods all the Sons and Friends of the Supreme God ; but innumerable . And such in the Heaven are the Stars , in the Aether Demons , &c. Lastly Socrates himself also , did not only allow of this way of worshipping God , ( because himself is Invisible ) in his works that are Visible , but also commend the same to Euthydemus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That I speak the truth , your self shall know , if you will not stay expecting , till you see the Forms of the Gods themselves , but count it sufficient for you beholding their works to worship and adore them . Which he afterward particularly applies to the Supreme God , who made and containeth the whole World , that being Invisible , he hath made hims●lf Visible in his Works , and consequently was to be worshipped and adred in them . Whether Socrates and Plato , and their genuine Followers , would extend this any further than to the Animated Parts of the World , such as the Sun , Moon , and Stars were to them , we cannot certainly determine . But we think it very probable , that many of those Pagans who are charged with worshipping Inanimate Things , and particularly the Elements , did notwithstanding direct their Worship , to the Spirits of those Elements , as Ammianus Marcellinus tells us Julian did , that is , Chiefly the Souls of them , all the Elements being supposed by many of these Pagans to be Animated , ( as was before observed concerning Proclus ) and Partly also , those Demons which they conceived to inhabit in them and to preside over the parts of them ; upon which account it was said by Plato and others of the Ancients , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things are full of Gods , and Demons . XXXIII . But that these Physiological Gods , that is , the Things of Nature Personated and Deified were not accounted by the Pagans True and Proper Gods , much less Independent and Self-existent ones , may further appear from hence , because they did not only thus Personate and Deifie Things Substantial and Inanimate Bodies , but also meer Accidents , and Affections of Substances . As for example First , the Passions of the Mind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith S. Greg. Nazianzen , They accounted the Passions of the Mind to be Gods , or at least worshipped them as Gods ; that is , built Temples or Altars to their Names . Thus was Hope , not only a Goddess to the Poet Theognis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( Where he Fancifully makes her , to be the only Numen that was left to men in Heaven , as if the other Gods had all forsaken those Mansions and the World ) but also had Real Temples Dedicated to her at Rome , as that consecrated by Attillius in the Forum Olitorium , and others elsewhere , wherein she was commonly pictured or feigned , as a Woman , covered over with a green Pall , and holding a Cup in her hand . Thus also Love and Desire were Gods or Goddesses too , as likewise were Care , Memory , Opinion , Truth , Vertue , Piety , Faith , Justice , Clemency , Concord , Victory , &c. Which Victory was together with Vertue reckoned up amongst the Gods by Plautus in the Prologue of his Amphytrio ; and not only so , but there was an Altar erected to her also , near the entrance of the Senate-house at Rome , which having been once demolished , Symmachus earnestly endeavoured the restauration thereof , in the Reign of Theodosius : he amongst other things writing thus concerning it , Nemo Colendam neget , quam profitetur Optandum , Let no man deny that of right to be worshipped , which he acknowledgeth to be wished for , and to be desirable . Besides all which , Eccho was a Goddess to these Pagans too , and so was Night ( to whom they sacrificed a Cock ) and Sleep and Death it self , and very many more such Affections of things , of which Vossius has collected the largest Catalogue , in his eigh●h Book De Theologia Gentili . And this Personating and Deifying of Accidental Things , was so familiar with these Pagans , that as St. Chrysostome hath observed , St. Paul was therefore said by some of the Vulgar Athenians , to have been a Setter forth of strange Gods , when he preached to them Jesus and the Resurrection , because they supposed him not only to have made Jesus a God but also Anastasis or Resurrection , a Goddess too . Nay this Humour of Theologizing the Things of Nature transported these Pagans so far , as to Deifie Evil things also , that is , things both Noxious and Vicious . Of the former Pliny thus , Inferi quoque in genera describuntur , Morbique , & multae etiam Pestes , dum esse placatas trepido metu cupimus . Ideoque etiam publicè Febri Fanum in Palatio dedicatum est , Orbonae ad aedem Larium Ara , & Malae Fortunoe Exquiliis : So great is the number of these Gods , that even Hell or the state of death it self , Diseases and Many Plagues are numbred amongst them , whilst with a trembling fear we desire to have these pacified . And therefore was there a Temple publickly Dedicated in the Palace to the Fever , as likewise Altars elsewhere erected to Orbona , and to Evil Fortune . Of the latter Balbus in Cicero , Quo ex genere Cupidinis & Voluptatis , & Lubentinae Veneris , Vocabula Consecrata sunt , Vitiosarum rerum & non Naturalium : Of which kind also , are those Names of Lust , and Pleasure , and Wanton Venery , things Vicious and not natural , Consecrated and Deified . Cicero in his Book of Laws informs us , that at Athens there were Temples Dedicated also to Contumely and Impudence , but withal giving us this censure of such practices , Quae omnia ejusmodi detestanda & repudianda sunt , All which kind of things are to be detested and rejected , and nothing to be Deified but what is Vertuous or Good. Notwithstanding which , it is certain , that such Evil Things as these , were Consecrated to no other end , than that they might be Deprecated . Moreover as these Things of Natures , or Nature of Things , were sometimes Deified by the Pagans plainly and nakedly in their own Appellative Names , so was this again sometimes done disguisedly , under other Counterfeit Proper Names : as Pleasure was Deified , under the Names of Volupia , and of Lubentina Venus ; Time , ( according to the Opinion of some ) under the Name of Cronos or Saturn , which as it Produceth all things , so devours all things into it self again ; Prudence or Wisdom likewise , under the Names of Athena or Minerva . For it is plain that Origen understood it thus , when Celsus not only approved of Worshipping God Almighty , in the Sun and in Minerva , as that which was Lawful , but also commended it as a thing Highly Pious ; he making this Reply ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We speak well of the Sun , as a good work of God's , &c. but as for that Athena or Minerva , which Celsus here joyneth with the Sun , this is a thing Fabulously devised by the Greeks ( whether according to some Mystical , Arcane and Allegorical Sence , or without it ) when they say that she was begotten out of Jupiter 's Brain All Armed . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if it be gran●ed that by Athena or Minerva , be Tropologically meant Prudence , &c. Wherefore not only according to the Poetical , but also to the Political and Civil Theology of the Pagans , these Accidental Things of Nature , and Affections of Substances , Personated , were made so many Gods and Goddesses , Cicero himself in his Book of Laws approving of such Political Gods as these ; Benè verograve ; quod Mens , Pietas , Virtus , Fides , consecratur manu : quarum omnium Romae dedicata publicè Templa sunt , ut illa qui habeant ( habent autem omnes boni ) Deos ipsos in animis suis collocatos putent : It is well , that Mind , Piety , Virtue and Faith , are consecrated , ( all which have their Temples publickly dedicated at Rome ) that so they who possess these things ( as all Good men do ) may think that they have the Gods themselves placed in their minds . And himself makes a Law for them , in his own Common-wealth , but with a Cautionary Provision , that no Evil and Vicious Things be Consecrated amongst them ; Ast olla , propter quae datur homini adscensus in Coelum , Mentem , Virtutem , Pietatem , Fidem , earumque laudum delubra sunto . Nec ulla vitiorum Solemnia obeunto : Let them also worship those things by means whereof , men ascend up to Heaven , and let there be Shrines or Temples Dedicated to them . But let no Religious Ceremonies be performed to Vicious things . Notwithstanding all which according to that Theology of the Pagans which was called by Varro Natural , ( whereby is meant not that which was Physiological only , but that which is True and Real ) and by Scaevola Philosophical ; and which is by both opposed , not only to the Poetical and Fabulous , but also to the Political and Civil ; I say , according to this Theology of theirs , these Accidental Things of Nature Deified , could by no means be acknowledged for True and Proper Gods ; because they were so far from having any Life and Sense in them , that they had not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Real Subsistence or Substantial Essence of their own . And thus does Origen dispute against Minervas Godship , as Tropologically interpreted , to Prudence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If Athena or Minerva be Tropologized into Prudence , then let the Pagans show what Substantial Essence it hath , or that it Really Subsists according to this Tropology . Which is all one as if he should have said , Let the Pagans then shew how this can be a God or Goddess , which hath not so much as any Substantial Essence , nor Subsists by it self , but is a meer Accidental Affection of Substances only . And the same thing is likewise urged by Origen , concerning other such kind of Gods of theirs , as Memory the Mother of the Muses , and the Graces all naked , in his First Book ; where Celsus contended for a multiplicity of Gods against the Jews ; that these things having not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Substantial Essence or Subsistence , could not possibly be accounted Gods , and therefore were nothing else , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Figments of the Greeks ; Things made to have Humane Bodies , and so Personated and Deified . And we think there cannot be a truer Commentary upon this Passage of Origen's , than these following verses of Prudentius , in his Second Book against Symmachus , Desine , si pudor est , Geniilis ineptia , iandem Res Incorporeas , Simulatis Fingere membris . Let the Gentiles be at last ashamed , if they have any shame in them , of this their folly , in describing and setting forth Incorporeal things with Counterfeit Humane Members . Where Accidents and Affections of Things , such as Victory was , ( whose Altar Symmachus there contended for the Restauration of ) are by Prudentius called Res Incorporeae , Incorporeal Things , accordingly as the Greek Philosophers concluded , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Qualities Incorporeal . Neither is it possible , that the Pagans themselves should be insensible hereof ; and accordingly we find , that Cotta in Cicero doth for this reason utterly banish and explode these Gods out of the Philosophick and True Theology , Num censes igitur subtiliore ratione opus esse ad haec refellenda ? Nam Mentem , Fidem , Spem , Virtutem , Honorem , Victoriam , Salutem , Concordiam , caeteraque ejusmodi , Rerum Vim habere videmus , non Deorum . Aut enim in nobismet insunt ipsis , ut Mens , ut Spes , ut Fides , ut Virtus , ut Concordia ; aut optandae nobis sunt , ut Honos , ut Salus , ut Victoria . Quare autem in his Vis Deorum sit , tum intelligam cum cognovero . Is there any need , think you , of any great Subtilty to confute these things ? For Mind , Faith , Hope , Virtue , Honour , Victory , Health , Concord , and the like , we see them to have the Force of Things , but not of Gods. Because they either exist in us , as Mind , Hope , Virtue , Concord ; or else they are desired to happen to us , as Honour , Health , Victory ( that is , they are nothing but meer Accidents or Affections of Things ) and therefore how they can have the Force of Gods in them cannot possibly be understood . And again afterwards he affirmeth , Eos qui Dii appellantur , Rerum Naturas esse , non Figuras Deorum , That those who in the Allegorical Mythology of the Pagans , are called Gods , are really , but the Natures of Things , and not the True Figures or Forms of Gods. Wherefore since the Pagans themselves acknowledged , that those Personated and Deified Things of Nature , were not True and Proper Gods ; the meaning of them could certainly be no other than this , that they were so many Several Names , and Partial Considerations of One Supreme God , as manifesting himself in all the Things of Nature . For that Vis or Force , which Cicero tells us , was that in all these things , which was called God or Deified , is really no other , than Something of God in Every Thing , that is Good. Neither do we otherwise understand , those following words of Balbus in Cicero , Quarum Rerum , quia Vis erat tanta , ut sine Deo regi non posset , ipsa Res Deorum Nomen obtinuit ; Of which things because the Force is such , as that it could not be Governed without God , therefore have the Things themselves obteined the Names of Gods , that is , God was acknowledged and worshipped in them all , which was Paganically thus signified , by Calling of them Gods. And Pliny , though no very Divine Person , yet being ingenious , easily understood this to be the meaning of it ; Fragilis & laboriosa Mortalitas , in Partes ista digessit , Infirmitatis suae memor , ut Portionibus quisque coleret , quo maximò indigeret ; Frail and toilsom , Mortality , has thus broken and crumbled the Deity into Parts , mindful of its own Infirmity ; that so every one by Parcels and Pieces , might worship that in God , which himself most stands in need of . Which Religion of the Pagans , thus worshipping God , not entirely all together at once , as he is One most Simple Being , Unmixed with any thing , but as it were brokenly , and by piece-meals , as he is severally Manifested , in all the Things of Nature , and the Parts of the World , Prudentius thus perstringeth in his Second Book against Symmachus ; Tu , me praeterito , meditaris Numina mille , Quae simules parere meis Virtutibus , ut me Per varias partes minuas , cui nulla recidi Pars aut Forma potest , quia sum Substantia Simplex , Nec Pars esse queo . From which words of his we may also conclude , that Symmachus the Pagan , who determined , That it was One Thing that all worshipped , and yet would have Victory , and such like other things , worshipped as Gods and Goddesses , did by these and all those other Pagan Gods before mentioned , understand nothing but so many Several Names , and Partial Considerations of One Supreme Deity , according to its several Vertues or Powers : so that when he sacrificed to Victory , he sacrificed to God Almighty , under that Partial Notion , as the Giver of Victory to Kingdoms and Commonwealths . It was before observed out of Plutarch , that the Egyptian Fable of Osiris , being mangled and cut in pieces by Typhon , did Allegorically signifie the same thing , viz. the One Simple Deity 's , being as it were divided ( in the Fabulous and Civil Theologies of the Pagans ) into many Partial Considerations of him , as so many Nominal and Titular Gods ; which Isis notwithstanding , that is True Knowledge and Wisdom , according to the Natural or Philosophick Theology , unites all together into One. And that not only such Gods as these , Victory , Vertue and the like , but also those other Gods , Neptune , Mars , Bellona , &c. were all really , but one and the same Jupiter , acting severally in the world , Plautus himself seems sufficiently to intimate , in the Prologue of his Amphitryo in these words , Nam quid ego memorem , ut alios in Tragaediis Vidi , Neptunum , Virtutem , Victoriam , Martem , Bellonam , commemorare quae bona Vobis fecissent ? Queis Benefactis meus Pater , Deûm Regnator , Architectus omnibus : Whereas there was before cited a Passage out of G. I. Vossius his Book , De Theolog. Gent. which we could not understand otherwise than thus , that the generality of the Pagans by their Political ( or Civil ) Gods , meant so many Eternal Minds Independent and Self-Existent ; we now think our selves concerned , to do Vossius so much right , as to acknowledge , that we have since met with another place of his in that same Book , wherein he either corrects the former Opinion , or else declares himself better concerning it , after this manner ; that the Pagans generally conceived , their Political Gods , to be so many Substantial Minds ( or Spirits ) not Independent and Self-existent , nor indeed Eternal neither ; but Created by One Supreme Mind or God and appointed by him to preside over the Several Parts of the World and Things of Nature , as his Ministers . Which same thing he affirmeth also , of those Deified Accidents and Affections , that by them were to be understood , so many Substantial Minds or Spirits Created , presiding over those several Things , or dispensing of them . His words in the beginning of his Eighth Book ( where he speaks concerning these Affections and Accidents Deified by the Pagans ) are as followeth . Hujusmodi Deorum propè immensa est copia . Ac in Civili quidem Theologia , considerari solent , tanquam Mentes quaedam , hoc honoris à Summo Deo sortitae , ut Affectionibus istis praeessent . Nempe crediderunt Deum , quem Optimum Max. vocabant , non per se omnia curare , quo pacto , ut dicebant , plurimum beatitudini ejus decederet , sed instar Regis , plurimos habere Ministros & Ministras , quorum singulos huic illive curae prefecisset . Sic Justitia , quae & Astraea ac Themis , praefecta erat actibus cunctis , in quibus Justitia attenderetur : Comus curare creditus est Comessationes . Et sic in caeteris id genus Diis , nomen ab ea Affectione sortitis , cujus cura cuique commissa crederetur . Quo pacto si considerentur , non aliter different à Spiritibus sive Angelis bonis malisque , quam quòd hi reverà à Deo conditi sint : illae verò Mentes , de quibus nunc loquimur , sint Figmentum Mentis humanae , pro numero Assectionum , in quibus Vis esse major videretur , comminiscentis Mentes Affectionibus Singulis praefectas . Facilè autem Sacerdotes suà Commenta persuadere simplicioribus potuerunt , quia satis videretur verisimile , summae illi Menti , Deorum omnium Regi , innumeras servire mentes , ut eò perfectior sit Summi Dei beatitudo , minusque curis implicetur : inque tot Famulantium numero , Summi Numinis Majestas magis eluceat . Ac talis quidem Opinio erat Theologiae Civilis . Of such Gods as these , there was an innumerable company amongst the Pagans . And in their Civil Theology they were wont to be considered , as certain Minds ( or Spirits ) appointed by the Supreme God , to preside over the Affections fo Things . They supposing , that God , whom they called the Best and the Greatest , did not immediately himself take care of every thing , since that must needs be a distraction to him , and a hinderance of his happiness● : but that he had as a King , many He and She-Ministers under him , which had their several offices assigned to them . Thus Justice which was called also Astrea and Themis , was by them thought to preside over all those actions , in which Justice was concerned . And Comus over all Revellings , and the like . Which Gods , if considered after this manner , will no otherwise differ from Angels good and bad , than only in this , that these Latter are Beings really created by God ; but the former the Figments of men only ; they , according to the number of Affections , that have any greater force in them , devizing and imagining certain Minds to preside over each of them . And the vulgar might therefore be the more easily led into this perswasion by their Priests , because it seemed reasonable to them , that that Supreme Mind , who is the King of all the Gods , should have many other Minds as his subservient Ministers under him , both to free him from Solicitous Care , and also to add to his Grandeur and Majesty . And such was the Doctrine of the Civil Theology . Where though Vossius speak Particularly , of that kind of Pagan Gods , which were nothing but Affections and Accidents Deified , ( which no man in his wits could possibly suppose to be themselves True and Proper Gods , they having no Subsistence of their own ) That these by the generality of the Vulgar Pagans , were conceived to be so many Created Minds or Spirits , appointed by the Supreme God , to preside as his Ministers over those several Affections of Substances ; yet does he plainly imply the same , of all those other Political Gods of these Pagans likewise , that they were not look'd upon by them , as so many Vnmade , Self-existent , and Independent Beings , but only as Inferiour Minds or Spirits , created by the Supreme God , and by him appointed to preside over the Several Parts of the World , and Things of Nature , and having their Several Offices assigned to them . Wherefore as to the main , We and Vossius are now well agreed , viz. That the ancient Pagans asserted no such thing as a Multitude of Independent Deities ; so that there only remain , some Particular Differences of smaller moment , betwixt us . Our selves have before observed , that Aeolus was probably taken by Epictetus in Arrianus , ( not indeed for One , but ) for Many Created Ministers of the Supreme God , or Demons Collectively ; appointed by him to preside over the Winds , in all the several Parts of the World. And the Pagans in St. Austin , seem to interpret those Deified Accidents and Things of Nature after the same manner , as the Names of certain Unknown Gods or Demons ( one or more ) that were appointed to preside over them respectively , or to dispense the same . Quoniam sciebant Majores nostri nemini talia , nisi aliquo Deo largiente concedi , quorum Deorum nomina non inveniebant , earum rerum nominibus appellabant Deos , quas ab iis sentiebant dari ; aliqua vocabula inde fl●ctentes : sicut à Bello Bellonam nuncupaverunt non Bellum ; sicut à cunis Cuninam non , Cunam ; sicut à segetibus Segetiam non Segetem ; sicu● à Pomis Pomonam non Pomum ; sicut à bobus Bobonam non Bovem . Aut certè nulla vocabuli declinatione sicut res ipsae nominantur : ut Pecunia dicta est Dea quae dat pecuniam , non omninò pecunia Dea ipsa pu●ata : Ita Virtus quae dat virtutem , Honor qui honorem , Concordia quae concordiam , Victoria quae victoriam dat . Ita , inquiunt , cum Felicitas Dea dicitur , non ipsa quae datur sed , Numen illud attenditur , à quo Felicitas datur . Because our Forefathers knew well that these things , do not happen to any , without the special Gift and Favour of some God ; therefore were those Gods , whose names they knew not , called from the names of those very things themselves , which they perceived to be bestowed by them , there being only a little Alteration made in them , as when the God that causeth War , was called not Bellum but Bellona ; the God which presideth over Infants Cradles not Cuna but Cunina ; that which giveth Corn Segetia ; and that which affordeth apples Pomona , &c. But at other times , this was done without any Declension of the Word at all , they calling both the Thing and the God , which is the Bestower of it , by one and the self same name . As Pecunia doth not only signifie Money , but also the Goddess which giveth Money ; Virtus the Goddess which giveth Virtue ; Honor the God that bestoweth honour ; Concordia the Goddess that causeth Concord ; Victory the Goddess which affordeth Victory . So also when Felicity is called a Goddess , by it is not meant , that thing which is given , but that Divine Power , from whence it is given . Here , I say , the Pagans may seem to have understood , by those Deified Things of Nature , certain Inferiour Gods or Demons ( One or More ) the Ministers of the Supreme God , appointed by him to preside over those several Things respectively , or to dispense the same . Neither can we deny , but that in so much ignorance and diversity of Opinions as there was amongst the Pagans , some might possibly understand , those Political Gods and Deified Things also , after the way of Vossius , for so many Single Minds or Spirits , appointed to preside over those Several Things respectively , throughout the whole World , and nothing else . Nevertheless it seemeth not at all probable , that this should be the General Opinion amongst the Civilized Pagans , that all those Gods of theirs , were so many Single Created Minds or Spirits , each of them appointed to preside over some One certain thing every where throughout the Whole World , and nothing else . As for Example , that the Goddess Victory , was One Single Created She-Spirit , appointed to bestow Victory , to whosoever at any time enjoyed it , in all parts of the World : and so , that the Goddess Justice should be such another Single Mind or Spirit , created to dispence Justice every where and meddle with nothing else . And the like of all those other Accidental Things , or Affections Deified , as Virtue , Honour , Concord , Felicity , &c. And Lactantius Firmianus , taking notice of that Profession of the Pagans , to worship nothing but One Supreme God and his Subservient Ministers Generated or created by him , ( according to that of Seneca in his Exhortations , Genuisse Regni sui Ministros Deum ; that the Supreme God had generated other Inferiour Ministers of his Kingdom under him , which were called by them also Gods ) plainly denies all the Pagan Gods save One , to be the Created Ministers of that One Supreme , he making this Reply ; Verum hi neque Dii sunt , neque Deos se vocari , aut coli volunt , &c. Nec tamen illi sunt qui vulgo coluntur , quorum & exiguus & certus est numerus : But these Ministers of the Divine Kingdom , or Subservient Created Spirits , are neither Gods , nor would they be called Gods , or honoured as such , &c. Nor indeed are they those Gods , that are now vulgarly worshipped by the Pagans , of which there is but a Small and Certain number . That is , the Pagan Gods , are reduced into certain Ranks , and the Number of them is determin'd by the Utilities of Humane Life ; of which , their Noble and Select Gods , are but a few . Whereas , saith he , the Ministers of the Supreme God , are according to their own Opinion , not Twelve nor Twenty , nor Three Hundred and Sixty , but Innumerable ; Stars , and Demons . Moreover Aristotle in his Book against Zeno ( supposing the Idea of God , to be this , the Most Powerful of all things , or the Most Perfect Being ) objecteth thus , that according to the Laws of Cities and Countries ( that is , the Civil Theology ) there seems to be no One absolutely Powerful Being , but One God is supposed to be most Powerful as to one thing , and another as to another : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whereas Zeno takes it for granted , that men have an Idea ïn their minds of God , as One the most Excellent and most Powerful Being of all ; this doth not seem to be according to Law , ( that is , the Civil Theology ) for there the Gods are mutually Better one than another , respectively as to several things ; and therefore Zeno took not this Consent of mankind concerning God , from that which vulgarly seemeth . From which passage of Aristotle's we may well conclude , that the Many Political Gods of the Pagans , were not all of them vulgarly look'd upon , as the Subservient Ministers of One Supreme God , and yet they generally acknowledging , ( as Aristotle himself confesseth ) a Monarchy , and consequently not many Independent Deities ; it must needs follow , as Zeno doubtless would reply , that these their Political Gods , were but One and the same Supreme Natural God , as it were Parcell'd out , and Multiplied ; that is , receiving Several Denominations , according to Several Notions of him ; and as he exerciseth Different Powers , and produceth Various Effects . And this we have sufficiently prov'd already to have been the general sence of the Chief Pagan Doctors ; that these Many Political and Popular Gods , were but the Polyonymy of One Natural God , that is , either Partial Considerations of him , or his Various Powers and Vertues , Effects and Manifestations in the World , severally Personated and Deified . And thus does Vossius himself afterwards confess also ; That according to the Natural Theology , the Many Pagan Gods , were but so many Several Denominations of One God ; though this Learned Philologer doth plainly straiten and confine the Notion of this Natural Theology too much , and improperly call the God thereof , the Nature of Things ; however acknowledging it such a Nature , as was endued with Sense and Vnderstanding . His Words are these , Dispar verò sententia Theologorum Naturalium , qui non aliud Numen agnoscebant quàm Naturam Rerum , eóque omnia Gentium Numina referebant , &c. Nempe mens eorum fuit , sicut Natura esset occupata , circa hanc vel illam Affectionem , ita Numina Nominaque Deorum variare . Cum igitur ubicunque Vim aliquam majorem viderent , ita Divinum aliquid crederent : eò etiam devenere , ut immanem Deorum Dearumque fingerent Catervam . Sagaciores interim haec cuncta , Vnum esse Numen aiebant : putà Rerum Naturam , quae licet una foret , pro variis tamen Effectis varia sortiretur nomina , vario etiam afficeretur cultu . But the Case is very different as to the Natural Theologers , who acknowledged no other God but the Nature of Things , and referred all the Pagan Gods to that . For they conceived that as Nature was occupied about several things , so were the Divine Powers and the Names of Gods , multiplied and diversified . And where-ever they saw any Greater Force , there did they presently conceit something Divine , and by that means came they at length to feign an innumerable company of Gods and Goddesses . But the more sagacious in the mean time affirmed , all these to be but One and the same God ; to wit the Nature of Things , which though Really but One , yet according to its various Effects both received divers Names , and was Worshipped after different manners . Where Vossius calls the Supreme God of these Natural Theologers , the Nature of Things ; as if the Natural Theology had been denominated from Physicks , or Natural Philosophy only , whereas we have already shewed , that the Natural Theology of Varro and Scaevola , was of equal extent with the Philosophick ; whose only Numen , that it was not a Blind and Vnintelligible Nature of Things , doth sufficiently appear , from that History thereof before given by us : as also that it was called Natural in another sence , as Real ; and as opposite to Opinion , Phancy and Fabulosity , or what hath no Reality of Existence any where in the World. Thus does St. Austin distinguish betwixt Natura Deorum , the True Nature of the Gods , and Hominum Instituta , the Institutes of Men concerning them . As also he sets down the Difference , betwixt the Civil and Natural Theology , according to the Mind of Varro in this manner , Fieri potest ut in Vrbe , secundum Falsas opiniones ea colantur & credantur , quorum in Mundo vel extra Mundum Natura sit nusquam : It may come to pass , that those Things may be worshipped and believed in Cities , according to False opinions ; which have no Nature or Real Existence any where , either in the World or without it . Wherefore if instead of this Nature of Things , which was properly the God of none but only of such Atheistick Philosophers as Epicurus and Strato , we substitute that Great Mind or Soul of the whole World , which Pervadeth All Things , and is Diffus'd thorough All ; ( which was the True God of the Pagan Theists ) this of Vossius will be unquestionably true , concerning their Natural Theologers , that according to them , those Many Poetical and Political Gods before mentioned , were but One and the same Natural or Real God ; who in respect of his Different Vertues , Powers , and Effects , was called by several Names , and worshipped after different manners . Yet nevertheless so , as that according to those Theologers , there were Really also Many other Inferiour Ministers of this One Supreme God , ( whether called Minds or Demons ) that were supposed to be the Subservient Executioners of all those several Powers of his . And accordingly we had before , this full and true account of the Pagans Natural Theology set down out of Prudentius . — In Vno Constituit jus omne Deo , cui serviat ingens Virtutum ratio , Variis instructa Ministris . Viz. That it acknowledged One Supreme Omnipotent God , ruling over all , who displayeth and exerciseth his Manifold Vertues and Powers in the world , ( all severally Personated and Deified in the Poetick and Civil Theologies ) together with the subservient Ministry of other Inferiour Created Minds , Vnderstanding Beings ; or Demons , called also by them Gods. It is very true , as we have already declared , that the more High-flown Platonick Pagans , did reduce those Many Poetical and Political Gods , and therefore doubtless all the Personated and Deified Things of Nature too , to the Platonick Ideas , or First Paradigms and Patterns of Things in the Archetypal World , which they affirmed to have been begotten from the Supreme Deity , that is , from the First Hypostasis of the Platonick Trinity ; and which were commonly called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods , as if they had been indeed , so many Distinct Substances and Persons . And as we have also proved out of Philo , that this High-flown Paganick Theology , was ancienter than either Julian or Apuleius ; so do we think it not unworthy our Observation here , that the very same Doctrine , is by Celsus imputed also to the Egyptian Theologers , as pretending to worship Brute Animals no otherwise , than as Symbols of those Eternal Ideas ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus also addeth , That we Christians deride the Egyptians , without cause , they having many Mysteries in their Religion , for as much as they profess , that perishing Brute Animals are not worshipped by them , but the Eternal Ideas . According to which of Celsus it should seem , that this Doctrine of Eternal Ideas , as the Paradigms and Patterns of all things here below in this Sensible World , was not proper to Plato nor the Greeks ; but common with them to the Egyptians also . Which Eternal Ideas , however supposed to have been Generated from , that First Divine Hypostasis of the Platonick and Egyptian Trinity , and called Intelligible Gods ; were nevertheless acknowledged by them , all to exist in One Divine Intellect , according to that of Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Intelligibles exist no where of themselves , without Mind or Intellect ; which Mind or Intellect , being the Second Divine Hypostasis , these Intelligible and Invisible Gods , ( however Generated from God ) yet are therefore said by Julian in his Book against the Christians , both to Coexist with God , and to Inexist in him . To which purpose also , is this oth●r Passage of Julian's in his Sixth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For God is All things , forasmuch as he conteineth within himself , the Causes of all things , that any way are ; whether of Immortal things Immortal ; or of Corruptible and Perishing things , not Corruptible but Eternal also , and always remaining ; which therefore are the Causes of their perpetual Generation , and New production . Now these Causes of All things conteined in God , are no other than The Divine Ideas . Wherefore from hence it plainly appears , that these Platonick and Egyptian Pagans , who thus reduced their Multiplicity of Gods to the Divine Ideas , did not therefore make them to be so many Minds or Spirits , really distinct from the Supreme God , ( though dependent on him too ) but indeed only so many Partial Considerations of One God , as being All things , that is , conteining within himself the Causes of all things . And accordingly we find in Origen , that as the Egyptian Theologers called their Religious Animals , Symbols of the Eternal Ideas , so did they also call them , Symbols of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus applauds the Egyptian Theologers talking so magnificently and mysteriously of those Brute Animals worshipped by them , and affirming them to be , certain Symbols of God. And now we have given some account of the Polyonymy of the One Supreme God , in the Theologies of the Pagans : or of his being called by Many Proper Personal Names , carrying with them an Appearance of So many Several Gods. First , that God had many several Names bestowed upon him , from many Different Notions and Partial Considerations of him , according to his Vniversal and All-comprehending Nature . Janus , as the Beginning of the World , and All things , and the First Original of the Gods. Whom therefore that ancient Lyrick Poet , Septimius Apher , accordingly thus invoked ; O cate rerum Sator ! O PRINCIPIVM DEORVM ! Stridula cui Limina , cui Cardinei Tumultus , Cui reserata mugíunt aurea Claustra Mundi . Genius , as the Great Mind and Soul of the whole World. Saturn , as that Hidden Source and Principle , from which all Forms and Lives issue forth , and into which they again retire ; being there laid up as in their Secret Storehouse : Or else as one of the Egyptian or Hermaick Writers expresseth it , that which doth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make all things out of it self , and unmake them into it self again . This Hetrurian Saturn , answering to the Egyptian Hammon , that likewise signified Hidden , and is accordingly thus interpreted by Jamblichus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that bringeth forth the secret Power of the Hidden Reasons of things ( conteined within himself ) into Light. God was also called Athena or Minerva , as Wisdom diffusing it self through all things : and Aphrodite Vrania , the Heavenly Venus or Love. Thus Phanes , Orpheus his Supreme God , ( so called according to Lactantius , Quia cum adhuc nihil esset , Primus ex Infinito apparuerit , because when there was yet nothing , he First appeared out of that Infinite Abyss , but according to Proclus , because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , discover and make manifest the Intelligible Vnities ( or Ideas ) from himself ; though we think the Conjecture of Athanasius Kircherus to be more probable than either of these , that Phanes was an Egyptian Name ; ) this Phanes , I say , was in the Orphick , and Egyptian Theology , as Proclus upon Plato's Timaeus informs us , styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tender and Soft Love. And Pherecydes Syrus likewise affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Jupiter was turned all into Love , when he went about to make the world . Besides which , there were other such Names of the Supreme God and more than have been mentioned by us ; as for example , Summanus amongst the ancient Romans , that afterward grew obsolete , : of which St. Austin thus ; Romani veteres nescio quem Summanum , cui Nocturna Fulmina tribuebant , coluerunt magis quam Jovem , ad quem Diurna Fulmina pertinebant . Sed postquam Jovi Templum insigne ac sublime constructum est , propter aedis dignitatem , sic ad eum multitudo confluxit , ut vix inveniatur qui Summani nomen , quod audiri jam non potest , se saltem legisse meminerit : The ancient Romans , worshipped I know not what God called Summanus , more than they did Jupiter . But after that a stately and magnificent Temple was erected to Jupiter , they all betook themselves thither ; in so much that the Name of Summanus now not at all heard , is scarcely to be found in any ancient writings . Again as the Pagans had certain other Gods , which they called Special ; so were these but Several Names of that Supreme God also , according to Particular Considerations of him , either as Presiding over certain Parts of the World , and Acting in them ; or as Exercising certain Special Powers and Vertues in the World ; which Several Vertues and Powers of One God , Personated and Deified by the Pagans , though they had an appearance also of Many Distinct Gods ; yet were they really nothing but Several Denominations of One Supreme God : who as yet is considered as a Thing distinct from the World and Nature . But Lastly , as God was supposed by these Pagans , not only to Pervade All things , and To Fill All things , but also , he being the Cause of All things , to be Himself in a manner All things ; so was he called also by the Name of Every thing , or Every thing called by His Name : that is , the several Things of Nature and Parts of the World were themselves Verbally Deified by these Pagans , and called Gods and Goddesses . Not that they really accounted them such in themselves , but that they thought fit in this manner to acknowledge God in them , as the Author of them all . For thus the Pagans in St. Austin , Vsque adeone , inquiunt , Majores nostros insipientes fuisse credendum est , ut haec nescirent Munera Divina esse , non Deos ? Can you think that our Pagan Ancestors were so sottish , as not to know , that these Things are but Divine Gifts , and not Gods themselves ? And Cicero also tells us , that the meaning of their thus Deifying these Things of Nature , was only to signifie , that they acknowledged The Force of all things to be Divine , and to be Governed by God ; and that whatsoever brought any great Vtility to Mankind , was not such Without the Divine Goodness . They conceiving also , that the Invisible and Incomprehensible Deity , which was the Cause of All things , ought to be worshipped in All its Works and Effects , in which it had made it self Visible , accordingly as they declare in that place of Eusebius before cited in part , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That they did not Deifie those Visible Bodies of the Sun , and Moon and Stars , nor the other Sensible Parts of the World themselves , but those Invisible Powers of the God over all , that were displayed in them . For they affirm , that that God who is but One , but yet Filleth all things with his various Powers , and passes through all things , forasmuch as he is Invisibly and Incorporeally present in all , is reasonably to be worshipped in and by those Visible Things . Athanasius B p. of Alexandria , in his Book against the Greeks , reduces all the False Gods of the Pagans , under Two general Heads ; the First , Poetical , Fictitious or Phantastical Gods ; the Second , Creatures or Real Things of Nature Deified by them . His words are these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Since this Reason or Discourse of ours , hath sufficiently convinced , both the Poetical Gods of the Pagans to be no Gods at all ; and also that they who Deifie the Creatures , are in a great Errour ; and so hath confuted the whole Pagan Idolatry , proving it to be meer Vngodliness and Impiety , there is nothing now but the True Piety left ; he who is worshipped by us Christians , being the only True God , the Lord of Nature , and the Maker of all Substances . From whence we may observe , that according to Athanasius , the Pagan Poetick Gods , were no Real Things in Nature , and therefore they could be no other , than the Several Notions and Powers of the One Supreme God Deified , or Several Names of him . So that Athanasius his Poetick Gods , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Gods fabulously devised by the Poets , were chiefly those Two Kinds of Pagan Gods , first mentioned by us ; that is , the Various Considerations of the One Supreme Numen , according to its general Notion , expressed by so many Proper Names ; and Secondly his Particular Powers diffused thorough the World , severally Personated and Deified . Which considered , as so many distinct Deities , are nothing but meere Fiction and Phancy , without any Reality . And this do the Pagans themselves in Athanasius , acknowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They say , that the names of those Gods are meerly Fictitious , and that there does no where Really Exist any such Jupiter , or Saturn , or Juno , or Mars ; but that the Poets have feigned them to be so many persons Existing , to the deception of their Auditors . Notwithstanding which , that Third Sort of Pagan Gods also mentioned by us , which were Inanimate Substances and the Natures of Things Deified , may well be accounted Poetical Gods likewise ; because though those things themselves be Real and not Feigned , yet is their Personation and Deification meer Fiction and Phancy : and however the first occasion thereof sprung , from this Theological Opinion or Perswasion , That God who is In All Things , and is the Cause of All Things , ought to be worshipped In All Things , especially he being himself Invisible ; yet the making of those things themselves therefore to be so many Persons and Gods , was nothing but Poetick Fiction and Phantastry , accordingly as their old Mythology and Allegorical Fables of the Gods , run much upon this strain . XXXIV . Hitherto have we declared the Sence of the Pagans in General , those also being included , who supposed God to be a Being Elevated above the World , That they agreed in these Two Things . First the Breaking and Crumbling as it were , of the Simple Deity , and Parcelling out of the same into Many Particular Notions and Partial Considerations , according to the Various Manifestations , of its Power and Providence in the world ; by the Personating and Deifying of which Severally , they made as it were , so Many Gods of One. The chief Ground whereof was this , because they considered not the Deity according to its Simple Nature , and Abstractly only ; but Concretely also with the World , as he Displayeth himself therein , Pervadeth all , and Diffuseth his Vertues thorough all . For as the Sun reflected by Grosser Vapours , is sometimes Multiplied , and the same Object beheld through a Polyedrous Glass , by reason of those many Superficies , being represented in several places at once , is thereby rendred Manifold to the Spectator ; So One and the same Supreme God , considered Concretely with the World as Manifesting his Several Powers and Vertues in it , was multiplied into Several Names , not without the Appearance of so Many Several Gods. Whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with those ancient Pagans , was the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which hath Many Names , all one with that which hath Many Powers : According to this of Callimachus concerning Diana , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this of Virgil concerning Alecto , — Tibi Nomina Mille , Mille nocendi Artes. And accordingly the Many Pagan Gods are in Plato's Cratylus , interpreted as the Many Powers of One God Diffused through the World. And the Pagan Theologers seemed to conceive , this to be more sutable to the Pomp , State and Grandeur , of the Supreme God , for him to be considered Diffusively , and called by Many Names , signifying his Many Several Vertues and Powers ( Polyonymy being by them accounted an Honour ) rather than to be contracted and shrunk all up , into One General Notion , of a Perfect Mind , the Maker or Creator of the whole World. The Second Thing in which the Pagans agreed is , their Personating and Deifying also the Parts of the World , and Things of Nature themselves , and so making them so many Gods and Goddesses too . Their meaning therein being declared to be really no other than this ; That God who doth not only Pervade all things , but also was the Cause of All things , and therefore himself is in a manner All things , ought to be worshipped in all the Things of Nature and Parts of the World : as also that the Force of every thing was Divine , and that in all things that were Beneficial to mankind , The Divine Goodness ought to be acknowledged . We shall now observe how both those forementioned Principles , of Gods Pervading all things , and his Being All things , which were the Chief Grounds of the Seeming Polytheism of the Pagans , were improved and carried on further , by those amongst them , who had no Higher Notion of the Supreme Deity , than as the Soul of the World. Which Opinion that it found entertainment amongst so many of them , probably might be from hence , because it was so obvious for those of them that were Religious to conceive , that as themselves consisted of Body and Soul , so the Body of the Whole World , was not without its Soul neither : and that their Humane Souls were as well derived from the Life and Soul of the World , as the Earth and Water in their Bodies was , from the Earth and Water of the World. Now whereas the more refined Pagans , as was before observed , supposed God to Pervade and Pass thorough All things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnmixedly ; these concluded God to be , ( according to that Definition of him in Quintilian , taken in a rigid sence ) Spiritum omnibus Partibus Immistum , a Spirit Immingled with all the Parts of the World : or else in Manilius his Language , Infusumque Deum Caelo , Terrisque Fretoque , Infused into the Heaven , Earth , and Seas : Sacroque meatu Conspirare Deum , and intimately to conspire with his own Work the World , as being almost one with it . Upon which account he was commonly called Nature also , that being thus defined by some of the Stoicks , Deus Mundo permistus , God Mingled throughout with the World , and Divina Ratio toti Mundo insita , The Divine Reason inserted into the whole World. Which Nature notwithstanding , in way of distinction from the Particular Natures of things , was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Communis Natura , the Common Nature . And it was plainly declared by them , not to be a Sensless Nature ; according to that of Balbus in Cicero , Natura est quae continet Mundum omnem , eumque tuetur ; atque ea quidem non sine Sensu , atque Ratione : It is Nature by which the whole World is conteined and upheld , but this such a Nature as is not without Sense and Reason . As it is elsewhere said to be , Perfect and Eternal Reason , the Divine Mind and Wisdom conteining also under it , all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spermatick Principles by which the things of Nature ( commonly so called ) are effected . Wherefore we see that such Naturalists as these , may well be allowed to be Theists ; ( Moses himself in Strabo being accounted one of them ) whereas those that acknowledge no Higher Principle of the World , than a Sensless Nature ; ( whether Fortuitous , or Orderly and Methodical ) cannot be accounted any other than Absolute Atheists . Moreover this Soul of the World , was by such of these Pagans as admitted no Incorporeal Substance , it self concluded to be a Body too , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Most Subtil and Most Swift Body , as was before observed out of Plato ( though endued with Perfect Mind and Vnderstanding , as well as with Spermatick Reasons ) which insinuating it self into all other Bodies , did Permeate and Pervade the whole Universe , and frame all things , inwardly Mingling it self with all . Heraclitus and Hippasus thinking this to be Fire , and Diogenes Apolloniates Air ; whom Simplicius , who had read some of his then extant Works , vindicates from that Imputation of Atheism , which Hippo and Anaximander lye under . Again , whereas the more Sublimated Pagans affirmed the Supreme God to be All , so as that he was nevertheless something Above All too , he being Above the Soul of the World ; ( and probably Aeschylus in that forecited passage of his , is to be understood after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter is the Ether , Jupiter is the Earth , Jupiter is the Heaven ; Jupiter is All things , and yet something Higher than all ; or Above all : ) those Pagans who acknowledged no Higher Numen , than the Soul of the World ; made God to be All Things in a grosser sence , they supposing the whole Corporeal World Animated to be also the Supreme Deity . For though God to them , were Principally and Originally , that Eternal Vnmade Soul and Mind , which diffuseth it self thorough all things , yet did they conceive , that as the Humane Soul and Body , both together , make up one whole Rational Animal , or Man ; so this Mundane Soul , and its Body the World , did in lke manner both together , make up One Entire Divine Animal , or God. It is true indeed , that as the Humane Soul doth Principally act in some one Part of the Body , which therefore hath been called the Hegemonicon and Principale , some taking this to be the Brain , others the Heart , but Strato in Tertullian ridiculously , the Place betwixt the Eye-browes ; so the Stoicks did suppose the Great Soul or Mind of the World , to act Principally in some one Part thereof , ( which what it was notwithstanding they did not all agree upon ) as the Hegemonicon or Principale ; and this was sometimes called by them , Emphatically , God. But nevertheless they all acknowledged this Mundane Soul , as the Souls of other Animals , to Pervade , Animate , or Enliven and Actuate , more or less its whole Body , The World. This is plainly declared by Laertius in the Life of Zeno. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Stoicks affirm , that the World is governed by Mind and Providence , this Mind passing through all the Parts of it , as the Soul doth in us : Which yet doth not act in all parts alike , but in some more , in some less : it passing through some parts only as a Habit , ( as through the bones and Nerves ) but through others as Mind or Vnderstanding , ( as through that which is called the Hegemonicon or Principale . ) So the whole World being a Living and Rational Animal , hath its Hegemonicon or Principal Part too , which according to Antipater is the Aether , to Possidonius the Air , to Cleanthes the Sun , &c. And they say also , that this First God is , as it were , sensibly Diffused through all Animals and Plants , but through the Earth it self , only as a Habit. Wherefore the whole World , being thus Acted and Animated by one Divine Soul , is it self according to these Stoicks also The Supreme God. Thus Didymus in Eusebius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Stoicks call the whole World God ; and Origen against Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Greeks universally affirm the World to be a God , but the Stoicks , the First and Chief God· And accordingly Manilius , Quâ pateat Mundum Divino Numine verti Atque Ipsum esse Deum : Whereby it may appear the World to be Governed by a Divine Mind , and also it self to be God. As likewise Seneca the Philosopher , Totum hoc quo continemur , & Vnum est , & Deus est ; This whole World , within which we are contained , is both One thing , and God. Which is not to be understood , of the Meer Matter of the World , as it is nothing but a Heap of Atoms , or as endued with a Plastick and Sensless Nature only ; but of it as Animated by such a Soul , as besides Sense was originally endued with perfect Understanding ; and as deriving all its Godship from thence . For thus Varro in St. Austin declares , both his own , and the Stoical Sence concerning this Point , Dicit idem Varro , adhuc de Naturali Theologia praeloquens , Deum se arbitrari esse Animam Mundi ( quem Graeci vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) & hunc ipsum Mundum esse Deum . Sed sicut Hominem Sapientem , cum sit ex Corpore & Animo , tamen ab Animo dici Sapientem ; ita Mundum Deum dici ab Animo , cum sit ex Animo & Corpore : The same Varro discoursing concerning Natural Theology , declareth that according to his own sence God is the Soul of the World , ( which the Greeks call Cosmos ) and that this World it self is also God. But that this is so to be understood , that as a Wise man , though consisting of Soul and Body , yet is denominated Wise only from his Mind or Soul ; so the World is denominated God , from its Mind or Soul only , it consisting both of Mind and Body . Now if the Whole Animated World be the Supreme God , it plainly follows from thence , that the Several Parts and Members thereof , must be the Parts and Members of God ; and this was readily acknowledged by Seneca , Membra sumus Corporis magni ; We are all Members of One great Body : and Totum hoc Deus est , Socii ejus & Membra sumus ; This whole World is God , and we are not only his Members , but also his Fellows or Companions ; as if our Humane Souls , had a certain kind of Fellowship also , with that Great Soul of the Vniverse . And accordingly , the Soul of the World , and the whole Mundane Animal , was frequently worshipped by the Pagans , in these its several Members ; the chief Parts of the World , and the most important Things of Nature ; as it were by Piece-meal . Nevertheless it doth not at all follow from thence , that these were therefore to them Really so many Several Gods ; for then not only every Man , and every Contemptible Animal , every Plant and Herb and Pile of Grass , every River and Hill , and all things else whatsoever , must be so many several Gods. And that the Pagans themselves did not take them for such , Origen observes against that Assertion of Celsus ; That if the Whole were God , then the Several Parts thereof must needs be Gods , or Divine too : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · From hence it would follow , that not only Men must be Divine and Gods , but also all Brute Animals too ( they being Parts of the World ) and Plants to boot . Nay Rivers , and Mountains , and Seas , being Parts of the World likewise , ( if the Whole World be God ) must according to Celsus needs be Gods also . Whereas the Greeks themselves will not affirm this ; but they would only call those Spirits or Demons , which preside over these Rivers and Seas , Gods. Wherefore this Vniversal Assertion of Celsus , is false even according to the Greeks themselves ; That if the whole be God , then all the Parts thereof must needs be Divine or Gods. It following from thence that Flyes , and Gnats , and Worms , and all kind of Serpents , and Birds , and Fishes , are all Divine Animals or Gods : Which they themselves , who assert the World to be God , will not affirm . Wherefore though it be true , that the Pagans did many times Personate and Deifie , the Chief Parts of the World , and Things of Nature , as well as they did the Several Powers and Vertues of the Mundane Soul , diffused through the whole World , yet did not the intelligent amongst them , therefore look upon these , as so many True and Proper Gods , but only worship them as Parts and Members of One Great Mundane Animal ; or rather , Worship the Soul of the whole World , their Supreme Deity , in them all , as its various Manifestations . This St. Austin intimates , when writing against Faustus the Manichean , he prefers even the Pagan Gods before the Manichean ; Jam verò Coelum , & Terra , & Mare , & Aer , & Sol , & Luna , & caetera sydera omnia , haec manifesta oculis apparent , atque ipsis sensibus praesto sunt . Quae cum Pagani tanquam Deos colunt , vel tanquam PARTES VNIVS MAGNI DEI ( nam universum Mundum quidam eorum putant MAXIMVM DEVM ) ea colunt quae sunt . Vos autem cum ea colatis , quae omninò non sunt , propinquiores essetis Verae Pietati , si saltem Pagani essetis , qui Corpora colunt , etsi non colenda , tamen vera . Now the Heaven , Earth , Sea , and Air , Sun , Moon , and Stars , are Things all manifest and really present to our senses , which when the Pagans Worship as Gods , or as PARTS OF ONE GREAT GOD , ( for some of them think the Whole World to be the GREATEST GOD ) they Worship things that are ; so that you worshipping things that are not , would be nearer to true Piety than you are , were you Pagans and worshipped Bodies too ; which though they ought not to be worshipped , yet are they True and Real Things . But this is further insisted upon by the same St. Austin in his Book De C. D. where after that large Enumeration of the Pagan Gods before set down ; he thus convinces their Folly in worshipping the Several Divided Members , Parts and Powers , of the One Great God , after that manner Personated ; Haec omnia quae dixi , & quaecunque non dixi ( non enim omnia dicenda arbitratus sum ) Hi omnes Dii Deaeque sit Vnus Jupiter ; sive sint ut quidam volunt omnia ista Partes ejus , sive Virtutes ejus , sicut eis videtur quibus eum placet esse Mundi Animum ; quae sententia velut magnorum , multorumque Doctorum est . Haec , inquam , si ita sint , quod quale sit , nondum interim quaero , Quid perderent , si Vnum Deum colerent prudentiori Compendio ? Quid enim ejus contemneretur , cum ipse coleretur ? Si autem metuendum sit nè Praetermissae sive Neglectae Partes ejus irascerentur : non ergo ut volunt velut Vnius Animantis haec tota vita est , quae Omnes simul continet Deos , quasi Suas VIRTVTES , vel MEMBRA , vel PARTES : sed suam quaeque Pars habet vitam à caeteris separatam , si praeter alteram irasci altera potest , & alia placari alia concitari . Si autem dicitur Omnia simul , id est , Totum ipsum Jovem potuisse offendi , si PARTES ejus non etiam singillatim , minutatimque colerentur , stultè dicitur . Nulla quippe earum praetermitteretur , cum ipse Vnus qui haberet Omnia , coleretur . All these things , which we have now said , and many more which we have not said ( for we did not think fit to mention all ) All these Gods and Goddesses , let them be One and the same Jupiter : whether they will have them to be his PARTS , or his POWERS and VERTVES , according to the sence of those who think God to be the Soul or Mind of the Whole World ; which is the opinion of many and great Doctors . This I say , if it be so , which what it is , we will not now examine ; What would these Pagans lose , if in a more prudent compendium , they should worship One only God ? For what of him could be despised , when his whole self was worshipped ? But if they fear , left his PARTS pretermitted , or neglected , should be angry or take offence ; then is it not as they pretend , the Life of One Great Animal , which at once conteins all the Gods , as his VERTVES or MEMBERS or PARTS , but every Part hath its own Life by it self , separate from the rest , since One of them may be angry when another is pleased , and the contrary . But if it should be said that all together , that is , the whole Jupiter might be offended , if his Parts were not worshipped all of them Severally and Singly , this would be foolishly said , because none of the Parts can be pretermitted , when He , that hath All , is Worshipped . Thus do the Pagans in Athanasius also declare , that they did not worship the several Parts of the World , as Really so many True and Proper Gods , but only as the Parts or Members , of their One Supreme God , that Great Mundane Animal ( or Whole Animated World ) taken all together as one thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the Pagans themselves will acknowledge , that the Divided Parts of the World , taken severally , are but indigent and imperfect things ; nevertheless do they contend , that as they are by them joyned all together , into One Great Body ( enlivened by one Soul ) so is the whole of them truly and properly God. And now we think , it is sufficiently evident , that though these Pagans Verbally Personated and Deified , not only the several Powers and Vertues , of the One Supreme God or Mundane Soul , diffused thoroughout the whole World , but also the several Parts of the World it self , and the Natures of Things , yet their meaning herein was not , to make these in themselves really , so many several True and Proper Gods , ( much less Independent Ones ) but to worship One Supreme God ( which to them was the whole Animated World ) in those his several Parts and Members ; as it were by Piece-meal , or under so many Inadequate Conceptions , The Pagans therefore were plainly Divided in their Natural Theology , as to their opinions concerning the Supreme God ; some of them conceiving him to be nothing Higher , than a Mundane Soul : Whereas others of them , to use Origen's Language , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Transcend all the sensible Nature , and thinking God not at all to be seated there , look'd for him , above all Corporeal things . Now the Former of these Pagans , worshipped the whole Corporeal World , as the Body of God ; but the Latter of them , though they had Higher thoughts of God , than as a Mundane Soul ; yet supposing Him to have been the Cause of all things , and so at first to have Conteined all things within himself ; as likewise that the World after it was made , was not Cut off from him , nor subsisted alone by it self , as a Dead Thing , but was Closely united to him , and Livingly dependent on him ; these , I say , though they did not take the World to be God , or the Body of God , yet did they also look upon it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as that which was Divine and Sacred ; and supposed that God was to be worshipped in All , or that the whole World was to be worshipped , as his Image or Temple . Thus Plutarch , though much disliking the Deifying of Inanimate Things , doth himself nevertheless approve , of worshipping God in the whole Corporeal World , he affirming it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a most Holy , and most God-becoming Temple . And the ancient Persians or Magi , who by no means would allow of worshipping God in any Artificial Temples made with mens hands , did notwithstanding thus worship God , Sub Dio , and upon the Tops of Mountains , in the whole Corporeal World , as his Natural Temple , as Cicero testifieth ; Nec sequor Magos Persarum , quibus auctoribus Xerxes inflammasse Templa Graeciae dicitur , quod Parietibus includerent Deos quibus omnia deberent esse patentia ac libera , quorumque hic Mundus Omnis Templum esset & Domicilium : Neither do I adhere to the Persian Magi , by whose suggestion and perswasion , Xerxes is said to have burnt all the Temples of the Greeks , because they enclosed and shut up their Gods within walls , to whom all things ought to be open and free , and whose Temple and Habitation this whole World is . And therefore when Diogenes Laertius writeth thus of these Magi , that they did , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , make Fire and Earth and Water to be Gods , but condemn all Statues and Images ; we conceive the meaning hereof to be no other than this , that as they worshipped God in no Temple , save only that of the whole World , so neither did they allow any other Statues of Images of him , than the Things of Nature , and Parts of the World ; such as Fire , and Earth , and Water , called therefore by them , in this sence and no other , Gods. For thus are they clearly represented by Clemens Alexandrinus , and that according to the express Testimony of Dino ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Dinon affirmeth , that the Persian Magi sacrificed under the open Heavens , they accounting Fire and Water to be the only Statues and Images of the Gods. For I would not here conceal their ignorance neither , who thinking to avoid One Errour fall into another ; whilest they allow not Wood and Stones to be the Images of the Gods , as the Greeks do , nor Ichneumones and Ibides , as the Egyptians , but only Fire and Water , as Philosophers . Which difference betwixt the Pagan Theologers , that some of them look'd upon the whole World as God , or as the Body of God , others only as the Image , or the Temple of God ; is thus taken notice of by Macrobius upon Scipio's Dream , where the World was called a Temple . Benè autem Vniversus Mundus Dei Templum vocatur , propter illos qui aestimant , nihil esse aliud Deum , nisi Coelum ipsum & Caelestia ista quae cernimus . Ideò ut Summi Omnipotentiam Dei , ostenderet posse vix intelligi , nunquam posse videri , quicquid humano subjicitur aspectui Templum ejus vocavit ; ut qui haec veneratur ut Templa , cultum tamen maximum debeat Conditori ; sciatque quisquis in usum Templi hujus inducitur , ritu sibi vivendum Sacerdotis : The whole World is well calledhere the Temple of God , in way of opposition to those , who think God to be nothing else , but the Heaven it self , and those Heavenly things which we see , ( or the whole Sensible World Animated : ) Wherefore Cicero , that he might shew the Omnipotence of the First and Supreme God , to be such as could scarcely be understood , but not at all perceived by Sense , he calleth whatsoever falleth under humane sight , His Temple ; that so he that worshippeth these things as the Temple of God , might in the mean time remember , that the chief Worship is due to the Maker and Creator of them ; as also that himself ought to live in the World like a Priest or Mysta , holily and religiously . And thus we see that the Pagans were universally Cosmolatrae , or World-worshippers , in one sence or other : not that they worshipped the World as a Dead and Inanimate thing , but either as the Body of God , or at least as the Temple or Image of him . Neither of which terminated their worship , in that which was Sensible and Visible only , but in that great Mind or Soul , which Framed and Governeth the whole World Understandingly : though this was called also by them ( not the Nature of things , but ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Common Nature , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Nature of the Vniverse , because it contained under it , the Spermatick Reasons , or Plastick Principles of the whole World. Furthermore these Pagan Theists Universally acknowledging the whole World to be an Animal , and that Mundane Animal also to be a God ; those of them who supposed it not to be the First and Highest God , did consequently all conceive it , as hath been already observed , to be either a Second or at least a Third God. And thus Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Greeks do plainly affirm the whole World to be a God ; some of them , as the Stoicks , the First God ; others , as the Platonists , ( to whom may be added the Egyptians also ) the Second God : though some of these Platonists call it the Third God. Those of the Platonists who called the Mundane Animal , or Animated World , the Second God , look'd upon that whole Platonick Trinity of Divine Hypostases ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) all but as One First God : but those others of them who called it a Third God , supposed a greater distinction betwixt those Three Hypostases ▪ and made so many several Gods of them ; the First , a Monad or Simple Goodness ; the Second , Mind or Intellect ; the Third , Psyche or the Universal Soul , which also without any more ado they concluded to be the Immediate Soul of this Corporeal World , Existing likewise from Eternity with it . Now this Second God , which was the whole Animated World as well to the Egyptians as the Platonists , was by them both said to be , not only the Temple and Image , but also the Son of the First God. That the Egyptians called the Animated World , the Son of God , hath been already proved ; and that the other Pagans did the like also , is evident from this of Celsus , where he pretends , that the Christians called their Jesus , the Son of God , in imitation of those Ancient Pagans , who had styled the World so ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Whence these Christians came to call their Jesus , the Son of God , I shall now declare . Namely because our Ancestors had called , the World as made by God , the Son of God , and God. Now is there not a goodly similitude ( think you ) betwixt these two Sons of God , theirs and ours ? Upon which words of his , Origen writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Celsus supposed , us Christians to have borrowed , this Appellation of the Son of God , from the Pagans , they calling the World , as made by God , the Son of God , and God. Wherefore these Pagans , who look'd upon the whole Animated World only as the Second God , and Son of God , did unquestionably also worship the First God , in the World , and that probably by Personating and Deifying his several Parts and Members too . Thus do we understand , what that was which gave occasion to this mistake of late Writers , that the Pagans worshipped the Inanimate Parts of the World , as such , for True and Proper Gods ; viz. their not perceiving , that they worshipped these only , as the Parts or Living Members of One Great Mundane Animal , which was to them , if not the First God , yet at least the Second God ; the Temple , Image , and Son , of the First God. And now have we ( as we conceive ) given a full account of the Seeming Polytheism of the Pagans , not only in their Poetical and Fabulous , but also their Political or Civil Theology ; the Former of which was nothing but Phancy and Fiction , and the Conforming of Divine , to Humane Things ; the Latter nothing but Vulgar Opinion and Errour , together with the Laws and Institutes of States-men and Politicians , designed Principally to amuze the Vulgar , and keep them the better in obedience and subjection to Civil Laws . Besides which the Intelligent Pagans , generally acknowledged another Theology , which was neither Fiction , nor meer Opinion and Law , but Nature and Philosophy , or Absolute Truth and Reality : according to which Natural and Philosophick Theology of theirs , there was only One Vnmade Self-originated Deity , and many other Created Gods , as his Inferiour Ministers . So that those many Poetical and Political Gods , could not possibly be look'd upon otherwise , than either as the Created Ministers of One Supreme God , whether taken Singly or Collectively ; or else as the Polyonymy and Various Denomination of him , according to several Notions and Partial Conceptions of him ; and his several Powers and Manifestations in the World , Personated and Deified . Which latter we have already proved to have been the most generally received Opinion of the Pagan Theologers ; according to that of Euclides the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is One Supreme Good ( or Highest Deity ) called by Many Names : and according to that of Antisthenes before cited , That the Many Popular Gods , were but One and the same Natural God , viz. as Lactantius adds , Summae totius Artifex , The Maker of the whole World. We shall conclude with repeating what hath been already suggested , that though the Intelligent Pagans , did Generally disclaim their Fabulous Theology ; St. Austin telling us , that when the absurdities thereof were urged against them , they would commonly make such replies as these , Absit , inquiunt , Fabularum est ista Garrulitas ; and again , Rursus , inquiunt , ad Fabulas redis ; Far be it from us ( say they ) to think so or so , this is nothing but the garrulity of idle Fables , and , You would bring us again to Fables ; and though they owned another Theology besides their Civil also , which was the Natural and Philosophical , as the only True , yet did they notwithstanding acknowledge a kind of necessity , that in those times at least , there should be besides the Natural and Philosophical Theology , which the Vulgar were not so capable of , another Theology framed and held forth , that might be more accommodate to their apprehensions . Thus that Roman Pontifex Scaevola in St. Austin declareth , Expedire existimat falli in Religione Civitates , That it was expedient ( as he thought ) that Cities and Commonwealths , should be deceived in their Religion , or have something False or Fabulous intermingled with it . He giving this reason for the same , Because the Natural and Philosophick Theology , contained many things in it , which though True , yet would be hurtful for the Vulgar to know ; as for example , Quod Verus Deus nec Sexum habeat , nec Aetatem , nec definita Corporis Membra , That the True God hath neither Sex , nor Age , nor bodily Members ; and that Hercules and Aesculapius , &c. were not Gods but Men , obnoxious to the same infirmities with others , and the like . And the Learned Varro , in his Book of Religions , publickly maintained the same Doctrine ; Varro de Religionibus loquens , evidenter dicit , Multa esse Vera quae vulgo scire non sit Vtile ; Multaque quae tametsi Falsa sint , ali●er existimare Populum expediat : & ideò Graecos Teletas & Mysteria taciturnitate parietibusque clausisse , &c , That there were many things True in Religion , which it was not convenient for the Vulgar to know ; as likewise many things False , of which it was expedient they should think otherwise : and that for this cause , the Greeks enclosed their Teletae or Mysteries within walls , and kept them under a Seal of Secrecy . Upon which of Varro St. Austin thus noteth , Hîc certè totum Consilium prodidit Sapientium , per quos Civitates & Populi regerentur ; Varro here plainly discovers and betrays the whole counsel and secrecy of States-men and Politicians , by whom Cities and Nations were governed , and their very Arcanum of Government , namely this , That People were to be deceived in their Religion , for their own good and the good of their Governours . The same Father there adding , That Evil Demons were much gratified with this Doctrine , and liked this Fraud and Imposture very well , which gave them an advantage to Rule and Tyrannize , as well over the Deceivers as the Deceived . Lastly Strabo also , though otherwise a grave and sober Writer , speaks freely and broadly to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is not possible , that women and others of the Vulgar sort , should be conducted and carried on towards Piety , Holiness and Faith , meerly by Philosophick Reason and Truth ; but this must be done by Superstition , and that not without the help of Fables and Prodigious or Wonderful Narrations . From whence it is plain , that Strabo did not only allow a necessity of a Civil Theology besides the Natural and Philosophical , but also of a Fabulous and Poetical one too . And this is a thing the less to be wond●ed at in these Pagans , because some Christians also seem to acknowledge a kind of truth herein ; Synesius himself writing after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is easie and ordinary will be contemned by the Vulgar , or Common People ; and therefore there is need of something Strange and Prodigious in Religion for them . Flavius Josephus , making this Free Acknowledgment , concerning the Wise men among the Greeks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they held the same things concerning God which the Jews did , adds nothwithstanding afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they were afraid to declare the Truth of this their Doctrine to the Vulgar , prepossessed with other Opinions . And indeed they did not think it safe to declare the Natural and True Theology , promiscuously to all ; Plato himself intimating as much in these Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That as it was hard , to find out the Maker of this Vniverse , so neither , being found out , could he be declared to the vulgar . Wherefore since God was so hard to be understood , they conceived it necessary , that the Vulgar should be permitted , to Worship him in his Works , by Parts and Piecemeal , according to the various Manifestations of himself ; that is , should have a Civil Theology at least , distinct from the Natural and Philosophical , if not another Fabulous one too . XXXV . We have now dispatched the First of those Three Heads proposed to be insisted on , viz. That the Pagans worshipped One and the same Supreme God , under Many Personal Names , so that much of their Polytheism , was but Seeming and Phantastical , and indeed nothing but the Polyonymy of One Supreme God , they making Many Poetical and Political Gods of that One Natural God : and thus worshipping God by Parts and Piece-meal ; according to that clear acknowledgement of Maximus Madaurensis before cited ; Vnius Summi Dei Virtutes , per Mundanum Opus Diffusas , nos multis Vocabulis invocamus ; & dum Ejus quasi quaedam Membra carptim variis Supplicationibus prosequimur , Totum colere videmur ; The vertues of the One Supreme God diffused throughout the whole World , we ( Pagans ) invoke under many several Names , and so prosecuting with our supplications , his as it were Divided Members , must needs be thought to worship him whole , we leaving out nothing of him . We shall proceed to the Second Head proposed , That besides this Polyonymy of One Supreme God , in the Poetical and Civil Theology of the Pagans , which was their Seeming and Phantastick Polytheism , they had another Real Polytheism also , they acknowledging in their Natural and Philosophick Theology likewise , a Multiplicity of Gods , that is , of Substantial Vnderstanding Beings , Superiour to men , really Existing in the world . Which though they were called by them Gods , yet were they not therefore supposed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade and Self-existent , or Independent Beings , but all of them ( One only excepted ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated Gods , according to the larger Notion of that word before declared , that is , though not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet at least , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though not as Made in time , yet as Produced from a Superiour Cause . Plutarch propounding this for one amongst his Platonick Questions , Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Highest or Supreme God , was called by Plato , both The Father and Maker of all things , gives this Reply to it in the Words before cited ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That perhaps he was said to be the Father of all the Generated Gods , and of Men , ( as he is also stiled in Homer ) but the Maker of all other Irrational and Inanimate Beings . From which Passage of Plutarch's it plainly appears , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One Highest God , being every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade and unproduced , was thought to be the Maker or Father of all the other Gods , therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Which is further plainly declared elsewhere by the same Plutarch in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato calleth the One Vnmade and Eternal God , the Father and Maker of the World , and of all other things Generated . And though some of those Many Gods of Plato's were by him also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eternal , yet were they likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , in another sence , that is Produced and Derived by way of Emanation , from that One , who is every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnderived and Independent upon any other Cause . And thus Proclus Universally pronounces ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Gods owe , their Being Gods , to the First God. He adding , that he is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Fountain of the Godhead . Wherefore the Many Gods of the Intelligent Pagans , were derived from One God , and but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Plutarch somewhere calls them ) The Subservient Powers , or Ministers of the One Supreme Vnmade Deity . Which ( as hath been before observed ) was frequently called by these Pagans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in way of Eminency ; as likewise were those other Inferiour or Generated Gods , in way of distinction from him called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gods. And accordingly the sence of Celsus is thus represented in Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Gods were the Makers of the Bodies of all Animals , the Souls of them only , being the Work of God. Moreover these Inferiour Gods , are styled by Ammianus Marcellinus , Substantiales Potestates , Substantial Powers , probably in way of distinction from those other Pagan Gods , that were not Substantial , but only so many Names and Notions of the One Supreme God , or his Powers severally Personated and Deified , Which Substantial Powers of Am. Marcellinus , ( as Divination and Prophecy was by their means imparted to men ) were all said to be subject to that One Sovereign Deity called Themis : whom ( saith he ) the ancient Theologers seated In Cubili & Solio Jovis , in the Bed-chamber and Throne of Jupiter ; as indeed some of the Poets have made her to be the wife of Jupiter , and others his Sister . And Anaxarchus in Plutarch styles her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Jupiter's Assesor , though that Philosopher abused the Fable , and grosly depraved the meaning of it , as if it signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That whatsoever is done by the Sovereign Power , is therefore Just and Right : whereas the True Moral t●ereof was this , That Justice or Righteousness sits in Counsel with God , and in his Mind and Will , prescribes Laws to Nature and the whole World. Themis therefore was another Name of God , amongst the 〈◊〉 , according to his Universal Confideration , besides those befo●● mentioned : and when Plato in his Book of Laws , would have men to swear by the Names of those Three Gods , Jupiter , Apollo , and Themis ; these were but so many several Partial Notions of the One Supreme Deity ; the meaning thereof being no other than this , as Pighius observeth , Timore Divino , Veritate ipsa , ac Aequitate sanciri debere Juramenta . In Jove enim Summi Numinis Potestatem , Falsi ac Perjurii Vindicem ; in Apolline Veritatis Lumen ; in Themide , Jus , Fas atque Licitum esse intelligitur . Est enim Themis , ipsa Lex aeterna atque Vniversalis , Mundo ac Naturae praescripta ; or according to Cicero , Ratio recta Summi Jovis . And Ficinus in his Commentary as to the main agreeth herewith . So that , when the Pagan Theologers affirmed , the Numen of Themis to preside over the Spirits of the Elements , and all those other Substantial Powers , from whom Divination was participated to men ; their meaning therein was clearly no other that this ; That there was One Supreme Deity ruling over all the other Gods , and that the Divine Mind , which prescribeth Laws to Nature and the whole World , and conteins all the Fatal Decrees in it , according to the Evolution of which , things come to pass in the World , was the Fountain from whence all Divination proceeded ; as these Secrets were more or less imparted from thence to those Inferiour Created Spirits . The Philosophy of the Pagan Theology amongst the Greeks was plainly no other than this ; That there is One Vnmade Self-existent Deity the Original of all , and that there are many other Substantial Powers or Spirits , created by it , as the Ministers of its Providence in the World : but there was much of Poetry or Poetick Phancy , intermingled with this Philosophy , as the Flourish to it , to make up their Pagan Theology . Thus , as hath been before declared , the Pagans held both One God , and Many Gods , in different sences : One Vnmade Self-existent Deity , and Many Generated or Created Gods. Onatus the Pythagorean declaring that they who asserted one only God and not Many , Vnderstood not what the Dignity and Majesty of the Divine Transcendency consisted in , namely in ruling over Gods : and Plotinus conceiving that the Supreme God was most of all Glorified , not by being Contracted into One , but by having Multitudes of Gods , Derived from him , and Dependent on him ; and that the Honour done to them , redounded unto him . Where there are Two Things to be distinguished ; First , that according to the Pagan Theists , God was no Solitary Being ; but that there were Multitudes of Gods , or Substantial Powers , and Living Understanding Natures , Superiour to men , which were neither Self-existent , nor yet Generated out of Matter , but all Generated or Created from One Supreme . Secondly , that forasmuch as these were all supposed to have some Influence more or less , upon the Government of the World , and the Affairs of Mankind , they were therefore all of them conceived to be the due Objects of mens Religious Worship , Adoration and Invocation ; and accordingly was the Pagan Devotion scattered amongst them all . Nor were the Gods of the Oriental Pagans neither , meer Dead Statues and Images , as some would conclude from the Scripture , but Living Vnderstanding Beings , Superiour to men , ( though worshipped in Images ) according to that Reply of the Chaldeans in Daniel to Nebuchadnezzar , when he required them to tell his Dream , There is none other that can shew this thing before the King , Except Those Gods whose Dwelling is not with Flesh ; that is , The Immortal Gods , or who are exalted above the Condition of Humane Frailty . Though some conceive , that these words are to be understood of a Peculiar sort of Gods ; namely , that this was such a thing , as could not be done by those Demons and Lower Aerial Gods , which frequently converse with men , but was reserved to a Higher Rank of Gods , who are above humane converse . Now as to the Former of these Two Things , that God is no Solitary Being , but that there are Multitudes of Understanding Beings Superiour to Men , the Creatures and Ministers of One Supreme God ; the Scriptures both of the Old and New Testament fully agree with the Pagans herein . Thousand Thousands ministred unto him , and ten thousand times ten thousand stood before him , and Ye are come to an innumerable Company of Angels . But the Latter of them , That Religious Worship and Invocation doth of right belong to these Created Spirits , is constantly denied and condemned in these Writings , that Being a thing peculiarly reserved , to that one God , who was the Creator of Heaven and Earth . And thus is that Prophecy of Jeremy to be understood , expressed in the Chalday Tongue , that so the Jews might have it in readiness for those Chaldean Idolaters , when they came into Babylon , Thus shall ye say unto them , the Gods that have not made the Heavens and the Earth , shall perish from the Earth , and from under these Heavens . That is , there shall come a time , when none shall be Religiously Worshipped any where upon the face of the whole Earth , save only that God who made the Heavens and the Earth , and he without Images too . Which Prophecy , but in part yet fulfilled , shall then have its complete accomplishment , when the Kingdoms of this world , shall become the Kingdoms of our Lord and of his Christ. And thus is the Controversie rightly stated betwixt the Pagans and the Christians by Lactantius . Sed fortasse quaerat aliquis à nobis , quod apud Ciceronem quaerit Hortensius ; Si Deus Vnus est , quae esse beata Solitudo queat ? Tanquam nos qui unum esse dicimus , Desertum ac Solitarium esse dicamus . Habet enim Ministros , quos vocamus Nuntios . Et est istud verum quod dixisse Senecam suprà retuli : Genuisse Regni sui Ministros Deum . Verùm hi neque Dii sunt , neque Deos se vocari aut coli volunt : quippe , qui nihil praeter Jussum ac Voluntatem Dei faciant . As if we who say , there is but one God , therefore made a Solitary and Deserted Deity . Whereas we acknowledge that God hath his Ministers , whom we call Angels : And we grant that to be true , which was before cited out of Seneca , That God hath Generated or Created Ministers of his Kingdom . But these are neither Gods , nor would they be called Gods , nor worshipped ; forasmuch as they only Execute the will and command of God. And again afterwards to the same purpose , Si eos multitudo delectat , non Duodecim dicimus , nec Trecentos sexaginta quinque ( ut Orpheus ) sed innumerabiles , & arguimus eorum errores in diversum , qui tam paucos putant . Sciant tamen quo nomine appellari debeant ; nè Deum Verum violent , cujus Nomen exponunt , dum Pluribus tribuunt , &c. If Multitude delight them , we say not , that there are Twelve , nor yet three hundred sixty five , as Orpheus , but innumerable . And we tax their errour on the contrary who think them to be so few . Nevertheless let them know , by what name they ought to be called , Lest they violate the true God , whose Name is profaned , when it is given to many . From which passages of Lactantius it plainly appeareth , that the main Controversie between the Christians and the Pagans , was then only this , Whether or no , the Created Ministers of the Supreme God , might be called Gods , and Religiously Worshipped . But this Pagan Objection against the Solitary Deity of the Christians , is by some ancient Christian Writers also otherwise answered ; namely from those Three Hypostases or Persons of the Trinity ; they affirming upon that account , that though Christians did not acknowledge such a Multitude of Gods , as the Pagans , yet did they not therefore make God a Solitary and Steril Being , before the Creation neither , as the Jews did ; but went in a middle way betwixt Jews and Pagans : they interpreting also Moses his Faciamus Hominem , to this sence . XXXVI . We shall now shew Particularly what these Many Gods of the Pagans were . It hath been often observed , That the Pagans were divided in their Philosophick or Natural Theology , as to their Opinions concerning the Supreme God : some of them thinking , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Supreme Deity was an Abstract Being , Elevated above Nature and the Whole World : but others that he was nothing higher , than an Anima Mundi , or Soul of the World. Now the former of these Two were chiefly amongst the Greeks , the Pythagoreans and the Platonists , who had accordingly several Distinctions amongst them concerning their Gods , as between the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Supermundane and the Mundane Gods ; The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Eternal and the Generated Gods ; that Latter word being now taken in a narrower and more confined sence , for such as were made in Time , or had a Beginning of their Existence : and Lastly , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Intelligible and the Sensible Gods. And the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Supermundane , Eternal , and Intelligible Gods , of these Pythagoreans and Platonists , were first of all and Principally , those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Plotinus calls them ) those Three Divine Hypostates , that have the Nature of Principles in the Universe , viz. Tagathon or Hen , Nous and Psyche ; or Monad , Mind , and Soul. . That this Trinity was not first of all a meer Invention of Plato's , but much ancienter than him , is plainly affirmed by Plotinus in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That these Doctrines are not new , nor of yesterday ; but have been very anciently delivered , though obscurely ( the discourses now extant being but Explications of them ) appears from Plato's own writings ; Parmenides before him having insisted on them . Now it is well known , that Parmenides was addicted to the Pythagorick Sect , and therefore probable , that this Doctrine of a Divine Triad was one of the Arcanums of that School also . Which is further confirmed from hence , because Numenius a famous Pythagorean entertained it , as such . And Moderatus ( as Simplicius informeth us ) plainly affirmeth , this Trinity of Principles , to have been a Pythagorick Cabbala ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This ( Moderatus ) declareth , that according to the Pythagoreans , the First One or Vnity , is above all Essence ; that the Second One , which is that which truly is , and Intelligible , according to them , is the Ideas ; and that the Third , which is Psychical or Soul , partaketh both of the Frist Vnity , and of the Ideas . Lastly we have Jamblichus his Testimony also in Proclus to the same purpose ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there were Three Gods also praised by the Pythagoreans . Now we have before shewed , that Pythagoras his Philosophy , was derived from the Orphick Cabala , which Proclus in another place thus fully testifieth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the Theology of the Greeks , was derived from the Orphick Mystagogia ; Pythagoras being first instructed by Aglaophemus in the Orphick Orgia , or Mysteries concerning the Gods ; and Plato being the next who received a perfect knowledge of all these Divine things , both out of the Pythagorick and the Orphick writings . And that a Trinity was part of that Orphick Cabala , we have already proved , out of Amelius , he affirming ( in Proclus ) that Plato's Three Kings were the same with Orpheus his Trinity , of Phanes , Vranus , and Cronus . Moreover , since all these Three , Orpheus , Pythagoras , and Plato , travelling into Egypt , were there initiated in that Arcane Theology of the Egyptians ( called Hermaical ) it seemeth probable ( as was before observed ) that this Doctrine of a Divine Triad , was also part of the Arcane Theology of the Egyptians . It hath been also noted , that there were some footsteps of such a Trinity in the Mithraick Mysteries amongst the Persians , derived from Zoroaster ; as likewise that it was expresly conteined in the Magick or Chalday Oracles , of whatsoever authority they may be . Moreover it hath been signified , that the Samothracians had very anciently a certain Trinity of Gods , that were the Highest of all their Gods , and that called by an Hebrew name too , Cabbirim , or the Mighty Gods : and that from thence the Roman Capitoline Trinity of Gods , was derived . The second whereof was Minerva , which amongst the Latins , as Athena amongst the Greeks , was understood to signifie the Divine Wisdom . Lastly , the Ternary or Triad , was not only accounted a Sacred Number amongst the Pythagoreans , but also as conteining some Mystery in Nature , was therefore made use of by other Greeks and Pagans , in their Religious Rites ; as Aristotle informeth us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Wherefore from Nature , and as it were observing her Laws , have we taken this Number of Three , making use of the same in the Sacrifices of the Gods , and other Purifications . Now since it cannot well be conceived , how such a Trinity of Divine Hypostases , should be first discovered meerly by humane Wit and Reason , though there be nothing in it ( if rightly understood ) that is repugnant to Reason : and since there are in the ancient Writings of the Old Testament , certain significations of a Plurality in the Deity , or of more than one Hypostasis , we may reasonably conclude , that which Proclus asserteth of this Trinity , as it was conteined in the Chaldaick Oracles , to be true , that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theology of Divine Tradition or Revelation , or a Divine Cabala , viz. amongst the Hebrews first , and from them afterwards communicated to the Egyptians and other Nations . Neither ought it to be thought any considerable Objection to the contrary , because the Platonists , Pythagoreans , and other Pagan Theologers , did not express this their Trinity , in the very words of the Athanasian Creed , nor according to the Form of the Nicene Council . Forasmuch as this Mystery was gradually imparted to the World , and that first but sparingly to the Hebrews themselves , either in their Written or Oral Cabala ; but afterwards more fully under Christianity , the whole Frame whereof was built thereupon . Nevertheless was it not so distinctly and precisely determined , nor so punctually and scrupulously stated amongst the Christians neither , till after the rising up of Heresies concerning it . Nor when all was done , did the Orthodox themselves at first Universally agree , in the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-essential or Consubstantial . Nor lastly is it a thing at all to be wondred at , that in such a Difficult and Mysterious Point , as this , there should be some diversity of apprehensions amongst the reputed Orthodox Christians themselves ; and much less therefore amongst Pagans and Philosophers . However we freely acknowledge , that as this Divine Cabala , was but little understood by Many of those who entertained it among the Pagans , so was it by divers of them , much Depraved and Adulterated also . For first , the Pagans universally called , this their Trinity , a Trinity of Gods , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First , the Second , and the Third God● ; as the more Philosophical amongst them , called it also a Trinity of Causes , and a Trinity of Principles , and sometimes a Trinity of Opificers ; thus is this Cabala of the Trinity styled in Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tradition of the Three Gods. And accordingly is it said of Numenius by him , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , having praised the Three Gods , Tragically or Affectedly called them , the Grandfather , the Son , and the Nephew . Numenius thereby intimating , that as the Second of these Gods , was the Off-spring of the First God , so the Third called the Nephew of the First , was derived both from him and from the Second , from the First as the Grandfather , and from the Second , as the Father of him . Harpocration likewise , Atticus , and Amelius , are said by Proclus , to have entertained this same Cabala or Tradition of the Three Gods , the Latter of these styling them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Kings , and Three Opificers or Makers of the whole world . In like manner Plotinus speaking of the Second of these Three Hypostases , ( that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First Mind or Intellect ) calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Second God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this Nature is God , I say a Second God , offering himself to view , before that other God can be seen , who is Seated above , this being as it were the Glorious Throne of him . For it is not fit , that he should be immediately Seated in any thing that is Inanimate ; nor in meer Soul neither , but that there should be such an immense Pulchritude and Splendour shining before him ; like the Pomp and Procession before the Great King. He also elsewhere mentions all these Three Gods together , making this World to be an Image of them all . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore this World may well be called an Image , it depending upon that above , as an Image in a Glass , which is Threefold . Whereof the First and Second God always stand Immovably ; the Third likewise is in it self Stable too , but accidentally moved , by reason of the Mobility of matter , and things below it . And that we may here give a Taste of the Mystical Theology and Enthusiasm of these Platonists too ; Porphyrtus in the Life of Plotinus affirmeth , that both Plotinus and Himself , had sometimes experience of a kind of Ecstatick Vnion with the First of these Three Gods , that which is above Mind and Vnderstanding ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plotinus often endeavouring to raise up his mind to the First and Highest God ; That God sometimes appeared to him , who hath neither Form nor Idea , but is placed above Intellect , and all that is Intelligible : to whom I Porphyrius affirm my self to have been once united in the Sixty eighth year of my age . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Plotinus his chief aim and scope was , to be united to , and conjoyned with the Supreme God , who is above all , which scope he attained unto , Four several times , whilst my self was with him , by a certain ineffable Energie . That is , Plotinus aimed at such a kind of Rapturous and Ecstatick Vnion with the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First of the Three Highest Gods , ( called The One and The Good ) as by himself is described towards the latter end of his Last Book . Where he calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a kind of Tactual Vnion , and a certain Presence better than Knowledge , and the joyning of our own Centre , as it were , with the Centre of the Vniverse . Thus we see that the Platonick Trinity , is a Trinity of Gods , of which Three Gods therefore , the Second and the Third must of necessity be Inferiour Gods , because otherwise , they would be Three Independent Gods , whereas the Pagan Theology Expresly disclaims a Plurality , of Independent and Self-originated Deities , But since according to the Principles of Christianity , which was partly designed to oppose and bear down the Pagan Polytheism , there is One only God to be acknowledged ; the meaning whereof notwithstanding seems to be chiefly directed , against the Deifying of Created Beings , or giving Religious Worship to any , besides the Uncreated , and the Creatour of all : moreover , since in the Scripture which is the only true Rule and Measure of this Divine Cabala of the Trinity , though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word be said to have been , With God ( that is , God the Father ) and also it self to Be God ( that is , not a Creature ) yet is it no where called An Other , or Second God. Therefore cannot we Christians entertain this Pagan Language of a Trinity of Gods , but must call it either a Trinity of Divine Hypostases , or Subsistences , or Persons , or the like . Nevertheless it is observable , that Philo , though according to his Jewish Principles , he was a zealous Opposer of the Pagan Polytheism and Idolatry , yet did he not for all that , scruple to call the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Divine Word , after the Platonick way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Second God ; as not suspecting this to clash with the Principles of his Religion , or that Second Commandment of the Decalogue , Thou shalt have no other Gods before my Face ; possibly because he conceived , that this was to be understood of Creature-Gods only ; whereas his Second God , the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Word , is declared by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Eternal , and therefore according to the Jewish Theology Vncreated . However this Language of a Second and Third God , is not so excusable in a Jew , as it might be in a Pagan ; because the Pagans according to the Principles of their Religion , were so far from having any Scrupulosity ; against a Plurality of Gods , ( so long as there was only One Fountain of the Godhead acknowledged ) that they rather accounted it an honour to the Supreme God , as hath been already shewed , that he should have Many other , not only Titular Gods under him , but also such as were Religiously Worshipped : Wherefore besides this Second and Third God , they also did luxuriate in their other Many Creature-gods . And indeed St. Austin doth upon this accompt , seem somewhat to excuse the Pagans for this their Trinity of Gods , and Principles , in these words , Liberis enim verbis loquuntur Philosophi , nec in rebus ad intelligendum difficillimis , offensionem religiosarum aurium pertimescunt . Nobis autem ad certam Regulam loqui fas est , ne Verborum licentia , etiam in rebus , quae in his significantur , impiam gignat opinionem . Nos autem non dicimus Duo vel Tria Principia , cum de Deo loquimur : sicut nec Duos Deos vel Tres , nobis licitum est dicere , quamvis de Vnoquoque loquentes , vel de Filio , vel de Spiritu Sancto , etiam singulum quemque Deum esse fateamur . The Philosophers use Free Language , nor in these things which are extremely difficult to be understood , did they at all fear the offending of any Religious and Scrupulous ears . But the Case is otherwise with us Christians , for we are tied up to Phrases , and ought to speak according to a certain Rule , lest the licentious use of words , should beget a wicked Opinion in any concerning those things that are signified by them . That is , though this might be in a manner excusable in the Pagans , because each of those Three Hypostases is God , therefore to call them severally Gods , and all of them a Trinity of Gods , and Principles ; they having no such Rule then given them to govern their Language by as this , That though the Father be God , the Son God , and the Holy Ghost God , yet are they not Three Gods , but One God : yet is not this allowable for us Christians , to speak of a Second or Third God or Principle , or to call the Holy Trinity a Trinity of Gods , notwithshanding that when we speak of the Father or of the Son , or of the Holy Ghost severally , we confess each of them to be God. And indeed when the Pagans thus spake of a First , Second and Third God , and no more , though having Innumerable other Gods besides , they did by this Language plainly imply , that these Three Gods of theirs , were of a very different kind , from all the rest of their Gods ; that is , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Created , but Eternal and Vncreated Ones . And that many of them did really take this Whole Trinity of Gods , for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in general , the Divine Numen , and sometimes call it the First God too , in way of distinction from their Generated Gods ; will be showed afterward . So that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First God , was used in different sences by these Pagans , sometimes in a larger sence , and in way of opposition to all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Generated or Created Gods , or the Gods that were made in Time together with the World ; and sometime again , more Particularly , in way of distinction from those Two other Divine Hypostases Eternal , called by them the Second and Third God. Which First of the Three Gods , is also frequently by them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God , Emphatically and by way of Excellency , they supposing a Gradual Subordination in these Principles . Neither was this Trinity of Divine Subsistences only thus ill-languag'd by the Pagans generally , when they called it a Trinity of Gods ; but also the Cabala thereof , was otherwise much Depraved and Adulterated , by several of the Platonists and Phythagoreans . For first , the Third of these Three Hypostases commonly called Psyche , is by some of them made to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Immediate Soul of the Corporeal World , informing , acting , and enlivening it , after the same manner as the Souls of other Animals do their respective Bodies ; insomuch that this Corporeal World it self , as together with its Soul it makes up one Complete Animal , was frequently called the Third God. This Proclus affirmeth of Numenius the Pythagorean , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the World according to him , was the Third God. And Plotinus , being a great Reader of this Numenius , seems to have been somewhat infected by him with this conceit also , though contrary to his own Principles ; from those words befored cited out of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the World , as is commonly said , is the Third God. Now if the World be not a Creature , then is there no Created Being at all , but all is God. But not only Timaeus Locrus , but also Plato himself , calls it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a Created God , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being here put for that , which after it once was not , is brought into Being ; which is the proper Notion of a Creature . So that the Animated World , is by Plato made to be only the chief of all the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the Creature-Gods . Wherefore it is plain that in this Trinity of some Platonists and Pythagoreans , wherein the World is made to be the Third God , there is a confused Jumble of Created , and Vncreated Beings together . For the First of those Gods is the Father and Fountain of all , or the Original of the Godhead . And the Second , forasmuch as he is called by them , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Maker , and the Opificer of the whole World , he therefore can be no Creature neither : whereas the Third , which is said to be the World , was by Numenius himself also expresly called , both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Work or Thing Made , that is , plainly , the Creature of both the Former . Proclus thus fully represents his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Numenius called the First of the Three Gods , the Father ; the Second of them the Maker ; and the Third the the Work or Thing Made ; so that according to Numenius there were two Opificers or Creators of the World , the First and the Second God ; and the World it self ( that is , the Thing Made and Created by them both ) is said to be the Third God. And that this Notion of the Trinity , is an Adulterated One , may be also further concluded from hence , because according to this Hypothesis , they might have said that there were Three Hundred and more Gods , as well , as that there are Three : since all the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Generated Gods , might have come into the Number too , as well as the World , they being Parts thereof , and Gods that differ not in kind from it but only in degree . Wherefore these Philosophers ought not to have made a Trinity of Gods , distinguished from all the rest , but rather First to have distributed their Gods into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is Eternal or Vncreated , and Created Gods , and then to have subdivided those Created Gods , into the Whole World , and the Parts thereof Animated . But because it may be here alledged in favour of this Spurious Hypothesis of the Trinity , That the World was accounted the Third God , only by Accident , in respect of its Soul , which is properly that Third God ; though Numenius with others plainly affirm the World it self , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Work and Thing Made , to be the Third ; we shall therefore reply to this , that even the Soul of the Mundane Animal it self , according to Timaeus , and Plato , and others , is affirmed to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Generated God , that is , such as was produced from Non-existence into Being , and therefore truly and properly a Creature . Which Aristotle observing , therefore took occasion to taxe Plato as contradicting himself , in making the Soul of the World a Principle , that is , the Third God , and yet supposing it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Eternal but Made or Created together with the Heaven , of which something before . Wherefore we conclude , that this ancient Cabala of the Trinity , was Depraved and Adulterated , by those Platonists and Pythagoreans , who made either the World it self , or else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Informing Soul of the World , to be the Third Hypostasis thereof , they Mingling Created and Vncreated Beings together , in that which themselves notwithstanding call a Trinity of Causes and of Principles . And we think it highly probable that this was the true Reason , why Philo , though he admitted the Second Hypostasis of the Platonick , and Phythagorick ( if not Egyptian ) Trinity , called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divine Word , and styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Second God , and as Eusebius adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Second Cause , yet he would not Platonize or Pythagorize any further , so as to take in that Third God or Cause , supposed by so many of them to be the Soul of the whole World , as an Animal ; because he must then have offer'd violence to the Principles of his own Religion , in making the whole Created World a God : which Practice is by him condemned in the Pagans . It is true , that he somewhere sticks not to call God also , the Soul of the World , as well as the Mind thereof , whether he meant thereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God who is before the Word , or else rather the Word it self , the Second God , ( according to him the Immediate Creator and Governour of the same ) nevertheless he does not seem to understand thereby , such a deeply Immersed Soul , as would make the World an Animal , and a God , but a more Elevated One , that is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul. To this First Depraviation of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Theology of Divine Tradition , and ancient Cabbala of the Trinity , by many of the Platonists and Pythagoreans , may be added another , That some of them declaring the Second Hypostasis of their Trinity to be the Archetypal World , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Philo calls it , the World that is compounded and made up of Ideas , and conteineth in it all those kinds of things Intelligibly that are in this Lower World Sensibly ; and further concluding , that all these several Ideas of this Archetypal and Intelligible World , are really so many distinct Substances , Animals , and Gods ; have thereby made that Second Hypostasis , not to be One God , but a Congeries and Heap of Gods. These are those Gods commonly called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible Gods , not as before in way of distinction from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sensible Gods ( which is a more general notion of the word ) but from from those other Gods of theirs ( afterwards to be insisted on also ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellectual Gods. Proclus upon Plato's Politia concludes , that there is no Idea of Evil , for this reason , because if there were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that very Idea of Evil also would it self be a God , because Every Idea is a God , as Parmenides hath affirmed . Neither was Plotinus himself , though otherwise more sober , altogether uninfected with this Phantastick Conceit , of the Ideas being all of them Gods , he writing thus concerning the Second God , The First Mind or Intellect ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he being begotten by the First God , ( that is , by way of Emanation , and from Eternity ) generated all Entities together with himself , the Pulchritude of the Ideas , which are all Intelligible Gods. Apuleius also ( as hath been already noted ) grosly and fulsomely imputes the same to Plato , in those words , Quos Deos Plato existimat , Veros , Incorporales , Animales , sine ullo neque fine neque exordio , sed prorsus ac retrò aeviternos , ingenio ad summam beatitudinem porrecto , &c. And he with Julian and others , reduce the Greater part of the Pagan Gods , to these Ideas of the Intelligible or Archetypal World , as making Apollo for Example , to be the Intelligible Sun , the Idea of the Sensible ; and Diana , the Intelligible Moon , and the like for the rest . Lastly , it hath been observed also that the Egyptian Theologers , pretended in like manner , to Worship these Intelligible Gods , or Eternal Ideas , in their Religious Animals , as Symbols of them . Philo indeed Platonized so far , as to suppose God to have made an Archetypal and Intelligible World , before he made this Corporeal and Sensible : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God intending to make a Visible World , first formed an Intelligible One ; that so having an Incorporeal , and most God-like Pattern before him , he might make the Corporeal World agreeably to the same , this Younger an Image of that Older , that should contein as many Sensible kinds in it , as the other did Intelligible . But it is not possible ( saith he ) to conceive this World of Ideas to exist in any place . Nay according to him , Moses himself philosophized also after the same manner , in his Cosmopaeia , describing in the First Five Verses of Genesis , the making of an Intelligible Heaven and Earth , before the Sensible ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Creator first of all made , an Incorporeal Heaven and an Invisible Earth ; the Ideas of Air and Vacuum ; Incorporeal Water and Air ; and last of all Light , which was also the Incorporeal and Intelligible Paradigm of the Sun and Stars , and that from whence their Sensible Light is derived . But Philo does not plainly make these Ideas of the Intelligible and Archetypal World , to be so many distinct Substances , and Animals ; much less Gods : though he somewhere takes notice of those , who admiring the Pulchritude of both these Worlds , did not only Deifie the whole of them , but also their several Parts ; that is , the Several Ideas of the Intelligible World also , as well as the Greater Parts of the Sensible ; an Intelligible Heaven and Earth , Sun and Moon ; they pretending to worship those Divine Ideas , in all these Sensible things . Which high-flown Platonick Notion , as it gave Sanctuary and Protection , to the grossest and foulest of all the Pagan Superstitions and Idolatries , when the Egyptians would worship Brute Animals , and other Pagans , all the Things of Nature , ( Inanimate Substances , and meer Accidents ) under a pretence of worshipping the Divine Ideas in them ; so did it directly tend to absolute Impiety , Irreligion , and Atheism ; there being few that could entertain any thoughts at all of those Eternal Ideas , and scarcely any who could thoroughly perswade themselves , that these had so much Reality in them , as the Sensible things of Nature ; as the Idea of a House , in the mind of an Architect , hath not so much Reality in it , as a Material House , made up of Stones , Mortar and Timber ; so that their Devotion must needs sink down wholly into those Sensible Things , and themselves naturally at length fall , into this Atheistick Perswasion ; That the Good Things of Nature , are the only Deities . Here therefore have we a Multitude of Pagan Gods Supermundane and Eternal , ( though all depending upon One Supreme ) the Gods by them properly called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intelligible , or the Divine Ideas . And we cannot but account this for another Depravation of the ancient Mosaick Cabbala of the Trinity , that the Second Hypostasis thereof , is made to be the Archetypal World , and all the Divine Ideas , as so many distinct Substances , Animals , and Gods ; that is , not One God , but a whole World of Gods. But over and besides all this , some of these Platonists and Pythagoreans , did further Deprave and Adulterate , the ancient Hebrew or Mosaick Cabbala of the Trinity , ( the certain Rule whereof is now only the Scriptures of the New Testament ) when they concluded , that as from the Third Hypostasis of their Trinity , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Soul , there were Innumerable other Particular Souls derived , namely the Souls of all Inferiour Animals , that are Parts of the World ; so in like manner , that from their Second Hypostasis , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First Mind or Intellect , there were innumerable other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular Minds or Intellects Substantial Derived , Superiour to the First Soul ; and not only so , but also , That from that First and Highest Hypostasis of all , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good , there were derived likewise many Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnities and Goodnesses Substantial , Superiour to the First Intellect . Thus Proclus in his Theologick Institutions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After the First One , ( and from it ) there are many Particular Henades or Vnities ; after the First Intellect and from it , many Particular Noes , Minds or Intellects ; after the First Soul , many Particular and Derivative Souls ; and lastly , after the Vniversal Nature , many Particular Natures , and Spermatick Reasons . Where it may be obiter observed , that these Platonists supposed , below the Vniversal Psyche , or Mundane Soul , a Vniversal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Substantial Nature also , but so as that besides it , there were other Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Seminal Reasons , or Plastick Principles also . As for these Noes , and that besides the First Vniversal Mind or Intellect , there are other Particular Minds or Intellects Substantial , a Rank of Beings not only immutably Good and Wise , but also every way Immovabl● , and therefore above the Rank of all Souls , that are Self-moveable Beings ; Proclus was not singular in this , but had the concurrence of many other Platonists with him ; amongst whom Plotinus may seem to be one , from this Passage of his besides others , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Souls are Immortal , and every Mind or Intellect , we have elsewhere largely proved . Upon which words Ficinus thus , Hîc , & suprà & infrà saepè , per verba Plotini notabis , Plures esse Mentium Animarumque Substantias inter se distinctas , quamvis inter eas Vnio sit Mirabilis : Here and from many other places , before and after , you may observe , that according to Plotinus there are many Substantial Minds , distinct from Souls , though there be a wonderful Vnion betwixt them . Moreover , that there was also above these Noes or Immovable but Multiform Minds , not only one Perfect Monad , and First Good , but also a Rank of Many Particular Henades or Monades , and Agathotetes ; was besides Proclus and others , asserted by Simplicius also ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Highest Good ( saith he ) produceth all things from himself , in several Ranks and Degrees ; The First , the Middle , and the Last or Lowest of all . But the First and the next to himself , doth he produce like himself , One Goodness Many Goodnesses , and one Vnity or Henade , Many Henades . And that by these Henades and Autoagathotetes , he means Substantial Beings , that are Conscious of themselves , appears also from these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Those Beings which are first produced from the First Good , by reason of their Sameness of Nature with him , are immovably and unchangeably Good , always fixed in the same Happiness , and never indigent of Good or falling from it , because they are all Essentially Goodnesses . Where afterward he adds something concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , that though these were a Rank of Lower Beings , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Essentially Goodnesses , but only by Participation ; yet being by their own Nature also Immovable , they can never degenerate , nor fall from that Participation of Good. Notwithstanding which , we must confess that some of these Platonists , seem to take the word Henades sometimes in another sence , and to understand nothing else thereby , but the Intelligible Ideas before mentioned ; though the ancient Platonists and Pythagoreans were not wont to call these Vnities , but Numbers . And now have we discovered , more of the Pagans Inferiour Gods , Supermundane and Eternal ; viz. besides those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Intelligible Gods ; Troops of Henades and Autoagathotetes , Vnities and Goodnesses ; and also of Noes , Immovable Minds or Intellects ; or as they frequently call them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Henadical ( or Monadical ) Gods , and Intellectual Gods. But since these Noes , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are said to be all of them in their own nature a Rank of Beings above Souls , and therefore Superiour to that First Soul , which is the Third Hypostas●s of this Trinity ; as all those Henades or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those Simple Monadical Gods , are likewise yet a higher Rank of Beings above the Noes , and therefore Superiour to the Second Hypostasis also , the First Mind ; and yet all these Henades and Noes , however supposed by these Philosophers to be Eternal , forasmuch as they are Particular Beings only , and not Vniversal , cannot be placed higher than in the Rank of Creatures ; it follows from hence unavoidably , that both the Second and Third Hypostasis of this Trinity , as well the First Mind as the First Soul , must be accounted Creatures also ; because no Created Being , can be Superiour to any thing Vncreated . Wherefore Proclus and some others of those Platonists , plainly understood this Trinity no otherwise , than as a certain Scale or Ladder of Beings in the Universe ; or a Gradual Descent of things from the First or Highest , by steps downward , lower and lower , so far as to the Souls of all Animals . For which cause , Proclus to make up this Scale complete , adds to these three Ranks and Degrees , below that Third of Souls , a Fourth of Natures also ; under which there lies nothing but the Passive Part of the Universe , Body and Matter . So that , their Whole Scale , of all that is above Body , was indeed not a Trinity , but a Quaternity , or Four Ranks and Degrees of Beings , one below another ; the First of Henades or Vnities , the Second of Noes , Minds or Intellects , the Third of Souls , and the Last of Natures : these being as it were so many Orbs and Spheres , one within and below another . In all which several Ranks of Being , they supposed One First Vniversal , and Vnparticipated , as the Head of each respective Rank , and Many Particular , or Participated Ones : as One First Vniversal Henade , and Many Secondary Particular Henades ; One First Universal Nous , Mind or Intellect , and Many Secondary and Particular Noes or Minds ; One First Vniversal Soul , and Many Particular Souls ; and Lastly One Vniversal Nature , and Many Particular Natures . In which scale of Beings , they Deified , besides the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One , and Good , not only the First Mind , and the First Soul , but also those other Particular Henades , and Noes universally ; and all Particular Souls above Humane : leaving out besides them and Inferiour Souls , that Fourth Rank of Natures , because they conceived , that nothing was to be accounted a God , but what was Intellectual and Superiour to Men. Wherein though they made Several Degrees of Gods , one below another , and called some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some Eternal , and some Generated , or Made in time ; yet did they no where clearly distinguish , betwixt the Deity properly so called , and the Creature , nor shew how far in this Scale , the True Deity went , and where the Creature began . But as it were melting the Deity by degrees , and bringing it down lower and lower , they made the Juncture and Commissure betwixt God and the Creature , so smooth and close , that where they indeed parted , was altogether undiscernible . They rather implying them , to differ only in Degrees , or that they were not Absolute but Comparative Terms , and consisted but in More and Less . All which was doubtless a gross Mistake of the ancient Cabbala of the Trinity . This is therefore that Platonick Trinity , which we oppose to the Christian , not as if Plato's own Trinity in the very Essential Constitution thereof , were quite a Different Thing from the Christian ; it self in all probability having been at first derived from a Divine or Mosaick Cabbala ; but because this Cabbala , ( as might well come to pass in a thing so Mysterious and Difficult to be conceived ) hath been by divers of these Platonists and Phytagoreans , Misunderstood , Depraved and Adulterated , into such a Trinity , as Confounds the Differences between God and the Creature , and removes all the Bounds and Land-marks betwixt them : sinks the Deity lower and lower by Degrees ; ( still multiplying of it , as it goes ) till it have at length brought it down to the Whole Corporeal World , and when it hath done this , is not able to stop there neither , but extends it further still , to the Animated Parts thereof , Stars and Demons . The Design or Direct Tendency thereof , being nothing else but to lay a Foundation , for Infinite Polytheism , Cosmolatry ( or World-Idolatry ) and Creature-Worship . Where it is by the way observable , that these Platonick Pagans , were the only Publick and Professed Champions against Christianity ; for though Celsus were suspected by Origen to have been indeed an Epicurean , yet did he at least Personate a Platonist too . The reason whereof might be ; not only because the Platonick and Pythagorick Sect , was the Divinest of all the Pagans , and that which approached nearest to Christianity and the Truth , ( however it might by accident therefore prove the worst , as the Corruption of the Best thing , ) and by that means could with greatest confidence , hold up the Bucklers against Christianity and encounter it ; but also because the Platonick Principles , as they might be understood , would of all other , serve most plausibly to defend the Pagan Polytheism and Idolatry . Concerning the Christian Trinity , we shall here observe only Three Things ; First , that it is not a Trinity of meer Names or Words , nor a Trinity of Partial Notions and Inadequate Conceptions , of One and the Same Thing . For such a kind of Trinity as this , might be conceived , in that First Platonick Hypostasis it self , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One and The Good , and perhaps also in that First Person of the Christian Trinity ; namely of Goodness , and Vnderstanding or Wisdom , and Will or Active Power , Three Inadequate Conceptions thereof . 'T is true , that Plotinus was so high flown , as to maintain , that the First and Highest Principle of all , by reason of its Perfect Vnity and Simplicity , is above the Multiplicity of Knowledge and Understanding , and therefore does not so much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a proper sence , Vnderstand it self : Notwithstanding which , this Philosopher himself adds that it cannot therefore be said to be Ignorant nor Vnwise neither ; these Expressions belonging only to such a Being , as was by Nature Intellectual , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intellectus nisi intelligat , demens meritò judicatur . And he seems to grant , that it hath a certain Simple Clarity and Brightness in it , Superiour to that of Knowledge : As the Body of the Sun has a certain Brightness Superiour to that Secondary Light which streameth from it ; and that it may be said , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Knowledge it self , that does not Vnderstand , as Motion it self does not Move . But this can hardly be conceived by ordinary Mortals , that the Highest and most Perfect of all Beings , should not fully comprehend it self , the Extent of its own Fecundity and Power , and be conscious of all that proceedeth from it , though after the most Simple manner . And therefore this high-flown conceit of Plotinus ( and perhaps of Plato himself too ) has been rejected by latter Platonists , as Phantastical , and Unsafe : for thus Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , But it must needs have also the most perfect Knowledge , since it cannot be ignorant of any thing , that is produced from it self . And St. Austin in like manner , confutes that Assertion of some Christians , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Eternal Word , was that very Wisdom and Vnderstanding by which the Father himself was wise ; as making it nothing , but an Inadequate Conception of God. But this opinion , that the Christian Trinity is but a Trinity of Words , or meer Logical Notions , and Inadequate Conceptions of God , hath been plainly condemned by the Christian Church in Sabellius and others . Wherefore we con-clude it to be a Trinity of Hypostases , or Subsistences , or Persons . The Second Thing that we observe concerning the Christian Trinity is this , that though the Second Hypostasis or Person thereof , were begotten from the First , and the Third Proceedeth both from the First and Second ; yet are neither this Second nor Third , Creatures ; and that for these following Reasons . First , because they were not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Arius maintained , that is , from an Antecedent Non-existence brought forth into being , nor can it be said of either of them , Erat Quando Non erant , that once they were not , but their Going forth Was from Eternity , and they were both Coeve and Coeternal with the Father . Secondly , because they were not only Eternal Emanations ( if we may so call them ) but also Necessary , and therefore are they both also , Absolutely Vndestroyable and Vnannihilable . Now according to true Philosophy and Theology , no Creature could have existed from Eternity , nor be Absolutely Vndestroyable , and therefore that which is both Eternal , and Vndestroyable , is ipso facto Vncreated . Nevertheless , because some Philosophers have asserted ( though erroneously ) both the whole World's Eternity , and its being a Necessary Emanation also from the Deity , and consequently , that it is Vndestroyable ; we shall therefore further add , that these Second and Third Hypostases or Persons of the Holy Trinity , are not only therefore Vncreated , because they were both Eternal , and Necessary Emanations , and likewise are Vnannihilable ; but also because they are Vniversal , each of them comprehending the Whole World , and all created things under it ; which Vniversality of theirs , is the same thing with Infinity : Whereas all other Beings besides this Holy Trinity , are Particular and Finite . Now we say , that no Intellectual Being , which is not only Eternal ; and Necessarily Existent , or Vndestroyable ; but also Vniversal or Infinite , can be a Creature . Again in the Last place we add , that these Three Hypostases or Persons , are truly and really One God. Not only because they have all Essentially One and the same Will , according to that of Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We worship , the Father of Truth , and the Son the Truth it self , being Two Things as to Hypostasis ; but one in Agreement , Consent , and Sameness of Will : but also because they are Physically ( if we may so speak ) One also ; and have a Mutual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Inexistence , and Permeation of one another ; according to that of our Saviour Christ , I am In the Father , and the Father In Me. And the Father that Dwelleth In Me , he doth the Works . We grant indeed , that there can be no Instance of the like Unity or Oneness found in any Created Beings ; nevertheless we certainly know from our very selves , that it is not impossible , for two distinct Substances , that are of a very different Kind from one another , the One Incorporeal , the other Corporeal , to be so closely united together , as to become One Animal and Person ; much less therefore should it be thought impossible , for these Three Divine Hypostases , to be One God. We shall conclude here with Cnfidence , that the Christian Trinity , though there be very much of Mystery in it , yet is there nothing at all of plain Contradiction to the Undoubted Principles of Humane Reason , that is , of Impossibility to be found therein , as the Atheists would pretend , who cry down all for Non-sence and Absolute Impossibility , which their Dull Stupidity cannot reach to , or their Infatuated Minds easily comprehend , and therefore even the Deity it self . And it were to be wished , that some Religionists and Trinitarians did not here symbolize too much with them , in affecting to represent the Mystery of the Christian Trinity , as a thing directly contradictious to all Humane Reason and Understanding ; and that perhaps out of design to make men surrender up themselves and Consciences , in a Blind and Implicit Faith , wholly to their Guidance : as also to debauch their Understandings by this means , to the swallowing down of other Opinions of theirs , plainly repugnant to Humane Faculties . As who should say , he that believes the Trinity , ( as well all must do , if we will be Christians ) should boggle at nothing in Religion never after , nor scrupulously chew or examine any thing : as if there could be nothing more Contradictious or Impossible to Humane Understanding propounded , than this Article of the Christian Faith. But for the present we shall endeavour only to shew , that the Christian Trinity ( though a Mystery , yet ) is much more agreeable to Reason , than that Platonick or Pseudo-Platonick Trinity before described ; and that in those Three Particulars then mentioned . For First , when those Platonists and Pythagoreans , interpret their Third God , or Last Hypostasis of their Trinity to be either the World , or else a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such an Immediate Soul thereof , as together with the World its Body , makes up One Animal and God ; as there is plainly too great a Leap here betwixt their Second and Third Hypostasis , so do they Debase the Deity therein too much , confound God and the Creature together , laying a Foundation not only for Cosmo-Latry or World-Idolatry in general , but also for the grossest and most sottish of all Idolatries , the worshipping of the Inanimate Parts of the World themselves , in pretence as Parts and Members of this great Mundane Animal , and Sensible God. It is true indeed that Origen and some others of the ancient Christian Writers , have supposed , that God may be said in some sence to be the Soul of the World. Thus in that Book Peri Archοn , Sicut Corpus nostrum unum ex multis Membris aptatum est , & ab una Anima continetur , ita & Vniversum Mundum , velut Animal quoddam Immane opinandum puto ; quod quasi ab una Animâ , Virtute Dei ac Ratione teneatur . Quod etiam à Sanctâ Scripturâ indicari arbitror , per illud quod dictum est per Prophetam ; Nonne Coelum & Terram ego repleo , dicit Dominus ? & Coelum mihi Sedes , Terra autem Scabellum pedum meorum ; Et quod Salvator cum ait , non esse jurandum neque per Coelum , quia Sedes Dei est , neque per Terram quia Scabellum pedum ejus . Sed & illud quod ait Paulus , Quoniam in ipso Vivimus & Movemur & Sumus . Quomodo enim in Deo Vivimus , & Movemur , & Sumus , nisi quod in Virtute suâ Vniversum constringit & continet Mundum ? As our own Body is made up of many Members , and conteined by One Soul , so do I conceive that the whole World is to be looked upon , as One huge great Animal , which is conteined as it were by One Soul , the Vertue and Reason of God. And so much seems to be intimated by the Scripture in sundry places ; as in that of the Prophet , Do not I fill Heaven and Earth ? And again , Heaven is my Throne and the Earth my Footstool . And in that of our Saviour , Swear not at all , neither by Heaven , because it is the Throne of God , nor by the Earth because it is his Footstool . And lastly in that of Paul to the Athenians , For in him we Live and Move , and have our Being . For how can we be said to Live and Move , and have our Being in God , unless because he by his Vertue and Power , does Constringe and Contein the whole World ? And how can Heaven be the Throne of God , and the Earth his Footstool , unless his Vertue and Power fill all things both in Heaven and Earth ? Nevertheless , God is here said by Origen , to be but Quasi-Anima , As it were The Soul of the World : As if he should have said , That all the Perfection of a Soul , is to be attributed to God , in respect of the World ; he Quickening and Enlivening all things , as much as if he were the Very Soul of it , and all the Parts thereof were his Living Members . And perhaps the whole Deity ought not to be look'd upon , according to Aristotle's Notion thereof , meerly as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Immovable Essence , for then it is not conceivable , how it could either Act upon the World , or be Sensible of any thing therein : or to what purpose any Devotional Addresses should be made by us to such an Vnaffectible , Inflexible , Rockie and Adamantine Being . Wherefore all the Perfection of a Mundane Soul , may perhaps be attributed to God in some sence , and he called , Quasi-Anima Mundi , As it were the Soul thereof : Though St. Cyprian would have this , properly to belong to the Third Hypostasis or Person of the Christian Trinity , viz. The Holy Ghost . But there is something of Imperfection also , plainly cleaving and adhering to this Notion of a Mundane Soul , besides something of Paganity likewise necessarily consequent thereupon , which cannot be admitted by us . Wherefore God , or the Third Divine Hypostasis , cannot be called the Soul of the World in this sence , as if it were so Immersed thereinto , and so Passive from it , as our Soul is Immersed into , and Passive from its Body . Nor as if the World and this Soul together , made up one Entire Animal , each Part whereof , were incomplete alone by it self . And that God or the Third Hypostasis of the Christian Trinity , is not to be accounted in this Sence properly , the Soul of the World , according to Origen himself , we may learn from these words of his ; Solius Dei , id est , Patris , & Filii , & Spiritus Sancti , Naturae , id proprium est ; ut sine Materiali Substantia , & absque ulla Corporeae adjectionis societate intelligatur subsistere : It is proper to the Nature of God alone , that is , of the Father , and of the Son , and of the Holy Ghost , to subsist without any Material Substance , or Body Vitally Vnited to it . Where Origen affirming , that all Created Souls and Spirits whatsoever , have always some Body or other Vitally Vnited to them , and that it is the Property only of the Three Persons of the Holy Trinity , not to be Vitally Vnited to any Body , as the Soul thereof ; whether this Assertion of his be true or no ( which is a thing not here to be discussed ) he does plainly hereby declare , that God or the Third Hypostasis of the Trinity , is not to be accounted in a true and proper sence , the Soul of the World. And it is certain that the more Refined Platonists , were themselves also , of this Perswasion ; and that their Third God , or Divine Hypostasis , was neither the Whole World ( as supposed to be Animated ) nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Immediate Soul of this Mundane Animal , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul ; that is , such a thing as though it Preside over the Whole World , and take Cognizance of all things in it , yet is not properly an Essential Part of that Mundane Animal , but a Being Elevated above the same . For thus Proclus plainly affirmeth , not only of Amelius but also of Porphyrius himself , who likewise pretended to follow Plotinus therein ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After Amelius , Porphyrius thinking to agree with Plotinus , calls the Supermundane Soul , the Immediate Opificer or Maker of the World , and that Mind or Intellect , to which it is converted , not the Opificer himself , but the Paradigm thereof . And though Proclus there make a question whether or no , this was Plotinus his true meaning , yet Porphyrius is most to be credited herein , he having had such an intimate acquaintance with him . Wherefore according to these Three Platonist , Plotinus , Amelius , and Porphyrius , the Third Hypostasis of the Platonick Trinity , is neither the World , nor the Immediate Soul of the Mundane Animal ; but a certain Supermundane Soul , which also was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Opificer and Creator of the World , and therefore no Creature . Now the Corporeal World , being supposed by these Platonists also , to be an Animal , they must therefore needs acknowledge a Double Soul , one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Immediate Soul of this Mundane Animal , and another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Supermundane Soul , which was the Third in their Trinity of Gods , or Divine Hypostases , the Proper and Immediate Opificer of the World. And the same in all probability , was Plato's opinion also , and therefore that Soul , which is the only Deity , that in his Book of Laws he undertakes to prove , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Supermundane Soul , and not the same with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mundane Soul , whose Genesis or Generation is described in his Timaeus ; the Former of them being a Principle and Eternal ; the Latter made in Time , together with the World ; though said to be Older than it , because in order of Nature before it . And thus we see plainly , that though some of these Platonists and Pythagoreans , either Misunderstood or Depraved , the Cabbala of the Trinity , so as to make the Third Hypostasis thereof , to be the Animated World , which themselves acknowledged to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Creature and Thing made ; yet others of the more Refined of them , supposed this Third Hypostasis of their Trinity , to be , not a Mundane but a Supermundane Soul , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not a Creature , but the Creator or Opificer of the Whole World. And as for the Second Particular proposed ; it was a gross Absurdity in those Platonists also , to make the Second , in their Trinity of Gods , and Hypostases , not to be one God or Hypostasis , but a Multitude of Gods and Hypostases : as also was that a Monstrous Extravagancy of theirs , to suppose the Ideas , all of them , to be so many distinct Substances and Animals . Which besides others Tertullian in his Book De Anima thus imputes to Plato ; Vult Plato esse quasdam Substantias Invisibiles , Incorporeales , Supermundiales , Divinas , & Aeternas , quas appellat Ideas , id est , Formas & Exempla , & Causas Naturalium istorum manifestorum , & subjacentium Corporalibus : & illas quidem esse Veritates , haec autem Imagines earum : Plato conceiveth , that there are certain Substances , Invisible , Incorporeal , Supermundial , Divine and Eternal ; which he calls Ideas , that is , Forms , Exemplars and Causes of all these Natural and Sensible Things , they being the Truths , but the other the Images . Neither can it be denied , but that there are some odd Expressions in Plato , sounding that way , who therefore may not be justified in this , nor I think in some other Conceits of his , concerning these Ideas ; as when he contends that they are not only the Objects of Science , but also the Proper and Physical Causes of all things here below ; as for example , that the Ideas of Similitude and Dissimilitude , are the Causes of the Likeness and Unlikeness of all things to one another by their Participation of them . Nevertheless it cannot be at all doubted , but that Plato himself and most of his Followers very well understood , that these Ideas , were all of them , really nothing else but the Noemata or Conceptions , of that one Perfect Intellect , which was their Second Hypostasis ; and therefore they could not look upon them in good earnest , as so many Distinct Substances Existing severally and apart by themselves out of any Mind ; however they were guilty of some Extravagant Expressions concernning them . Wherefore when they called them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essences or Substances ( as they are called in Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most necessary Essences ) their true meaning herein was only this , to signifie that they were not such Accidental and Evanid things , as our Conceptions are , they being the Standing Objects of all Science , at least , if not the Causes also of Existent Things . Again when they were by them sometimes called Animals also , they intended only to signifie thereby that they were not meer Dead Forms , like Pictures drawn upon Paper , or Carved Images and Statues . And thus Amelius the Philosopher , plainly understood that Passage of St. John the Evangelist , concerning the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he pointing the Words otherwise than our Copies now do , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which was made , in him was Life : this Philosopher glossing after this manner upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In whom whatsoever was made , was Living , and Life , and True Being . Lastly no wonder if from Animals these Ideas forthwith became Gods too , to such men , as took all occasions possible to multiply Gods ; in which there was also something of that Scholastick Notion , Quicquid est in Deo , est Deus , Whatsoever is in God is God. But the main thing therein , was a piece of Paganick Poetry ; these Pagan Theologers being Generally possessed with that Poetick homour of Personating Things and Deifying them . Wherefore though the Ideas were so many Titular Gods to many of the Platonick Pagans , yet did Julian himself ( for Example ) who made the most of them , suppose them all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Coexist with God and Inexist in him , that is , in the First Mind , or Second Hypostasis of their Trinity . Lastly whereas Proclus and others of the Platonists intermingle Many Particular Gods with those Three Vniversal Principles or Hypostases , of their Trinity , as Noes , Minds , or Intellects Superiour to the First Soul ; and Henades and Agathotetes , Vnities and Goodnesses Superiour to the First Intellect too ; thereby making those Particular Beings , which must needs be Creatures , Superiour to those Hypostases that are Vniversal and Infinite , and by consequence Creaturizing of them ; this Hypothesis of theirs ( I say ) is altogether Absurd and Irrational also : there being no Created Beings Essentially Good and Wise , but all by Participation , nor any Immovable Natures amongst them whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Essense their Operation ; but all Mutable and Changeable , and probably , as Origen and others of the Fathers add , Lapsable and Peccable . Nulla Natura est , quae non recipiat Bonum & Malum , Exceptâ Dei Naturâ , quae Bonorum omnium Fons est ; & Christi Sapientia , Sapientiae enim Fons est , & Sapientia utique Stultitiam recipere non potest ; & Justitia est , quae nunquam profecto Injustitiam capiet ; & Verbum est vel Ratio , quae u●ique Irrationalis effici non potest ; Sed & Lux est , & Lucem certum est quod Tenebrae non comprehendent . Similiter & Natura Spiritus Sancti , quae sancta est , non recipit Pollutionem ; Naturaliter enim vel Substanti●li●er Sancta est . Siqua autem alia Natura Sancta est , ex Assumptione hoc vel Inspiratione Spiritus sancti habet , ut sanctisicetur , non ex suâ Naturâ hoc possidens , sed ut Accidens ; propter quod & decidere potest , qoud accidit . There is no Nature , which is not capable both of Good and Evil , excepting only the Nature of God , who is the Fountain of all Good ; and the Wisdom of Christ , For he is the Fountain of Wisdom , and Wisdom it self never can receive Folly ; he is also Justice it self which can never admit of Injustice and the Reason and Word it self , which can never become Irrational ; ; he is also the Light it self , and it is certain that Darkness cannot comprehend this Light , nor insinuate it self with it . In like manner the Nature of the Holy Ghost , is such as can never receive Pollution , it being Substantially and Essentially Holy. But whatsoever other Nature is Holy , it is only such in way of Participation and by the Inspiration of this Holy Spirit ; so that Holiness is not its very Nature and Essence , but only an Accident to it , and whatsoever is but Accidental may fail . All Created Beings therefore having but Accidental Goodness and Wisdom , may Degenerate and fall into Evil and Folly. Which of Origen's is all one as if he should have said , there is no such Rank of Beings as Autogaathotetes , Essential Goodnesses , there being only one Being Essentially Good , or Goodness it self . Nor no such Particular Created Beings existing in Nature , as the Platonists call Noes neither , that is , Minds or Intellects Immovable , Perfectly and Essentially Wise , or Wisdom it self , whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whose Essence is their Operation , and who consequently have no Flux at all in them , nor Successive Action ; ( only the Eternal Word and Wisdom of God being such ) who also are absolutely Ununitable to any Bodies . It is true that Origen did sometimes make mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minds or Intellects , but it was in another sence , he calling all Souls , as first Created by God , and before their Lapse , by that name : which was as much as if he should have said , though some of the Platonists talk much of their Noes , yet is there nothing answerable to that name , according to their Notion of them , but the only Noes really existing in Nature , are , Vnfallen but Peccable Souls ; he often concluding , that the Highest Rank of Created Beings , are indeed no better than those which the Platonists commonly call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Souls . By which Souls he understood first of all , Beings in their own nature Selfmoveable , and Active ; whereas the Noes of the Platonists are altogether Immoveable and above Action . And then again , such Beings or Spirits Incorporeal , as exist not Abstractly and Separately from all Matter , as the Noes of the Platonists were supposed to do , but are Vitally Vnitable to Bodies , so as together with those Bodies , to compound and make up One Animal . Thus , I say , Origen conceived even of the Highest Angelical , and Arch-Angelica Orders , that they were eall of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Souls United to Bodies , but such as were Pure , Subtil and Ethereal : however he supposed it not Impossible for them to sink down into Bodies , more Gross and Feculent . And it is certain that many of the Ancient Christian Writers concurred with Origen herein , that the Highest Created Spirits were no Naked and Abstract Minds , but Souls cloathed with some Corporeal Indument . Lastly , Origen's Souls were also supposed to be all of them , endowed with Liberum Arbitrium or Free-Will , and consequently to be Self-improvable and Self-impairable ; and no Particular Created Spirits to be absolutely in their own Nature Impeccable , but Lapsible into Vitious Habits : Whereas as the Platonick Noes , are supposed to be such Beings , as could never Fall nor Degenerate . And the Generality of the Christian Writers seem'd to have consented or conspir'd with Origen in this also , they supposing him who is now the Prince of Devils , to have been once an Angel of the Highest Order . Thus does St. Jerome determine ; Solus Deus est , in quem Peccatum non cadit ; caetera cùm sint Liberi Arbitrii , possunt in utramque partem suam flectere voluntatem : God is the only Being , that is absolutely uncapable of sin , but all other Beings , having Free Will in them , may possibly turn their Will to either way , that is , to Evil as well as to Good. It is certain , that God in a sence of Perfection , is the most Free Agent of all , neither is Contingent Liberty Universally denied to him ; but here it is made the only Privilege of God , that is , of the Holy Trinity , to be devoid of Liberum Arbitrium , namely as it implieth Imperfection , that is , Peccability and Lapsibility , in it . It is true that some of the Platonick Philosophers , suppose that even in that Rank of Beings called by them Souls , though they be not Essentially Immutable but all Self-moveable , and Active , yet there are some of them of so high a Pitch and Elevation , as that they can never Degenerate , nor sink down into Vitious Habits . Thus Simplicius for one ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But the First and Highest of Souls which were Immediately produced from what are Essentially Good , although they have some abatement in them , they being not Goodnesses Essentially , but desirous of Good ; nevertheless are they so near a kin to that Highest Good of all , as that they do Naturally and Indivulsively cleave to the same , and have their Volitions always uniformly directed towards it , they never declining to the worser . Insomuch that if Proaeresis , be taken for the Choosing of one thing before another , perhaps there is no such thing as Proaeresis to be imputed to them , unless one should call the choosing of the First Goods , Proaeresis . By these higher Souls , Simplicius must needs understand , either the Souls of the Sun , Moon and Stars , or else those of the Superiour Orders of Demoniack or Angelick Beings . Where though he make a Question , Whether Proaeresis or Deliberation belong to them , yet does he plainly imply that they have none at all of that Lubricous Liberum Arbitrium or Free-will belonging to them , which would make them capable of Vice and Immorality as well as Vertue . But whatever is to be said of this , there seems to be no necessity at all , for admitting that Assertion of Origen's , that all Rational Souls whatsoever , even those of Men and those of the highest Angelical Orders are Universally of one and the same Nature , and have no Fundamental or Essential Difference in their Constitution ; and consequently that all the difference that is now betwixt them , did arise only from the Difference of their Demeanour , or Use of that Power and Liberty , which they all alike once had . So that Thrones , and Dominions , and Principalities , and Powers , were all made such by their Merits ; and Humane Souls though now sunk so low , yet are not absolutely Uncapable of Commencing Angels , or ascending to those highest Altitudes : as it is not impossible , according to him neither , but that the Highest Angels also , the Seraphim and Cherubim , might in length of time , not only Degenerate into Devils , but also sink down into Humane Bodies , His reason for which Monstrous Paradox is only this , that the Divine Justice cannot otherwise well be salved , but God must needs be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Acepter of Persons , should he have Arbitrarily made such vast Differences amongst Intellectual Beings , Which Ground he also extendeth so far , as to the Humane Soul of our Saviour Christ himself , as being not Partially appointed to that transcendent Dignity , of its Hypostatick Vnion , but by reason of its most faithful adherence to the Divine Word and Wisdom , in a Pre-existent State , beyond all others Souls , which he endeavours thus to prove from the Scripture , Quòd dilectionis Perfectio , & affectus sinceritas , ei inseparabilem cum Deo fecerit Vnitatem , ità ut non fortuita fuerit , aut cum Personae acceptione , Animae ejus assumptio , sed Virtutum suarum sibi merito delata ; audi ad eum Prophetam dicentem , Dilexisti Justitiam & odisti iniquitatem , proptereà unxit te Deus , Deus tuus , oleo laetitiae prae participibus tuis : Dilectionis ergo merito ungitur Oleo laetitiae Anima Christi , id est , cum Verbo Dei Vnum efficitur . Vngè namque oleo laetitiae , non aliud intelligitur quam Spiritu Sancto repleri . Prae Participibus autem dixit ; quia n●n Gratia Spiritus sicut Prophetis ei data est , sed ipsius Verbi Dei in ea Substantialis inerat Plenitudo . That the Perfection of Love and Sincerity of Divine Affection , procured to this Soul its Inseparable Vnion with the Godhead , so that the Assumption of it was neither Fortuitous nor Partial , or with Prosopolepsie ( the Acception of Persons ) but bestowed upon it justly for the Merit of its Vertues ; hear ( saith he ) the Prophet thus declaring to him ; Thou hast loved Righteousness and hated Iniquity , therefore hath God , even thy God , anointed thee with the oil of Gladness above thy Fellows . The Soul of Christ therefore was anointed with the oil of Gladness or made one with the Word of God , for the Merits of Love and faithful adherence to God ; and no otherwise . For to be anointed with the oil of Gladness , here properly signifies nothing else , but to be replenish'd with the Holy Ghost . But when it is said , that he was thus anointed above his Fellows , this intimateth , that he had not the Holy Ghost bestowed upon him , only as the Prophets and other Holy men had , but that the Substantial Fulness of the Word of God dwelt in him . But this Reason of Origen's seems to be very weak , because if there be a Rank of Souls below Humane , specifically differing from the same , as Origen himself must needs confess ( he not allowing the Souls of Brutes to have been Humane Souls Lapsed , as some Pythagoreans and Platonists conceited , but renouncing and disclaiming that Opinion as monstrously Absurd and Irrational ) there can be no reason given , why there might not be as well other Ranks and Orders of Souls Superiour to those of Men , without the Injustice of Prosopolepsie , as besides Simplicius , Plotinus and the Generality of other Platonists conceived . But least of all can we assent to Origen , when from this Principle , that Souls as such , are Essentially endowed with Liberum Arbitrium or Free Will and therefore never in their own Nature Impeccable , he infers those Endless Circuits of Souls Vpwards and Downwards , and so makes them to be never at rest , denying them any Fixed State of Holiness and Happiness by Divine Grace ; such as wherein they might be free from the Fear and Danger of ever losing the same . Of whom St. Austin therefore thus , Illum & propter alia nonnulla , & maximè propter alternantes sine cessatione beatitudines & miserias , & statutis seculorum intervallis ab istis ad illas , atque ab illis ad istas Itus ac Reditus Interminabiles ; non immeritò reprobavit Ecclesia : quia & hoc quod Misericors videbatur , amisit , faciendo sanctis Veras Miserias , quibus poenas luerent , & Falsas Beatitudines , in quibus verum ac securum , hoc est , sine Timore certum , sempiterni boni gaudium , non haberent . The Church hath deservedly rejected Origen , both for certain other opinions of his , and especially for those his Alternate Beatitudes and Miseries without end , and for his infinite Circuits , Ascents and Descents of Souls from one to the other , in restless Vicissitudes and after Periods of Time. Forasmuch as hereby he hath quite lost , that very Title of Pitiful or Merciful , which otherwise he seemed to have deserved , by making so many True Miseries for the best of Saints , in which they should successively undergo Punishment and Smart ; and none but False Happinesses for them , such as wherein they could never have any True or Secure joy , free from the Fear of losing that Good which they possess . For this Origenical Hypothesis , seems directly contrary to the whole Tenour of the Gospel , promising Eternal and Everlasting Life , to those , who believe in Christ , and Perseveringly obey him ; 1 Joh. 2. This is the Promise that he hath Promised us , even Eternal Life : and Titus 1.2 . In hope of Eternal Life , which God that cannot Lye hath promised . And , God so loved the World , that he gave his only Begotten Son , that whosoever believeth in him should not perish , but have Everlasting Life : and lest all this should be taken for a Periodical Eternity only , John 3.26 . He that believeth in me shall never die . And possibly this might be the Meaning of St. Paul , 2 Tim. 1.10 . when he affirmeth of our Saviour Christ , That he hath abolished Death , and brought Life and Immortality to Light thorough the Gospel ; not because he was the First who had discovered and published to the World , the Souls Immortality , which was believed before , not only by all the Pharisaick Jews , but also by the Generality of Pagans too ; but because these for the most part held their Endless Circuits and Transmigrations of Souls ; therefore was he the First who brought Everlasting Life to Light , and gave the World assurance , in the Faith of the Gospel , of a Fixed and Permanent State of Happiness , and a never fading Crown of Glory to be obteined , Him that overcometh , will I make a Pillar in the Temple of my God , and he shall go no more out , Apoc. 3.12 . Now the Reason why we mention'd Origen here , was because he was a Person , not only thoroughly skilled in all the Platonick Learning , but also one who was sufficiently addicted to those Dogmata , he being commonly conceived to have had too great a kindness for them ; and therefore had there been any Solidity of Reason , for either those Particular Henades , or Noes of theirs , Created Beings above the Rank of Souls , and consequently according to the Platonick Hypothesis , Superiour to the Vniversal Psyche also , ( which was the Third Hypostasis in their Trinity , and seems to answer to the Holy Ghost in the Christian : ) Origen was as likely to have been favourable thereunto , as any other . But it is indeed manifestly repugnant to Reason , that there should be any such Particular , that is , Created Henades , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essential Goodnesses , Superiour to the Platonick First Mind ; or any such Noes , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essential Wisdoms , Superiour to their Vniversal Psyche , it being all one , as if in the Christian Trinity ; besides the First Person or the Father , one should suppose a Multitude of Particular Paternities Superiour to the Second , and also besides that Second Person , the Son or Word , a Multitude of Particular Sons or Words , all Superiour to the Third Person the Holy Ghost . For this is plainly to make a Breach upon the Deity ; to confound the Creator and Creature together ; and to suppose a company of such Creaturely - Gods , as imply a manifest contradiction in the very Notion of them . Wherefore we shall here observe , that this was not the Catholick Doctrine of the Platonick School , that there were such Henades and Noes , but only a private Opinion of some Doctors amongst them , and that of the latter sort too . For First , as for those Henades , as there are not the least Footsteps of them to be found any where in Plato's Writings , so may it be plainly gather'd from them , that he supposed no such thing . Forasmuch as in his Second Epistle , where he describes his Trinity , he doth not say of the First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about the First are the First , as he doth of the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , about the Second are the Second , and about the Third the Third ; but of the First he saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , About the King of all things , are all things ; and for his sake are all Things ; and he is the cause of all Things that are good : Wherefore here are no Particular Henades and Autoagathotetes , Vnities and Goodnesses , about the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and Good ; but all Good things are about him , he being both the Efficient and Final Cause of all . Moreover Plotinus throughout all his Works discovers not the Least suspicion neither , of these Henades and Agathotetes , this Language being scarcely to be found any where in the Writings of any Platonists , Seniour to Proclus : who also as if he were conscious that this assumentum to the Platonick Theology , were not so defensible a thing , doth himself sometime as it were tergiversate and decline it by equivocating in the Word Henades , taking them for the Ideas , or the Intelligible Gods before mentioned . As perhaps Synesius also uses the Word , in his First Hymn , when God is called by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The First Henad of Henades ; and the First Monad of Monades : That is , The First Idea of Good , and Cause of all the Ideas . And as for the Particular Noes , Minds or Intellects , these indeed seem to have crept up somewhat before Plotinus his time , he besides the Passage before cited , elsewhere giving some Intimations of them , as Enn. 6. L. 4. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But how can there be many Souls , and many Minds , and not only one , but many Entia ? From which and other places of his , Ficinus concluded Plotinus himself really to have asserted , above the Rank of Souls , a Multitude of other Substantial Beings , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Minds or Intellects . Nevertheless Plotinus speaking of them so uncertainly , and making such an Union betwixt all these Noes , and their Particular Respective Souls ; it may well be question'd , whether he really took them , for any thing else , but the Heads and Summities of those Souls ; he supposing that all Souls , have a Mind in them , the Participation of the First Mind ; as also a Vnity too , the Participation of the First Vnity ; whereby they are capable of being conjoyn'd with both : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There must needs be Mind in us , as also the Principle and Cause of Mind , God. Not as if he were divided , but because though remaining in himself , yet he is also considered in Many , as capable to receive him . As the Centre , though it remain in it self , yet is it also in every Line , drawn from the Circumference , each of them , by a certain Point of its own , touching it . And by some such Thing in us , is it , that we are capable of touching God , and of being Vnited to him , when we direct our Intention towards him . And in the next Chapter he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That though we have these things , in us , yet do we not perceive them , being for the most part idle and asleep as to these higher Energies ; as some never at all exercise them . However those do always act ; Mind , and that which is before Mind , Vnity ; but every thing which is in our Souls , is not perceived by us unless come to the Whole , when we dispose our selves towards it , &c. Where Plotinus seems to make , the Noes or Minds , to be nothing else , but something in Souls , whereby they partake of the First Mind . And it is said of Porphyrius , who was well acquainted with Plotinus his Philosophy that he quite discarded and rejected these Noes or Intellects , as Substances really distinct from the First Mind , and separate from Souls . And it is certain that such Minds as these , are no where plainly mentioned by Plato , he speaking only of Minds in Souls , but not of any Abstract and Separate Minds save only one . And though some might think him to have given an Intimation of them in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( before mentioned ) his Second about the Second Things , or Second Things about the Second ; yet by these may very well be understood , the Ideas ; as by the Third Things about the Third , all Created Beings . Wherefore we may conclude , that this Platonick or rather Pseudo-Platonick Trinity , which confounds the Differences betwixt God and the Creature , and that probably in favour of the Pagan Polytheism and Idolatry ; is nothing so agreable to Reason it self , as that Christian Trinity before described , which distinctly declares how far the Deity goes , and where the Creature begins : namely , that the Deity extends so far as to this Whole Trinity of Hypostases ; and that all other things whatsoever , this Trinity of Persons only excepted , are truly and properly their Creatures , produced by the joynt concurrence and Influence of them all , they being really but One God , But it is already manifest , that all the forementioned Depravations and Adulterations of that Divine Cabbala of the Trinity , and that Spurious Trinity described , ( which because asserted by some Platonists , was called Platonical , in way of distinction from the Christian ) cannot be justly charged neither upon Plato himself , nor yet upon all his Followers Universally . But on the contrary we shall now make it appear , that Plato and some of the Platonists , reteined much of the Ancient Genuine Cabbala , and made a very near approach to the True Christian Trinity ; forasmuch as their Three Hypostases , distinguish'd from all their other Gods , seem to have been none of them accounted Creatures , but all other things whatsoever the Creatures of them . First therefore we affirm , that Plato himself , does in the beginning of his Timaeus , very carefully distinguish betwixt God and the Creature , he determining the Bounds between them , after this manner : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We being here to treat , concerning the Vniverse , judge it necessary to begin with a Distinction , betwixt that which always Is , and hath no Ortus or Generation ; and that which is Made , but never truly Is. The Former of which , being always like it self and the same , is comprehensible by Intellection with Reason , or is the Object of Knowledge ; the latter of them , that which is Made and Perisheth , but never truly Is , is not properly Knowable , but Opinable only , or the Object of Opinion together with Irrational Sense . Now every thing that is made must of necessity be made by some Cause . The reason why Plato being to treat of the Universe , begins here with this Distinction , was , as Proclus well observes , because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is either one of our Common Notions , or a thing Mathematically Demonstrable , that there must be something Eternal , or which was never Made , but alwayes was , and had no Beginning . And it is evident by Sense and experience that all things are not such , but that some things are Made and Perish again , or Generated and Corrupted . Now the Latter Platonists , being strongly possessed with a Prejudice , of the World's Eternity , or that it had no Beginning , have offered strange violence to Plato's Text in this place , and wrested his words to quite a different sence from what he intended ; as if by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is Made , he did not at all mean , That which had a Beginning , but only , that whose Duration is , Flowing and Successive or Temporary , which might notwithstanding be without Beginning ; and as if he supposed the whole Corporeal World to be such , which though it hath a Successive and Temporary Duration , yet was without any Beginning . And the Current ran so strong this way , that even Boetius , that Learned Christian Philosopher , was himself also carried away with the force thereof , he taking it for granted likewise , that Plato held the Eternity of the World in this sence , that is , its Being without Beginning , Non rectè quidam , ( saith he ) qui cum audiunt visum Platoni , Mundum hunc nec habuisse Initium Temporis , nec habiturum esse defectum ; hoc modo Conditori Conditum Mundum fieri Coaeternum putant . Aliud est enim , per Interminabilem duci vitam , quod Mundo Plato tribuit ; aliud Interminabilis Vitae totam pariter complexum esse praesentiam ; quod Divinae Mentis proprium esse manifestum est . Neque Deus , Conditis rebus Antiquior videri debet , Temporis Quantitate , sed Simplicis potius proprietate Naturae . Some when they hear , Plato to have held , that the World had no beginning , nor shall never have an end , do not rightly from thence infer , That Plato therefore made the World Co-Eternal with God , because it is One Thing always to Be , and another thing , to possess an Endless Life all at once ; which is proper to the Divine Mind . Neither ought God to be thought Older than the World , in respect of Time , but only in Respect of the Simplicity of his Nature . To which purpose he adds afterwards , Itaque si dignarebus Nomina velimus imponere , Platonem sequentes , Deum quidem Aeternum , Mundum verò dicemus esse Perpetuum : Therefore , if we would give proper Names to things agreeable to their Natures , following Plato , we should say , That God was Eternal ; but the World only Perpetual . But as this Doctrine of the latter Platonists , quite frustrates Plato's Design in this place , which was to prove or assert a God , because if the World had no beginning , though its Duration be never so much Successive , yet would it not follow from thence , that therefore it must needs have been made by some other Cause ; so is it directly contrary to that Philosopher's own Words ; himself there declaring , that by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ortum , or That which is Made he did not understand only , That whose Duration is Successive , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which had a beginning of its Generation , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which begun from a certain Epocha of Time ; or that which Once was not , and therefore must needs be brought into being by some other Cause . So that Plato there plainly supposed , all Temporary Beings , once to have had a Beginning of their Duration , as he declareth in that very Timaeus of his , that Time it self was not Eternal , or without Beginning , but Made together with the Heaven or World ; and from thence does he infer , that there must of neccessity be , another Eternal being , viz. such as hath both a Permanent Duration , and was without Beginning , and was the Cause both of Time and the World : for as much as nothing can possibly be made without a Cause ; that is , nothing which once was not , could of it self come into Being , but must be produced by some other thing ; and so at last we must needs come , to something which had no Beginning . Wherefore Plato , thus taking it for granted , that whatsoever hath a Temporary and Flowing Duration , was not without Beginning ; as also that whatsoever was without Beginning , hath a Permanent Duration or Standing Eternity ; does thus state the Difference betwixt Vncreated and Created Beings , or betwixt God and Creature : namely , that Creature is That whose , Duration being Temporary or Successive , once had a Beginning ; and this is his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Made , but never truly Is , and that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Must of necessity be Produced by some Cause ; but that whatsoever is without Beginning , and hath a Permanent Duration , is Vncreated or Divine ; which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which always Is , and hath no Generation , nor was ever Made . Accordingly as God is styled in the Septuagint Translation , of the Mosaick Writings , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He that Truly is . Now as for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Eternal Nature , which alwayes Is , and was never Made , Plato speaks of it , not Singularly only , as we Christians now do , but often in the Paganick way Plurally also ; as when in this very Timaeus , he calls the World , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Made or Created Image , of the Eternal Gods. By which Eternal Gods he there meant doubtless that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that First , and Second , and Third ; which in his Second Epistle to Dionysius , he makes to be the Principles of All things ; that is , his Trinity of Divine Hypostases , by whose Concurrent Efficiency , and according to whose Image and Likeness , the whole World was made ; as Plotinus also plainly declareth in these words of his before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This World is an Images always Iconized , or perpetually Renewed ( as the Image in a Glass is ) of that First , Second , and Third Principle , which are always Standing ; that is , fixed in Eternity , and were never Made . For thus Eusebius records , that the Ancient Interpreters of Plato expounded this First , Second and Third of his in the forementioned Epistle , of a Trinity of Gods ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things do the Interpreters of Plato refer , to the First God ; and to the Second Cause ; and to the Third the Soul of the World ; they calling this also the Third God. Wherefore we think there is good reason to conclude , that those Eternal or Vncreated Gods of Plato in his Timaeus , whose Image or Statue this whole Generated or Created World is said by him to be , were no other than his Trinity of Divine Hypostases , the Makers or Creators thereof . And it was before ( as we conceive ) rightly guessed , that Cicero also was to be understood of the same Eternal Gods , as Platonizing , when he affirmed ; A Diis omnia à Principio facta , That all things were at first made by the Gods , and à Providentiâ Deorum , Mundum & omnes Mundi partes constitutas esse , That the World and all its Parts were constituted by the Providence of the Gods. But that the Second Hypostasis in Plato's Trinity , viz. Mind or Intellect , though said to have been Generated , or to have Proceeded by way of Emanation from the First called Tagathon , The Good ; was notwithstanding unquestionably acknowledged , to have been Eternal or without Beginning , might be proved by many express Testimonies of the most Genuine Platonists ; but we shall here content our selves only with Two , one of Plotinus writing thus concerning it , Enn. 5. L. 1. c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Let all Temporal Generation here , be quite banished from our thoughts , whilst we treat of things Eternal , or such as alwayes are , we attributing Generation to them only in respect of Causality and Order , but not of Time. And though Plotinus there speak particularly of the Second Hypostasis or Nous , yet does he afterwards extend the same also to the Third Hypostasis of that Trinity , called Psyche , or the Mundane Soul ; which is there said by him likewise to be the Word of the Second , as that Second was the Word of the First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Generated from what is better than Mind , can be no other than Mind , because Mind is the Best of all things , and every thing else is after it , and Junior to it , as Psyche or Soul , which is in like manner the Word of Mind , and a certain Energy thereof , as Mind is the Word and Energy of the First Good. The other Testimony is of Porphyrius , cited by S. Cyril out of the Fourth Book of his Philosophick History , where he sets down the Doctrine of Plato after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore we ought not to entertain any other Principles , but having placed First , the Simple Good ; to set Mind or the Supreme Intellect next after it , and then the Vniversal Soul in the third place . For this is the right order according to Nature , neither to make More Intelligibles ( or Universal Principles ) nor yet Fewer than these three . For he that will contract the number , and make fewer of them , must of necessity either suppose Soul and Mind to be the same , or else Mind and the First Good. But that all these three are divers from one another , hath been often demonstrated by us . It remains now to consider , that if there be more than these three Principles , what Natures they should be , &c. Thirdly , as all these three Platonick Hypostases are Eternal and Necessarily Existent , so are they plainly supposed by them , not to be Particular , but Vniversal Beings ; that is , such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contain and comprehend the whole World under them , and preside over all things , which is all one as to say , that they are each of them Infinite and Omnipotent . For which reason are they also called by Platonick Writers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principles and Causes , and Opificers of the whole World. First , as for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind or Vnderstanding : Whereas the Old Philosophers before Plato , as Anaxagoras , Archelaus , &c. and Aristotle after him , supposed Mind and Vnderstanding , to be the very First and Highest Principle of all : which also the Magick or Caldee Oracles take notice of as the most Common opinion of mankind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That , Mind is generally by all men look'd upon , as the First and Highest God ; Plato considering , that Vnity was in order of Nature before Number and Multiplicity ; and that there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Intelligible before Intellect ; so that Knowledge could not be the First ; and Lastly , that there is a Good transcending that of Knowledge ; made One most Simple Good , the Fountain and Original of all things , and the First Divine Hypostatis ; and Mind or Intellect only the Second next to it , but Inseparable from it , and most nearly Cognate with it . For which cause in his Philebus , though he agree thus far with those other Ancient Philosophers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Mind alwayes rules over the whole Vniverse , yet does he add afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is ( not absolutely the First Principle , but ) Cognate with the Cause of all things ; and that therefore it rules over all things , with , and in a kind of subordination to that First Principle , which is Tagathon or the Highest Good , Where when Plato affirms that Mind or his Second Divine Hypostasis is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the First , it is all one as if he should have said , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with it ; all which words are used by Athanasius , as Synonymous , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-Essential or Con-Substantial . So that Plato here plainly and expresly agrees or Symbolizes , not with the Doctrine of Arius ; but with that of the Nicene Council and Athanasius ; that the Second Hypostasis of the Trinity , whether called Mind , or Word , or Son , is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Co-Essential or Con-Substantial with the First ; and therefore not a Creature . And then , as for the Third Hypostasis , called Psyche or the Superiour Mundane Soul , Plato in his Cratylus , bestowing the name of Zeus , that is , of the Supreme God upon it , and etymologizing the same from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , adds these words concerning it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There is nothing which is more the Cause of Life to us and all other Animals , than this Prince and King of all things ; And that therefore God was called by the Greeks Zeus ; because it is by him that all Animals live . And yet that all this was properly meant by him , of the Third Hypostasis of his Trinity , called Psyche , is manifest from those words of his that follow ; where he expounds the Poetick Mythology before mentioned , making Zeus to be the Son of Chronos ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is agreeable to reason , that Zeus should be the Progeny or Off-spring of a certain great Mind . Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are equivalent Terms also ; and therefore Plato here makes the Third Hypostasis of his Trinity likewise to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with the Second ; as he elsewhere made the Second , Co-Essential with the First , It is true that by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Opificer in Plato , is commonly meant Nous or Intellect , his Second Hypostasis ; ( Plotinus affirming as much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Demiurgus to Plato is Intellect . ) Nevertheless , both Amelius , and Plotinus , and other Platonists , called this Third Hypostasis also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artificer or Opificer of the whole World : Some of them making him to be the Second from Mind or Intellect ; others the Third from the First Good the Supreme Cause of all things ; who was by Atticus and Amelius styled Demiurgus also . Wherefore as was before suggested , according to the Genuine and most ancient Platonick Doctrine , all these Three Hypostases , were the Joynt-Creators of the whole World , and of all things besides themselves ; as Ficinus more than once declares the Tenour thereof , Hi Tres uno quodam consensu omnía producunt , These Three with one common consent produce all things ; and before him Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things depend upon the First One , by Mind and Soul ; and accordingly we shall conclude in the words of Porphyrius , That the True and Real Deity according to Plato , extends to Three Divine Hypostases , the last whereof is Psyche or Soul. From all which it appears , that Arius did not so much Platonize , as the Nicene Fathers and Ath●nasius ; who notwithstanding made not Plato , but the Scripture , together with Reason deducing natural Consequences therefrom , their Foundation . And that the Platonick Trinity , was a certain Middle thing also , betwixt the Doctrine of Sabellius and that of Arius ; it being neither a Trinity of Words only , or Logical Notions , or meer Modes ; but a Trinity of H●postases ; nor yet a Jumbled Confusion of God and Creature ( Things Heterousious ) together : neither the Secon● nor Thi●d of them being Creatures , or Made in Time , but all Eternal , Infinite , and Creators . But that it may yet more fully appear , how far the most Refined Platonick and Parmenidian or Pythagorick Trinity , doth either Agree , or Disagree with the Scripture-Doctrine , and that of the Christian Church in several Ages ; we shall here further observe Two Things concerning it . The First whereof is this , That though the Genuine Platonists and Phythagoreans , supposed none of their Three Archical Hypostases to be indeed Creatures , but all of them Eternal , Necessarily Existent , and Vniversal or Infinite , and consequently Creators of the whole World ; yet did they nevertheless , assert an Essential Dependence of the Second Hypostasis upon the First , as also of the Third both upon the First and Second ; together with a Gradual Subordination in them . Thus Plotinus , writing of the Generation of the Eternal Intellect , which is the Second in the Platonick Trinity , and answers to the Son or Word in the Christian : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That which is always perfect , Generates what is Eternal , and th●t which it Generates , is always Less than it self . What shall we therefore say of the most Absolutely Perfect Being of all ? Does that produce nothing from it self ? or rather does it not produce the Greatest of all things after it ? Now the Greatest of all things after the most Absolutely Perfect Being , is Mind or Intellect ; and this is Second to it . For Mind beholdeth this as its Father , and standeth in need of nothing else besides it : whereas that First Principle standeth in need of no Mind or Intellect . What is Generated from that which is Better than Mind , must needs be Mind or Intellect ; because Mind is better than all other things , they being all in order of Nature After it and Juniour to it ; as Psyche it self or the First Soul ; for this is also the Word or Energy of Mind , as that is the Word and Energy of the First Good. Again the same is more particularly declared by him , concerning that Third Hypostasis called Psyche , that as it Essentially Dependeth upon the Second , so is it Gradually Subordinate or some way Inferiour to it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Perfect Intellect Generates Soul ; and it Being Perfect , must needs Generate , for so great a Power could not remain Steril . But that which is here Begotten also , cannot be greater than its Begetter ; but must needs be Inferiour to it , as being the Image thereof . Elsewhere the same Philosopher , calling the First Hypostasis of this Trinity , Vranus , the Second , Chronos , and the Third , Zeus , ( as Plato had done before ) and handsomly Allegorizing that Fable , concludes in this manner concerning Chronos or the Second of these , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he is in a Middle state or degree , betwixt his Father , who is Greater , and his Son , who is Less and Inferiour . Again , the same thing is by that Philosopher thus asserted in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the things Generated from Eternity , or Produced by way of natural Emanation , there is no Progress upwards , but all Downwards , and still a Gradual Descent into Greater Multiplicity . We shall cite but only one passage more out of this Philosopher , which containeth something of Argumentation in it also ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is Generated or Emaneth , immediatly from the First and Highest Beings , is not the very same thing with it , as if it were nothing but that Repeated again and Ingeminated ; and as it is not the same , so neither can it be Better than it . From whence it follows , that it must needs be Gradually Subordinate and Inferiour to it . Which Gradual Subordination and Essential Dependence , of the Second and ●hird Hypostases upon the First , is by these Platonicks illustrated several ways . Ficinus resembles it to the Circulations of Water , when some Heavy Body falling into it , its Superficies is depressed , and from thence every way Circularly Wrinkled . Alius ( saith he ) sic fermè prostuit ex alio , sicut in aqua Circulus dependet à Circulo ; One of these Divine Hypostases , doth in a manner so depend upon another , as one Circulation of water depends upon another . Where it is observable also , that the Wider the Circulating Wave grows , still hath it the more Subsidence and Detumescence , together with an Abatement of Celerity ; till at last all becomes plain and smooth again . But by the Pagan Platonists themselves , each Following Hypostasis , is many times said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Print , stamp , or Impression , made by the Former ; like the Signature of a Seal upon Wax . Again it is often called by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Image , and Representation , and Imitation ; which if considered in Audibles , then will the Second Hypostasis be look'd upon , as the Eccho of an Original Voice ; and the Third as the Repeated Eccho , or Eccho of that Eccho ; as if both the Second and Third Hypostases were but certain Replications of the First Original Deity with Abatement ; which though not Accidental or Evanid ones , but Substantial , yet have a like Dependence one upon another , and a Gradual Subordination . Or if it be considered in Visibles , then will the Second Hypostasis , be resembled to the Image of a Face in a Glass , and the Third to the Image of that Image Reflected in another Glass , which depend upon the Original Face , and have a Gradual Abatement of the vigour thereof . Or else the Second and Third , may be conceived as Two Parelii , or as a Second and Third Sun. For thus does Plotinus call the Vniversal Psyche or Third Hypostasis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Image of Mind ( which is the Second ) retaining much of the Splendour thereof . Which Similitudes of theirs notwithstanding , they would not have to be Squeezed or Pressed hard ; because they acknowledge that there is something of Dissimilitude in them also , which then would be forced out of them . Their meaning amounts to no more than this , that as an Image in a Glass , is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essentially to belong to something else , and to depend upon it ; so each following Hypostasis , doth Essentially Depend upon the Former or First , and hath a Subordination to it . But we meet with no expression in any of these Pagan Platonists , so Unhandsom and Offensive , as that of Philo's , in his Second Book of Allegories , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The World is the Shadow of God , which he made use of , as an Instrument , in the making of the World. Notwithstanding which , the same Writer doth call him elsewhere , more honourably , a Second God and The Son of the First God. As in the same place he doth declare , that this Shadow and Image of God , is it self the Archetype of other things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This Shadow and as it were Image ( of the First God ) is it self the Archetype and Pattern of other things below it . As God is the Pattern of this Image ( which we call his Shadow ; ) So is this Image it self another Pattern or Paradigm also . But this Dependence and Subordination of the Divine Hypostases , is most frequently illustrated in Platonick Writings , by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Effulgency or Out shining of Light and Splendour from the Sun , and other Luminous Bodies ; the Nous or Second Hypostasis , being resembled to that Radious Essulgency , which immediately encompassing them , is beheld together with them , and as the Astronomers tell us , augments their apparent Diameter , and makes it bigger than the True , when they are beheld through Telescopes , cutting off those luxuriant and Circumambient Rayes . And the Third Hypostasis is resembled to the Remoter and more Distant Splendour , which circling still Gradually decreaseth . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · How should we consider this Second Hypostasis otherwise than as the Circumfused Splendour , which encompasseth the Body of the Sun ; and from that always remaining , is perpetually Generated a new . But this Essential Dependence , and Gradual Subordination of Hypostases , in the Platonick Trinity , will yet more fully appear , from those Particular Distinctive Characters , which are given to each of them . For the First of these , is often said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One before all things ; a Simple Vnity , which Vertually containeth all things . And as Plotinus writes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · This so containeth all things , as not being yet secrete and distinct ; whereas in the Second they are discerned and distinguished by Reason ; that is , they are Actually distinguished in their Ideas ; whereas the First is the Simple and Fecund Power of all things . Wherefore the Second was called by Parmenides , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One actually all things ; that is , in their Distinct Ideas . And the Third according to the same Philosopher , as Plotinus tells us , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things ; as having still more Multiplicity and Alterity in it . One Effectively all things . That which doth Actively Display , and Produce into Being , what was Vertually or Potentially contained in the First ; and Ideally or Exemplarily in the Second . Accordingly the First of these is sometimes said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Vnitively , The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Intellectually , and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All things Animally ; that is , Self-movably , Actively and Productively . Again the First of these is commonly styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Good , or Goodness it self , above Mind and Vnderstanding , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above Essence , Ineffable and Incomprehensible . And sometimes also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Simple Light ; The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnity and Goodness only by Participation , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Boniform , but Essentially and Formally ; Mind or Vnderstanding , R●ason and Wisdom , All-Comprehending or Infinite Knowledge . The Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-movable Soul ; Goodness and Wisdom by Participation , but Essentially and Formally , Infinite Self-Activity , or Effectiveness ; Infinite , Active , Perceptive and Animadversive Power . Sometimes it is styled also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Venus and Love ; but differently from that of the First Good , which is Love too ; but a Love of Redundancy ▪ or Overflowing Fulness and Fecundity ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which being Absolutely Perfect , and seeking or wanting nothing ; as it were Overflowed ; and by its Exuberant Redundancy , Produced All things . Whereas this Latter is a Love of Infinite Activity . Of the First , it is said by Plotinus , that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , above all manner of Action , for which Cause the Making of the World , is not properly ascribed to him , though he be the Original Fountain of all : According to that of Numenius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is it fit to attribute , the Architecture of the World to the First God , but rather to account him the Father of that God , who is the Artificer . Who again speaks further to the same purpose thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is to be acknowledged , that the First God is void of all manner of work or Action , he being the King of all things . Of the Second , to whom the Energy of Intellection is attributed , it is said notwithstanding , that his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Essence his Operation ; and that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , though a Multiform , yet an Immovable Nature . He therefore is properly called the Demiurgus , as the Contriving Architect or Artificer , in whom the Archetypal World is conteined ; and the First Paradigm or Pattern of the whole Universe . But the Third is a kind of Movable Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( as Plotinus speaks ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which moveth about Mind or Intellect , the Light or Effulgency thereof , and its Print or Signature , which always dependeth upon it , and acteth according to it . This is that which reduces both the Fecundity of the First Simple Good , and also the Immovable Wisdom and Architectonick Contrivance of the Second into Act and Energy . This is the Immediate , and as it were Manuary Opificer of the whole World , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which actually Governs , Rules and Presideth over all . Amelius in that Passage of his before cited out of Proclus , calling these Three Divine Hypostases Three Minds , and Three Kings ; styles the First of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that is : The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that Hath ; and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Him that Beholds . In which Expressions , though Peculiar to himself , he denotes an Essential Dependence , and Gradual Subordination , in them . Now that which is most liable to exception , in this Platonick Scale or Grad●tion of the Deity , s●ems to be the Difference betwixt the First and the Second . For whereas the Essential Character of the Second , is made to be , Vnderstanding , Reason and Wisdom ; it seems to follow from hence , that either the First and the Second , are really nothing else but two different Names or Inadequate Conceptions of One and the same thing , or else if they be distinct Hypostases or Persons , that the First of them , must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of Mind , Reason and Wisdom ; which would be very absurd . To which all the reply we can make is as follows . First , that this is indeed , one Peculiar Arcanum of the Platonick and Pythagorick Theology ( which yet seems to have been first derived from Orpheus and the Egyptians , or rather from the Hebrews themselves ) that whereas the Pagan Theologers generally concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Mind and Vnderstanding properly so called , was the Oldest of all things ; the Highest Principle and First Original of the World ; those others placed something above it , and consequently made it to be not the First but the Second . Which they did chiefly upon these Three following Grounds . First , Because Vnderstanding , Reason , Knowledg and Wisdom , cannot be conceived by us mortals otherwise , than so as to contain something of Multiplicity in them ; whereas it seems most reasonable to make the First Principle of all , not to be Number or Multitude , but a perfect Monad or Vnity . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Intellection as well as Vision , is in its own nature an Indefinite thing , and is determined by the Intelligible : therefore it is said , that Ideas as Numbers , are begotten from Infinite Duality , and Vnity ; And such is Intellect ; which consequently is not Simple , but Many , it contemplating Many Ideas ; and being compounded of Two , That which is Vnderstood , and that which Vnderstands . And again elswhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Principle of every thing , is more Simple than the thing it self . Wherefore the Sensible World was made from Intellect or the Intelligible ; and before this , must there needs be something more Simple still . For Many did not proceed from Many , but this Multiform thing Intellect , proceeded from that which is not Multiform , but Simple ; as Number from Vnity . To this purpose does he argue also in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If that which understands be Many , or contein Multitude in it , then that which conteins no Multitude , does not properly understand ; and this is the First thing ; but Intellection and Knowledge properly so called are to be placed among things which follow after it and are Second . And he often concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Knowledge ( properly so called by reason of its Multiplicity ) belongs to the Second Rank of Being , and not the First . Another Ground or Reason is , Because in order of Nature , there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Intelligible , before Intellect ; and from hence does Plotinus conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That to Vnderstand is not the First ; neither in Essence nor in Dignity ; but the Second ; a thing in order of Nature , after the First Good , and springing up from thence , as that which is moved with desire towards it . Their Third and last Ground or Reason is ; Because Intellection and Knowledge , are not the Highest Good ; that therefore there is some Substantial thing in order of Nature Superiour to Intellect . Which Consideration Plato much insisteth upon , in his sixth Book De Republica . Now upon these several Accounts do the Platonists confidently conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Supreme Deity is more Excellent and Better than the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( Reason or the Word ) Intellect and Sense , he affording these things ; but not being these himself . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which was Generated from the First Principle , was Logos ( Word or Reason ) Manifold ; But the First Principle it self was not Word : If you demand therefore , How Word or Reason , should proceed from that which is not Word or Reason ? we answer , as that which is Boniform , from Goodness it self . With which Platonick & Pythagorick Doctrine exactly agreeth Philo the Jew also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God which is before the Word or Reason ; is better and more excellent than all the Rational Nature ; neither is it fit that any thing which is Generated should be perfectly like , to that which is Originally from it self , and above all . And indeed , we should not have so much insisted upon this , had it not been by reason of a Devout Veneration that we have for all the Scripture-mysteries ; which Scripture seems to give no small Countenance to this Doctrine , when it makes in like manner , an Eternal Word and Wisdom , to be the Second Hypostasis of the Divine Triad ; and the First-begotten Son or Off-spring of God the Father . And Athanasius , as was before observed , very much complieth here also with the Platonick Notion ; when he denies that there was any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Reason or Wisdom , before that Word and Son of God , which is the Second Hypostasis of the Holy Trinity . What then ? Shall we say that the First Hypostasis or Person , in the Platonick Trinity , ( if not the Christian also ) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless and Irrational , and altogether devoid of Mind and Vnderstanding ? Or would not this be to introduce a certain kind of Mysterious Atheism ; and under pretence of Magnifying and Advancing the Supreme Deity , Monstrously to Degrade the same ? For why might not Sensless Matter , as well be supposed , to be the First Original of all things , as a Sensless Incorporeal Being ? Plotinus therefore , who rigidly and superstitiously adheres to Plato's Text here , which makes the First and Highest Principle of all , to be such a Being as by reason of its Absolute and Transcendent Perfection , is not only above Vnderstanding , Knowledge , and Reason , but also above Essence it self , ( which therefore he can find no other names for , but only Vnity and Goodness Substantial ) and consequently , Knowledge and Wisdom , to be but a Second or Post Nate Thing , though Eternal ; but notwithstanding does seem to labour under this Metaphysical Prosundity ; he sometimes endeavours , to solve the difficulty thereof after this manner ▪ by distinguishing of a Double Light ; the One Simple and Vniform , the other Multiform or Manifold ; and attributing the Former of these , to the Supreme Deity only , ( whose Simple Original Light he resembles to the Luminous Body of the Sun it self ; ) The latter of them to the Second Hypostasis , as being the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Circumambient Fulgor , or Out-shining Splendour of that Sun. Thus Enn. 5. L. 6. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That from which this Multiform Light of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intellect ( the Second Hypostasis ) is derived , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Another most Simple Light. As he elsewhere accordingly writeth of the First Principle , or Supreme Deity , that it is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Knowledge or Vnderstanding , but of different kind from that Vnderstanding of the Second Hypostasis , called Intellect . Sometimes again , this Philosopher subtilly distinguisheth , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which doth Vnderstand , or which hath Intelligence in it ; making the First Principle to be the Former of these Two , and the Second Hypostasis of their Trinity to be the Latter : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Intelligence it self doth not understand , but that which hath Intelligence . For in that which doth understand , there is a kind of Duplicity . But the First Principle of all , hath no Duplicity in it . Now that Duplicity , which he phancies to be , in that which Hath Intelligence , is either the Duplicity of Him that hath this Intelligence and of the Intelligence it self , as being not the same ; or else of Him and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Intelligible , or Object of his Intellection : Intellect supposing an Intelligible in order of nature before it . And from this Subtilty would he infer , that there is a certain kind of Imperfection and Indigence , in that which Doth Vnderstand , or Hath Intelligence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which Vnderstandeth is Indigent as that which Seeth . But perhaps this Difficulty might be more easily solved , and that according to the Tenour of the Platonick Hypothesis too ; by supposing the Abatement of their Second Hypostasis , to consist only in this , that it is not Essentially 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goodness it self , but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Boniform , or Good by Participation ; it being Essentially no higher , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind , Reason , and Wisdom ; for which cause it is called by those Names , as the proper Characteristick thereof . Not as if the First were devoid of Wisdom , under Pretence of being Above it ; but because this Second is not Essentially any Thing Higher . As in like manner , the Third Hypostasis , is not Essentially Wisdom it self , standing or quiescent , and without Motion or Action ; but Wisdom as in Motion , or Wisdom Moving and Acting . The Chief Ground of this Platonick Doctrine , of an Essential Dependence , and therefore Gradual Subordination , in their Trinity of Divine Hypostases ; is from that Fundamental Principle of their Theology ; That there is but One Original of all things , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , only One Fountain of the Godhead ; from whence all other things whatsoever , whether Temporal or Eternal , Created or Vncreated , were altogether derived . And therefore this Second Hypostasis of their Trinity , since it must accordingly Derive its whole Being from the First , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendour from the Original Light , must of necessity have also an Essential Dependence , upon the same ; and consequently , a Gradual Subordination to it . For though they commonly affirm their Second Hypostasis , to have been Begotten from their First , and their Third from their Second ; yet do they by no means understand thereby , any such Generation , as that of men ; where the Father , Son and Nephew , when Adulti at least , have no Essential Dependence one upon another , nor Gradual Subordination in their Nature , but are all perfectly Co-equal , and alike Absolute . Because this is bu● an Imperfect Generation , where that which is Begotten , doth not receive its whole Being Originally from that which did Beget , but from God and Nature ; the Begetter being but either a Channel or an Instrument , and having been himself before Begotten or Produced by some other . Whereas the First Divine Hypostasis is altogether Vnbegotten from any other , he being the Sole Principle and Original of all things , and therefore must the Second needs derive its whole Essence from him , and be Generated after another manner , namely in a way of Natural Emanation , as Light is from the Sun ; and consequently though Co-eternal , have an Essential Dependence on him , and Gradual Subordination to him . Moreover , the Platonists would recommend this their Gradation in the Deity , or Trinity of Hypostases Subordinate , from hence ; because by this means , there will not be so vast a Chasm and Hiatus , betwixt God and the Highest Creatures ; or so Great a Leap and Jump in the Creation , as otherwise there must needs be . Nor will the whole Deity be skrewed up to such a Disproportionate Heigth and Elevation ; as would render it altogether Uncapable , of having any Entercourse or Commerce with the lower world ; it being according to this Hypothesis of theirs , brought down by certain Steps and Degrees , nearer and nearer to us . For if the Whole Deity , were nothing but One Simple Monad , devoid of all manner of Multiplicity ; as God is frequently represented to be , then could it not well be conceived by us Mortals , how it should contain the Distinct Ideas of all things within it self , and that Multiform Platform and Paradigm of the Created Universe , commonly called the Archetypal World. Again , were the Deity only an Immovable Mind ; as Aristotle's God , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Absolutely Immovable Substance , whose Essence and Operation are one and the same ; and as other Theologers affirm , that Whatsoever is in God , is God ; it would be likewise utterly unconceivable , not only , How there should be any Liberty of Will at all in God ( whereas the same Theologers , contradicting themselves , zealously contend notwithstanding , that all the Actions of the Deity are not Necessary , and but few of them such ) but also , How the Deity should have any Commerce or Entercourse with the Lower world , How it should Quicken and Actuate the whole , be sensible of all the Motions in it , and act pro re natâ accordingly ; all which the Instincts and Common Notions of Mankind urge upon them . Neither can they be denied , without rasing the very Foundations of all Religion , since it would be to no more purpose , for men to make their Devotional Addresses , to such an Immovable , Inflexible , and Vnaffectible Deity ; than to a Sensless Adamantine Rock . But these Difficulties ( as the Platonists pretend ) are all removed by that Third Hypostasis in their Trinity ; which is a kind of Movable Deity . And thus are all the Phaenomena of the Deity , or the different Common Notions , in the Minds of men concerning it , though seemingly repugnant and clashing with one another , yet ( in their opinion ) fairly Reconciled and Salved , by this Trinity of Divine Hypostases Subordinate . Lastly , they pretend also , that according to this Hypothesis of theirs , there may be some Reasonable Satisfaction given to the Mind of Man , both why there are so many Divine Hypostases , and why there could be no more : whereas according to other ways , it would seem to have been a meer Arbitrary Business ; and that there might have been either but One Solitary Divine Hypostasis ; or but a Duality of them ; or else they might have been beyond a Trinity , Numberless . The Second Thing which we shall observe concerning the most Genuine Platonical and Parmenidian Trinity , is this ; That though these Philosophers sometimes called their Three Divine Hypostases , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Natures , and Three Principles , and Three Causes , and Three Opificers ; but also Three Gods ; and a First , and Second , and Third God ; yet did they often for all that , suppose all these Three , to be Really One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Divinity , or Numen . It hath been already proved from Origen and others , that the Platonists most commonly called the Animated World , the Second God , though some of them , as for example Numenius , styled it the Third God. Now those of them , who called the World the Second God , attributed indeed ( not more , but ) less Divinity to it , than those who would have it to be the Third God. Because these Latter supposed , that Soul of the World to be , the Third Hypostasis of their Trinity ; but the other taking all these Three Divine Hypostases together , for One Supreme and First God , called the World the Second God ; they supposing the Soul thereof , to be another Soul Inferiour to that First Psyche , which was properly their Third Hypostasis . Wherefore this was really all one , as if they should have called the Animated World the Fourth God : only by that other way of reckoning , when they called it a Second God , they intimated , that though those Three Divine Hypostases , were frequently called Three Gods , yet were they notwithstanding Really , all but One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divinity or Numen ; or as Plotinus speaks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Divinity which is in the whole World. Thus when God is so often spoken of in Plato Singularly , the word is not always to be understood of the First Hypostasis only , or the Tagathon , but many times plainly of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the First , and Second and Third all together ; or that whole Divinity which consisteth or is made up , of these Three Hypostases . And this will further appear from hence , because when the whole World is said in Plato to be the Image of the Eternal Gods , as also by Plotinus , of the First , Second and Third , by whom it is always produced anew , as the Image in a Glass is ; this is not to be understood as if the World being Tripartite , each Third part thereof , was severally produced or Created by one of those Three ; nor yet can it be conceived , how there could be Three Really distinct Creations of One and the same thing . Wherefore the World having but one Creation , and being Created by those Three Divine Hypostases ; it follows , that they are all Three Really but One Creator and One God. Thus when both in Plato and Plotinus , the Lives and Souls of all Animals , ( as Stars , Demons and Men ) are attributed to the Third Hypostasis , the First and great Psyche , as their Fountain and Cause after a Special Manner ; accordingly as in our Creed , the Holy Ghost is styled , the Lord and Giver of Life ; this is not so to be understood , as if therefore the First and Second Hypastases were to be excluded from having any Causality therein . For the First is styled by Plato also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause of all Good things , and therefore doubtless chiefly of Souls ; and the Second is called by him and others too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Cause and Artificer of the whole World. We conclude therefore , that Souls being Created by the Joynt Concurrence and Influence of these Three Hypostases Subordinate , they are all Really but One and the same God. And thus it is expresly affirmed by Porphyrius in St. Cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Essence of the Divinity proceeds or propagates it self ( by way of descent downwards ) unto Three Hypostases or Subsistences . The Highest God , is the Tagathon or Supreme Good ; the Second next after him is the Demiurgus so called , the Architect or Artificer of the World ; and the Soul of the World that is the Third : for the Divinity extendeth so far as to this Soul. Here we plainly see , that though Porphyrius calls the Three Divine Hypostases , Three Gods ; yet does he at the very same time declare , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence of the Godhead and the Divinity , extends it self to all these Three Hypostases , including the Third and last also , ( which they call the Mundane Soul ) within the compass of it . And therefore that even according to the Porphyrian Theology it self , ( which could not be suspected to affect any compliance with Christianity ) the Three Hypostases in the Platonick Trinity , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential , both as being each of them God , and as being all One God. St Cyril himself also acknowledging as much ; where he writeth thus of the Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That supposing Three Hypostases which have the Nature of Principles ( in the Vniverse ) they extend the Essence of God , to all these three Hypostases . Indeed many conceive , that the Platonists making the Three Hypostases of Their Trinity to be thus Gradually Subordinate one to another , could not for that very Reason , acknowledge them to be One Divinity : but the Platonists themselves do upon this very account and no other , declare , all these Three to be One Divinity , because they have an Essential Dependence and Gradual Subordination in them ; the Second being but the Image of the First , and the Third the Image both of the First and Second . Whereas were these Three supposed to be Perfectly Co-Equal , and to have no Essential Dependence one upon another , they could not by these Platonists be concluded to be any other than Three Coordinate Gods , having only a Generical or Specifical Identity ; and so no more One , than Three men are One man : a thing which the Platonick Theology is utterly abhorrent from , as that which is inconsistent with the Perfect Monarchy of the Universe , and highly Derogatory from the honour of the Supreme God , & First Cause . For example , should Three Suns appear in the Heaven all at once , with Co-equal Splendor , and not only so , but also be concluded , that though at First derived ( or Lighted and Kindled ) from one , yet they were now all alike Absolute and Independent ; these Three could not so well be thought to be one Sun ; as Three that should appear Gradually differing in their Splendour , Two of them being but the Parhelii of the other , and Essentially dependent on it : forasmuch as the Second would be but the Reflected Image of the First , and the Third but the Second Refracted . At least those Three Coequal Suns , could not so well be thought , to be One Thing ; as the Sun , and its First and Secondary Splendour ( which can neither be beheld without the Sun , nor the Sun without them ) might be accounted One and the Same Thing . The Platonists therefore , First of all suppose such a close and near Conjunction betwixt the Three Hypostases of their Trinity , as is no where else to be found in the whole World. To this purpose Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Intellect is said to behold the First Good ; not as if it were Separated from it , but only because it is After it , but so as that there is nothing between them : as neither is there betwixt Intellect and Soul. Every thing which is Begotten , Desires and Loves that which Begat it ; especially when these Two ( that which Begat and that which is Begotten ) are alone , and nothing besides them . Moreover when that which Begat , is absolutely the Best thing , that which is Immediately Begotten from it , must needs Cohere intimately with it , and so as to be separated from it only by Alterity . Which is all one as if he should have said , that these Three Divine Hypostases , are so Intimately conjoyned together , and united with one another , as that they are Tantum non , Only Not , the Very self same . Again the Platonists further declare that these Three Hypostases of their Trinity , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Absolutely Indivisible and Inseparable , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Splendour Indivisibly conjoyned wih the Light or Sun. Which Similitude also Athanasius often makes use of to the same purpose . Thirdly , these Platonists seem likewise to attribute to their Three Divine Hypostases , just such an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Circuminsession , or Mutual In-Being , as Christians do . For as their Second and Third Hypostases , must needs be in the First , they being therein vertually contained ; so must the First likewise , be in the Second and Third ; they being as it were but Two other Editions thereof ; or it self Gradually Displayed and Expanded . But to speak Particularly , the First must needs be in the Second , the Tagathon in the Nous ; and so both of them Really One and the same God ; because the common Notions of all Mankind attribute Understanding and Wisdom to the Deity ; but according to the Principles of Plato , Plotinus , and others , the Deity does not properly Understand any where but in the Second Hypostasis , which is the Mind and Wisdom of it . And the Emperichoresis of the Second or Third Hypostases , was thus intimated by Plato also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Where having spoken of that Divine Wisdom and Mind which orders all things in the World , he adds ; But Wisdom and Mind can never be without Soul , ( that is , cannot act without it . ) Wherefore in the Nature of Jupiter , is at once contained , both a Kingly Mind and a Kingly Soul. Here he makes Jupiter to be both the Second and Third Hypostases of his Trinity , Nous and Psyche ; and consequently those Two , to be but One God. Which Nous is also said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. of the same kind , and Co-Essential with the First Cause of all things . To conclude , as that First Platonick Hypostasis , which is it self said to be above Mind and Wisdom , is properly Wise and Vnderstanding in the Second ; so do both the First and the Second , Move and Act in the Third . Lastly , all these Three Hypostases , Tagathon , Nous and Psyche , are said by the Platonists , to be One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity ; Just in the same manner , as the Centre , Immovable Distance , and Movable Circumference , of a Sphere or Globe ; are all Essentially one Sphere . Thus Plotinus expresly , writing of the Third Hypostasis or Psyche , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For this Psyche or Third Hypostasis , is a Venerable and Adorable thing also ; it being the Circle fitted to the Centre , an Indistant Distance , ( forasmuch as it is no Corporeal thing . ) For these Things are just so as if one should make the Tagathon or First Good , to be the Centre of the Vniverse ; in the next place Mind or Intellect to be the Immovable Circle or Distance ; and Lastly Soul to be that which turns round , or the whole Movable Circumference ; Acted by Love or Desire . These Three Platonick Hypostases therefore , seem to be Really nothing else , but Infinite Goodness , Infinite Wisdom , and Infinite Active Love and Power , not as meer Qualities or Accidents , but as Substantial things ; that have some kind of Subordination one to another ; all concurring together to make up One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Divinity , just as the Centre , Immovable Distance , and Movable Circumference , concurrently make up One Sphere . We have now given a full account of the True and Genuine Platonick and Parmenidian or Pythagorick Trinity ; from which it may clearly appear , how far it either Agreeth or Disagreeth with the Christian. First therefore , though some of the Latter Platonists have partly Misunderstood , and partly Adulterated that ancient Cabala of the Trinity , as was before declared , confounding therein the Differences between God and the Creature , and thereby laying a foundation for Infinite Polytheism ; yet did Plato himself and some of his Genuine followers ( though living before Christianity ) approach so near to the Doctrine thereof as in some manner to correspond therewith , in those Three Fundamentals before mentioned ; First , in not making a meer Trinity of Names and Words , or of Logical Notions and Inadequate Conceptions , of One and the Same thing ; but a Trinity of Hypostases or Subsistences , or Persons . Secondly , in making none of their Three Hypostases , to be Creatures , but all Eternal , Necessarily Existent , and Vniversal ; Infinite , Omnipotent ; and Creators of the whole World ; which is all one in the sence of the ancients , as if they should have affirmed them to be Homoousian . Lastly , in supposing these Three Divine Hypostases , however sometimes Paganically called Three Gods , to be Essentially , One Divinity . From whence it may be concluded , that as Arianism is commonly supposed to approach nearer to the Truth of Christianity than Photinianism , so is Platonism undoubtedly more agreeable thereunto than Arianism ; it being a certain Middle thing betwixt That and Sabellianism , which in general was that Mark that the Nicene Council also aimed at . Notwithstanding which , there is a manifest Disagreement also , betwixt the Platonick Trinity as declared , and the Now-received Doctrine in the Christian Church ; consisting in a different Explication of the Two latter Points mentioned . First , because the Platonists dream'd of no such thing at all , as One and the Same Numerical Essence or Substance , of the Three Divine Hypostases . And Secondly , because though they acknowledged none of those Hypostases to be Creatures , but all God ; yet did they assert an Essential Dependence of the Second and Third upon the First , together with a certain Gradual Subordination ; and therefore no Absolute Co-equality . And this is the true reason , why so many late Writers , have affirmed Platonism to Symbolize with Arianism , and the Latter to have been indeed nothing else but the Spawn of the Former ; meerly because the Platonists did not acknowledge One and the Same Numerical Essence or Substance of all their Three Hypostases ; and asserted a Gradual Subordination of them ; but chiefly for this Latter Ground . Upon which account some of the ancients also , have done the like , as Particularly S Cyril ( Contra Jul. Lib. 1. ) he writing thus concerning Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato did not thoroughly perceive the whole Truth of the Trinity , but in like manner with those who follow Arius , divided the Deity , or made a Gradation in it , and Introduced Subordinate Hypostases . As elsewhere the same Pious Father , also taxes the Platonists , for not declaring the Three Hypostases of their Trinity , to be , in his sence , Homo-ousian ; that is , Absolutely Co-equal . But though we have already proved , that Platonism can by no means be confounded with Arianism ; because it directly confronted the same in its main Essentials , which were Erat quando non Erat , or the Second Hypostasis being made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , together with its being Mutable and Lapsible ; since according to Platonism , the Nous is Essentially both Eternal and Immutable : yet that the most Refined Platonism , differed from the Now-received Doctrine of the Christian Church ; in respect of its Gradual Subordination , is a thing so Unquestionably Evident , as that it can by no means be Dissembled , Palliated , or Excused . Over and besides which , it cannot be denied but the best of Plato's Followers , were sometimes also further extravagant in their Doctrine of the Trinity , and spake at random concerning it , and Inconsistently with their own Principles ; especially where they make such a Vast and Disproportionate Distance betwixt the Second and Third Hypostases thereof ; they not Descending Gradually and Orderly , but as it were Tumbling down , from the Former of them to the Latter . Thus Plotinus himself , when having spoken magnificently of that Soul of the World , which is his Third Hypostasis , he subjoyns immediately , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That this Soul of ours , is also Vniform ( or of the same Species ) with that Mundane Soul ; For if any one ( saith he ) will consider it as in it self , Pure and Naked , or stript from all things adventitious to it , he shall find it to be in like manner venerable . Agreeably whereunto doth this same Philosopher elsewhere call that Mundane Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , but the Elder Sister of our Humane Souls . Which as it rankly savours of Philosophick Pride and Arrogancy , thus to think so magnificently of themselves , and to equalize in a manner their own Souls , with that Mundane Soul ; so was it a Monstrous Degradation , of that Third Hypostasis of their Trinity , and little other than an Absolute Creaturizing of the same . For if our Humane Soul be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same Kind or Species , with the Third Hypostasis of the Trinity , then is it not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of like Honour and Dignity , but also in the Language of the Christian Church , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with our Humane Souls , ( as our Saviour Christ according to the Arians in Athanasius , is said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential with us men . ) From whence it will follow , That either , That must be a Creature , or else our Humane Souls Divine . Wherefore unless these Platonists would confine the Deity wholly to their First Hypostasis ; which would be monstrously absurd for them , to suppose that First Eternal Mind and Wisdom , by which the World was Made , to be a Creature ; they must of necessity make a Vast Leap or Jump , betwixt the Second and Third of their Hypostases ; the Former of them , being that Perfect Wisdom which was the Architect or Demiurgus of the World , whilest the Latter is only , the Elder Sister of all Human● Souls . Moreover these Platonists by their thus bringing down the Third Hypostasis of their Trinity so low , and Immersing it so deeply into the Corporeal World , as if it were the Informing Soul thereof , and making it to be but the Elder Sister of our Created Souls , did doubtless therein designedly lay a foundation for their Polytheism and Creature-Worship ( now Vulgarly called Idolatry ) that is , for their Cosmo-Latry , Astro-Latry , and Demono-Latry . For thus much is plainly intimated in this following Passage of Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This whole Corporeal World is made a God by the Soul thereof . And the Sun is also a God , because Animated ; as likewise are all the Stars therefore Gods. Where he afterwards adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is to these Gods or Goddesses , the Cause of their being Gods , must needs it self , be the Elder God or Goddess . So that this Third Hypostasis of the Platonick Trinity , called the Mundane Soul , is but a kind of Sister-Goddess , with the Souls of the Sun , Moon and Stars , though elder indeed than they ; they being all made Goddesses by her . Where there is a confused Jumble of things Contradictious together ; That Soul of the World being at once supposed to be a Sister to other Souls , and yet notwithstanding to Deifie them ; whereas this Sisterly Relation and Consanguinity betwixt them , would of the Two , rather Degrade and Creaturize that Mundane Soul , which is their Third God or Divine Hypostasis , than Advance and Deifie those Particular Created Souls . Here therefore we see the Inconvenience of these Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Stories , Stairs , and Gradations in the Deity , that it is a thing liable to be much abused to Creature-worship and Idolatry , when the Distances are made so Wide , and the Lowest of the Deity is supposed to differ but Gradually only , from the Highest of Created Beings . And because Porphyrius trode in Plotinus his Footsteps here as elsewhere , this was in all probability the true reason why the Arians ( as Socrates recordeth ) were by Constantine called Porphyrianists , not because their Trinities were exactly the same , but because Arius and Porphyrius did both of them alike ( though upon different Grounds ) make their Trinity a Foundation for Creature-Worship and Idolatry . But nevertheless , all This ( as many other things ) was but heedlesly and inadvertently written by Plotinus ; he as it were drousily nodding all the while , as it was also but supinely taken up by Porphyrius after him ; it being Plainly Inconsistent with the Genuine Tenour of both their Hypotheses , thus to Level the Third Hypostasis of the Trinity , with Particular Created Souls , and thereby to make so Disproportionate a Distance , and so Vast a Chasm betwixt It and the Second . For Plotinus himself , when in a more sober mood , declares , that Third Hypostasis , not to be the Immediate Informing Soul of the Corporeal World ; but a Higher Separate Soul , or Superiour Venus , which also was the Demiurgus , the Maker both of other Souls and of the whole World. As Plato had before expresly affirmed him to be the Inspirer of all Life , and Creator of Souls , or the Lord and Giver of Life . And likewise declared , that amongst all those things , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Congenerous and Cognate with our Humane Souls , there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nothing any where to be found at all like unto it . So that Plato , though he were also a Star-worshipper and Idolater , upon other grounds ; yet in all probability would he not at all have approved of Plotinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our Souls being of the same Species with that Third Hypostasis of the Divine Triad ; but rather have said , in the Language of the Psalmist , It is he that hath made us , and not we our selves , we are his People and the Sheep of his Pasture . Notwithstanding all which , a Christian Platonist or Platonick Christian , would in all probability , Apologize for Plato himself , and the ancient and most Genuine Platonists and Pythagoreans after this manner . First , That since they had no Scriptures , Councils , nor Creeds , to direct their steps in the Darkness of this Mystery , and to confine their Language to a Regular Uniformity ; but Theologized all Freely and Boldly , and without any Scrupulosity , every one according to his own private apprehensions , it is no wonder at all if they did not only speak many times unadvisedly , and inconsistently with their own Principles , but also plainly wander out of the Right Path. And that it ought much rather to be wondred at , that living so long before Christianity , as some of them did , they should in so Abstruse a Point , and Dark a Mystery , make so near an approach to the Christian Truth afterwards revealed , than that they should any where fumble or fall short of the Accuracy thereof . They not only extending the True and Real Deity to Three Hypostases , but also calling the Second of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reason or Word too , ( as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Intellect ) and likewise the Son of the First Hypostasis , the Fa●her ; and affirming him to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Artificer and Cause of the whole World ; and Lastly describing him as the Scripture doth , to be the Image , the Figure or Character , and the Splendour or Brightness of the First . This , I say , our Christian Platonist , supposes to be much more wonderful , that this so Great and Abstruse a Mystery , of Three Eternal Hypostases in the Deity , should thus by Pagan Philosophers , so long before Christianity , have been asserted , as the Principle and Original of the whole World ; it being more indeed than was acknowledged by the Nicene Fathers themselves ; they then not so much as determining , that the Holy Ghost was an Hypostasis , much less that he was God. But Particularly as to their Gradual Subordination of the Second Hypostasis to the First , and of the Third to the First and Second ; our Platonick Christian , doubtless would therefore plead them the more excusable , because the Generality of Christian Doctors , for the First Three Hundred years after the Apostles times , plainly asserted the same ; as Justin Martyr , Athenagoras , Tatianus , Irenaeus , the Author of the Recognitions , Tertullian , Clemens Alexandrinus , Origen , Gregorius Thaumaturgus , Dionysius of Alexandria , Lactantius , and many others . All whose Testimonies , because it would be too tedious to set down here , we shall content our selves only with one of the last mentioned ; Et Pater & Filius Deus est : Sed Ille quasi exuberans Fons , Hic tanquam defluens ex eo Rivus : Ille tanquam Sol , Hic tanquam Radius à Sole porrectus : Both the Father and the Son is God : But he as it were an Exuberant Fountain , this as a Stream derived from him : He like to the Sun , This like to a Ray extended from the Sun. And though it be true , that Athanasius writing against the Arians , does appeal to the Tradition of the Ancient Church , and amongst others cites Origen's Testimony too ; yet was this only for the Eternity and Divinity of the Son of God , but not at all for such an Absolute Co-equality of him with the Father , as would exclude all Dependence , Subordination and Inferiority ; those Ancients so Unanimously agreeing therein , that they are by Petavius therefore taxed for Platonism , and having by that means corrupted the Purity of the Christian Faith , in this Article of the Trinity . Which how it can be reconciled with those other Opinions , of Ecclesiastick Tradition being a Rule of Faith , and the Impossibility of the Visible Churches Erring in any Fundamental Point , cannot easily be understood . However this General Tradition or Consent of the Christian Church , for Three Hundred years together after the Apostles Times , though it cannot Justifie the Platonists , in any thing discrepant from the Scripture , yet may it in some measure doubtless plead their excuse , who had no Scripture Revelation at all , to guide them herein ; and so at least make their Error more Tolerable or Pardonable . Moreover the Platonick Christian would further Apologize for these Pagan Platonists after this manner . That their Intention in thus Subordinating the Hypostases of their Trinity , was plainly no other , than to exclude thereby a Plurality of Co-ordinate and Independent Gods , which they supposed an absolute Co-equality of them would infer . And that they made only so much Subordination of them , as was both necessary to this purpose , and unavoidable ; the Juncture of them being in their Opinion so close , that there was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nothing Intermedious , or that could possibly be Thrust in between them . But now again on the otherhand , whereas the only ground of the Co-Equality of the Persons in the Holy Trinity , is because it cannot well be conceived , how they should otherwise all be God ; since the Essence of the Godhead , being Absolute Perfection , can admit of no degrees ; these Platonists do on the contrary contend , that notwithstanding that Dependence and Subordination which they commonly suppose in these Hypostases , there is none of them for all that , to be accounted Creatures , but that the General Essence of the Godhead , or the Vncreated Nature , truly and properly belongeth to them all : according to that of Porphyrius before cited , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Essence of the Godhead , proceedeth to Three Hypostases . Now these Platonists conceive , that the Essence of the Godhead , as common to all the Three Hypostases of their Trinity , consisteth ( besides Perfect Intellectuality ) in these Following things . First , In Being Eternal , which as we have already showed , was Plato's Distinctive Character , betwixt God and the Creature . That whatsoever was Eternal , is therefore Vncreated ; and whatsoever was not Eternal , is a Creature . He by Eternity meaning , the having not only no Beginning , but also a Permanent Duration . Again , In having not a Contingent but Necessary Existence , and therefore being Absolutely Vndestroyable ; which perhaps is included also in the Former . Lastly , In being not Particular but Vniversal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and all things , or that which Comprehends the whole ; which is all one as to say , in being Infinite and Omnipotent , and the Creator of the whole World. Now say these Platonists , if any thing more were to be added to the General Essence of the Godhead besides this , then must it be Self-existence , or to be Vnderived from any other , and the First Original , Principle , and Cause of all ; but if this be made so Essential to the Godhead , or Vncreated Nature , as that whatsoever is not thus Originally of it Self , is therefore ipso facto to be detruded and thrust down into the rank of Creatures ; then must both the Second and Third Hypostases , as well in the Christian as the Platonick Trinity , upon this Supposition , needs be Creatures and not God ; the Second deriving its whole Being and Godship from the First , and the Third , both from the First and Second , and so neither First nor Second being the Cause of all things . But it is unquestionable to these Platonists , that whatsoever is Eternal ; Necessarily Existent ; Infinite , and Omnipotent , and the Creator of All things ; ought therefore to be Religiously Worshipped and Adored as God , by all Created Beings . Wherefore this Essence of the Godhead , that belongeth alike to all the Three Hypostases , being , as all other Essences , Perfectly Indivisible , it might well be affirmed , according to Platonick Grounds , that all the Three Divine Hypostases ( though having some Subordination in them ) yet in this sence are Co-Equal , they being all truly and alike God or Vncreated . And the Platonists thus distinguishing , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence of the Godhead , and the Distinct Hypostases or Personalities thereof , and making the First of them to be Common , General and Vniversal ; are not without the consent and approbation of the Orthodox Fathers herein ; they determining likewise , that in the Deity , Essence or Substance differs from Hypostasis , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Common and General , differs from that which is Singular and Individual . Thus , besides many others , St. Cyril , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Essence or Substance of the Deity , differs from the Hypostasis , after the same manner as a Genus or Species differs from an Individuum . So that as well according to these Fathers as the Platonists , that Essence or Substance of the Godhead , which all the Three Persons agree in , is not Singular , but Generical or Vniversal ; they both supposing , each of the Persons also , to have their own Numerical Essence . Wherefore according to this Distinction , betwixt the Essence or Substance of the Godhead , and the Particular Hypostases , ( approved by the Orthodox Fathers ) neither Plato , nor any Intelligent Platonist , would scruple to subscribe , that Form of the Nicene Council , that the Son or Word , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Con-Substantial , and Co-Equal with the Father . And we think it will be proved afterwards , that this was the very Meaning of the Nicene Council it self , that the Son was therefore Co-Essential or Con-Substantial with the Father ; meerly because he was God and not a Creature . Besides which the Genuine Platonists would doubtless acknowledge also , all the Three Hypostases of their Trinity to be Homoousian , Co-Essential or Con-Substantial yet in a further sence than this , namely as being all of them One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity . For thus , besides that passage of Porphyrius before cited , may these words also of St. Cyril be understood concerning them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to them the Essence of God , extendeth to Three Hypostases , or comprehendeth Three Hypostases in it ; that is , not only so as that each of these Three is God ; but also that they are not , so many Separate and Divided Gods , but all of them together One God or Divinity . For though the Platonists as Pagans , being not so Scrupulous in their Language as we Christians are ; do often call them Three Gods , and a First , Second , and Third God ; yet notwithstanding as Philosophers , did they declare them to be , One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity ; and that as it seems upon these several accounts following . First , Because they are Indivisibly conjoyned together , as the Splendour is Indivisible from the Sun. And then , Because they are Mutually Inexistent in each other , the First being in the Second , and both First and Second in the Third . And Lastly , Because the Entireness of the whole Divinity , is made up of all these Three together , which have all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One and the same Energy , or Action ad extra . And therefore as the Centre , Radious Distance , and Movable Circumference , may be all said to be Co-Essential to a Sphere ; and the Root , Stock , and Bows or Branches , Co-Essential to an entire Tree ; so , but in much a more perfect sence , are the Platonick Tagathon , Nous and Psyche , Co-Essential to that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Divinity in the whole Vniverse . Neither was Athanasius a stranger to this Notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , he affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Branches are Co-Essential with , and Indivisible from the Vine ; and Illustrating the Trinity by that Similitude . Neither must it be thought , that the Whole Trinity is One , after the very same manner , that each Single Person thereof is in it self One , for then should there be a Trinity also in each Person . Not that it is so called Vndivided , as if Three were not Three in it ; ( which were to make the Mystery Contemptible ) but because all the Three Hypostases or Persons , are Indivisibly and Inseparably united to each other , as the Sun and the Splendour ; and really but One God. Wherefore though there be some Subordination of Hypostases or Persons in Plato's Trinity , ( as it is commonly represented ) yet is this only ad intrà , within the Deity it self , in their Relation to one another , and as compared amongst themselves ; but ad extrà Outwardly , and to Vs , are they all One and the same God , concurring in all the same Actions ; and in that respect without any Inequality , because in Identity there can be no Inequality . Furthermore the Platonick Christian , would in favour of these Platonists , urge also , that according to the Principles of Christianity it self , there must of necessity , be some Dependence and Subordination of the Persons of the Trinity , in their Relation to one another ; a Priority and Posteriority , not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Dignity as well as Order amongst them . First , because that which is Originally of it self , and Underived from any other , must needs have some Superiority and Preheminence , over that which derives its whole Being and Godship from it ; as the Second doth from the First alone , and the Third from the First with the Second . Again though all those Three Hypostases or Persons be alike Omnipotent ad Extra , or Outwards , yet ad Intra , Inwards , or within the Deity it self , are they not so : the Son being not able to beget the Father , nor the Holy Ghost to Produce either Father or Son ; and therefore neither of these two Latter , is absolutely the Cause of all things , but only the First . And upon this account was that First of these Three Hypostases ( who is the Original Fountain of all ) by Macrobius styled , Omnipotentissimus Deus , the Most Omnipotent God : he therein implying the Second and Third Hypostases , Nous and Psyche , to be Omnipotent too , but not in a perfect Equality with him , as within the Deity they are compared together ; however ad Extra , or Outwardly , and to Us , they being all One , are Equally Omnipotent . And Plotinus writeth also to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. If the First be absolutely Perfect , and the First Power , then must it needs be the Most Powerful of all Beings ; other Powers only imitating and partaking thereof . And accordingly hereunto would the Platonick Christian further pretend , that there are sundry places in the Scripture which do not a little favour , some Subordination and Priority both of Order and Dignity , in the Persons of the Holy Trinity ; of which none is more obvious , than that of our Saviour Christ , My Father is greater than I : which to understand of his Humanity only , seemeth to be less reasonable ; because this was no news at all , that the Eternal God , the Creator of the whole World , should be Greater than a Mortal Man , born of a woman . And thus do divers of the Orthodox Fathers ; as Athanasius himself , St. Basil , St. Gregory Nazianzen and St. Chrysostome , with several others of the Latins , interpret the same to have been spoken , not of the Humanity , but the Divinity of our Saviour Christ. Insomuch that Petavius himself , expounding the Athanasian Creed , writeth in this manner , Pater Major Filio , ritè & catholicè pronuntiatus est à plerisque Veterum ; & Origine Prior sine reprehensione dici solet ; The Father is in a right Catholick manner , affirmed by most of the ancients , to be Greater than the Son : and he is commonly said also , without reprehension , to be Before him in respect of Original . Whereupon he concludeth the true meaning of that Creed to be this , that no Person of the Trinity , is Greater or Less than other in respect of the Essence of the Godhead common to them all , Quia Vera Deitas in nullo esse aut Minor aut Major potest , because the true Godhead can be no where Greater or Less ; but that notwithstanding , there may be some Inequality in them , as they are Hic Deus , and Haec Persona , This God and That Person . It is true indeed that many of those ancient Fathers do restrain and limit this Inequality , only to the Relation of the Persons one to another , as the Father's Begetting , and the Son 's being Begotten by the Father , and the Holy Ghost Proceeding from both ; they seeming to affirm , that there is otherwise a perfect Equality amongst them . Nevertheless several of them do extend this Difference further also , as for example , St. Hilary a zealous Opposer of the Arians ; he in his Book of Synods writing thus ; Siquis Vnum dicens Deum , Christum autem Deum , ante secula Filium Dei , Obsecutum Patri in Creatione omnium , non consitetur , Anathema sit . And again , Non exaequamus vel conformamus Filium Patri , sed Subjectum intelligimus . And Athanasius himself , who is commonly accounted the very Rule of Orthodoxality in this Point , when he doth so often resemble the Father to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Sun , or the Original Light ; and the Son to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Splendour or Brightness of it ; ( as likewise doth the Nicene Council and the Scripture it self ) he seems hereby to imply some Dependence of the Second upon the First , and Subordination to it . Especially when he declareth , that the Three Persons of the Trinity , are not to be look'd upon as Three Principles , nor to be resembled to Three Suns , but to the Sun , and its Splendour , and its Derivative Light , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For it appears from the similitude used by us , that we do not introduce Three Principles ( as the Marcionists and Manicheans did ) we not comparing the Trinity to Three Suns , but only to the Sun and its Splendour : So that we acknowledge only one Principle . As also where he approves , of this of Dionysius of Alexandria , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is an Eternal Light , which never began , and shall never cease to be ; wherefore th●re is an Eternal Splendour also coexistent with him , which had no beginning neither , but was Alwayes Generated by him , shining out before him . For if the Son of God , be as the Splendour of the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Always Generated , then must he needs have an Essential Dependence upon the Father and Subordination to him . And this same thing further appears from those other resemblances , which the same Dionysius maketh , of the Father and the Son ; approved in like manner also by Athanasius ; viz. to the Fountain and the River ; to the Root and the Branch ; to the Water and the Vapour ; for so it ought to be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as appeareth from his Book of the Nicene Synod , where he affirmeth the Son to have been begotten of the Essence or Substance of the Father , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Splendour of the Light , and as the Vapour of the Water ; adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For neither the Splendour nor the Vapour , is the very Sun , and the very Water ; nor yet is it Aliene from it , or a stranger to its nature ; but they are both Effluxes from the Essence or Substance of them ; as the Son is an Efflux from the Substance of the Father , yet so as that he is no way diminished or lessened thereby . Now all these similitudes of the Fountain and the River , the Root and the Branch , the Water and the Vapour , ( as well as that of the Sun and the Splendour ) seem plainly to imply some Dependence and Subordination . And Dionysius doubtless intended them to that purpose , he asserting as Photius informeth us , an Inferiority of Power and Glory in the Second , as likewise did Origen before him : both whose Testimonies notwithstanding , Athanasius maketh use of , without any censure or reprehension of them . Wherefore when Athanasius and the other Orthodox Fathers , writing against Arius , do so frequently assert the Equality of all the Three Persons , this is to be understood in way of opposition to Arius only , who made the Son to be Unequal to the Father as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence from him , One being God and the other a Creature ; they affirming on the contrary , that he was Equal to the Father , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the same Essence with him ; that is , as God and not a Creature . Notwithstanding which Equality , there might be some Subordination in them , as Hic Deus and Haec Persona ( to use Petavius his Language ) This God and that Person . And thus does there seem not to be so great a Difference , betwixt the more Genuine Platonists , and the ancient Orthodox Fathers , in their Doctrine concerning the Trinity , as is by many conceived . However our Platonick Christian would further add ; that there is no necessity at all from the Principles of Platonism it self , why the Platonists should make any other or more Subordination in their Trinity , than the most severely Orthodox Fathers themselves . For according to the Common Hypothesis of the Platonists , when the Character of the First Hypostasis is supposed by them , to be Infinite Goodness ; of the Second , Infinite Wisdom ; and of the Third , Infinite Active Love and Power , ( these not as Accidents and Qualities , but as all Substantial ) it is more easie to conceive , that all these are really but One and the same God , than how there should be any considerable Inferiority in them . But besides this , there is another Platonick Hypothesis ( which St. Austin hinteth from Porphyrius , though he professeth he did not well understand it ) wherein the Third Hypostasis is made to be , a certain Middle betwixt the First and Second . And this does Proclus also sometimes follow , calling the Third in like manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Middle Power , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Relation of both the First and Second to one another . Which agreeth exactly with that apprehension of some Christians , that the Third Hypostasis is as it were the Nexus betwixt the First and the Second , and that Love whereby the Father and Son Love each other . Now according to this Latter Platonick Hypothesis , there would seem to be not so much a Gradation or Descent , as a kind of Circulation in the Trinity . Upon all which Considerations , the Platonick Christian will conclude , That though some Junior Platonists have adulterated the Notion of the Trinity , yet either there is no such great difference betwixt the Genuine Platonick Trinity , righty understood , and the Christian ; or else that as the same might be modell'd and rectified , there need not to be . But though the Genuine Platonists , do thus suppose the Three Hypostases of their Trinity , to be all of them , not only God , but also One God , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Entire Divinity ; upon which Latter accompt the Whole may be said also by them , to have One Singular or Numerical Essence ; yet notwithstanding must it be acknowledged , that they no where suppose , each of these Three Hypostases , to be Numerically the very same , or to have no Distinct Singular Essences of their own : this being in their apprehensions , directly contradictious to their very Hypothesis it self , and all one as if they should affirm them , indeed not to be Three Hypostases , but only One. Nevertheless , the Christian Platonist would here also apologize for them after this manner ; That the ancient Orthodox Fathers of the Christian Church , were Generally of no other perswasion than this , that that Essence or Substance of the Godhead , which all the Three Persons or Hypostases agree in , as each of them is God , was not One Singular and Individual , but only One Common and Vniversal Essence or Substance : that word Substance , being used by them as Synonymous with Essence , and applied to Universals likewise , as it is by the Peripateticks , when they call A Man , or Animal in General , Substantiam Secundam , A Second Substance . Now this is Evident from hence , because these Orthodox Fathers , did commonly distinguish in this Controversie of the Trinity , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Essence or Substance of the Godhead , and the Hypostases or Persons themselves , after this manner ; namely , that the Hypostasis or Person was Singular and Individual ; but the Essence or Substance Common and Vniversal . Thus does Theodoret pronounce of these Fathers in general , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · According to the Doctrine of the Fathers ; as that which is Common differs from that which is Proper , and the Genus from the Species or Inviduum , so doth Essence or Substance , differ from Hypostases , that is to say , that Essence or Substance of the Godhead , which is Common to all the Three Hypostases , or whereby each of them is God , was concluded by the Fathers , not to be One Singular or Individual , but One General or Vniversal Essence and Substance . Theodoret notwithstanding there acknowledging , that no such Distinction was observed by other Greek Writers , betwixt those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence or Substance and Hypostasis ; as that the Former of them should be restrained to Vniversals only , Generical or Specifical Essences or Substances ; but that this was peculiar to the Christian Fathers , in their doctrine concerning the Trinity . They in the mean time not denying , but that each Hypostasis , Prosopon , or Person , in the Trinity , might be said in another sence , and in way of Opposition to Sabellius , to have its own Singular , Individual or Existent Essence also ; and that there are thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Singular Existent Essences in the Deity , as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Three Hypostases ; an Hypostasis , being nothing else to them , but an Existent Essence : however for distinctions sake , they here thought fit thus to limit and appropriate the signification of these Two words ; that a Singular and Existent Essence , should not be called Essence , but Hypostasis ; and by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence or Substance , should be meant , that General or Vniversal Nature of the Godhead only , which is Common to all those Three Singular Hypostases or Persons , or in which they all agree . We might here heap up many more Testimonies for a further Confirmation of this ; as that of St. Basil ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , What Common is to Proper , the same is Essence or Substance ( in the Trinity ) to the Hypostases . But we shall content our selves only , with this full acknowledgment of D. Petavius , In hoc Vno Graecorum praesertim omnium judicia concordant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , id est , Essentiam sive Substantiam , aut Naturam ( quàm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocant ) Generale esse aliquid & Commune , ac minimè desinitum , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò Proprium , Singulare , & Circumscriptum , quod ex illo Communi , & Peculiaribus quibusdam Notis ac Proprietatibus veluti componitur . In this One Thing , do the Judgments and Opinions of all the Greeks especially agree , that Usia Essence or Substance , and Nature , which they call Physis ( in the Trinity ) is something General , Common and Vndetermined ; but Hypostasis is that which is Proper , Singular and Circumscribed ; and which is as it were compounded and made up of that Common Essence or Substance , and certain Peculiar Notes and Properties , or Individuating Circumstances . But besides this , it is further certain , that not a few of those Ancient Fathers , who were therefore reputed Orthodox , because they zealously opposed Arianism , did entertain this opinion also , That the Three Hypostases or Persons of the Trinity , had not only one General and Vniversal Essence of the Godhead , belonging to them all , they being all God ; but were also Three Individuals , under One and the same Vltimate Species , or Specifick Essence and Substance of the Godhead ; Just as Three Individual men , ( Thomas , Peter and John ) under that Vltimate Species of Man ; or that Specifick Essence of Humanity , which have only a Numerical Difference from one another . Wherefore an Hypostasis or Person ( in the Trinity ) was accordingly thus defined , by some of these Fathers , ( viz. Anastasius and Cyril ) to be , Essentia cum suis quibusdam Proprietatibus , ab iis quae sunt ejusdem Speciei , Numero differens ; an Essence or Substance , with its Certain Properties ( or Individuating Circumstances ) differing only Numerically from those of the same Species with it . This Doctrine was plainly asserted and Industriously pursued ( besides several others both of the Greeks and Latins ) especially by Gregory Nyssen , Cyril of Alexandria , Maximus the Martyr , and Damascen ; whose words because Petavius hath set them down at large , we shall not here insert . Now these were they who principally insisted , upon the Absolute Co-Equality and Independent Co-Ordination , of the Three Hypostases or Persons in the Trinity , as compared with one another . Because , as Three Men , though one of them were a Father , Another a Son , and the Third a Nephew ; yet have no Essential Dependence one upon another , but are Naturally Co-Equal and Vnsubordinate , there being only a Numerical Difference betwixt them : so did they in like manner conclude , that the Three Hypostases or Persons of the Deity ( the Father , Son and Holy Ghost ) being likewise but Three Individuals , under the same Vltimate Species or Specifick Essence of the Godhead , and differing only Numerically from one another , were Absolutely Co-Equal , Vnsubordinate and Independent ; and this was that which was Commonly called by them , their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Co-Essentiality or Con-Substantiality . Wherefore it is observable , that St. Cyril one of these Theologers , finds no other fault at all with the Platonick Trinity , but only this , that such an Homoousiotes , such a Co-Essentiality or Consubstantiality as this , was not acknowledged therein , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There would have been nothing at all wanting to the Platonick Trinity , for an Absolute agreement of it with the Christian , had they but accommodated the right Notion of Co-Essentiality or Con-Substantiality to their Three Hypostases ; so that their might have been but one Specifick Nature or Essence of the Godhead , not further distinguishable by any Natural Diversity , but Numerically only , and so no one Hypostasis any way Inferiour or Subordinate to another . That is , had these Platonists complied with that Hypothesis of St. Cyril and others , that the Three Persons of the Trinity , were but Three Independent and Co-Ordinate Individuals , under the same Ultimate Species or Specifick Essence of the Godhead , as Peter , Paul and John , under that Species or Common Nature of Humanity , and so taken in this Co-Essentiality or Con-Substantiality of theirs , then had they been completely Orthodox . Though we have already shewed , that this Platonick Trinity , was in another sence Homoousian , and perhaps it will appear afterwards , that it was so also in the very sence of the Nicene Fathers and of Athanasius . Again these Theologers supposed , the Three Persons of their Trinity , to have really no other than a Specifick Vnity or Identity ; and because it seems plainly to follow from hence , that therefore they must needs be as much Three Gods as Three Men are Three Men ; these learned Fathers endeavoured with their Logick to prove , That Three Men , are but Abusively and Improperly so called Three ; they being really & truly but One , because there is but One & the same Specifick Essence or Substance of Humane Nature in them all ; and seriously perswaded men to lay aside that kind of Language . By which same Logick of theirs , they might as well prove also , that all the men in the world are but One Man , and that all Epicurus his Gods were but one God neither . But not to urge here , that according to this Hypothesis , there cannot possibly be any reason given , why there should be so many as Three such Individuals in the Species of God , which differ only Numerically from one another , they being but the very same thing thrice repeated ; and yet that there should be no more than Three such neither , and not Three Hundred , or Three Thousand , or as many as there are individuals in the Species of Man ; we say , not to urge this , it seems plain that this Trinity , is no other than a kind of Tritheism , and that of Gods Independent and Co-Ordinate too . And therefore some would think , that the Ancient and Genuine Platonick Trinity , taken with all its faults , is to be preferred before this Trinity of St. Cyril and St. Gregory Nyssen , and several other reputed Orthodox Fathers ; and more agreeable to the Principles both of Christianity and of Reason . However it is evident from hence , that these Reputed Orthodox Fathers , who were not a few , were far from thinking the Three Hypostases , of the Trinity , to have the same Singular Existent Essence ; they supposing them to have no otherwise , one and the same Essence of the Godhead in them , nor to be One God , than Three Individual Men , have one Common Specifical Essence of Manhood in them , and are all One Man. But as this Trinity came afterwards to be decried , for Tritheistick ; so in the room thereof , started there up , that other Trinity of Persons Numerically the Same , or having all One and the same Singular Existent Essence ; a Doctrine which seemeth not to have been owned by any publick Authority in the Christian Church , save that of the Lateran Council only . And that no such thing was ever entertained by the Nicene Fathers and those First opposers of Arianism , might be rendered probable in the First place from the free Confession and Acknowledgment of D. Petavius , ( a Person , well acquainted with Ecclesiastick Antiquity ; ) and for this reason especially , because many are much led , by such new Names and Authorities ; In eo praecipuam vim collocasse Patres , ut Aequalem Patri Naturâ , Excellentiâque Filium esse defenderent , citra expressam SINGVLARITATIS mentionem , licet ex eo conjicere . Etenim Nicaeni isti Praesules , quibus nemo melius Arianae Sectae arcana cognovit , nemo qua re opprimenda maximè foret , acrius dijudicare potuit , nihil in Professionis suae formulâ spectarunt aliud , nisi ut Aequalitatem illam Essentiae , Dignitatis , Aeternitatis astruerent . Testatur hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vox ipsa , quae arx quaedam fuit Catholici Dogmatis . Haec enim Aequalitatem potius Essentiae , quam SINGVLARITATEM significat , ut Capite Quinto docui . Deinde caetera ejusdem modi sunt in illo Decreto , ut , &c. The chief force which the Ancient Fathers opposed against the Arian Hereticks , was in asserting only the Equality of the Son with the Father as to Nature or Essence , without any express mention of the SINGVLARITY of the same . For those Nicene Bishops , themselves , who did understand best of any , the secrets of the Arian Faction , and which way it should especially be oppugned , aimed at nothing else in their Confession of Faith , but only to establish that Equality of Essence , Dignity and Eternity between them . This does the word Homoousios it self declare , it signifying rather Equality , than , SINGVLARITY of Essence , as we have before showed . And the like do those other Passages in the same Decree ; as , That there was no time when the Son was not , and That he was not made of nothing , Nor of a different Hypostasis or Essence . Thus does Petavius clearly confess , that this Same Singularity of Numerical Essence was not asserted by the Nicene Council nor the most Ancient Fathers , but only an Equality or Sameness of Generical Essence ; or else that the Father and Son , agreed only in One Common Essence or Substance of the Godhead , that is , the Eternal and Vncreated Nature . But the truth of this , will more fully appear , from these following Particulars . First because these Orthodox . Anti-Arian Fathers , did all of zealously condemn Sabellianism ; the Doctrine whereof is no other than this , that there was but one Hypostasis or Singular Individual Essence , of the Father , Son , and Holy Ghost ; and consequently that they were indeed but Three several Names , or Notions , or Modes , of one and the self same thing . From whence such Absurdities as these would follow ; That the Father's Begetting the Son , was nothing but one Name , Notion , or Mode of the Deities Begetting another ; or else the same Deity under one Notion , Begetting it self under another Notion . And when again the Son or Word , and not the Father , is said to have been Incarnated , and to have suffered death for us upon the Cross ; that it was nothing but a meer Logical Notion or Mode of the Deity , that was Incarnate and Suffered , or else the whole Deity under one particular Notion or Mode only . But should it be averred notwithanding , that this Trinity which we now speak of , was not a Trinity of meer Names and Notions , as that of the Sabellians , but of distinct Hypostases or Persons ; then must it needs follow ( since every Singular Essence is an Hypostasis , according to the sence of the Ancient Fathers ) that there was not a Trinity only , but a Quaternity of Hypostases , in the Deity . Which is a thing that none of those Fathers ever dream'd of . Again the word Homoousios , as was before intimated by Petavius , was never used by Greek writers otherwise , than to signifie the Agreement of things , Numerically differing from one another , in some Common Nature , or Vniversal Essence ; or their having a Generical Vnity or Identity , of which sundry Instances might be given . Nor indeed is it likely , that the Greek Tongue should have any name for that , which neither is a thing in Nature , nor falls under Humane Conception , viz. Several Things having one and the same Singular Essence . And accordingly St. Basil interprets the force of this word thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it plainly takes away the Sameness of Hypostasis , that is , of Singular Numerical Essence ( this being that which the ancient Fathers meant by the word Hypostasis : ) For the same thing , is not Homoousios , Co-Essential or Con-Substantial with it self , but always One thing with Another . Wherefore as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , are used by Plotinus as Synonymous , in these words concerning the Soul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it is full of Divine things , by reason of its being Cognate or Congenerous , and Homoousious with them : so doth Athanasius in like manner use them , when he affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Branches are Homoousious [ Co-essential or Con-substantial ] and Con-generous with the Vine , or with the Root thereof . Besides which , the same Father uses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , indifferently for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in sundry places . None of which words can be thought to signifie an Identity of Singular Essence , but only of Generical or Specifical . And thus was the word Homoousios , plainly used by the Council of Chalcedon , they affirming that our Saviour Christ was , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Con-Substantial with the Father , as to his Divinity ; but Co-Essential or Con-Substantial with us Men , as to his Humanity . Where it cannot reasonably be suspected , that one and the same word should be taken in two different sences in the same Sentence , so as in the first place to signifie a Numerical Identity , but in the second , a Generical or Specifical only . But Lastly , which is yet more , Athanasius himself speaketh in like manner of our Saviour Christ's being Homoousious with us men ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Son be Coessential or Consubstantial ( or of the same Essence or Substance ) with us Men , he having the very same Nature with us , then let him be in this respect a stranger to the Essence or Substance of the Father , even as the Vine is to the Essence of the Husbandman . And again a little after , in the same Epistle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Or did Dionysius , think you when he affirmed the Word not to be Proper to the Essence of the Father , suppose him therefore to be Coessential or Consubstantial with us Men ? From all which it is unquestionably evident , that Athanasius did not by the word Homoousios understand , That which hath the Same Singular and Numerical Essence with another , but the same Common Generical or Specifical only ; and consequently , that he conceived the Son to be Coessential or Consubstantial with the Father after that manner . Furthermore the true meaning of the Nicene Fathers , may more fully and thoroughly be perceived , by considering what that Doctrine of Arius was , which they Opposed and Condemned . Now Arius maintained , the Son or Word , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Creature , Made in Time , and Mutable or Defectible , and for that reason as Athanasius tells us , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence or Substance from the Father ( That which is Created , being supposed to differ Essentially or Substantially , from that which is Vncreated . ) Wherefore the Nicene Fathers , in way of Opposition to this Doctrine of Arius determined , that the Son or Word , was not thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Coessential or Consubstantial with the Father ; that is , not a Creature , but God ; or agreeing with the Father in that Common Nature or Essence of the Godhead . So that this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essence or Substance of the ancient Fathers , which is said to be the Same in all the Three Hypostases of the Trinity as they are called God ; not a Singular Existent Essence , but the Common , General , or Vniversal Essence of the Godhead , or of the Vncreated Nature , called by S. Hilary , Natura Vna , non Vnitate Personae , sed Generis ; One Nature , not by Vnity of Person , but of Kind . Which Vnity of the Common or General Essence of the Godhead , is the same thing also with that Equality , which some of the Ancient Fathers so much insist upon against Arius , namely An Equality of Nature , as the Son and Father are both of them alike God , that Essence of the Godhead ( which is Common to all the Three Persons ) being as all other Essences , supposed to be Indivisible . From which Equality it self also does it appear , that they acknowledged no Identity of Singular Essence , it being absurd to say , that One and the self same thing , is Equal to it self . And with this Equality of Essence , did some of these Orthodox Fathers themselves imply , that a certain Inequality of the Hypostases or Persons also , in their mutual Relation to one another , might be consistent . As for example , St. Austin writing thus against the Arians , , Patris , ergo & Filii , & Spiritus Sancti , etiamsi disparem cogitant Potestatem , Naturam saltem confiteantur Aequalem ; Though they conceive the Power of the Father , Son , and Holy Ghost , to be Vnequal , yet let them for all that , confess their Nature at least to be Equal . And St. Basil likewise , Though the Son be in Order Second to the Father , because produced by him , and in Dignity also , ( forasmuch as the Father is the Cause and Principle of his being ) yet is he not for all that , Second in Nature , because there is One Divinity in them both . And that this was indeed the meaning , both of the Nicene Pathers , and of Athanasius , in their Homoousiotes , their Coessentiality or Con-substantiality , and Coequality of the Son with the Father ; namely , their having both the same Common Essence of the Godhead ; or that the Son was No Creature , as Arius contended , but truly God or Vncreated likewise , will appear undeniably , from many passages in Athanasius , of which we shall here mention only some few . In his Epistle concerning the Nicene Council , he tells us , how the Eusebian Faction subscribed the Form of that Council , though afterward they recanted it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All the rest subscribing , the Eusebianists themselves subscribed also to these very words , which they now find fault with ; I mean Of the Essence or Substance , and Coessential or Consubstantial , and that the Son is no Creature or Facture or any of the Things Made , but the Genuine Off-spring of the Essence or Substance of the Father . Afterwards he declareth , how the Nicene Council at first , intended to have made use only of Scripture Words and Phrases , against the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As that Christ was the Son of God , and not from nothing , but from God. the Word and Wisdom of God , and consequently no Creature or thing Made . But when they perceived that the Eusebian Faction would evade all those Expressions by Equivocation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They conceived themselves necessitated , more plainly to declare what they meant by being From God , or Out of him ; and therefore added , that the Son was Out of the Substance of God , thereby to distinguish him from all Created Beings . Again a little after in the same Epistle he adds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Synod perceiving this , rightly declared , that the Son was Homoousious with the Father ; both to cut off the Subterfuges of Hereticks , and to show him to be different from the Creatures . For after they had decreed this , they added immediately , They who say that the Son of God , was from things that are not , or Made , or Mutable , or a Creature , or of another Substance or Essence ; all such does the Holy and Catholick Church Anathematize . Whereby they made it Evident , that these Words , Of the Father , and Coessential or Consubstantial with the Father , were opposed to the Impiety of those expressions of the Arians , that the Son was a Creature , or thing Made , and Mutable , and that he was not before he was Made , which he that affirmeth contradicteth the Synod , but whosoever dissents from Arius , must needs consent to these Forms of the Synod . In this same Epistle , to cite but one passage more out of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Brass and Gold , Silver and Tin are alike in their shining and colour , nevertheless in their Essence and Nature , are they very different from one another . If therefore the Son be such , then let him be a Creature as we are , and not Coessential ( or Consubstantial ) but if he be a Son , the Word , Wisdom , Image of the Father , and his Splendour , then of right should he be accounted Coessential and Consubstantial . Thus in his Epistle concerning Dionysius , we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Son 's being one of the Creatures , and his not being Coessential or Consubstantial with the Father put for Synonymous expressions , which signifie one and the samething . Wherefore it semeeth to be unquestionably evident , that when the Ancient Orthodox Fathers of the Christian Church , maintained against Arius , the Son to be Homoousion , Coessential or Consubstantial with the Father , though that word be thus interpreted , Of the same Essence or Substance , yet they Universally understood thereby , not a Sameness of Singular and Numerical , but of Common or Vniversal Essence only ; that is , the Generical or Specifical Essence of the Godhead ; that the Son was no Creature , but truly and properly God. But if it were needful , there might be yet more Testimonies cited out of Athanasius to this purpose . As from his Epistle De Synodis Arimini & Seleuciae , where he writeth thus , concerning the Difference betwixt those Two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Like Substance , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of the Same Substance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For even your selves know that Similitudes is not Predicated of Essences or Substances , but of Figures and Qualities only . But of Essences or Substances , Identity or Sameness is affirmed and not Similitude . For a man is not said to be Like to a man , in respect of the Essence or Substance of Humanity , but only as to Figure or Form : they being said as to their Essence to be Congenerous , of the same Nature or Kind with one another . Nor is a man properly said , to be Vnlike to a Dog , but of a Different Nature or Kind from him . Wherefore that which is Congenerous , of the same Nature , Kind , or Species , is also Homoousion , Coessential or Consubstantial ( of the same Essence or Substance ) and that which is of a different Nature , Kind , or Species , is Heterousion , ( of a different Essence or Substance . ) Again Athanasius in that Fragment of his Against the Hypocrisie of Meletius , &c. concerning Consubstantiality writeth in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. He that denies the Son to be Homoousion , Consubstantial with the Father , affirming him only to be like to him , denies him to be God. In like manner , he who reteining the word Homousion or Consubstantial , interprets it notwithstanding only of Similitude or Likeness in Substance , affirmeth the Son to be of Another Different Substance from the Father , and therefore not God ; but like to God only . Neither doth such a one rightly understand those words , Of the Substance of the Father , he not thinking the Son to be so Consubstantial , or of the Essence and Substance of the Father , as one man is Consubstantial , or Of the Essence or Substance of another who begat him . For he who affirmeth that the Son is not so Of God , as a man is Of a man , according to Essence or Substance ; but that he is Like him only , as a Statue is like a Man or as a Man may be Like to God , it is manifest that such a one , though he use the word Homoousios , , yet he doth not really mean it . For he will not understand it according to the customary signification thereof , for that which hath One and the Same Essence or Substance ; this word being used by Greeks and Pagans in no other sence , than to signifie that which hath the Same Nature ; as we ought to believe concerning the Father Son and Holy Ghost . Where we see plainly , that though the word Homoousios ; be interpreted , That which hath One and the Same Essence or Substance , yet is this understood of the Same Common Nature , and as one man is of the same Essence or Substance with another . We might here also add to this , the concurrent testimonies of the other Orthodox Fathers , but to avoid tediousness we shall omit them , and only insert some passages out of St. Austin to the same purpose . For he in his First Book Contra Maxim. Chap. the 15. writeth thus , Duo veri Homines , etsi nullus eorum Filius sit Alterius , Unius tamen & Ejusdem sunt Substantiae . Homo autem alterius Hominis Verus filius nullo modo potest nisi Ejusdem cum Patre esse Substantiae , etiamsi non sit per omnia Similis Patri . Quocirca Verus Dei Filius , & Unius cum Patre Substantiae est , quia Verus Filius est ; & per omnia est Patri similis , quia est Dei Filius . Two True men , though neither of them be Son to the other , yet are they both of One and the Same Substance . But a man who is the true Son of another man , can by no means be of a Different Substance from his Father , although he be not in all respects like unto him . Wherefore the true Son of God , is both of one Substance with the Father , because he is a true Son , and he is also in all respects like to him , because he is the Son of God. Where Christ or the Son of God , is said to be no otherwise , of One Substance with God the Father , than here amongst men , the Son is of the same Substance with his Father , or any one man with another . Again the same S. Austin in his Respons . ad Sermonem Arianorum , expresseth himself thus : Ariani nos vocitant Homoousianos , quia contra eorum errorem , Graeco vocabulo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 defendimus , Patrem , Filium ; & Spiritum Sanctum ; id est , Unius Ejusdemque Substantiae , vel ut expressiùs dicamus Essentiae ( quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecè appellatur ) quod planiùs dicitur Unius Ejusdemque Naturae . Et tamen siquis istorum qui nos Homoousianos vocant , Filium suum non cujus ipse esset , sed Diversae diceret esse Naturae , Exhaeredari ab ipso mallet Filius , quam hoc putarí . Quanta igitur impietate isti caecantur , qui cum confiteantur Vnicum Dei Filium , nolunt Ejusdem Naturae cujus Pater est confiteri ; sed diversae atque imparis , & multis modis rebusque dissimilis , tanquam non de Deo Natus , sed ab illo de Nihilo sit Creatus ; Gratiâ Filius , non Naturâ . The Arians call us Homoousians , because in opposition to their Errour we defend the Father , Son and Holy Ghost , to be in the Language of the Greeks Homoousious , that is of One and the Same-Substance ; or to speak more clearly Essence , this being in Greek called Usiah , which is yet more plainly thus expressed , of One and the Same Nature . And yet there is none of their own Sons , who thus call us Homoousians , who would not as willingly be disinherited , as be accounted of a Different Nature from his Father . How great impiety therefore are they blinded with , who though they acknowledge that there is One only Son of God ; yet will not confess him , to be of the same Nature with his Father , but different and unequal and many ways unlike him , as if he were not Born of God , but Created out of Nothing by him , himself being a Creature ; and so a Son , not by Nature but Grace only . Lastly ( to name no more places ) in his First Book De Trinitate , he hath these words . Si Filius Creatura non est , ejusdem cum Patre Substantiae est . Omnis enim Substantia quae Deus non est Creatura est : & quae Creatura non est , Deus est . Et si non est Filius ejusdem Substantiae cujus est Pater , ergo Facta Substantia est . If the Son be not a Creature , then is he of the same Substance with the Father ; for whatever Substance is not God , is Creature , and whatever is not Creature is God. And therefore if the Son be not of the Same Substance with the Father , he must needs be a Made and Created Substance , and not truly God. Lastly , that the ancient Orthodox Fathers , who used the word Homoousios against Arius , intended not therein to assert the Son to have One and the same Singular or Individual Essence with the Father , appeareth plainly from their disclaiming and disowning those two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Concerning the Former of which , Epiphanius thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We affirm not the Son to be Tautoousion ( One and the same Substance with the Father ) lest this should be taken in way of compliance with Sabellius ; nevertheless do we assert him to be , the Same , in Godhead , and in Essence , and in Power . Where it is plain , that when Epiphanius affirmed the Son to be the same with the Father in Godhead and Essence , he understood this only , of a Generical or Specifical , and not of a Singular or Individual Sameness ; namely , that the Son is no Creature , but God also as the Father is ; and this he intimates to be the true and genuine sence of the word Homoousios : he therefore rejecting that other word Tautoousios , because it would be liable to misinterpretation , and to be taken in the Sabellian sence , for that which hath One and the Same Singular and Individual Essence , which the word Homoousios could not be obnoxious to . And as concerning that other word Monoousios , Athanasius himself , in his Exposition of Faith , thus expresly condemns it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We do not think the Son to be really One and the Same with the Father , as the Sabellians do , and to be Monoousios and not Homoousios ; they thereby destroying the very being of the Son. Where Vsia , Essence or Substance , in that Fictitious word Monoousios , is taken for Singular or Existent Essence , the whole Deity being thus said by Sabellius , to have only One Singular Essence or Hypostasis in it : whereas in the word Homoousios , is understood a Common or Vniversal , Generical or Specifical Essence ; the Son being thus said to agree with the Father , in the Common Essence of the Godhead , as not being a Creature . Wherefore Athanasius here disclaimeth a Monoousian Trinity , as Epiphanius did before , a Tautoousian ; both of them a Trinity of meer Names , and Notions , or Inadequate Conceptions of One and the Same Singular Essence or Hypostasis ; they alike distinguishing them , from the Homoousian Trinity , as a Trinity of Real Hypostates or Persons , that have severally their Own Singular Essence , but agree in one Common and Vniversal Essence of the Godhead , they being none of them Creatures but all Uncreated or Creators . From whence it is plain , that the ancient Orthodox Fathers , asserted no such thing , as One and the Same Singular or Numerical Essence , of the several Persons of the Trinity ; this according to them , being not a Real Trinity , but a Trinity of meer Names , Notions , and Inadequate Conceptions only ; which is thus disclaimed and declared against by Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Trinity , is not a Trinity of meer Names and Words only , but of Hypostases , truely and really Existing . But the Homoousian Trinity , of the Orthodox , went exactly in the Middle , betwixt that Monoousian Trinity of Sabellius , which was a Trinity of different Notions or Conceptions only of One and the Self-Same Thing , and that other Heteroousian Trinity of Arius , which was a Trinity of Separate and Heterogeneous Substances ( one of which only was God , and the other Creatures ) this being a Trinity , of Hypostases or Persons , Numerically differing from one another , but all of them agreeing , in one Common or General Essence of the Godhead or the Vncreated Nature , which is Eternall , and Infinite . Which was also thus particularly declared by Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Catholick Church doth neither believe less than this Homoousian Trinity , lest it should comply with Judaism , or sink into Sabellianism ; nor yet more than this , left on the other hand , it should tumble down into Arianism , which is the same with Pagan Polytheism and Idolatry ; it introducing in like manner , the worshipping of Creatures , together with the Creator . And now upon all these Considerations , our Platonick Christian would conclude , that the Orthodox Trinity of the ancient Christian Church , did herein agree with the Genuinely Platonick Trinity , that it was not Monoousian ; One Sole Singular Essence , under Three Notions , Conceptions , or Modes only ; but Three Hypostases or Persons . As likewise the right Platonick Trinity , does agree with the Trinity of the ancient Orthodox Christians in this , that it is not Heteroousian but Homoousian , Coessential or Consubstantial ; none of their Three Hypostases being Creatures or Particular Beings , made in Time ; but all of them Vncreated , Eternal , and Infinite . Notwithstanding all which , it must be granted , that though this Homoousiotes , or Coessentiality of the Three Persons in the Trinity , does imply them to be all God , yet does it not follow from thence of necessity , that they are therefore One God. What then ? shall we conclude that Athanasius himself also entertained that opinion before mentioned and exploded ; Of the Three Persons in the Trinity , being but Three Individuals under the same Species , ( as Peter , Paul and Timothy , ) and having no other Natural Vnity or Identity , than Specifical only ? Indeed some have confidently fastned this upon Athanasius , because in those Dialogues Of the Trinity , published amongst his works , and there entitled to him , the same is grosly owned , and in defence thereof , this Absurd Paradox maintained ; that Peter Paul and Timothy , though they be Three Hypostases , yet are not to be accounted Three men , but only then , when they dissent from one another , or disagree in Will or Opinion . But it is certain , from several Passages in those Dialogues themselves , that they could not be wri●ten by Athanasius ; and there hath been also another Father found for them , to wit , Maximus the Martyr . Notwithstanding which , thus much must not be denied by us , that Athanasius in those others his reputedly Genuine Writings , does sometime approach so near hereunto , that he lays no small stress upon this Homoousiotes , this Coessentiality , and Common Nature of the Godhead , to all the Three Persons , in order to their being One God. For thus , in that Book entitled , Concerning the Common Essence of the Three Persons , and the Chapter inscribed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there are not Three Gods ; doth Athanasius lay his Foundation here . When to that question proposed , How it can be said , that the Father is God , the Son God , and the Holy Ghost God , and yet that there are not Three Gods ; the First Reply which he makes is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Where there is a Communion of Nature , there is also one Common Name of Dignity bestowed . And thus doth God himself , call things divided into Multitudes from one Common Nature , by One Singular Name . For both when he is angry with men , doth he call all those who are the objects of his anger , by the name of One Man : and when he is reconciled to the world , is he reconciled thereto as to One Man. The first Instances which he gives hereof , are in Gen. the 6. the 3. and 7. Verses ; My Spirit shall not always strive with Man , and I will destroy Man whom I have Created ; Upon which Athanasius makes this Reflexion ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Though there was not then only one man , but Infinite Myriads of men , nevertheless by the name of One Nature , doth the Scripture call all those men , One Man , by reason of their Community of Essence or Substance . Again he commenteth in like manner upon that other Scripture-passage , Exodus the 15.1 . The Horse and his Rider hath he thrown into the Sea , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When Pharaoh went out to the Red Sea , and fell with Infinite Chariots in the same ; and there were many men that were drowned together with him , and many Horses ; yet Moses knowing that there was but One Common Nature of all those that were drowned , speaketh thus both of the Men and Horses ; The Lord hath thrown both the Horse and the Rider into the Sea ; he calling such a Multitude of Men , but One Singular Man , and such a Multitude of Horses but One Horse . Whereupon Athanasius thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If therefore amongst men , where the things of Nature are confounded , and where there are differences of Form , Power and Will ( all men not having the same disposition of Mind , nor Form , nor Strength ) as also different Languages , ( from whence men are called by the Poets Meropes ) nevertheless by reason of the Community of Nature , the whole world is called One Man ; might not that Trinity of Persons , where there is an Vndivided Dignity , One Kingdom , One Power , One Will , and One Energy be much rather called One God ? But though it be true , that Athanasius in this place ( if at least this were a Genuine Foetus of Athanasius ) may Justly be thought to attribute too much to this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Common Nature , Essence , or Substance , of all the Three Persons , as to the making of them to be truly and properly One God ; and that those Scripture-passages are but weakly urged to this purpose ; yet is it plain , that he did not acquiesce in this only , but addeth other things to it also , as their having not only One Will , but also One Energy or Action , of which more afterwards . Moreover Athanasius , elsewhere plainly implieth , that this Common Essence or Nature of the Godhead , is not sufficient alone , to make all the Three Hypostases , One God. As in his Fourth Oration against the Arians , where he tells us , that his Trinity of Divine Hypostases cannot therefore be accounted Three Gods nor Three Principles , because they are not resembled by him , to Three Original Suns , but only to the Sun , and its Splendour , and the Light from both . Now Three Suns , according to the Language of Athanasius , have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Common Nature , Essence , and Substance , and therefore are Coessential or Consubstantial ; and since they cannot be accounted one Sun , it is manifest , that according to Athanasius , this Specifick Identity or Unity , is not sufficient to make the Three Divine Hypostases One God. Again the same Athanasius , in his Exposition of Faith , writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither do we acknowledge Three Hypostases , Divided or Separate by themselves ( as is to be seen corporeally in men ) that we may not comply with the Pagan Polytheism . From whence it is Evident , that neither Three Separate Men , though Coessential to Athanasius , were accounted by him to be One Man , nor yet the Community of the Specifick Nature and Essence of the Godhead , can alone by it self , exclude Polytheism from the Trinity . Wherefore the true reason , why Athanasius laid so great a stress upon this Homoousiotes , or Coessentially of the Trinity , in order to the Vnity of the Godhead in them , was not because this alone was sufficient to make them One God , but because , they could not be so without it . This Athanasius often urges against the Arians , as in his Fourth Oration , where he tells them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they must needs introduce a Plurality of Gods , because of the Heterogeneity of their Trinity . And again afterwards determining , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , one Species of the Godhead , in Father , Son and Spirit , he adds ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And thus do we acknowledge one only God in the Trinity ; and maintain it more Religiously than those Hereticks do , who introduce a Multiform Deity , consisting of divers Species ; we supposing only One Vniversal Godhead in the whole . For if it be not thus , but the Son be a Creature , made out of nothing , however called God by these Arians , then must He and his Father , of necessity be Two Gods ; one of them a Creator , the other a Creature . In like manner in his Books , Of the Nicene Council , he affirmeth , concerning the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That they make in a manner Three Gods , dividing the Holy Monad into Three Heterogeneous Substances , Separate from one another . Whereas the right Orthodox Trinity , on the contrary , is elsewhere thus described by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Holy and perfect Trinity Theologized , in the Father , Son , and Spirit , hath nothing Aliene , Foreign or Extraneous intermingled with it ; nor is it compounded of Heterogeneous things , the Creator and Creature joyned together . And whereas the Arians interpreted that of our Saviour Christ , I and my Father are One , only in respect of Consent or Agreement of Will , Athanasius shewing the insufficiency hereof , concludeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Wherefore besides this Consent of Will , there must of necessity be another Vnity of Essence or Substance also , acknowledged in the Father and the Son. Where by Vnity of Essence or Substance , that Athanasius did not mean , a Vnity of Singular and Individual , but of General or Vniversal Essence only , appears plainly from these following words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For those things which are Made or Created , though they may have an Agreement of Will with their Creator , yet have they this by Participation only , and in a way of Motion ; as he who retaining not the same , was cast out of Heaven . But the Son being begotten from the Essence or Substance of the Father , is Essentially or Substantially One with him . So that the Opposition here , is betwixt Vnity of Consent with God in Created Beings , which are Mutable ; and Vnity of Essence in that which is Vncreated , and Immutably of the same Will with the Father . There are also many other places in Athanasius , which though some may understand of the Vnity of Singular Essence , yet were they not so by him intended , but either of Generick or Specifick Essence only , or else in such other sence as shall be afterwards declared . As for Example , in his Fourth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We acknowledge only One Godhead in the Trinity ; where the following words plainly imply this to be understood in part at least , of One Common or General Essence of the Godhead , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Because if it be not so , but the Word be a Creature , made out of Nothing , he is either not truly God , or if he be called by that name , then must they be two Gods , one a Creator , the other a Creature . Again when in the same Book it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Son and the Father are One thing in the Propriety of Nature , and in the Sameness of one Godhead ; it is evident from the Context , that this is not to be understood of a Sameness of Singular Essence , but partly of a Common and Generical One , and partly of such another Sameness or Unity , as will be hereafter expressed . Lastly , when the Three Hypostases , are somewhere said by him , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Essence or Substance , this is not to be understood neither in that place , as if they had all Three the same Singular Essence , but in some of those other Sences before mentioned . But though Athanasius no where declare , the Three Hypostases of the Trinity , to have only One and the same Singular Essence , but on the contrary , denies them to be Monoousian ; and though he lay a great stress upon their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Specifick or Generick Vnity , and Coessentiality , in order to their being One God ; for as much as without this , they could not be God at all ; yet doth he not rely wholly upon this , as alone sufficient to that purpose , but addeth certain other considerations thereunto , to make it out ; in manner as followeth . First , that this Trinity , is not a Trinity of Principles ; but that there is only One Principle or Fountain of the Godhead in it , from which the other are derived . Thus does he write in his Fifth Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is but One Principle , and accordingly but One God. Again in his Book against the Sabellianists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are not Two Gods , both because there are not Two Fathers , and because that which is Begotten is not of a different Essence from that which Begat . For he that introduceth Two Principles , Preacheth Two Gods ; which was the Impiety of Marcion . Accordingly the same Athanasius declareth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Essence or Substance of the Father , is the Principle and Root and Fountain of the Son. And in like manner doth he approve of this Doctrine of Dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That God ( the Father ) is the First Fountain of all Good things , but the Son a River poured out from him . To the same purpose is it also , when he compareth the Father and the Son , to the Water and the Vapour arising from it ; to the Light and the Splendour ; to the Prototype and the Image . And he concludeth the Unity of the Godhead from hence , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Divine Trinity must needs be collected and gathered up together , under that omnipotent God of the whole World , as under One Head. But the chief force of this Consideration , is only to exclude the Doctrine of the Marcionists , who made More Independent and Self-existent Principles and Gods. Notwithstanding which , it might still be objected , that the Christian Trinity , is a Trinity of Distinct Subordinate Gods , in opposition whereunto , this argument seems only to prepare the way to what follows ; namely of the close Conjuction of these Three Hypostases into One God ; forasmuch , as were they Three Independent Principles , there could not be any Coalescence of them into One. In the next place therefore , Athanasius further addeth , that these Three Divine Hypostases , are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Separate and Disjoyned Beings , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Indivisibly Vnited to one another . Thus in his Fifth Oration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Father and the Son are both one thing in the Godhead , and in that the Word , being begotten from Him , is Indivisibly and Inseparably conjoyned with him . Where when he affirmeth , the Father and the Son , to be One in the Godhead , it is plain that he doth not mean them to have One and the same Singular Essence , but only Generical and Vniversal ; because in the following words , he supposes them to be Two , but Indivisibly and Inseparably United together . Again in his Book De Sent. Dionys. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Son is Indivisible from the Father , as the Splendour is from the Light. And afterwards in the same Book he insisteth further upon this Point , according to the sence of Dionysius , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Dionysius teacheth , that the Son is Cognate with the Father , and Indivisible from him , as Reason is from the Mind , and the River from the Fountain . Who is there therefore , that would go about to alienate Reason from the Mind ? and to separate the River from the Fountain , making up a wall between them ? or to cut off the Splendour from the Light ? Thus also in his Epistle to Serapion , that the Holy Ghost is not a Creature , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let these men first divide the Splendour from the Light , or Wisdom from him that is Wise , or else let them wonder no more how these things can be . Elsewhere Athanasius calls the whole Trinity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Trinity Vndivided and Vnited to it self . Which Athanasian Indivisibility of the Trinity , is not so to be understood as if Three were not Three in it , but first of all that neither of these could be without the other , as the Original Light or Sun could not be without the Splendour , nor the Splendour without the Original Light , and neither one nor t'other of them without a Diffused Derivative Light. Wherefore God the Father being an Eternal Sun , must needs have also an Eternal Splendour , and an Eternal Light. And Secondly , that these are so Nearly and Intimately Conjoyned together , that there is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Continuity betwixt them ; which yet is not to be understood in the way of Corporeal Things , but so as is agreeable to the Nature of things Incorporeal . Thirdly , Athanasius ascendeth yet higher , affirming the Hypostases of the Trinity , not only to be Indivisibly Conjoyned with one another , but also to have a Mutual Inexistence in each other , which Latter Greek Fathers have called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Circuminsession . To this purpose does he cite the Words of Dionysius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For Reason is the Efflux of the Mind , which in men is derived from the Heart into the Tongue ; where it is become another Reason or Word , differing from that in the Heart : and yet do these both , Mutually Exist in each other , they belonging to one another ; and so though being Two , are One Thing . Thus are the Father and the Son , One thing , they being said to Exist in each other . And Athanasius further illustrates this also by certain Similitudes ; as that again of the Original Light and the Splendour , he affirming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Original Light is in the Splendor , and again the Splendor in the Sun ; and also that of the Prototype and the Image , or the King and his Picture ; which he thus insisteth upon , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · In the Picture is contained the Form and Figure of the King , and in the King the Form and Figure of the Picture . And therefore if any one , when he had seen the Picture , should afterward desire to see the King ; the Picture would by a Prosopopoeia bespeak him after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I and the King am One , for I am in him and he is in me ; and what you take notice of in me , the same may you observe in him also , and what you see in him , you may see likewise in me ; he therefore that worshippeth the Image , therein worshippeth the King , the Image being nothing but the Form of the King. Elsewhere in the Fourth Oration he thus insisteth upon this Particular ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Son is in the Father , as may be conceived from hence ; because the whole Being of the Son is proper to the Essence of the Father , he being derived from it as the Splendour from the Light , and the River from the Fountain : so that he who sees the Son , sees that which is the Fathers own and proper . Again the Father is in the Sun , because that which is the Fathers own and proper , that is the Son : accordingly as the Sun is also in the Splendour , the Mind in Reason and the Fountain in the River . What Cavils the Arrians had against this Doctrine , Athanasius also enforms us ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Here the Arians begin to quarrel with that of our Lord , I am in the Father , and the Father in me ; objecting , How is it possible , that both the Former should be in the Latter and the Latter in the Former ? Or how can the Father being Greater , be received in the Son , who is Lesser ? And yet what wonder is it , if the Son should be in the Father ; since it is written of us men also , That in him we Live and Move and have our Being In way of reply whereunto , Athanasius first observes , that the Ground of this Arian Cavillation , was , the Grossness of their Apprehensions , and that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conceive of Incorporeal things after a Corporeal manner . And then does he add , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For the Father and Son are not , as they suppose , Transvasated and Poured out , one into another , as into an Empty Vessel : as if the Son filled up the Concavity of the Father , and again the Father that of the Son ; and neither of them were full or perfect in themselves . For all this is proper to Bodies ; wherefore though the Father be in some sence , Greater than the Son , yet notwithstanding may he be in him after an Incorporeal manner . And he replieth to their Last Cavil thus , That the Son is not so in the Father , as we our selves are said to Live and Move and Be in God ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. For he himself from the Fountain of the Father , is that Life in whom all things are quickned and consist : neither does he who is the Life live in another Life , which were to suppose him not to be the Life it self . Nor ( saith he ) must it be conceived , that the Father is no otherwise in the Son , than he is in holy men Corroborating of them ; for the Son himself is the Power and Wisdom of God , and all Creat●d Beings are sanctified by a Participation of him in the Spirit . Wherefore this Perichoresis or Mutual In-being of the Father and the Son , is to be understood after a Peculiar manner , so as that they are Really thereby One ; and what the Son and Holy Ghost doth the Father doth in them , accordig to that of Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Godhead of the Son is the Godhead of the Father , and so the Father exercises a Providence over all things in the Son. Lastly , the same Athanasius in sundry places still further supposes those Three Divine Hypostases , to make up one Entire Divinity aft●r the same manner ▪ as the Fountain and the Stream make up one Entire River ; or the Root and the Stock and the Branches , one Entire Tree . And in this sence also , is the whole Trinity said by him , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Divinity , and One Nature , and One Essence , and One God. And accordingly the word Homousios seems here to be taken by Athanasius , in a further sence , besides that before mentioned ; not only for things Agreeing in one Common and General Essence , as Three Individual men are Coessential with one another ; but also for such as concurrently together , make up One Entire Thing ; and are therefore Joyntly Essential thereunto . For when he affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Tree is Congenerous or Homogenial with the Root , and the Branches Coessential with the Vine ; his meaning is , that the Root , Stock , and Branches , are not only of One Kind , but also all together make up , the Entire Essence of One Plant or Tree . In like manner , those Three Hypostases , the Father , Son and Holy Ghost , are not only Congenerous and Coessential , as having all the Essence of the Godhead alike in them , but also as Concurrently Making up one Entire Divinity . Accordingly whereunto , Athanasius further concludes , th●t these Three Divine Hypostases have not a Consent of Will only , but Essentially one and the Self Same Will , and that they do also joyntly produce ad extra , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and the Self-same Energy , Operation or Action ; nothing being Peculiar to the Son as such , but only the Oeconomy of the Incarnation : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Trinity is like it self , and by Nature Indivisible , and there is One Energy or Action of it ; for the Father By the Word , In the Holy Ghost , doth all things . And thus is the Vnity of the Holy Trinity conserved , and One God preached in the Church : Namely , such as is Above all , and By or Through all , and In all . Above all , as the Father , the Principle , and Fountain ; Through all , by the Word ; and In all , by the Holy Spirit . And elsewhere he writeth often to the same purpose . Thus have we given a true and full account , how according to Athanasius , the Three Divine Hypostases , though not Monoousious but Homoousious only , are Really but One God or Divinity . In all which doctrine of his , there is nothing but what a True and Genuine Platonist would readily su●scribe to . From whence it may be concluded , that the right Platonick Trinity , differs not so much from the Doctrine of the Ancient Church , as some late Writers have supposed . Hitherto hath the Platonick Christian endeavoured partly to Rectifie and Reform the True and Genuine Platonick Trinity , and partly to Reconcile it , with the Doctrine of the Ancient Church . Nevertheless , to prevent all mistakes , we shall here declare , that wheresoever this most Genuine Platonick Trinity , may be found to differ , not only from the Scripture it self ( which yet notwithstanding is the sole Rule of Faith ) but also from the Form of the Nicene and Constantinopolitane Councils ; and further from the Doctrine of Athanasius too , in his Genuine writings , ( whether it be in their Inequality , or in any thing else ) is there utterly disclaimed and rejected by us . For as for that Creed commonly called Athanasian , which was written a long time after , by some other hand ; since at first it derived all its authority , either from the Name of Athanasius to whom it was Entituled , or else because it was supposed to be an Epitome and Abridgement of his Doctrine ; this ( as we conceive ) is therefore to be interpreted according to the Tenour of that Doctrine , contained in the Genuine Writings of Athanasius . Of whom we can think no otherwise , than as a person highly Instrumental and Serviceable to Divine Providence for the preserving of the Christian Church , from lapsing by Arianism , into a kind of Paganick and Idolatrous Christianity ; in Religiously Worshipping of those , which themselves concluded to be Creatures ; and by means of whom especially , the Doctrine of the Trinity , ( which before fluctuated in some loose Uncertainty ) came to be more punctually Stated and Settled . Now the Reason why we introduced the Platonick Christian here thus Apologizing , was First ; because we conceived it not to be the Interest of Christianity , that the ancient Platonick Trinity , should be made more discrepant from the Christian , than indeed it is . And Secondly , because , as we have already proved , the Ancient and Genuine Platonick Trinity , was doubtless Anti-Arian , or else the Arian Trinity Anti-Platonick ; the Second and Third Hypostases in the Platonick Trinity , being both Eternal , Infinite and Immutable . And as for those Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Gradations , so much spoken of , these ( by St. Cyril's leave ) were of a different Kind from the Arian , there being not the Inequality of Creatures in them to the Creator . Wherefore Socrates the Ecclesiastick Historian , not without Cause wonders , how those Two Presbyters Georgius and Timotheus , should adhere to the Arian Faction , since they were accounted such great Readers of Plato and Origen ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It seems to me wonderful , how those Two Persons should persist in the Arian Perswasion ; one of them having always Plato in his hands ; and the other continually breathing Origen . Since Plato no where affirmeth his First and Second Cause ( as he was wont to call them ) to have had any beginning of their Existence ; and Origen every where confesseth , the Son to be Coeternal with the Father . Besides which , Another Reason for this Apology of the Christian Platonist was , because as the Platonick Pagans after Christianity , did approve of the Christian Doctrine concerning the Logos , as that which was exactly agreeable with their own ; so did the Generality of the Christian Fathers , before and after the Nicene Council , represent the Genuine , Platonick Trinity , as really the same thing with the Christian , or as approaching so near to it , that they differed chiefly in Circumstances , or the manner of Expression . The Former of these is Evident from that famous Passage of Amelius Contemporary with Plotinus , recorded by Eusebius , St. Cyril and Theodoret ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this was the Logos or Word , by whom Existing from Eternity according to Heraclitus , all things were made : and whom that Barbarian also placeth in the rank and dignity of a Principle , affirming him to have been with God , and to be God ; and that all things were made by him , and that whatsoever was made , was Life and Being in him . As also that he descended into a Body , and being cloathed in Flesh , appeared as a Man , though not without demonstration of the Divinity of his Nature . But that afterwards being Loosed or Separated from the same , he was Deified , and became God again , such as he was before he came down into a Mortal Body . In which words Amelius speaks favourably also of the Incarnation of that Eternal Logos . And the same is further manifest from what St. Austin writeth concerning a Platonist in his time , Initium Sancti Evangelii , cui nomen est secundum Johannem , quidam Platonicus , sicut à sancto Sene Simpliciano , qui posteà Mediolanensi Ecclesiae praesedit Episcopus , solebamus audire , aureis Literis conscribendum , & per omnes Ecclesias in locis eminentissimis proponendum esse dicebat : We have often heard , from that holy man Simplicianus , afterward Bishop of Millain ; that a certain Platonist affirmed , the beginning of St. John 's Gospel , deserved to be writ in Letters of Gold , and to be set up in all the most Eminent places throughout the Christian Churches . And the latter will sufficiently appear from these following Testimonies ; Justin Martyr in his Apology affirmeth of Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That he gave the Second place to the Word of God , and the Third to that Spirit , which is said to have moved upon the waters . Clemens Alexandrinus speaking of that Passage in Plato's Second Epistle to Dionysius , concerning the First , Second and Third , writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I understand this no otherwise , than that the Holy Trinity is signified thereby , the Third being the Holy Ghost , and the Second the Son by whom all things were made , according to the Will of the Father . Origen also affirmeth the Son of God to have been plainly spoken of by Plato in his Epistle to Hermias and Coriscus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus who pretendeth to know all things , and who citeth so many other passages out of Plato , doth purposely ( as I suppose ) dissemble and conceal , that which he wrote concerning the Son of God , in his Epistle to Hermias and Coriscus ; where he calls him , the God of the whole Vniverse , and the Prince of all things both present and future ; afterwards speaking of the Father of this Prince and Cause . And again elsewhere in that Book , he writeth to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither would Celsus ( here speaking of Chistians making Christ the Son of God ) take any notice of that passage in Plato 's Epistle before mentioned , concerning the Framer and Governour of the whole world , as being the Son of God ; lest he should be compelled by the Authority of Plato , whom he so often magnifieth , to agree with this Doctrine of ours , that the Demiurgus of the whole World is the Son of God ; but the First and Supreme Deity , his Father . Moreover St. Cyprian , or who ever were the Author of the Book inscribed De Spiritu Sancto , affirmeth , the Platonists First and Vniversal Psyche , to be the same with the Holy Ghost in the Christian Theology ; in these words , Hujus Sempiterna Virtus & Divinitas , cum in propria natura , ab Inquisitoribus Mundi antiquis Philosophis propriè investigari non posset ; Subtilissimis tamen intuiti conjecturis Compositionem Mundi , & distinctis Elementorum affectibus , praesentem omnibus Animam adfuisse dixerunt ; quibus , secundum genus & ordinem singulorum , vitam praeberet & motum , & intransgressibiles figeret Metas , & Stabilitatem assignaret ; & Vniversam hanc Vitam , hunc motum , hanc rerum Essentiam , Animam Mundi vocaverunt . In the next place Eusebius Caesariensis gives a full and clear Testimony , of the Concordance and Agreement of the Platonick , at least as to the main , with the Christian Trinity , which he will have to have been the Cabala of the ancient Hebrews , thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Oracles of the Hebrews , placing the Holy Ghost , after the Father and the Son , in the Third Rank ; and acknowledging a Holy and Blessed Trinity after this manner ; so as that this Third Power does also transcend all Created Nature ; and is the First of those Intellectual Substances , which proceed from the Son , and the Third from the First Cause ; see how Plato Enigmatically declareth the same things in his Epistle to Dionysius , in these words , &c. These things the Interpreters of Plato refer to a First God , and to a Second Cause , and to a Third the Soul of the World , which they call also The Third God. And the Divine Scriptures in like manner rank the Holy Trinity of Father , Son , and Holy Ghost ; in the place or degree of a Principle . But it is most observable what Athanasius himself affirmeth of the Platonists ; that though they derived the Second Hypostasis of their Trinity from the First , and the Third from the Second , yet they supposed both their Second and Third Hypostases , to be Vncreated ; and therefore does he send the Arians to School thither , who because there is but one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Self-Originated Being , would unskilfully conclude , that the Word or Son of God , must therefore needs be a Creature . Thus in his Book concerning the Decrees of the Nicene Council ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Arians borrowing the word Agennetos from the Pagans ( who acknowledge only One such ) make that a pretence to rank the Word or Son of God , who is the Creator of all , amongst Creatures or things Made . Whereas they ought to have learn'd the right signification of that word Agennetos , from those very Platonists who gave it them . Who , though acknowledging their Second Hypostasis of Nous or Intellect , to be derived from the first called Tagathon , and their Third Hypostasis or Psyche from the Second , nevertheless doubt not to affirm them both to be Ageneta or Vncreated , knowing well , that hereby they detract nothing from the Majesty of the First , from whom these Two are derived . Wherefore the Arians either ought so to speak as the Platonists do , or else to say nothing at all concerning these things which they are ignorant of . In which words of Athanasius , there is a plain distinction made , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , Vnbegotten and Vncreated ; and the Second Person of the Trinity , the Son or Word of God , though acknowledged by him , not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnbegotten ( he being Begotten of the Father , who is the only Agennetos ) yet is he here said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vncreated ; he declaring the Platonists , thus to have affirmed the Second and Third Hypostases of their Trinity , not to be Creatures , but Vncreated . Which Signal Testimony of Athanasius , concerning the Platonick Trinity is a great Vindication of the same . We might here further add , St. Austin's Confession also , that God the Father , and God the Son , were by the Platonists acknowledged in like manner , as by the Christians ; though concerning the Holy Ghost , he observes some difference , betwixt Plotinus and Porphyrius , in that the Former did Postponere Animae Naturam Paterno Intellectui , the Latter , Interponere ; Plotinus did Postpone his Psyche or Soul after the Paternal Intellect , but Porphyrius Interponed it , betwixt the Father and the Son , as a Middle between both . It was before observed , that St. Cyril of Alexandria , affirmeth nothing to be wanting to the Platonick Trinity , but only that Homoousiotes of his and some other Fathers in that Age , that they should not only all be God or Vncreated , but also Three Coequal Individuals , under the same Ultimate Species , as Three Individual Men ; he conceiving that Gradual Subordination that is in the Platonick Trinity , to be a certain tang of Arianism . Nevertheless he thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Plato notwithstanding was not altogether ignorant of the Truth , but that he had the knowledge of the Only begotten Son of God , as likewise of the Holy Ghost , called by him Psyche ; and that he would have every way expressed himself rightly , had he not been afraid of Anitus and Melitus , and that Poyson which Socrates drunk . Now whether this were a Fault or no , in the Platonists , that they did not suppose their Hypostases to be Three Individuals under the same Ultimate Species , we leave to others to judge . We might here add the Testimony of Chalcidius , because he is unquestionably concluded to have been a Christian , though his Language indeed be too much Paganical , when he calls the Three Divine Hypostases , a Chief , a Second , and a Third God ; Istius rei dispositio talis mente concipienda est ; Originem quidem rerum esse Summum & Ineffabilem Deum ; post Providentiam ejus Secundum Deum , Latorem Legis utriusque Vitae tam Aeternae quam Temporariae ; Tertium esse porro Substantiam que Secunda Mens , Intellectusque dicitur , quasi quaedam Custos Legis Aeternae . His Subjectas esse Rationabiles Animas , Legi Obsequentes , Ministras verò Potestates , &c. Ergo Summus Deus jubet , Secundus ordinat , Tertius intimat . Animae verò Legem ag●nt . This thing is to be conceived after this manner ; That the First Original of Things is the Supreme and Ineffable God ; after his Providence a Second God , the Establisher of the Law of Life both Eternal and Temporary ; And the Third ( which is also a Substance , and called a Second Mind or Intellect ) is a certain Keeper of this Eternal Law. Vnder these Three , are Rational Souls , Subject to that Law , together with the Ministerial Powers , &c. So that the Sovereign or Supreme God Commands , the Second Orders , and the Third executes . But Souls are Subject to the Law. Where Chalcidius though seeming indeed rather more a Platonist , than a Christian ; yet acknowledgeth no such Beings as Henades and Noes ; but only Three Divine Hypostases , and under them Rational Souls . But we shall conclude with the Testimony of Theodoret in his Book De Principio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plotinus and Numenius explaining Plato 's Sence , declare him to have asserted , Three Super-Temporals or Eternals , Good , Mind or Intellect , and the Soul of the Vniverse ; he calling that Tagathon which to us is Father , that Mind or Intellect , which to us is Son or Word , and that Psyche or a Power Animating and Enlivening all things , which our Scriptures call the Holy Ghost . And these things ( saith he ) were by Plato purloined , from the Philosophy and Theology of the Hebrews . Wherefore we cannot but take notice here of a Wonderful Providence of Almighty God , that this Doctrine of a Trinity of Divine Hypostases , should find such Admittance and Entertainment in the Pagan World , and be received by the wisest of all their Philosophers , before the times of Christianity ; thereby to prepare a more easie way for the Reception of Christianity amongst the Learned Pagans . Which that it proved successful accordingly , is undeniably evident from the Monuments of Antiquity . And the Juniour Platonists , who were most opposite and adverse to Christianity , became at length so sensible hereof , that besides their other Adulterations of the Trinity before mentioned , for the countenancing of their Polytheism and Idolatry , they did in all probability for this very reason , quite innovate , change and pervert the whole Cabala , and no longer acknowledge a Trinity , but either a Quaternity or a Quinary , or more of Divine Hypostases . They first of all contending , that before the Trinity , there was another Supreme and Highest Hypostasis , not to be reckoned with the others , but standing alone by himself . And we conceive , the first Innovator in this kind , to have been Jamblichus , who in his Egyptian Mysteries , where he seems to make the Egyptian Theology to agree with his own Hypotheses , writeth in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Before those things which truly are , and the Principles of all , there is One God Superiour to the First God , and King , Immovable ; and always remaining in the Solitude of his own Vnity : there being nothing Intelligible nor any thing else mingled with him ; but he being the Paradigm of that God truly Good , which is Self-begotten and his own Parent . For this is greater , and before him , and the Fountain of all things ; the foundation of all the first Intelligible Ideas . Wherefore from this one , did that Self sufficient God , who is Autopator or his own Parent , cause himself to shine forth , for this is also a Principle , and the God of Gods , a Monad from the first One , before all Essence . Where so far as we can understand , Jamblichus his meaning is , that there is a Simple Vnity in order of Nature before that Tagathon , or Monad , which is the First of the Three Divine Hypostases . And this Doctrine was afterward taken up by Proclus , he declaring it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Plato every where ascends from multitude to Vnity , from whence also the order of the Many proceeds ; but before Plato and according to the Natural order of things , One is before Multitude and every Divine order begins from a Monad . Wherefore though the Divine Number proceed in a Trinity , yet before this Trinity must there be a Monad . Let there be Three Demiurgical Hypostases ; nevertheless before these must there be One ; because none of the Divine orders , begins from Multitude . We conclude , that the Demiurgical Number , does not begin from a Trinity , but from a Monad , standing alone by it self before that Trinity . Here Proclus , though endeavouring to gain some countenance for this doctrine out of Plato , yet as fearing lest that should fail him , does he fly to the order of Nature , and from thence would infer , that before the Trinity of Demiurgick Hypostases , there must be a Single Monad or Henad standing alone by it self , as the Head thereof . And St. Cyril of Alexandria , who was Juniour to Jamblichus but Senior to Proclus , seems to take notice of this Innovation in the Platonick Theology , as a thing then newly crept up , and after the time of ●orphyry ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But those before mentioned , contradict this Doctrine ( of Porphyrius & the ancient Platonists ) affirming that the Tagathon ought not to be connumerated or reckoned together , with those which proceed from it , but to be exempted from all Communion , because it is altogether Simple and uncapable of any Commixture or Consociation with any other . Wherefore these begin their Trinity with Nous or Intellect , making that the First . The only difference here is , that Jamblichus seems to make the first Hypostasis of the Trinity after a Monad , to be Tagathon , but St. Cyril , Nous. However they both meant the same thing , as also did Proclus after them . Wherefore it is evident , that when from the time of the Nicene Council and Athanasius , the Christian Doctrine of the Trinity came to be punctually stated and settled , and much to be insisted upon by Christians , Jamblichus and other Platonists , who were great Antagonists of the same , perceiving what advantage the Christians had from the Platonick Trinity , then first of all Innovated this Doctrine , introducing a Quaternity of Divine Hypostases , instead of a Trinity , the First of them being not Coordinate with the other Three , nor Consociated or Reckoned with them : But All of them , though Subordinate , yet Universal , and such as Comprehend the whole ; that is , Infinite and Omnipotent ; and therefore none of them Creatures . For it is certain , that before this time , or the Age that Iamblichus lived in , there was no such thing at all dream'd of by any Platonist , as an Vnity before and above the Trinity , and so a Quaternity of Divine Hypostases : Plotinus positively determining , that there could neither be More nor Fewer than Three ; and Proclus himself acknowledging the Ancient Tradition or Cabala , to have run only of Three Gods ; and Numenius who was Senior to them both , writing thus of Socrates , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he also ( before Plato ) Asserted Three Gods ; that is , Three Divine Hypostases , and no more , as Principles ; therein following the Pythagoreans . Moreover the same Proclus , besides his Henades and Noes before mentioned , added certain other Phantastick Trinities of his own also , as this for example , of the First Essence , the First Life , and the First Intellect ; ( to omit others ) whereby that Ancient Cabala and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theology of Divine Tradition , of Three Archical Hypostases , and no more , was disguised , perverted , and adulterated . But besides this Advantage from the ancient Pagan Platonists and Pythagoreans , admitting a Trinity into their Theology , in like manner as Christianity doth ( whereby Christianity was the more recommended to the Philosophick Pagans ) there is another Advantage of the Same extending even to this present time , probably not Unintended also by Divine Providence ; That whereas Bold and Conceited Wits precipitantly condemning the Doctrine of the Trinity for Nonsence , absolute R. pugnancy to Humane Faculties , and Impossibility , have thereupon some of them quite shaken off Christianity and all Revealed Religion , professing only Theism ; others have frustrated the Design thereof by Pagmizing it into Creature-Worship or Idolatry ; this Ignorant and Conceited Confidence of both , may be retunded and confuted from hence , because the most ingenious and acute of all the Pagan Philosophers , the Platonists and Pythagoreans , who had no byass at all upon them , nor any Scripture Revelation , that might seem to impose upon their Faculties , but followed the free Sentiments and Dictates of their own Minds , did notwithstanding not only entertain this Trinity of Divine Hypostases Eternal and Vncreated , but were also fond of the Hypothesis , and made it a main Fundamental of their Theology . It now appears from what we have declared , that as to the Ancient and Genuine Platonists and Pythagoreans , none of their Trinity of Gods , or Divine Hypostases , were Independent , so neither were they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Creature-Gods . but Vncreated ; they being all of them not only Eternal , and Necessarily Existent , and Immutable , but also Vniversal , that is Infinite and Omnipotent ; Causes , Principles , and Creators of the whole World. From whence it follows that these Platonists could no● justly be taxed for Idolatry , in giving Religious Worship to each Hypost●sis of this their Trinity . And we have the rather insisted so long upon this Platonick Trinity , because we shall make use of this Doctrine afterwards , in our Defence of Christianity , where we are to show ; That one Grand Design of Christianity , being to abolish the Pagan Idolatry , or Creature-Worship , it self cannot justly be charged with the same , from that Religious Worship given to our Saviour Christ , and the Trinity , ( the Son and Holy Ghost ) they being none of them , according to the true and Orthodox Christianity , Creatures ; however the Arian Hypothesis made them such . And this was indeed , the Grand Reason , why the Ancient Fathers , so zealously opposed Arianism , because That Christianity , which was intended by God Almighty , for a means to extirpate Pagan Idolatry , was thereby it self Paganized and Idolatrized ; and made highly guilty of that very thing , which it so much condemned in the Pagans , that is Creature-Worship . This might be proved by sundry testimonies , of Athanasius , Basil , Gregory Nyssen , Gregory Nazianzen , Epiphanius , Chrysostom , Hilary , Ambrose , Austine , Faustinus , and Cyril of Alexandria ; all of them charging the Arians , as guilty of the very same Idolatry with the Gentiles or Pagans , in giving Religious Worship even to the Word and Son of God himself ( and consequently to our Saviour Christ ) as he was supposed them to be but a Creature . But we shall content our selves here , only to cite one remarkable passage out of Athanasius in his Fourth Oration against the Arians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Why therefore do not these Arians , holding this , reckon themselves amongst the Pagans or Gentiles , sence they do in like manner worship the Creature , besides the Creator ? For though the Pagans worship one Vncreated and many Created Gods , but these Arians only one Vncreated , and one Created ; to wit the Son or Word of God ; yet will not this make any real difference betwixt them ; because the Arians One Created is one of those many Pagan Gods ; and those many Gods of the Pagans or Gentiles , have the same nature with this One ; they being alike Creatures . Wherefore these wretched Arians are Apostates from the truth of Christianity , they betraying Christ more than the Jews did , and wallowing or tumbling in the Filth of Pagan Idolatry : worshipping Creatures and different kinds of Gods ? Where by the way we may take notice , that when Athanasius affirmeth of the Arians , what St Paul doth of the Pagans , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his meaning could not well be , that they worshipped the Creature More than the Creator ; forasmuch as the Arians constantly declared , that they gave less worship to Christ the Son or Word of God , he being by them accounted but a Creature , than they did to the Father the Creator : but either that they worshipped , the Creature Besides the Creator , or the Creature Instead of the Creator , or in the Room of him , who was alone of right to be Religiously Worshipped . Again , when the same Athanasius declareth , that the Greeks , Gentiles , or Pagans , did Universally worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Only One Vncreated , he seems to imply , that the Platonick Trinity of Hypostases , affirmed by him to be all Uncreated , were by them look'd upon , only as One entire Divinity . But the Principal Things , which we shall observe from this Passage of Athanasius , and those many other places of the Fathers , where they Parallel the Arians with the Pagans , making the Former guilty of the very same Idolatry with the Latter , even then when they worshipped our Saviour Christ himself , or the Word and Son of God , as he was by them supposed to be nothing but a Creature , are these following ; First , That it is here plainly declared by them , that the generality of the Pagans , did not worship a Multitude of Independent Gods , but that only One of their Gods was Vncreated or Self-Existent , and all their other Many Gods , look'd upon by them as his Creatures . This as it is expresly affirmed by Athanasius here , that the Greeks or Pagans , did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Worship only One Vncreated , and Many Created Gods , so is it plainly implied , by all those other forementioned Fathers , who charge the Arians with the Guilt of Pagan Idolatry ; because had the Pagans worshipped Many Vncreated and Independent Gods , it would not therefore follow , that the Arians were Idolaters , if the Pagans were . But that this was indeed the sence of the Fathers , both before and after the Nicene Council , concerning the Pagan Polytheism and Idolatry , that it consisted not in worshiping Many Vncreated and Independent Gods , but only One Vncreated and Many Created ; hath been already otherwise manifested ; and it might be further confirmed by sundry Testimonies of them ; as this of Saint Gregory Nazianzen in his 37. Oration ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; What then would some say , is there not One Divinity also amongst the Pagans , as they who Philosophize more fully and perfectly amongst them do declare ? And that full and remarkable One of Irenaeus , where he plainly affirmeth of the Gentiles ; Ita Creaturae potius quam Creatori serviebant , & his qui non sunt Dii , ut Primum Deitatis Locum attribuerent , Vni alicui & Summo Fabricatori hujus Vniversitatis Deo ; That they so served the Creature , and those who are not Gods , rather than the Creator ; that notwithstanding they attributed the First place of the Deity , to One certain Supreme God , the Maker of this Vniverse . The second thing is , that Athanasius and all those other Orthodox Fathers , who charged the Arians with Pagan Idolatry ▪ did thereby plainly imply , Those not to be Vncapable of Idolatry , who worship One Soveraign Numen , or acknowledge One Supreme Deity , the Maker of the whole World ; since not only the Arians unquestionably did so , but also according to these Fathers , the very Pagans themselves . The Third Thing is , that in the Judgement of Athanasius , and all the Orthodox Anti-Arian Fathers , to give Religious Worship to any Created Being whatsoever , though Inferiour to that worship , which is given to the Supreme God , and therefore according to the Modern Distinction , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is absolutely , Idolatry . Because it is certain , that the Arians gave much an Inferiour worship , to Christ the Son or Word of God , whom they contended to be a meer Creature , Made in Time , Mutable and Defectible , than they did to that Eternal God , who was the Creator of him . As those Fathers imply , the Pagans themselves to have given much an Inferiour Worship , to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , their Many Gods , whom themselves look'd upon , as Creatures , than they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To that One Vncreated God. Now if the Arians , who zealously contended for the Vnity of the Godhead , were nevertheless , by the Fathers condemned , as guilty of Idolatry , for bestowing but an Inferiour kind of Religious Worship , upon Christ the Son or Word of God himself , as he was supposed by them to be a Creature ; then certainly cannot they be excused from that Guilt , who bestow Religious Worship , upon these other Creatures , Angels and Souls of men , though Inferiour to what they give to the Supreme Omnipotent God , the Creator of all . Because the Son or Word of God , however conceived by these Arians to be a Creature , yet was look'd upon by them as the First , the most Glorious , and most Excellent of all Creatures , and that by which as an Instrument , all other Creatures , as Angels and Souls , were made : and therefore if it were Idolatry in them , to give an Inferiour kind of Religious Worship , to this Son and Word of God himself , according to thei● Hypoth●sis , then can it not possibly be accounted less , to bestow the same upon those other Creatures , Made by him , as Angels and Men deceased . Besides which , the Word and Son of God , howsoever supposed by these Arians to be a Creature , yet was not Really such ; and is in Scripture unquestionably declared to be a True Object of Religious Worship ( Worship him all ye Gods ) so that the Arians though Formally Idolaters , according to their own false Hypothesis ; yet were not Materially and Really so : whereas these Religious Angel - and Saint-Worshippers , must be as well Materially as Formally such . And here it is observable , that these Ancient Fathers made no such Distinction of Religious Worship , into Latria , as peculiar to the Supreme God , it being that whereby he is adored as Self-Existent and Omnipotent , or the Creator of all ; and Dulia , such an Inferiour Religious Worship , as is communicable to Creatures ; but concluded of Religious Worship Universally , and without Distinction , that the due Object of it all was the Creator only , and not any Creature . Thus Athanasius plainly in his Third Oration , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Son or Word of God were to be Worshipped , ( though a Creature ) because transcending us in glory and dignity , then ought every Inferiour Being to Worship what is Superiour to it : Whereas the case is otherwise ; For a Creature doth not Religiously worship a Creature , but only God the Creator . Now they who distinguish Religious Worship , into Latria and Dulia , must needs suppose the Object of it in general , to be that which is Superiour to us , and not the Creator only ; which is here contradicted by Athanasius . But because it was objected against these Orthodox Fathers by the Arians , that the Humanity of our Saviour Christ , which is unquestionably a Creature , did share in their Religious Worship also ; it is worth the while to see what account Athanasius gives of this ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We give no Religious Worship to any Creature , far be it from us : For this is the Errour of the Pagans and of the Arians ; But We Worship the Word of God the Lord of the Creation Incarnated . For though the Flesh of Christ , considered alone by it self , were but a part of the Creatures , nevertheless was it made the Body of God. And we neither Worship this Body by it self alone , divided from the Word ; nor yet intending to worship the Word , do we remove it , at a great distance from this flesh ; but knowing that of the Scripture , The Word was made Flesh , we look upon this Word even in the Flesh as God. And again to the same purpose , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Let these Arians Know , at length , that we who Worship the Lord in Flesh , Worship no Creature , but only the Creator cloathed with a Creaturely Body . And for the same cause was it that Nestorius afterwards , dividing the Word from the Flesh , the Divinity of Christ from the Humanity , and not acknowledging such an Hypostatick Vnion betwixt them as he ought , but nevertheless Religiously Worshipping our Saviour Christ , was therefore branded by the Christian Church , with the Name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Man-Worshipper , or Idolater . To conclude , they who excuse themselves from being Idolaters no otherwise , than because they do not give that very same Religious Worship , to Saints and Angels , which is pecular to God Almighty , and consists in honouring him as Self-Existent , and the Creator of all things , but acknowledge those others to be Creatures ; Suppose that to be Necessary to Idolatry , which is Absolutely Impossible , viz. to acknowledge more Omnipotents as Creators of all than One , or to account Creatures as such Creators ; as they imply all those to be Uncapable of Idolatry , who acknowledge One Supreme God the Creator of the whole World ; which is directly contradictious to the Doctrine of the Ancient Church . Hitherto in way of Answer to an Atheistick Objection , against the Naturality of the Idea of God , as including Oneliness in it , from the Pagan Polytheism , have we largely proved , that at least the Civilized and Intelligent Pagans , generally acknowledged One Sovereign Numen , and that their Polytheism was partly but Phantastical , nothing but the Polyonymy of one Supreme God , or the Worshipping him under different Names and Notions according to his several Vertues and Manifestations . And that though besides this they had another Natural and Real Polytheism also ; yet this was only of Many Inferiour or Created Gods , Subordinate to One Supreme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Vncreated . Which notwithstanding , is not so to be understood , as if we did confidently affirm , that Opinion of Many Independent Deities , never to have so much as entred into the Mind of any Mortal . For since Humane Nature is so Mutable and Depravable , as that notwithstanding the Connate Idea and Prolepsis of God in the Minds of Men , some unquestionably do degenerate and lapse into Atheism ; there can be no reason why it should be thought absolutely impossible , for any ever to entertain that false Conceit of More Independent Deities . But as for Independent Gods Invisible , we cannot trace the footsteps of such a Polytheism as this , any where , nor find any more than a Ditheism , of a Good and Evil Principle : Only Philo and others seem to have conceived , That amongst the ancient Pagans , some were so grosly sottish , as to suppose a Plurality of Independent Gods Visible , and to take the Sun , and Moon , and all the Stars for Such . However , if there were any such , and these Writers were not mistaken , as it frequently happened , it is certain that they were but very few , because amongst the most Barbarian Pagans at this day , there is hardly any Nation to be found , without an acknowledgment of a Sovereign Deity , as appears from all those Discoveries which have been made of them , since the improvement of Navigation . Wherefore what hath been hitherto declared by us , might well be thought a sufficient Answer to the forementioned Atheistick Objection , against the Idea of God. Notwithstanding which , when we wrote the Contents of this Chapter , we intended a further Account , of the Natural and Real Polytheism of the Pagans , and their Multifarious Idolatry , chiefly in order to the Vindication of the Truth of Christianity against Atheists : forasmuch as one grand Design hereof , was unquestionably , to destroy the Pagan Polytheism and Idolatry , which consisted in Worshipping the Creature besides the Creator . But we are very Sensible , that we have been surprized in the Length of this Chapter , which is already swelled into a Disproportionate Bigness ; by means whereof we cannot comprehend within the compass of this Volume , all that belongs to the Remaining Contents , together with such a Full and Copious Confutation of the Atheistick Grounds , as was intended . Wherefore we shall here Divide the Chapter , and reserve those Remaining Contents together , with a further Confutation of Atheism , for another Volume , which God affording Life , Health , and Leisure , we intend shall follow . Only subjoyning in the mean time , a Short and Compendious Confutation , of all the Atheistick Arguments proposed . A CONFUTATION OF ATHEISM . CHAP. V. HAving in the Second Chapter revealed all the Dark Mysteries of Atheism , and produc●d the utmost strength of that Cause ; and in the T●ird , made an Introduction to the Co●●utation of those Atheistick Grounds , by representing all the several Forms and Schemes of Atheism , and shewing both th●ir Disagreements amongst themselves , and wherein they all agree together against Theists ; We have been hi●herto prevented , of ●hat full and Copious Confutation of them , intended by us , by reason of that large Account given , of the P●gan Polyth●ism ; which yet was no Impertinent Digression neither , it removing the Grand Obj●ction against the Naturality of the Idea of God , as including Onelin●ss in it , as also preparing a way for that Defence of Christianity , designed by us against Atheists . Wherefore that we may not here be quite excluded , of what was principally intended , we shall subjoyn a Contracted and Compendious Confutation , of all the Premised Atheistick Principles . The FIRST whereof was this , That either men have no Idea of God at all , or else none but such as is Compounded and Made up of Impossible and Contradictious Notions ; from whence these Atheists would inferr Him , to be an Vnconceivable Nothing . In Answer whereunto , there hath been something done already , it being declared in the Beginning of the Fourth Chapter , what the Idea of God is , viz. A Perfect Vnderstanding Nature , Necessarily Self-Existent , and the Cause of all other things . And as there is Nothing either Vnconceivable , or Contradictious in this Idea , so have we shewed , that these Confounded Atheists , do not only at the same time , when they verbally deny an Idea of God , implicitly acknowledge and confess it , for as much as otherwise , denying his Existence , they should deny the Existence of Nothing ; but also that they agree with Theists in this very Idea ; it being the only thing which Atheists Contend for , That the First Originl and Head of all things , is no Perfect Vnderstanding Nature , but that all sprung from Tohu and Bohu , or Dark and Sensl●ss Matter Fortuito●sly moved . Moreover we have not only thus declared the Idea of God , but also largely proved , and made it clearly evident , that the Generality of Mankind in all Ages , have had a Prolepsis or Anticipation in their Minds , concerning the Real and Actual Existence of such a Being : the Pagans themselves , besides their other Many Gods ( which were Vnderstanding Beings Superiour to men , ) acknowledging One Chief and Sovereign Numen , the Maker of them all , and of the Whole World. From whence it plainly appears , that those few Atheists , that formerly have been , and still are , here and there up and down in the World , are no other than the Monsters and Anomalies of Humane Kind . And this alone might be sufficient , to repel the First Atheistick Assault , made against the Idea of God. Nevertheless , that we may not seem to dissemble any of the Atheists Strength , we shall here Particularly declare , all their most Colourable Pretences , against the Idea of God , and then show the Folly and Invalidity of them . Which Pretences are as follow ; First , That we have no Idea nor Thought of any thing not Subject to Corporeal Sense ; nor the least Evidence of the Existence of any thing , but from the same . Secondly , That Theists themselves acknowledging God to be Incomprehensible , he may be from thence inferred to be a Non-Entity . Thirdly , That the Theists Idea of God including Infinity in it , is therefore absolutely Vnconceivable and Impossible . Fourthly , That Theology is an Arbitrarious Compilement of Inconsistent and Contradictious Notions ; And Lastly , That the Idea and Existence of God ows all its being , either to the Confounded Non-Sence of Astonish'd Minds ; or else to the Fiction and Imposture of Politicians . We begin with the First . That we can have no Idea , Conception , or Thought of any thing , not Subject to Sense ; nor the least Evidence of the Existence of any thing , but from the same . Thus a Modern Atheistick Writer ; Whatsoever we can conceive , hath been Perceived first by Sense , either at once or in parts ; and a man can have no Thought representing any thing not Subject to Sense . From whence it f●llows , that whatsoever is not Sensible and Imaginable , is utterly unconceivable and to us Nothing . Moreover the same Writer adds , That the only Evidence which we have of the Existence of any thing , is from Sense ; the Consequence whereof is this , That there being no Corporeal Sense of a Deity , there can be no Evidence at all of his Existence . Wherefore according to the Tenour of the Atheistick Philosophy , all is Resolved into Sense ; as the only Criterion of Truth , accordingly as Protagoras in Plato's Theaetetus concludes , Knowledge to be Sense ; and a late Writer of our own determins , Sense to be Original Knowledge . Here have we a wide Ocean before us , but we must Contract our Sayls , Were Sense , Knowledge and Vnderstanding ; then he that sees Light and Colours , and feels Heat and Cold , would understand Light and Colours , Heat and Cold , and the like of all other Sensible Things : neither would there be any Philosophy at all concerning them . Whereas the Mind of man remaineth altogether unsatisfied , concerning the Nature of these Corporeal Things , even after the Strongest Sensations of them , and is but thereby awakened , to a further Philosophick Enquiry and Search about them , what this Light and Colours , this Heat and Cold , &c. Really should be ; and whether they be indeed Qualities in the Objects without us , or only Phantasms and Sensations in our selves . Now it is certain , that there could be no Suspicion of any such thing as this , were Sense the Highest Faculty in us ; neither can Sense it self ever decide this Controversie ; since once Sense cannot judge of another , or correct the Error of it ; all Sense as such , ( that is , as Phancy and Apparition ) being alike True. And had not these Atheists been Notorious Dunces , in that Atomick Philosophy which they so much pretend to , they would clearly have learn'd from thence , That Sense is not Knowledge and Vnderstanding , nor the Criterion of Truth as to Sensible things themselves ; it reaching not to the Essence or Absolute Nature of them , but only taking notice of their Outside , and perceiving its own Passions from them , rather than the Things themselves : and That there is a Higher Faculty in the Soul , of Reason and Vnderstanding , which judges of Sense , detects the Phantastry and Imposture of it ; discovers to us that there is nothing in the Objects themselves like to those forementioned Sensible Ideas ; and resolves all Sensible Things into Intelligible Principles ; the Ideas whereof are not Foraign and Adventitious , and meer Passive Impressions upon the Soul from without ; but Native and Domestick to it , or Actively Exerted from the Soul it self : no Passion being able to make a Judgment either of it self or other things . This is a thing so Evident , that Democritus himself could not but take notice of it , and acknowledge it , though he made not a right use thereof ; he in all Probability , continuing notwithstanding a Confounded and Besotted Atheist : Sextus Empiricus having recorded this of him . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Democritus in his Canons affirmeth , that there are Two kinds of Knowledges , One by the Senses , and another by the Mind . Of which that by the Mind is only accounted Knowledge , he bearing witness to the Faithfulness and Firmness thereof , for the judgment of Truth . The other by the Senses , he calleth Dark , denying it to be a Rule and Measure of Truth . His own words are these . There are Two Species of Knowledge , the One Genuine the other Dark or Obscure . The Dark and Obscure Knowledge is Seeing , Hearing Smelling , Tasting , Touching . But the Genuine Knowledge , is another more Hidden and Recondit . To which purpose there is another Fragment also of this Democritus preserved by the same Sextus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Bitter and Sweet , Hot and Cold , are only in Opinion or Phancy . Colour is only in opinion . Atoms and Vacuum alone in Truth and Reality . That which is thought to be , are Sensibles ; but these are not according to Truth , but Atoms and Vacuum only . Now the chief Ground of this Rational Discovery of the ancient Atomists , that Sensible things , as Heat and Cold , Bitter and Sweet , Red and Green , are no Real Qualities in the Objects without , but only our own Phancies , was because in Body , there are no such things Intelligible ; but only Magnitude , Figure , Site , Motion and Rest. Of which we have not only Sensible Ideas , Passively impressed upon us from without , but also , Intelligible Notions , Actively Exerted from the Mind it self . Which Latter notwithstanding , because they are not unaccompanied with Sensible Phantasms , are by many unskilfully confounded with them . But besides these , we have other Intelligible Notions or Ideas also , which have no Genuine Phantasms at all belonging to them . Of which whosoever doubts , may easily be satisfied and convinced , by reading but a Sentence or two , that he understands , in any Book almost that shall come next to his hand ; and reflexively examining himself , whether he have a Phantasm or Sensible Idea , belonging to every Word , or no. For whoever is modest and ingenuous , will quickly be forced to confess , that he meets with many Words , which though they have a Sence or Intelligible Notion , yet have no Genuine Phantasm belonging to them . And we have known some , who were confidently engaged in the other Opininon ; being put to read the beginning of Tully's Offices , presently non-plust and confounded , in that first word Quanquam ; they being neither able to deny but that there was a Sence belonging to it , nor yet to affirm , that they had any Phantasm thereof , save only of the Sound or Letters . But to prove that there are Cogitations not subject to Corporeal Sense , we need go no further than this very Idea or Description of God ; A Substance , Absolutely Perfect , Infinitely Good , Wise and Powerful , Necessarily Self-existent , and the Cause of all other things . Where there is not One Word unintelligible , to him that hath any Uunderstanding in him , and yet no Considerative and Ingenuous Person can pretend , that he hath a Genuine Phantasm or Sensible Idea , answering to any one of those words ; either to Substance , or to Absolutely Perfect , or to Infinitely , or to Good , or to Wise , or to Powerful , or to Necessity , or to Self-existence , or to Cause ; or indeed to All , or Other , or Things . Wherefore it is nothing but want of Meditation , together with a Fond and Sottish Dotage upon Corporeal Sense , which hath so far imposed upon some , as to make them believe , that they have not the least Cogitation of any thing , not subject to Corporeal Sense , or that there is nothing in Humane Vnderstanding or Conception , which was not First in Bodily Sense ; a Doctrine highly favourable to Atheism . But since it is certain on the contrary , that we have many Thoughts not Subject to Sense , it is manifes● that whatsoever falls not under External Sense , is not therefore Vnconceivable , and Nothing . Which whosoever asserts , must needs affirm , Life and Cogitation it self , Knowledge or Vnderstanding , Reason and Memory , Volition and Appetite , things of the greatest Moment and Reality , to be Nothing but mere Words without any Significaetion . Nay Phancy and Sense it self , upon this Hypothesis , could hardly scape from becoming Non-Entities too , forasmuch as neither Phancy nor Sense falls under Sense , but only the Objects of them ; we neither seeing Vision , nor feeling Taction , nor hearing Audition , much less , hearing Sight , or seeing Tast , or the like . Wherefore though God should be never so much Corporeal , as some Theists have conceived him to be , yet since the Chief of his Essence , and as it were his Inside , must by these be acknowledged to consist in Mind , Wisdom , and Vnderstanding , he could not possibly as to this , fall under Corporeal Sense ( Sight or Touch ) any more than Thought can . But that there is Substance Incorporeal also , and therefore in it self altogether Insensible ; and that the Deity is such ; is demonstrated elsewhere . We grant indeed that the Evidence of Particular Bodies , existing Hîc & Nunc , without us , doth necessarily depend upon the Information of Sense : but yet nevertheless the Certainty of this very Evidence , is not from Sense alone , but from a Complication of Reason and Vnderstanding together with it . Where Sense the only Evidence of things , there could be no Absolute Truth and Falshood , nor Certainty at all of any thing ; Sense as such being only Relative to Particular Persons , Seeming and Phantastical , and obnoxious to much Delusion . For if our Nerves and Brain be inwardly so moved , and affected , as they would be by such an Object present , when indeed it is absent , and no other Motion or Sensation , in the mean time prevail against it and obliterate it ; then must that Object of necessity seem to us present . Moreover those Imaginations , that spring and bubble from the Soul it self , are commonly taken for Sensations by us when asleep , and sometimes in Melancholick and Phanciful Persons also , when awake . That Atheistick Principle , that there is no Evidence at all of any thing as Existing , but only from Corporeal Sense , is plainly contradicted by the Atomick Atheists themselves , When they assert Atoms and Vacuum to be the Principles of all things , and the Exuvious Images of Bodies to be the Causes both of Sight and Cogitation : for Single Atoms , and those Exuvious Images , were never Seen nor Felt ; and Vacuum or Empty Space , is so far from being Sensible , that these Atheists themselves allow it to be the One Only Incorporeal . Wherefore they must here go beyond the Ken of Sense , and appeal to Reason only for the Existence of these Principles : as Protagoras one of them in Plato professedly doth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Have a Care that none of the Prophane and Vninitiated in the Mysteries , over-hear you . By the Prophane , I mean ( saith he ) those who think nothing to Exist , but what they can feel with their Fingers , and exclude all that is Invisible , out of the Rank of Being . Were Existence to be allowed to nothing , that doth not fall under Corporeal Sense , then must we deny the Existence of Soul and Mind , in our selves , and others , because we can neither Feel nor See any such thing . Whereas we are certain of the Existence of our own Souls , partly from an inward Consciousness of our own Cogitations , and partly from that Principle of Reason , That , Nothing can not Act. And the Existence of other Individual Souls , is manifest to us , from their Effects , upon their Respeivcte Bodies , their Motions , Actions , and Discourse . Wherefore since the Atheists cannot deny the Existence of Soul or Mind in men , though no such thing fall under External Sense ; they have as little Reason to deny , the Existence of a Perfect Mind , presiding over the Vniverse , without which it cannot be conceived whence our Imperfect ones should be derived . The Existence of that God , whom no Eye hath seen nor can see , is plainly proved by Reason from his Effects , in the Visible Phaenomena of the Universe , and from what we are Conscious of within our selves . The Second Pretence of Atheists against the Idea of God , and consequently his Existence , is because Theists themselves acknowledging God to be Incomprehensible , it may be from thence Inferred , that he is a Non-Entity . Which Argumentation of the Atheists , supposes these Two Things , First , That what is Incomprehensible , is altogether Vnconceivable ; and then , that what is Vnconceivable , is Nothing . The Latter of which Two , perhaps may be granted to them , That what is so Utterly Vnconceivable , as that no man can frame any manner of Idea or Conception of it , is therefore either in it self , or at least to us , Nothing . Because though that of Protagoras be not true , in his sence , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That Man is the measure of all things , either as Existing or not Existing . He meaning indeed nothing else thereby , but that there was no Absolute Truth or Falshood of any thing , but all was Relative to particular persons , and Phantastical or Seeming only . And though it must not be granted , that whatsoever any man 's shallow Understanding , cannot easily and fully comprehend , is therefore presently to be expunged out of the Catalogue of Beings ; which is the Reason , or rather Infidelity of the Anti-Trinitarians ; yet is there notwithstanding some Truth in that of Aristotle , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Rational Soul or Mind , is in a manner All things ; it being able to frame some Idea and Conception or other , of whatsoever is in the Nature of things , and hath either an Actual or Possible Existence , from the very Highest to the Lowest . Mind and Understanding is as it were a Diaphanous and Crystalline Globe , or a kind of Notional World , which hath some Reflex Image , and correspondent Ray , or Representation in it , to whatsoever is in the True and Real World of Being And upon this account may it be said , that whatsoever is in its own Nature Absolutely Vnconceivable , is indeed a Non-Entity . But the Former is absolutely denied by us , That Whatsoever is Incomprehensible is Vnconceivable ; and therefore when we affirm that God is Incomprehensible , our meaning is only this , that our Imperfect Minds cannot have such a Conception of his Nature , as doth perfectly Master , Conquer , and Subdue that Vast Object under it ; or at least is so fully Adequate and Commensurate to the same , as that it doth every way Match and Equalize it . Now it doth not at all follow from hence , because God is thus Incomprehensible to our Finite and Narrow Understandings , that he is utterly Vnconceivable by them , so that they cannot frame any Idea at all of him , and he may therefore be concluded to be a Non-Entity . For it is certain , that we cannot fully Comprehend our Selves , and that we have not such an Adequate and Comprehensive Knowledge of the Essence of any Substantial thing , as that we can perfectly Master and Conquer it . It was a Truth , though abused by the Scepticks , that there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , something Incomprehensible in the Essence of the Lowest Substances . For even Body it self , which the Atheists think themselves so well acquainted with , because they can feel it with their fingers , and which is the only Substance that they acknowledge either in themselves or the Universe , hath such puzzling Difficulties and Entanglements in the Speculation of it , that they can never be able to extricate themselves from . We might instance also in some Accidental things , as Time and Motion . Truth is Bigger than our Minds , and we are not the Same with it , but have a lower Participation only of the Intellectual Nature , and are rather Apprehenders than Comprehenders thereof . This is indeed One Badge of our Creaturely State , that we have not a perfectly Comprehensive Knowledge , or such as is Adequate and Commensurate to the Essences of things ; from whence we ought to be led to this acknowledgment , that there is another Perfect Mind or Vnderstanding Being above us in the Universe , from which our Imperfect Minds were derived , and upon which they do depend . Wherefore if we can have no Idea or Conception of any thing whereof we have not a Full and Perfect Comprehension , then can we not have an Idea or Conception of the Nature of any Substance . But though we do not Comprehend all Truth , as if our Mind were Above it , or Master of it ; and cannot Penetrate into , and look quite thorough the Nature of every thing ; yet may Rational Souls frame certain Ideas and Conceptions , of whatsoever is in the Orb of Being , , proportionate to their own Nature , and sufficient for their purpose . And though we cannot fully Comprehend the Deity , nor Exhaust the Infiniteness of its Perfection , yet may we have an Idea or Conception of a Being Absolutely Perfect , such a one as is , Nostro modulo conformis , agreeable and proportionate to our Measure and Scantling ; as we may approach near to a Mountain , and touch it with our hands , though we cannot encompass it all round , and enclasp it within our arms . Whatsoever is in its own Nature Absolutely Vnconceivable , is Nothing ; but not whatsoever is not fully Comprehensible by our Imperfect Vnderstandings . It is true indeed , that the Deity is more Incomprehensible to us than any thing else whatsoever , which proceeds from the Fulness of its Being and Perfection , and from the Transcendency of its Brightness , but for the very same reason , may it be said also , in some sence , that it is more Knowable and Conceivable than any thing . As the Sun , though by reason of its Excessive Splendour , it dazle our weak sight , yet is it notwithstanding far more Visible also , than any of the Nebulosae Stellae , the Small Misty Stars . Where there is more of Light , there is more of Visibility , so where there is more Entity , Reality , and Perfection , there is there more of Conceptibility and Cognoscibility ; such an Object Filling up the Mind more , and Acting more strongly upon it . Nevertheless because our Weak and Imperfect Minds are lost in the Vast Immensity and Redundancy of the Deity , and overcome with its transcendent Light , and dazeling Brightness , therefore hath it to us an Appearance of Darkness and Incomprehensibility . As the unbounded Expansion of Light , in the clear transparent Ether , hath to us the Apparition of an Azure Obscurity ; which yet is not any Absolute thing in it self , but only Relative to our Sense , and a meer Phancy in us . The Incomprehensibility of the Deity , is so far from being an Argument against the Reality of its Existence , as that it is most certain on the contrary , that were there nothing Incomprehensible to us , who are but contemptible Pieces , and small Atoms of the Universe ; were there no other Being in the world , but what our Finite and Imperfect Vnderstandings could span or fathom , and encompass round about , look thorough and thorough , have a commanding view of , and perfectly Conquer and Subdue under them ; then could there be nothing Absolutely and Infinitely Perfect , that is , no God. For though that of Empedocles be not true in a Literal Sence , as it seems to have been taken by Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That by Earth we see Earth , by Water Water , and by Fire Fire ; and understand every thing by something of the same within our selves ; yet is it certain , that every thing is apprehended by some Internal Congruity in that which apprehends , which perhaps was the sence intended by that Noble Philosophick Poet. Wherefore it cannot possibly otherwise be , but that the Finiteness , Scantness , and Imperfection of our narrow Understandings , must make them Asymmetral or Incommensurate , to that which is Absolutely and Infinitely Perfect . And Nature it self plainly intimates to us , that there is some such Absolutely Perfect Being , which though not Inconceivable , yet is Incomprehensible to our Finite Understandings ; by certain Passions which it hath implanted in us , that otherwise would want an Object to display themselves upon ; namely those , of Devout Veneration , Adoration , and Admiration , together with a kind of Ecstasie , and Pleasing Horrour ; which in the silent Language of Nature , seem to speak thus much to us , that there is some Object in the World , so much Bigger and Vaster than our Mind and Thoughts , that it is the very same to them , that the Ocean is to narrow Vessels , so that when they have taken into themselves as much as they can thereof by Contemplation , and filled up all their Capacity , there is still an Immensity of it left without , which cannot enter in for want of room to receive it , and therefore must be apprehended after some other strange and more mysterious manner , viz. by their being as it were Plunged into it , and Swallowed up or Lost in it . To conclude , the Deity is indeed Incomprehensible to our Finite and Imperfect Vnderstandings , but not Inconceivable , and therefore there is no Ground at all for this Atheistick Pretence , to make it a Non-Entity . We come to the Third Atheistick Argumentation ; That because Infinity ( which according to Theology is included in the Idea of God , and pervadeth all his Attributes ) is utterly Vnconceivable , the Deity it self is therefore an Impossibility , and Non-Entity . To this Sence sound sundry Passages of a Modern Writer ; as , Whatsoever we know , we learn from our Phantasms , but there is no Phantasm of Infinite , and therefore no Knowledge or Conception of it . Again , Whatsoever we Imagine is Finite , and therefore there is no Conception or Idea , of that which we call Infinite . No man can have in his Mind an Image of Infinite Time , or of Infinite Power . Wherefore the Name of God is used , not to make us conceive him , but only that we may Honour him . The true Meaning whereof ( as may be plainly gathered from other Passages of the same Writer ) is thus to be Interpreted ; That there is nothing of Philosophick Truth and Reality , in the Idea or Attributes of God ; not any other Sence in those Words , but only to signifie , the Veneration and Astonishment of mens own Confounded Minds . And accordingly the Word Infinite , is declared , to signifie nothing at all in that which is so called , ( there being no such thing really existing ) but only the Inability of mens own Minds , together with their Rustick Astonishment and Admiration . Wherefore when the same Writer determins , that God must not be said to be Finite ; this being no good Courtship nor Complement ; and yet the Word Infinite , signifieth nothing in the thing it self , nor hath any Conception at all answering to it ; he either does plainly abuse his Reader , or else he leaves him to make up this Conclusion ; That since God is neither Finite nor Infinite , he is an Vnconceivable Nothing . In like manner , another Learned Well-willer to Atheism , declareth , That he who calleth any thing Infinite , doth but Rei quam non capit , attribuere nomen quod non intelligit , Attribute an Vnintelligible Name , to a thing Vnconceivable ; because all Conception is Finite , and it is impossible to conceive any thing that hath no Bounds or Limits . But that which is mistaken for Infinite , is nothing but a Confused Chaos of the Mind , or an unshapen Embryo of Thought ; when men going on further and further , and making a Continual Progress , without seeing any End before them , being at length quite weary and tyred out with this their endless Journey , they sit down , and call the thing by this Hard and Vnintelligible Name , Infinite . And from hence does he also infer ; That because we can have no Idea of Infinite , as to signifie any thing in that which is so called ; we therefore cannot possibly have , Germanam Ideam Dei , Any True and Genuine Idea or Notion of God. Of which , they who understand the Language of Atheists , know very well the meaning to be this ; That there is indeed No such thing ; or , That he is a Non-Entity . Now since this Exception against the Idea of God , and consequently his Existence , is made by our Modern and Neoterick Atheists ; we shall in the first place shew , how Contradictious they are herein to their Predecessors , the Old Philosophick Atheists ; and consequently how inconsistent and disagreeing , Atheists in several Ages have been with one another . For whereas these Modern Atheists , would have this thought a sufficient Confutation of a Deity , That there can be Nothing Infinite ; it is certain that the Ancient Philosophick Atheists were so far from being of this Perswasion , that some of them , as Anaximander expresly , made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Infinite , the Principle of all things ; that is , Infinitely Extended and Eternal Matter , devoid of all Life and Vnderstanding . For though Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite , which he made the The First Principle , was a Most Perfect Being , Eminently containing all things ( as hath been already shewed ) and therefore the True Deity : yet Anaximander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infinite , however called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divine by him , ( it being the only Divinity which he acknowledged ) was nothing but Sensless Matter ; an Atheistick Infinite . Wherefore both Theists and Atheists in those former times , did very well agree together in this One Point , that there was Something or other Infinite , as the First Principle of all things ; either Infinite Mind , or Infinite Matter ; though this latter Atheistick Infinity of Extended Matter , be indeed repugnant to Conception , ( as shall be proved afterwards ) there being no True Infinite , but a Perfect Being , or the Holy Trinity . Furthermore , not only Anaximander , but also after him , Democritus , and Epicurus , and many others of that Atheistick Gang , heretofore asserted likewise , a Numerical Infinity of Worlds , and therefore much more than an Infinity of Atoms , or Particles of Matter . And though this Numerical Infinity of theirs were also Vnconceivable and Impossible ; yet does it sufficiently appear from hence , that these Ancient Philosophick Atheists were so far from being abhorrent from Infinity , as a Thing Impossible , and a Non-Entity , that they were on the contrary very fond thereof ; and therefore never went about to disprove a Deity , after this manner , Because there can be Nothing Infinite . But in the next place , we shall make it manifest , that these Modern Atheists , do no less contradict plain Reason and their very Selves also , than they do their Predecessors in that Impiety , when they thus go about to disprove the Existence of a God ; Because there can be Nothing Infinite , neither in Duration , nor in Power , nor in any other regard . For First , though it should be doubted , whether there be a God or no , yet must it needs be acknowledged to be as Indubitable , as any thing in all Geometry , that there was something or other Infinite in Duration , or Eternal , without Beginning : because , if there had been once Nothing at all , there could never have been Any thing ; that Common Notion or Principle of Reason , having here an Irresistible Force , That Nothing could ever come from Nothing . Now if there were never Nothing , but always Something , then must there of necessity be something Infinite in Duration , and Eternal without Beginning . Wherefore it cannot be accounted less than Extreme Sottishness and Stupidity of Mind , in these Modern Atheists , thus to impugn a Deity , from the Impossibility of Infinite Duration without beginning . But in the next place , we must confess it seems to us hardly conceivable , that any Atheist whatsoever , could possibly be so prodigiously Sottish , or so monstrously infatuated , as really to think ; that once there was Nothing at all , but that afterwards Sensless Matter happened , ( no body knows how ) to come into Being , from whence all other things were derived . According to which Hypothesis , it would follow also , that Matter might as well some time or other happen again , to cease to be , and so all things vanish into Nothing . To conclude therefore , these Atheists must of necessity be Guilty , of One or Other of these Two Things ; either of Extreme Sottishness and Stupidity , in acknowledging neither God , nor Matter , nor Any Thing , to have Existed Infinitely from Eternity without Beginning ; or else if they do acknowledge the Pre-Eternity of Matter , or its Infinite Past-duration without Beginning ; then , of the most Notorious Impudence , in making that an Argument against the Existence of a God , which themselves acknowledge to Matter . Nevertheless we shall here readily comply , with these Modern Atheists thus far , as to grant them these Two following Things ; First , that we can have no Proper and Genuine Phantasm of any Infinite whatsoever , because we never had Corporeal Sense of any , neither of Infinite Number , nor of Infinite Magnitude , and therefore much less of Infinite Time or Duration , and of Infinite Power ; these two Latter things , Time and Power , themselves not falling under Corporeal Sense . Secondly , That as we have no Phantasm of any Infinite , so neither is Infinity Fully Comprehensible by our humane Understandings , that are but Finite . But since it is certain even to Mathematical Evidence , That there was Something Infinite in Duration , or without Beginning , insomuch that no Intelligent Atheist , upon Mature Consideration will ever venture to contradict it , we shall from hence extort from th●se Atheists an acknowledgment , of the Falsness of these Two Theorems of theirs , That whatsoever we have no Phantasm or Sensible Idea of , as also whatsoever is not Fully Comprehensible by us , is therefore a pure Non-Entity or Nothing : and enforce them to confess , That there is something Really Existing in Nature , which we have neither any Phantasm of , nor yet can Fully Comprehend with our Imperfect Understandings . Nay , we will yet go further in compliance with them and acknowledge likewise , That as for those Infinities , of Number , of Corporeal Magnitude , and of Time or Successive Duration , we have not only no Phantasm , nor Full Intellectual Comprehension of them , but also no manner of Intelligible Idea , Notion or Conception . For though it be true , that Number be somewhere said by Aristotle to be Infinite , yet was his meaning there only in such a negative Sence as this , that we can never possibly come to an End thereof by Addition , but may in our minds still add Number to Number Infinitely ; which is all one as if he should indeed have affirmed , that there can be no Number Actually and Positively Infinite , according to Aristotle's own Definition of Infinite elsewhere given , namely , That to which nothing can be added : no Number being ever so Great , but that One or More may still be added to it . And as there can be no Infinite Number , so neither can there be any Infinity of Corporeal Magnitude ; not only because if there were , the parts thereof must needs be Infinite in Number ; but also because , as no Number can be so great , but that More ma● be added to it ; so neither can any Body or Magnitude be ever so Vast , but that more Body or Magnitude may be supposed still further and further ; this Addition of Finites , never making up Infinite . Indeed Infinite Space , beyond the Finite World , is a thing which hath been much talked of ; and it is by some supposed to be Infinite Body , but by others to be an Incorporeal Infinite ; through whose Actual Distance notwithstanding ( Mensurable by Poles and Miles ) this Finite World might rowl and tumble Infinitely . But as we conceive , all that can be demonstrated here , is no more than this , That how vast soever the Finite World should be , yet is there a Possibility of more and more Magnitude and Body , still to be added to it , further and further , by Divine Power , Infinitely ; or that the World could never be made so Great , no not by God himself , as that his own Omnipotence could not make it yet Greater . Which Potential Infinity or Indefinite Encreasableness of Corporeal Magnitude , seems to have been mistaken for an Actual Infinity of Space . Whereas for this very Reason , because more could be added to the Magnitude of the Corporeal World Infinitely , or without End ; therefore is it Impossible that it should ever be Positively and Actually Infinite ; That is , such as to which nothing more can Possibly be added . Wherefore we conclude concerning Corporeal Magnitude , as we did before of Number , that there can be no Absolute and Actual Infinity thereof ; and that how much Vaster soever , the World may be , than according to the Supposition of Vulgar Astronomers , who make the Starry Sphere the Vtmost Wall thereof , yet is it not Absolutely Infinite , such as Really hath No Bounds or Limits at all ; nor to which Nothing more could by Divine Power be added . Lastly , we affirm likewise concerning Time or Successive Duration , that there can be no Infinity of that neither , no Temporal Eternity without Beginning : and that not only because there would then be an Actual Infinity and more than an Infinity of Number ; but also because upon this Supposition , there would always have been an Infinity of Time Past , and consequently an Infinity of Time Past , which was never Present . Whereas all the Moments of Past Time , must needs have been once Present ; and if so , then all of them , at least save One , Future too ; from whence it will follow , that there was a First Moment or Beginning of Time. And thus does Reason conclude , neither the World nor Time it self , to have been Infinite in their Past Duration , or Eternal without Beginning . Here will the Atheist think presently , he hath got a great advantage to disprove the Existence of a God , Nonne qui Aeternitatem Mundi sic tollunt , eâdem operâ etiam Mundi Conditori Aeternitatem tollunt ? Do not they , who thus destroy the Eternity of the World , at the same time destroy also the Eternity of the Creator ? For if Time it self were not Eternal , then how could the Deity or any thing be so ? The Atheist securely taking it for granted , that God himself could not be otherwise Eternal , than by a Successive Flux of Infinite Time. But we say , that this will on the contrary afford us a plain Demonstration of the Existence of a Deity . For since the World and Time it self , were not Infinite in their Past-Duration , but had a Beginning , therefore were they both certainly made together by some other Being , who is in order of Nature Senior to Time , and so without Time , before Time ; he being above that Successive Flux , and compehending in the Stability and Immutable Perfection of his own Being , his Yesterday and To day and For ever . Or thus ; Something was of necessity Infinite in Duration , and without Beginning ; But neither the World , nor Motion , nor Time , that is , no Successive Being , was such ; therefore is there something else whose Being and Duration is not Successive and Flowing , but Permanent ; to whom this Infinity belongeth . The Atheists here , can only smile , or make faces ; and show their little wit , in quibbling upon Nunc-stans , or a Standing Now of Eternity ; as if that Standing Eternity of the Deity ( which with so much Reason hath been contended for , by the Ancient Genuine Theists ) were nothing but a Pitiful Small Moment of Time Standing still ; and as if the Duration of all Beings whatsoever must needs be like our own . Whereas the Duration of every thing , must of necessity be agreeable to its Nature ; and therefore , As that whose Imperfect Nature is ever Flowing like a River , and consists in Continual Motion and Changes one after another , must needs have accordingly a Successive and Flowing Duration , sliding perpetually from Present into Past , and always posting on towards the Future , expecting Something of it self , which is not yet in being , but to come : So must that , whose Perfect Nature , is Essentially Immutable , and always the Same , and Necessarily Existent , have a Permanent Duration ; never losing any thing of it self once Present , as sliding away from it ; nor yet running forwards to meet something of it self before , which is not yet in being : and it is as Contradictious for it , ever to have begun , as ever to Cease to be . Now whereas the Modern Atheists pretend to have proved , that there is Nothing Infinite , neither in Duration nor otherwise , and consequently No Deity ; meerly because we have no Sense nor Phantasm of Infinite , nor can Fully Comprehend the same ; and therefore will needs conclude that the Words , Infinite and Eternal , signifie nothing in the thing it self , but either mens own Ignorance and Inability to conceive When , or Whether , that which is called Eternal , began ; together with the Confounded Non-sence of their Astonish'd Minds , and their Stupid Veneration , of that which their own Fear and Phancy , has raised up as a Bugbear to themselves ; or else the Progress of their Thoughts further and further backward Indefinitely ; ( though they plainly confute themselves in all this , by sometimes acknowledging Matter and Motion Infinite and Eternal , which argues either their Extreme Sottishness or Impudence . ) We have shewed with Mathematical Evidence and Certainty , that there is really something Infinite in Duration or Eternal , by which therefore cannot be meant , Mens own Ignorance , or the Confounded Non-sence of their Devotion , nor yet the Idle Progress of their Minds further and further Indefinitely , which never reaches Infinite ; but a Reality in the thing it self , namely this , that it Never was Not ; nor had any Beginning . Moreover having Demonstrated concerning this Infinity and Eternity , without Beginning , that it cannot possibly belong to any Successive Being , we confidently conclude against these Atheists also , that it was not Matter and Motion , or this Mundane System , but a Perfect Immutable Nature of a Permanent Duration , ( that is , a God ) to whom it belonged . To summ up all therefore , we say that Infinite , and Eternal , are not Words that signifie nothing in the thing it self , nor meer Attributes of Honour , Complement and Flattery , that is , of Devout and Religious Non-sence , Error and Falshood , but Attributes belonging to the Deity , and to that alone , of the most Philosophick Truth and Reality . And though we being Finite , have no Full Comprehension and Adequate Vnderstanding of this Infinity and Eternity ( as not of the Deity ) yet can we not be without some Notion , Conception and Apprehension thereof , so long as we can thus demonstrate concerning it , that it belongs to something , and yet to nothing neither but a Perfect Immutable Nature . But the Notion of this Infinite Eternity will be yet further cleared in the following Explanation and Vindication of Infinite Power . For the Atheists principally quarrel with Infinite Power , or Omnipotence , and pretend in like manner this to be Vtterly Vnconceivable , and Impossible , and Subjected in Nothing . Thus a Modern Atheistick Writer concludes , that since No man can conceive Infinite Power , this is also but an Attribute of Honour which the Confounded Non-sence of Astonish'd Minds , bestows upon the Object of their Devotion , without any Philosophick Truth and Reality . And here have our Modern Atheists indeed the Suffrage and Agreement of the ancient Philosophick Atheists also with them , who as appears from the Verses before cited out of Lucretius , concern'd themselves in nothing more , than asserting All Power to be Finite , and Omnipotence or Infinite Power to belong to Nothing . First therefore it is here observable , that this Omnipotence or Infinite Power asserted by Theists , has been commonly either ignorantly mistaken , or wilfully misrepresented by these Atheists , out of design to make it seem Impossible and Ridiculous ; as if by it were meant , a Power of Producing and Doing any thing whatsoever without Exception , though never so Contradictious . As a late Atheistick Person , seeming to assert this Divine Omnipotence and Infinite Power , really and designedly notwithstanding abused the same , with this Scoptick Irony , That God by his Omnipotence , or Infinite Power , could turn this Tree into a Syllogism . Children indeed have sometimes such childish apprehensions of the Divine Omnipotence ; and Ren. Cartesius , ( though otherwise an Acute Philosopher ) was here no less Childish , in affirming , that all things whatsoever , even the Natures of Good and Evil , and all Truth and Falshood , do so depend upon the Arbitrary Will and Power of God , as that if he had pleased , Twice Two should not have been Four , nor the Three Angles of a Plain Triangle , Equal to Two Right ones , and the like : he only adding , that all these things notwithstanding , when they were once settled by the Divine Decree , became Immutable ; that is , I suppose , not in themselves or to God , but unto us . Than which , no Paradox of any old Philosopher , was ever more Absurd and Irrational : and certainly if any one did desire , to perswade the World , that Cartesius , notwithstanding all his pretences to Demonstrate a Deity , was indeed but an Hypocritical Theist , or Personated and Disguised Atheist , he could not have a fairer pretence for it out of all his Writings , than from hence . This being plainly to destroy the Deity , by making one Attribute thereof , to Devour and Swallow up another ; Infinite Will and Power , Infinite Vnderstanding and Wisdom . For to suppose God to Vnderstand and to be Wise only by his Will , is all one as to suppose him , to have Really no Vnderstanding at all . Wherefore we do not affirm , God to be so Omnipotent or Infinitely Powerful , as that he is able to Destroy or Change the Intelligible Natures of things at Pleasure ; this being all one , as to say , that God is so Omnipotent and Infinitely Powerful that he is able to Destroy , or to Baffle and Befool his own Wisdom and Vnderstanding ; which is the very Rule and Measure of his Power . We say not therefore , that God by his Omnipotence or Infinite Power , could make Twice Two not to be Four , or turn a Tree into a Syllogism ; but we say , that Omnipotence or Infinite Power , is that which can Produce and Do , all whatsoever is Possible , that is , whatsoever is Conceivable , and Implies no manner of Contradiction : the very Essence of Possibility being no other than Conceptibility . And thus has the Point been stated all along , not only by Christian Theists , but even the Ancient Pagan Theologers themselves ; that Omnipotence or Infinite Power , is that which can do all things , that do not imply a Contradiction ; or which are not Vnconceivable . This appearing from that of Agatho , cited before out of Aristotle , That nothing is exempted from the Divine Power , but only to make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , what hath been done , to be Vndone ; or the like hereunto . Now Infinite Power , being nothing else , but a Power of Doing whatsoever is Conceivable , it is plainly Absurd to say ; That a Power of doing nothing but what is Conceivable , is Vnconceivable . But because the Atheists look upon Infinity , as such a Desperate and Affrightful thing ; we shall here render it something more easie , and take off that Frightful Vizard from it , which makes it seem such a Mormo or Bugbear to them ; by declaring in the next place , that Infinity , is Really nothing else but Perfection . For Infinite Vnderstanding and Knowledge , is nothing else but Perfect Knowledge , that which hath no Defect or Mixture of Ignorance with it ; or the Knowledge of whatsoever is Knowable . So in like manner , Infinite Power is nothing else but Perfect Power , that which hath no Defect or Mixture of Impotency in it ; a Power of Producing and Doing all whatsoever is Possible ; that is , whatsoever is Conceivable . Infinite Power can Do , whatsoever Infinite Vnderstanding can Conceive , and nothing else : Conception being the Measure of Power and its Extent , and whatsoever is in it self Vnconceivable , being therefore Impossible . Lastly Infinity of Duration or Eternity , is Really nothing else , but Perfection , as including Necessary Existence and Immutability in it . So that it is not only Contradictious to such a Being , to Cease to Be , or Exist ; but also to have had a Newness or Beginning of Being ; or to have any Flux or Change therein , by Dying to the Present , and acquiring something New to it self which was not before . Notwithstanding which , this Being comprehends the differences of Past , Present , and Future , or the Successive Priority and Posteriority of all Temporary Things . And because Infinity is Perfection , therefore can nothing which includeth any thing of Imperfection , in the very Idea and Essence of it , be ever Truly and Properly Infinite ; as Number , Corporeal Magnitude , and Successive Duration . All which can only , Mentiri Infinitatem , Counterfeit and Imitate Infinity , in their having more and more added to them Infinitely , whereby notwithstanding they never reach it or overtake it . There is nothing truly Infinite , neither in Knowledge , nor in Power , nor in Duration , but only One Absolutely Perfect Being or The Holy Trinity . Now , that we have an Idea or Conception of Perfection , or a Perfect Being ; is Evident , from the Notion that we have , of Imperfection so familiar to us : Perfection being the Rule and Measure of Imperfection , and not Imperfection of Perfection ; as a Straight Line , is the Rule and Measure of a Crooked , and not a Crooked Line of a Straight . So that Perfection is First Conceiveable , in order of nature , before Imperfection , as Light before Darkness , a Positive before the Privative or Defect . For Perfection is not properly the want of Imperfection , but Imperfection of Perfection . Moreover , we perceive divers Degrees of Perfection , in the Essences of things , and consequently a Scale or Ladder of Perfections , in Nature , one above another , as of Living and Animate Things , above Sensless and Inanimate ; of Rational things above Sensitive . And this by Reason of that Notion or Idea , which we first have , of that which is Absolutely Perfect ; as the Standard ; by comparing of things with which , and measuring of them , we take notice of their approaching more or less near thereunto . Nor indeed , could these Gradual Ascents , be Infinite , or Without End ; but they must come at last , to that which is Absolutely Perfect , as the Top of them all . Lastly , we could not perceive Imperfection , in the most Perfect of all those things which we ever had Sence or Experience of in our lives , had we not a Notion or Idea of That which is Absolutely Perfect , which secretly comparing the same with , we perceive it to come short thereof . And we might add here , that it is not Conceiveable neither , how there should be any Lesser Perfection , Existent in any Kind , were there not First something Perfect in that Kind , from whence it was derived . This of Boetius , being the very Sence and Language of Nature in Rational Beings ; Omne quod Imperfectum esse dicitur , id deminutione Perfecti Imperfectum esse perhibetur . Quò fit , ut si in quolibet genere Imperfectum quid esse videatur , in eo Perfectum quoque aliquid esse , necesse sit . Etenim sublata Perfectione , unde illud , quod Imperfectum perhibetur , exstiterit , ne fingi quidem potest . Neque enim à Diminutis Inconsummatisque , Natura Rerum cepit exordum ; sed ab Integris Absolutisque procedens , in haec extrema , atque effaeta dilabitur . Whatsoever is said to be Imperfect , is accounted such , by the Diminution of that which is Perfect , From whence it comes to pass , that if in any kind , any thing appear Imperfect , there must of Necessity be something also , in that Kind , Perfect . For Perfection being once taken away , it could not be imagined , from whence that which is accounted Imperfect , should have proceeded . Nor did the Nature of things , take beginning , from Inconsummate and Imperfect things , but proceedings from things Absolute and Complete , thence descend down to these lower , Effete , and Languid things . But of this more elsewhere . Wherefore since Infinite , is the same with Absolutely Perfect , we having a Notion or Idea of the Latter , must needs have of the Former . From whence we learn also , that though the word Infinite , be in the form thereof , Negative , yet is the Sence of it , in those things which are really capable of the same , Positive ; it being all one with Absolutely Perfect : as likewise the Sence of the word Finite , is Negative ; it being the same with Imperfect . So that , Finite is properly the Negation of Infinite , as that which in order of Nature is before it ; and not Infinite the Negation of Finite . However in those things which are capable of no true Infinity , because they are Essentially Finite , as Number , Corporeal Magnitude , and Time , Infinity being there a meer Imaginary thing , and a Non-Entity , it can only be conceived , by the Negation of Finite ; as we also conceive Nothing , by the Negation of Something ; that is , we can have no Positive Conception at all thereof . We conclude , To assert an Infinite Being , is nothing else but to assert a Being Absolutely Perfect , such as Never was Not , or had no Beginning , which could produce all things Possible and Conceivable , and upon which all other things must depend . And this is to assert a God ; One Absolutely Perfect Being , the Original of all things . God , and Infinite , and Absolutely Perfect , being but different Names for One and the same thing . We come now to the Fourth Atheistick Objection , That Theology is nothing but an Arbitrarious Compilement of Inconsistent and Contradictious Notions . Where First , we deny not , but that as some Theologers ( or Bigotical Religionists ) or later times , extend the Divine Omnipotence , to things Contradictious and Impossible , as to the Making of One and the same Body , to be all of it , in several distant places at once : so may others sometimes unskilfully attribute to the Deity , things Inconsistent or Contradictious to one another , because seeming to them to be all Perfections . As for example , though it be concluded generally by Theologers , that there is a Natural Justice and Sanctity in the Deity , yet do some notwithstanding contend , That the Will of God is not determined by any Antecedent Rule or Nature of Justice , but that whatsoever he could be supposed to Will Arbitrarily , would therefore be Ipso facto Just ; which is called by them the Divine Soveraignty , and look'd upon as a Great Perfection . Though it be certain that these Two Things are directly Contradictious to one another ; viz. That there is something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in its own Nature Just and Vnjust , or a Natural Sanctity in God ; and That the Arbitrary Will and Command of the Deity , is the only Rule of Justice and Injustice . Again some Theologers determining , That Whatsoever is in God , is God , or Essential to the Deity ; they conceiving such an Immutability to be a Necessary Perfection thereof , seem thereby not only to Contradict all Liberty of Will in the Deity , which themselves notwithstanding contend for in a high degree ; that all things are Arbitrarily determined by Divine Decree ; but also to take away from it , all Power of Acting ad Extra , and of Perceiving or Animadverting things done sucessively here in the World. But it will not follow from these and the like Contradictions , of mistaken Theologers , that therefore Theology it self is Contradictious , and hath nothing of Philosophick Truth at all in it ; no more than because Philosophers also hold Contradictory Opinions , that therefore Philosophy it self is Contradictious , and that there is Nothing Absolutely True or False , but ( according to the Protagorean Doctrine ) all Seeming and Phantastical . But in the next place we add , that though it be true , that the Nature of things , admits of nothing Contradictious , and that whatsoever plainly Implies a Contradiction , must therefore of necessity be a Non-Entity , yet is this Rule notwithstading , obnoxious to be much abused , when whatsoever mens Shallow and Gross Understandings cannot Reach to , they will therefore presently conclude to be Contradictious , and Impossible . As for example , the Atheists and Materialists cannot Conceive of any other Substance besides Body , and therefore do they determine presently , that Incorporeal Substance is a Contradiction in the very Terms ; it being as much as to say Incorporeal Body ; wherefore when God is said by Theologers , to be an Incorporeal Substance , this is to them an Absolute Impossibility . Thus a Modern Writer ; The Vniverse , that is , the whole Mass of all things , is Corporeal ; that is to say , Body . Now every Part of Body is Body , and Consequently every Part of the Vniverse is Body ; and that which is not Body is no part thereof . And because the Vniverse is All , that which is no part of it , is nothing . Therefore when Spirits are called Incorporeal , this is only a name of Honour , and it may with more Piety be attributed to God himself , in whom we consider , not what Attribute best expresseth his Nature which is Incomprehensible ; But what best expresseth our Desire to Honour him . Where , Incorporeal , is said to be , an Attribute of Honour , that is , such an Attribute , as expresseth only the Veneration of mens Minds , but signifieth nothing in Nature , nor hath any Philosophick Truth and Reality under it : a Substance Incorporeal being as Contradictious , as Something and Nothing . Notwithstanding which , this Contradiction is only in the Weakness and Childishness of these mens Understandings , and not the thing it self ; it being Demonstrable , that there is some other Substance besides Body , according to the True and Genuine Notion of it . But because , this mistake is not proper to Atheists only , there being some Theists also , who labour under this same Infirmity of Mind , not to be able to Conceive any other Substance besides Body , and who therefore assert a Corporeal Deity : we shall in the next place show , from a passage of a Modern Writer , what kind of Contradictions they are , which these Atheists impute to all Theology ; namely such as these , that it supposes God , to Perceive things Sensible , without any Organs of Sense ; and to Vnderstand and be Wise without any Brains . Pious men ( saith he ) attribute to God Almighty for Honours sake , whatsoever they see Honourable in the world , as Seeing , Hearing , Willing , Knowing , Justice , Wisdom , &c. But they deny him such poor things , as Eyes , Ears and Brains , and other Organs , without which we Worms , neither have , nor can conceive , such Faculties to Be ; and so far they do well . But when they dispute of God's Actions Philosophically , then do they Consider them again , as if He had indeed such Faculties . This is not well , and thence is it , that they fall into so many Difficulties . We ought not to dispute of God's Nature . He is no fit Subject of our Philosophy . True Religion consisteth in Obedience to Christ's Lieutenants , and in giving God such Honour , both in Attributes and Actions , as they in their several Lieutenancies shall ordain . Where the plain and Vndisguised meaning of the Author seems to be this ; That God is no Subject of Philosophy , as all Real things are : ( accordingly as he declareth elsewhere , that Religio non est Philosophia sed Lex , Religion is not a Matter of Philosophy , but only of Law and Arbitrary Constitution ) He having no Real Nature of his own , nor being any True Inhabitant of the World or Heaven , but ( as all other Ghosts and Spirits ) an Inhabitant of mens Brains only , that is , a Figment of their Fear and Phancy , or a meer Political Scare-Crow . And therefore such Attributes are to be given to him , without any Scrupulosity , as the Civil Law of every Country shall appoint , and no other . The Wise and Nasute , very well understanding , that all this Business of Religion , is nothing but meer Pageantry , and that the Attributes of the Deity , indeed signifie neither True nor False nor any thing in Nature , but only mens Reverence and Devotion towards the Object of their Fear : the manner of expressing which , is determined by Civil Law. Wherefore to say , that God sees all Things , and yet hath no Eyes ; and that he hears all things , and yet hath no Ears ; and that he Understands and is Wise , and yet hath no Brains ; and whatsoever else you will please to say of him , as Attributes of Honour and only as signifying Devotion , is thus far well enough . But when men , not understanding the true Cabal , will needs go further , they mistaking Attributes of Honour , for Attributes of Nature and of Philosophick Truth , and making them Premises to infer Absolute Truth , and convince Falshood from , or Matters to Dispute and Reason upon , that is , when they will needs suppose such a thing as a God , Really to Exist in the World , then do they involve themselves in all manner of Contradiction , Nonsence , and Absurdity ; as for example , to affirm seriously , that this God Really sees all things in the world , and yet hath no Eyes ; and that He indeed hears all things , and yet hath no Ears ; and Lastly that he Understands and is Wise , and yet hath no Brains , which things are all Absolutely Contradictious , Unconceivable and Impossible . The summ of all is this , that when Religion and Theology , which is indeed nothing but Law and Phantastry , is made Philosophy , then is it all meer Jargon and Insignificant Non-sence . And now we see , what those Contradictions are , which the Atheists charge upon Theology ; such as owe all their Being , only to the Grossness , Sottishness , and Brutishness , of these mens own apprehensions . From whence proceedeth likewise , this following Definition of Knowledge and Understanding , That it is nothing but a Tumult of the Mind , raised by External Things , Pressing the Organical Parts of mans Body . O Ye Brutish among the People , when will ye Vnderstand ? and ye Fools , when will ye be Wise ? He that Planted the Ear ( and gave mans Soul a power of hearing thereby ) shall not He ( though himself have no Ears ) hear ? He that formed the Eye , ( and gave the Humane Soul a power of Seeing , by it as an Instrument ) shall not he ( though himself have no Eyes ) see ? Lastly , He that teacheth man Knowledge , ( or gave him an Understanding Mind , besides Brains ) shall not he ( though himself be without Brains ) Know and Vnderstand ? It is certain , that no Simple Idea , as that of a Triangle or a Square , of a Cube or Sphere , can possibly be Contradictious to it self ; and therefore much less can the Idea of a Perfect Being ( which is the Compendious Idea of God ) it being more Simple , than any of the other . Indeed this Simple Idea of a Perfect Being , is Pregnant of many Attributes , and therefore the Idea of God , more fully declared by them all , may seem to be in this respect a Compounded Idea , or One Idea and Conception , Consisting or made up of Many ; which if they were really Contradictious , would render the whole , a Non-Entity . As for Example , This , A Plain Triangle , whose Three Angles are Greater than Two Right ones ; it being Contradictious and Unconceivable , is therefore no True Idea , but a Non-Entitie . But all the Genuine Attributes of the Deity , of which its Entire Idea is made up , are Things as Demonstrable of a Perfect Being , as the Properties of a Triangle or a Square are of those Ideas respectively , and therefore cannot they Possibly be Contradictious , neither to it , nor to one another ; because those things which agree in one Third , must needs agree together amongst themselves . Nay the Genuine Attributes of the Deity , namely , such as are Demonstrable of an Absolutely Perfect Being , are not only not Contradictious ; but also necessarily Connected together , and Inseparable from one another . For there could not possibly be , One Thing Infinite in Wisdom Only , Another Thing Infinite Only in Power , and Another thing Only Infinite in Duration or Eternal . But the very same thing which is Infinite in Wisdom , must needs be also Infinite in Power , and Infinite in Duration , and so vice versâ . That which is Infinite in any one Perfection , must of necessity , have all Perfections in it . Thus are all the Genuine Attributes of the Deity , not only not Contradictious , but also Inseparably Concatenate ; and the Idea of God no Congeries either of Disagreeing things ; or else of such as are unnecessarily Connected with one another . In very truth , all the several Attributes of the Deity , are nothing else but so many Partial and Inadequate Conceptions , of One and the Same , Simple Perfect Being , taken in as it were by piece-meal : by reason of the Imperfection of our Humane Understandings , which could not fully Conceive it all together at once : And therefore are they Really all but One thing , though they have the Appearance of Multiplicity to us . As the One Simple Light of the Sun , diversly Refracted and Reflected from a Rorid Cloud , hath to us the Appearance , of the variegated Colours of the Rainbow . Wherefore the Attributes of God , are no Bundle of Vnconceivables , and Impossibles , huddled up together ; nor Attributes of Honour and Complement only , and nothing but the Religious Nonsence of Astonish'd Minds , expressing their Devotion towards what they Fear ; but all of them Attributes of Nature , and of most severe Philosophick Truth . Neither is the Idea of God , an Arbitrarious Compilement , of things Vnnecessarily Connected , and Separable from one another : it is no Factitious nor Fictitious thing , made up by any Feigning Power of the Soul , but it is a Natural and most Simple Vncompounded Idea ; such as to which nothing can be Arbitrariously added , nor nothing detracted from . Notwithstanding which , by reason of the Imperfection of humane Minds there may be , and are , different Apprehensions concerning it For as every one that hath a Conception of a Plain Triangle in general , doth not therefore know , that it includes this Property in it , to have Three Angles Equal to Two Right ones ; nor doth every one , who hath an Idea of a Rectangular Triangle , presently understand , that the Square of the Substense , is Equal to the Squares of both the Sides ; so neither doth every one , who hath a Conception of a Perfect Being , therefore presently know all that is included in that Idea . Moreover men may easily mistake things , for Absolute Perfections , which are not such , as hath been partly already shewed . And now whereas the Atheists , pretend in the next place , to give an Account of that Supposed Contradictiousness , in the Idea and Attributes of God ; namely , that it proceeded principally , from Fear , or the Confounded Nonsence of mens Astonished Minds , huddling up together all Imaginable Attributes of Honour , Courtship , and Complement without any Philosophick Truth , Sence , or Signification : as also in part from the Fiction and Imposture of Politicians : all this hath been already prevented , and the Foundation thereof quite taken away , by our shewing , that there is nothing in the Genuine Idea of God and his Attributes , but what is Demostrable of a Perfect Being , and that there cannot be the least either Added to that Idea , or Detracted from it , any more than there can be any thing Added to , or Detracted from the Idea of a Triangle or of a Square . From whence it follows unavoidably , that there cannot possibly be any thing , either Contradictious or Arbitrarious in the Divine Idea , and that the Genuine Attributes thereof , are Attributes of Necessary Philosophick Truth : namely , such as do not only speak the Piety , Devotion , and Reverence of mens own Minds ; but declare the Real Nature of the thing it self . Wherefore when a Modern Atheistick Writer , affirmeth of all those who Reason and conclude concerning God's Nature , from his Attributes ; That Losing their Vnderstanding in the very first attempt , they fall from one Inconvenience ( or Absurdity ) to another without end , after the same manner as when one ignorant of Court-ceremonies , coming into the presence of a greater person than he was wont to speak to , and stumbling at his entrance , to save himself from falling lets slip his Cloak , to recover his Cloak , le ts fall his Hat , and so with one disorder after another , discovers his Rusticity and Astonishment : We say , that though there be something of Wit and Phancy in this , yet as it is applied to Theology and the Genuine Attributes of the Deity , there is not the least of Philosophick Truth . However we deny not , but that some , either out of Superstition , or else out of Flattery , ( for thus are they stiled by St. Jerome , Stulti Adulatores Dei , Foolish Flatterers of God Almighty ) have sometimes attributed such things to him , as are Incongruous to his Nature , and under a pretence of Honouring him , by Magnifying his Power and Sovereignty , do indeed most highly Dishonour him ; they representing him to be such a Being , as is no way Amiable or Desirable . But the Atheists are most of all concerned , to give an Account of that Vnquestionable Phenomenon , the General Perswasion of the Existence of a God , in the Minds of men , and their Prop●nsity to Religion , in all ages and places of the world ; whence this should come , if there be really no such thing in Nature . And this they think to do , in the Last place also , Partly , from mens Own Fear , together with their Ignorance of Causes , and Partly , from the Fiction of Lawmakers and Politicians , they endeavouring thereby to keep men to Civil Subjection under them . Where we shall First plainly and Nakedly d●clare the Atheists meaning , and then manifest the Invalidity and Foolery of these their Pretences , to salve the forementioned Phenomenon . First therefore , these Atheists affirm , That mankind by reason of their Natural Imbecillity , are in perpetual Solicitude , Anxiety , and Fear , concerning Future Events , or their Good and Evil Fortune to come ; and this Passion of Fear inclining men to Imagine things Formidable and Fearful , and to Suspect or Believe the Existence of what really is not ; I say , that this Distrustful Fear and Jealousie in the Minds of men , concerning their Future Condition , raises up to them the Phantasm , of a most Affrightful Spectre , an Invisible Vnderstanding Being , Arbitrarily Governing and Swaying the affairs of the whole World , and at pleasure Tyrannizing over Mankind . And when mens Exorbitant Fear and Fancy , has thus raised up to it self , such a Mormo or Bugbear , such an Affrightful Spectre as this , a thing that is really no Inhabitant of the World or of Heaven , but only of mens Brains ; they afterward stand in awe of this their Own Imagination , and Tremblingly worship this Creature and Figment of their own Fear and Phancy , as a thing Really Existing without them , or a God : devising all manner of expressions of Honour and Reverence towards it , and anxiously endeavouring , by all ways conceivable , to Propitiate and Atone the same . And thus have they brought upon themselves , a most heavie Yoke of Bondage , and filled their Lives with all manner of Bitterness and Misery . Again to this Fear of Future Events , the Atheists add also Ignorance of Causes , as a further Account of this Phenomenon of Religion , so generally entertained in the world . For Mankind ( say they ) are Naturally Inquisitive into the Causes of things , and that not only of the Events of their Own Good and Evil Fortune , but also of the Phaenomena of the World , and the Effects of Nature . And such is their Curiosity , that wheresoever they can discover no Visible and Natural Causes , there are they prone to Feign and Imagine , other Causes Invisible and Supernatural . As it was observed of the Tragick Dramatists , that whenever they could not well extricate themselves , they were wont to bring in a God upon the Stage : and as Aristotle recordeth of Anaxagoras , that he never betook himself to Mind or Vnderstanding , that is , to God , for a Cause ; but only then when he was at a loss for other Natural and Necessary Causes . From whence these Atheists would infer , that nothing but Ignorance of Causes , made Anaxagoras to assert a Deity . Wherefore it is no wonder ( say they ) if the Generality of Mankind , being Ignorant of the Causes , almost of all Events , and Effects of Nature , have by reason of their Natural Curiosity and Fear Feigned or Introduced , one Invisible Power or Agent Omnipotent , as the Supreme Cause of all things : they betaking themselves thereto , as to a kind of Refuge , Asylum , or Sanctuary for their Ignorance . These two Accounts of the Phenomenon of Religion , from mens Fear and Solicitude about Future Events , and from their Ignorance of Causes , together with their Curiosity , are thus joyned together by a Modern Writer ; Perpetual fear of Future Evils , always accompanying mankind , in the Ignorance of Causes , as it were in the Dark , must needs have for Object Something . And therefore when there is nothing to be seen , there is nothing to accuse for their Evil Fortune , but some Power or Agent Invisible . Moreover it is concluded , that from the same Originals , sprang , not only that vulgar opinion of Inferiour Ghosts and Spirits also , subservient to the Supreme Deity ( as the Great Ghost of the whole World ) ( Apparitions being nothing but mens own Dreams and Phancies taken by them for Sensations ) but also mens taking things Casual for Prognosticks , and their being so Superstitiously addicted to Omens and Portents , Oracles , and Divinations and Prophecies ; this proceeding likewise , from the same Phantastick Supposition , that the things of the World , are disposed of , not by Nature , but by some Vnderstanding and Intending Agent or Person . But lest these Two forementioned Accounts , of that Phaenomenon of Religion , and the Belief of a Deity , so Epidemical to Mankind , should yet seem insufficient ; the Atheists will superadd a Third to them , from the Fiction and Imposture of Civil Soveraigns , Crafty Law-makers and Designing Politicians . Who perceiving a great advantage to be made , from the Belief of a God and Religion , for the better keeping of men in Obedience and Subjection to themselves , and in Peace and Civil Society with one another ( when they are perswaded , that besides the Punishments appointed by Laws , which can only take place upon open and convicted Transgressors , and are often eluded and avoided , there are other Punishments that will be inflicted even upon the secret violators of them , both in this Life and after Death , by a Divine , Invisible and Irresistible Hand ) have thereupon Dextrously laid hold of mens Fear and Ignorance , and cherished those Seeds of Religion in them ( being the Infirmities of their Nature ) and further confirmed their Belief of Ghosts and Spirits , Miracles and Prodigies , Oracles and Divinations , by Tales or Fables , publickly allowed and recommended . According to that Definition of Religion , given by a Modern Writer , Fear of Power Invisible , Feigned by the Mind , or Imagined from Tales publickly allowed , Religion ; not allowed , Superstition . And that Religion thus Nursed up by Politicians , might be every way Compliant with , and Obsequious to their Designs , and no way Refractory to the same ; it hath been their great care to perswade the People , that their Laws were not meerly their own Inventions , but that themselves were only the Interpreters of the Gods therein , and that the same things were really displeasing to the Gods , which were forbidden by them : God ruling over the world no otherwise than in them , as his Vicegerents ; according to that Assertion of a Late Writer , Deum nullum Regnum in homines habere , nisi per eos qui Imperium tenent , that God Reigneth over men , only in the Civil Soveraigns . This is therefore another Atheistick Account of Religions so generally prevailing in the world , from its being a fit Engine of State , and Politicians generally looking upon it , as an Arcanum Imperii , a Mystery of Government , to possess the Minds of the People with the Belief of a God , and to keep them busily employed in the exercises of Religion , thereby to render them the more Tame and Gentle ; apt to Obedience , Subjection , Peace and Civil Society . Neither is all this , the meer Invention of Modern Atheists , but indeed the old Atheistick Cabal ; as may appear partly , from that known Passage of the Poet , That the Gods were first made by Fear ; and from Lucretius his so fequently insisting upon the same , according to the mind of Epicurus . For in his First Book , he makes Terrorem animi , & Tenebras , Terrour of Mind , and Darkness , the Chief Causes of Theism : and in his Sixth , he further pursues the same Grounds , especially the Latter of them , after this manner ; Caetera quae fieri in Terris Coeloque tuentur , Mortales , pavidis quom pendent mentibu ' saepe , Efficiunt animos humiles formidine Divûm : Depressosque premunt ad terram , proptereà quod IGNORANTIA CAVSARVM , conferre Deorum Cogit ad Imperium res ; & concedere Regnum , & , Quorum operum causas nulla ratione videre Possunt , haec fieri Divino Numine rentur . To this Sence . Mortals , when with Trembling Minds they behold the Objects both of Heaven and Earth , they become depressed and sunk down under the Fear of the Gods. Ignorance of Causes setting up the Reign and Empire of the Gods. For when men can find no Natural Causes of these things , they suppose them presently , to have been done by a Divine Power . And this Ignorance of Causes , is also elsewhere insisted upon by the same Poet , as the chief Source of Religion , or the Belief of a God. Praeterea coeli rationes ordine certo , Et varia annorum cernebant tempora verti ; Nec poterant quibus id fieret cognoscere causis . Ergo PERFVGIVM sibi habebant , omnia Divis Tradere , & ipsorum nutu facere omnia flecti . Moreover when a Modern Writer , declares the Opinion of Ghosts , to be one of those things , in which consisteth the Natural Seeds of Religion : As also that this Opinion proceedeth from the Ignorance how to distinguish Dreams and other strong Phancies , from Vision and Sense ; he seemeth herein to have trod likewise in the Footsteps of Lucretius , giving not obscurely , the same Account of Religion in his Fifth Book . Nunc quae causa Deûm per magnas Numina gentes , Pervolgarit , & ararum compleverit Vrbes , &c. Non ita difficile est rationem reddere Verbis . Quippe etenim jam tum Divûm mortalia Secla , Egregias animo facies vigilante videbant , Et magis in Somnis , mirando corporis auctu . His igitur Sensum tribuebant , &c. That is , How the Noise of the Gods , came thus to ring over the whole world , and to fill all places with Temples and Altars , is not a thing very difficult to give an account of , it proceeding first , from mens Fearful Dreams , and their Phantasms when awake ; taken by them for Visions and Sensations . Whereupon they attributed not only Sense to these things as really Existing , but also Immortality and great Power . For though this were properly an Account only , of those Inferiour and Plebeian Gods , called Demons and Genii , yet was it supposed , that the belief of these things , did easily dispose the minds of men also , to the Perswasion of One Supreme Omnipotent Deity over all . Lastly , That the Ancient Atheists , as well as the Modern , pretended , the Opinion of a God , and Religion , to have been a Political Invention , is frequently declared in the writings of the Pagans ; as in this of Cicero , Ii qui dixerunt totam de Diis Immortalibus Opinionem , sictam esse ab hominibus Sapientibus , Reipublicae causa , ut quos Ratio non posset , eos ad Officium Religio duceret ; nonne omnem Religionem sunditus sustulerunt ? They who affirmed the whole opinion of the Gods , to have been feigned by wise men for the sake of the Commonwealth , that so Religion might engage those to their Duty whom Reason could not ; did they not utterly destroy all Religion ? And the sence of the Ancicient Atheists is thus represented by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They First of all affirm , that the Gods are not by Nature , but by Art and Laws onely , and that from thence it comes to pass , that they are different to different Nations and Countreys , accordingly as the several humours of their Law-makers did chance to determine . And before Plato , Critias one of the Thirty Tyrants of Athens , plainly declared Religion at first to have been a Political Intrigue in those Verses of his recorded by Sextus the Philosopher , beginning to this purpose ; That there was a time at first , when mens life was Disorderly and Brutish , and the Will of the Stronger was the only Law. After which they consented and agreed together to make Civil Laws ; that so the disorderly might be punished . Notwithstanding which , it was still found that men were only hindred from open , but not from secret Injustices . Whereupon some Sagacious and Witty person was the Author of a further Invention , to deterr men as well from secret , as from open Injuries ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Namely , by introducing or feigning a God Immortal and Incorruptible , who hears and sees and takes notice of all things . Critias then concluding his Poem in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And in this manner do I conceive , some One at first , to have perswaded mortals to believe , that there is a kind of Gods. Thus have we fully declared , the sence of the Atheists , in their Account of the Phenomenon of Religion and the Belief of a God ; namely , that they derive it principally from these Three Springs or Originals ; First from mens own Fear and Solicitude concerning Future Events , or their Good and Evil Fortune . Secondly , from their Ignorance of the Causes both of those Events , and the Phaenomena of Nature ; together with their Curiosity . And Lastly , from the Fiction of Civil Soveraigns , Law-makers , and Politicians . The Weakness and Foolery of all which , we shall now briefly manifest . First therefore , it is certain , that such an Excess of Fear , as makes any one constantly and obstinately to believe , the Existence of That , which there is no manner of ground neither from Sense not Reason for ; tending also to the great Disquiet of mens own Lives , and the Terrour of their Minds ; cannot be accounted other than a kind of Crazedness or Distraction . Wherefore the Atheists themselves acknowledging , the Generality of mankind , to be possessed with such a Belief of a Deity , when they resolve this into such an Excess of Fear ; it is all one , as if they should affirm , the Generality of mankind , to be Frighted out of their Wits , or Crazed and Distemper'd in their Brains : none but a few Atheists , who being undaunted and undismaied have escaped this Panick Terrour , remaining Sober and in their Right Senses . But whereas the Atheists , thus impute to the Generality of mankind not only Light-Minded Credulity , and Phantastry , but also such an Excess of Fear , as differs nothing at all from Crazedness and Distraction or Madness ; We affirm on the contrary , that their supposed Courage , Stayedness and Sobriety , is really nothing else but the Dull and Sottish Stupidity of their minds ; Dead and Heavy Incredulity , and Earthly Diffidence or Distrust ; by reason whereof , they will believe nothing but what they can Feel or See. Theists indeed have a Religious Fear of God , which is Consequent from him , or their Belief of him ( of which more afterwards ; ) but the Deity it self or the Belief thereof , was not Created by any Antecedent Fear , that is , by Fear concerning Mens Good and Evil Fortune ; it being certain , that none are less Solicitous concerning such Events , that they who are most truly Religious . The Reason whereof is , because these place their Chief Good , in nothing that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aliene or in Anothers Power , and Exposed to the strokes of Fortune ; but in that which is most truly their Own , namely the Right use of their own Will. As the Atheists on the contrary , must needs for this very reason be liable to great Fears and Solicitudes , concerning Outward Events , because they place their Good and Evil , in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Passion of Pleasure and Pain ; or at least denying Natural Honesty , they acknowledge no other Good , but what belongs to the Animal Life only , and so is under the Empire of Fortune . And that the Atheists are indeed generally , Timorous and Fearful , Suspicious and Distrustful things ; seems to appear plainly , from their building all their Politicks , Civil Societies , and Justice , ( improperly so called ) upon that only Foundation of Fe●r and Distrust . But the Grand Errour of the Atheists here is this , that they suppose the Deity , according to the sence of the Generality of mankind , to be nothing but a Mormo , Bug-bear , or Terriculum ; an Affrightful , Hurtful , and most Vndesirable thing : Whereas men every where invoke the Deity in their Straits and Difficulties for aid and assistance ; looking upon it as Exorable and Plaeable ; and by their Trust and Confidence in it , acknowledge its Goodness and Benignity . Synesius affirms , that though men were otherwise much divided in their opinions , yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They all every where , both Wise and Vnwise , agree in this , that God is to be praised , as one who is Good and Benign . If amongst the Pagans , there were any , who understood that Proverbial Speech , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the worst sence , as if God Almighty , were of an Envious and Spiteful Nature , these were certainly , but a few Ill-natur'd men , who therefore drew a Picture of the Deity , according to their own Likeness . For the Proverb in that sence , was disclaimed and cried down , by all the wiser Pagans ; as Aristotle , who affirmed the Poets to have lyed in this , as well as they did in many other things ; and Plutarch , who taxeth Herodotus for insinuating , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity universally ( that is , All the Gods ) to be of an Envious and Vexatious or Spiteful disposition , whereas Himself appropriated this only to that Evil Demon or Principle asserted by him ; as appeareth from the Life of P. Aemilius written by him , where he affirmeth , not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity Vniversally was of an Envious Nature , but , That there is a Certain Deity or Daemon , whose proper task it is , to bring down all great and over-swelling humane Prosperity , and so to temper every mans Life , that none may be happy in this world sincerely and unmixedly , without a check of Adversity ; which is as if a Christian , should ascribe it to the Devil . And Plato plainly declares the reason of God's making the World at first , to have been no other than this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because he was Good , and there is no manner of Envy in that which is Good. From whence he also concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That God therefore willed , all things should be made the most like himself , that is , after the best manner . But the true meaning of that Ill-languaged Proverb , seems at first , to have been no other , than what , besides Hesiod , the Scripture it self also attributes to God almighty , that he affecteth to Humble and Abase the Pride of men , and to pull down all High , Towering , and Lofty things , whether as Noxious and Hurtful to the men themselves , or as in some sence Invidious to him , and Derogatory from his Honour , who alone ought to be exalted , and no flesh to glory before him . And there hath been so much experience of such a thing as this in the world , that the Epicurean Poet himself , could not but confess , that there was some Hidden Force or Power which seemed to have a spite to all Over-swelling Greatnesses , and affect to cast contempt and scorn upon the Pride of men , Vsque adeò res humanas Vis Abdita quaedam Obterit , & pulchros fasces , saevasque secures , Proculcare , ac ludibrio sibi habere videtur . Where he plainly Reel'd and Stagger'd in his Atheism , or else was indeed a Theist , but knew it not ; it being certain that there can be no such Force as this , in Regno Atomorum , in the Reign or Empire of Sensless Atoms . And as for those among Christians , who make such a horrid Representation of God Almighty , as one who Created far the greatest part of mankind , for no other end or design , but only this , that he might Recreate and Delight himself in their Eternal Torments ; these also do but transcribe or copy out their own Ill Nature , and then read it in the Deity ; the Scripture declaring on the contrary , That God is Love. Nevertheless these very persons in the mean time , dearly hug and embrace God Almighty in their own Conceit , as one that is Fondly Good , Kind , and Gracious to themselves ; he having fastned his affections upon their very Persons , without any consideration of their Dispositions or Qualifications . It is true indeed , that Religion is often expressed in the Scripture , by the Fear of God , and Fear hath been said to be Prima Mensura Deitatis , the First Measure of the Divinity in us , or the First Impression that Religion makes upon men in this Obnoxious and Guilty state , before they have arrived to the true Love of God and Righteousness . But this Religious Fear , is not a Fear of God , as a meer Arbitrary Omnipotent Being , much less as Hurtful and Mischievous ( which could not be disjoyned from Hatred ; ) but an aweful regard of him , as of one who is Essentially Just , and as well a Punisher of Vice and Wickedness , as a Rewarder of Vertue . Lucretius himself , when he describes this Religious Fear of men , confessing it to to be conjoyned with a Conscience of their Duty , or to include the same within it self . Tunc Populi Gentesque tremunt , &c. Ne quod ob admissum foedè dictumve superbè , Poenarum grave sit solvendi tempus adactum . And this is the Sence of the Generality of mankind , that there being a Natural Difference of Good and Evil Moral , there is an Impartial Justice in the Deity which presideth over the same , and inclines it as well , to Punish the wicked , as to Reward the Vertuous : Epicurus himself acknowledging thus much , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theists suppose , that there are both great Evils inflicted upon the wicked from the Gods ; and also great Rewards by them bestowed upon the Good. And this Fear of God , is not only Beneficial to mankind in general , by repressing the growth of wickedness , but also wholesom and Salutary to those very persons themselves , that are thus Religiously affected , it being Preservative of them both from Moral Evils , and likewise from the Evils of Punishment consequent thereupon . This is the True and Genuine Fear of Religion ; which when it degenerates into a Dark kind , of Jealous and Suspicious Fear of God Almighty , either as a Hurtful , or as a meer Arbitrary and Tyrannical Being , then is it look'd upon , as the Vice or Extreme of Religion , and distinguished from it by that name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Superstition . Thus is the Character of a Superstitious Man given by Plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That he thinks there are Gods , but that they are Noxious and Hurtful ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Superstitious man must needs Hate God , as well as Fear him . The true Fear of God ( as the Son of Sirach speaks ) is the Beginning of his Love , and Faith is the Beginning of cleaving to him . As if he should have said , The first Entrance into Religion is an Awful regard to God as the Punisher of Vice ; the Second step forwards therein , is Faith or Confidence in God , whereby men Rely upon him for Good , and Cleave to him : and the Top and Perfection of all Religion , is the Love of God above all , as the most Amiable Being . Christianity , the best of Religions , recommendeth Faith to us , as the Inlet or Introduction into all True and Ingenuous Piety ; for He that cometh to God , must not only believe that he Is , but also that he is a Rewarder of those that seek him . Which Faith is better defined in the Scripture , than by any Scholastick ; to be the Substance of things ( that are to be ) hoped for , and the Evidence of things not seen . That is , a Confident Perswasion of things that fall not under Sight , ( because they are either Invisible or Future ) and which also are to be Hoped for . So that Religious Fear consisteth well with Faith , and Faith is near of kin to Hope , and the result of both Faith and Hope , is Love : which Faith , Hope and Love , do all suppose an Essential Goodness in the Deity . God is such a Being , who if He were not , were of all things whatsoever most to be Wished for . It being indeed no way desirable ( as that noble Emperour concluded ) for a man to live in a world , void of a God and Providence . He that believes a God , believes all that Good and Perfection in the Vniverse , which his Heart can possibly wish or desire . It is the Interest of none , that there should be no God , but only of such wretched Persons , as have abandoned their First and only true Interest , of being Good , and Friends to God , and are desperately resolved upon ways of Wickedness . The Reason why the Atheists do thus grosly mistake the Notion of , God , and conceive of him differently from the Generality of mankind , as a thing which is only to be Feared , and must consequently be Hated , is from nothing but their own Vice and Ill Nature . For first , their Vice so far blinding them , as to make them think , that the Moral Differences of Good and Evil , have no foundation in Nature , but only in Law or Arbitrary Constitution ( which Law is contrary to Nature , Nature being Liberty , but Law Restraint ; ) as they cannot but really Hate that , which Hinders them of their True Liberty and Chief Good , so must they needs interpret the Severity of the Deity so much spoken of against Wickedness , to be nothing else , but Cruelty and Arbitrary Tyranny . Again it is a wretched Ill-natured Maxim , which these Atheists have , That there is Nulla Naturalis Charitas , No Natural Charity , but that Omnis Benevolentia oritur ex Imbecillitate & Metu , All Benevolence ariseth onely , from Imbecillity and Fear ; that is , from being either obnoxious to anothers Power , or standing in need of his Help . So that all that is now called Love and Friendship amongst Men , is according to these really nothing , but either a crouching under Anothers Power , whom they cannot Resist ; or else Mercatura quaedam Vtilitatum , a certain kind of Merchandizing for Vtilities . And thus does Cotta in Cicero declare their sence , Ne Homines quidem censetis , nisi Imbecilli essent , futuros Beneficos aut Benignos , You conceive that no man would be any way Beneficent or Benevolent to another , were it not for his Imbecillity or Indigence . But as for God Almighty , these Atheists conclude , That upon the supposition of his Existence , there could not be so much as this Spurious Love or Benevolence in him neither , towards any thing ; because by reason of his Absolute and Irresistible Power , He would neither stand in Need of Any thing , and be devoid of all Fear . Thus the forementioned Cotta . Quid est Praestantius Bonitate & Beneficentiâ ? Quâ cum carere Deum vultis , neminem Deo nec Deum nec Hominem Carum , neminem ab eo amari vultis . Ita fit ut non modo Homines à Diis , sed ipsi Dii inter se ab aliis alii negligantur . What is there more excellent than Goodness and Beneficence ? which when you will needs have God to be utterly devoid of , you suppose that neither any God nor Man , is Dear to the Supreme God , or beloved of him . From whence it will follow ▪ that not only men are neglected by the Gods , but also the Gods amongst themselves are neglected by one another . Accordingly a late Pretender to Politicks , who in this manner , discards all Natural Justice and Charity , determines concerning God , Regnandi & Puniendi eos qui Leges suas violant , Jus Deo esse à Solâ Potentiâ Irresistibli , That he has no other Right of Reigning over men , and of Punishing those who transgress his Laws , but only from his Irresistible Power . Which indeed is all one as to say , That God has no Right at all of Ruling over mankind , and imposing Commands upon them , but what he doth in this kind , he doth it only by Force and Power ; Right , and Might , ( or Power ) being very different things from one another , and there being no Jus or Right without Natural Justice ; so that the word Right is here only Abused . And Consentaneously hereunto the same Writer further adds , , Si Jus Regnandi habeat Deus ab Omnipotentia sua , manifestum est Obligationem ad praestandum ipsi Obedientiam incumbere Hominibus propter Imbicillitatem , That if God's Right of Commanding , be derived only from his Omnipotence , then is it manifest , that mens Obligation to obey him , lies upon them only from their Imbecillity . Or as it is further explained by him , Homines ideò Deo subjectos esse , quia Omnipotentes non sunt , aut quia ad Resistendum satis Virium non habent , That men are therefore only Subject to God , because they are not Omnipotent , or have not sufficient Power to Resist him . Thus do we see plainly , how the Atheists by reason of their Vice and and Ill Nature , ( which makes them deny all Natural Justice and Honesty , all Natural Charity and Benevolence ) transform the Deity into a monstrous shape ; such an Omnipotent Being , as if he were , could have nothing neither of Justice , in him , nor of Ben●volence towards his Creatures ; and whose only Right and Authority of Commanding them , would be his Irresistible Power ; whom his Creatures could not place any Hope , Trust and Confidence in , nor have any other Obligation to obey , than that of Fear and Necessity , proceeding from their Imbecillity , or Inability to resist him . And such a Deity as this , is indeed a Mormo or Bug-bear , a most Formidable and Affrightful thing . But all this is nothing , but the Atheists False Imagination ; True Religion representing a most comfortable Prospect of things from the Deity ; whereas on the contrary , the Atheistick Scene of things , is Dismal , Hopeless and Forlorn , That there should be no other Good , than what depends upon things wholly out of our own power , the momentany gratification of our Insatiate Appetites , and the perpetual pouring in to a Dolium Pertusum , a Perforated and Leaking Vessel . That our selves should be but a Congeries of Atoms , upon the dissolution of whose Compages , our Life should vanish into nothing , and all our Hope perish . That there should be no Providence over us , nor any Kind and Good-natured Being above , to take care of us , there being nothing without us , but Dead and Sensless Matter . True indeed there could be no spiteful Designs in Sensless Atoms , or a Dark Inconscious Nature . Upon which account , Plutarch would grant , that even this Atheistick Hypothesis it self , as bad as it is , were notwithstanding to be preferred , before that of an Omnipotent , Spiteful and Malicious Being , ( if there can be any such Hypothesis as this ) a Monarchy of the Manichean Evil Principle , reigning all alone over the whole world , without any Corrival , and having an undisturbed Empire . Nevertheless it is certain also , that there could be no Faith nor Hope neither , in these Sensless Atoms , both Necessarily and Fortuitously moved , no more than there could be Faith and Hope in a Whirlwind , or in a Tempestous Sea , whose merciless waves are Inexorable , and deaf to all Cries and Supplications . For which reason Epicurus himself confessed , that it was better to give credit to the Fable of the Gods , ( as he calls it ) than to serve the Atheistick Fate , or that Material Necessity of all things , introduced by those Atheistick Physiologers Leucippus and Democritus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Because there is Hopes that the Gods may be prevailed with , by worship and prayer ; but the other ( Necessity ) is altogether deaf and Inexorable . And though Epicurus thought to mend the matter , and make the Atheistick Hypothesis more tolerable , by introducing into it ( contrary to the Tenour of those Priciples ) Liberty of Will in Men ; yet this being not a Power over things Without us , but our selves only , could alter the case very little . Epicurus himself was in a Panick Fear , lest the frame of Heaven should sometime upon a sudden crack , and tumble about his Ears , and this Fortuitous Compilement of Atoms be dissolved into a Chaos , — Tria talia Texta Vna Dies dabit exitio ; multosque per annos Sustentata ruet moles , & Machina mundi . And what Comfort could his Liberty of Will then afford Him , who placed all his happiness in Security from External Evils ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( saith Plutarch ) The Atheistick Design in shaking off the Belief of a God , was to be without Fear ; but by means hereof , they framed such a System of things to themselves , as under which , they could not have the least Hope , Faith or Confidence . Thus running from Fear , did they plunge themselves into Fear ; for they who are without Hope , can never be free from Fear . Endless of necessity must the Fears and Anxieties of those men be , who shake off that One Fear of God , that would only preserve them from Evil , and have no Faith nor Hope in him . Wherefore we might conclude upon better grounds than the Atheists do of Theism ; that Atheism ( which hath no foundation at all in Nature nor in Reason ) springs first from the Imposture of Fear . For the Faith of Religion , being the Substance or Confidence of such things not seen , as are to be Hoped for ; Atheistick Insidelity must needs on the contrary be , a certain heavy Diffidence , Despondence and Misgiving of Mind , or a Timorous Distrust and Disbelief of Good , to be Hoped for , beyond the reach of Sense ; namely of an Invisible Being Omnipotent , that exerciseth a Just , Kind , and Gracious Povidence , over all those who commit their ways to him , with an endeavour to please him , both here in this Life and after Death . But Vice , or the Love of Lawless Liberty , prevailing over such Disbelieving persons , makes them by degrees , more and more desirous , that there should be no God ; that is , no such Hinderer of their Liberty , and to count it a happiness to be freed from the Fear of him , whose Justice ( if he were ) they must needs be obnoxious to . And now have we made it Evident , that these Atheists who make Religion and the Belief of a God , to proceed from the Imposture of Fear , do first of all disguise the Deity , and put a Monstrous , Horrid and Affrightful Vizard upon it , transforming it into such a thing , as can only be Feared and Hated ; and then do they conclude concerning it ( as well indeed they may ) that there is no such thing as this , really Existing in Nature , but that it is only a Mormo or Bugbear , raised up by mens Fear and Phansie . Of the Two , it might better be said , that the Opinion of a God , sprung from mens Hope of Good , than from their Fear of Evil ; but really , it springs neither from Hope nor Fear , ( however in different Circumstances it raises both those Passions in our Minds ; ) nor is it the Imposture of any Passion , but that whose Belief is supported and Sustained , by the strongest and clearest Reason ; as shall be declared in due place . But the Sense of a Deity , often Preventing Ratiocination in us , and urging it self more Immediately upon us , it is certain that there is also , besides a Rational Belief thereof , a Natural Prolepsis or Anticipation in the Minds of men concerning it , which by Aristotle is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Vaticination . Thus have we sufficiently confuted , the First Atheistick Pretence , to salve the Phaenomenon of Religion and the Belief of a God , so generally entertained , from the Imposture of Fear : we come now to the Second , That it proceeded from the Ignorance of Causes also , or Mens want of Philosophy : they being prone , by reason of their Innate Curiosity , where they find no Causes to make or feign them ; and from their Fear , in the Absence of Natural and Necessary Causes , to imagine Super-natural and Divine ; this also affording them a handsom Cover and Pretext for their Ignorance . For which cause these Atheists stick not to affirm of God Almighty , what some Philosophers do of Occult Qualities , that he is but Persugium & Asylum Ignorantiae , a Refuge and Shelter for mens Ignorance ; that is , in plain and downright Langu●ge , The meer Sanctuary of Fools . And these two things are here commonly joyned together by these Atheists , both Fear , and Ignorance of Causes , as which joyntly concurr in the Production of Theism . Because as the Fear of Children raises up Bugbears especially in the Dark , so do they suppose in like manner , the Fear of men , in the Darkness of their Ignorance of Causes especially , to raise up the Mormo , Spectre or Phantasm of a God ; which is thus intimated by the Epicurean Poet , — Omnia Caecis In tenebris Metuunt . And accordingly Democritus gave this account of the Original of Theism or Religion , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That when in old times , men observed strange and affrightful things in the Meteors and the Heaven , as Thunder , Lightning , Thunderbolts & Eclipses ; they not knowing the Causes thereof , & being terrified thereby , presently imputed them to the Gods. And Epicurus declares this to have been the reason , why he took such great pains in the study of Physiology , that by finding out the Natural and Necessary Causes of things , he might be able to free both himself and others from the Terrour of a God , which would otherwise Invade and Assault them : the Importunity of mens minds , when-ever they are at a loss for Natural Causes , urging them so much , with the Fear , Suspicion , and Jealousie of a Deity . Wherefore the Atheists thus dabling in Physiology , and finding out as they conceive , Material and Mechanical Caus●s , for some of the Phaenom●na of Nature , and especially for such of them , as the unskilful Vulgar some times impute to God him●elf ; when they can prove Eclipses ( for example ) to be no Miracles , and render it probable , that Thunder is not the Voice of God Almighty himself , as it were roaring above in the Heavens , meerly to affright and amaze poor Mortals , and make them quake and tremble ; and that Thunderbolts are not there flung by his own hands , as the direful messengers of his wrath and displeasure ; they presently conclude triumphantly thereupon , concerning Nature or Matter , that it doth Ipsa suâ per se , sponte , omnia , Diis agere expers , Do all things alone of it self without a God. But we shall here make it appear in a few Instances as briefly as we may , that Philosophy and the True Knowledge of Causes , leads to God ; and that Atheism is nothing but Ignorance of Causes and of Philosophy . For first , no Atheist , who derives all from sensless Atoms or Matter , is able to assign any Cause at all of Himself , or give any true account of the Original of his own Soul or Mind , it being utterly Unconceivable and Impossible , that Soul and Mind , Sense , Reason and Vnderstanding , should ever arise from Irrational and Sensless Matter however modified ; or result from Atoms , devoid of all manner of Qualities ; that is , from meer Magnitude , Figure , Site and Motion of Parts . For though it be indeed absurd to say ( as these Atheists alledge ) that Laughing and Crying Things , are made out of Laughing and Crying Principles , Et Ridere potest non ex Ridentibu ' factus ; Yet does it not therefore follow , that Sensitive and Rational Beings , might result from a Composition of Irrational and Sensless Atoms , which according to the Democritick Hypothesis , have nothing in them , but Magnitude , Figure , Site , and Motion , or Rest. Because Laughing and Crying , are Motions , which result from the Mechanism of Humane Bodies , in such a manner Organized , but Sense and Vnderstanding are neither Local Motion , nor Mechanism . And the Case will be the very same , both in the Anaximandrian or Hylopathian , and in the Stratonick or Hylozoick Atheism , because Sense and Conscious Vnderstanding , could no more result , either from those Qualities of Heat and Cold , Moist and Dry , contempered together , or from the meer Organization of Inanimate and Sensless Matter , than it could from the Concursus , Motus , Ordo , Positura , Figurae , of Atoms devoid of all manner of Qualities . Had there been once nothing but Sensless Matter , Fortuitously Moved , there could never have emerged into Being , any Soul or Mind , Sense and Vnderstanding : because no Effect can possibly transcend the Perfection of its Cause . Wherefore Atheists supposing Themselves , and all Souls and Minds , to have sprung from Stupid and Sensless Matter ; and all that Wisdom which is any where in the World , both Political and Philosophical , to be the Result of meer Fortune and Chance ; must needs be concluded , to be Grosly Ignorant of Causes ; which had they not been , they could never have been Atheists . So that Ignorance of Causes , is the Seed , not of Theism , but of Atheism : true Philosophy , and the Knowledge of the Cause of our Selves , leading necessarily to a Deity . Again , Atheists are Ignorant of the Cause of Motion in Bodies also ; by which notwithstanding they suppose all things to be done ; that is , they are never able to Salve this Phaenomenon , so long as they are Atheists , and acknowledge no other Substance besides Matter or Body . For First it is undeniably certain , that Motion is not Essential to all Body as such , because then no Particles of Matter could ever Rest ; and consequently there could have been no Generation , nor no such Mundane System produced as this is , which requires a certain Proportionate Commixture of Motion and Rest ; no Sun , nor Moon , nor Earth , nor Bodies of Animals ; since there could be no Coherent Consistency of any thing , when all things flutter'd and were in continual Separation and Divulsion from one another . Again it is certain likewise , that Matter or Body as such , hath no Power of Moving it self Freely or Spontaneously neither , by Will or Appetite ; both because the same Inconvenience would from hence ensue likewise , and because the Phaenomena or Appearances do plainly evince the contrary . And as for that Prodigiously Absurd Paradox , of some few Hylozoick Atheists , that all Matter as such , and therefore every Smallest Particle thereof , hath not only Life Essentially belonging to it , but also Perfect Wisdom and Knowledge , together with Appetite , and Self-moving Power , though without Animal Sense or Consciousness : this , I say , will be elsewhere in due place further confuted . But the Generality of the ancient Atheists , that is , the Anaximandrians and Democriticks , attributed no manner of Life to Matter as such ; and therefore could ascribe no Voluntary , or Spontaneous Motion to the same , but Fortuitous only ; according to that of the Epicurean Poet already cited , Nam certè neque Consilio , Primordia rerum , Ordine se quaeque , atque sagaci mente locarunt ; Nec quos quaeque darent Motus pepigere profectó . Wherefore these Democriticks , as Aristotle somewhere intimates , were able to assign no other Cause of Motion , than only this , That One Body moved another from Eternity Infinitely , so that there was no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , no First Vnmoved Mover , ever to be found ; because there is no Beginning nor First in Eternity . From whence probably that Doctrine of some Atheistick Stoicks in Alex. Aphrodisius was derived , That there is no First in the rank and order of Causes . In the footsteps of which Philosophers , a Modern Writer seemeth to have trodden , when declaring himself after this manner ; Si quis ab Effectu quocunque , ad Causam ejus Immediatam , atque inde and Remotiorem , ac sic perpetuò ratiocinatione ascenderit , non tamen in aeternum procedere poterit , sed defatigatus aliquando deficiet . If any one will from whatsoever Effect , ascend upward to its Immediate Cause , and from thence to a Remoter , and so onwards perpetually , in his Ratiocination ; yet shall he never be able to hold on thorough all Eternity , but at length being quite tyred out with his Journey , be forced to desist or give over . Which seems to be all one , as if he should have said ; One thing Moved or Caused another Infinitely from Eternity , in which there being no Beginning , there is consequently no First Mover or Cause to be reach'd unto . But this Infinite Progress of these Democriticks , in the Order of Causes , and their shifting off the Cause of Motion , from one thing to another without end or beginning , was rightly understood by Aristotle , to be indeed the Assigning of No Cause of Motion at all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They acknowledging ( saith he ) no First Mover according to Nature , must needs make an idle Progress Infinitely ; that is , in the Language of this Philosopher , assign no Cause at all of Motion . Epicurus therefore to mend the matter , though according to the Principles of the Atomick Physiology , he discarded all other Qualities , yet did he notwithstanding admit this One Quality of Gravity or Ponderosity in Atoms , pressing them continually downwards in Infinite Space . In which , as nothing could be more Absurd nor Vnphilosophical , than to make Vpwards and Downwards in Infinite Space , or a Gravity tending to no Centre , nor Place of Rest ; so did he not assign any Cause of Motion neither ; but only in effect affirm , the Atoms therefore to tend Downwards , because they did so : a Quality of Gravity signifying only an Endeavour to tend Downwards , but Why or Wherefore , no body knows . And it is all one as if Epicurus should have said ; that Atoms moved Downwards by an Occult Quality , he either betaking himself to this as an Asylum , a Sanctuary or Refuge for his Ignorance ; or else indeed more absurdly making his very Ignorance it self ( disguized under that name of a Quality ) to be the Cause of Motion . Thus the Atheists universally , either assigned no Cause at all for Motion , as the Anaximandrians and Democriticks ; or else no True one , as the Hylozoists ; when to avoid Incorporeal Substance , they would venture to attribute , Perfect Vnderstanding , Appetite or Will , and Self-moving Power , to all Sensless Matter whatsoever . But since it appears plainly , that Matter or Body cannot Move it self ; either the Motion of all Bodies , must have no manner of Cause , or else must there of necessity , be some other Substance besides Body , such as is Self-active and Hylarchical , or hath a Natural Power , of Ruling over Matter . Upon which latter account , Plato rightly determin'd , that Cogitation , which is Self-activity or Autochinesie , was in order of Nature , before the Local Motion of Body , which is Heterochinesie . Though Motion considered Passively in Bodies , or taken for their Translation , or Change of Distance and Place , be indeed a Corporeal thing , or a Mode of those Bodies themselves moving ; yet as it is considered Actively , for the Vis Movens , that Active Force which causes this Translation or Change of Place , so is it an Incorporeal thing ; the Energy of a Self-Active Substance , upon that sluggish Matter or Body , which cannot at all move it self . Wherefore in the Bodies of Animals , the True and Proper Cause of Motion , or the Determination thereof at least ; is not the Matter it self Organized ; but the Soul either as Cogitative , or Plastickly-Self Active , Vitally united thereunto , and Naturally Ruling over it . But in the whole World it is either God himsel● , Originally impressing a certain Quantity of Motion upon the Matter of the Universe , and constantly conserving the same , according to that of the Sripture , In him we Live & Move : ( which seems to have been the Sence also of that Noble Agrigentine Poet and Philosopher , when he described God , to be only , A Pure or Holy Mind , that with swift thoughts agitates the whole World ) or else it is Instrumentally , an Inferiour Created Spirit , Soul , or Life of Nature , that is , a Subordinate Hylarchical Principle , which hath a Power of Moving Matter Regularly , according to the Direction of a Superiour Perfect Mind . And thus do we see again , that Ignorance of Causes , is the Seed of Atheism , and not of Theism ; no Atheists being able to assign a true Cause of Motion ; the Knowledge whereof plainly leadeth to a God. Furthermore those Atheists who acknowledge no other Principle of things , but Sensless Matter Fortuitously moved , must needs be Ignorant also of the Cause of that Grand Phaenomenon , called by Aristotle , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Well and Fit in Nature , that is , of the most Artificial Frame of the whole Mundane System in General , and of the Bodies of Animals in Particular , together with the Conspiring Harmony of all . For they who boasted themselves able to give Natural Causes of all things whatsoever without a God ; can give no other Cause at all of this Phaenomenon , but only that the World Happened by Chance to be thus made as it is . Now they who make Fortune and Chance , to be the only Cause of this so Admirable Phaenomenon , the most Regular and Artificial Frame , and Harmony of the Vniverse ; they either make the meer Absence and Want of a Cause , to be a Cause , Fortune and Chance being nothing else but the Absence or want of an Intending Cause . Or else do they make , their own Ignorance of a Cause , and They know not How , to be a Cause ; as the Author of the Leviathan interprets the meaning hereof , Many times ( saith he ) men put for Cause of Natural Events , their own Ignorance , but disguised in other words , as when they say , that Fortune is the Cause of things Contingent , that is , of things whereof they know no Cause . Or they affirm against all Reason , one Contrary to be the Cause of another , as Confusion to be the Cause of Order , Pulchritude and Harmony ; Chance and Fortune , to be the Cause of Art and Skill ; Folly and Nonsence , the Cause of the most Wise and Regular Contrivance . Or Lastly , they deny it to have any Cause at all , since they deny an Intending Cause , and there cannot Possibly be any other Cause of Artificialness and Conspiring Harmony , than Mind and Wisdom , Councel and Contrivance . But because the Atheists here make some Pretences for this their Ignorance , we shall not conceal any of them , but bring them all to light ; to the end that we may discover their Weakness and Foolery . First therefore they Pretend , that the World is not so Artificially and Well made , but that it might have been made much Better , and that there are many Faults and Flaws to be found therein ; from whence they would infer , that it was not made by a God , he being supposed by Theists , to be no Bungler , but a Perfect Mind , or a Being Infinitely Good and Wise , who therefore should have made all things for the Best . But this being already set down by it self , as a Twelfth Atheistick Objection against a Deity , we must reserve the Confutation thereof for its proper place . Only we shall observe thus much here by the way ; That those Theists of Later times , who either because they Fancy a meer Arbitary Deity ; or because their Faith in the Divine Goodness is but weak ; or because they Judge of things according to their own Private Appetites , and Selfish Passions , and not with a Free Uncaptivated Vniversality of Mind , and an Impartial Regard to the Good of the Whole ; or because they look only upon the Present Scene of things , and take not in the Future into consideration , nor have a Comprehensive View of the whole Plot of Divine Providence together ; or lastly , because we Mortals do all stand upon too Low a Ground , to take a commanding view and Prospect upon the whole Frame of things ; and our shallow Understandings are not able to fathom the Depths of the Divine Wisdom , nor trace all the Methods and Designs of Providence ; grant , That the World might have been made much Better than now it is ; which indeed is all one as to say , that it is Not Well made ; these Neoterick Christians ( I say ) seem hereby , to give a much greater advantage to the Atheists , than the Pagan Theists themselves heretofore did , who stood their Ground , and generously maintained against them ; that Mind being the Maker of all things , and not Fortune or Chance , nor Arbitary Self-will , and Irational Humour Omnipotent , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Absolutely the Best in every case , so far as the Necessity of things would admit , and in compliance with the Good of the Whole , was the Measure and Rule both of Nature and Providence . Again the Atomick Atheists further alledge , that though there be many things in the world , which serve well for Vses , yet it does not at all follow , that therefore they were made Intentionally and Designedly for those Vses ; because though things Happen by Chance to be so or so Made , yet may they serve for something or other afterward , and have their several Vses Consequent . Wherefore all the things of Nature , Happened ( say they ) by Chance , to be so made as they are , and their several Uses notwithstanding were Consequent , or Following thereupon . Thus the Epicurean Poet , — Nil ideo natum est in Corpore , ut Vti Possemus , sed quod Natum est id procreat Vsum. Nothing in mans Body was made out of design for any Vse , but all the several Parts thereof , happening to be so made as they are , their Vses were Consequent thereupon . In like manner the Old Atheistick Philosophers in Aristotle , concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That the Former Teeth , were made by Material or Mechanical Necessity , Thin and Sharp , by means whereof they became fit for Cutting ; but the Jaw-Teeth Thick and Broad , whereby they became Vseful for the Grinding of Food . But neither of them were Intended to be such , for the sake of these Vses , but Happened by Chance only . And the like concerning all the other Parts of the Body , which seem to be made for Ends. Accordingly the same Aristotle , represents the sence of those ancient Atheists , concerning the other Parts of the Universe , or Things of Nature , that they were all likewise made such , by the Necessity of Material ( or Mechanical ) Motions Vndirected , and yet had nevertheless their several Vses Consequent , upon this their Accidental Structure . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. What hinders but that Nature might act without any respect to Ends or Good and Better , as Jupiter or the Heaven , raineth not Intentionally to make the Corn grow , but from Necessity ? Because the vapours being raised up into the Middle Region , and there Refrigerated and Condensed , must needs descend down again in the form of Water . But this happens by meer Chance and without any Intention , that the Grain is made to grow thereby ; as the Contrary sometimes Happens , by the excess of it . But to this we Reply , That though a thing that Happens Accidentally to be so or so Made , may afterwards notwithstanding prove often serviceable for some Use or other ; yet when any thing consisteth of many Parts , that are all Artificially proportionated together , and with much Curiosity accommodated one to another ; any one of which Parts having been wanting , or otherwise in the least placed and disposed of , would have rendred the whole altogether Inept for such a Vse ; then may we well conclude it not to have been made by Chance , but by Counsel and Design Intentionally , for such Vses . As for example , The Eye , whose Structure and Fabrick consisting of many Parts ( Humours and Membranes ) is so Artificially composed ; no reasonable person who considers the whole Anatomy thereof , and the Curiosity of its Structure , can think otherwise of it , but that it was made out of Design for the Vse of Seeing ; and did not Happen Accidentally to be so made , and then the Vse of Seeing follow ; as the Epicurean Poet would fain perswade us , Lumina ne facias Oculorum clara Creata , Prospicere ut possimus . You are by all means to take heed , of entertaining that so dangerous Opinion ( to Atheism ) that Eyes were made for the sake of Seeing ; and Ears for the sake of Hearing . But for a man to think , that not only Eyes happened to be so made , and the Vse of Seeing Vnintended Followed ; but also that in all the same Animals , Ears Happened to be so made too , and the Vse of Hearing Followed them ; and a Mouth and Tongue Happened to be so made likewise , and the Vse of Eating , and ( in men ) of Speaking , was also Accidentally Consequent thereupon ; and Feet were in the same Animals made by Chance too , and the Vse of Walking Followed ; and Hands made in them by Chance also , upon which so many necessary Uses depend ; besides Innumerble other Parts of the Body , both Similar and Organical , none of which could have been wanting , without rendering the whole Inept or Vseless ; I say , to think , that all these things should Happen by Chance to be Thus made in every one and the same Animal , and not Designed by Mind or Councel , that they might joyntly Con●ur and Contribute to the Good of the whole ; This argues the greatest Insensibility of Mind Imaginable . But this Absurd and Ridiculous Conceit hath been long since so industriously Confuted , and the folly thereof so fully manifested , by the learned Pagan Philosopher and Physician , Galen , in his Book of the Use of Parts , that it would be altogether Superfluous to insist any more upon it . Wherefore that the Former Teeth are made Thin and Sharp , and the Jaw-Teeth Thick and Broad , by Chance only , and not for Vse , was one of the Democritick Dotages ; as also That nothing in the Clouds and Meteors , was intended for the Good of this Habitable Earth , within whose Atmo-sphere they are contained , but all proceeeded from Material and Mechanical Necessity . Which Conceit , though Cartesius seem to have written his whole Book of Meteors in favour of , he beginning it with the Derision of those , who Seat God in the Clouds , and imagine his hands to be Employed , in opening and shutting the Cloisters of the Winds , in sprinkling the Flowers with dews , and thunder-striking the Tops of Mountains ; and closing his Discourse with this Boast ; that he had now made it manifest , there was no need to fly to Miracles , ( that is , to Bring in a God upon the Stage ) to salve those Phaenomena ; yet were it easie enough to demonstrate , the Defectiveness of those his Mechanical Vndertakings , in sundry particulars , and to evince that all those things could not be carried on , with such constant Regularity , by meer Fortuitous Mechanism , without any Superiour Principle to guide and steer them . Nevertheless we acknowledge , that God and Nature do things every where , in the most Frugal and Compendious way , and with the least Operoseness , and therefore that the Mechanick Powers are not rejected , but taken in , so far as they could comply serviceably with the Intellectual Model and Platform . But still so , as that all is supervised by One Vnderstanding and Intending Cause , and nothing passes , without His Approbation ; who when either those Mechanick Powers fall short , or the Stubborn Necessity of Matter proves uncompliant , does over-rule the same , and supply the Defects thereof , by that which is Vital ; and that without setting his own Hands immediately to every work too ; there being a Subservient Minister under him , an Artificial Nature , which as an Archeus of the whole world , governs ' the Fluctuating Mechanism thereof , and does all things faithfully , for Ends and Purposes , Intended by its Director . But our Atomick Atheists still further alledge , That though it might well seem strange , that Matter Fortuitously moved , should at the very first jump , fall into such a Regular Frame as this is , having so many Aptitudes for Uses , so many Correspondencies between several things , and such an agreeing Harmony in the whole ; yet ought it not to seem a jot strange , if Atoms by Motion , making all possible Combinations and Contextures , and trying all manner of Conclusions and Experiments , should after Innumerable other Freaks , and Discongruous Forms produced , in length of time , fall into such a System as this is . Wherefore they affirm , that this Earth of ours at first , brought forth divers Monstrous and Irregular shapes of Animals , Orba pedum partim , manuum viduata vicissim ; Multa sine ore etiam , sine Voltu caeca reperta . some without Feet , some without Hands , some without a Mouth and Face , some wanting fit Muscles and Nerves for the Motion of their members . And the old Philosophick Atheists , were so frank and lavish herein , that they stuck not to affirm , amongst those monstrous shapes of Animals there were once produced , Centaurs , and Scyllas , and Chimeras ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , mixtly Boviform and Hominiform , Biform and Triform Animals : but Epicurus a little ashamed of this , as that which must needs look Oddly and Ridiculously , and seeming more Cautious and Castigate , pretends to correct the Extravagancy of this Phancy , Sed neque Centauri fuerunt , neque tempore in ullo , Esse queat Duplici Natura , & Corpore Bino , Ex alienigenis Membris compacta potestas . Nevertheless , there were not then any Centaurs , nor Biform and Triform Animals ; he adding , that they who feigned such things as these , might as well phancy , Rivers flowing with Golden Streams , and Trees Germinating sparkling Diamonds , and such vastly Gigantean men , as could stride over Seas , and take up Mountains in their Clutches , and turn the Heavens about with the strength of their arms . Against all which notwithstanding , he gravely gives such a Reason , as plainly overthrows his own Principles , Res sic quaeque suo ritu procedit , & omnes , Foedere Naturae certo discrimina servant . Because things by a certain Covenant of Nature , always keep up their Specifick Differences , without being confounded together . For what Covenant of Nature can there be in Infinite Chance ? or what Law can there be set to the Absolutely Fortuitous Motions of Atoms , to circumscribe them by ? Wherefore it must be acknowledged , that according to the genuine Hypothesis of the Atomick Atheism , all Imaginable Forms of Inanimate Bodies , Plants and Animals , as Centaurs , Scylla's and Chimaera's , are producible by the Fortuitous Motions of Matter , there being nothing to hinder it , whilst it doth , Omnimodis coire , atque omnia pertentare Quaecunque inter se possint congressa creare , Put it self into all kind of Combinations , play all manner of Freaks , and try all possible Conclusions and Experiments . But they Pretend , that these Monstrous , Irregular Shapes of Animals , were not therefore now to be found , because by reason of their Inept Fabrick , they could not propagate their kind by Generation , as neither indeed Preserve their own Individuals . Thus does Lucretius declare the sence of Epicurus , — Quoniam Natura absterruit auctum Nec potuere cupitum aetatis tangere florem , Nec reperire cibum , nec jungi per Veneris res . And that this Atheistick Doctrine was older than Epicurus , appeareth from these words of Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When Animals Happened at first to be made , in all manner of Forms , those of them only , were preserved and continued to the present time , which chanced to be fitly made ( for Generation ) but all the others perished , as Empedocles affirmeth of the Partly-Oxe-and-Partly-Man-Animals . Moreover the ancient both Anaximandrian and Democritick Atheists , concluded that besides this One World of ours , there were other Infinite Worlds , ( they conceiving it as absurd to think , there should be but One only World in Infinite Space , as that in a vast plowed and sowed Field , there should grow up only One Ear of Corn , and no more ) and they would have us believe , that amongst these Infinite Worlds ( all of them Fortuitously made ) there is not One of a Thousand or perhaps of Ten thousand , that hath such Regularity , Concinnity , and Harmony in it , as this World that we chanced to emerge in . Now it cannot be thought strange ( as they suppose ) if amongst Infinite Worlds , One or Two , should chance to fall into some Regularity . They would also confidently assure us , that the present System of things , in this World of ours , shall not long continue such as it is , but after a while fall into Confusion and Disorder again ; — Mundi naturam totius aetas Mutat , & ex alio terram status excipit alter , Quod potuit nequeat , possit quod non tulit antè : The same wheel of Fortune , which moving upward , hath brought into view this Scene of things that now is , turning round , will sometime or other , carry it all away again , introducing a new one in its stead : and then shall we have Centaurs , and Scylla's and Chimera's again ; all manner of Inept Forms of Animals , as before . But because men may yet be puzzled with the Vniversality and Constancy of this Regularity , and its long Continuance through so many Ages , that there are no Records at all of the contrary any where to be found ; the Atomick Atheist further adds , that the Sensless Atoms , playing and toying up and down , without any care or thought , and from Eternity Trying all manner of Tricks , Conclusions and Experiments , were at length ( they know not how ) Taught , and by the Necessity of things themselves , as it were , Driven , to a certain kind of Trade of Artificialness and Methodicalness : so that though their Motions were at First all Casual and Fortuitous , yet in length of Time , they became Orderly and Artificial , and Governed by a certain Law ; they contracting as it were upon themselves by long Practice and Experience , a kind of Habit of moving Regularly ; or else being by the meer Necessity of things , at length forced so to move , as they should have done , had Art and Wisdom directed them . Thus Epicurus in his Epistle to Herodotus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It must be held , that Nature is both Taught and Necessitated by the things thems●lves : Or else as Gassendus interprets the words , quadam veluti Naturali Necessariaque Doctrina sensim imbuta ; by little and little Embued , with a certain kind of Natural and Necessary Doctrine . To which Atheistick Pretences , we shall briefly reply ; First , that it is but an Idle Dream , or rather Impudent Forgery of these Atheists , that here●ofore there were in this World of ours , all manner of Monstrous and Irregular Shapes of Animals produced ; Centaurs , Scylla's , and Chim●ra's , &c. and indeed at first none but such : There being not the least footstep of any such thing appearing in all the Monument● of Antiquity , and Traditions of Former times ; and these Atheists being not able to give any manner of reason , why there should not be such produced as well at this Present time , however the Individuals themselves could not continue long , or propagate by Generation ; or at least why it should not Happen , that in some Ages or Countreys , there were either all Androgyna , of both Sexes , or else no Animal but of One Sex , Male , or Female only ; or lastly none of any Sex at all . Neither is there any more reason to give credit to these Atheists , when ( though enemies to Divination ) they would Prophesie concerning Future times , that in this World of ours , all shall sometime fall into Confusion and Nonsence again . And as their Infinity of Worlds , is an Absolute Impossibility ; so to their Bold and Confident Assertion , concerning those Supposed other Worlds ; as if they had travelled over them all ; that amongst Ten Thousand of them , there is hardly One , that hath so much Regularity in it , as this World of ours ; it might be replied , with equal Confidence , and much more Probability of Reason ; That were every Planet about this Sun of ours an Habitable Earth ; and every Fixed Star a Sun , having likewise its s●veral other Planets or Habitable Earths moving round about it ; and not any one of these Desert or Vninhabited , but all Peopled with Animals ; we say , were this so extravagant Supposition true ; That there would not be found any one Ridiculous or Inept System amongst them all ; but that the Divine Art and Wisdom ( which being Infinite , can never be Defective , nor any where Idle ) would exercise its Dominion upon all , and every where Impress the Sculptures and Signatures of it self . In the next place we affirm , That the Fortuitous Motions of Sensless Atomi , trying never so many Experiments and Conclusions , and making Minds , when they apply their own Properties to things without them , and think because themselves Intend , and act for Ends , that therefore Nature doth the like . And they might as well say , that Nature Laughs and Cryes , Speaks and Walks , Syllogizes and Philosophizes , because themselves do so . But as a Modern Philosopher concludeth ; The Vniverse , as one Aggregate of things Natural , hath no Intention belonging to it . And accordingly were all Final Causes rightly banished by Democritus out of Physiology , as Aristotle recordeth of him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That he reduced all things to Natural and Necessary Causes , altogether rejecting Final . To all which we briefly reply ; That there are indeed two Extremes here to be avoided , the One of those , who derive all things from the Fortuitous Motions of Sensless Matter , which is the Extreme of the Atomick Atheists ; the Other of Bigotical Religionists , who will needs have God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to do all things himself immediately ; as if all in Nature were Miracle . But there is a Middle betwixt both these Extremes ; namely , to suppose , that besides God and in Subordination to him , there is a Nature ( not Fortuitous , but ) Artificial and Methodical , which governing the Motion of Matter and bringing it into Regularity , is a Secondary or Inferiour Cause of Generations . Now this Natura Artificiosa , this Artificial Nature , though it self indeed do not understand the Reason of what it doth , nor properly Intend the Ends thereof , yet may it well be conceived to act Regularly for the sake of Ends Vnderstood and Intended , by that Perfect Mind , upon which it depends . As the Manuary Opificers , understand not the Designs of the Architect , but only drudgingly perform their several tasks imposed by him : and as Types or Forms of Letters , composed together , Print Coherent Philosophick Sence , which themselves understand nothing of ( upon which Artificial or Spermatick Nature , we have largely insisted before , in the Appendix to the Third Chapter . ) And thus , neither are all things performed Immediately and Miraculously by God himself , neither are they all done Fortuitously and Temerariously , but Regularly and Methodically for the sake of Ends , though not Vnderstood by Nature it self , but by that Higher Mind which is the Cause of it , and doth as it were continually Inspire it . Some indeed have unskilfully attributed their Own Properties , or Animal Idiopathies to Inanimate Bodies , as when they say , that Matter desires Forms as the Female doth the Male , and that Heavy Bodies descend down by Appetite toward the Centre , that so they may rest therein : and that they sometimes again , Ascend in Discretion , to avoid a Vacuum . Of which Fanciful Extravagances , if the Advancer of Learning be understood , there is nothing to be reprehended in this following passage of his , Incredibile est quantum agmen Idolorum Philosophiae immiserit ; Naturalism Operationum ad Similitudinem Actionum Humanarum Reductio ; It is incredible , how many Errours have been transfused into Philosophy , from this One Delusion , of Reducing Natural actions , to the Mode of Humane ; or of thinking that Nature acteth as a Man doth . But if that of his be extended further , to take away all Final Causes from the things of Nature , as if nothing were done therein for Ends Intended by a Higher Mind , then is it the very Spirit of Atheism and Infidelity . It is no Idol of the Cave or Den ( to use that Affected Language ) that is , no Prejudice , or Fallacy imposed upon our selves , from the attributing our own Animalish Properties , to things without us ; to think that the Frame and System of this whole World , was contrived by a Perfect Vnderstanding Being or Mind ( now also presiding over the same ) which hath every where Printed the Signatures of its own Wisdom upon the Matter . As also , that though Nature it self do not properly Intend , yet it acteth according to an Intellectual Platform Prescribed to it , as being the Manuary Opificer of the Divine Architectonick Art , or this Art it self as it were Transfused into the Matter and Embodied in it . Thus Cicero's Balbus long since declared concerning it ; that it was not , Vis quaedam sine Ratione , ciens Motus in Corporibus Necessarios ; sed Vis particeps Ordinis , tanquam via progrediens ; cujus Solertiam nulla Ars , nemo Artifex consequi potest imitando ; Not a force Vnguided by Reason , Exciting Necessary Motions in Bodies Temerariously ; but such a Force as partakes of Order , and proceeds as it were Methodically ; whose Cunning or Ingeniosity , no Art or Humane Opificer can possibly reach to by Imitation . For , it is altogether Unconceivable , how we Our Selves should have Mind and Intention in us , were there none in the Universe , or in that Highest Principle from which all proceeds . Moreover it was truly affirmed by Aristotle , that there is much more of Art in some of the things of Nature , than there is in any thing Artificially made by men ; and therefore Intention , or Final and Mental Causality , can no more be secluded from the consideration of Natural , than it can from that of Artificial things . Now it is plain that Things Artificial , as a House or Clock , can neither be Understood , nor any true Cause of them assigned , without Design , or Intention for Ends and Good. For to say , that a House , is Stones , Timber , Mortar , Iron , Glass , Lead , &c. all put together , is not to give a Definition thereof , or to tell what indeed it is ; it being such an Apt Disposition of all these Materials , as may make up the whole fit for Habitation , and the Vses of men . Wherefore this is not sufficiently to assign the Cause of a House neither ; to declare out of what Quarry the Stones were dugg , nor in what Woods or Forests the Timber was felled , and the like : Nor as Aristotle addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If any one should go about thus to give an account of a House from Material Necessity ( as the Atheistick Philosophers then did of the World and the Bodies of Animals ) That the Heavier things being carried downward of their own accord , and the Lighter upward ; therefore the Stones and Foundation lay at the bottom , and the Earth for the Walls being Lighter was Higher ; and the Timber being yet Lighter , Higher than that ; but above all the Straw or Thatch , it being the Lightest of all : Nor lastly , if as the same Aristotle elsewhere also suggesteth , one should further pretend , that a House was therefore made such , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. meerly because the Hands of the Labourers , and the Axes , and Hammers and Trowels , and other Instruments , Chanced all to be moved so and so . We say , that none of all these , would be to assign the true cause of a House ; without declaring , that the Architect first framed in his Mind a Model or Platform of such a thing , to be made out of of those Materials , so aptly disposed , into a Foundation , Walls , Roof , Doors , Rooms , Stairs , Chimneys , Windows , &c. as might render the whole fit for Habitation , and other Humane uses . And no more certainly can the Things of Nature , ( in whose very Essence Final Causality is as much included ) be either rightly Understood , or the Causes of them assigned , meerly from Matter and Mechanism , or the Necessary and Vnguided Motion thereof ; without Design or Intention for Ends and Good. Wherefore to say , that the Bodies of Animals became such , meerly because the Fluid Seed , by Motion Happened to make such Traces , and beget such Stamina and Lineament● , as out of which that Compages of the whole resulted ; is not to assign a Cause of them , but to Dissemble , Smother , and Conceal their True Efficient Cause , which is the Wisdom and Contrivance of that Divine Architect and Geometer , making them every way fit , for the Inhabitation and uses of their respective Souls . Neither indeed can we banish , all Final , that is all Mental Causality , from Philosophy , or the Consideration of Nature , without banishing at the same time , Reason and Vnderstanding from our selves ; and looking upon the Things of Nature , with no other Eyes , than Brutes do . However none of the Ancient Atheists , would ever undertake to assign Necessary Causes , for all the Parts of the Bodies of Animals , and their Efformation , from meer Matter , Motion , and Mechanism : Those small and pitiful attempts in order thereunto that have been made by some of them in a few Instances , ( as that the Spina Dorsi , came from the Flexure of the Bodies of Animals , when they first sprung out of the Earth ; the Intestines from the Flux of Humours excavating a crooked and winding Channel for it self , and that the Nostrils were broke open , by the Eruption of breath ; ) these , I say , only showing the Vnfeisableness and Impossibility thereof . And therefore Democritus was so wise , as never to pretend to give an Account in this way , of the Formation of the Foetus , he looking upon it , as a thing absolutely Desperate ; nor would he venture to say any more concerning it ( as Aristotle informeth us ) than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it always cometh so to pass of necessity ; but stopp'd all further Enquiry concerning it after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That to demand , about any of these things , for what Cause it was thus , was to demand a Beginning of Infinite . As if , all the Motions from Eternity , had an Influence upon , and Contribution to , whatsoever Corporeal thing was now produced . And Lucretius notwithstanding all his swaggering , and boasting , that He and Epicurus were able to assign Natural and Necessary Causes for every thing , without a God ; hath no where so much as one word concerning it . We conclude therefore , that Aristotle's Judgment concerning Final Causes in Philosophy , is much to be preferred before that of Democritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Both kind of Causes ( Material , and Final ) ought to be declared by a Physiologer , but especially the Final ; the End being the Cause of the Matter , but the M●tter not the Cause of the End. And thus do we see plainly , that the Atomick Atheists are utterly ignorant of the Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the R●●u●ar and Artificial Frame of th● things in N●ture , and cons●quently of the wh●le Mundane S●stem ; the True Knowledge whereof , n●c●ss●rily leadeth to a God. But it is prodigiously strange , that these Atheists , should in this their Ignorance and Sott●shn●ss , be Justified by any Professed Theists and Christians of Later times ; who Atomizing in their Physiology also , would fain perswade us in like manner , that this whole Mundane System , together with Plants , and Animals , was derived , meerly from the Necessary and Vnguided Motion , of the Small Particles of Matter , at first turned round in a Vortex , or else jumbled all together in a Chaos , without any Intention for Ends and Good , that is , without the Direction of any Mind . God in the mean time standing by , only as an Idle Sp●ctator , of this Lusus Atomorum , this Sportful Dance of Atoms ▪ and of the various Results thereof . Nay these Mechanick Theists , have here quite outstripped and out-done , the Atomick Atheists themselves , they being much more Immodest and Extravagant , than ever those were . For the Professed Atheists , durst never venture to affirm , that this Regular System of things , Resulted from the Fortuitous Motions of Atoms , at the very first ; before they had for a long time together , produced many other Inept Combinations , or Aggregate Forms of particular things , and Nonsensical Systems of the whole . And they supposed also , that the Regularity of things here in this world , would not always continue such neither , but that some time or other , Confusion and Disorder would break in again . Moreover , that besides this World of ours , there are at this very instant , Innumerable other worlds Irregular , and that there is but One of a Thousand or ten Thousand , amongst the Infinite Worlds , that have such Regularity in them . The reason of all which is , because it was generally taken for granted and look'd upon as a Common Notion , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Aristotle expresseth it , that None of those things which are from Fortune or Chance , come to pass constantly and always alike . But our Mechanick or Atomick Theists , will have their Atoms , never so much as once to have Fumbled , in these their Fortuitous Motions ; nor to have produced any Inept System , or Incongruous Forms at all ; but from the very first all along , to have taken up their Places , and have Ranged themselves , so Orderly , Methodically and Discreetly ; as that they could not possibly have done it better , had they been Directed by the most Perfect Wisdom . Wherefore these Atomick Theists , utterly Evacuate that grand Argument for a God , taken from the Phaenomenon of the Artificial Frame of things , which hath been so much insisted on in all Ages , and which commonly makes the strongest impression of any other , upon the Minds of men ; they leaving only certain Metaphysical Arguments for a Deity , which though never so good , yet by reason of their Subtilty , can do but little Execution upon the Minds of the Generality , and even amongst the Learned , do oftentimes beget , more of Doubtful Disputation and Scepticism , than of Clear Conviction and Satisfaction . The Atheists in the mean time laughing in their sleeves , and not a little triumphing , to see the Cause of Theism , thus betrayed by its professed Friends and Assertors , and the Grand Argument for the same , totally Slurred by them ; and so their work done , as it were to their hands , for them . Now as this argues the greatest Insensibility of Mind , or Sottishness and Stupidity , in Pretended Theists , not to take the least notice of the Regular and Artificial Frame of things , or of the Signatures of the Divine Art and Wisdom in them , nor to look upon the World and things of Nature , with any Other Eyes , than Oxen and Horses do ; so are there many Phaenomena in Nature , which being partly Above the Force of these Mechanick Powers , and partly Contrary to the same , can therefore never be Salved by them , nor without Final Causes , and some Vital Principle . As for example , that of Gravity , or the Tendency of Bodies Downward , the Motion of the Diaphragma in Respiration , the Systole and Diastole of the Heart , which was before declared to be a Muscular Constriction and Relaxation , and there-not Mechanical but Vital . We might also add amongst many others , the Intersection of the Plains of the Equator and Ecliptick or the Earth's Diurnal Motion , upon an Axis not Parallel with that of the Ecliptick , nor Perpendicular to the Plain thereof . For though Car●esius would needs imagine this Earth of ours once to have been a Sun , and so it self the Centre of a lesser Vortex ; whose Axis was then Directed after this manner , and which therefore still kept the same Site or Posture , by reason of the Striate Particles , finding no fit Pores or Traces for their passage thorough it , but only in this Direction ; yet does he himself confess , that because these Two Motions of the Earth , the Annual and Diurnal , would be much more conveniently made upon Parallel Axes , therefore according to the Laws of Mechanism , they should perpetually be brought nearer and nearer together , till at length the Equator and the Ecliptick come to have their Axes Parallel to one another . Which as it hath not yet come to pass , so neither hath there been , for these last two Thousand years , ( according to the best Observations and Judgments of Astronomers ) any nearer approach , made of them to one another . Wherefore the Continuation of these ●wo Motions of the Earth , the Annual and Diurnal , upon Axes differ●nt or not Parallel , is resolvable into nothing , but a Final and Mental Cause , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it was Best it should be so , the Variety of the Seasons of the year depending hereupon . But the greatest of all the particular Phaenomena , is the Organization and Formation of the Bodies of Animals , consisting of such Variety and Curiosity ; which these Mechanick Philosophers being no way able to give an account of , from the Necessary Motion of Matter , Vnguided by Mind for Ends , prudently therefore break off their System there , when they should come to Animals , and so leave it altogether untouch'd . We acknowledge indeed , that there is a Posthumous Piece extant , imputed to Cartesius , and entituled , De la Formation du Foetus , wherein there is some Pretence made to salve all this by Fortuitous Mechanism . But as the Theory thereof is wholly built upon a False Supposition , sufficiently confuted by the Learned Harvey , in his Book of Generation , That the Seed doth Materially enter , into the Composition of the Egg ; so is it all along Precarious and Exceptionable ; nor does it extend at all to the Differences that are in several Animals , or offer the least Reason , why an Animal of one Species or Kind , might not be Formed out of the Seed of another . It is here indeed Pretended by these Mechanick Theists , that Final Causes , therefore ought not to be of any Regard to a Philosopher , because we should not arrogate to Our selves to be as Wise as God Almighty is , or to be Privy to his Secrets . Thus in the Metaphysical Meditations ; Atque ob hanc Vnicam Rationem totum illud Causarum genus , quod à Fine peti solet , in Rebus Physicis nullum Vsum habere existimo ; non enim absque Temeritate me puto , investigare posse Fines Dei. And again likewise in the Principles of Philosophy . Nullas unquam Rationes circa Res Naturales , à Fine quem Deus aut Natura in iis faciendis sibi proposuit , admittimus , quia non tantum nobis debemus arrogare , ut ejus Consiliorum participes esse possimus . But the Question is not , Whether we can always reach to the Ends of God Almighty , and know what is Absolutely Best in every case , and accordingly make Conclusions , that therefore the thing is , or ought to be so ; but , Whether any thing at all , were made by God , for Ends and Good , otherwise than would of it self have resulted from the Fortuitous Motion of Matter . Nevertheless we see no Reason at all , why it should be thought Presumption , or Intrusion into the Secrets of God Almighty , to affirm , that Eyes were made by him for the End of Seeing ( and accordingly so contrived as might best conduce thereunto ) and Ears for the End of Hearing , and the like . This being so plain , that nothing but Sottish Stupidity , or Atheistick Incredulity ( masked perhaps under an Hypocritical Veil of Humility ) can make any doubt thereof . And therefore Aristotle justly reprehended Anaxagoras , for that Absurd Aphorism of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Man was therefore the Wisest ( or most Solert ) of all Animals , because he Chanced to have hands . He not doubting to affirm on the Contrary ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That it was far more reasonable to think , that because Man was the Wisest ( or most Solert and Active ) of all Animals , therefore he had Hands given him . For Nature ( saith he ) distributeth as a Wise man doth , what is suitable to every one ; and it is more Proper to give Pipes to one that hath Musical Skill , than upon him that hath Pipes , to bestow Musical Skill . Wherefore these Mechanick Theists would further , alledge , and that wi●h some more Colour of Reason ; That it is below the Dignity of God Almighty , to condescend to all those mean and trivial Offices , and to do the Things of Nature himself immediatly ; as also that it would be but a Botch in Nature , if the Defects thereof were every where to be supplied by Miracle . But to this also the Reply is easie ; That though the Divine Wisdom it self contrived the System of the whole World , for Ends and Good , yet Nature , as an Inferiour Minister , immediately Executes the same ; I say , not a Dead , Fortui●●us , and meerly Mechanichal ; but a Vital , Orderly and Artificial Nature . Which Nature , asserted by most of the Ancient Philosophers who were Theists , is thus described by Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nature , is the Last of all those Causes that Fabricate this Corporeal and Sensible world , and the utmost Bound of Incorporeal Substances . Which being full of Reasons and Powers , Orders , and Presides over all Mundane affairs . It proceeding ( according to the Magic Oracles ) from that Supreme Goddess , the Divine Wisdom , which is the Fountain of all Life , as well Intellectual , as that which is Concrete with Matter . Which Wisdom , this Nature always essentially depending upon , passes through all things unhinderably : by means whereof , even Inanimate things , partake of a kind of Life ; and things Corruptible remain Eternal in their Species , they being contained by its Standing Forms or Ideas , as their Causes . And thus does the Oracle describe Nature , as presiding over the whole Corporeal Word , and perpetually turning round the Heavens . Here have we a Description of One Vniversal Substantial Life , Soul , or Spirit of Nature , Subordinate to the Deity ; besides which the same Proclus , elsewhere supposeth other Particular Natures , or Spermatick Reasons , in those Words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · After the first Soul , are there particular Souls , and after the Vniversal Nature , Particular Natures . Where it may be observed by the way , that this Proclus , though he were a Superstitious Pagan , much addicted to the Multiplying of Gods ( Subordinate to one Supreme ) or a Bigotick Polytheist , who had a humour of Deifying almost every thing , and therefore would have this Nature forsooth to be called a Gooddess too ; yet does he declare it not to be properly such , but Abusively only ( viz. because it was no Intellectual Thing ) as he saith the Bodies of the Sun , Moon and Stars , supposed to be Animated , were called Gods too , they being the Statues of the Gods. This is the meaning of those Words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Nature is a God or Goddess , not as having Godship properly belonging to it , ●ut as the Divine Bodies are called Gods , because they are Statues of the Gods. Wherefore we cannot otherwise conclude concerning these our Mechanick Theists , who will thus needs derive all Corporeal things from a Dead and Stupid Nature , or from the Necessary Motions of Sensl●ss Matter , without the Direction of any Mind , or Intention for Ends and Good ; but that they are indeed Cousin-Germans to Atheists ; or possessed in a Degree , with a kind of Atheistick Enthusiasm , or Fanaticism ; they being so far forth , Inspired , with a Spirit of Infidelity , which is the Spirit of Atheism . But these Mechanick Theists are again counterballanced by another sort of Atheists , not Mechanical nor Fortuitous ; namely the Hylozoists ; who are unquestionably convinced , that Opera Naturae sunt Opera Intelligentiae , that the Works of Nature are Works of Vnderstanding ; and that the Original of these Corporeal things was not Dead and Stupid Matter Fortuitously moved ; upon which account Strato derided , Democritus his Rough and Smooth , Crooked and Hooky Atoms , as meer Dreams and Dotages . But these notwithstanding , because they would not admit of any other Substance besides Matter , suppose Life and Perception , Essentially to belong to all Matter as such ; whereby it hath a Perfect Knowledge of whatsoever it self could Do or Suffer ( though without Animal-consciousness ) and can Form it self to the Best advantage ; sometimes improving it self by Organization , to Sense in Brutes , and to Reason and Reflexive Understanding in Men. Wherefore according to the Principles of these Hylozoists , there is not any need of a God , at all ; that is , of one Perfect Mind or Vnderstanding Being presiding over the whole world ; they concluding accordingly , the Opinion of a God , to be only a Mistaking , of the Inadequate Conception of Matter in General , its Life and Energetick Nature taken alone Abstractly , for a Complete Substance by it self . Nevertheless these Hylozoick Atheists , are no way able by this Hypothesis of theirs neither , to salve that Phaenomenon of the Regularity and Harmony of the whole Universe ; because every Part of Matter , being according to them , a Distinct Percipient by it self , whose knowledge extendeth only to its own Concernment ; and there being no one thing presiding over all ; the things of the whole World ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in which all things are Co-ordered together ) could never have fallen , into One such Agreeing and Conspiring Harmony . And as for those other Cosmo-Plastick Atheists , who suppose the whole World to be as it were but One Huge Plant , Tree , or Vegetable , or to have One Spermatick , Plastick , and Artificial Nature only , Orderly and Methodically disposing the whole , but without Sense and Vnderstanding , these can no way do the business neither , that is , salve the forementioned Phaenomenon , it being utterly Impossible , that there should be any such Artificial and Regular Nature , otherwise than as derived from , and depending upon , a Perfect Mind or Wisdom . And thus do we see plainly , that no Atheists whatsoever , can Salve the Phaenomena of Na●ure , and this Particularly , of the Regular Frame and Harmony of the Vniverse ; and that true Philosophy , or the Knowledge of Causes , Necessarily leadeth to a God. But besides these Phaenomena , of Cogitation or Soul and Mind in Animals , Local Motion in Bodies , and the Artificial Frame of things for Ends and Vses , together with the Conspiring Harmony of the Whole ; which can no way be Salved without a Deity ; We might here further add , that the Fortuitous , that is , the Anaximandrian and Democritick Atheists , who Universally asserted the Novity of this Mundane System , were not able to give any tolerable account neither , of the First Beginning of Men , and those Greater Animals , that are no otherwise begotten , than in the way of Generation , by the Commixture of Male and Female . Aristotle in his Book of the Generation of Animals , writeth thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If Men and Fourfooted Animals , were ever Generated out of the Earth , as some affirm , it may be probably conceived to have been , one of these Two ways ; either that they were Produced as Worms out of Putrefaction , or else Formed in certain Eggs ; growing out of the Earth . And then after a while he concludes again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That if there were any Beginning of the Generation of all Animals , it is reasonable to think it , to have been one of these Two forementioned wayes . It is well known that Aristotle , though a Theist , elsewhere asserteth the World's Eternity , according to which Hypothesis of his , there was never any First Male nor Female , in any kind of Animals , but one begat another Infinitely without any Beginning ; a thing utterly repugnant to our Humane Faculties , that are never able to frame any Conception of such an Infinity of Number and Time , and of a Succesive Generation from Eternity . But here Aristotle himself seems staggering or Sceptical about it ; If Men were ever Generated out of the Earth ; and , If there were any Beginning of the Generation of Animals : As he doth also , in his Topicks , propound it for an Instance of a thing Disputable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whether the World were Eternal or no ? he ranking it amongst those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Those Great things for which we can give no certain Reason , one way nor other . Now ( saith he ) If the World had a Beginning , and If Men were once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Earth-Born , then must they have been in all probability , either Generated as Worms , out of Putrefaction , or else out of Eggs ; he supposing ( it seems ) those Eggs to have grown out of the Earth . But the Generality of Atheists in Aristotle's time , as well as Theists , denying this Eternity of the Mundane System , as not so agreeable with their Hypothesis , because so Constant and Invariable an Order in the World , from Eternity , hath not such an appearance or semblance of Chance , nor can be easily supposed to have been , without the Providence of a Perfect Mind , presiding over it , and Senior to it ( as Aristotle conceived ) in Nature though not in Time ; They therefore in all Probability concluded likewise , Men at First to have been Generated One of these Two ways , either out of Putrefaction , or from Eggs ; and this by the Fortuitous Motion of Matter ; without the Providence or Direction of any Deity . But after Aristotle , Epicurus Phancied those First Men and other Animals , to have heen Formed in certain Wombs or Bags growing out of the Earth , Crescebant Vteri terrae radicibus apti ; And this no otherwise than by the Fortuitous Motion of Atoms also . But if Men had been at First Formed after this manner , either in Wombs or Eggs ( growing out of the Earth ) or Generated out of Putrefaction , by Chance ; then could there be no reason imaginable , why it should not sometimes so Happen now , the Motions of Atoms being as Brisk and Vigorous , as ever they were , and so to continue to all Eternity : so that there is not the least Ground at all , for that Precarious Phancy and Pretence of Epicurus , that the Earth as a Child-bearing Woman , growing old , became at length Effete and Barren . Moreover the Men thus at first excluded out of Bags , Wombs or Egg-shells , or Generated out of Putrefaction , were supposed by these Atheists themselves , to have been produced , not in a Mature and Adult , but an Infant-like , Weak and Tender State , just such as they are now born into the World ; by means whereof they could neither be able to Feed and Nourish themselves , nor defend themselves from harms and Injuries . But when the same Epicurus would here pretend also , that the Earth which had been so Fruitful a Mother , became afterward by Chance too , as tender and indulgent a Nurse , of this her own Progeny , and sent forth Streams or Rivers of Milk after them , out of those Gaps of her Wounded Surface , which they had before burst out of , as Critolaus long since observed , he might as well have feigned , the Earth to have had Breasts and Nipples too , as Wombs and Milk ; and then what should hinder , but that she might have Arms and Hands also , and Swaddling-bands to boot ? Neither is that less Precarious , when the same Atheistick Philosopher adds , that in this Imaginary State of the New-born world , there was for a long time neither any Immoderate Heat nor Cold , nor any Rude and Churlish Blasts of Wind , the least to annoy or injure those tender Earth-born Infants and Nurslings . All which things being considered , Anaximander seems of the Two , to have concluded more wisely , that Men , because they require a longer time than other Animals to be hatched up in , were at first Generated in the Bellies of Fishes , and there nourished up for a good while , till they were at length able to defend , and shift for themselves , and then were Disgorged , and cast up upon dry land . Thus do we see , that there is nothing in the World so Monstrous , nor Prodigiously Absurd , which men Atheistically inclined , will not rather Imagine , and Swallow down ; than entertain the Notion of a God. Wherefore here is Dignus Vindice Nodus , and this Phaenomenon of the First Beginning of Mankind , and other Greater Animals , cannot be Salved otherwise , than according to the Mosaick History , by admitting of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God out of a Machin , that is , an Extraordinary Manifestation of the Deity , in forming Man , and oth●r Animals , Male and Female , once out of the Earth ; and that not in a Rude , Tender and Infant-like State , but Mature and Adult , ●h●t so they might be able immediately , to shift for themselves , Mul●iply and Propagate their kind by Generation ; and this being once done , and now no longer any necessity , of such an extraordinary way of proceeding ; then putting a stop immediately thereunto , that so no more Terriginae nor Autochthones , Earth-born M●n , should be any longer p●oduced . For all these circumstances being put together , it plainly appears , that this whole Phaenomenon , surpasses , not only the Mechanical , but also the Plastick Powers ; th●ir being much of Discretion in it , which the latter of these , cannot arrive to neither ; they always acting , Fatally and Necessarily . Nevertheless we shall not here determine , Whether God Almighty might not ▪ make use of the Subservient Ministry of Angels or Superiour Spirits , Created before Man , in this first extraordinary Efformation of the Bodies of Animals out of the Earth , in a Mature and Adult State : as Plato in his Timaeus , introduceth the Supreme God ( whom he supposeth to be the immediate Creator of all Immortal Souls ) thus bespeaking the Junior Gods , and setting them a work in the Fabrifaction of Mortal Bodies , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is your work now to Adaptate the Mortal to the Immortal , and to Generate or make Terrestrial Animals ; He afterwards adding , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That after the sowing of Immortal Souls , ( the Supreme God ) committed to these Junior Gods , the task of forming Mortal Bodies . Which of Plato's , some conceive to have been derived from that of Moses , Let us make Man after our own Image . Moreover , these Atheists are no more able to Salve that other Common and Ordinary Phaenomenon neither , of the Conservation of the Species of all Animals , by keeping up constantly in the world , a due Numerical Proportion between the Sexes of Male and Female . For did this depend only upon Fortuitous Mechanism , it cannot well be conceived , but that in some ages or other , there should happen to be , either all Males , or all Females ; and so the Species fail . Nay it cannot well be thought otherwise , but that there is in this a Providence also , Superiour to that of the Plastick or Spermatick Nature , which hath not so much of Knowledge and Discretion allowed to it , as whereby to be able alone , to govern this Affair . Lastly , there are yet other Phaenomena , no less Real , though not Physiological , which Atheists can no way Salve ; as that of Natural Justice , and Hon●sty , Duty , and Obligation ; the true Foundation both of Ethicks and Politicks ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Liberty of Will , properly so called , not that of Fortuitous Determination , when there is a Perfect Equality or Indifferency of Eligibility in Objects ; but that whereby men dese●ve Commendation and Blame , Rewards and Punishments , and so become fit Objects for Remunerative Justice to display it self upon , a Main Hinge upon which Religion Turneth ; ( though those Two be not commonly so well distinguish'd as they ought . ) For when Epicurus ( an Absolute Atheist ) departing here from Democritus , pretended to Salve this , by his Exiguum Clinamen Principiorum , this attempt of his , was no other , than a plain Delirancy , or Atheistick Phrenzy in him . And now have we already , Preventively Confuted , the Third Atheistick Pretence also , to Salve the Phaenomenon of Religion and the Belief of a God , so generally entertained ; namely from the Fiction and Imposture of Politicians ; we having not only manifested , that there is a Natural Prolepsis and Anticipation of a God , in the Minds of men , as the Object of their Fear , Preventing Reason ; but also that the Belief thereof , is sustained and upheld , by the strongest Reason ; the Phaenomena of Nature being no way Salvable , nor the Causes of things Assigneable , without a Deity ; so that Religion being Founded , both upon the Instincts of Nature , and upon Solid Reason , cannot possibly be any Fiction or Imposture of Politicians . Nevertheless we shall speak something particularly to this also . The Atheists therefore conceive , that though those Infirmities of Humane Nature , mens Fear and Ignorant Credulity , do much dispose and incline them , to the Belief of a God , or else of a Rank of Beings , Superiour to men ( whether Visible or Invisible ) commonly called by the Pagans , Gods ; yet would not this be so generally entertained , as it is ; especially that of One Supreme Deity , the First Original of all things , and Monarch of the Universe , had it not been for the Fraud and Fiction of Lawmakers and Civil Soveraigns , who the better to keep men in Peace and Subjection under them , and in a kind of Religious and Superstitious Observation of their Laws , and Devotion to the same , devized this Notion of a God , and then possessed the Minds of men with a Belief of his Existence , and an Awe of him . Now we deny not , but that Politicians may sometimes abuse Religion , and make it serve for the promoting of their own private Interests and Designs ; which yet they could not so well do neither , were the thing it self , a meer Cheat and Figment of their own , and had no Reality at all in Nature , nor any thing Solid at the bottom of it . But since Religion obtains so universally every where , it is not conceivable , how Civil Sovereigns throughout the whole World , some of which are so distant , and have so litle Correspondence with one another , should notwithstanding , all so well agree in this One Cheating Mystery of Government , or Piece of State-Coozenage ; nor if they could , how they should be able so effectually to posses the Generality of mankind , ( as well wise as unwise ) with such a Constant Fear , Awe , and Dread , of a meer Counterfeit thing , and an Invisible Nothing ; and which hath not only no manner of Foundation neither in Sense nor Reason , but also ( as the Atheists suppose ) tends to their own great Terrour and Disquietment ; and so brings them at once under a miserable Vassallage both of Mind and Body . Especially since men are not generally , so apt to think , that how much the more any have of Power & Dignity , they have therefore so much the more of Knowledge and Skill , in Philosophy and the Things of Nature , above others . And is it not strange , that the world should not all this while , have suspected or discovered this Cheat and Juggle of Politicians , and have Smelt out , a Plot upon themselves , in the Fiction of Religion , to take away their Liberty and enthral them under Bondage : and that so many of these Politicians and Civil Soveraigns themselves also , should have been unacquainted herewith , and as simply awed , with the Fear of this Invisible Nothing , as any others ? All other Cheats and Juggles when they are once never so little detected , are presently thereupon dashed quite out of countenance , and have never any more the Confidence to obtrude themselves upon the world . But though the Atheists have for these Two Thousand years past , been continually buzzing into mens Ears , that Religion is nothing but a meer State-Juggle and Political Imposture , yet hath not the Credit thereof been the least impaired thereby , nor its Power and Dominion over the Minds of men abated ; from whence it may be concluded , that it is no Counterfeit and Fictitious thing , but what is deeply rooted in the Intellectual Nature of man , a thing Solid at the bottom , and Supported by its own strength . Which yet may more fully appear from Christianity , a Religion founded in no Humane Policy , nor tending to promote any Worldly Interest or Design ; which yet by its own , or the Divine Force , hath prevailed over the Power and Policy , the Rage and Madness of all Civil States , Jewish and Pagan , and hath Conquered so great a Part of the Persecuting World under it ; and that not by Resisting , or Opposing Force , but by suffering Deaths and Martyrdoms , in way of Adherence to that Principle , That it is better to obey God than Men. Which thing was thus Presignified in the Prophetick Scripture ; Why do the Heathen Rage , and the People imagine a Vain thing ? The Kings of the Earth set themselves , and the Rulers take Counsel together , against the Lord , and against his Christ , &c. He that sitteth in the Heavens shall laugh , the Lord shall have them in Derision . Then shall he speak unto them in his Wrath , &c. Yet have I set my King upon my Holy Hill of Sion . I will give thee the Heathen for thine Inheritance , and the Vttermost Parts of the Earth for thy Possession . Be wise now therefore , O ye Kings , &c. But that Theism , or Religion , is no Gullery or Imposture , will be yet further made unquestionably Evident . That the generality of Mankind have agreed in the acknowledgment of one Supreme Deity , as a Being Eternal and Necessarily Existent , Absolutely Perfect , and Omnipotent , and the Maker of the whole World , hath been already largely proved in the foregoing Discourse . To which purpose is this of Sextus the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All men have this common Prolepsis , concerning God , that he is a Living Being Incorruptible , Perfectly Happy , and Vncapable of all manner of Evil. And the Notion of that God , which Epicurus opposed , was no other than this , An Vnderstanding Being , having all Happiness , with Incorruptibility , that Framed the whole World. Now , I say , that if there be no such thing as this Existing , and this Idea of God , be a meer Fictitious Thing , then was it altogether Arbitrarious . But it is unconceivable , how the Generality of Mankind , ( a few Atheists only excepted ) should universally agree , in one and the same Arbitrarious Figment . This Argumentation hath been formerly used , by some Theists , as appeareth from the forementioned Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is altogether Irrational to think , that all men should by Chance , light upon the same Properties ( in the Idea of God ) without being Naturally mov'd thereunto . Neither is that any sufficient account which the Atheists would here give , that Statesmen and Politicians , every where thus possessed the Minds of men with One and the same Idea ; the Difficulty still remaining , how Civil Soveraigns and Law-makers , in all the distant parts of the world , and such as had no Communication nor Entercourse with one another ; should universally Jump , in one and the same Fictitious and Arbitrarious Idea . Moreover , were there no God , it is Not Conceivable , how that forementioned Idea should ever have Entred into the Minds of men , or how it could have been Formed in them . And here the Atheists again , think it enough , to say that this Notion or Idea was Put into the Minds of the Generality of mankind , by Law-makers and Politicians , Telling them , of such a Being , and perswading them to believe his Existence ; or that it was from the first Feigner or Inventor of it , propagated all along and conveyed down , by Oral Tradition . But this argues their great Ignorance in Philosophy to think that any Notion or Idea , is put into mens Minds from without , meerly by Telling , or by Words ; we being Passive to nothing else from words , but their Sounds and the Phantasms thereof ; they only occasioning the Soul to excite such Notions , as it had before within it self ( whether Innate or Adventitious ) which those words by the Compact and Agreement of men were made to be Signs of ; or else to reflect also further , upon those Ideas of their own , Consider them more Distinctly , and Compare them with one another . And though all Learning be not the Remembrance of what the Soul once before actually understood , in a Pre-existent State , as Plato somewhere would have it , according to that of Boetius , Quod si Platonis Musa personat Verum , Quod quisque Discit , Immenior Recordatur ; Yet is all Humane Teaching , but Maieutical , or Obstetricious ; and not the filling of the Soul as a Vessel , meerly by Pouring into it from Without , but the Kindling of it from Within ; or helping it so to excite and awaken , compare , and compound its own Notions , as whereby to arrive at the Knowledge , of that which it was before Ignorant of ; as the thing was better expressed by the forementioned Philosophick Poet , in these words , Haeret profecto Semen introrsum Veri , Quod excitatur Ventilante Doctrina . Wherefore the meer Telling of men , There is a God , could not infuse any Idea of him into their Minds ; nor yet the further giving this Definition of him , that he is a Being Absolutely Perfect , Eternal and Self-Existent , make them understand any thing of his Nature , were they not able to Excite Notions or Ideas from within themselves , correspondent to those several words . However the Difficulty still remains , How those Civil Soveraigns and Law-makers , or how Critias , his very first Inventor of that Cheat of a God , could Form that Idea , within themselves , since upon supposition of his Non-Existence , it is the Idea of Nothing , or of a Non-Entity . And this was Judiciously Hinted also by the same Sextus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Atheists affirming , that certain Law-makers first put this Notion of a God , into the minds of men , do not consider , that they still remain intangled in the Difficulty , if any one further demand of them , how those Law-makers themselves could first form that Idea ? From whence it is afterward concluded , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That therefore the Notion of a God , sprung not from the Arbitrarious Fiction , of Law-makers and Politicians . But some Atheists will yet further Reply , That ●here is a Feigning Power in the Humane Soul , whereby it can Frame Ideas or Conceptions of such things , as actually never were nor will be ; as of a Centaur , or of a Golden Mountain ; and that by such a Feigning Power as this , the Idea of God , though there be no such thing Existing , might be Framed . And here we deny not , but that the Humane Soul hath a Power of Compounding Ideas and Things , together , which Exist Severally , and Apart , in Nature , but never were , nor will be , in that Conjunction : and this indeed is all the Feigning Power that it hath . For the Mind cannot make any New Cogitation , which was not before , but only Compound that which Is. As the Painter cannot Feign Colours , but must use such as exist in Nature , only he can Variously Compound them together , and by his Pencil , draw the Figures and Lineaments of such things as no where are ; as he can add to the Head and Face of a Man , the Neck , Shoulders , and Body of a Horse . In like manner that more Subtle Painter or Limner , the Mind and Imagination of man , can frame Compounded Ideas of things , which no where Exist , but yet His Simple Colours nothwithstanding , must be Real ; He cannot Feign any Cogitation , which was not in Nature , nor make a Positive Conception of that which is Absolutely Nothing ; which were no less than to make , Nothing to be Something , or Create Something out of Nothing . And though the whole of these Fictitious Ideas ( as of a Golden Mountain ) does not any where actually Exist , yet for as much as it doth not Absolutely Imply a Contradiction , for it so to do , therefore hath it also a Possible Entity too , and otherwise it could not be Conceivable . As a Triangular Square , for example , being a Contradictious Thing , hath not so much as a Possible Entity , and therefore is not Conceivable as such ; ( though both a Triangle and a Square severally be Conceivable ) it being meer None-Sence , Nothing , and no Idea at all . Nay we Conceive , that a Theist may presume with Reverence to say , that God Almighty himself , though he can Create More or Fewer Really Existent things , as he pleaseth , and could make a whole world out of Nothing , yet can he not make more Cogitation or Conception , then Is ; or was before contained in his own Infinite Mind and Eternal Wisdom ; nor have a Positive Idea of any thing , which hath neither Actual nor Possible Entity . But the Idea of God , is not a Compilement or Aggregation of things , which Exist Scatteredly and Apart in the World ; for then would it be a meer Arbitrarious thing ; and it might be what every one pleased ; one Adding more things together , and another Fewer ; but each of them writing , the Name or Title of God , as bungling Painters did , under these there several Figments . Whereas we have already proved , that the Idea of God , is One most Simple Idea , of an Absolutely Perfect Being , though having several Partial and Inadequate Conceptions ; so that nothing can be Added to it , nor Detracted from it , there being nothing included therein , but what is Demonstrable of a Perfect Being , and therefore nothing at all Arbitrarious . Moreover , many of those Partial Conceptions contained in the entire Idea of God , are no where else to be found in the whole world , Existing Singly and Apart ; and therefore , if there be no God , they must needs be Absolute Non-Entities ; as Immutability , Necessary Existence , Infinity , and Perfection , &c. so that the Painter that makes this Idea , must here Feign Colours themselves , or Create New Cogitation and Conception out of Nothing , upon the Atheistick Supposicion . Lastly , If there be no God now Existing , it is Impossible that ever there should be any , and so the Whole Idea of God , would be the Idea of that , which hath no Possible Entity neither ; whereas those other Fictitious Ideas , made by the Mind of man , though they be of such things , as have no Actual Existence , yet have they all a Possible Entity as was said before . But that we may Conceal nothing of the Atheists Strength , we must here acknowledge , that some of them have yet pretended further , that besides this Power of Compounding things together , the human Soul hath also another Ampliating , or Increasing and Improving Power , by both which together , though there be no God Existing , nor yet Possible ; the Idea of him , may be Fictitiously made : those Partial Ideas which are no where else to be found , arising , as they say , from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Transition and Gradual Procession from men ; in way of Amplification , Augmentation and Improvement . Thus do we read in Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Ideas , of the Eternity , Incorruptibility , and Perfect Happiness of the Deity , were Fictitiously made , by way of Transition from men . For as by encreasing a man of an ordinary Stature in our Imagination , we Fictitiously make the Phantasm of a Cyclops ; so when beholding a Happy Man that aboundeth with all good things , we Amplifie , Intend , and as it were Swell the same in our Minds higher and higher , we then arrive at length to the Idea of a Being Absolutely Happy , that is , a God. So did the Ancients , taking notice of a very Longeve man , and encreasing this length of Age , further and further Infinitely , by that means Frame the Notion or Idea of Eternity , and attribute the same to God. But to this we Reply ; First , that according to the Principles of the Atheists themselves , there could not possibly be any such Amplifying and Feigning Power of the Soul , as whereby it could Make More than Is ; because they suppose it to have no Active Power at all ; but all our Conceptions to be nothing but meer Passions , from the Objects without ; according to that of Protagoras in Plato's Thaeetetus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is neither possible ; for a man to conceive that which is not ; nor any more or otherwise , than he Suffers . Again as Sextus the Philosopher also intimates , the Atheists are here plainly guilty , of that Fallacy or Errour in Ratiocination , which is commonly called a Circle , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For whereas they could not otherwise Judge , the greatest Perfection and Happiness which ever they had experience of in men , to be Imperfect , then by an Anticipated Idea of Perfection , and Happiness , with which it was in their minds compared ; ( by vertue of which Idea also , it comes to pass , that they are able to Amplifie those lesser Perfections of men further and further , and can take occasion from Imperfect Things , to think of that which is Absolutely Perfect : ) that is , whereas these Atheists themselves first make the Idea of Imperfection , from Perfection ; they not attending to this , do again go about , to make up the Notion or Idea , of that which is Absolutely Perfect ( by way of Amplification ) from that which is Imperfect . But that men have a Notion of Absolute Perfection in them , by which as the Rule or Measure , they ( comparing other things therewith ) Judge them to be Imperfect ; and which is therefore in Order of Nature First ; may appear from hence , because all Theologers as well Pagan as Christian , give this Direction , for the Conceiving of God , that it should principally be done , Per Viam Remotionis , by way of Remotion of all Imperfection from him . Thus Alcinous , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The first way of Conceiving of God , is by Remotion or Abstraction . We add in the last place , That Finite things put together can never make up Infinite , as may appear from that Instance of Humane Longevity proposed , for if one should Amplifie that never so much , by adding of more and more Past Time or years to it ; yet would he never thereby by able , to arrive at Eternity without beginning . God differs not from these Imperfect Created things , in Degrees only , but in the Whole Kind . And though Infinite Space may perhaps be here Objected , as a thing taken for granted , which being nothing but Extension or Magnitude , must therefore consist or be made up of Finite Parts , yet as was it before declared , we have no certainty of any more than this ; that the Finite World might have been made Bigger and Bigger Infinitely or Without End , which Infinity of Magnitude , is but like that of Number , Potential ; from whence it may be inferred as well of the one , as the other , that it can never be Actually Infinite . Wherefore were there no Infinitely Perfect Being in Nature , the Idea thereof could never be made up by any Amplifying Power of the Soul , or by the Addition of Finites . Neither is that of any moment , which Gassendus so much objecteth here to the contrary , that though there were no God or Infinite Being , yet might the Idea of him as well be Feigned , by the Mind , as that of Infinite Worlds , or of Infinite Matter , was by some Philosophers . For Infinite Worlds and Infinite Matter , are but words Ill Put-together ; Infinity being a Real thing in Nature , ( and no Fiction of the Mind ) as well as the World or Matter ; but yet proper to the Deity only . But it is no wonder , if they who denied a God , yet retaining this Notion of Infinity , should misapply the same , as they did also other Properties of the Deity , to Matter . To conclude this ; Our humane Soul cannot Feign or Create any New Cogitation or Conception , that was not before , but only variously compound that which Is : nor can it ever make a Positive Idea of an Absolute Non-Entity , that is , such as hath neither Actual nor Possible Existence . Much less could our Imperfect Beings , Create the Entity of so Vast a Thought , as that of an Infinitely Perfect Being , out of Nothing ; this being indeed more then for God Almighty , or a Perfect Being , to Create a Real World out of Nothing : because there is no Repugnancy at all in the Latter , as there is in the Former . We affirm therefore , that Were there no God , the Idea of an Absolutely or Infinitely Perfect Being , could never have been Made or Feigned , neither by Politicians , nor by Poets , nor Philosophers , nor any other . Which may be accounted another Argument for a Deity . But that Religion is no Figment of Politicians , will further unquestionably appear , from that which now shall follow . As the Religion of an Oath , is a Necessary Vinculum of Civil Society ; so Obligation in Conscience , respecting the Deity as its Original , and as the Punisher of the Violation thereof , is the very Foundation of all Civil Sovereignty . For Pacts and Covenants ( into which some would resolve all Civil Power ) without this Obligation in Conscience , are nothing but meer Words and Breath : and the Laws and Commands of Civil Sovereigns , do not make Obligation , but presuppose it , as a thing in Order of Nature Before them , and without which they would be Invalid . Which is a Truth so Evident , that the Writer De Cive , could not dissemble it , ( though he did not rightly understand this Natural Obligation ) but acknowledgeth it in these words , Obligatio ad Obedientiam Civilem , cujus vi Leges Civiles Validae sunt , Omni Lege Civili prior est . — Quòd si quis Princeps Summus , Legem Civilem in hanc Formulam conciperet , Non Rebellabis , nihil efficeret . Nam nisi prius Obligentur Cives ad Obediendum , hoc est , ad Non Rebellandum , Omnis Lex Invalida est ; & si prius Obligentur est Superflua . The Obligation to Civil Obedience , by the force of which all the Civil Laws become Valid , is before those Civil Laws . And if any Prince should make a Law to this purpose , That no man should Rebel against him , this would signifie nothing , because unless they to whom it is made , were before Obliged to Obey , or not to Rebel , the Law is Invalid ; and if they were , then is it Superfluous . Now this Previous Obligation to Civil Obedience , cannot be derived ( as the forementioned Writer De Cive , and of the Leviathan , supposes ) from mens Private Vtility only , because every man being Judge of this for himself , it would then be Lawful for any Subject , to Rebel against his Sovereign Prince , and to Poyson or Stab him , whensoever he could reasonably perswade himself , that it would tend to his own Advantage ; or that he should thereby procure the Sovereignty . Were the Obligation to Civil Obedience , Made only by mens Private Vtility , it would as easily be Dissolved by the same . It remaineth therefore , that Conscience and Religious Obligation to Duty , is the only Basis , and Essential Foundation of a Polity or Common-Wealth ; without which there could be no Right or Authority of Commanding in any Sovereign , nor Validity in any Laws . Wherefore Religious Obligation cannot be thought to be the Fiction or Imposture of Civil Sovereigns , unless Civil Sovereignty it self , be accounted a Fiction and Imposture ; or a thing which hath no Foundation in Nature , but is either wholly Artificial , or Violent . Moreover had a Religious Regard to the Deity , been a meer Figment or Invention of Politicians , to promote their own Ends , and keep men in Obedience and Subjection under them , then would they doubtless , have so framed and contrived it , as that it should have been every way Flexible and Compliant : namely by perswading the world , that whatsoever was Commanded by themselves , was agreeable to the Divine Will , and whatever was Forbidden by their Laws , was displeasing to God Almighty , and would be Punished by him : God ruling over the World , no otherwise , than by and in , these Civil Sovereigns , as his Vicegerents ; and as the only Prophet's and Interpreters of his will to men . So that the Civil Law of every Country , and the Arbitrary will of Sovereigns , should be acknowledged to be the only Measure of Just and Unjust ( there being nothing Naturally such ) the only Rule of Conscience and Religion . For from Religion thus Modelled , Civil Sovereigns might think to have an Absolute Power , or an Infinite Right , of Doing or Commanding whatsoever they pleased , without exception , nothing being Vnlawful to them , and their Subjects being always Obliged , in Conscience , without the least Scruple , to Obey . But this is but a meer Larva of Religion , and would be but a Mocketory of God Almighty ; and indeed this is the only Religion that can be called , a Political Figment . Neither could the generality of mankind , be ever yet thus perswaded , that the Arbitrary Will of Civil Sovereigns , was the only Rule of Justice & Conscience ; and that God Almighty could Command nothing , nor Reveal his will concerning Religion , to mankind otherwise than by these , as his Prophets and Interpreters . True Religion & Conscience , are no such Waxen things , Servilely Addicted , to the Arbitrary Wills of men ; but Immorigerous , Stiff , and Inflexible : they respecting the Deity only , his Eternal or Everlasting Laws ; and his Revealed Will ; with which whensoever Humane Laws clash ( a thing not impossible ) they conclude , that then God ought to be Obeyed , and not Men. For which Cause the Prophane Politicians , declare open war against this Religion , as a thing utterly Inconsistent with Civil Sovereignty ; because it introduces a Fear greater than the Fear of the Leviathan ; namely that of Him , who can inflict Eternal Punishments after Death ; as also because it clashes with that monstrous , Infinite and Vnlimited Power of theirs , which is such a Thing , as is not attributed by Genuine Theists , to God Almighty himself ; a Power of making their meer Arbitrary Will the Rule of Justice , and not Justice the Rule of their Will. Thus does a Modern Writer of Politicks , condemn it , for Seditious Doctrine , tending to the Dissolution of a Common Wealth , That Subjects may make a Judgment of Good and Evil , Just and Vnjust ; or have any other Conscience besides the Law of the Land. As also this , That Subjects may Sin in obeying the Commands of their Sovereign . He likewise adds , That it is Impossible , a Common Wealth should stand , where any other than the Sovereign , hath a Power of giving greater rewards than Life , and of inflicting greater punishments than Death . Now Eternal Life is a greater reward than the Life present , and Eternal torment than the Death of Nature . Wherefore God Almighty being the Dispenser of Eternal Rewards and Punishments ; this is all one as if he should have said , It is impossible a Common Wealth should stand , where the Belief of a God , who can Punish with Eternal Torments after this Life , is entertained . Thus does the same Writer declare , That if the Superstitious Fear of Spirits ( whereof God is the Chief ) and things depending thereupon , were taken away , men would be much more fitted than they are , for Civil Obedience : And that they who assert the Immortality of Souls , or their capability of receiving punishments after Death ; fright men from obeying the Laws of their Countrey , with Empty names , as men fright Birds from the Corn , with an Empty Dublet , a Hat , and a Crooked Stick . And accordingly He concludes , that Civil Sovereigns do not only make Justice , but Religion also ; and that no Scripture or Divine Revelation can Oblige , unless it be first made Law , or stamped with their Authority . Now since that which can make Religion and Gods , must it self needs be greater than all Gods , it follows according to the Tenour of this Doctrine , that the Civil Sovereign is in Reality , the Supreme Numen : Or else at least , that the Leviathan ( the King over all the Children of Pride ) is the Highest Deity , next to Sensless Omnipotent Matter ; the One of these being the Atheists Natural , the Other their Artificial God. Nevertheless we shall here observe by the way , that whilst these Atheistick Politicians , thus endeavour , to Swell up the Civil Sovereign , and to bestow upon him , an Infinite Right , by removing to that end out of his way ; Natural Justice , Conscience , Religion , and God himself ; they do indeed thereby absolutely devest him of all Right and Authority ; since the Subject is now no longer Obliged in Conscience to Obey him , and so in stead of True Right and Authority , they leave him nothing but meer Bruitish Force . Wherefore since Theism and True Religion are thus plainly disowned and disclaimed by these Politicians , as altogether Inconsistent with their Designs , they cannot be supposed to have been the Figments of Civil Sovereigns , or the meer Creatures of Political Art. And thus have we abundantly confuted , those three Atheistick Pretences , to salve the Phaenomenon of Religion ; from Fear , and the Ignorance of Causes , and the Fiction of Politicians . But since besides those Ordinary Phaenomena before mentioned , which are no way Salvable by Atheists , there are certain other Phaenomena Extraordinary , that either immediately prove a God and Providence , or else that there is a Rank of Vnderstanding Beings Invisible , Superiour to men , from whence a Deity may be afterwards inferred ; namely these Three Especially , Apparitions , Miracles , and Prophecies : ( Where the Atheists Obstinatly denying Matter of Fact and History , will needs impute these things , either to Jugling Fraud and Knavery ; or else to mens own Fear and Phancy , and their Ignorance how to distinguish Dreams , and other strong Imaginations from Vision and Sense ; or Lastly to certain Religious Tales or Legends , allowed by the Publick Authority of Civil Sovereigns , for Political Ends ; ) we shall here Suggest something briefly , to vindicate the Historick Truth of those Phaenomena , against Atheists . First therefore , as for Apparitions , Though there be much of Fabulosity in these Relations , yet can it not reasonably be concluded , that there is nothing at all of Truth in them : since something of this kind , hath been averred in all Ages , and many times attested by persons of Unquestionable Prudence , and Unsuspected Veracity . And whereas the Atheists impute the Original of these things , to mens Mistaking both their Dreams , and their Waking Phancies , for Real Visions and Sensations ; they do hereby plainly contradict one Main Fundamental Principle of their own Philosophy , that Sense is the only Ground of Certainty , and the Criterion of all Truth : for if Prudent and Intelligent persons may be so frequently mistaken , in confounding their own Dreams and Phancies with Sensations , how can there be any Certainty of knowledge at all from Sense ? However , they here derogate so much both from Sense , and from Humane Testimonies , as that if the like were done in other Cases , it would plainly overthrow all Humane Life . Wherefore other Atheists , being apprehensive of this Inconvenience , of denying so many Sensible Appearances , and Testimonies , or Relations of Fact ; have chose rather to acknowledge the Reality of Apparitions ; nevertheless concluding them to be things Caused and Created , by the Power of Imagination only ; as if the strength of Imagination were such , that it could not only Create Phancies , but also Real Sensible Objects , and that at a distance too from the Imaginers , such as whereby the Sense of others shall be for the time affected , though they quickly vanish away again . From which Prodigious Paradox , we may take notice of the Fanaticism of some Atheists , and that there is nothing so monstrously Absurd , which men infected with Atheistick Incredulity , will not rather entertain into their Belief , than admit of any thing that shall the least hazard or endanger , the Existence of a God. For if there be once any Invisible Ghosts or Spirits acknowledged , as Things Permanent , it will not be easie for any to give a reason , why there might not be one Supreme Ghost also , presiding over them all , and the whole world . In the last place therefore , we shall observe , that Democritus was yet further convinced , by these Relations of Apparitions ; so as to grant that there was a certain kind of Permanent Beings and Independent upon Imagination , Superiour to men , which could Appear in different Forms ▪ and again disappear at pleasure , called by him Idols or Images ; he supposing them to be of the same nature , with those Exuvious Effluxes , that stream continually from the surface of Bodies : only he would not allow them to have any thing Immortal at all in them , but their Concretions to be at length all Dissolvable , and their Personalities then to vanish into nothing . Thus Sextus the Philosopher ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Democritus affirmeth , that there are certoin Idols or Spectres , that do often approach to men , some of which are Beneficent and some Maleficent . Vpon which account , he wisheth , that it might be his good hap , to meet with fortunate Idols . And he addeth , that these are of a Vast bigness , and very Longeve , but not Incorruptible , and that they sometimes do fore-signifie unto men future events , both Visibly appearing to them and sending forth audible voyces . Now though Democritus were much blamed for this Concession of his Fellow-Atheists , as giving thereby , too great an advantage to Theists ; yet in his own opinion , did he sufficiently secure himself against the Danger of a God from hence , by supposing all these Idols of his , to be Corruptible , they being indeed nothing but certain Finer Concretions of Atoms , a kind of Aereal and Aethereal Animals ; that were all Body , and without any Immortal Soul , as he supposed men also to be : so that a God could be no more proved from them , than from the Existence of men . For thus he adds in Sextus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Men in ancient times , having a sense of these Apparitions or Idols , fell from thence into the opinion of a God ; although there be besides these Idols , no other God , that hath an Incorruptible Nature . However , though Democritus continued thus grossly Atheistical , yet was he further convinced , than our Modern Atheists will be , that the Stories of Apparitions were not all Fabulcus , and that there are not only Terrestrial , but also Aerial and Aetherial Animal● ; nor this Ear●● of ours alone Peopled and Inhabited , whilst all those other vast Regio●s above , lie Desert , Solitary , and Wast . Where it may be observed ag●in that divers of the Ancient Fathers , though they agreed not so far with Democritus , as to make the Angelical Beings to be altogether 〈…〉 did they likewise suppose them to have their certain Subti●● 〈…〉 A●rial Bodies . In which respect St. Austin in his 115. Epistle ▪ 〈◊〉 Angels Aethereos , and Devils , Aereos Animantes . Thus Psellus in his Dialogue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But you are to know , that Demons or Devils , are not altogether Incorporeal , but that they are Joyned to Bodies , and so Converse with Bodies , which may be learn'd also from the Fathers , the Divine Basil contending , that there are Bodies , not only in Devils , but also in the pure Angels themselves , as certain Subtile , Airy Defecate Spirits . Where afterwards he shows , how the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Body which is Connate with Angels , differs from that which Devils are united to , in respect of the Radiant Splendour of the one , and the Dark Fuliginous Obscurity of the other . Moreover that Devils are not without Bodies , he endeavours further to confirm , from the words of our Saviour , that they shall be Punished with Fire , which ( saith he ) were a thing impossible , were they All of them Incorporeal . And some perhaps will attempt to prove the same concerning Angels too , from those other words of our Saviour , where speaking of the Resurrection State , he affirmeth , that they who shall be accounted worthy thereof , shall neither marry nor be given in marriage , but be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to the Angels : which Comparative Expression of men , as to their Bodies , with Angels ; would be thought not so proper , were the Angels absolutely devoid of all Body . But of this we determine not . To this Phaenomenon of Apparitions , might be added those Two others of Magicians or Wizards , Demoniacks or Energumeni ; both of these proving also , the Real Existence of Spirits , and that they are not meer Phancies , and Imaginary Inhabitants of mens Brains only , but Real Inhabitants of the World. As also , that among those Spirits there are some Foul , Unclean and Wicked Ones ; ( though not made such by God , but by their own Apostacy ) which is some confirmation of the Truth of Christianity , the Scripture insisting so much upon these Evil Demons or Devils , and declaring it to be one design of our Saviour Christ's coming into the World , to oppose these Confederate Powers of the Kingdom of Darkness , and to rescue mankind from the Thraldom and Bondage thereof . As for Wizards and Magicians , Persons who associate and confederate themselves in a peculiar manner with these Evil Spirits , for the gratification of their own Revenge , Lust , Ambition , and other Passions ; besides the Scriptures , there hath been so full an attestation given to them , by persons unconcerned in all Ages , that those our so confident Exploders of them , in this present Age , can hardly escape the suspicion , of having some Hankring towards Atheism . But as for the Demoniacks and Energumeni ; It hath been much wondred , that there should be so many of them in our Saviour's time , and hardly any or none , in this present Age of ours . Certain it is from the Writings of Josephus , in sundry places , that the Pharisaick Jews , were then generally possessed with an Opinion of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Demoniacks ; men Possessed with Devils , or Infested by them . And that this was not a meer Phrase or Form of Speech only amongst them , for persons very Ill-affected in their Bodies , may appear from hence , that Josephus declares it as his opinion , concerning the Demons or Devils , that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Spirits or Souls of wicked men deceased , getting into the Bodies of the Living . From hence it was that Jews in our Saviour's time were not at all Surprised with his casting out of Devils , it being usual for them also then to Exorcise the same , an Art which they pretended to have learn'd from Solomon . Of whom thus Josephus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God also taught Solomon , an Art against Demons and Devils , for the benefit and Cure of men . Who composed certain Incantations , by which diseases are cured , and left forms of exorcisms , whereby Devils are expelled and driven away . Which Method of curing , prevails much amongst us , at this very day . Notwithstanding which , we think it not at all probable , what a late Atheistick Writer hath asserted , that the heads of the Jews were then all of them so full of Demons and Devils , that they generally took all manner of Bodily Diseases , such as Feavers and Agues , and Dumbness and Deafness , for Devils . Though we grant that this very thing , was imputed by Plotinus afterward to the Gnosticks , that they supposed all Diseases to be Devils , and therefore not to be cured by Physick , but expelled by Words or Charms . Thus he , En. 2. Lib. 9. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now when they affirm Diseases to be Demons or Devils , and pretend that they can expel them by words , undertaking to do the same ; they hereby indeed render themselves considerable to the vulgar , who are wont not a little to admire the powers of Magicians . But they will not be able to perswade wise men , that Diseases have no natural Causes , as from Repletion , or Inanition , or Putrefaction , or the like : Which is a thing manifest from their cure , they being oftentimes removed by purgation , and bleeding , and abstinence . Vnless perhaps these men will say , that the Devil is by this means Starved , and made to Pine away . Nor can we think that the Jews in our Saviour's time , either supposed all Mad-men to be Demoniacks , or all Demoniacks Mad-men ( though this latter seems to be asserted by an Eminent Writer of our own ) we reading of Devils cast out from others besides Mad-men ; and of a woman which had a Spirit of Infirmity only , and was bowed together , and could not lift up her self , which is said by our Saviour Christ to have been Bound by Satan . Wherefore the sense of the Jews formerly seems to have been this , that when there was any unusual and extraordinary Symptoms , in any bodily Distemper , but especially that of Madness , this being look'd upon something more than Natural , was imputed by them to the Possession or Infestation of some Devil . Neither was this proper to the Jews only at that time , to suppose Evil Demons to be the Causes of such bodily diseases , as had extraordinary Symptoms , and especially Madness ; but the Greeks and other Gentiles also were embued with the same Perswasion ; as appeareth from Apollonius Tyanaeus his curing a Laughing Demoniack at Athens , he ejecting that Evil Spirit , by threats and menaces , who is said at his departure , to have tumbled down a Royal Porch in the City with great noise . As also , from his freeing the City of Ephesus from the Plague , by stoning an old Ragged Beggar , said by Apollonius to have been the Plague , which appeared to be a Demon , by his changing himself , into the form of a Shagged Dog. But that there is some Truth in this Opinion , and that at this very day , Evil Spirits or Demons , do sometimes really Act upon the Bodies of men , and either Inflict or Augment bodily Distempers and Diseases , hath been the Judgment of two very experienced Physicians , Sennertus and Fernelius . The Former in his Book , De Mania . Lib. 1. cap. 15. writing thus , Etsi sine ulla Corporis Morbosa Dispositione , Deo permittente , hominem Obsidere & Occupare Daemon possi● , tamen quandoque Morbis , & praecipuè Melancholicis , sese immiscet Daemon ; & forsan frequentius hoc accidit , quam saepè creditur . Although the Devil may , by Divine permission , Possess men without any Morbid Disposition , yet doth he usually intermingle himself with Bodily Diseases , and especially those of Melancholy ; and perhaps this cometh to pass ostner , than is commonly believed or suspected . The other in his , De Abditis rerum Causis , where having attributed real Effects upon the bodies of men , to Witchcraft and Enchantment , he addeth ; Neque solum morbos , verum etiam Daemonas , scelerati homines in corpora immittunt . Hi quidem visuntur Furoris quadam specie distorti ; hoc uno tamen à Simplici Furore distant , quod summè ardua obloquantur , praeterita & occulta renuntient , assidentiúmque arcana reserent . Neither do these wicked Magicians only inflict Diseases upon mens Bodies ; but also send Devils into them ; By means whereof they appear distorted with a kind of fury and madness , which yet differs from a Simple Madness ( or the Disease so called ) in this , that they speak of very high and difficult matters , declare things past unknown , and discover the Secrets of those that sit by . Of which he subjoyns two Notable Instances , of Persons well known to himself , that were plainly Demoniacal , Possessed , or Acted by an Evil Demon ; one whereof shall be afterwards mentioned . But when Maniacal Persons , do not only discover Secrets , and declare things Past , but Future also , besides this , speak in Languages , which they had never learnt , this puts it out of all doubt and question , that they are not meer Mad men or Maniaci , but Demoniacks or Energumeni . And that since the time of our Saviour Christ , there have been often such , may be made evident from the Records of credible Writers . Psellus in his Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , De Operat . Daem . averrs it , of a certain Maniacal Woman , That though she knew nothing but her own Mother tongue , yet when a Stranger who was an Arm●nian was brought into the Room to her , she spake to him presently in the Arm●nian Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We all stood amazed , when we heard , a woman that had never seen an Armenian before in all her life , nor had learnt any thing , but the use of her Distaff , to speak the Armenian Language readily . Where the Relater also affirmeth the same Maniacal Person , to have foretold certain Future Events , which happened shortly after to himself , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Then looking upon me , she ( or rather the Demon ) said , thou shalt suffer wonderful pains and torments in thy Body , For the Demons are extremely angry with thee , for opposing their Services and Worship ; and they will inflict great evils upon thee , out of which thou shalt not be able to escape , unless a Power greater than that of Demons , exempt thee from them . All which things ( saith he ) happened shortly after to me , and I was brought very low even near to Death by them ; but was by my Saviour wonderfully delivered . Whereupon Psellus concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who is there therefore , that considering this Oracle or Prediction , will conclude ( as some Physicians do ) all kind of Madnesses , to be nothing but the Exorbitant Motions of the Matter or Humours , and not the Tragick Passions of the Demons . But because this Instance is remoter from our present Times , we shall set down another remarkable one of a later Date , out of the forementioned Fernelius , who was an eye-witness thereof . A young man of a Noble Family , who was strangly Convulsed in his Body , having sometimes one member , and sometimes another , violently agitated , insomuch that four several persons were scarcely able to hold them ; and this at first without any distemper at all in his head , or crazedness in brain . To whom Fernelius with other skilful Physicians being called , applied all manner of remedies ; Blisters , Purgations , Cupping-Glasses , Fomentations , Unctions , Plaisters , and Strengthening Medicines ; but all in vain . The reason whereof is thus given by the the same Fernelius . Quoniam omnes longe aberamus à cognitione veri . Nam Mense Tertio , primum deprehensus Daemon quidam totius Mali Author : Voce , insuetisque verbis ac sententiis tum Latinis tum Graecis , ( quanquam ignarus Linguae Graecae Laborans esset ) se prodens . Is multa ●ssidentium maximáque medicorum Secreta detegebat , ridens quòd irritis Pharmacis corpus hoc penè jugulassent . Because we were all far from the Knowledge of the truth . For in the Third Month it was first plainly discovered to us , that it was a certain Demon who was the Author of all this mischief . He manifesting himself by his Speech , and by unusual Words and Sentences , both in Greek and Latin ( though the Patient were altogether ignorant of the Greek Tongue ) and by his revealing many of the Secrets of those who stood by , especially of the Physicians , whom also he derided for tormenting the Patient in that manner , with their frustraneous remedies . Here therefore have we an unquestionable Instance , of a Demoniack in these Latter times of ours , and such a one who at first for two Moneths together , had no manner of Madness or Mania at all upon him , though afterward the Demon possessing his Whole Body , used his tongue and spake therewith . Fernelius concludes his whole Discourse , in this manner , These things do I produce , to make it manifest , that Evil Demons ( or Devils ) do sometimes enter into the very Bodies of men , afflicting and tormenting them after an unheard of manner ; but that at other times , though they do not enter into , and possess their whole body , yet partly by exagitating and disturbing the profitable humours thereof , partly by traducing the noxious into the principal parts , or else by by obstructing the Veins and other Passages with them , or disordering the structure of the Members , they cause innumerable Diseases . There are many other Instances of this kind , recorded by Modern Writers unexceptionable , of Persons either wholly Demoniacal and Possessed by Evil Demons ( this appearing from their discovering Secrets , and speaking Languages , which they had never learnt ) or else otherwise so Affected and Infested by them , as to have certain Vnusual and Super-Natural Symptoms ; which for brevities sake , we shall here omit . However we thought it necessary , thus much to insist upon this Argument of Demoniacks , as well for the Vindication of Christianity , as for the Conviction of Atheists ; we finding some so staggering in their Religion , that from this one thing alone of Demoniacks ( they being so strongly possessed , that there neither is , nor ever was any such ) they are ready enough to suspect , the whole Gospel or New Testament it self , of Fabulosity and Imposture . We come now to the Second Head proposed , of Miracles and Effects Supernatural . That there hath been some thing Miraculous or Above Nature , sometimes done even among the Pagans , ( whether by Good or Evil Spirits ; ) appears not only from their own Records , but also from the Scripture it self . And it is well known , that they pretended ( besides Oracles ) to Miracles also , even after the times of Christianity ; and that not only in Apollonius Tyanaeus , and Apuleius , but also in the Roman Emperours themselves ; as Vespasian and Adrian ; but especially in the Temple of Aesculapius ; thus much appearing from that Greek Table therein hung up at Rome , in which amongst other things this is Recorded , That a blind man being commanded by the Oracle , to kneel before the Altar , and then passing from the Right side thereof , to the Left , to lay five fingers upon the Altar , and afterwards lifting up his hand , to touch his eyes therewith ; all this being done accordingly , he recovered his sight , the people all applauding , that great Miracles were done , under the Emperour Antoninus , &c. But we have in the Scripture an account of Miracles both greater in Number , and of a higher Nature ; done especially by Moses , and our Saviour Christ and his Apostles . Wherefore it seems , that there are Two Sorts of Miracles or Effects Supernatural . First , such as though they could not be done by any Ordinary and Natural Causes here amongst us , and in that respect may be called Supernatural , yet might notwithstanding be done , God Permitting only , by the Ordinary and Natural Power of other Invisible Created Spirits , Angels or Demons . As for example , If a Stone or other Heavy body , should first ascend upwards , and then hang in the Air , without any Visible either Mover or Supporter , this would be to us a Miracle or Effect Supernatural ; and yet according to Vulgar Opinion , might this be done , by the Natural Power of Created Invisible Beings , Angels or Demons ; God only permitting , without whose special Providence it is conceived , they cannot , thus intermeddle , with our humane affairs . Again , If a perfectly Illitterate Person , should readily speak Greek , or Latine , this also would be to us a Miracle or Effect Supernatural , for so is the Apostles speaking with Tounges accounted ; and yet in Demoniacks , is this sometimes done , by Evil Demons , God only Permitting . Such also amongst the Pagans , was that Miraculum Cotis , ( as Apuleius calls it ) that Miracle of the Whetstone , done by Accius Navius , when at his command , it was divided into Two , with a Razor . But Secondly there is another sort of Miracles , or Effects Supernatural , such as are above the Power of all Second Causes , or any Natural Created Being whatsoever , and so can be attributed to none , but God Almighty himself , the Author of Nature ; who therefore can Controul it at pleasure . As for that late Theological Politician , who writing against Miracles , denies as well those of the Former , as of this Latter Kind , contending that a Miracle is nothing but a Name , which the Ignorant Vulgar gives , to Opus Naturae Insolitum , any Vnwonted work of Nature , or to what themselves can assign no Cause off ; as also that if there were any such thing done , Contrary to Nature or Above it , it would rather Weaken than Confirm , Our Belief of the Divine Existence ; We find his Discourse every way so Weak , Groundless , and Inconsiderable ; that we could not think it here to deserve a Confutation . But of the Former Sort of those Miracles , is that to be understood , Deuter. the 13. If there arise among you a Prophet or dreamer of Dreams , and giveth thee a Sign or a Wonder , and the Sign or Wonder come to pass , whereof he spake unto thee saying ; Let us go after other Gods , and serve them ; thou shalt not hearken to the words of that Prophet or Dreamer of Dreams , for the Lord your God Proveth you , to know whether you love the Lord your God with all your heart , and with all your Soul. For it cannot be Supposed , that God Almighty would himself , purposely Inspire any man to exhort others to Idolatry , and immediatly assist such a one , with his own Supernatural Power , of doing Miracles , in Confirmation of such Doctrine . But the meaning is , that by the suggestion of Evil Spirits , some False Prophets might be raised up , to tempt the Jews to Idolatry ; or at least , that by Assistance of them , such Miracles might be wrought , in Confirmation thereof , as those sometimes done by the Egyptian Sorcerers or Magicians , God himself not interposing in this case , to hinder them , for this reason , that he might hereby , Prove and Try their Faithfulness towards him . For as much as both by the Pure Light of Nature , and God's Revealed Will , before confirmed by Miracles , Idolatry , or the Religious Worship of any but God Almighty , had been sufficiently condemned . From whence it is evident , that Miracles alone , ( at least such Miracles as these , ) are no sufficient Confirmation of a True Prophet , without consideration had of the Doctrine taught by him . For though a man should have done never so many true and real Miracles , amongst the Jews , and yet should perswade to Idolatry , he was by them confidently to be condemned to death , for a false Prophet . Accordingly in the New Testament , do we read , that our Saviour Christ forewarned his Disciples , That False Prophets and False Christs should arise , and show great Signs or Wonders , in so much that if it were possible , they should seduce the very Elect. And St. Paul foretelleth , concerning the Man of Sin , or Anti-Christ , That his coming should be after the working of Satan , with all Power , and Signs , and Wonders ( or Miracles ) of a Lye. For we conceive that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this place , are not properly meant , Feigned and Counterfeit Miracles , that is , meer Cheating and Jugling tricks ; but True Wonders and Real Miracles ( viz. of the Former Sort mentioned ) done for the Confirmation of a Lye , as the Doctrine of this Man of Sin , is there afterwards called ; For otherwise how could his coming be said to be , According to the Working of Satan , with all Power ? In like manner also in St. John's Apocalypse , where the coming of the same Man of Sin and the Mystery of Iniquity , is again described , we read Chapter 13. of a Two Horned Beast like a Lamb , That he shall do great wonders and deceive those that dwell on the Earth , by means of those Miracles , which he hath power to do , in the sight of the Beast . And again Chapter 16. Of certain unclean Spirits like Frogs , coming out of the mouth of the Dragon , and of the Beast , and of the False Prophet ; which are the Spirits of Devils working Miracles , that go forth to the Kings of the Earth . And Lastly Chapter 19. Of the False Prophet , that wrought Miracles before the Beast . All which seem to be understood , not of Feigned and Counterfeit Miracles only , but of True and Real also , Effected by the Working of Satan , in Confirmation of a Lye , that is , of Idolatry , False Religion and Imposture ; God Almighty permitting it , partly in way of Probation or Tryal of the faithfulness of his own servants ; and partly in way of Just Judgment and Punishment upon those , who receive not the Love of the Truth , that they might be saved ; as the Apostle declareth . Wherefore those Miracles pretended for divers Ages past , to have been done , before the Relicks of Saints , and Images , &c. were they all True , could by no means justifie or warrant , that Religious Worship , by many given to them ; because True and Real Miracles , done in order to the promoting of Idolatry , are so far from Justifying that Idolatry , that they are themselves Condemned by it , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Miracles of a Lye , done by the Working of Satan . But as for the Miracles of our Saviour Christ , had they been all of them only of the Former Kind , such as might have been done , God permitting , by the Natural Power of Created Spirits , and their Assistance , yet for as much as he came in the Name of the Lord , teaching neither Idolatry , nor any thing contrary to the clear Light and Law of Nature , therefore ought he by reason of those Miracles , to have been received by the Jews themselves , and owned for a True Prophet , according to the Doctrine of Moses himself . Who both in the 13. and 18. Chapter of Deuter. plainly supposeth , that God would in no other Case , permit any False Prophet , to do Miracles , by the assistance of Evil Spirits , save only in that of Idolatry , and , ( which is always understood , of what is plainly Discoverable by the Light of Nature to be False , or Evil. ) The reason whereof is manifest , because if he should , this would be an Invincible Temptation ; which it is inconsistent with the Divine Goodness , to expose men unto . And our Saviour Christ , was unquestionably , that One Eximious Prophet , which God Almighty by Moses promised to send unto the Israelites , upon occasion of their own desire made to him at Horeb ▪ Let me not hear again , the voyce of the Lord my God , nor let me see this great Fire any more , that I die not . Whereupon the Lord said , They have well spoken that which they have spoken , I will raise them up a Prophet from among their Brethren , like unto thee , and put my words in his mouth , and he shall speak unto them all that I shall command him ; and whosoever will not hearken to the words , which he shall speak in my name , I will require it of him . Which is all one as if he should have said ; I will no more speak to them with Thunder and Lightning , nor reveal my will with a Terrible Voyce out of Flaming Fire , but the next great Manifestation of my self , or further Revelation of my Will , shall be , by a Prophet , from amongst their own Brethren , I putting my words into his mouth , and speaking to them by him . Whose words they shall be as much obliged to hearken to , as if I had spoken them ( as before ) from the top of the Fiery Mount. And that they may have no Colour for their Disbelieving this great Prophet especially , or their disobeying of him , I plainly declare , that whosoever cometh in my Name , and does True and Real Miracles , shall be acknowledged undoubtedly for a True Prophet sent by me , and accordingly Believed and Obeyed ; and none rejected under the Notion of False Prophets , but only such , as either , do not Real Miracles , or else if they do , come in the name of Other Gods , or Exhort to Idolatry . Nevertheless , our Saviour Christ , wrought other Miracles also , of a higher Nature , by the Immediate Power of God Almighty himself ; as for example , when before himself , he raised Lazarus , who had been dead four days , to life ; since it cannot be conceived , to be in the Power of Created Spirits ( whether Bad or Good ) when ever they please , to bring back the Souls of men deceased to their Bodies again , or change the Laws of Nature and Fate . However it must not be thought , that God will ever set this Seal of his to a Lye , or that which is plainly contrary to the Light and Law of Nature . The conclusion is , that though all Miracles promiscuously , do not immediatly prove the Existence of a God , nor Confirm a Prophet , or whatsoever Doctrine ; yet do they all of them evince , that there is a Rank of Invisible Vnderstanding Beings , Superiour to men , which the Atheists commonly deny . And we read of some such Miracles also , as could not be wrought , but by a Power Perfectly Super Natural , or by God Almighty himself . But to deny and disbelieve all Miracles , is either to deny all Certainty of Sense , which would be indeed to make Sensation it self Miraculous ; or else monstrously and unreasonably to derogate from Humane Testimonies and History . The Jews would never have so stifly and pertinaciously adhered to the Ceremonial Law of Moses , had they not all along believed it , to have been unquestionably confirmed by Miracles ; and that the Gentiles should at first have entertained the Faith of Christ without Miracles , would it self have been The Greatest of Miracles . The Last Extraordinary Phaenomenon proposed , was that of Divination , Oracles , Prophecies , or Predictions of Future Events , otherwise Unforeknowable to men : which either Evince a God , or at least that there are Vnderstanding Beings Superiour to men . For if there be Presention or Foreknowledge of such Future Events , as are to Humane Understanding alone , altogether Unforeknowable , then is it certain , that there is some more Perfect Vnderstanding , or Knowledge , in the World , than that of men . And thus is that Maxim of the Ancient Pagan Theists , in the Genuine and proper sense thereof , unquestionably true , Si Divinatio est Dii sunt , If there be Divination , or Presention of Future Events , ( Vndiscoverable by men ) then are there Gods : which in their Language , was no more than to say , Vnderstanding Beings Superiour to men . Wherefore we must here distinguish of Oracles and Predictions , after the same manner as we did before of Mir●●les , that they may be of Two Kinds . First , such as might proceed , only from the Natural Presaging Power of Created Spirits Superiour to men , whether called Angels or Demons . For these being supposed to have not only clearer understandings than men , and a greater insight into Nature , but also be reason of their Agility and Invisibility , opportunity of knowing things remotely distant , and of being privy to mens Secret Machinations and Consultations ; it is easily conceivable , that many Future Events nigh at hand , which cannot be foreknown by men , may be ( probably at least ) foreseen by them ; and that without any Miraculous Divine Revelation , their Causes being already in Being . As men learned in Astronomy , can foretel Eclipses of the Sun and Moon , which to the Vulgar are altogether Unforeknowable . And as Princes or States-men , that are furnished with great Intelligence , Foreign and Domestick , can presage more of War and Peace , either at home or abroad , and of the Events of Kingdoms , than Ignorant Plebeians . And such were those Predictions , which Democritus , though otherwise much addicted to Atheism , allowed of ; Cicero Writing thus of him , Plurimis Locis , gravis auct or Democritus , Praesensionem rerum futurarum comprobat ; Democritus a grave Writer , doth in many places approve of the Presention of Future Events . The reason whereof was , because he supposed certain Vnderstanding Beings Superiour to men , called by him Idols , which having a larger Comprehension of things , and other advantages of Knowledge , could therefore foretel many Future Events that men were ignorant of . And though perhaps it may be thought , that Democritus would not have entertained this Opinion , of the Foreknowledge of Humane Events , had he not asserted the Necessity of all humane Actions and Volitions , but held Liberty of Will , as Epicurus afterwards did ; ( as if this were Inconsistent with all manner of Presage and Probable or Conjectural Foreknowledge ; ) yet is it certain , that there is not so much Contingency in all Humane Actions , by reason of this Liberty of Will , as heretofore was by Epicurus , and still is by many supposed ; it being plain , that men act according to an Appearance of Good , and that in many cases and circumstances , it may be Foreknown , without any Divine Revelation , what such or such persons would do . As for example , that a voluptuous Person , having a strong Temptation to satisfie his Sensual Appetite , and that without incurring any inconvenience of shame or punishment , would readily close with the same . Besides which , such Invisible Spirits , as Angels or Demons , may sometimes Predict also , what themselves Cause and Effect . Secondly , there is another Sort of Predictions of Future Events , which cannot be imputed to the Natural Presaging Faculty of any such Created Spirits , but only to the Supernatural Prescience of God Almighty , or a Being Infinitely Perfect . As when Events remotely distant in time , and of which there are yet no immediate Causes actually in Being ; which also depend upon many circumstances and a long Series of things , any one of which being otherwise , would alter the case ; as likewise upon much Uncertainty of Humane Volitions , which are not always necessarily linked and concatenated with what goes before , but often loose and free ; and upon that Contingency , that arises from the Indifferency or Equality of Eligibility in Objects ; Lastly , such things as do not at all depend upon External Circumstances neither , nor are caused by things Natural Anteceding , but by some Supernatural Power ; I say , when such Future Events as these , are foretold , and accordingly come to pass , this can be ascribed to no other but such a Being , as Comprehends , Sways , and Governs all ; and is by a peculiar Priviledge or Prerogative of its own Nature , Omniscient . Epicurus , though really , he therefore rejected Divination , and Prediction of Future Events , because he denied Providence ; yet did he pretend this further reason also against it , because it was a thing Absolutely Inconsistent with Liberty of Will , and Destructive of the same ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Divination is a thing which hath no Existence , nor possibility in nature : and if there were such a thing , it would take away all Liberty of Will , and leave nothing in mens own Power . Thus also Carneades in Cicero maintained , Ne Apollinem quidem futura posse dicere , nisi ea quorum Causas Natura ita contineret , ut ea fieri necesse esset . That Apollo himself , was not able to foretel , any future Events , other than such as had Necessary Causes in Nature antecedent . And some Christian Theists of latter times , have in like manner , denied to God Almighty , all Foreknowledge of Humane Actions , upon the same pretence , as being both Inconsistent with mens Liberty of Will , and Destructive thereof . For say they , If mens Actions be Free then are they Vnforeknowable , they having no Necessary Causes ; and again , if there be any Foreknowledge of them , then can they not be Free , they being ipso facto Necessitated thereby . But as it is certain , that Prescience does not destroy the Liberty of mans Will , or impose any Necessity upon it ; mens Actions being not therefore Future , because they are Foreknown ; but therefore Foreknown because Future : and were a thing never so Contingent , yet upon supposition that it will be Done , it must needs have been Future from all Eternity : So is it extreme Arrogance for men , because themselves can Naturally Foreknow nothing , but by some Causes Antecedent , as an Eclipse of the Sun or Moon ; therefore to presume to measure the knowledge of God Almighty , according to the same Scantling , and to deny him the Prescience of Humane Actions ; not considering that as his Nature is Incomprehensible , so his Knowledge may well be looked upon , by us , as such too ; that which is Past our finding out , and Too Wonderful for us . However it must be acknowledged for an Undoubted Truth , that no Created Being , can Naturally and Of it self , Foreknow any Future Events , otherwise , than in and by their Causes Anteceding . If therefore we shall find , that there have been Predictions of such Future Events , as had no Necessary Antecedent Causes ; as we cannot but grant , such Things therefore to be Foreknowable ; So must we needs from thence infer , the Existence of a God , that is , a Being Supernatural , Infinitely Perfect , and Omniscient ; since such Predictions as these could have proceeded from no other Cause . That there is Foreknowledge of Future Events , to men Naturally Unforeknowable , hath been all along the Perswasion of the Generality of Mankind . Thus Cicero , Vetus opinio est , jam usque ab Heroicis ducta temporibus , eaque & Populi Romani , & omnium Gentium firmata consensu , Versari quandam inter homines Divinationem , quam Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant , id est Praesensionem & Scientiam rerum Futurarum . This is an Old opinion derived down all along from the Heroick times ( or the Mythical Age ) and not only entertained amongst the Romans , but also confirmed by the consent of all Nations , that there is such a thing as Divination , and Presension or Foreknowledge of Future Events . And the same Writer elsewhere in the Person of Balbus ; Quamvis nihil tam irridet Epicurus , quàm Praedictionem rerum Futurarum , mihi videtur tamen vel maximè confirmare , Deorum Providentia consuli rebus humanis . Est enim profecto Divinatio : quae multis locis , rebus , temporibus apparet , cùm in privatis tùm maximè in publicis . Multa cernunt Aruspices , multa Augures provident , multa Oraculis providentur , multa Vaticinationibus , multa Somniis , multa portentis . Although Epicurus deride nothing more , then the Prediction of Fature things , yet does this seem to me to be a great confirmation of the Providence of the Gods over humane affairs . Because there is certainly Divination , it appearing in many Places , Things , and Times ; and that not only Private but especially Publick . Soothsayers foresee many things , the Augurs many : many things are declared by Oracles , many by Prophecies , many by Dreams , and many by Portents . And indeed that there were even amongst the Pagans , Predictions of Future Events , not discoverable by any Humane Sagacity , which accordingly came to pass , and therefore argue a Knowledge superiour to that of men , or that there are certain Invisible understanding Beings or Spirits ; seems to be undenyable from History . And that the Augurs themselves were sometimes not Unassisted by these Officious Genii , is plain from that of Attius Navius before mentioned , as the circumstances thereof are related by Historians ; that Tarquinius Priscus having a mind to try what there was in this skill of Augury , Dixit ei se cogitare quiddam : id possétne fieri consuluit . Ille augurio acto , posse respondet . Tarquinius autem dixit se cogitasse cotem novaculâ posse praecidi ; tum Attium jussisse experiri : ita Cotem in Comitium illatam , inspectante & Rege & Populo , novaculâ esse discissam ; Told Navius , that he Thought of something , and he would would know of him , Whether it could be done or no. Navius having performed his Augurating Ceremonies , replied , that the thing might be done . Whereupon Priscus declared , what his Thought was , namely , that a Whetstone might be cut in two with a Razor . Navius willed them to make trial : wherefore a Whetstone being brought immediatly into the Court ; it was in the sight of the King and all the People , divided with a Razor . But the Predictions amongst those Pagans , were for the most part only of the Former Kind , such as proceeded meerly from the Natural Presaging Faculty of these Demons ; this appearing from hence , because their Oracles were often expressed Ambiguously , so as that they might be taken either way ; those Demons themselves , it seems , being then not confident of the Event : as also because they were sometimes plainly mistaken in the Events . And from hence it was , that they seldom Ventured to foretel , any Events remotely distant , but only what were nigh at hand , and shortly to come to pass ; and therefore might be Probably Conjectured of , from things then in being . Notwithstanding which , we acknowledge , that there are some Few Instances of Predictions amongst the Pagans , of the other Kind . Such as that intimated by Cicero in his Book of Divination , where he declareth the Doctrine of Diodorus concerning Necessity and Contingency ; non necesse fuisse Cypselum regnare Corinthi , quanquam id Millesimo antè anno , Apollinis Oraculo editum esset , that is was not Necessary , Cypselus the Tyrant , should reign at Corinth , though that were a thing Predicted by Apollo 's Oracle , a thousand years before . As also this recorded by Varro , of Vectius Valens , an Augur in the Time of Romulus , who when Rome was a building , from the flying of Twelve Vultures , presaged that the continuance of that City would be for Twelve Hundred years : which seems to have been accordingly fulfilled , in the year of our Lord Four hundred fifty and five , immediatly after the death of the Third Valentinian ( whom some make to be the last Real Emperour of the West or Rome ) when Gensericus the Vandal , took the City the second time , and fired it . But above all , that of the Sibyls ; of whose Prophecies such things are recorded by Pagan Writers , as makes it very suspicious , that they did foretel the coming of our Saviour Christ , and the times of Christianity ; but were these and the like Pagan Prophecies , Real , then must they needs have had some higher Original , than the Natural Presaging Faculty of their Demons , especially those of the Sibyls ; who for ought we know , might be as well assisted Super-Naturally , to predict our Saviour Christ , amongst the Pagans in the West ; as Balaam was in the East . But here the Scripture triumpheth over Paganism , and all its Oracles and Divinations ; there being contained in it so many unquestionable Predictions of Events to follow a long time after , and such as can be imputed to nothing but the Supernatural Foreknowledge and Omniscience of God Almighty . As for example , those concerning the Messiah , or our Saviour Christ , delivered by Jacob , Moses , David , Isaias , Jeremy , Daniel , and most of the Prophets ; foretelling sundry particular circumstances of his coming , and that grand Event which followed after , of the Gentiles or Pagans so general Reception and Entertainment of Christianity ; that is , the Belief of the Messiah , promised to the Jews ; together with the shaking off of their Gods and Idols . Amongst which Scripture Prophecies , concerning our Saviour Christ , we must needs reckon for one , and none of the least considerable neither , that of Daniel's Weeks , or of Four hundred and ninety years , to commence from the Going forth of the Word , or the Decree made by Artaxerxes the Son of Xerxes , in the seventh year of his Reign , for the return of the People of Israel , Priests and Levites to Jerusalem ; and to terminate in the Death of the Messiah , and the Preaching of the Gospel to the Jews only : though we are not ignorant , how some learned men , both of former and latter times , have stretched their wits , they sometimes using no small violence , to divert this Prophecy another way . For that these Prophecies concerning our Saviour Christ , could have no other Original , than the immediate Supernatural Revelation of God Almighty , is Evident from the thing it self ; it being such as depended on no Natural Causes , much less upon those Constellations , of the Astrological Atheists , but only upon his own Secret Will , and Counsel . But besides these Prophecies concerning our Saviour Christ , there are others contained in the Scripture , concerning the Fates and Successions of the chief Kingdoms , Empires , and Polities of the World ; as of the Rise of the Persian Monarchy ; of its Fall and Conquest by the Macedonean Alexander ; of the Quadripartite Division of this Greekish Empire after Alexander's death ; of the Succession of the Seleucidae and Lagidae , a Prophetick History , so agreeable with the Events , that it was by Porphyrius pretended to have been written after them ; and lastly of the Rise and Continuance of the Roman Empire . For notwithstanding the endeavours of some , to pervert all those Scripture Prophecies , that extend to the present times , it is clearly demonstrable , that this was Daniel's Fourth , Ten horned Beast ; or the Legs and Toes of Nebuchadnezar's Statue , that Fourth Empire strong as Iron , which came at length to be broken or divided , into Ten or many Principalities , called in the Prophetick Language and according to the Eichon , Hornes ; amongst whom was to start up , another Horn with Eyes , speaking great words against the most High , and making War with the Saints and prevailing against them , for a Time , Times , and Half a Time. Which Prophecy of Daniels , is the Ground-work of St. John's Apocalypse , it being there further insisted upon , filled up , and enlarged , with the addition of several particulars ; so that both Daniel and John , have each of them from their respective ages , set down a Prophetick Calendar of Times , in a continued Series , ( the former more Compendiously and Generally , the latter more Copiously and Particularly ) to the very end of the World. And thus do we see plainly , that the Scripture-Prophecies Evince a Deity ; neither can these possibly be imputed by Atheists , as other things , to mens Fear and Fancy , nor yet to the Fiction of Politicians . Nor do they only Evince a Deity , but confirm Christianity also ; partly as predicted by them in its several circumstances , a grand one whereof was the Gentiles Reception of it ; and partly as it self predicting Future Events , this Spirit of Prophecy being the Testimony of Jesus . Both which Scripture-Prophecies , Of Christ in the Old Testament ; and From him in the New , are of equal , if not greater force to us in this present Age , for the Confirmation of our Faith , than the Miracles themselves recorded in the Scripture , we having now certain knowledge our selves , of many of those Events ; and being no way able to suspect , but that the Prophecies were written long before . To conclude , all these Extraordinary Phaenomena , of Apparitions , Witchcraft , Possessions , Miracles , and Prophecies , do Evince that Spirits , Angels or Demons , though Invisible to us , are no Phancies , but Real and Substantial Inhabitants of the World ; which favours not the Atheistick Hypothesis ; but some of them , as the Higher kind of Miracles , and Predictions , do also immediatly enforce the acknowledgment of a Deity : a Being superiour to Nature , which therefore can check and controul it ; and which comprehending the whole , fore-knows the most Remotely distant , and Contingent Events . And now have we not only fully Answered and Confuted , all the Atheistick Pretences against the Idea of God , tending to disprove his Existence ; but also occasionally proposed , several Solid and Substantial Arguments for a Deity : as , That all Successive things , the World , Motion , and Time , are in their own Nature absolutely uncapable of an Ante-Eternity , and therefore there must of necessity , be something else of a Permanent Duration , that was Eternal without Beginning ; That no Atheist according to his Principles , can possibly give any account of the Original of his own Soul or Mind ; That the Phaenomenon of Motion cannot be Salved without an Incorporeal Principle , presiding over the whole ; That the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Artificial , Regular , and Orderly Frame of things , together with the Harmony of the whole , Demonstrate an Vnderstanding and Intending Cause of the World , that Ordered things for Ends and Good. Besides , that there are several other Phaenomena , both Ordinary and Extraordinary , which Atheists being no way able to Salve , are forced to deny . True indeed , some of the ancient Theists , have themselves affirmed , that there could be no Demonstration of a God , which Assertion of theirs , hath been by others misunderstood into this sense , as if there were therefore no Certainty at all to be had of God's Existence , but only a Conjectural Probability ; no Knowledge or Science , but only Faith and Opinion . Whereas the true meaning of those ancient Theists , who denied that there could be any Demonstration of a God , was only this , that the Existence of a God could not be Demonstrated A Priore , himself being the First Cause of all things . Thus doth Alexander Aphrodisius , in his Physical Doubts and Solutions , after he had propounded an Argument for a God , according to Aristotelick Principles , from Motion , declare himself ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That this Argument or Proof of his was in way of Analysis only : it being not Possible that there should be a Demonstration of the First Principle of all . Wherefore ( saith he ) we must here fetch our Beginning from things that are After it , and manifest ; and thence by way of Analysis , Ascend to the Proof of that First Nature which was Before them . And to the same purpose Clemens Alexandrinus , having first affirmed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That God is the most difficult thing of all to be discoursed of . Because since the Principle of every thing is hard to find out , the First and most antíent Principle of all , which was the Cause to all other things , of their being made , must needs be the hardest of all to be declared or manifested ; he afterwards subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But neither can God be apprehended by any Demonstrative Science . For such Science is from things Before in order of Nature , and More Knowable ; whereas nothing can exist Before that which is altogether Vnmade . And certain it is , that it implies a Contradiction , that God or a Perfect Being should be thus Demonstrated , by any thing before him as his Cause . Nevertheless it doth not therefore follow , that there can be no Certainty at all had of the Existence of a God , but only a Conjectural Probability ; no Knowledge , but Faith and Opinion only . For we may have a Certain Knowledge of things , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof cannot be Demonstrated A Priore , or from Antecedent Necessary Causes ; As for example , That there was something Eternal of it Self , without Beginning ; is not at all Demonstrable by any Antecedent Cause , it being Contradictious to such a thing to have a Cause . Nevertheless upon supposition only , that something doth Exist , which no man can possibly make any doubt of , we may not only have an Opinion , but also certain Knowledge , from the Necessity of Irrefragable Reason , That there was never Nothing , but something or other did Always Exist from Eternity , and without Beginning . In like manner , though the Existence of a God or Perfect Being , cannot be Demonstrated A Priore , yet may we notwithstanding , from Our very Selves ( whose Existence we cannot doubt of ) and from what is contained in our own Minds , or otherwise consequent from him ; by undeniable Principles of Reason , Necessarily inferr His Existence . And whensoever any thing is thus necessarily inferred , from what is undeniable and indubitable , this is a Demonstration , though not of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of it ; That the thing is , though not Why it is . And many of the Geometrical Demonstrations are no other . It hath been asserted by a late Eminent Philosopher , that there is no possible Certainty to be had of any thing , before we be Certain of the Existence of a God Essentially Good : because we can never otherwise free our minds from the Importunity of that Suspicion , which with irresistable force may assault them ; That our selves might possibly be so made , either by Chance , or Fate , or by the pleasure of some Evil Demon , or at least of an Arbitrary Omnipotent Deity , as that we should be Deceived in all our most Clear and Evident Perceptions ; and therefore in Geometrical Theorems themselves , and even in our Common Notions . But when we are once assured of the Existence of such a God as is Essentially Good , who therefore neither will nor can Deceive ; then and not before , will this Suspicion utterly vanish , and Our selves become Certain , that our Faculties of Reason and Vnderstanding are not False and Imposturous , but Rightly Made . From which Hypothesis it plainly follows , that all those Theists who suppose , God to be a meer Arbitrary Being , whose Will is not determined by any Nature of Goodness or Rule of Justice , but it self is the first Rule of both , ( they thinking this to be the Highest Perfection , Liberty , and Power ) can never be reasonably Certain , of the Truth of any thing , not so much as that Two and Two are Four ; because so long as they adhere to that perswasion ; they can never be assured , but that such an Arbitrary Omnipotent Deity , might designedly make them such , as should be deceived in all their Clearest Perceptions . Now though there be a Plausibility of Piety , in this Doctrine , as making the knowledge of a God Essentially Good , so necessary a Precognitum to all other Science , that there can be no Certainty of Truth at all without it , yet does that very Supposition , that our Vnderstanding Faculties might possibly be so made , as to deceive us in all our Clearest Perceptions , ( where soever it is admitted ) render it utterly Impossible , ever to arrive to any Certainty concerning the Existence of a God Essentially Good ; for as much as this cannot be any otherwise proved , then by the use of our Faculties of Vnderstanding , Reason , and Discourse . For to say , that the Truth of our Vnderstanding Faculties , is put out of all Doubt and Question , as soon as ever we are assured of the Existence of a God Essentially Good , who therefore cannot deceive ; whilst this Existence of a God , is in the mean time it self no otherwise proved , than by by our Vnderstanding Faculties ; that is , at once to prove the Truth of God's Existence from our Faculties ; of Reason and Vnderstanding , and again to prove the Truth of those Faculties , from the Existence of a God Essentially Good ; this I say is plainly to move round in a Circle ; and to prove nothing at all : a gross oversight , which the forementioned Philosopher seems plainly guilty of . Wherefore according to this Hypothesis , we are of necessity condemned , to Eternal Scepticism , both concerning the Existence of a God , when after all our Arguments and Demonstrations for the same , we must at length gratifie the Atheists with this Confession , in the Conclusion , That it is Possible notwithstanding , there may be None ; but also concerning all other things , the Certainty whereof is supposed to depend , upon the Certainty of the Existence of such a God as cannot Deceive . So that if we will pretend to any Certainty at all , concerning the Existence of a God , we must of necessity explode this New Sceptical Hypothesis , of the Possibility of our Understandings being so made , as to Deceive us in all our Clearest Perceptions , by means whereof , we can be Certain of the Truth of nothing , and to use our utmost endeavour to remove the same . In the First place therefore we affirm , That no Power how great soever , and therefore not Omnipotence it self , can make any thing to be indifferently either True or False , this being plainly to take away the Nature both of Truth and Falshood , or to make them nothing but Words without any Signification . Truth is not Factitious ; it is a thing which cannot be Arbitrarily Made , but Is. The Divine Will and Omnipotence it self ( now supposed by us ) hath no Imperium upon the Divine Vnderstanding , for if God understood only by Will , he would not understand at all . In the next place we add , that though the Truth of Singular Contingent Propositions , depends upon the Things themselves Existing without , as the Measure and Archetype thereof ; yet as to the Vniversal and Abstract Theorems of Science , the Terms whereof are those Reasons of Things , which Exist no where but only in the Mind it Self ( whose Noemata and Ideas they are ) the Measure and Rule of Truth concerning them , can be no Foreign or Extraneous thing , Without the mind , but must be Native and Domestick to it , or contained Within the mind it Self ; and therefore can be nothing but its Clear and Distinct Perception . In these Intelligible Ideas of the Mind , whatsoever is Clearly Perceived to Be , Is ; or which is all one , is True. Every Clear and Distinct Perception is an Entity , or Truth ; as that which is Repugnant to Conception is a Non-Entity or Falshood . Nay , The very Essence of Truth here , is this Clear Perceptibility or Intelligibility ; and therefore can there not be any Clear or Distinct Perception of Falshood . Which must be acknowledged by all those who though granting False Opinions , yet agree in this , that there can be no False Knowledge . For the Knowledge of these Vniversal Abstract Truths , is nothing but the Clear and Distinct Perception of the several Ideas of the mind , and their Necessary Relations to one another ; Wherefore to say that there can be no False Knowledge , is all one as to say that there can be no Clear and Distinct Per●eptions of the Ideas of the mind , False . In False Opinions , the Perception of the Vnderstanding Power it self , is not False , but only Obscure . It is not the Vnderstanding Power or Nature in us that Erreth , but it is We Our Selves who Err , when we rashly and unwarily assent to things , not Clearly Perceived by it . The upshot of all is this , that since no Power how great soever , can make any thing indifferently to be True ; and since the Essence of Truth in Vniversal Abstract things , is nothing but Clear Perceptibility ; it follows , that Omnipotence cannot make any thing that is False to be clearly Perceived to Be ; or Create such Minds and Vnderstanding Faculties , as shall have as Clear Conceptions of Falshoods , that is , of Non-Entities , as they have of Truths or Entities . For example , no Rational Understanding Being that knows what as Part is , and what a Whole , What a Cause and what an Effect , could possibly be so made , as clearly to Conceive the Part to be greater than the Whole , or the Effect to be before the Cause , or the like . Wherefore we may presume with Reverence to Say , that there could not possibly be a world of Rational Creatures made by God , either in the Moon , or in some other Planet , or else where , that should Clearly and Distinctly Conceive , all things contrary to what are clearly Perceived by us ; nor could our Humane Faculties have been so made , as that we should have as clear Conceptions of Falshoods as of Truths . Mind or Vnderstanding Faculties , in Creatures may be made more or less , Weak , Imperfect , and Obscure , but they could not be made False , or such as should have Clear and Distinct Conceptions of that which Is not , because every Clear Perception is an Entity , and though Omnipotence can make Something out of Nothing , yet can it not make Something to be Nothing , nor Nothing Something . All which is no more , than is generally acknowledged by Theologers , when they affirm that God Almighty himself , cannot do things Contradictious ; there being no other reason for this assertion , but only this , because Contradictiousness is Repugnant to Conception . So that Conception and Knowledge are hereby made to be the Measure of all Power ; even Omnipotence or Infinite Power it Self being determined thereby ; from whence it follows , that Power hath no Dominion over Vnderstanding , Truth , and Knowledge , nor can Infinite Power make any thing whatsoever to be Clearly Conceivable . For could it make Contradictious things clearly Conceivable , then would it Self be able to Do them ; because whatsoever can be Clearly Conceived by any , may unquestionably be Done by Infinite Power . It is true indeed , that Sense considered alone by it self , doth not reach to the Absoluteness either of the Natures , or of the Existence of things without us , it being as such , nothing but Seeming , Appearance , and Phancy . And thus is that Saying of some antient Philosophers to be understood , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Phantasie is True ; namely because Sense and Phancy reach not to the Absolute Truth and Falshood of things , but Contain themselves only within Seeming and Appearance ; and every Appearance must needs be a true Appearance . Notwithstanding which , it is certain , that Sense often represents to us Corporeal things , otherwise than indeed they are , which though it be not a Formal , yet is it a Material Falsity . Wherefore Sense in the Nature of it , is not Absolute , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Relative to the Sentients . And by Sense alone , without any mixture of Reason or Understanding , we can be certain of no more , concerning the things without us , but only this , that they So Seem to us . Hence was that of the ancient Atomick Philosophers , in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Neither you nor any man else can be certain , that every other man and Brute Animal hath all the very same Phantasms of Colours , that himself hath . Now were there no other Perception in us , but that of Sense , ( as the old Aetheistick Philosophers concluded Knowledge to be Sense , ) then would all our Humane Perceptions be meerly Seeming , Phantastical and Relative ; and none of them reach to the Absolute Truth of things . Every one in Protagoras his Language would then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Think or Opine only his Own things ; all his Truths being Private and Relative to himself . And that Protagorean Aphorism were to be admitted also , in the Sense of that Philosopher , that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man is the Measure of all things to himself ; and , That no one man's Opinion was righter than anothers , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Which Seemed to Every one , was to him True , to whom it Seemed ; all Truth and Perception , being but Seeming , and Relative . But here lies one main difference betwixt Vnderstanding or Knowledge , and Sense ; that whereas the Latter is Phantastical and Relative only ; the Former reacheth beyond Phancy and Appearance to the Absoluteness of Truth . For as it hath been already declared , whatsoever is clearly and distinctly Perceived in things Abstract and Vniversal , by any one Rational Being in the whole world , is not a Private thing , and True to Himself only that perceived it , but it is , as some Stoicks have called it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Publick , Catholick , and Vniversal Truth : it obtains every where , and as Empedocles sang of Natural Justice ; — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is extended throughout the Vast Aether , and through Infinite Light or Space ; and were there indeed Infinite Worlds , all thickly peopled with Rational Animals ; it would be alike True , to every one of them . Nor is it Conceivable , that Omnipotence it self , could create any such Understanding Beings , as could have Clear and Distinct Perceptions of the contrary , to all that is Perceived by us , no more than it could Do things Contradictious . But in all Probability , because Sense is indeed , but Seeming , Phantastical , and Relative , this is the Reason that some have been so prone and inclinable , to suspect the like , of Vnderstanding , and all Mental Perception , too , that this also is but Seeming and Relative ; and that therefore mens Minds or Vnderstandings might have been so made , by an Arbitrary Omnipotent Deity , as clearly and distinctly to Perceive , every thing that is False . But if notwithstanding all that hath been said , any will still sing over , the Old Song again ; That all this , which hath been hitherto declared by us , is indeed True , If our Humane Faculties be True , or Rightly Made ; but we can go no further than our Faculties ; and whether these be True or no no man can ever be certain ; We have no other Reply to make , but that this is an over Stiff and Heavy Adherence to a Prejudice of their own Minds ; that not only Sense , but also Reason and Vnderstanding , and all Humane Perception , is meerly Seeming , or Phantastical , and Relative to Faculties only , but not reaching to the Absoluteness of any Truth ; and that the Humane Mind , hath no Criterion of Truth at all within it self . Nevertheless it will probably be here further Objected ; That this is too great an Arrogance , for Created Beings , to pretend to an Absolute Certainty of any thing , it being the Sole Priviledge and Prerogative of God Almighty , to be Infallible , who is therefore Styled in Scripture , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Only Wise ; To which we briefly answer ; that the Deity is the first Original Fountain , of Truth and Wisdom , which is said to be , The Brightness of the Everlasting Light , the Vnspotted Mirrour of the Power of God , and the Image of his Goodness . The Divine Word , is the Archetypal Pattern of all Truth ; it is Ignorant of Nothing , and knoweth all things Infallibly . But Created Beings , have but a Derivative Participation hereof , their Understandings being Obscure , and they Erring in many things , and being Ignorant of more . And it seems to be no Derogation from Almighty God to suppose , that Created Minds by a Participation of the Divine Mind , should be able to know Certainly ; that Two and Two make Four ; that Equals added to Equals will make Equals ; that a Whole is greater than the Part ; and the Cause before the Effect ; and that nothing can be Made without a Cause ; and such like other Common Notions , which are the Principles from whence all their knowledge is derived . And indeed were Rational Creatures , never able to be Certain of any such thing as this at all ; what would their Life be but a meer Dream or Shaddow ? and themselves but a Ridiculous and Pompous Piece of Phantastick Vanity ? Besides it is no way Congruous to think , that God Almighty should make Rational Creatures so as to be in an utter Impossibility , of ever attaining to any Certainty of his own Existence ; or of having more than an Hypothetical Assurance thereof , If our Faculties be True ( which possibly may be otherwise , ) then is there a God. We shall conclude this Discourse against the Cartesian Scepticism , with that of Origens , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Knowledge is the only thing in the World , which Creatures have , that is in its own Nature firm ; they having here something of Certainty , but no where else . Wherefore we having now , that which Archimedes required , Some Firm Ground and Footing to stand upon , such a Certainty of Truth in our Common Notions , as that they cannot Possibly be False ; without which nothing at all could be proved by Reason ; we shall in the next place endeavour , not to shake or dissettle any thing thereby ; ( which was the Undertaking of that Geometrician ) but to Confirm and Establish the Truth of God's Existence , and that from the very Idea of him ; hitherto made good and defended , against all the Assaults of Atheists . It is well known , that Cartesius hath lately made a Pretence to do this , with Mathematical Evidence and Certainty , and he dispatches the business briefly after this manner ; God or a Perfect Being , includeth Necessary Existence in his very Idea ; and therefore he Is. But though the Inventor of this Argument , or rather the Reviver of that which had been before used by some Scholasticks , affirmeth it to be as Good a Demonstration , for the Existence of a God , from His Idea , as that in Geometry , for a Triangles having Three Angles equal to Two right , is from the Idea of a Triangle ; yet nevertheless it is certain , that by one means or other , this Argument hath not hitherto proved so Fortunate and Successful , there being many who cannot be made sensible of any Efficacy therein , and not a few who Condemn it for a meer Sophism . As for our selves , we neither have any mind , to quarrel with other mens Arguments Pro Deo , nor yet would we be thought , to lay stress in this Cause , upon any thing which is not every way Solid and Substantial . Wherefore we shall here endeavour , to set down the Utmost that Possibly we can , both Against this Argument , and For it , Impartially and Candidly ; and then when we have done , leave the Intelligent Readers , to make their own Judgement concerning the Same . Against it in this manner ; First : Because we can Frame an Idea in our own minds , of an Absolutely Perfect Being , including Necessary Existence in it , it will not at all follow from thence , that therefore there is such a Perfect Being Really Existing without our minds ; we being able to frame in our minds the Ideas of many other things , that never were , nor will be . All that can be certainly inferred from the Idea of a Perfect Being seems to be this , that if it contain nothing which is Contradictious to it , then it is Not Impossible but that there might be such a Being actually Existing . But the strength of this Argument , not lying meerly in this , that because we have an Idea of a Perfect Being , therefore it is ; but because we have such an Idea of it , as includeth Necessary Existence in it , which the Idea of Nothing else besides doth ; therefore may it be here further Objected in this manner . That though it be very true , that a Perfect Being doth include Necessary Existence in it , because that cannot be every way Perfect , whose Existence is not Necessary but Contingent ; yet will it not follow from hence , that therefore there is such a Perfect Being Actually Existing ; but all that can be deduced from it , will be no more than this , That whatsoever hath no Necessary and Eternal Existence , is no Absolutely Perfect Being ; and again , That If there be any Absolutely Perfect Being , then was its Existence always Necessary and will be always such ; that is , it did both Exist Of it self , from all Eternity without Beginning , and must needs Exist to Eternity Incorruptibly ; it being never able to cease to be . It seems indeed no more to follow , That because a Perfect Being includes necessary Existence in its Idea , therefore there is such a Perfect Being Actually Existing ; than because a Perfect Being includes Necessary Omniscience and Omnipotence in it , that therefore there is such a Perfect Omniscient and Omnipotent Being : all that follows in both cases , being only this ; that If there be any Being Absolutely Perfect , then it is both Omniscient and Omipotent , and it did Exist of It Self necessarily , and can never Cease to be . Wherefore here lies a Fallacy in this Argumentation , when from the Necessity of Existence affirmed only Hypothetically or upon a Supposition of a Perfect Being , the Conclusion is made concerning it Absolutely . As some would prove the Necessity of all humane Events , as for example of Adam's Sinning , in this manner , that it always was True before , that either Adam would eat the forbidden fruit , or not eat it , and If he would eat it , he would Certainly eat it , and not Contingently ; and again , If he would not eat it , then would he Certainly and Necessarily not Eat it ; wherefore whether he will eat it or not eat it , he will do either , Necessarily and not Contingently . Where it is plain , that an Absolute Necessity , is wrongly inferred in the Conclusion , from an Hypothetical one in the Premisses . In like manner , when upon supposition of an Absolutely Perfect Being , it is affirmed of it , that its Existence must not be Contingent but Necessary , and from thence the Conclusion is made Absolutely , that there Is such a Perfect Being , this seems to be the very same Fallacy . From the Idea of a Perfect Being , including Necessary Existence in it , it follows undeniably , that If there be any Thing Absolutely Perfect , it Must Exist Necessarily , and not Contingently , but it doth not follow , that there Must of Necessi●y Be such a Perfect Being Existing ; these two Propositions carrying a very different sense from one another . And the Latter of them , that there must of Necessity be a God or Perfect Being Existing seems to be a thing altogether Indemonstrable , it implying that the Existence of God or a Perfect Being may be proved A Priori , or from some Antecedent Necessary Cause ; which was before declared to be a thing Contradictious and Impossible . And now in Justice are we obliged , to plead the best we can also on the Defensive side . Thus therefore ; the Idea of God or an Absolutely Perfect Being including in it , not an Impossible , nor a Contingent , but a Necessary Schesis or Relation to Existence , it follows from thence , Absolutely and without any Ifs and And 's , that he doth Exist . For as of things Contradictious , having therefore in the Idea of them , an Impossible Schesis to Existence , we can confidently conclude that they never were nor will be ; And as of other things not Contradictious or Impossible , but Imperfect only , which therefore have a Contingent Schesis to Existence , we can Pronounce also that Possibly they Might be or might not be : in like manner , a Perfect Being including in the Idea of it a Necessary Schesis to Existence or an Impossible one to Non-Existence , or containing Existence in its very Essence ; we may by Parity of reason conclude concerning it , that it is neither Impossible to Be ; nor yet Contingent to Be or not to Be ; but that it Certainly Is , and Cannot but Be ; or that it is Impossible it should Not Be. And indeed when we say of Imperfect Beings , Implying no Contradiction in them , that they may Possibly either Be or not Be , we herein tacitly suppose the Existence of a Perfect Being , because nothing which is Not , could be Possible to be , were there not something actually in Being , that hath sufficient Power to Cause or Produce it . True indeed , we have the Ideas of many things in our minds , that never were , nor will be ; but these are only such as include no Necessary but Contingent Existence in their Nature ; and it does not therefore follow , that a Perfect Being which includes Necessity of Existence in its Idea , may notwithstanding Not Be. Wherefore this Necessity of Existence or Impossibility of Non-Existence contained in the Idea of a Perfect Being , must not be taken Hypothetically only or Consequentially , after this manner , that If there be any Thing Absolutely Perfect , then its Existence both was and will be Necessary ; but Absolutely ; that though Contradictious things cannot Possibly Be , and things Imperfect may Possibly either Be or Not Be , yet a Perfect Being cannot But Be ; or it is Impossible that it should Not Be. For otherwise were the force of the Argumentation meerly Hypothetical , in this manner , If there be a Perfect Being , then its Existence both was and will be Necessary ; this would plainly imply that a Perfect Being , notwithstanding that Necessity of Existence included in its Nature , might either Be or Not Be ; or were Contingent to Existence , which is a manifest Contradiction , that the same thing should Exist both Contingently and Necessarily . And this Hypothetical Absurdity , will more plainly appear , if the Argument be expressed in other words , as that Necessity of Existence , and Impossibility of Non-Existence , and Actual Existence , belong to the very Essence of a Perfect Being , since it would be then ridiculous to go about , to evade in this manner , That If there be a Perfect Being , then , it Is , and cannot But Be. Which Identical Proposition , is true of every thing , else but Absurd . Wherefore there is something more to be Inferred from the Necessity of Existence included in the Idea of A Perfect Being than so , which can be nothing else but this , that it Absolutely and Actually Is. Moreover no Theists can be able to prove that God or a Perfect Being ( supposed by them to Exist ) might not Happen by Chance only to Be ; if from the Necessity of Existence included in the Idea of God ; it cannot be inferred that he could not But Be. Notwithstanding which , here is no endeavour , ( as is pretended ) to prove the Existence of a God or Perfect Being , A Priori neither , or from any Necessary Cause Antecedent ; but only from that Necessity which is included within it self , or is Concomitant and Concurrent with it ; the Necessity of its own Perfect Nature . And now we shall leave the Intelligent and Impartial Reader , to make his own Judgment concerning the forementioned Cartesian Argument for a Deity , drawn from its Idea , as including Necessity of Existence in it , that therefore It Is ; Whether it be meerly Sophistical , or hath something of Solidity and Reality in it . However it is not very Probable , that many Atheists , will be convinced thereby , but that they will rather be ready to say , that this is no Probation at all of a Deity , but only an Affirmation of the thing in Dispute , and a meer Begging of the Question ; that therefore God Is , because he Is , or Cannot But be . Wherefore we shall endeavour , to make out an Argument , or Demonstration , for the Existence of a God , from his Idea , as including Necessary Existence in it , some other ways . And First , we shall make an Offer towards it in this manner . Though it will not follow from hence , because we can Frame an Idea of any thing in our minds , that therefore such a thing Really Existeth ; yet nevertheless , whatsoever we can Frame an Idea of , Implying no manner of Contradiction in its Conception , we may certainly conclude thus much of it , that such a thing was not Impossible to be ; there being nothing to us Impossible , but what is Contradictious and Repugnant to Conception . Now the Idea of God or a Perfect Being , can Imply no manner of Contradiction in it , because it is only the Idea of such a thing as hath all Possible and Conceivable Perfections in it ; that is , all Perfections which are neither Contradictious in themselves , nor to one another . And they who will not allow of this Consequence , from the Idea of a Perfect Being , including Necessity of Existence in it , that it doth therefore Actually Exist , yet cannot deny , but that this at least will follow , from its implying no manner of Contradiction in it , that is therefore a thing Possible , or not Impossible to be . For thus much being true of all other Contingent things , whose Idea implieth no Contradiction , that they are therefore Possible ; it must needs be granted of that , whose very Idea and Essence containeth a Necessity of Existence in it , as the Essence of nothing else but a Perfect Being doth . And this is the First Step , that we now make in way of Argumentation , from the Idea of God or a Perfect Being , having nothing Contradictious in it , That therefore God is at least Possible , or no way Impossible to have been . In the next place as this particular Idea of that which is Possible , includeth Necessity of Existence in it ; from these Two things put together at least , the Possibility of such a Being , and its Necessary Existence ( if not from the Latter alone ) will it according to Reason follow , that He Actually Is. If God or a Perfect Being , in whose Essence is contained Necessary Existence , be Possible , or no way Impossible to have been ; then He is ; because upon supposition of his Non-Existence , it would be Absolutely Impossible , that he should ever have been . It does not thus follow , concerning Imperfect Beings , that are Contingently Possible , that if they be Not , it was therefore Impossible for them ever to have been ; for that which is Contingent , though it be Not , yet might it for all that , Possibly Have been . But a Perfect Necessarily Existent Being , upon the bare supposition of its Non-Existence , could no more Possibly Have been , than it could Possibly Hereafter be : because if it might Have been , though it be not , then would it not be a Necessary Existent Being . The sum of all is this , A Necessary Existent Being , if it be Possible , it Is ; because upon supposition of its Non-Exist●nce , it would be Impossible for it ever to have been . Wherefore God is either Impossible to have been , or else He Is. For if God were Possible , and yet be Not , then is he not a Necessary , but Contingent Being , which is contrary to the Hypothesis . But because this Argumentation may perhaps run the same Fate also with the former , and by reason of its Subtlety , do but little Execution neither , if not be accounted Sophistical too ; men being generally prone to Distrust ; the Firmness and Solidity , of such Thin and Subtle Cobwebs , ( as these and the like may seem to be ) or their Ability to Support the Weight of so Great a Truth ; and to suspect themselves to be Illaqueated and Circumvented in them ; therefore shall we lay no stress upon this neither , but proceed to something which is yet more Plain and Downright , after this manner . Whatsoever we can frame an Idea of in our minds , implying no manner of Contradiction , this either Actually Is , or else If it be Not , it is Possible for it to Be. But if God be Not , He Is not Possible hereafter to Be , therefore He Is. The Reason and Necessity of the Minor is evident , because if God be not , and yet Possible hereafter to be , then would he not be an Eternal and Necessarily Existent Being , which is Contradictious to his Idea . And the Ground of the Major , upon which all the weight lies , hath been already declared , where we proved before , That If there were no God or Perfect Being , we could never have had any Conception or Idea of him in our Minds , because there can be no Positive Conception of an Absolute Nothing , that which hath neither Actual nor Possible Existence . Here the Posture of the Argument is only Inverted ; Because we have an Idea of God , or a Perfect Being , implying no manner of Contradiction in it , therefore must it needs have some kind of Entity or other , either an Actual or Possible One ; but God if he be Not , is not Possible to Be , therefore He doth Actually Exist . But perhaps this Argumentation also how firm and solid soever , may prove less Convictive of the Existence of a God to the Generality : because whatever is Received , is Received according to the Capacity of the Recipient : and though a Demonstration be never so good in it self , yet is it more or less such to Particular Persons , according to their ability to comprehend it ; Therefore shall we in the next place Form yet a Plainer Demonstration , for a God from the Idea of him , including Necessary Existence in it . It being First Premised , That unquestionably Something or other , did Exist from all Eternity without beginning . For it is certain that Every thing could not be Made , because Nothing could come from Nothing , or be Made by It self , and therefore if once there had been Nothing , there could never have been Any thing . Whence it is undeniable , that there was always Something , and consequently that there was Something Vnmade , which Existed of It self from all Eternity . Now all the Question is , and indeed this is the only Question betwixt Theists and Atheists ; since Something did certainly Exist of It self from all Eternity , What that thing is , whether it be a Perfect or an Imperfect Being ? We say therefore , that whatsoever Existed of It self , from Eternity , and without Beginning ; did so Exist Naturally and Necessarily , or by the Necessity of its own Nature . Now nothing could Exist of It self from Eternity , Naturally and Necessarily , but that which containeth Necessary and Eternal Self Existence , in its own Nature . But there is nothing which containeth Necessary Eternal Existence , in its own Nature or Essence , but only an Absolutely Perfect Being ; all other Imperfect things , being in their Nature , Contingently Possible , either to Be or Not be . Wherefore since something or other , must and doth Exist of it self Naturally and Necessarily from Eternity Vnmade , and nothing could do this but what included Necessary Self Existence in its Nature or Essence , it is certain that it was a Perfect Being , or God , who did Exist of Himself from Eternity , and nothing else , all other Imperfect things which have no Necessary Self-Existence in their Nature , deriving their Being from Him. Here therefore are the Atheists Infinitely Absurd and Vnreasonable , when they will not acknowledge , that which containeth Independent Self-Existence , or Necessity of Existence ( which indeed is the same with an Impossibility of Non-Existence ) in its Nature and Essence , that is , a Perfect Being , so much as to Exist at all ; and yet in the mean time assert , that which hath no Necessity of Existence in its Nature , the most Imperfect of all Beings , Inanimate Body and Matter , to have Existed of It self Necessarily from all Eternity . We might here add , as a farther Confirmation of this Argument , what hath been already proved , that no Temporary Successive Being ( whose Duration is in a Continual Flux , as if it were every moment Generated a new ) and therefore neither our Own Souls , nor the World , nor Matter Moving , could possibly have Existed from Eternity , and Independently upon any other thing , but must have had a Beginning , and been Caused by something else , namely by an Absolutely Perfect Being , whose Duration therefore is Permanent , and without any Successive Generation , or Flux . But besides all these Arguments , we may otherwise from the Idea of God ( already declared ) be able both exactly to state the Controversie betwixt Theists and Atheists , and satisfactorily to decide the same . In order whereunto , there is yet something again to be Premised ; namely this , that as it is certain Every thing was not Made , but Something Existed of it Self from Eternity Vnmade ; so is it likewise certain , That Every thing was not Vnmade neither , nor Existed of It self from Eternity , but something was Made , and had a Beginning . Where there is a full Agreement betwixt Theists and Atheists , as to this one Point , no Atheist asserting every thing to have been Vnmade , but they all acknowledging themselves to have been Generated , and to have had a Beginning ; that is , their own Souls and Personalities , as likewise the Lives and Souls of all other Men and Animals . Wherefore since Something certainly Existed of It self from Eternity , but other things were Made , and had a Beginning , ( which therefore must needs derive their being from that which Existed of It self Vnmade , ) here is the State of the Controversie betwixt Theists and Atheists , Whether that which Existed of It self from all Eternity , and was the Cause of all other things , were a Perfect Being and God , or the most Imperfect of all things whatsoever , Inanimate and Sensless matter . The Former is the Doctrine of Theists , as Aristotle affirmeth of those Ancients , who did not write Fabulously Concerning the First Principles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As namely , Pherecydes , and the Magi , and Empedocles and Anaxagoras , and many others ; that they agreed in this , That the first Original of all things was the Best , and Most Perfect . Where by the way we may observe also , that according to Aristotle , the Ancient Magi did not acknowledge a Substantial Evil Principle , they making that which is the Best and Most Perfect Being , alone by it self , to be the First Begetter of all . This I say is the Hypothesis of Theists , that there is One Absolutely Perfect Being , Existing of It self from all Eternity , from whence all other lesser Perfections , or Imperfect Beings did gradually Descend , till at last they end in Sensless Matter or Inanimate Body . But the Atheistick Hypothesis on the contrary , makes Sensless Matter the most Imperfect thing , to be the First Principle or the only Self-Existent Being , and the Cause of all other things , and Consequently all Higher Degrees of Perfections , that are in the world , to have Clombe up , or Emerged by way of Ascent from thence ; as Life , Sense , Vnderstanding , and Reason , from that which is altogether Dead and Sensless . Nay , as it was before observed , there hath been amongst the ancient Pagans , a certain kind of Religious Atheists , such as acknowledging Verbally a God , or Soul of the world , presiding over the whole , supposed this notwithstanding to have first Emerged also , out of Sensless Matter , Night and Chaos ; and therefore doubtless to be likewise Dissolvable again into the same . And of these is that place in Aristotle to be understood , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They suppose , not the First things , as Night , and the Heaven , and Chaos , and the Ocean , but Jupiter ( or God ) to Rule and Govern all . Where it is intimated , that the Heaven , Night , Chaos , and the Ocean , according to these , were Seniors to Jupiter , or in Order of Nature before him ; they apprehending , that things did Ascend upward , from that which was most Imperfect , as Night and Chaos , to the more Perfect , and at length to Jupiter himself ; the Mundane Soul , who governeth the whole world , as our Soul doth our Body . Which same Opinion is afterwards again taken notice of and reprehended by Aristotle in these words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor would he think rightly , who should resemble the Principles of the Vniverse , to that of Animals and Plants : wherefrom Indeterminate and Imperfect things ( as Seeds ) do always arise the more Perfect . For even here also is the case otherwise , then they suppose ; For it is a man , that generates a man ; nor is the Seed the First . The Controversie being thus clearly Stated betwixt Theists and Atheists , it may now with great ease , and to the full Conviction of all Minds Unprejudiced , and Unprepossessed with false Principles , be determined . It being on the one hand , undenyably evident , that Lesser Perfections may Naturally Descend from Greater , or at least from that which is Absolutely Perfect , and which Vertually containeth all : but on the other hand utterly Impossible , that Greater Perfections and Higher Degrees of Being , should Rise and Ascend out of Lesser and Lower , so as that which is the most Absolutely Imperfect of all things , should be the First Fountain and Original of All. Since no Effect can possibly transcend the Power of its Cause . Wherefore it is certain that in the Universe , things did not thus Ascend and Mount , or Climb up from Lower Perfection to Higher , but on the contrary , Descend and Slide down from Higher to Lower , so that the first Original of all things , was not the most Imperfect , but the most Perfect Being . But to speak more particularly , it is certain , notwithstanding all the vain pretences of Lucretius and other Atheists , or Semi-Atheists , to the contrary ; that Life and Sense could never possibly spring , out of Dead and Sensless Matter , as it s only Original , either in the way of Atoms , ( no Composition of Magnitudes , Figures , Sites and Motions , being ever able to produce Cogitation ) or in the way of Qualities , since Life and Perception can no more result from any Mixture of Elements , or Combinations of Qualities of Heat and Cold , Moist and Dry , &c. than from Unqualified Atoms . This being undeniably Demonstrable , from that very Principle of Reason , which the Atheists are so fond of , but , misunderstanding abuse , ( as shall be manifested afterward ) that Nothing can come from Nothing . Much less could Vnderstanding and Reason in men , ever have Emerged out of Stupid Matter , devoid of all manner of Life . Wherefore we must needs here freely declare , against the Darkn●ss of that Philosophy , which hath been Sometimes unwarily entertained by such as were no Atheists , That Sense may Rise from a certain Modification , Mixture , or Organization , of Dead and Sensless Matter ; as also that Vnderstanding and Reason , may result from Sense : the plain consequence of both which is , that Sensless Matter may prove the Original of all things , and the only Numen . Which Doctrine therefore is doubtless , a main piece of the Philosophy of the Kingdom of Darkness . But this Darkness hath been of late in great measure dispelled , by the Light of the Atomick Philosophy restored , as it was in its first Genuine and Virgin State , Undeflowred as yet by Atheists , this clearly Showing how far Body and Mechanism can go , and that Life and Cogitation can never Emerge out from thence ; it being built upon that Fundamental Principle , as we have made it evident in the first Chapter , that Nothing can come from Nothing . And Strato and the Hylozoick Atheists , were so well aware and so sensible of this , that all Life and Vnderstanding could not possibly be Generated or Made , but that there must be some Fundamental and Substantial or Eternal Vnmade Life and Knowledge ; that they therefore have thought necessary , to attribute Life , and Perception , ( or Vnderstanding , ) with Appetite , and Self-moving Power , to all Matter as such , that so it might be thereby fitly Qualified to be the Original of all things . Than which Opinion as nothing can be more Monstrous ; so shall we else where Evince the Impossibility thereof . In the mean time , we doubt not to averr , that the Argument proposed , is a Sufficient Demonstration of the Impossibility of Atheism ; which will be further manifested in our Answer to the Second Atheistick Objection against a Divine Creation , because Nothing can come from Nothing . But this Controversie betwixt Theists and Atheists , may be yet more Particularly Stated , from the Idea of God , as including Mind or Vnderstanding in it Essentially , Viz. Whether Mind be Eternal and Vnmade , as being the Maker of all ; or else Whether all Mind were it self Made or Generated , and that out of Sensless Matter ? For according to the Doctrine of the Pagan Theists , Mind was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Oldest of all things , Senior to the World and Elements ; and by Nature hath a Princely and Lordly Dominion over all . But according to those Atheists , who make Matter or Body devoid of all Life and Vnderstanding , to be the First Principle , Mind must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Post-Nate thing , Younger than the world ; a Weak , Umbratil , and Evanid Image , and next to Nothing . And the Controversie as thus Stated , may be also Clearly and Satisfactorily decided . For First , we say , That as it is certainly True , That If there had been once Nothing at all , there could never have been Any thing ; So is it true likewise , that If once there had been no Life , in the whole Universe , but all had been Dead , then could there never have been any Life or Motion in it ; and If once there had been no Mind , Vnderstanding or Knowledge , then could there never have been any Mind or Vnderstanding produced . Because , to suppose Life and Vnderstanding , to rise and spring up , out of that which is altogether Dead & Sensless , as it s only Original , is plainly to Suppose , Something to come out of Nothing . It cannot be said so of other things , as of Corporeal World and Matter , that If once they had not been , they could never Possibly have been ; because though there had been no World nor Matter , yet might these have been produced , from a Perfect Omnipotent Incorporeal Being , which in it self Eminently containeth all things . Dead and Sensless Matter could never have Created or Generated Mind and Vnderstanding , but a Perfect Omnipotent Mind , could Create Matter . Wherefore because there is Mind , we are certain , that there was some Mind or other from Eternity without Beginning ; though not because there is Body , that therefore there was Body or Matter from Eternity Vnmade . Now these Imperfect Minds of ours , were by no means Themselves Eternal or without Beginning , but from an Antecedent Non-Existence brought forth into Being ; but since no Mind could spring out of Dead and Sensless Matter , and all Minds could not Possibly be Made , nor one produced from another Infinitely ; there must of necessity be an Eternal Vnmade Mind , from whence those Imperfect Minds of ours were derived . Which Perfect Omnipotent Mind , was as well the Cause of all other things , as of humane Souls . But before we proceed to any further Argumentation , we must needs take notice here , that the Atheists suppose no small part of their strength , to lie in this very thing , namely their disproving a God , from the Nature of Vnderstanding and Knowledge ; nor do they indeed swagger in any thing more than this . We have already set it for the Eleventh Atheistick Argument , That Knowledge being the Information of the Things themselves Known , and all Conception the Action of that which is Conceived , and the Passion of the Conceiver ; the World and all Sensible things , must needs be before there could be any Knowledge or Conception of them , and no Knowledge or Conception before the World as its Cause . Or more briefly thus , The world could not be made by Knowledge and Vnderstanding , because there could be no Knowledge or Vnderstanding of the world , or of any thing in it , before it was made . For according to these Atheists , Things made Knowledge , and not Knowledge Things ; they meaning by Things here , such only as are Sensible and Corporeal . So that Mind and Vnderstanding , could not be the Creator of the world and these Sensible things , it self being the Creature of them ; a Secondary , Derivative , Result from them , or a Phantastick Image of them : the Youngest and most Creaturely thing in the whole world . Whence it follows , that to Suppose Mind and Vnderstanding , to be the Maker of all things , would be no better Sense , that if one should suppose , the Images in Ponds and Rivers , to be the Makers of the Sun , Moon and Stars , and other things represented in them . And upon such a Ground as this , does Modern Writer presume to determine , that Knowledge and Vnderstanding , are not to be attributed to God Almighty , because they Imply Imperfection , and Dependence upon Corporeal things without ; Quoniam Scientia & Intellectus in nobis nihil aliud sunt , quàm suscitatus à Rebus Externis Organa prementibus Animi Tumultus , non est putandum aliquid tale accidere Deo. Signum enim est Potentiae ab alio dependentis . Which is again Englished thus ; Knowledge and Vnderstanding , being in us nothing else but a Tumult in the Mind , raised by External things , that press the Organical parts of mans Body ; there is no such thing in God , nor can they be attributed to him , they being things which depend upon Natural Causes . Where this Writer thus denying Knowledge and Vnderstanding to God , upon pretence that it speaks Imperfection and Dependence upon External Corporeal things , ( it being nothing but a Tumult raised by the Motions and Pressures of them ) he must needs Absolutely deny the First Principle of all things , to be any Knowing Vnderstanding Nature ; unless he had asserted some other kind of Knowledge , distinct from that of men , and clearly attributed the Same to God Almighty . Hitherto the sense of Atheists . Now we shall for the present , only so far forth concern our selves in Confuting this Atheistick Doctrine , as to lay a Foundation thereby , for the Demostration of the Contrary , Namely the Existence of a God , or a Mind Before the World , from the Nature of Knowledge and Vnderstanding . First , therefore it is a Sottish Conceit of these Atheists , proceeding from their not attending to their own Cogitations ; that not only Sense but also Knowledge and Vnderstanding in Men , is but a Tumult , raised from Corporeal things without , pressing upon the Organs of their Body ; or else as they declare themselves more distinctly , nothing but the Activity of Sensible Objects upon them , and their Passion from them . For if this were true , then would every thing that Suffered and Reacted Motion , especially Polite Bodies , as Looking-Glasses , have something both of Sense and of Vnderstanding in them . It is plain that there comes nothing to us , from Bodies without us , but only Local Motion and Pressure . Neither is Sense it self , the meer Passion of those Motions , but the Perception of their Passions , in a way of Phancy . But Sensible things themselves ( as for example , Light and Colours ) are not Known or Vnderstood either by the Passion , or the Phancy of Sense ; not by any thing meerly Forreign and Adventitious , but by Intelligible Ideas Exerted from the Mind it self , that is , by something Native and Domestick to it : nothing being more true , than this of Boetius , that , Omne quod Scitur , non ex Sua , sed ex Comprehendentium Naturâ , Vi , & Facultate Cognoscitur , Whatsoever is Known , is Known not by own Force and Power , but by the Force and Power , the Vigour and Activity of that thing it self which Knows or Comprehends it . Wherefore besides the Phantasms of Singular Bodies , or of Sensible things Existing without us , ( which are not meer Passions neither ) it is plain that our Humane Mind hath other Cogitations or Conceptions in it , namely the Ideas of the Intelligible Natures and Essences of things , which are Vniversal , and by and under which it understands Singulars . It is a Ridiculous Conceit of a Modern Atheistick Writer , that Vniversals are nothing else but Names , attributed to many Singular Bodies , because whatsoever Is is Singular . For though whatsoever Exist without the Mind , be Singular , yet is it plain , that there are Conceptions in our Minds , Objectively Vniversal . Which Universal Objects of our Mind , though they Exist not as such any where without it , yet are they not therefore Nothing , but have an Intelligible Entity for this very reason , because they are Conceivable , for since Non-Entity is not Conceivable , whatsoever is Conceivable , and an Object of the Mind is therefore Something . And as for Axiomatical Truths , in which something is affirmed or denied , as these are not all Passions from Bodies without us , ( for what Local Motions could Impress this Common Notion , upon our Minds , That Things which agree in one Third , agree amongst themselves , or any other ? ) so neither are these things only gathered by Induction from repeated and reiterated Sensations , we clearly apprehending at once , that it is Impossible they should be otherwise . Thus Aristotle Ingeniously ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is evident that there is no knowledge ( of the Vniversal Theorems of Geometry ) by Sense . For if we could perceive by Sense , that the Three Angles of a Triangle , were equal to Two Right ; yet should we not rest satisfied in this , as having therefore a sufficient Knowledge hereof ; but would seek further after a Demonstration of it : Sense reaching only to Singulars , but Knowledge to Vniversals . When from the Vniversal Idea of a Triangle , which is neither here , nor there , nor any where , without our Mind , but yet hath an Intelligible Entity ; we see a plain necessity that its Three Angles must be Equal to two Right , then do we know the Truth of this Vniversal Theorem , and not before : as also we Understand , that every Singular Triangle , ( so far as it is true ) hath this Property in it . Wherefore the Knowledge of this and the like Truths , is not derived from Singulars , nor do we arrive to them in way of Ascent , from Singulars to Vniversals , but on the contrary having first found them in the Vniversals , we afterwards Descending apply them to Singulars : so that our Knowledge here is not After Singular Bodies , and Secundarily or Derivatively From them ; but in order of Nature , Before them , and Proleptical to them . Now these Vniversal Conceptions , some of which are also Abstract ( as Life , Sense , Reason , Knowledge , and the like ) many of them are of such things , whose Singulars do not at all fall under Sense , which therefore could never possibly be Impressed upon us , from Singular Bodies by Local Motion : and again some such , as though they belong to Corporeal and Sensible things ; yet , as their Accuracy cannot be reached to by Sense , so neither did they ever Exist in that Matter of this lower world which here encompasseth us , and therefore could not be stamped upon us from without ; as for example the Ideas of a Perfect Strait Line , and a Plain Superficies , or of an exact Triangle , Circle , Sphere , or Cube ; no Material thing here amongst us being terminated in so Strait Lines , but that even by Microscopes there may be discovered much Irregularity and Deformity in them ; and very probable it is , that there are no Perfectly Strait Lines , no such Triangles , Circles , Spheres , or Cubes , as answer to the Exactness of our Conceptions , in any part of the whole Material Universe , nor never will be . Notwithstanding which , they are not Absolute Non-Entities , since we can Demonstrate things concerning them , and though they never were nor will be , yet are they Possible to Exist , since nothing can be Conceived , but it either Is , or else is Possible to be . The Humane Mind therfore hath a Power of framing Ideas and Conceptions , not only of what Actually Is , but also of things which never were , nor perhaps will be , they being only Possible to be . But when from our Conceptions , we conclude of some things , that though they are Not , yet they are Possible to be ; since nothing that Is not , can be Possible to be , unless there be something Actually in Being , which hath sufficient Power to produce it ; we do Implicitely suppose , the Existence of a God or Omnipotent Being thereby , which can make whatsoever is Conceivable , though it yet be not , to Exist ; and therefore Material Triangles , Circles , Spheres , Cubes , Mathematically Exact . The Result of what we have hitherto said is this , that Since Singular Bodies , are not the only Objects of our Mind and Cogitation , it having also Vniversal and Abstract Ideas , of the Intelligible Natures or Essences of things ; ( some of which are such , whose Singulars do not at all fall under Sense ; others though they belong to Bodies , yet Sense can never reach to them , nor were they ever in Matter ) moreover since our Mind can conceive , of things which no where Actually Exist , but are only Possible ; and can have such a Demonstrative Science of Vniversal Truths , as Sense can never ascend to : That therefore Humane Knowledge and Vnderstanding it self , is not the meer Image and Creature of Singular Bodies only ; and so Derivative , or Ectypal from them , and in order of Nature Junior to them ; but that as it were hovering aloft over all the Corporeal Vniverse , it is a thing Independent upon Singular Bodies , or Proleptical to them , and in Order of Nature , Before them . But what Account can we then Possibly give , of Knowledge and Vnderstanding , their Nature and Original ? Since there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Intelligible , in order of Nature , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Intellection ? Certainly no other than this , that the First Original Knowledge , is that of a Perfect Being , Infinitely Good and Powerful , Comprehending it self ; and the utmost Extent of its own Fecundity and Power , that is , the Possibilities of all things ; their Ideas , with their several Relations to one another ; all Necessary and Immutable Truths . Here therefore is there a Knowledge before the world , and all Sensible things , that was Archetypal and Paradigmatical to the same . Of which one Perfect Mind and Knowledge , all other Imperfect Minds ( being Derived from it ) have a certain Participation ; whereby they are enabled to Frame Intelligible Ideas , not only of Whatsoever doth actually Exist , but also of such thing , as never Were , nor Will be , but are Only Possible ; or Objects of Divine Power . Wherefore since it is certain , that even Humane Knowledge and Vnderstanding it self , is not a meer Passion from Sensible Things and Singular Bodies Existing without ( which is the only Foundation of that fore-mentioned Atheistick Argument , that Things Made Knowledge , and not Knowledge Things ) and consequently it must needs have some other Original : moreover since Knowledge and Vnderstanding , apprehend things Proleptically to their Existence , ( Mind being able to frame Conceptions of all Possible Entities , and Modifications ) and therefore in their Nature , do plainly Suppose the Actual Existence of a Perfect Being , which is Infinitely Fecund and Powerful , and could produce all things Possible or Conceivable ; the First Original Knowledge or Mind , from whence all other Knowledges and Minds are derived , being that of an Absolutely Perfect and Omnipotent Being , Comprehending It Self , and the Extent of its own Power , or of its Communicability , that is , the Ideas of all Possibilities of things , that may be Produced by it , together with their Relations to one another , and their Necessary Immutable Truths ; accordingly as Wisdom and Understanding are described to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Breath ( or Vapour ) of the Power of God , and an Efflux ( or Emanation ) from the Glory of the Almighty , a clear Mirrour ( or Looking Glass ) of his Active Energy or Vertue , and the Image of his Goodness : I say , the Result of all is this , that the Nature of Knowledge and Vnderstanding , is so far from being a Ground of disproving a Deity ( as the Atheists ignorantly pretend ) that it affordeth a Firm Demonstration to us on the contrary , of the Existence of a God , a Perfect Omnipotent Being Comprehending It self , and the Extent of its own Power , or all Possibilities of Things : a Mind Before the world , and Senior to All Things , no Ectypal , but Archetypal thing , which comprehended in it , as a kind of Intellectual World , the Paradigm or Platform , according to which this Sensible World was made . And this may be Further confirmed , from what is generally acknowledged , and indeed cannot reasonably be denied by any , viz. That there are Eternal Verities , such as were never Made , and had no Beginning , nor can ever be Destroyed or Cease to be : as for Example , such Common Notions as these , That Equals added to Equals , make Equals ; That the Cause is in order of Nature before the Effect , &c. together with all Geometrical Theorems ; as Aristotle himself declareth , he writing in his Ethicks after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Concerning Eternal ( and Immutable ) Things , no man does consult ; as for Example , concerning the Diameter or Diagonial of a Square , whether it should be Incommensurable to the Sides or no. Where he plainly affirmeth , this Geometrical Theorem , that the Diameter or Diagonial of a Square , is Incommensurable to the Sides , to be an Eternal Truth . Neither are there such Eternal Truths as these only in Mathematicks , and concerning Quantity , but also in Ethicks concerning Morality ; there being here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as Justin Martyr calls them , Things Eternally Just , which were not Made such at some certain times , by Law and Arbitrary Command , but being such in their own Nature Immutably , were from Everlasting to Everlasting , and ( as it is said of that Eternal Word which comprehends all Truth ) the Same Yesterday , to Day , and For ever . For of these is that famous Passage of Sophocles in his Antigona , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These are not things of to Day , or Yesterday , but they ever Live , and no man knows their Date , or from whence they came . No man can declare the time when all Common Notions , and Geometrical Truths were first Made and Generated out of Nothing , or brought out of antecedent Non-Existence into Being . Certain it is , that such Truths as these , that the Diameter and Sides of a Square are Incommensurable , or that the Power of the Hypotenuse in a Rectangular Triangle is Equal to the Powers of both the Sides , were not made by any Man 's Thinking , or by those first Geometricians who Discovered or Demonstrated the same , they Discovering and Demonstrating only , that which Was. Wherefore these Truths were before there was any man to Think of them , and they would continue still to be , though all the men in the World should be Annihilated : Nay , though there were no Material Squares and Triangles any where in the whole world neither , no nor any Matter at all : for they were , ever without beginning before the world , and would of necessity be ever after it , should it cease to be . Now if there be Eternal Truths , which were never Made , and could not But Be , then must the Rationes Rerum , the Simple Reasons of things also , Or their Intelligible Natures and Essences , out of which those Truths are compounded , be of Neccesity Eternal likewise . For how can this be an Eternal Truth , that the Diameter of a Square is Incommensurable with the Sides , if the Rationes , the Reasons of a Square , Diameter , and Sides , or their Intelligible Essences , were not themselves Eternal ? These are therefore called by Plato ( a man of much Meditation , and no Contemptible Philosopher ) not only , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things which are always the same , and Vnchangeable , but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things which were never Made , but always Are , and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things that were neither Made nor can be Destroyed , sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things Ingenerable and Incorruptible . Of which Cicero thus , Haec Plato negat Gigni , sed Semper Esse , & Ratione & Intelligentiâ Contineri . These things Plato affirmeth to have been never Made , but always to Be , and to be contained in Reason and Vnderstanding . And though perhaps it may seem strange , even Aristotle himself also , notwithstanding his so often clashing with Plato's Ideas , here Really agreeth in the main , that the Forms and Species , or the Universal Intelligible Essences of Things , which are the proper and immediate Objects of Science , were Eternal and never Made . Thus in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , No man makes the Form , or Species of a thing , nor was it ever Generated ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no Generation of the Essence of a Sphere ; and , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Forms or Species of things are without any Generation or Corruption . And he sometimes calleth these Objects of Science , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Immutable Essence or Nature . Lastly , where he writeth against the Heracliticks , and those other Scepticks , who denied all Certainty of Science ; he first discovers the Ground of their Errour herein to have been this , that they supposed Singular Bodies , or Sensibles existing Without , to be the Only Things or Objects of the Mind , or Knowledge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Original of these mens mistake was this , because Truth is to be look'd for in Things , and they conceiv'd the only things to be Sensibles , in which it is certain there is much of the Indeterminate Nature . Wherefore they perceiving all the Nature of Sensibles , to be Moveable , or in perpetual Flux and Mutation , since nothing can possibly be verified or constantly affirmed concerning that which is not the same but Changeable , concluded that there could be no Truth at all nor Certainty of Science ; those Things which are the only Objects of it , never continuing the same . And then he subjoyns in way of Opposition to this Sceptical Doctrine of theirs , and the forementioned Ground thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . We would have these men therefore to know , that there is another kind ●f Essence of Things , besides that of Sensibles , to which belongeth neither Motion , nor Corruption , nor any Generation at all . By which Essences of things , that have no Generation nor Corruption , he could understand nothing else , but those Intelligible Natures , Species , and Ideas which are the Standing and Immutable Objects of Science . And certain it is , that there could be no constant and Immutable Science at all , were there no other Objects of the Mind , but Singulars and Sensibles , because these are all Mutable . Wherefore the Proper and Immediate Objects of the Geometrical Science , are no Singular and Material Triangles , Squares , Spheres and Cubes , &c. not only because none of these are found Mathematically Exact , and because Geometricians in all the Several distant ages and places of the world , could not have the same Singular Bodies before them , but also because they do none of them continue Immutably the Same : all Corporeal things , being more or less in perpetual Motion and Mutation ; Whereas that of which any Geometrical Theorem is Verified and Demonstrated , must be Immutably and Vnalterably the Same . The Triangles and Circles , Spheres and Cubes of Euclid , Archimedes , Pappus , Appollonius , and all other Ancient and Modern Geometricians , in all the distant places and Times of the World , were both Indivisibly One and the Same , and also perfectly Immutable and Incorruptible , the Science of Geometry being such . For which Cause it is affirmed also , of these Mathematical Things , by the forementioned Aristotle , that they are No Where as in a Place ; as all Singular Bodies are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is absurd to make Mathematical Things to be in a Place , as Solid Bodies are , for Place belongeth only to Singulars , which are therefore separable from one another by Place : but Mathematical things are not Any where . Because they being Universal and Abstract , are only in Minds : nevertheless for the same Reason are they also Every Where , they being in every Mind that apprehends them . Lastly , these Intelligible Essences and Ideas of Things , are called also by Philo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Most Necessary Essences , as being not only Eternal , but having likewise Necessary Existence belonging to them : for though there be no Absolute Necessity that there should be Matter or Body , yet is there an Absolute Necessity that there should be Truth . If therefore there be Eternal Intelligibles or Ideas , and Eternal Truths ; and Necessary Existence do belong to them ; then must there be an Eternal Mind Necessarily Existing , since these Truths and Intelligible Essences of Things cannot possibly be any where but in a Mind . For by the Essences of things , when they are said to be Eternal , must not be meant their very Substances , as if every thing were in it self Eternal and Uncreated ; or that God in Creation , did only as a Modern Writer abusively Expresseth it , Sartoris instar , vestire , Essentias rerum novâ Existentiâ , Cloth the antecedent Essences of things , with a new Garment of Existence ; but only their Esse Cognitum , their Possible and Intelligible Natures , as they were Objects of Infinite Power , and Vnderstanding , before they were Made . There must be a Mind Senior to the world , and all Sensible Things , and such as at once Comprehends in it , the Ideas of all Intelligibles , their Necessary Scheses and Relations to one another , and all their Immutable Truths : a Mind , which doth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Aristotle writeth of it ) sometimes Vnderstand and sometimes not Vnderstand , as if it were sometimes Awake and sometimes Asleep , or like an Eye sometimes Open and sometimes Shut , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Such a Mind as is Essentially Act and Energy ; and hath no Defect in it . And this as we have already declared can be no other than the Mind of an Omnipotent , and Infinitely Pepfect Being , Comprehending It Self and the Extent of its own Power , or how far it self is Communicable , that is , all the Possibilities of things , that may be made by it , and their respective Truths ; Mind and Knowledge in the very Nature of it , supposing the Actual Existence of an Omnipotent or Infinitely Powerful Being , as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intelligible ; It being nothing but the Comprehension of the Extent of Infinite or Divine Power , and the Measure of the same . And from hence it is Evident also , that there can be but One only Original Mind , or no more than One Vnderstanding Being Self Existent ; all other Minds whatsoever Partaking of one Original Mind ; and being as it were Stamped with the Impression or Signature of one and the same Seal . From whence it cometh to pass , that all Minds in the several Places and Ages of the World , have Ideas or Notions of Things , Exactly Alike , and Truths Indivisibly the Same . Truths are not multiplied , by the Diversity of Minds that apprehend them ; because they are all but Ectypal Participations of one and the same Original or Archetypal Mind , and Truth . As the same Face may be Reflected in several Glasses ; and the Image of the same Sun may be in a thousand Eyes at once beholding it ; and One and the same Voyce may be in a thousand Eares listning to it ; so when Innumerable Created Minds , have the same Ideas of Things , and Understand the Same Truths ; it is but One and the same Eternal Light , that is Reflected in them all ; ( that Light which enlighteneth Every man , that cometh into the World ; ) or the same Voyce of that One Everlasting Word , that is never Silent , Reechoed by them . Thus was it concluded by Themistius , that one man by Teaching , could not Possibly beget in the Mind of another , the very same Notions , Conceptions and Knowledges , which himself had in his own Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Were not the Minds both of the Teacher and of the Learner as it were Printed and Stamped alike . As also that men could not Possibly so confer together as they do , presently apprehending one anothers meaning , and raising up the very Same senses in their Minds , and that meerly by Occasion of Words and Sounds , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Were there not some One Mind which all men did Partake of . As for that Anti-Monarchical Opinion , of Many Vnderstanding Beings , or Minds , Self Originated , and Independent , ( none of which therefore could be Omnipotent ) it is neither Conceivable , how such should all agree in the same Truths , there being no Common Measure of Truth betwixt them , no more than any Common Rule of their Wills ; nor indeed how they should have any Knowledge or Vnderstanding at all , properly so called , that being the Comprehension of the Possibilities of things , or of the Extent of Infinite Power , whereas according to this Hypothesis , there is no Infinite Power at all , the Power of each of those Many supposed Principles or Deities , being Limited and Finite , and therefore indeed not Creative of any thing neither , since that which could Create one thing , could Create all , and consequently would have all depending upon it . We conclude therefore , That from the Nature of Mind and Knowledge , it is Demonstrable , That there can be but One Original and Self-Existent Mind , or Vnderstanding Being , from which all other Minds were derived . And now have we , more Copiously than we designed , Confuted the First Atheistick Argument , we having not only asserted the Idea of God , and fully Answered and refelled all the Atheistick Pretences against the same ; but also from this very Idea of God , or a Perfect Being , Demonstrated his Existence . We shall dispatch the following Atheistick Objections with more brevity . WE come in the next place , to the Achilles of the Atheists ; their Invincible Argument , against a Divine Creation and Omnipotence ; because Nothing could come from Nothing . It being concluded from hence , that whatsoever Substantially or Really Is , was from all Eternity Of It Self , Unmade or Vncreated by any Deity . Or else thus ; By God is alwayes Understood , a Creator of some Real Entity or other out of Nothing ; but it is an Vndoubted Principle of Reason and Philosophy , an Undenyable Common Notion , That Nothing can be made out of Nothing , and therefore there can be no such Creative Power as this . And here we shall perform these Three Things ; First , we shall show That in some Senses , this is indeed an Vnquestionable Truth , and Common Notion , That Nothing can come from Nothing , and what those Senses are . Secondly , We shall make it evident , that in the Sense of this Atheistick Objection , it is Absolutely False , That Nothing can come from Nothing , or be made out of Nothing ; and that a Divine Creation and Omnipotence , can be no way Impugned from the forementioned Principle rightly Understood . Thirdly and Lastly , We shall prove , That as from this Principle or Common Notion , Nothing out of Nothing , there can be no Execution at all done against Theism , or a Divine Creation ; so from the very Same rightly Understood , the Impossibility of all Atheism may be Demonstratively Proved , it bringing Something out of Nothing in an Impossible Sense ; as also the Existence of a God Evinced . We grant therefore in the First place , that this is in some Sense an Vndoubted Principle of Reason , or an Vndeniable Common Notion , that Nothing can come from Nothing . For First , it is Unquestionably True , That Nothing which once was not , could ever Of It self come into Being ; or That Nothing could bring it Self out of Non-Existence into Being ; That Nothing can take Beginning of Existence from it Self ; or That Nothing can be Made or Produced without an Efficient Cause . And from hence , as hath been already Intimated , is it Demonstratively Certain , that every thing was not Made , but that there is something Necessarily Self Existent , and which could not But Be. For had every thing been Made , then must something of Necessity , have been Made out of Nothing by It Self ; which is Impossible . Again , As Nothing which was Not , could ever Of It self come into Being , or be Made , without an Efficient Cause , so is it certain likewise , that Nothing can be Efficiently Caused or Produced , by that which hath not in it at least Equal , ( if not Greater ) Perfection , as also Sufficient Power to Produce the same . We say Nothing which was not , could ever be brought into Being , by that which hath not Formally , Equal Perfection in it ; because Nothing can Give what it hath not , and therefore so much of the Perfection or Entity of the Effect , as is greater than that of the supposed Cause ; so much thereof must needs come from Nothing , or be made without a Cause . Moreover whatsoever hath Equal Perfection to another thing , could not therefore Cause or Produce that other thing , because it might either have no Active Power at all , as Matter hath not , it being meerly Passive , or else no Sufficient Active and Productive Power . As for Example , though it be not Impossible , That Motion which once was not , should be Produced ; yet is it Impossible , that it should be ever Produced , without a Sufficient Cause . Wherefore if there were once no Motion at all in the whole world , nor no Life or Self Active Power in any thing , but all were Dead ; then is it certain , that there could never possibly arise , any Motion or Mutation in it to all Eternity . There being no Sufficient Cause , to Produce the Same ; since nothing can produce Motion , but that which hath Life or Self - Activity in it ; and if Motion or any thing else , should begin to be , without a Sufficient Cause , then must it needs be Caused by It Self , or Of It Self come into Being ; which is a thing Impossible . Now no Imperfect Being whatsoever , hath a Sufficient Emanative Power to Create any other Substance , or Produce it out of Nothing ; the utmost that can be done by Imperfect Beings , is only to Produce new Accidents and Modifications : as Humane Souls can Produce new Cogitations in themselves , and new Local Motion in Bodies . No Imperfect Being is Substantially Emanative , or can Produce another Substance out of Non-Existence . Therefore for any Substance , to be brought into Being , by an Imperfect Substance , which hath not Sufficient Emanative or Creative Power , is a thing plainly Impossible ; it being all one as to say , That a Substance might Of It self , come out of Nothing into Being . And thus is it granted , that no Substance could be Created , or brought out of Non-Existence , into Being , but by the sole Efficiency of an Absolutely Perfect Being , which hath both Greater Perfection , ( it Eminently Containing all things in it ) and also a Sufficient Emanative or Creative Power . And now have we given an Account , of Two Senses , wherein it is Impossible , For Any thing to come from Nothing ; One , For a thing which was not , to bring it Self into Being , or to be Made without an Efficient Cause . Another , For a thing to be Efficiently Caused , by that which hath not at least Equal Perfection in it , or a Sufficient Emanative or Productive Power . Both which Senses of this Axiom respect the Efficient Cause , and thus was it frequently understood by divers of the Ancients , and particularly by Cicero . We shall now propound a Third Sense , wherein this Axiom is also Verified , That Nothing can be Made out of Nothing , respecting chiefly the Material Cause . For since no Imperfect , Natural Being , hath any Creative Power , or can Efficiently produce any New Substance or Real Entity , which was not before , into Being , but only act upon Pre-existing Matter , by Motion , and Modifie the same ; and since Matter , as such , being meerly Passive , cannot Cause any thing , that was not before , or will not result from the Composition or Modification of it ; it follows undeniably , that in all Natural Generations and Productions out of Preexistent Matter , ( without a Divine Creation ) there can never be any New Substance or Real Entity brought out of Non-Existence into Being . And this was that very thing , and no other , which the Ancient Physiologers meant , when ( as Aristotle tells us ) they so much insisted upon this Principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That it was Impossible that any Real Entity , should be ( Naturally ) Made or Generated out of Nothing ; Or , as it is also otherwise expressed , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That no Real Entity was either Generated or Corrupted . That is , That in Natural Generations , Corruptions , and Alterations , ( where God is supposed not Miraculously to interpose ) there is no Creation of any New Substance or Real Entity out of Nothing , nor Annihilation , or Destruction of any into Nothing . We are not ignorant , that the Generality of Modern Writers , have interpreted this Doctrine , of the Old Physiologers in Aristotle , into quite different Sense ; as designing therein to take away all Divine Creation out of Nothing ; ( or Non - Existence ) they making all things to have sprung out of Matter ( existing Of it self from Eternity ) either Without a God ; or else rather ( because Parmenides and Empedocles , and other Asserters of this Doctrine , were undoubted Theists ) With Him. So that God could not Create any New Entity out of Nothing , but only make things out of Preexisting Vnmade Matter , as a Carpenter doth a House , or a Weaver a Piece of Cloth. And thus is it Commonly taken for granted , that no Pagan Philosopher ever went so far , as to acknowledge a Divine Creation of any thing out of Nothing , in the Sense of Christian Theologers . And here we grant indeed that besides the Stoicks , there have been some other Philosophick Theists amongst the Pagans , of this Perswasion ; That Nothing was nor could be made by God , otherwise , then out of Something Prae-Existing : as Plutarchus Chaeronensis for one , who in a place already Cited positively affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That though the world were indeed made by God , yet the Substance or Matter , out of which it was Made ▪ wus not Made . And then he subjoyns this very Reason for it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because there can be no Making of any thing out of Nothing , but only out of Something Prae Existing , not rightly Ordered or Sufficiently disposed ; as in a House , Garment , or Statue . From which conceit of Plutarch's , though he were otherwise Ingenious , it may well be supposed , that the Dull Boeotick Air had too much Effect upon him . However neither Plutarch nor the Stoicks , as we conceive , are for this to be accounted Absolute and Downright Atheists , but only Imperfect , Mungrel , and Spurious Theists . And therefore were Atheists never so much able to prove , that there could be no Creation out of Nothing Prae-Existing , which they cannot at all do , yet would not this overthrow Theism in general , there being a Latitude therein . Nevertheless it will undeniably appear , from what shall follow , that those Ancient Italicks and Pythagoricks , were so far from intending here any such thing , to deduce all things out of Matter , either Without , or With a God ; as that they plainly designed the very Contrary ; namely to prove that no New Real Entity could be Made out of Matter , and particularly that Souls could not be Generated out of the same ; which therefore of necessity , must , according to them , have another Divine Original , and be Made by God , not out of Matter , but out of Nothing Prae-Existing : since it could not be supposed by any , that all Souls Existed Of Themselves from Eternity Vnmade . And indeed all those Pagan Philosophers who asserted the Incorporiety of Souls , must of necessity in like manner , suppose them not to have been Made , out of Prae-Existing Matter , but by God out of Nothing . Plutarch being only here to be excepted , by reason of a certain odd Hypothesis which he had , that was peculiarly his own ; of a Third Principle , besides God and Matter , a Disorderly Soul , or Evil Demon Self-Existent , who therefore seems to have supposed all Particular Humane Souls , to have been made , neither out of Nothing , nor yet out of Matter or Body Prae-Existing , but out of a certain strange Commixture , of the Substance of that Evil Soul , and God , blended together : upon which account , does he affirm Souls to be , not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not so much , the work of God , as a Part of him . And now let any one Judge , whether upon Plutarch's account , there be not yet further reason , to complain of this Boeotick Air. Wherefore we conclude , that those old Physiologers in Aristotle , who insisted so much upon that Principle , That no Real Entity could be Made or Generated out of Nothing , acted only as Physiologers therein , and not as Theologers or Metaphysicians , they not opposing a Divine Creation out of Nothing Prae-Existing , but only contending that no New Entity could be made out of Matter , and that in Natural Generations and Corruptions there was no Creation or Annihilation of any thing . But what the true scope and meaning of these Physiologers indeed was , will more plainly appear , from that Use or Improvement , which themselves made of this Philosophick Principle , and this was Twofold . For First , It is certain that upon this Foundation , they all of them Endeavoured to Establish , a Peculiar kind of Physiology , and some Atomology or other , either an Homoeomery , or an Anomoeomery , a Similar or Dissimilar Atomology . For Anaxagoras looking upon this Maxim of the Italick Philosophers , That Nothing could be Physically made out of Nothing , or no Real Entity Generated or Corrupted , as an Undoubted Principle of Reason , and being also not able to Conceive otherwise , of the Forms and Qualities of Bodies than that they were Real Entities , distinct from the Substance of Matter , or its Modifications ; concluded that therefore in Generations , Corruptions and Alterations , these were not created out of Nothing , and Annihilated into Nothing , but that every thing was Naturally made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of Prae-Existent and In Existent Things , and consequently that there were in all things , Dissimilar Atoms and Particles of every Kind , though by reason of their Parvitude Insensible to us , and every thing seemed to be , only that , which was most Predominant and Conspicuous in it . To wit , That Bone was made out of Bony Atoms , and Flesh out of Fleshy , Hot things out of Hot Atoms , and Cold things out of Cold , Black out of Black , and White out of White , &c. and Nothing out of Nothing , but every thing out of Prae-Existing Similar Atoms . Thus was the sense of Anaxagoras plainly declared by Aristotle , That because Contraries were made out of one another , they were therefore before In-Existent . For since every thing must of necessity be made , either out of Something , or out of Nothing , and all Physiologers agree , That it is Impossible , for any thing to be made out of Nothing ; it follows unavoidably , that whatsoever is Generated must be Generated out of things Prae Existing and In-Existing , though by reason of their Parvitude Insensible to us ; That is , out of Similar or Homogenial Atoms , of which there are some of all kinds in Every thing ; every thing being mingled in every thing . Here therefore have we , the Anaxagorean Homoeomery , or Similar Atomology , built upon this Principle of Reason , as its Foundation , That Nothing can Naturally be Made or Generated out of Nothing . But the Italicks or Pythagoricks , as well before Anaxagoras as after him , ( with whom also hitherto concurred , Leucippus , Democritus , and Epicurus , those Atheizers of the Italick Physiology ) did with much better Reason , from the same Fundamental Principle conclude , that since these Forms and Qualities of Bodies , were unquestionably Generated and Corrupted , they were therefore no Entities Really Distinct from the Substance of Matter , or its Modifications , but only different Dispositions or Modifications of the Insensible Parts thereof , Causing in us Different Phantasms : and this was the First Original of the Dissimilar Atomology . In Matter or Body , therefore as such , there was nothing else to these Philosophers conceivable , but only Magnitude of Parts , Figure , Site , and Motion , or Rest : and these were those few Elements , out of which In-Existing , and variously Combined together , they supposed all those Forms and Qualities of Bodies , ( commonly so called ) in Generations to result , without the Production of any New Real Entity out of Nothing . For as out of a few Letters in the Alphabet of every Language , Differently placed and Combined , do Result innumerable Syllables , Words , and Sounds , signifying all the several things , in Heaven and Earth ; and sometimes from all the very same Letters , neither more nor fewer , but only Transposed , are begotten very Different Phantasms of Sounds in us ; but without the Production of any New Real Entity out of Nothing : in the very same manner , from those Fewer Letters in the Alphabet of the Corporeal Nature , Variously combined , or from the different Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , & Motion , are Made up and Spelled out , all those Syllables of Things that are in the whole World , without the Production of any New Real Entity . Many times the very same Numerical Matter , neither more nor less , only different Modified , Causing very different Phantasms in us , which are therefore vulgarly supposed to be Forms and Qualities in the Things ; as when the same water , is successively changed and transformed into Vapour , Snow , Hail , and Ice . And to this very purpose is the forementioned Similitude elegantly pursued by the Epicurean Poet , in these following Verses , Quin etiam refert nostris in Versibus ipsis , Cum quibus & quali sint Ordine quaeque locata . Namque eadem Coelum , Mare , Terras , Flumina , Solem , Significant , eadem Fruges , Arbusta , Animantes . Sic ipsis in rebus item jam Materiai Concursus , Motus , Ordo , Positura , Figurae , Cum permutantur , mutari Res quoque debent . For were those supposed Forms and Qualities , produced in Generations and Alterations , Entities Really distinct from the Substance of Matter , or its different Modifications , in respect of the Magnitude , Figure , Site , and Motion of Parts ; ( there being no such things before In-Existing as Anaxagoras supposed , ) then would they Materially proceed from Nothing , which is a thing Impossible . And this Dissimilar Atomology of the ancient Italicks , so far as to these Material Forms and Qualities , Seems to be Undoubtedly the only true Physiology , it being built upon this sure Principle of Reason , That because Nothing can give what it hath not , therefore no New Substance or Real Entity , can be Materially produced , in the Generations and Alterations of Nature , as such ; but only Modifications . As when an Architect builds a House , or a Weaver makes a piece of Cloth , there is only a different Modification of the Prae-Existent Matter . This is the First Improvement , which the Ancient Italick Philosophers made , of this Principle , That Nothing can be ( Physically and Materially ) Generated out of Nothing ; or that no Real Entity is Naturally Generated or Corrupted ; That therefore the Forms and Qualities of Bodies , were no Real Entities , but only Different Modifications . But besides this , there was also another thing , which these Philosophers principally Aimed at herein , as a Corollary deducible from the same Principle , concerning Souls ; that since the Souls of Animals , Especially Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; ( no Magnitudes , Figures , Sites and Motions , being ever able to beget Cogitation or Consciousness , much less a Power of Vnderstanding Eternal Verities ) that therefore these could not be Generated out of Matter , nor Corrupted into the same . Because Forms and Qualities are Continually Generated and Corrupted , made out of Nothing , and Reduced to Nothing again ; therefore are they no Entities Really distinct from Matter , and its different Modifications : but because Souls , at least Humane , are unquestionably Entities Really distinct from Matter , and all its Modifications ; therefore can they not possibly be Generated out of Matter , nor Corrupted into the same . For if Humane Souls were Generated out of Matter , then must some Real Entity be Materially produced out of Nothing , there being Nothing of Life and Cogitation in Matter ; which is a Thing Absolutely Impossible . Wherefore these Philosophers concluded concerning Souls , that being not Generated out of Matter , they were Insinuated or Introduced into Bodies , in Generations . And this was always a Great Controversie , betwixt Theists and Atheists , concerning the Humane Soul , as Lucretius expresseth it ; Nata sit , an contrà Nascentibus Insinuetur , Whether it were Made or Generated out of Matter , ( that is indeed out of Nothing ) or else were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , From Without , Insinuated into Bodies in Generations ? Which latter Opinion of theirs , supposes Souls as well to have Existed Before the Generations of all Animals , as to Exist After their Deaths and Corruptions ; there being properly Nothing of them Generated but only their Union with those particular Bodies . So that the Generations , and Corruptions or Deaths of Animals , according to this Hypothesis , are nothing but an Anagrammatical Transposition of Things in the Universe , Prae and Post-Existent Souls , being sometimes united to one Body , and sometimes to another . But it doth not therefore follow , because these Ancient Philosophers held Souls to be thus Ingenerable , and to have Pre-Existed before the Generation of Animals ; that therefore they supposed all Souls to have Existed Of Themselves from Eternity Vnmade : this being a Thing which was never asserted , any more by Theist than Atheist ; since even those Philosophick Theists , who maintained Aeternitatem Animorum , The Eternity of Humane Minds and Souls , together with the Worlds , did notwithstanding , assert their Essential Dependence upon the Deity , like that of the Lights upon the Sun ; as if they were a kind of Eternal Effulgency , Emanation or Eradiation from an Eternal Sun. Even Proclus himself , that Great Champion for the Eternity of the World and Souls , in this very Case , when he writes against Plutarch's Self-Existent Evil Soul , expresly declaring , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is no Self Existent Soul ; but every Soul whatsoever is the Work Effect and Production of God. Wherefore when they affirmed Souls to be Ingenerable , their meaning was no more than this , that they were not meer Accidental Things as Forms and Qualities are , nor any more Generated out of Matter , than Matter it self is Generated out of Something else ; upon which account , as Aristotle informs us , Souls were called also by them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Principles , as well as Matter , they being both of them Substances in the Universe alike Original ; that is neither of them Made out of the other . But they did not suppose them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ingenerate or Vnmade in the other Sense , as if they had been Self-Originated , and Independent , as Plutarch's Second and Third Principles ; his Evil Soul , and Matter were by him Imagined to be : but so doubtless as that if the World had had any beginning , they should then have been all Created together with it , out of Nothing Prae-Existing . But as for the perpetual Creation of new Souls , in the Successive Generations of Animals , this indeed is a thing which those Philosophers were extremely abhorrent from , as thinking it Incongruous , that Souls which are in Order of Nature , Senior to Bodies , should be in Order of Time , Juniors to them ; as also not Reasonable , that Divine Creation , ( as it were Prostituted ) should without end , perpetually attend and wait upon Natural Generations , and be Intermingled with them . But as for this Prae-Existence of Souls , we have already declared our own sense concerning it , in the First Chapter . Though we cannot deny , but that besides Origen , several others of the Ancient Fathers , before the Fifth Council , seem either to have Espoused it , or at least to have had a favour and kindness for it ; insomuch that St. Austine himself , is sometimes Staggering in this Point , and thinks it to be a Great Secret , whether mens Souls Existed before their Generations or no ; and some where concludes it to be a matter of Indifferency , wherein every one may have , his Liberty of opining , either way , without offence . Wherefore all that can be certainly affirmed in this Case , is , that Humane Souls could not possibly be Generated out of Matter , but were some time or other Created by God Almighty , out of Nothing Prae-Existing , either In Generations or Before them . Lastly , as for Brute Animals , we must confess , that If they be not meer Machines or Automata , as some seem inclinable to believe , but Conscious and Thinking Beings , then from the same Principle of Reason , it will likewise follow , that they cannot be Generated out of Matter neither , and therefore must be Derived from the Fountain of all Life , and Created out of Nothing by him : who since he can , as easily Annihilate , as Create ; and does all for the Best ; no man need at all to trouble himself , about their Permanency , or Immortality . And now have we given , a Full and Particular Account , of all the Several Senses , wherein this Axiom must be acknowledged to be Undeniably True , That Nothing can possibly be Made out of Nothing , or Come from Nothing ; namely these Three . First , That Nothing which was Not , could ever bring it self into Being , or Efficiently Produce it self . Or , That Nothing can possibly be Made , without an Efficient Cause . Secondly , that Nothing which was Not , could be Produced or brought into Being , by any other Efficient Cause , then such , as hath at least , Equal Perfection in it , and a Sufficient Active or Productive Power . For if any thing were made by that , which hath not Equal Perfection , then must so much of the Effect as Transcendeth the Cause , be indeed Made without a Cause , ( since , Nothing can Give what it hath not ) or be Caused by it self , or by Nothing . Again , to suppose a thing to be Produced by that which hath no Sufficient Productive Power , is Really to suppose it also , to be Produced from It self without a Cause , or From Nothing . Where it is acknowledged by us , That no Natural , Imperfect , Created Being , can Create , or Emanatively Produce , a New Substance which was not Before , and give it , its Whole Being . Hitherto , is the Axiom Verified in Respect of the Efficient Cause . But in the Third Place , it is also True , in respect of the Material likewise . Not , That Nothing could Possibly be ever Made , by any Power whatsoever , but only out of Pre-Existent Matter ; and Consequently , that Matter it self could be never Made , but was Self-Existent . For the falsity of this , is sufficiently evident , from what hath been already declared , concerning Humane Souls , their being undoubtedly Substances Incorporeal , which therefore could never be Generated out of Matter ; and it will be further manifested afterwards . But the Third and Last Sense is this ; That Nothing which is Materially Made out of things Prae-Existing , ( as some are ) can have any other Real Entity , then what was either before contained in , or resulteth from the Things themselves so Modified . Or , That there can be no New Entities or Substances , Naturally Generated out of Matter ; and therefore that all Natural Generations , are really Nothing else , but Mixtures or New Modifications of Things Prae-Existing . These , I say , are all the Senses , wherein it is Impossible , That any thing should be Made out of Nothing , or Come from Nothing ; and they may be all reduced to this One General Sense , That Nothing can be Made out of Nothing , Causally ; Or , That , Nothing cannot Cause Any thing , either Efficiently or Materially . Which as it is undeniably True ; So is it so far from making any thing , against a Divine Creation , or the Existence of a God , that the same may be Demonstratively Proved , and Evinced from it , as shall be shewed afterward . But there is another Sense , wherein things may be said to be Made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or , Out of Nothing , when those words are not taken Causally , but only so as to signifie the Terminus A quo , or Term from which , they are Made , to wit , an Antecedent Non-Existence . And then the Meaning of this Proposition , That Nothing can possibly be Made out of Nothing , will be this , That Nothing which once was Not , could by any Power whatsoever , be afterwards brought into Being . And this is the Sense insisted on , in this Second Atheistick Argumentation , framed according to the Principles , of the Democritick or Epicurean Atheism . That no Real Entity which once was not , could by any Power whatsoever , be Made , or brought out of Non-Existence into Being ; and consequently , that no Creative Power out of Nothing , can possibly belong to any thing , though supposed never so Perfect . In Answer whereunto ; we shall perform these Two Things . First , we shall make it appear , that Nothing out of Nothing , taken in this Sense declared , is so far from being a Common Notion , that it is not at all True. And Secondly , we shall prove , that If it were True , yet would it of the Two , make more against Atheism , then it doth against Theism , and therefore ought by no means to be used by Atheists , as an Argument against a Deity . First therefore , it is unquestionably certain , That this cannot be Universally True , That Nothing which once was not , could possibly be Made , or brought out of Non-Existence into Being , because If it were , then could there be no such thing as Making or Causing at all ; no Action nor Motion , and consequently no Generation nor Mutation in the Corporeal Universe , but the whole world would be like a Stiff Immoveable Adamantine Rock : and this would doubtless be a better Argument against Motion , then any of Zeno's was . But we have all experience within our selves , of a Power of Producing New Cogitations , in our own Minds , new Intellectual and Moral Habits , as also New Local Motion in our Bodies , or at least New Determinations thereof , and of Causing thereby N●w Modifications in Bodies without us . And therefore are the Atheists forced to Restrain the Sense of this Proposition to Substantial Things only , that though there may be New Accidents , and Modifications , Produced out of Nothing , yet there can be no New Substanc●s Made ; however they be not able in the mean time to give any Reason why One of those should be in it self more Impossible than the other , or why no Substance should be Makeable . But that some are so stagger'd with the Seeming Plausibility of this Argument , is chiefly upon these following Accounts . First , by reason of the Confusion of their own Conceptions ; for because it is certain , That Nothing can possibly be made out of Nothing , in one Sense , to wit Causally ; they not distinguishing Senses , nor being aware of the Equivocation that is in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , inadvertently give their assent , to those Words in a Wrong Sense ; that no Substance ( as Matter ) could possibly be brought out of Non-Existence into Being . Secondly , by reason of their Unskilful Arguing from Artificial Things ; When because Nothing can be Artificially Made but out of Pre-Existing Matter , as a House or Garment , and the like , ( there being nothing done in the Production of these Things , but only a New Modification , of what before Substantially was ) they over hastily conclude , that no Power whatsoever could produce any thing otherwise , then out of Pre-Existing Matter , and that Matter it self therefore could not possibly be Made . In which Conceit they are again further confirmed from hence , because the Old Physiologers maintained the same thing concerning Natural Generations likewise , That nothing was in them produced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , neither ; or that there was no New Substance or Entity Made in them , really distinct from the Pre-Existing Matter and its Modifications ; they Unwarily Exten●ing this , beyond the Bounds of Physicks into Metaphysicks ; and unduly measuring or limiting Infinite Power accordingly . Lastly , because it is undeniably certain , concerning Our Selves and all Imperfect Created Beings , that none of these can Create any New Substance , which was not before ; men are therefore apt to measure all things by their own scantling , and to suppose it Universally Impossible , according to Humane Reason , for any Power whatsoever , thus to Create ; whence it follows that Theology must in this be acknowledged to be Contradictious to the Principles of Natural Light and Vnderstanding . But since it is certain , that Imperfect Created Beings can themselves Produce Some Things out of Nothing Pre-Existing , as New Cogitations , and New Local Motion , New Modifications and Transformations of things Corporeal , it is very reasonable to think , that an Absolutely Perfect Being could do something more ; that is , Create New Substances out of Nothing , or give them their Whole Being . And it may well be thought to be as Easie , for God , or an Omnipotent Being , to Make a Whole World , Matter and all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , as it is for us to Create a Thought , or to Move a Finger , or for the Sun to send out Rayes , or a Candle Light , or lastly , for any Opake Body , to produce the Image of it self in Glasses or Water , or to project a Shadow ; all these Imperfect Things being but the the contrary , we shall make it manifest , That this very Principle , made use of by the Atheists , is in Truth and Reality Contradictious to all manner of Atheism , and destructive of the same ; the Atheists Universally Generating and Corrupting Real Entities , and Substantial things , that is , Producing them out of Nothing or Non-Existence , and reducing them to Nothing again : for as much as they make all things whatsoever , the bare Substance of Matter only excepted , ( which to them is either no Determinate Thing , or else nothing but meer Bulk , or Resisting and Divisible Magnitude ) to come out of Nothing , and to go to Nothing . Thus does Aristotle in a place before cited , declare the Atheistick Sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; There are Certain men , who affirm , that Nothing is Vnmade , but All things Generated or Made . Whose Sense is afterwards more distinctly thus proposed by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That all other things are Generated and Flow , and none of them firmly Is , ( they being perpetually Educed out of Nothing , and Reduced to Nothing ) but that there is only One thing which remaineth ; namely that , out of which all the other are Made , by the Transformation thereof . Which One thing , ( to wit Matter ) as the same Aristotle further adds , they affirmed to be the Only Substance , and from Eternity Vnmade , but all other things whatsoever , being but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Passions , Affections , and Dispositions thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To be Generated and Corrupted Infinitely ; that is , to be Produced out of Nothing or Non-Existence , and Reduced again to Nothing , without end . And doubtless this is the True meaning of that Passage in Plato's Tenth De Legibus , not understood by the Latine Interpreters ; where being to represent the Atheistick Hypothesis of the System of the Vniverse ; he discovereth their Grand Arcanum , and that which they accounted , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The wisest and most mysterious of all Doctrines ; after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Certain men affirm , that All things are Made , and Have been Made , and will be Made ; some by Nature , and some by Art , and some by Fortune or Chance . For unquestionably here , Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain men affirm that All things are Generated or Made , &c. is the very same with Aristotle's , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Certain men affirm , that there is Nothing Vnmade , but that All things are Made or Generated . And perhaps this of Aristotles , was taken out of that of Plato's : Which yet nevertheless is so to be understood , as it is afterwards explained by Aristotle ; All things whatsoever , the bare Substance of Matter only excepted . Wherefore it is certain that either there is no Real Entity in the Whole World , besides the Bare Substance of Matter ; that is , besides Divisible and Separable Extension , or Resisting Magnitude , and Consequently that Life and Cogitation , Sense and Consciousness , Reason and Vnderstanding , all our own Minds , and Personalities , are no Real Entities ; or else , that there are , according to the Atheistick Hypothesis , Real Entities Produced out of Nothing , and Reduced to Nothing again . Whereas Thei●t● suppose , all the Greatest Perfections in the Universe , as Life and Vnderstanding , to have been Eternal and Vnmade , in a Perfect Being , the Deity , and neither brought out of Nothing or Non Existence , nor Reduc●ble to Nothing ; only Imperfect Beings to have been Made out of No●hing ▪ or Produced out of Non Existence , by this one Perfect Being or Deity : the Atheists on the contrary , supposing the Lowest and most Imperf●ct of all Beings , Matter , Bulk , or Divisible and Resisting Extension , to be the Only Self-Existent and Vnmade Thing ; conclude all the Greatest Perfections in the Universe , Life , Cogitation , and Vnderstanding , to be Made out of Nothing , or Non-Existence , as also to be reduced to Nothing again . Indeed the Hylozoick Atheists , being Sensible somewhat of this Inconvenience , of making all Life and Vnderstanding Out of Nothing , and that there must of Necessity be some Fundamental Life and Perception , which is not Accidental but Substantial , and which was never Generated and cannot be Corrupted ; h●ve therefore attributed a kind of Life and Perception to all Matter as such . Notwi●hstanding which , even these also , for as much as they deny to M●tter , Animal Sense , and Consciousness , suppose all Animal Life or Sense , and Conscious Vnderstanding , to be Generated and Corrupted , ●roduced out of Nothing and Reduced to Nothing again . Neither can Life , Cogitation , and Vnderstanding , be reckon●d amongst the M●des of M●tter , that is of M●gnitude or Divisible and Ant●typous Extension , since they may be Conceived without the same : whereas Modes cannot be conceived without their Substance . Standing , Sitting , and Walking , cannot be Conceived without a Body , and that fi●ly Organiz●d too , and therefore are they Nothing but different Modes of such a Body . When that Humane Body , which before did Stand doth afterwards Sit , or Walk , no man can think that there is the Mira●ulous Production of any New Real Entity out of Nothing : nor when the same Matter which was Square or Cubical , is made Spherical or Cylindrical . B●t when there is Life and Vnderst●nding which was not before , then is there unquestionably a new Real Entity Produced . But the D●mocritick and Epicurean Atheists themselves , according to the Tenor of the Atomick Physiology , acknowledge no other Modes of Matter or Body , but only more or less Magnitude of Parts , Figure , Site , Motion or Rest. And upon this very account do they explode Qualities , considered as Entities really distinct from these Modes ; because in the Generation and Alteration of them , there would be Real Entities m●de Out of Nothing , or without a Cause ; whereupon they Resolve these Qualities into Mechanism and Fancy . But Life , Cogitation , and Vnderstanding , are things which have more Real Entity in them ▪ and can no way be Salved by Mechanism and Phancy ; wherefore undoubtedly they are no Modes of Matter or Body , but Attributes of another kind of Substance , Incorporeal . All Cogitative Beings , especially Humane Souls , and Personalities , are unquestionably Substantial Things , and yet do the Atheists bring these , and consequently Themselves , out of Nothing or Non-Existence , and Reduce them to Nothing again . The Conclusion is ; that these very Atheists , who contend against Theists , that Nothing can be Made out of Nothing , do themselves bring All things out of Nothing or Non Existence , and perpetually Reduce them to Nothing again ; according to whose Principles , as once there was no Life , nor Vnderstanding at all in the Universe , so may there be none again . They who deny a God , because there can be no Creative Power belonging to Any Thing , do themselves notwithstanding attribute to Matter ( though a meer Passive , Sluggish , and Vnactive thing ) a Creative Power of Things Substantial , ( as Humane Souls and Persona-ities ) out of Nothing . And thus is that Formidable Argument of the Atheists , that there can be no God , because Nothing can be made out of Nothing ; not only proved to be False , but also Retorted upon these Atheists themselves , they bringing all things besides Sensless and Vnqualified Matter , out of Nothing . We have now declared , First , in what sense this Proposition is unquestionably True , that Nothing can be Made out of Nothing , or Come from Nothing , viz. Causally , That Nothing which before was Not , could afterward be Made , without a Cause , and a Sufficient Cause . Or more Particularly , these Three ways ; First , that Nothing which before was Not , could afterward be brought into Being by It self , or without an Efficient Cause . Secondly , that Nothing which once was Not , could be Made or Produced Efficiently by any thing , which had not at least Equal Perfection in it , and ● Sufficient Active or Productive Power ; and Consequently that no New Substance can be Made , but by a Perfect Being , which only is Substantially Emanative . Thirdly and Lastly , that when things are Made out of Pre-Existing Matter , as in Artificial Productions , and Natural Generations , there can be no new Real Entity Produced , but only different Modifications , of what before Substantially was ; the Material Cause as such , Efficiently Producing Nothing . And thus was this Axiom Understood by Cicero , That Nothing could be Made out of Nothing , viz. Causally ; in his Book De Fato , where he reprehendeth Epicurus for endeavouring to avoid Fate and to Establish Liberty of Will , by that Absurd Figment , of Atoms Declining Vncertainly from the Perpendicular . Nec cum haec ita sint , est causa , cur Epicurus Fatum extimescat , & ab Atomis petat praesidium , easque De Via deducat ; & uno tempore suscipiat res duas inenodabiles , Vnam ut sine Causâ fiat aliquid , ex quo existet , ut De Nihilo quippiam fiat ; quod nec ipsi , nec cuiquam Physico placet . Nor is there for all that , any Reason , why Epicurus should be so much afraid of Fate , and seek Refuge in Atoms , he supposing them in their Infinite Descents , to Decline Vncertainly from the Perpendicular , and laying this as a Foundation for Liberty of Will ; whereby he plunged himself at once , into Two inextricable difficulties , the First whereof was , the supposing of Something to be made without a Cause , or which is all one , out of Nothing ; a thing that will neither be allowed be any Physiologer , nor could Epicurus himself be Pleased or Satisfied therewith . The reason whereof is , because it was a Fundamental Principle of the Atomick Philosophy , That Nothing , ( in this Sense ) could be Made out of Nothing . Moreover we have in the next place declared , in what other Sense , this Proposition , that Nothing can be Made out of Nothing , is False , namely when this Out of Nothing , is not taken Causally , but so as to signifie the Terminus From which ; that Nothing can be Made , out of an Antecedent Non-Existence : that no Real Entity or Substance which before was not , could by any Power whatsoever be afterwards brought into being : Or That Nothing can possibly be Made , but out of Something Pre-Existing , by the new Modification thereof . And it appears from that of Cicero , that the True and Genuine Sense of this Proposition , De Nihilo nihil fit ; ( according to the Mind of those Ancient Physiologers , who laid so great stress thereupon ) was not , that Nothing could by any Power whatsoever , be brought out of Non-Existence into Being ; but only that Nothing could be made without a Cause . Nor did they here by Cause mean , the Material only ; in this sense , as if Nothing could Possibly be Made , but out of Prae-Existing Matter ; Epicurus being taxed by Cicero , for introducing that his Third Motion of Atoms , or Clinamen Principiorum , out of Nothing , or Without an Efficient Cause ; as indeed all Motion also was , to those Atomick Atheists , in this Sense , from Nothing . Nevertheless , we have also shewed , That if this Proposi●ion , Nothing out of Nothing , in that Atheistick Sense , ( as level'd against a Deity ) were , True ; yet would it of the Two more impugn Atheism it self , than it does Theism , the Atheists Generating and Corrupting All Things , the Substance of Matter only excepted , all Life , Sense , and Vnderstanding , Humane Souls , Minds and Personalities , they Producing these , and consequently Themselves , out of Nothing , and resolving them all to Nothing again . We shall now in the Third and Last place , make it manifest , that the Atheists do not only bring Real Entities and Substantial things out of Nothing in the Second sense , that is out of an Antecedent Non Existence , ( which yet is a thing Possible only to God , or a Perfect Being ) but also that they bring them out of Nothing , in the Absolutely Impossible Sense ; that is , suppose them to be Made without a Cause , or Nothing to be the Cause of Something . But we must prepare the way hereunto , by setting down , First , a Brief and Compendious Sum of the whole Atheistick Hypothesis . The Atheists therefore who contend , that Nothing can be Made but only New Accidents or Modifications of Pre-Existing Substance ; Taking it for granted , that there is no other Substance besides Body or Matter , do conclude accordingly , that Nothing can be Made , but out of Pre-Existing Matter or Body . And then they add hereunto , That Matter being the only Substance , the only Vnmade Self-Existent thing , whatsoever else is in the world , besides , the bare Substance of this Matter , was Made out of it or Produced by it . So that there are these Three Things contained , in the Atheistick Hypothesis ; First , that No Substance can be Made or Caused by any thing else , but only new Modifications . Secondly , that Matter or Body is the Only Substance , and therefore whatsoever is made is Made out of Pre Existing Matter ; Thirdly and Lastly , That whatsoever there is else in the whole world , besides the Substance of Matter , it is Made or Generated out of Matter . And now we shall demonstrate the Absolute Impossibility of this Atheistick Hypothesis , from that very Principle of the Ancient Physiologers , that Nothing can be Made out of Nothing , in the True Sense thereof : it not only bringing Real Entities and Substantial Things , out of an Antecedent Non-Existence , ( though nothing but an Infinitly Perfect Being neither can thus Create ) but also Producing them without A Cause . First therefore , when they affirm , Matter to be the Only Substance , and all things else whatsoever to be Made out of that alone , they hereby plainly Suppose , all things to be Made , without an Efficient Cause , which is to bring them out of Nothing , in an Impossible Sense . For though it be not True , that Nothing can be Made but out of Pre-Existing Matter ( and consequently that God himself supposed to Exist , could in this respect do no more , than a Carpenter or Taylor doth ; ) I say , though it be not Universally True , That every thing that is Made , must have a Material Cause ( so that the Quaternio of Causes in Logick , is not to be Extended , to all things Caused whatsoever ; ) yet is it certain , that Nothing , which once was not , could Possibly be Made without an Efficient Cause . Wherefore if there be any thing Made , which was not before , there must of Necessity besides Matter , be some other Substance Existing , as the Efficient Cause thereof ; for as much as Matter alone , Could not Make any thing ; as Marble cannot make a Statue , nor Timber and Stones a House , nor Cloth a Garment . This is our First Demonstration of the Impossibility of the Atheistick Hypothesis : it supposing all things besides the bare Substance of Matter , to be Made out of Matter alone , without any other Active Principle or Deity , or to be Made without an Efficient Cause , which is to bring them from Nothing , in an Impossible Sense . To which may be added by way of Appendix , that whereas the Democritick and Epicurean Atheists , admit of no other Efficient Causality in Nature , then only Local Motion , and allow to Matter or Body , their only Substance , no Self-Moving Power , they hereby make all the Motion , that is in the whole world , to be without a Cause , and from Nothing ; Action without any Subject , or Agent , and the Efficiency of all things , without an Efficient . In the next place , should we be so liberal , as to grant to the Atomick Atheists , Motion without a Cause , or permit Strato and the Hylozoick Atheists , to attribute to Matter a Self-Moving Power , yet do we affirm , that this Matter and Motion both together , could not Possibly Produce any new Real Entity , which was not before ; Matter as such Efficiently Causing Nothing , and Motion only changing the Modifications of Matter , as Figure , Place , Site , and Disposition of Parts . Wherefore if Matter as such , have no Animal Sense and Conscious Vnderstanding , Essentially belonging to it , ( which no Atheists as yet have had the Impudence to assert ) then can no Motion or Modification of Matter , no Contexture of Atoms , Possibly beget Sense and Vnderstanding , Soul and Mind ; because this would be to bring Something out of Nothing , in the Impossible Sense , or to suppose Something to be Made by It self without a Cause . Which may Serve also for a Confutation of those Imperfect and Spurious Theists , who will not allow to God Almighty , ( whether supposed by them to be Corporeal or Incorporeal ) a Power of Making any thing , but only out of Pre-Existent Matter , by the new Modifying thereof : as a Carpenter makes a House out of Pre-Existing Timber and Stone , and a Taylor a Garment out of Pre-Existing Cloth. For since Animal Life , and Vnderstanding , are not by them supposed to belong at all to Matter as such , and since they cannot result from any Modifications or Contextures thereof , it would plainly follow from hence , that God could not Possibly make Animals , or Produce Sense and Vnderstanding , Souls , and Minds , which nevertheless these Theists suppose him to have done ; and therefore ought in reason to acknowledge him , not only to be the Maker of New Modifications of Matter , ( and one who Built the world only as a Carpenter doth a House ) but also of Real Entities distinct from the same . And this was the very Doctrine ( as we have already declared ) of the most Ancient Atomick Physiologers ; not That every thing whatsoever might be Made out of Pre-Existing Matter ; but on the contrary , that in all Natural Generations , there is no Real Entity Produced out of the Matter , which was not before in it , but only New Modifications ; and Consequently that Souls and Minds , being not meer Modifications of Matter ; in respect of Magnitude , Figure , Site , and Motion , could never be Produced out of it , because they must then of necessity , Come from Nothing ; that is , be Made either by Themselves , without a Cause , or without a Sufficient Cause . It hath also been before noted out of Aristotle , how the Old Atheistick Materialists , being assaulted by those Italick Philosophers after that manner , that Nothing which was not before , in Matter , besides its Modifications , could Possibly be Produced out of it , because Nothing can Come out of Nothing , and consequently that in all Natural Generations and Corruptions , there is no Real Entity Made or Destroyed ; endeavoured without denying the words of that Proposition , to Evade after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That there is indeed Nothing Generated or Corrupted ( in some Sense ) for as much as the same Substance of Matter , always remains , it being never Made nor Destroyed . For as men do not say , that Socrates is Made , when he is Made Musical or Handsome , nor Destroyed , when he looseth these Dispositions , because the subject Socrates , was before and still remaineth ; so neither is any Substantial thing or Real Entity in the world Made or Destroyed in this sense ; because Matter which is the Substance of all , perpetually remains , and all other things whatsoever , are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Passions and Affections and Dispositions thereof , as Musicalness and Unmusicalness , in respect of Socrates . Which is all one as if they should say , that all things whatsoever besides Matter , being but Accidents thereof , are Generated out of it and Corruptible into it , without the Production of any Real Entity out of Nothing , or the Reduction of any into Nothing , so long as the Substance of Matter which is the only Real Entity , remains always the same . Wherefore though Life , Sense , and Vnderstanding , all Souls and Minds , be Generated out of Matter , yet does it not follow from thence , that therefore there is any Real Entity Made or Produced , because these are Nothing but Accidents and Modifications of Matter . This was the Subterfuge of the Old Hylopathian Atheists . Now it is true indeed , that whatsoever is in the Universe , is either Substance or Accidents , and that the Accidents of any Substance , may be Generated and Corrupted , without the Producing of any Real Entity out of Nothing , and Reducing of any into Nothing ; for as much as the Substance still remains entirely the same . But the Atheists , taking it for granted , that there is no other Substance besides Body or Matter , do therefore falsly suppose , that which is really Incorporeal Substance , or else the Attributes , Properties , and Modes thereof , to be the meer Accidents of Matter , and Consequently conclude these to be Generable out of it , without the Production of any Real Entity out of Nothing . We say therefore , that it does not at all follow , because the same Numerical Matter , ( as for example a Piece of Wax ) may be Successively made Spherical , Cubical , Cylindrical , Pyramidal , or of any other Figure ; and the same man may Successively , Stand , Sit , Kneel and Walk ; both , without the Production of Anything out of Nothing ; or because , a heap of Stones , Bricks , Morter , and Timber , lying altogether disorderly and confusedly , may be made into a Stately Palace ; and that without the Miraculous Creation of any Real Entity out of Nothing ; that therefore the same may be affirmed likewise , of every thing else , besides the bare Substance of Matter , as namely Life and Vnderstanding , Soul and Mind , that though there be No such thing in Matter it self , yet the Production of them out of Matter , would be no Production ; of Something out of Nothing . One Ground of which mistake hath been , from mens not rightly considering what the Accidents of a Substance are , and that they are indeed Nothing but the Modes thereof . Now a Mode is such a thing , as cannot Possibly be conceived , without that whereof it is a Mode ; as Standing , Sitting , Kneeling and Walking , cannot be conceived without a Body Organized , and therefore are but Modes thereof ; but Life and Cogitation , may be clearly apprehended without Body , or any thing of Extension ; nor indeed can a Thought Be conceived , to be of such a Length , Breadth and Thickness , or to be Hewed and Sliced out , into many Pieces , all which laid together , as so many Small Chips thereof , would make up again , the entireness of that whole Thought . From whence it ought to be concluded , that Cogitation is no Accident , or Mode of Matter , or Bulky Extension , but a Mode or Attribute of another Substance , Really distinct from Matter , or Incorporeal . There is indeed Nothing else clearly conceivable by us in Body or Bulky Extension , but only more or less Magnitude of Parts , Figures , Site , Motion , or Rest ; and all the Different Bodies that are in the whole World , are but several Combinations or Syllables , made up out of these few Letters : but no Magnitudes , Figures , Sites , and Motions , can Possibly Spell or Compound , Life and Sense , Cogitation and Vnderstanding , as the Syllables thereof ; and therefore to suppose these to be Generated out of Matter , is plainly to suppose some Real Entity to be brought out of Nothing , or Something to be made without a Cause , which is Impossible . But that which hath principally confirmed men in this Errour is the business of Sensible Qualities and Forms , as they are vulgarly conceived , to be distinct Entities , from those forementioned Modifications of Matter , in respect of Magnitude of Parts , Figure , Site , Motion , or Rest. For since these Qualities and Forms , are unquestionably Generated and Corrupted , there seems to be no Reason , why the same might not be as well acknowledged , of Life , Sense , Cogitation , and Vnderstanding , that these are but Qualities or Accidents of Matter also , ( ●hough of another Kind ) and consequently may be Generated out of it , without the Making of any Real thing out of Nothing . But the Democritick and Epicurean Atheists themselves , have from the Principles of the Atomick Philosophy , sufficiently Confuted and Rectified this mistake , concerning Sensible Qualities , they exploding and banishing them all , as conceived to be Entities Really distinct from the forementioned Modifications of Matter , and that for this very reason ; Because the Generation of them , would upon this supposition , be the Production of Something out of Nothing , or without a Cause : and concluding them therefore , to be Really Nothing else , but Mechanism , or different Modifications of Matter , in respect of the Magnitude of Parts , Figure , Site and Motion or Rest ; they only Causing different Phancies and Apparitions in us . And in very truth , this vulgar opinion of Real Qualities of Bodies , seems to have no other Original at all , than mens mistaking their own Phancies , Passions , and Affections , for things Really Existing in the Objects without them . For as Sensible Qualities , are conceived to be things distinct from the forementioned ●odifications of Matter ▪ so are they Really , Nothing but our own Phancies , Passions and Affections ; and Consequently no Accidents or Modifications of Matter , but Accidents and Modifications of our own Souls , which are Substances Incorporeal . Now if these Democritick and Epicurean Atheists themselves , concluded that Real Qualities , considered as distinct from the Modifications of Matter , could not possibly be Generated out of it , because this would be the Production of Something out of Nothng ; they ought certainly much more to have acknowledged the same , concerning Life and Cogitation , Sense and Vnderstanding , that the Generation of these out of sensless Matter would be an Impossible Production of Something out of Nothing , and consequently , that these are therefore no Corporeal Things , but the Attributes , Properties , or Modes , of Substance Incorporeal ; since they can no way be Resolved into Mechanism and Phancy , or the Modifications of Matter , as the Vulgar Sensible Qualities may , and ought to be . For though the Democriticks and Epicureans did indeed , suppose , all humane Cogitations to be Caused or Produced , by the Incursion of Corporeal Atoms upon the Thinker ; yet did never any of them arrive to such a degree , either of Sottishness or Impudence , as a Modern Writer hath done , to maintain , that Cogitation , Intellection , and Volition , are themselves really Nothing else , but Local Motion or Mechanism , in the inward Parts of the Brain and Heart , or , that Mens nihil aliud praeterquam Motus , in partibus quibusdam Corporis Organici , that Mind it self , is Nothing but Motion , in some parts of the Organized Body ; who therefore as if Cartesius had not been sufficiently Paradoxical , in making Brute Animals , ( though supposed by him to be devoid of all Cogitation ) Nothing but meer Machines ; and not contented herewith , hath advanced much further , in making this Prodigious Conclusion , that all Cogitative Beings and Men themselves , are Really Nothing else , but Machines and Automata ; whereas he might as well have affirmed Heaven to be Earth , Colour to be Sound , Number to be Figure , or any thing else in the world to be any thing , as Cogitation and Local Motion to be very self same thing . Nevertheless , so strong was the Atheistick Intoxication , in those Old Democriticks and Epicureans , that though denying Real Qualities of Bodies , for this very reason , because Nothing could be Produced our of Nothing , they Notwithstanding contradicting themselves , would make Sense , Life , and Vnderstanding , to be Qualities of Matter , and therefore Generable out of it , and so Unquestionably , Produced Real Entities out of Nothing , or Without a Cause . Moreover it is observable , that Epicurus having a mind to assert Contingent Liberty in men , in way of opposition to that Necessity of all Humane Actions , which had been before maintained by Democritus and his Followers , plainly acknowledges , that he could not Possibly do this , according to the Grounds of his own Philosophy , without supposing something of Contingency , in the First Principles , that is in the Motion of those Atoms , out of which men and other Animals are Made , — Si semper motus connectitur omnis . Et Vetere exoritur semper Novus Ordine Certo , Nec Declinando faciunt Primor dia Motus Principium quoddam quod Fati foedera rumpat , Ex Infinito ne Causam Causa sequatur ; Libera per Terras unde haec Animantibus extat , Vnde est haec , inquam , Fatis Avolsa Voluntas ? The reason for which , is afterwards thus expressed by him , Quoniam De Nihilo Nil fit , because Nothing can be Made out of Nothing . Upon which account he therefore ridiculously Feigned , besides his Two other Motions of Atoms , from Pondus and Plagae , Weight and Strokes , a Third Motion of them , which he calls , Clinamen Principiorum , a Contingent and Vncertain Declination , every way from the Perpendicular ; out of Design , to salve this Phaenomenon of Free Will in men ; Without bringing Something out of Nothing , according as he thus subjoyneth , Quare in Seminibus quoque idem fateare necesse est , Esse aliam praeter Plagas & Pondera causam Motibus , unde haec est nobis Innata Potestas ; De NIHILO quoniam FIERI NIL posse videmus . Pondus enim prohibet ne Plagis omnia fiant Externa quasi Vi. Sed ne Mens ipsa Necessum Intestinum habeat cunctis in rebus agendis , Et devicta quasi cogatur Ferre Patique , Id facit Exiguum CEINAMEN PRINCIPIORVM , Nec ratione loci certa , nec tempore certo . Now if Epicurus himself , conceived , that Liberty of Will , could not possibly be Generated , in Men out of Matter or Atoms , they having no such thing at all in them ( that is no Contingent Vncertainty in their Motion ) without bringing of Something out of Nothing ; which was contrary to the Fundamental Principles of the Atomick Philosophy , ( though this were intolerably absurd in him , thus to suppose Contingency , and a Kind of Free Will , in the Motions of Sensless Atoms , so that indeed he brought his Liberty of Will , out of Nothing ) certainly Sense , and Vnderstanding , Soul and Mind in Animals and Men , could not Possibly be Generated out of Atoms or Matter , devoid of all Sense and Vnderstanding : For the very same Reason , Quoniam De Nihilo Nil fit , Because Nothing can be Made out of Nothing . For unquestionably , were all Life and Vnderstanding , all Souls and Minds Generated out of Dead and Sensless Matter ; and were there no Substantial or Essential Life and Vnderstanding in the whole Universe ; then must it of Necessity , be all Made out of Nothing , or without a Cause , and consequently Real Entities and Substantial things be Made out of Nothing , which is absolutely Impossible . For though we do not say , that Life and Cogitation , Sense and Vnderstanding , abstractly considered , are Substances ; yet do we affirm them to be Entities Really distinct from Matter , and no Modifications or Accidents thereof , but either Accidents and Modifications , or rather Essential Attributes of Substance Incorporeal : as also that Souls and Minds , which are the Subjects of them , are indeed Substantial Things . Wherefore We cannot but here again condemn , the Darkness of that Philosophy , which Educes not only species Visible and Audible ( Entities Perfectly Unintelligible ) and Real Qualities , distinct from all the Modes of Body , and even Substantial Forms too , ( as they call them ) but also Sensitive Souls themselves , both in men and brutes ; Ex Potentia Materiae , Out of the Power of the Matter ; that is , indeed Out of Nothing . For as much as this prepares a direct way to Atheism ; because if Life and Sense , Cogitation and Consciousness , may be Generated out of Dead and Sensless Matter , then might this well be supposed the first Original of All things ; nor could there Reasonably be any Stop made , at Rational Souls ; especially by these men , who also conclude them , to be Rasae Tabulae , meer White Sheets of Paper , that have nothing at all in them , but what is Scribbled upon them , by Corporeal Objects from without : there being nothing in the Vnderstanding or Mind of Man , which was not before in Sense : so that Sense is the First Original Knowledge ; and Vnderstanding , but a Secondary and Derivative thing from it , more Vmbratile and Evanide . Hitherto have we Demonstrated that all things whatsoever , could not possibly be Made out of Matter , and particularly that Life and Sense , Mind and Vnderstanding , being no Accidents or Modes of Matter , could not by Motion be Generated out of it , without the Production of Real Entities out of Nothing . But because some may Possibly Imagine , that Matter might otherwise than thus by Motion , by a Miraculous Efficiency , Produce Souls and Minds , we shall add in the last place , that Nothing can Efficiently Produce any Real Entity or Substantial thing , that was not before ; unless it have at least equal Perfection to it , and a Substantially Emanative , or Creative Power . But scarcely any man can be so sottish , as to Imagine , that every Atom of Dust , hath Equal Perfection in it to that of the Rational Soul in man , or to Attribute a Creative Power to all Matter , ( which is but a Passive thing ) whilst this is in the mean time denied by him , to a Perfect Being : both these Assertions also , in like manner as the Former , Producing Real Entities out of Nothing Causally . And thus have we Demonstrated the Impossibility and Non-sense of all Atheism , from this very Principle , by which the Atheists would assault Theism , in the true Sense thereof , that No thing can be Made without a Cause , or that Nothing cannot be the Cause of Any thing . Now if there be no Middle betwixt Atheism and Theism , and all things must of Necessity either spring from Sensless Matter , or else from a Perfect Vnderstanding Being , then is this Demonstration of the Impossibility of Atheism , a Sufficient Establishment of the Truth of Theism ; it being such a Demonstration of a God , as the Geometricians call , a Deduction Ad Impossibile , which they allow of for good and frequently make use of . Thus ; Either there is a God , or else Matter , must needs be acknowledged , to be the only Self-Existent thing , and all things else whatsoever , to be Made out of it ; But it is Impossible that all things should be made out of Sensless Matter : Therefore is there a God. Nevertheless we shall here for further satisfaction , show how the Existence of a God , may be Directly Demonstrated also , from this very Principle , which the Atheists endeavour to take Sanctuary in , and from thence to impugne Theism , De Nihilo Nihil , that Nothing can be Made out of Nothing Causally , or That Nothing cannot be the Cause of Any thing . In the first place therefore , we shall fetch our Beginning , from what hath been already often declared , That it is Mathematically Certain , that Something or other , did Exist Of It Self from all Eternity , or without beginning , and Vnmade by any thing else . The Certainty of which Proposition dependeth upon this very Principle , as its Foundation , That Nothing can come from Nothing , or be Made out of Nothing , or That Nothing which once was not , can of it self come into Being without a Cause ; it following unavoidably from thence , That if there had been once Nothing , there could never have been Any thing . And having thus laid the Foundation , we shall in the next place make this further Superstructure , that because Something did certainly Exist of it Self from Eternity Vnmade , therefore is there also Actually , a Necessarily Existent Being . For to suppose , that any thing did Exist Of It Self from Eternity , by its own Free Will and Choice , and therefore not Necessarily but Contingently , since it might have Willed otherwise ; this is to suppose it to have Existed before it Was , and so Positively to have been the Cause of it self , which is Impossible , as hath been already declared . When a thing therefore is said to be Of It Self , or the Cause of It self , this is to be understood no otherwise , than either in a Negative Sense , as having Nothing else for its Cause ; or because , its Necessary Eternal Existence , is Essential to the Perfection of its own Nature . That therefore which Existed Of It self from Eternity , Independently upon any thing else , did not so Exist Contingently but Necessarily ; so that there is undoubtedly , something Actually in Being , whose Existence is and always was Necessary . In the next place it is certain also , that Nothing could Exist Necessarily Of it Self , but what included N●cessity of Existence in its own Nature . For to suppose any thing to Exist Of it self Necessarily , which hath no Necessity of Existence in its own Nature , is plainly to suppose that Necessary Existence of it , to Come from Nothing , since it could neither proceed from that Thing it self , nor yet from any thing else . Lastly , there is Nothing which includes Nec●ssity of Existence in its very Nature and Essence , but only an Absolutely Perfect Being . The Result of all which is , that God or a Perfect Being , doth certainly Exist , and that there is Nothing else which Existed Of it self from Eternity , Necessarily and Independ●ntly ; but all other things whatsoever derived their Being from him , or were Caused by him ; Matter or Body it self not excepted . That which hath Staggered some Theists here , and made them so inclinable and prone to believe , that Matter also Existed from Eternity Vnmade , is partly ( as hath been already intimated ) an Idiotical Conceit , that because Nothing can be Artificially made by men , otherwise than out of Pre-Existing Matter , as Houses and Garments , Puddings , and Pyes , therefore there could be no other making of any thing by any Power whatsoever : though even men themselves , can produce Something out of no Pre-Existent Matter , as Cogitations and Local Motion . And the same partly proceedeth also , from certain False Opinions entertained , concerning Matter . For first some Theists have supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal First Matter ; out of which Incorporeal Matter . Together with an Incorporeal Form , Joyned to it , they conceived the Essence of Body to have been Compounded , and Made up . And no wonder if these same Fanciful Philosophers , have further added also hereunto , that from this Incorporeal Matter , by an Incorporeal Form , were begotten likewise Incorporeal Qualities of Body . Now it is not Conceivable , what else should be meant , by this Incorporeal Hyle or Matter , but only a Metaphysical Notion , of the Potentiality or Possibility of things , respectively to the Deity ; which because it is indeed Eternal , and as much Vnmade as God himself is , it being Nothing but the Divine Power considered Passively , or the Reverse of it ; therefore in all probability , were these Philosophers so prone to think , the Physical Matter , of this Corporeal Vniverse , to have been Eternal and Vnmade . Neither was this Incorporeal Hyle , or Matter , a Novel Opinion , entertained only by Some Junior Platonists , but older than Aristotle himself ; as appeareth plainly , from these following words of his in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some speak of the Principle as Matter ; wh●ther they suppose this Matter to be Body , or to be Incorporeal . But this Incorporeal Matter in Physiology can be accounted no better than a kind of Metaphysical Non-Sense . Again others seem to have been the more prone to think , Matter or Body , to have been Self Existent and Vnmade , because they both conceived it to be Really the same thing with Space , and also took it for granted , that Space was Infinite , and Eternal , and Consequently Necessarily Existent . In answer whereunto we reply First , That though Space and Distance ▪ should be granted to be Positively Infinite , or to have no Bounds nor Limits at all , as also to have been Eternal , yet according to the Opinion of some , would it not follow from thence , that Matter was Infinite , Eternal and Necessarily Existent ; not as if Space or Distance , could Exist alone by it Self , an Accident without a Substance , it being plainly Impossible , that Nothing should have any Accidents , Modifications , and Attributes ; or be Mensurable by Yards and Poles ; but because this Space is by them supposed , not to be the Extension of Body , but the Infinite and Vnbounded Extension of the Deity . But in the next place ; If Space be concluded to be certainly Nothing else , but the Extension and Distance of Body or Matter , considered in General , ( without respect to this or that particular Body ) and Abstractly ; in order to the Conception of Motion , and the Mensuration of things ; ( For Space thus consider'd , is Necessarily Immoveable , as to the Parts thereof respectively ; as the Two Extreams of a Yard Distance , can never possibly come nearer to One another ) then do we say , that there appeareth no sufficient Ground for this Positive Infinity of Space , we being certain of no more than this , that be the World , or any Figurate Body , never so Great , it is not Impossible , but that it might be still Greater and Greater , without end . Which Indefinite Encreasablenass of Body and Space , seems to be mistaken for a Positive Infinity thereof . Whereas for this very Reason , because it can never be so Great , but that more Magnitude may still be added to it , therefore can it never be Positively Infinite . Nor is there perhaps so great an Absurdity in this , That Another World could not Possibly be made , a Mile Distant from this ; for as much as there being Nothing between them , they must needs Touch ; or That this Finite World could have no Mountains and Valleys , in the Exteriour Surface of it , since it might be either Spherical , Cubical or Cylindrical , or of any other Regular Figure , whatsoever the Maker pleased to form it in . To conclude therefore , by Space without the Finite World , is to be Understood , Nothing but the Possibility of Body , Further and Further without End , yet so as never to reach to Infinity ; and such a Space as this was there also , before this World was Created , a Possibility of so much Body to be Produced . But Space and Actual Distance , as really Mensurable by Yards and Poles , though it may be Greater and Greater without end , yet can it not be Positively Infinite , so as that there could be no more added to it ; and therefore there can be no Argument from hence , to prove the Necessary Existence of Matter . Moreover the Existence of a Deity might be further Demonstrated , from this Common Notion , That Nothing can come from Nothing Causally , because if there were no God , as we could not have had any Idea of him , or a Perfect Being , since it must have Come from Nothing , and have been the Idea or Conception of Nothing ; So neither could there have been indeed any Knowledge or Vnderstanding at all . For Singular Bodies Existing without us , cannot enter into us , and put Understanding in us , nor is there any thing but Local Motions propagated from them to our Organs of Sense . The Mind must have its Immediate Intelligibles , within it self , for otherwise it could not possibly Understand any thing ; which Intelligibles and their Relations to one another , or Verities , are ( as was said before ) Eternal . Moreover , the Mind can frame Ideas or Conceptions , not only of things Actually Existing , but also of all Possibilities ; which plainly Implies and supposes the Actual Existence of a Being Infinitely Powerful , that could Produce them . So that the proper Object , of Mind and Vnderstanding , is a Perfect Being , and all the Extent of its Power ; which Perfect Being , Comprehending it self and the Extent of its own Power , or the Possibities of all things , is the First Original Mind , of which all other Minds partake . Wherefore were there no Perfect Omnipotent Being , Comprehending it self , and its own Power or all the Possibilities of things ; the Intelligible Objects of the Mind and Ideas , must have come from Nothing . However it hath been already proved from this Principle , Nothing from Nothing , that the Powers of Sense and Vnderstanding , or the Entities of Soul and Mind , could never have Resulted , from any Modifications of Sensless Matter whatsoever . Wherefore since it is Mathematically certain , that our Humane Souls and Persons , could not Possibly have been Generated out of Matter ; one of these Two things will undeniably follow ; That Either they must all have Existed Of Themselves from Eternity Vnmade , or Else have been Created 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of an Antecedent Non-Existence , by a Perfect Vnderstanding Being Vnmade , or atleast have Derived their whole Substance from it . So that it is , altogether as certain , that there is a God , as that our Humane Souls and Persons , did not all Exist from Eternity Of Themselves . And that there must be some Eternal Vnmade Mind , hath been already Demonstrated also , from the same Principle , Nothing out of Nothing . Thus have We abundantly Confuted , the Second Atheistick Argumentation , that there can be no Omnipotence nor Divine Creation , because Nothing can be Made out of Nothing ; we having plainly shewed that this very Principle , in the True Sense thereof , affordeth a Demonstration for the Contrary . THe Six following Atheistick Argumentations , driving at these Two things , First , the Disproving of an Incorporeal , and then of a Corporeal Deity ; ( From both which , the Atheists conceive it must follow of necessity , that there can be none at all ) we shall take them all together , and in order to the Confutation of them , perform these Three Things . First , we shall Answer the Atheistick Argumentations , against an Incorporeal Deity , ( contained in the Third and Fourth Heads . ) Secondly , we shall shew , that from the very Principles of the Atheistick Corporealism , ( as represented in the Fifth and Sixth Heads ) Incorporeal Substance is Demonstrable . And Lastly , That there being undeniably Incorporeal Substance , the Two following Atheistick Argumentations also , against a Corporeal Deity , ( in the Seventh and Eighth Sections ) prove altogether Insignificant . We begin with the First of these ; To shew the Invalidity of the Atheistick Argumentations , against an Incorporeal Deity . It hath been already observed , That though all Corporealists , be not therefore of necessity Atheists ; yet Atheists universally have been Corporealists , this being always their First and Grand Postulatum , That there is no other Substance besides Body . Thus Plato long ago , declared Concerning them ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . They contend strongly , that that only really Is , which is Tangible or Can Resist their Touch ; concluding Body and Substance , to be one and the self-same thing And if any one should affirm , that there is any thing Incorporeal , they will presently cry him down , and not hear a word more from him . For there can be no doubt , but that the Persons here intended by Plato , were those very Atheists , which himself spake of afterward , in the same Dialogue ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; Whether shall we assent , to that Opinion n●w adays entertained by so many , That Nature Generateth all things from a certain Fortuitous Cause , without the direction of any Mind or Vnderstanding ? or rather , that it produceth them , according to Reason , and Knowledge , proceeding from God ? Indeed the Philosopher there tells us , that some of these Atheistick Persons , began then to be somewhat ashamed of making Prudence , and Justice , and other Moral Vertues , Corporeal Things , or Bodys , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Though they affirm concerning the Soul it self , that this seems to them to be Corporeal ; yet concerning Prudence , and those other Vertues mentioned , some have now scarcely the Confidence to maintain , these to be either Bodies or Nothing . But this ( saith he ) was indeed no less than the quite Giving up of the Cause of Atheism ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because if it be but once granted , that there is never so little Incorporeal , this will be sufficient , to overthrow the Atheistiek Foundation . Wherefore he concludes , that such as these , were but Mongrel and Imperfect Atheists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For they who are thorough-paced , and Genuine Atheists indeed , will bogle at neither of those forementioned things , but contend that whatsoever , they cannot grasp with their hands , is altogether Nothing . That is , that there is no other Substance nor Entity in the World , but only Body , that which is Tangible , or Resists the Touch. Aristotle also , representeth the Atheistick Hypothesis after the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They affirm that Matter or Body , is all the Substance that is , and that all other things , are but the Passions and Affections thereof . And again in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , These men maintain All to be One , and that there is but one Only Nature , as the Matter of all things , and this Corporeal , or endued with Magnitude . And now we see plainly , that the ancient Atheists , were of the very same mind , with these in our Days , that Body , or that which is Tangible and Divisible , is the Only Substantial Thing , from whence it follows , that an Incorporeal Substance would be the same with an Incorporeal Body , i. e. an Impossibility , and that there can be no Incorporeal Deity . But in the Management of this Cause , there hath been some Disagreement amongst the Atheists themselves . For First , the Democriticks and Epicureans , though consenting with all the other Atheists in this , That whatsoever was Vnextended , and devoid of Magnitude , was therefore Nothing ; ( so that there could neither be , any Substance , nor Accident or Mode of any Substance , Vnextended ) did notwithstanding distinguish concerning a Double Nature . First , That which is so Extended , as to be Impenetrable , and Tangible , or Resist the Touch , which is Body . And Secondly , That which is Extended also , but Penetrably and Intangibly , which is Space or Vacuum : a Nature , according to them , really distinct from Body , and the only Incorporeal Thing that is . Now since this Space which is the only Incorporeal , can neither Do nor Suffer any thing , but only give Place or Room to Bodies to Subsist in , or Pass thorough , therefore can there not be any Active , Vnderstanding , Incorporeal Deity . This is the Argumentation of the Democritick Atheists . To which we Reply ; That if Space be indeed a Nature distinct from Body , and a Thing Really Incorporeal , as they pretend , then will it undeniably follow from this very Principle of theirs , that there must be Incorporeal Substance ; and ( this Space being supposed by them also to be Infinite ) an Infinite Incorporeal Deity . Because if Space be not the Extension of Body , nor an Affection thereof ; then must it of necessity be , either an Accident Existing alone by it self , without a Substance , which is Impossible ; or else the Extension or Affection , of some other Incorporeal Substance , that is Infinite . But here will Gassendus step in , to help out his good Friends , the Democriticks and Epicureans , at a dead Lift ; and undertake to maintain , that though Space be indeed an Incorporeal Thing , yet it would neither follow of necessity from thence , that it is an Incorporeal Substance or Affection thereof , nor yet that it is an Accident , Existing alone by it self without a Substance ; because this Space is really , neither Accident , nor Substance , but a certain Middle Nature or Essence betwixt both . To which Subterfuge of his , that we may not quarrel about Words , we shall make this Reply ; That unquestionably , Whatsoever Is , or hath any kind of Entity , doth either Subsist by it self , or else is an Attribute , Affection , or Mode , of something that doth Subsist by it self . For It is Certain , That there can be no Mode , Accident , or Affection , of Nothing ; and consequently , that Nothing cannot be Extended , nor Mensurable . But if Space be neither the Extension of Body , nor yet of Substance Incorporeal , then must it of necessity be , the Extension of Nothing , and the Affection of Nothing ; and Nothing must be Mensurable by Yards and Poles . We conclude therefore , That from this very Hypothesis of the Democritick and Epicurean Atheists , that Space is a Nature distinct from Body and Positively Infinite , it follows undeniably , that there must be some Incorporeal Substance , whose Affection its Extension is ; and because there can be nothing Infinite , but only the Deity , that it is the Infinite Extension of an Incorporeal Deity ; just as some Learned Theists and Incorporealists have asserted . And thus is the Argument of these Democritick and Epicurean Atheists , against an Incorporeal Deity , abundantly confuted ; we having made it manifest , that from that very Principle of their own , by which they would disprove the same , it is against themselves Demonstrable . To which it might be here further added , that Epicurus who professedly opposed Plato's Incorporeal God , as an Impossibility , did notwithstanding , manifestly Contradict himself , when he asserted such a Democracy of Monogrammous Gods , as were not Compounded of Atoms and Vacuum , ( though according to him , the only Principles of Body ) that so they might be Incorruptible ; nor yet could Touch or be Touched , but were Penetrable , as is declared in those Verses of Lucretius , Tenvis enim Natura Deûm , longeque remota , Sensibus à nostris , Animi vix mente videtur . Quae quoniam manuum Tactum , suffugit & Ictum , Tactile nil nobis quod sit , contingere debet . Tangere enim non quit , quod Tangi non licet ipsum . ( Though Tangibility and Impenetrability , were elsewhere made by him , the very Essence of Body ) and Lastly , such as had not Corpus but Quasi-Corpus , and therefore must needs be Really Incorporeal . Though there is no doubt to be made , but that Epicurus Colluded in all this ; himself not Believing a jot of it , nor any such Gods at all . But other Atheists there were , who concluding likewise , That whatsoever was Vnextended was Nothing , were sensible of the Inconvenience of making Space thus to be a thing really distinct from Body , ( from whence it would follow unavoidably , that it was an Affection , of Incorporeal Substance ; ) and therefore acknowledged , not Two Natures of Extended Things , but as we had it before in Aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One only Nature , and that Bodily ; Space being therefore to them , either a meer Imaginary Thing , that hath no Reality without our Minds , but only a Phantasm of our own , and in their Modern Language , a kind of Ghost , Apparition , or Spectre of a Body ; or else indeed , the very Extension of Body it self , considered in General , and Abstractly from this or that Singular Body , Moveable . And these men therefore framed their Argumentation against an Incorporeal Deity after this manner . Nothing truly Is , but what is Extended , or hath a Certain Magnitude , ( because that which is Vnextended and hath no Magnitude , is No-where , and consequently Nothing . ) But whatsoever is Extended , and in a Place , is Body . Therefore is there no other Substance besides Body ; and Consequently there can be no Incorporeal Deity . Or else to put the Argument into a more Approveable Syllogistick Form , Whatsoever is Extended , is Body , or Corporeal ; But Whatsoever Is , is Extended . Therefore Whatsoever Is , is Body , or Corporeal . And by Consequence there can be no Incorporeal Deity . To which Argumentation , the Assertors of Incorporeal Substance , have Replied Two manner of ways . For First , the Generality of the ancient Incorporealists , taking it for granted , that whatsoever was Extended in Magnitude , and had Parts one without another , was Divisible , as also probably , Impenetrable by any thing else Extended , because there can be no Penetration of Dimensions ; and therefore no One Magnitude , can be Imbibed or Swallowed up into another , but must of necessity stand without it , adding so much to the Quantity thereof : They readily gave their Assent to that Proposition , That Whatsoever is Extended , into Longitude , Latitude , and Profundity , is Body . But being strongly perswaded of the Existence of some other Substance besides Body ; they denied that Other Proposition of theirs , That Whatsoever Is , is Extended ; or What is Vnextended is Nothing : maintaining that besides Body , or Extended Substance , there was another Substance Incorporeal , which therefore was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnextended , and devoid of Quantity and Magnitude , without Parts , and Indivisible . That Plato himself Philosophized after this manner , might be proved from sundry Passages of his Writings , as that in his Tenth De Legibus , where he affirmeth , that the Soul it self , and those things which belong to it , as Cogitative , are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Order of Nature , before the Longitude , and Latitude , and Profundity of Bodies . Where doubtless his meaning was not ; as if there were a Longitude , Latitude , and Profundity in Souls , but of a different kind from that Longitude , Latitude , and Profundity of Bodies , and before it : but that Longitude , Latitude , and Profundity , being the Essential Properties of Body only ; Soul and Cogitation , as devoid of these , was in order of Nature Before them . Again from that in his Timaeus , where speaking of Place , Space , and Matter , he condemneth this for a Vulgar Error , That Whatsoever Is , must of necessity be in some Place or other , and what is in No Place , is Nothing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Third Kind , is that of Space , which gives room to all things that are Generated . And when we look upon this , we dreamingly affirm , That every thing that Is , must of necessity be in some Place , and possess a certain Room and Space , and that whatsoever is not Somewhere , either in Earth or in Heaven , is Nothing . Which Drowsie or Dreaming Imagination , ( saith he , like a Ghost ) continually haunteth and possesseth men , and that even then , when they think of that True and Awakened Nature of the Deity . Whereas this Philosopher himself , discoursing elsewhere of God , under the Title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Vast Sea of Pulcritude , describeth him after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As that which is not Any where , either in Earth , or in Heaven , but it self alone by It self , and With It self , all other Beautiful things Partaking of it . And as for Aristotles Sense in this Particular ; that he here departed not , as he did in some other things , from his Master Plato , may appear from that Whole Chapter or Section , at the End of his Physicks , Spent upon this very Subject , to prove , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That his First Immoveable Mover ( which is God Almighty ) must of necessity be devoid of Parts , or Indivisible , and have no Magnitude at all . The Conclusion of which Section , and his whole Book of Physicks is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things being thus determined ; It is manifestly Impossible , that the first Mover should have any Magnitude . For if it hath Magnitude , that must of necessity be either Finite or Infinite . But that there can be no Infinite Magnitude , was before demonstrated in the Physicks ; and that nothing which hath a Finite Magnitude , can have Infinite Power , hath been now Proved . Wherefore it is plain , that the First Mover is Indivisible , and devoid of Parts , and hath no Magnitude at all . Which same Doctrine is again Taught and Asserted by Aristotle in his Metaphysicks , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . From what hath been declared , it is manifest , that there is an Eternal and Immoveable Substance , Separate from Sensibles ; as also that this Substance cannot possibly have any Magnitude , but is devoid of Parts , and Indivisible . Because no Finite thing can have Infinite Power , and there is no such thing possible as Infinite Magnitude . Neither doth Aristotle appropriate this to the Supreme Deity ; To be thus devoid of Magnitude and of Parts , and consequently Indivisible ; he some where attributing the same also to all other Immaterial or Incorporeal things , and particularly to the Humane Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every thing that is devoid of Matter , is Indivisible , as the Humane Mind . And the like , doth he assert , at once , both concerning the Mundane , and the Humane Soul , that they are no Magnitudes , though ridiculously ( after his manner ) imputing the Contrary Opinion to Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . It is not rightly affirmed either of the Mundane , or Rational Soul , that they are Magnitudes . For the Intellect is One and Continuous , as Intellection is , which is the same with the Intelligibles . But these are one , not as Magnitudes , but as Numbers . Wherefore the Intellect is not so Continuous , but either devoid of Parts , or not Continuous as Magnitude . For how , being Magnitude , could it understand with any of its Parts , whether Conceived as Points , or as lesser Magnitudes ; since either way , there would be an innumerable company of Intellections ? Moreover how can it conceive any thing that is Indivisible , by what is Divisible ? Furthermore in this same Book De Animâ , Aristotle stifly denies , Souls in general , either to be in a Place , or to be Locally Moved , otherwise than by Accident , as they are said to be Moved , together with the Motion of the Body . Thus Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , See how Aristotle doth every where remove , or exclude from the Soul , Corporeal ( or Local ) Motions . And again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Aristotle will by no means allow any Incorporeal things whatsoever , whether of the First , Second or Lowest rank , ( they being all the Causes of motion ) themselves to be moved . Philoponus likewise , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . You see how Aristotle , respecting Corporeal Motions , pronounces of the Soul , that it is Immoveable . For whatsoever is in a Place ( and moveable ) is Body . Lastly , in that Passage before cited , Aristotle plainly makes , the Essence of Corporeal Substance , as opposed to Incorporeal , to consist in Magnitude . Besides Plato and Aristotle , we might here instance in sundry other , of the ancient Incorporealists , who clearly maintained the same Doctrine . Philo doth not only assert in general , a Double Essence or Substance , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Distant , and Indistant one , but somewhere writeth thus concerning the Deity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. All things are filled with God , as Containing them , but not as being Contained by them , or in them ; to whom alone it belongeth to be , both Every where and No where . No where because himself Created Space and Place , together with Bodies , and it is not Lawful to include the Creator , within any of his Creatures . And Every where , because he extendeth his Vertues and Powers , throughout Earth and Water , Air and Heaven , and leaveth no Part of the World destitute thereof , but collecting all things together under himself , hath bound them fast with Invisible Bonds . But none hath more industriously pursued this business then Plotinus who every where asserts , Body and Magnitude , to be one and the same thing ; and that besides this , there is another Substance Incorporeal , which consequently is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , devoid of Quantity , and of Magnitude , and of Parts , locally distant from one another ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it having in its Nature transcended , the Imperfection of Quantity . And Who hath also written , Two Whole Books upon this very Subject , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That one and the self same Numerical thing , may be all of it , entirely Every where . Wherein his Principal design was to Prove , that the Deity , is not Part of it here , and part of it there ; and so much thereof in one place , and so much in another ( as if the very Substance of it were Mensurable by Yards and Poles ) but the whole Vndivided Deity , every where , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) God is before all things that are in ● Place . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not at all to be wondered at , that God being not in a Place , should be present to every thing that is in a Place , wholly and entirely : Reason pronouncing , that he having no place , must therefore of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all of him Indivisibly Present , to whatsoever he is Present . Neither is this , saith he , a thing only deduced by Reason , but that which is before Reason , suggested , by the Instincts of Mankind ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That one and the same Numerical Substance ( to wit of the Deity ) is at once entirely every where , is agreable to the Common Notions , Sentiments of Mankind , when we do so often by the Instincts of Nature , speak of that God , who is in Every one of us ; as supposing him to be one and the same in all . Where the Philosopher subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And this is the Firmest of all Principles , that which our Souls do , as it were , Naturally and of themselves Speak ; and which is not Collected by Reason , but comes forth from them , before Ratiocination . Moreover he often affirmeth of the humane Soul , or rather takes it as a thing for granted , that this is , the Whole or All of it , in every part of the Body , that is Undividedly ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , As for the humane Soul , it is one and the same Numerically , in the Hand and in the Foot. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Since we commonly suppose , our own Soul to be the same , both in our foot and in our hand ; why should we not in like manner , acknowledge , that of the Mundane Soul or Deity , which is in one part of the Universe , to be the same with that in another ? In like manner Simplicius , proving that Body is not the first Principle , because there must of necessity be Something Self-moving , and what is so , must needs be Incorporeal , writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Because what is such , must of necessity be Indivisible , and Indistant , for were it Divisible , and Distant , it could not all of it be conjoyned with its whole self ; so that the whole should both actively move , and be moved . Which same thing seems further Evident , in the Souls being All Conscious of It Self , and Reflexive upon its whole Self , which could not be , were one part of it Distant from another . Again the same Philosopher , expresly denieth , the Soul though a Self-moving Substance , to be at all Locally Moved , otherwise then by accident in respect of the Body , which is moved by it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Soul being not Moved by Corporeal or Local Motions ( for in respect of these it is Immoveable ) but by Cogitative ones only ▪ ( the names whereof are Consultation , and Deliberation , &c. ) by these Moveth Bodies Locally . And that this was Really Plato's meaning , also , when he determined the Soul to be a Self-moving Substance and the Cause of all Bodily Motion ; that moving it self in a way of Cogitation it moved Bodies Locally ( Notwithstanding that Aristotle would not take notice of it ) sufficiently appears from his own words , and is acknowledged by the Greek Scholiasts themselves , upon Aristotle's De Anima . Thus again Simplicius elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Since the Soul is not in a place , it is not capable of any Local Motion . We should omit the Testimonies of any more Philosophers , were it not , that we find Porphyrius so full and express herein ; who makes this the very beginning of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Manuduction to Intelligibles ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That though Every Body be in a Place , yet Nothing that is properly Incorporeal , is in a Place : and who afterwards further pursues it in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Neither does that which is Incorporeal move Locally by Will. Place being Relative only to Magnitude and Bulk . But that which is devoid of Bulk and Magnitude , is likewise devoid of Local Motion . Wherefore it is only present by a certain Disposition and Inclination of it , to one thing more than another , nor is its presence there discernible otherwise , than by its operations and Effects . Again concerning the Three Divine Hypostases , he writeth thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Supreme God , is therefore Every where , because he is Nowhere ; and the same is true also of the Second and Third Divine Hypostasis , Nous and Psyche . The Supreme God is Every where and No where , in respect of those things which are after him , and only his own and in himself . Nous or Intellect is in the Supreme God ; Every where and No where as to those things that are after him . Psyche or the Mundane Soul is both in Intellect and the Supreme God , and Every where and No where as to Bodies . Lastly , Body , is both in the Soul of the World , and in God. Where he denies , God to be Locally in the Corporeal World , and thinks it more proper to say that the Corporeal World is in God , then God in it ; because the World is held and contained in the Divine Power , but the Deity is not in the Locality of the World. Moreover he further declares his Sense after this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nor if there were conceived to be , such an Incorporeal Space or Vacuum ( as Democritus and Epicurus supposed ) could Mind or God , possibly Exist in this Empty Space , ( as Co-extended with the same ) for this would be only Receptive of Bodies , but it could not receive the Energie of Mind or Intellect , nor give any Place or Room to that , that being no Bulkie thing . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Corporeal World is Distantly present , to the Intelligible , ( or the Deity ; ) and that is Indivisibly and Indistantly present , with the World. But when that which is Indistant and Vnextended , is present with that which is Distant and Extended ; then is the Whole of the Former , one and the same Numerically , in Every part of the Latter . That is , it is Indivisibly and Vnmultipliedly , and Illocally , there ( according to its own Nature ) present with that , which is naturally Divisible , and Multipliable , and in a Place . Lastly , he affirmeth the same likewise of the Humane Soul , that this is also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Substance devoid of Magnitude , and which is not Locally present , to this or that Body , but by Disposition and Energie , and therefore the Whole of it in every part thereof Vndividedly . And as for Christian Writers , besides Origen , who was so famous an Asserter of Incorporeal Substance , that ( as Socrates recordeth ) the Egyptian Monks and Anthropomorphites , threatned death to Theophilus the Alexandrian Bishop , unless he would at once execrate and renounce the Writings of Origen , and profess the Belief of a Corporeal God , of Humane Form ; and who also maintained Incorporeal Substance to be Vnextended , as might be proved from Sundry Passages , both of his Book against Celsus , and that Peri Archon ; we say ( besides Origen and others of the Greeks ) St. Austine amongst the Latins , clearly asserted the same , he maintaining in his Book , De Quantitate Animae , and else where , concerning the Humane Soul , that being Incorporeal , it hath no Dimensions of Length , Breadth and Profundity , and is Illocabilis , No where as in a Place . We shall conclude , with the Testimony of Boetius , who was both a Philosopher and a Christian , Quaedam sunt ( saith he ) Communes Animi Conceptiones , per se notae , apud Sapientes tantum ; Vt Incorporalia non esse In Loco ; There are certain Common Conceptions , or Notions of the Mind , which are known by themselves amongst wise men only ; as this for example , That Incorporeals are in No Place . From whence it is manifest , that the generality of reputed Wise men , were not formerly of this opinion , Quod Nusquam est nihil est , That what is No where , or in no certain Place , is Nothing ; and that this was not look'd upon by them as a Common Notion , but only as a Vulgar Errour . By this time we have made it unquestionably Evident , that this Opinion of Incorporeal Substance being Vnextended , Indistant , and Devoid of Magnitude , is no Novel or Recent thing , nor first started in the Scholastick Age , but that it was the general Perswasion , of the most ancient and learned Asserters of Incorporeal Substance ; especially , that the Deity was not Part of it Here , and Part of it There , nor the Substance thereof Mensurable by Yards and Poles , as if there were so much of it contained in one Room , and so much and no more in another , according to their several Dimensions ; but that the whole Vndivided Deity , was at once in Every Part of the world , and consequently No where Locally after the manner of Bodies . But because this opinion , seems so Strange and Paradoxical , and lies under so great Prejudices , we shall in the next place show , how these ancient Incorporealists , endeavoured to acquit themselves in repelling the several Efforts and Plausibilities made against it . The First whereof is this , That to suppose Incorporeal Substances , Vnextended and Indivisible , is to make them Absolute Parvitudes , and by means of that , to render them all , ( even the Deity it self ) contemptible ; since they must of necessity , be either Physical Minimums , that cannot Actually be Divided further by reason of their Littleness , ( if there be any such thing ) or else meer Mathematical Points , which are not so much as Mentally Divisible : so that Thousands of these Incorporeal Substances , or Spirits , might Dance together at once upon a Needles Point . To which it was long since thus Replied by Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and all other Incorporeal Substances , are not so Indivisible , as if they were Parvitudes , or Little things , as Physical points ; for so would they still be Mathematically Divisible ; nor yet , as if they were Mathematical Points neither , which indeed are no Bodies nor Substances , but only The Termini of a Line . And neither of these wayes , could the Deity Congruere , with the world ; nor Souls with their respective Bodies , so as to be all present with the whole of them . Again he writeth particularly concerning the Deity thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God is not so Indivisible as if he were the Smallest or Least of things , for he is the Greatest of all , not in respect of Magnitude , but of Power . Moreover as he is Indivisible , so is he also to be acknowledged Infinite , not as if he were either a Magnitude or a Number , which could never be past thorough ; but because his Power is Incomprehensible . Moreover the same Philosopher , condemneth this for a Vulgar Errour , proceeding from Sense and Imagination , that whatsoever is Vnextended and Indistant , must therefore needs be Little , he affirming on the contrary the Vulgar to be much mistaken , as to True Greatness and Littleness , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We commonly looking upon this Sensible world as Great , wonder how that ( Indivisible and Unextended ) Nature of the Deity , can every where comply and be present with it . Whereas that which is Vulgarly called Great , is indeed Little , and that which is thus Imagined to be Little , is indeed Great . For as much as the whole of This diffuseth it self through every part of the other ; or rather this whole Corporeal Vniverse , in every one of its parts , findeth that Whole and Entire ; and therefore Greater than it self . To the same purpose also Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity , which is the only true Being , is neither Great nor Little , ( For as much as Great and Little properly belong to Corporeal Bulk or Magnitude ) but it exceedeth both the Greatness of every thing that is Great , and the Littleness of whatsoever is Little ( it being more Indivisible and more One with it self , than any thing that is Little , and more Powerful than any thing that is Great ) So that it is above both the Greatest , and the Least ; it being found , all one and the same , by every Greatest and every Smallest thing , participating thereof . Wherefore you must neither look upon God , as the Greatest thing , ( that is in a way of Quantity ) for then you may well doubt , how being the Greatest , He can be all of him present with every Least thing , neither diminished nor contracted : nor yet must you Look upon him , as the Least thing neither ; for if you do so , then will you be at a loss again , how being the Least thing , he can be present , with all the Greatest Bulks , neither Multiplied nor Augmented . In a word , the Sum of their Answer amounts to this , that an Incorporeal Vnextended Deity is neither a Physical Point , because this hath Distance in it , and is Mentally Divisible ; nor yet a Mathematical One ; because This though having neither Magnitude nor Substance in it , hath notwithstanding Site and Position , a Point being according to Aristotle , a Monad having Site and Position . It is not to be conceived as a Parvitude or very Little thing , because then it could not Congruere , with all the Greatest things ; nor yet as a Great thing , in a way of Quantity and Extension , because then it could not be All of it Present , to every Least thing . Nor does True Greatness consist , in a way of Bulk or Magnitude , all Magnitude being but Little , since there can be no Infinite Magnitude , and no Finite Magnitude can have Infinite Power , as Aristotle before urged . And to conclude , though some who are far from Atheists , may make themselves merry , with that Conceit , of Thousands of Spirits , dancing at once upon a Needles Point , and though the Atheists , may endeavour , to Rogue and Ridicule , all Incorporeal Substance in that manner ; yet does this run upon a clear Mistake of the Hypothesis , and make nothing at all against it ; for as much as an Vnextended Substance , is neither any Parvitude , as is here supposed ( because it hath no Magnitude at all ) nor hath it any Place , or Site , or Local Motion , properly belonging to it ; and therefore can neither Dance upon a Needles Point , nor any where else . But in the next place , it is further Objected ; That What is neither Great nor Little , what possesses no Space , and hath no Place nor Site amongst Bodies , must therefore needs be an Absolute Non-Entity , for as much as Magnitude or Extension , are the very Essence of Being or Entity , as such ; so that there can be neither Substance nor Accident Unextended . Now since whatsoever is Extended , is Bodily , there can therefore be no other Substance besides Body , nor any thing Incorporeal , otherwise then as that word may be taken , for a Thin and Subtile Body , in which Sense Fire was by some in Aristotle , said to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The most Incorporeal of all the Elements ; and Aristotle himself useth the word in the same manner , when he affirmeth , that all Philosophers did define the Soul , by Three things , Motion , Sense , and Incorporiety ; several of those there mentioned by him , understanding the Soul to be no otherwise Incorporeal , than as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Thin and Subtle Body . In answer to which Objection ; we may remember that Plato in the passage before cited , declareth this to be but a Vulgar Errour , that whatsoever doth not take up Space , and is in no Place , is Nothing . He Intimateing the Original hereof , to have sprung , from men's adhering too much to those Lower Faculties , of Sense and Imagination , which are able to conceive Nothing , but what is Corporeal . And accordingly Plotinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sense indeed , which we attending to , disbelieve these things , tells us of Here and There ; but Reason dictates , that Here and There , is so to be understood of the Deity , not as if it were Extendedly Here and There , but because every Extended thing , and the several Parts of the World , partake every where of that , being Indistant and Vnextended . To the same purpose Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , We ought therefore , in our Disquisitions concerning Corporeal and Incorporeal Beings , to conserve the Property of each , and not to confound their Natures . But especially to take heed , that our Phancy and Imagination , do not so far impose upon our judgments , as to make us attribute to Incorporeals , what properly belongeth to Bodies only . For we are all accustomed to Bodies , but as for Incorporeals , scarcely any one reaches to the knowledge of them ; men alwaies fluctuating about them and diffiding them , so long as they are held under the Power of their Imagination . Where afterwards he propoundeth a Form for this , How we should think of Incorporeals , so as not to Confound their Natures with Corporeals ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the Indistant and Vnextended Deity , is the Whole of it present in Infinite Parts of the Distant World , neither Divided , as applying part to part ; nor yet Multiplied into many Wholes , according to the multiplicity of those things that partake thereof . But the whole of it ( One and the same in Number ) is present to all the Parts of the Bulkie World , and to every one of those many things in it , Vndividedly and Vnmultipliedly ; that in the mean time partaking thereof Dividedly . It was granted therefore by these Ancients , that this Vnextended and Indistant Nature , of Incorporeals , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a thing altogether Vnimaginable ; and this was concluded by them , to be the only Reason , why so many have pronounced it to be Impossible , because they attended only to Sense and Imagination , and made them the only Measure of Things and Truth ; it having been accordingly maintained by divers of them , ( as Porphyrius tells us ) that Imagination and Intellection , are but Two different Names , for one and the same thing ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is a difference of Names only and no more , betwixt Mind and Phancy . Phancy and Imagination in Rational Animals , seeming to be the same thing with Intellection . But there are many things , which no man can have any Phantasm or Imagination of , and yet are they notwithstanding by all Unquestionably acknowledged for Entities or Realities ; from whence it is plain , that we must have some other Faculties in us , which Extend beyond Phansie and Imagination . Reason indeed dictates , that whatsoever can either Do or Suffer any thing , must therefore be undoubtedly Something : but that whatsoever is Vnextended , and hath no Distant Parts , one without another , must therefore needs be Nothing , is no Common Notion , but the Spurious Suggestion of Imagination only , and a Vulgar Errour . There need to be no fear at all , Lest a Being Infinitely Wise and Powerful , which Acts upon the whole world ; and all the Parts thereof , in Framing and Governing the same , should prove a Non-Entity , meerly for want of Bulk and Extension , or because it Swells not out into Space and Distance as Bodies do , therefore Vanish into Nothing . Nor does Active Force and Power , as such , depend upon Bulk and Extension , because then , whatsoever had the greater Bulk , would have the greater Activity . There are therefore , Two kinds of Substances in the Universe , the First Corporeal , which are Nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bulks , or Tumours , devoid of all Self-Active Power ; the Second Incorporeal , which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Substantial Powers , Vigours , and Activities ; which though they act upon Bulk and Extension , yet are themselves Vnbulkie and devoid of Quantity and Dimensions ; however they have a certain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in them in another sense , an Essential Profundity , according to this of Simplicius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All Corporeal Substance , is simply Divisible , some Parts of it being here and some there , but Intellectual Substance , is Indivisible , and without Dimensions , though it hath much of Depth ond Profundity in it in another Sense . But that there is some thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vnimaginable even in Body it self , is evident , whether you will suppose it to be Infinitely Divisible or Not , as you must of necessity suppose , one or other of these . And that we ought not always to pronounce of Corporeal Things themselves , according to Imagination , is manifest from hence ; because though Astronomical Reasons , assure us , that the Sun is really more than a Hundred Times bigger than the whole Earth , yet can we not possibly for all that , Imagine the Sun of such a Bigness , nor indeed the Earth it self ; half so big as we know it to be . The reason whereof is , partly because we never had a Sense or Sight of any such Vast Bigness at once , as that of either of them , and partly because our Sense always representing the Sun to us , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as of a Foot Diameter , and we being accustomed always to Imagine the same according to the Appearance of Sense , are not able to frame any Imagination of it , as very much Bigger . Wherefore if Imagination be not to be Trusted , nor made the Criterion or Measure of Truth , as to Sensible things themselves , much less ought it to be , as to Things Insensible . Besides all which , the Ancient Incorporealists , argued after this manner , that it is , as Difficult for us to conceive , a Substance whose Duration is Vnextended or Vnstretched out in Time , into Past , Present and Future , and therefore without Beginning ; as that which is Vnextended as to Parts , Place or Space , in Length , Breadth and Thickness ; yet does Reason pronounce , that there must needs be , not only a Duration without Beginning , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Timeless Eternity , or a Permanent Duration , differing from that Successive Flux of Time ; ( which is one of Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things Generated , or that had a Beginning ) This Parity of Reason is by Plotinus thus insisted on , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For the same reason , that we deny Local Extension , to the Deity , must we also deny Temporal Distance to the same : and affirm that God is not in Time , but above Time , in Eternity . For as much as Time , is alwaies Scattered and Stretched out in Length , and Distance , one moment following after another ; but Eternity remaineth in the same , without any Flux , and yet nevertheless outgoeth Time , and transcendeth the Flux thereof , though seeming to be stretched and spun out more into Length . Now the reason why we cannot frame a Conception of such a Timeless Eternity , is only because our selves are Essentially Involved in Time , and accordingly are our Conceptions Chained , Fettered , and Confined , to that narrow and dark Dungeon , that our selves are Imprisoned in ; Notwithstanding which , our Freer Faculties , assuring us of the Existence of a Being , which far transcendeth our selves , to wit , one that is Infinitely Perfect ; we have by means hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a certain Vaticination , of such a Standing Timeless Eternity , as its Duration . But as for that Conceit , of Immaterial or Incorporeal Bodies ; or , that God , and Humane Souls , are no otherwise Incorporeal , then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thin and Subtle Body ; such as Wind or Vapour , Air , or Aether ; it is certain , that according to the Principles of the most ancient Atomick Philosophy , ( before it was Atheized ) there being no such Real Quality of Subtlety or Tenuity , ( because this is altogether Vnintelligible ) but this Difference arising wholly , from Motion , Dividing the Insensible Parts , and every way Agitating the same , together with a certain Contexture of those Parts ; it is not Impossible but that the Finest and most Subtle Body that is , might become as Gross , Hard , Heavy , and Opake , as Flesh , Earth , Stones , Lead , or Iron ; and again that the Grossest of these Bodies , by Motion and a Different Contexture of Parts , might not only be Crystalized , but also become as Thin , Soft , and Fluid as the Finest Aether . So that there is no Specifick Difference , betwixt a Thick and Thin , a Gross and Fine , an Opake and Pellucide , and Hard and Soft Body , but Accidental only ; and therefore is there no reason , why Life and Vnderstanding , should be thought to belong to the one , rather than to the other of them . Besides which , the Reasons of the ancient Incorporealists , ( afterwards to be produced ) will Evince that the Humane Soul and Mind , cannot possibly be any Body whatsoever , though never so Fine , Thin , and Subtle ; whose Parts are by Motion Dividable and Separable from one another . But it is further Objected against this Vnextended Nature , of Incorporeal Substances , as they are said to be All in the Whole , and all in every Part of that Body , which they are united to , or Act upon ; that this is an Absolute Contradiction and Impossibility ; because if the Whole of the Deity , be in this One Point of Matter , then can there be Nothing at all of it , in the Next adjoyning ; but that must needs be another Whole , and Nothing the same with the former . In like manner , if the whole Humane Soul , be in this one Part of the Organized Body , then can there be none at all of it , in any other Part thereof ; and so not the Whole in the Whole , To which Objection , the ancient Incorporealists , made this Twofold Reply . First , in way of Concession , That this is indeed an Absolute Contradiction , for an Extended Substance , or Body , to be All of it in every one Part or Point of that Space , which the whole occupieth . Thus Plotinus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is Impossible for a Body , or Extended Substance , to be one and the same , All of it in every Part of that Space , which it possesses ; and for every Part thereof , to be the same with the Whole . But Secondly , as for an Vnextended and Indistant Substance , which hath no Parts one without another , it is so far from Being a Contradiction , that it should be All of it in every Part of that Body , which it Acts upon ; that it is Impossible it should be otherwise , only a Part in a Part thereof ; so that an Equal Quantity of both , should Co-Exist together , because this is to suppose an Vnextended Substance to be Extended . We say it is Contradictious to the Nature of that Substance , which is supposed to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Devoid of Magnitude , and of Quantity , and of Parts , Indistant , and Indivisible ; that it should be otherwise United to , or Conjoyned with , an Extended Body , then after this way , which is look'd upon as such Conjuring ; namely , that the Whole of it should be present with , and Act upon every Part thereof . Thus Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , This Form of Doctrine , concerning Incorporeals , is necessarily taken from the thing it self , ( Viz. the nature of them as Vnextended ) and hath Nothing in it Aliene from that Essence , as confounding the Corporeal Nature therewith . Whatsoever is Vnextended and Indistant , cannot possibly Co-Exist , with an Extended Substance , Point by Point , and Part by Part , but it must of necessity be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All of it , one and the same Numerically ; that is , ( like it self ) Vndividedly , in every Part of that , which it Acts upon . Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in this Form , when it is said , that the Whole Deity , is in every Part of the World , and the Whole Soul in every Part of the Body , is not to be taken in a Positive sense , for a Whole consisting of Parts , one without another , but in a Negative only , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Whole Vndivided ; so that the meaning thereof is no more than this , that the Deity is not Dividedly , in the World , nor the Soul Dividedly in the Body , a Part here , and a Part There ; but The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every where , All of it , Vndividedly . Thus again Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If therefore , God be every where : it cannot possibly be , that he should be so Dividedly ; because then himself would not be every where , but only a Part of him Here , and a Part of him There , throughout the whole World ; himself being not one Vndivided Thing . Moreover , this would be all one , as if a Magnitude were Cut and Divided into many Parts , every one of which Parts , could not be , that whole Magnitude . Lastly , this would be the very same , as to make God a Body . Now if these things be Impossible ; then must that so much Disbelievd thing ( look'd upon as such a Puzzling Griphus , or rather as Contradictious Non-sense ) be an Undoubted Truth , according to the Common Notions of mankind ; that God is Every where ; to wit , that He is All of him , the same Whole , Undividedly , Every where . The sum of all is , That though it be an Absolute Contradiction , for a Body , or Quantum , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , All of it in every Part of that Space , which the Whole is in ; yet it is no Contradiction at all for an Vnextended and Indistant Being , to be All of it Vndividedly , in every Part of that Body , it Acts upon ; but on the contrary , it would be statly Contradictious to it ; to say , that it is only Part of it in a Part ; this being to Divide an Indivisible thing , into Parts . The Fourth and Last Objection , against Incorporeal and Vnextended Substance , is from that Illocality , and Immobility , ( which will follow thereupon ) of Humane Souls , and other Finite Particular Spirits , such as Demons or Angels ; That this is not only in it self very Absurd , to suppose these Finite and Particular Beings , to be thus Illocal and Immoveable ; No where , and Every where ; ( from whence it would seem to follow that they might Act the whole Corporeal Vniverse , or take cognizance of all things therein Every where ) but also , that this Conceit is Contradictious to the Very Principles of Religionists themselves , and plainly Confuted by the same ; they acknowledging Universally , that Humane Souls ( at Death ) departing out of this Body , do Locally move from thence , into a certain other Place , Called Hades , Hell , or Inferi . Now the Latter Part of this Objection is First to be Answered . And this is indeed a thing , which the ancient Asserters of Incorporeal Substance , as Vnextended , were not unaware of ; That the Vulgarly Received Tradition , of Humane Souls , ( after Death ) going into Hades , might be Objected against them . For the Satisfying whereof , Plotinus suggesteth these Two Things ; First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; That if by Hades be meant , nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Invisible , ( as many times it is ) then is there no more signified by the Souls going into Hades , than it s no longer being Vitally united to this Earthy Body , and but Acting apart by it self , and so hath it nothing of Place necessarily included in it . Secondly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; But if by Hades be understood , a Certain Worser Place , ( as sometimes it also is ) What wonder is this ? since now where our Body is , there in the same place is our Soul said to be also ? But you will Reply , how can this be , when there is now no longer any Body left ? We Answer , that if the Idol of the Soul be not quite Separated from it , Why should not the Soul it self be said to be there also , where its Idol is ? Where by the Idol of the Soul Plotinus seems to mean , an Airy or Spirituous Body , Quickned and Vitalized by the Soul , adhering to it after death . But when the same Philosopher supposes , this very Idol of the Soul to be also Separable from it , and that so as to subsist apart by it self too , this going alone into Hades , or the Worser Place , whilst that liveth only in the Intelligible World ( where there is no Place nor Distance ) lodged in the Naked Deity , having nothing at all of Body hanging about it , and being now not A Part but the Whole , and so Situate nether here nor there ; in this High Flight of his , he is at once , both Absurdly Paradoxical , in dividing the Life of the Soul as it were into Two , and forgat the Doctrine of his own School , which as himself elsewhere intimateth , was this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Our Soul , though it shall quit this Body , yet shall it never be disunited from all Body . Wherefore Porphyrius answering the same Objection , though he were otherwise much addicted to Plotinus , and here uses his Language too , yet does he in this depart from him , adhering to the ancient Pythagorick Tradition ; which as will appear afterwards , was this , That Humane Souls are always Vnited to some Body or other . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As the Souls being here upon Earth , ( saith he ) is not its moving up and down upon it , after the manner of Bodies ; but it s Presiding over a Body which moveth upon the Earth ; so is its being in Hades , nothing but its presiding over that Idol , or Enlivened Vaporo●● Body , whose Nature it is to be in a Place , and which is of a Dark Subsistence . Wherefore if Hades be taken for a Subterraneous and Dark Place , yet may the Soul nevertheless , be said to go into Hades , because when it quits this Gross Earthy Body , a more Spirituous and Subtle Body , collected from the Spheres ( or Elements ) doth still accompany it . Which Spirit being Moist and Heavy , and naturally descending to the Subterraneous places , the Soul it self may be said in this sense to go Vnder the Earth also , with it , not as if the Substance thereof , passed from One Place to Another , but because of its Relation and Vital Vnion to a Body which does so . Where Porphyrius addeth , contrary to the Sense of Plotinus ; That the Soul is never quite Naked of all Body ; but hath alway some Body or other joyned with it suitable and agreeable to its own present Disposition ( either a Purer or Impurer one . ) But that at its first Quitting , this Gross Earthly Body , the Spirituous Body , which accompanieth i● , ( as its Vehicle ) must needs go away Fouled and Incrassated with the gross Vapours and steams thereof ; till the Soul afterwards by Degrees Purging it self , this becometh at length A Dry Splendour , which hath no Mysty Obscurity , nor casteth any Shadow . But because this Doctrine of the Ancient Incorporealists , concerning the Humane Souls being always , ( after Death ) United to some Body or other ; is more fully declared by Philoponus , then by any other , that we have yet met withal , we shall here excerp some Passages out of him about it . First therefore , he declareth this for his own opinion , agreeable to the Sense of the best Philosophers ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That the Rational Soul , as to its Energie , is separable from all Body ; but the Irrational Part or Life thereof , is Separable only from this Gross Body , and not from all Body whatsoever ; but hath ( after Death ) a Spirituous or Aiery Body , in which it acteth ; This I say is a True Opinion , as shall be afterwards proved by us . And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Irrational Life of the Soul , hath not all its Being , in this Gross Earthy Body , but remaineth after the Souls Departure out of it ; having for its Vehicle and Subject , the Spirituous Body . Which it self is also compounded out of the Four Elements , but receiveth its Denomination from the Predominant Part , to wit Air : as this Gross Body of ours is called Earthy , from what is most Predominant therein . Thus do we see , that according to Philoponus , the Humane Soul after Death , does not meerly exercise its Rational Powers , and think only of Metaphysical and Mathematical Notions , Abstract things , which are neither in Time nor Place , but exerciseth also its Lower Sensitive and Irrational Faculties , which it could not possibly do , were it not then Vitally United to some Body ; and this Body then accompanying the Soul , he calls Pneumatical , that is ( not Spiritual in the Scripture-Sense , but ) Spirituous , Vaporous , or Airy . Let us therefore in the next place see , what Rational Account , Philoponus can give of this Doctrine of the Antients , and of his Own Opinion agreeably thereunto , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Our Humane Soul , ( in those who are not Purged and Cleansed in this Life ) after its departure out of this Body , is acknowledged , or rather Demonstrated , to go into Hades , there to receive Punishment , for its evil Actions past . For Providence does not only take Care of our Being , but also of our Well-Being . Therefore is the Soul though lapsed into a Preter-Natural State , yet not neglected by Providence , but hath a Convenient Care taken of it ; in order to its Recovery . And since Sinning had its Original from the Desire of Pleasure , it must of necessity be Cured by Pain . For here also Contraries are the Cures of Contraries . Therefore the Soul being to be Purged , is Punished and Pained in those Subterraneous Judicatories and Prisons , in order to its Amendment . But if the Soul be Incorporeal , it is Impossible for it to Suffer . How then can it be Punished ? There must of Necessity be some Body joyned with it : Which being immoderately Constringed or Agitated , Concreted , or Secreted , and Discordantly Moved , by Heat and Cold ; or the like , may make the Soul sensible of Pain by reason of Sympathy ; as it is here in this Life . What Body therefore , is that which is then Conjoyned with the Soul , after the dissolution of that Earthy Body , into its Elements ? Certainly it can be no other , than this Pneumatical , or Spirituous Body , which we now speak of . For in this are Seated , as their Subject , the Irascible and Concupiscible Passions , and they are inseparable from the same , nor could they be in the Soul , disunited from all Body . And that Soul which is freed from these , would be forthwith freed from Generation ; nor would it be concerned in those Subterraneous Judicatories and Prisons , but be carried up aloft , to the higher Celestial Regions , &c. After which he endeavours further to confirm this Opinion , from the Vulgar Phaenomena , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Furthermore , that there is such a Pneumatical ( Spirituous , Vaporous , or Airy ) Body , which accompanieth Souls Vnpurged after Death ; is evident also from the Phaenomena themselves . For what account can otherwise be given , of those Spectres or Phantasms , which appear Shadow-like about Graves or Sepulchres ? since the Soul it self is neither of any Figure , nor yet at all Visible . Wherefore these Ancients say , that Impure Souls after their departure out of this Body , wander here up and down , for a certain space , in their Spirituous , Vaporous , and Airy Body , appearing about Sepulchres , and haunting their former Habitations . For which cause there is great reason , that we should take care of Living Well ; as also , of abstaining from a Fouler and Grosser diet ; these Ancients telling us likewise , that this Spirituous Body of ours , being fouled and incrassated by Evil Diet , is apt to render the Soul , in this Life also , more Obnoxious to the Disturbances of Passions . And here Philoponus goes on to gratifie us , with a further Account , of some other of the Opinions of these Ancients , concerning this Spirituous or Airy Body , accompanying the Soul after Death , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They further add , that there is Something of the Plantal and Plastick Life also , Exercised by the Soul , in those Spirituous or Airy Bodies , after Death ; they being Nourished too ; though not after the same manner , as these Gross Earthy Bodies of ours are here , but by Vapours ; and that not by Parts or Organs , but throughout the Whole of them , ( as Sponges ) they imbibing every where those Vapours . For which cause , they who are wise , will in this Life also , take care of using a Thinner and Dryer Diet , that so that Spirituous Body ( which we have also at this present time within our Grosser Body ) may not be Clogged and Incrassed , but Attenuated . Over and above which , those Ancients made use of Catharms , or Purgations to the same end and purpose also . For as this Earthy Body is washed by Water , so is that Spirituous Body Cleansed by Cathartick Vapours ; some of these Vapours being Nutritive , others Purgative . Moreover these Ancients further declared , concerning this Spirituous Body ; that it was not Organized , but did the Whole of it , in every Part throughout , exercise all Functions of Sense ; the Soul Hearing , and Seeing , and Perceiving all Sensibles , by it every where . For which Cause Aristotle himself , affirmeth in his Metaphysicks , That there is properly but One Sense , and but One Sensory . He by this One Sensory meaning , the Spirit , or Subtle Airy Body , in which the Sensitive Power , doth all of it , through the Whole , immediately apprehend all Variety of Sensibles . And if it be demanded , How it comes then to pass , that this Spirit , appears Organized in Sepulchres , and most commonly of Humane Form , but sometimes in the Form of some other Animals ; to this those Ancients Replied , That their appearing so frequently in Humane Form ; proceedeth from their being , Incrassated with Evil Diet , and then as it were stamped upon , with the Form of this Exteriour Ambient Body , in which they are ; as Crystal is Formed and Coloured , like to those things which it is fastned in , or Reflects the Image of them . And that their having sometimes other different Forms , proceedeth from the Phantastick Power of the Soul , it self , which can at pleasure transform this Spirituous Body into any shape . For being Airy , when it is Condensed , and Fixed , it becometh Visible ; and again Invisible , and Vanishing out of Sight , when it is Expanded and Rarefied . Now from these Passages cited out of Philoponus , it further appeareth , that the Ancient Asserters of the Souls Immortality , did not suppose Humane Souls after Death , to be quite strip'd , Stark Naked from all Body ; but that the Generality of Souls , had then a certain Spirituous , Vaporous , or Airy Body , accompanying them ; though in different Degrees of Purity or Impurity , Respectively to themselves . As also , that they conceived , this Spirituous Body , ( or at least something of it ) to hang about the Soul also here in this Life , before Death , as its Interiour Indument or Vestment ; which also then sticks to it , when that other Gross Earthly Part of the Body , is by Death put off , as an Outer Garment . And some have been inclinable to think ( by reason of certain Historick Phaenomena ) these Two , to be things so distinct , that it is not Impossible , for this Spirituous Body , together with the Soul to be Locally separated from the other Grosser Body , for some time , before Death , and without it . And indeed thus much can●ot be denied , that our Soul Acteth , not Immediatly only upon Bones , Flesh , and Brains , and other such like Gross Parts of this Body , but first and chiefly upon the Animal Spirits ; as the Immediate Instruments of Sense and Phancy ; and that by whose Vigour and Activity , the other Heavy and Unwieldy Bulk of the Body , is so nimbly Moved . And therefore we know no reason but we may assent here to that of Porphyrius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Blood is the Food and Nourishment of the Spirit , ( that is , that Subtle Body called the Animal Spirits ) and that this Spirit is the Vehicle of the Soul , or the more Immediate Seat of Life . Nevertheless the same Philoponus there addeth , that according to these Ancients ; besides the Terrestial Body , and this Spirituous and Airy Body too , there is yet a Third kind of Body , of a Higher Rank then either of the Former , ( peculiarly belonging to such Souls after Death , as are Purged and Cleansed from Corporeal Affections , Lusts , and Passions , ) called by them . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. A Luciform , and Celestial , and Ethereal Body . The Soul ( saith he ) continueth either in the Terrestrial , or the Aereal Body , so long , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vntil that having Purged it self , it be carried aloft , and freed from Generation . And then doth it put off , both the Irascible and Concupisciple Passions at once , together with this Second Vehicle , or Body , which we call Spirituous . Wherefore these Ancients say , that there is another Heavenly Body , always conjoyned with the Soul , and Eternal , which they call Luciform , and Star-like . For it being a Mundane thing , must of necessity have , some Part of the World , as a Province allotted to it , which it may administer . And since it is always Moveable , and ought always to Act , it must have a Body Eternally conjoyned with it , which it may always Enliven . And for these Causes do they affirm , the Soul always to have a Luciform Body . Which Lucid and Etherial Body of the Soul , is a thing often mentioned by other Writers also ; as Proclus in his Commentary upon the Timaeus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Humane Soul hath also , ( saith he ) such an Ethereal Vehicle belonging to it , as Plato himself intim●t●s , when he affirmeth the Demiurgus at first to have placed it in a Chariot . For of nec●ssity , every Soul before this Mortal Body , must have an Eternal and easily Moveable Body , it being Essential to it to move . And elsewhere the same Proclus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Whilst we remain above , we have no need of these Divided Organs , which now we have descending into Generation ; but the Vniform Lucid or Splendid Vehicle , is sufficient , this having all Senses Vnited together in it . Which Doctrine , of the Vnorganized Luciform , and Spirituous Vehicles , seems to have been derived from Plato , he in his Epinomis , writing thus concerning a Good and Wise man after Death ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Of whom , whether I be in Jest or Earnest , I constantly affirm , that when dying he shall yield to Fate , he shall no longer have this Variety of Senses , which now we have , but One Vniform Body , and live a happy Life . Moreover Hi●rocles much insisteth upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this Luciform and Ethereal Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which also ( saith he ) the Oracles call the Thin and Subtle Vehicle , or Chariot of the Soul ; he meaning doubtless by these Oracles , the Magical or Chaldaick Oracles before mentioned . And amongst those now Extant , under that Title , there seems to be a clear acknowledgment of these Two Vehicula of the Soul , or Interiour Induments thereof ; the Spirituous , and the Luciform Body , the latter of which , is there Enigmatically called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Plain Superficies , in these words ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Take care , not to Defile or Contaminate the Spirit ; nor to make the Plain Superficies , Deep . For thus Psellus glosseth upon that Oracle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Chaldaick Philosophers , bestow upon the Soul , Two Interiour Tunicles or Vestments , the one of which they called , Pneumatical , or the Spirituous Body ; which is weaved out as it were to it , and compounded of the Gross Sensible Body ( it being the more Thin and Subtle part thereof ) the other the Luciform Vestment of the Soul , Pure and Pellucide , and this is that which is here called the Plain Superficies . Which , saith Pletho , is not so to be understood , as if it had not Three Dimensions ( for as much as it is a Body also ) but only to denote the Subtlety and Tenuity thereof . Wherefore when the aforesaid Hierocles also calls this Luciform and Etherial Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Spiritual Vehicle of the Rational Soul , he takes not the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that Sense , wherein it is used by Philoponus and Others ; as if he intended to confound this Etherial Body , with that other Spirituous or Airy Body , and to make but one of them ; but rather styles it Spiritual , in a higher Sense , ( and which cometh near to that of the Scripture ) as being a Body more Suitable and Cognate , with that Highest and Divinest Part of the Soul , Mind or Reason , then the other Terrestial Body is ( which upon that account is called also , by the same Hierocles , ( as well as it is by St. Paul ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Animal or Natural Body . ) So that this Spiritual Body of Hierocles , is not the Airy ▪ but the Etherial Body , and the same with Synesius his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , His Divine Body . And that this Distinction of two Interior Vehicles or Tunicles of the Soul , besides that Outer Vestment , of the Terrestial Body , ( styled in Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Crustaceous or Ostr●aceous Body ) is not a meer Figment of the latter Platonists since Christianity , but a Tradition derived down from Antiquity , appeareth plainly from Virgil in his Sixth Aenead , where though not commonly understood , he writeth first of the Spirituous , or Airy Body , in which Unpurged Souls , receive Punishment after Death , thus ; Quin & Supremo cum Lumine Vita reliquit , Non tamen omne Malum miseris , nec funditus omnes Corporeae excedunt pestes : penitusque necesse est Multa diu concreta modis inolescere miris . Ergo exercentur poenis , veterumque malorum Supplicia expendunt ; aliae panduntur inanes Suspensae ad Ventos ; aliis sub gurgite Vasto Infectum eluitur Scelus , aut exuritur Igni . And then again of the other Pure Ethereal and Fiery Body , in this manner , Donec Longa dies perfecto temporis Orbe , Concretam exemit labem , Purumque reliquit Aethereum Sensum , atque Aurai Simplicis Ignem . Now as it was before observed , that the Ancient Asserters of the Souls Immortality , supposing it to have besides this Terrestial Body , another Spirituous or Airy Body , conceived this not only to accompany the Soul after Death , but also to hang about it here in this Life , as its Interiour Vest or Tunicle ; ( they probably meaning hereby , the same with that which is commonly called , the Animal Spirits , diffused from the Brain , by the Nerves , throughout this whole Body ) in like manner is it certain , that Many of them supposing , the Soul besides those Two forementioned , to have yet a Third Luciform or Etherial Body , conceived this in like manner , to adhere to it even in this Mortal Life too , as its Inmost Clothing or Tunicle ; yet so as that they acknowledged the Force thereof , to be very much weakned and ab●ted , and its Splendour altogether obscured , by the Heavy Weight , and Gross Steams or Vapours , of the Terrestial Body . Thus Suidas ●po● the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , tells us out of Isidore , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That according to some Philosophers , the Soul hath a certain Luciform Vehicle , called also Star - or Sun-like , and Eternal : which Luciform Body , is now shut up within this Terrestrial Body ( as a Light in a dark Lanthorn ) it being supposed by some of them , to be included within the Head , &c. With which agreeth Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendid or Luciform Body , lieth in this Mortal Body of ours , continually Inspiring it with Life , and containing the Harmony thereof . The ground of which opinion was , because these Philosophers generally conceived , the Humane Soul to have Pre-Existed , before it came into this Earthly Body , and that either from Eternity , or else from the First beginning of the World's Creation ; and being never without a Body , and then in a Perfect State , to have had a Lucid and Etherial Body , either Co-Eternal , or Co-Eve with it , ( though in order of Nature Junior to it ) as its Chariot or Vehicle ; which being Incorruptible , did always inseparably adhere to the Soul , in its After - Lapses and Descents , into an Aerial first , and then a Terrestrial Body ; this being as it were the Vinculum of Union , betwixt the Soul and them . Thus Pletho declares their Sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By this Etherial Body , is our Humane Soul Connected , with its Mortal Body ; the whole thereof being Implicated with the whole Vital Spirit of the Embryo , for as much as this it self is a Spirit also . But long before Pletho was this Doctrine declared and asserted by Galen , as agreeable both to Plato's and his own sense , He first Premising , that the Immediate Organ or Instrument of Sight , was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Luciform and Ethereal Spirit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Wherefore we may reasonably affirm , that the Organ of Sight , is a Luciform or Etherial Body ; as that of Hearing is Aerial ; that of Smelling Vaporous ; that of Tast Moist or Watery ; and That of Touch Earthy ; like being perceived by like : And He accordingly thus understanding , those Known Verses of Empedocles , which as Aristotle otherwise interprets them , are Nonsense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And this was that which Empedocles meant to signifie , in those famous Verses of his ; it being certain that by the most Earthy of our Senses , the Touch , we perceive the Earthy Nature of Sensibles ; and by the most Luciform , viz. that of Sight , the Passions of Light ; by that which is Aerial , Sounds ; by that which is Moist and Sponge-like , Tasts ; and Lastly , by the Organ of Smelling , which is the Extremity of those Former Cavities of the Brain , as replenished with Vapours , Odours . After which he writeth , of the Essence or Substance of the Soul , in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And if we should now declare any thing concerning the Essence or Substance of the Soul , we must needs affirm one or other of these Two things ; That either it self is this Luciform and Etherial Body ( which the Stoicks whether they will or no , by consequence will be brought unto , as also Aristotle himself ) or else that the Soul is it self an Incorporeal Substance , but that this Luciform Etherial Body , is its First Vehicle , by which as a Middle , it communicates with the other Bodies . Wherefore we must say , that this Etherial Lucid Body , is Extended throughout the whole Brain ; whence is that Luciform Spirit derived , that is the Immediate Instrument of Sight . Now from hence it was , that these Philosophers , besides the Moral Purgation of the Soul , and the Intellectual or Philosophical ; recommended very much a Mystical or Telestick way of Purifying , this Etherial Body in us , by Dyet and Catharms . Thus the forementioned Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Since to our Lucid or Splendid Body , this Gross Mortal Body , is come , by way of Accession , we ought to Purifie the Former also , and free it from Sympathy with the Latter . And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Together with the Purgations of the Rational Soul , the Purification of the Luciform or Etherial Vehicle , is also to be regarded , that this being made Light , and Alate or Wingy , might no way hinder the Souls Ascent upward : But he that endeavours , to Purifie the Mind only , neglecting the Body , applies not himself to the whole Man. Whereupon he concludes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I therefore call this the Telestick or Mystick Operation ; which is Conversant about the Purgation of the Lucid or Etherial Vehicle . And whereas Philosophy was by Plato and Socrates Defined , to be a Continual Exercise of Dying ( which yet Pliny thought to be nothing but an Hypochondriacal or Atrabilarian Distemper in them , in those words of his , which Salmasius and other Criticks can by no means understand , Est etiam quidam Morbus , Per Sapientiam Mori , That the Dying by Wisdom or Philosophy , is also but a certain kind of Bodily Disease , or Over-grown Melancholy ) Though they supposed this principally to consist , in a Moral Dying to Corporeal Lusts and Passions , yet was the design thereof , partly Mystical and Telestick also , it driving at this further thing , that when they should put off this Terrestrial Body , they might at once Dye also , to the Spirituous or Aerial ; and then their Soul have nothing left , hanging about it , but only the Pure Etherial Body , its Light - winged Chariot : which in Virgil's Language , is — Purumque relinqui Aethereum Sensum , atque Aurai Simplicis Ignem . Notwithstanding which , the Pythagoreans and Platonists , seem not to have been all of them of this Perswasion , that the same Numerical Etherial Body , which the Soul was at first Created with , continueth still about it , and adhereth to it Inseparably to all Eternity , during its Descents , into other Grosser Bodies ; but rather to have supposed , that according to the Moral Disposition of the Soul , it always finds or makes a Cognate and Suitable Body , Correspondently Pure or Impure ; and consequently , that by Moral Vertue and Philosophy , it might again recover that Celestial Body , which was lost by its Fall and Descent hither . This seemeth to have been Porphyrius his sense in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , However the Soul be in it self affected , so does it alwaies find a Body , suitable and agreeable to its present Disposition ; and therefore to the Purged Souls , does Naturally accrue a Body , that comes next to Immateriality ; that is , an Etherial one . And probably Plato was of the same Mind , when he affirmed , the Soul to be alwaies in a Body , but sometimes of one kind , and sometimes of another . Now from what hath been declared , it appeareth already , that the most Ancient Asserters of the Incorporiety and Immortality of the Humane Soul , supposed it notwithstanding , to be Always Conjoyned with a Body . Thus Hierocles plainly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rational Nature , having alwaies a Cognate Body , so proceeded from the Demiurgus , as that neither it self is Body , nor yet can it be without Body , but though it self be Incorporeal , yet its whole Form notwithstanding , is Terminated in a Body . Accordingly whereunto , the Definition which he gives of a Man , is this , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Rational Soul , together with a Cognate Immortal Body ; he concluding there afterwards , that this Enlivened Terrestrial Body , or Mortal man , is nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Image of The True man , or an Accession thereunto , which is therefore Separable from the same . Neither doth he affirm this only of Humane Souls , but also of all other Rational Beings whatsoever , Below the Supreme Deity , and Above Men ; that they always , Naturally Actuate a Body . Wherefore a Demon or Angel ( which words are used as Synonymous by Hierocles ) is also Defined by him , after the same manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Rational Soul together with a Lucid Body . And accordingly Proclus upon Plato's Timaeus , affirmeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That every Demon , Superiour to our Humane Souls , hath both an Intellectual Soul , and an Ethereal Vehicle , the Entireness thereof being made up or Compounded of these Two things . So that there is hardly any other Difference left , betwixt Demons or Angels , and Men , according to these Philosophers , but only this ; That the Former are Lapsable , into Aereal Bodies only , and no further ; but the Latter into Terrestial also . Now Hierocles positively affirmeth , this to have been the True Cabala , and Genuine Doctrine of the Ancient Pythagoreans , entertained afterwards by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And This was the Doctrine of the Pythagoreans , which Plato afterwards declared ; he resembling , Every both Humane and Divine Soul , ( that is , in our Modern Language , Every Created Rational Being ) to a Winged Chariot , and a Driver or Charioteer , both together : meaning by the Chariot , an Enlivened Body , and by the Charioteer , the Incorporeal Soul it self Acting it . And now have we given a full Account , in what manner the Ancient Asserters of Incorporeal Substance as Vnextended , Answered that Objection against the Illocality and Immobility of Particular , Finite Spirits ; Demons or Angels , and Humane Souls ; that these being all Naturally Incorporate , however in Themselves and Directly Immoveable , yet were capable of being in some sense Moved , by Accident , together with those Bodies , respectively , which they are Vitally United to . But as for that Pretence ; That these Finite Spirits , or Substances Incorporeal , being Vnextended , and so having in themselves , no Relation to any Place , might therefore Actuate and Inform the Whole Corporeal World at once , and take Cognizance of all things therein ; their Reply hereunto was ; That these being Essentially but Parts of the Vniverse , and therefore not Comprehensive of the Whole ; Finite or Particular , and not Universal Beings ; ( as the Three Hypostases of the Platonick Trinity are ) the Sphere of their Activity , could not possibly Extend any further , than to the Quickning and Enlivening of some certain Parts of Matter and the World , allotted to them ; and thereby of becoming Particular Animals ; it being Peculiar to the Deity , or that Incorporeal Substance , which is Infinite , to Quicken and Actuate All things . But it would be no Impertinent Digression here , ( as to the main Scope of our Present Vndertaking ) should we briefly compare ; the forementioned Doctrine and Cabbala , of the Ancient Incorporealists , ( the Pythagoreans and Platonists ) with that of Christianity ; and consider the Agreement or Disagreement , that is betwixt them . First therefore , here is a plain Agreement of these Best , and most Religious Philosophers , with Christianity , in this ; That the most Consummate Happiness , and Highest Perfection , that Humane Nature is capable of , consisteth not in a Separate State of Souls , strip'd Naked from all Body , and having no manner of Commerce with Matter ; as some High-flown Persons in all Ages have been apt to Conceit . For such amongst the Philosophers ( and Platonists too ) was Plotinus ; Vnevennes and Vnsafeness of whose Temper , may sufficiently appear from hence ; That as he conceived Humane Souls , might possibly ascend to so high a Pitch , as quite to shake off Commerce with all Body ; so did he in the other hand again Imagine , that they might also Descend and Sink down so low , as to Animate not only the Bodies of Bruits , but even of Trees and Plants too ; Two Inconsistent Paradoxes ; the Latter whereof is a most Prodigious Extravagancy ; which yet Empedocles ( though otherwise a Great Wit ) seems to have been guilty of also , from those Verses of his in Athenaeus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And amongst the Jews , the famous Maymonides was also of this Perswasion , it being a Known Aphorism of his , in his Great Work , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . That in the World to Come , ( or State of Consummate Happiness ) there shall be nothing at all of Body , but Pure Incorporeity . Upon which Account , being accused as a Denyer of the Resurrection , ( an Article as well of the Jewish , as of the Christian Faith ) he wrote that Book intituled Iggereth Teman , purposely to purge himself , and to reconcile those Two Assertions together , which he doth after such a manner ; as that there should be indeed a Resurrection , at the First Coming of the Jewish Messias , of some certain Persons , to live here a while upon the Earth , Eat and Drink , Marry and be given in Marriage , and then dy again ; after which in the World to come , they should for ever continue Pure Souls , Ununited to any Body . In which , it may be well suspected , that the Design Maymonides drove at , was against Christianity ; which notwithstanding , as to this Particular , hath the Concurrent Suffrages of the best Philosophers , That the most Genuine and Perfect state , of the Humane Soul , which in its own Nature is immortal , is to continue for ever , not without , but with a Body . And yet our High-flown Enthusiasts generally , ( however calling themselves Christians ) are such great Spiritualists , and so much for the Inward Resurrection , ( which we deny not to be a Scripture-Notion also ; As in that , of S. Paul , If ye be Risen with Christ , &c. And again , If by any means I might attain to the Resurrection of the Dead , ) as that they quite Allegorize away , together with other Parts of Christianity , the Outward Resurrection of the Body ; and indeed will scarcely acknowledge any Future Immortality , or Life to come after Death ; their Spirituality thus ending in Sadducism , and Infidelity , if not at length in Down-right Atheism , and Sensuality . But besides this there is yet a further Correspondence , of Christianity , with the forementioned Philosopbick Cabbala ; in that the Former also supposes , the Highest Perfection of our Humane Souls , not to consist in being Eternally Conjoyned , with such Gross Bodies , as these we now have , Unchanged and Unaltered . For as the Pythagoreans and Platonists , have always Complained , of these Terrestrial Bodies , as Prisons , or Living Sepulchres of the Soul ; so does Christianity seem to run much upon the same strain , in these Scripture-Expressions ; In this We Groan Earnestly , desiring to be Clothed upon , with our House which is from Heaven : and again , We that are in this Tabernacle do Groan , being burdened , not for that we would be Vncloathed , ( that is strip'd quite Naked of all Body ) but so cloathed upon , that Mortality might be swallowed up of Life : and lastly , Our selves also which have the First Fruits of the Spirit , Groan within our selves , waiting for the Adoption ( Sonship or Inheritance ) namely , the Redemption of our Bodies . That is , the Freedom of them from all those Evils and Maladies of theirs , which we herely oppressed under . Wherefore we cannot think , that the same Heavy Load and Luggage , which the Souls of good men being here burdened with , do so much groan to be delivered from , shall at the General Resurrection , be laid upon them again , and bound fast to them , to all Eternity . For of such a Resurrection as this , Plotinus , ( though perhaps mistaking it for the True Christian Resurrection ) might have some cause to affirm , that it would be but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Resurrection to another Sleep ; the Soul seeming not to be Thoroughly Awake here , but as it were Soporated , with the Dull Steams and Opiatick Vapours of this gross Body . For thus the Authour of the Book of Wisdom , The Corruptible Body presseth down the Soul , and the Earthly Tabernacle weigheth down the Mind , that museth upon many things . But the same will further appear , from that Account , which the Scripture it self giveth us , of the Resurrection ; and First in General , when S. Paul Answering that Querie , of the Philosophick Infidel , How are the dead raised , or with what Body do they come ? Replieth in this manner ; Thou Fool ( that is , thou who thinkest to puzzle or baffle , the Christian Article of the Resurrection , which thou understandest not ) That which thou sowest ; is not Quickened ( to the Production of any thing ) except it first die to what it was . And thou sowest not that Body that shall be , but bare Grain as of Wheat , or of Barley , or the like ; but God ( in the ordinary course of Nature ) giveth it a Body , as it hath pleased him , ( that is , a Stalk , and an Eare , having many Grains with Husks in it ; and therefore neither in Quantity , nor Quality , the same with that which was Sowed under Ground ) Nor does he give to all Seeds , one and the same kind of Body neither , but to every seed it s own correspondent Body ; as to Wheat one kind of Eare , and to Barley another . As if he should have said ; Know that this Present Body of ours ; is to be look'd upon , but as a kind of Seed of the Resurrection-Body , which therefore is accordingly , in some sense the Same , and in some sense not the Same with it . Besides which General Account , the Particular Oppositions , which the Scripture makes , betwixt the Present and Future Body , seem very agreeable to those of the Philosophick Cabala . For First , the Present Body , is said to be Sowed in Corruption , but the Future Raised in Incorruption . For the Children of the Resurrection , cannot die any more . And then Mortality shall be swallowed up of Life . Wherefore the Christian Resurrection-Body , as well as that of the Philosophick Cabala , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too ( 2 Cor. 5.1 . ) an Immortal and Eternal Body . Again the Body Sowed , is said to be a Dishonourable , Ignominious , and Inglorious Body , and therefore called also by S. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Body of our Humility , or Humiliation ; A Body agreeable to this Lapsed State of the Soul ; But the Body which shall be Raised , shall be a Glorious Body ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Conformable to that Glorious Body of Christ. Who when he was but Externally Transfigured , his Face did shine as the Sun , and his Raiment was white as the Light. The Glory of a Body , consisteth only in the Comliness of its Proportion , and the Spendor thereof ; Thus is there one Glory of the Sun , and another Glory of the Moon , and another Glory of the Stars , that is a different Splendor of them . Wherefore the Future Body of the Righteous , according to the Scripture also , as well as the Philosophick Cabala , will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Glorious , Splendid , Luciform and Star-like Body , Wisd. 3.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Righteous in the time of their Visitation , shall shine forth . Daniel 12. the 2. and 3. They that be wise , shall shine as the brightness of the Firmament ; and they that turn many to Righteousness , as the Stars for ever and ever . And Matthew the 13.43 . Then shall the Righteous shine forth as the Sun , in the Kingdom of their Father . And therefore probably ; this Future Glorious Resurrection Body , is that Inheritance of the Saints in Light , which the Scripture speaks of , Col. 1. the 12. Moreover , there is another difference betwixt this Present and that Future Body of the Righteous , wherein S. Paul and Hierocles do well agree , the First being called by both of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Animal Body , The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Spiritual Body . Which latter expression in Scripture , does not only denote , the Subtlety and Tenuity thereof : but also as this Present Body is called an Animal Body , because it is suitable and agreeable to that Animal Life , which men have Common with Brutes ; so is that Future called Spiritual , as bearing a fit proportion and correspondency to Souls renewed in the Spirit of their Mind , or in whom the Divine Spirit Dwelleth and Acteth ; exercising its Dominion . There is an Animal Body , and there is a Spiritual Body . And , the First Adam was made a Living Soul , the Last Adam a Quickning Spirit . And thus are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture , taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They who have not the Spirit . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Animal Man receiveth not , the things of the Spirit of God. Which Spirit is also said in Scripture , to be the Earnest of that our Future Inheritance , Ephesians the 1. the 14. and the Earnest of this Spiritual and Heavenly Body , 2 Corinth . the 5. the 5. It is also said to be that , by which ( Efficiently ) these Mortal Bodies , shall be Quickened , Romans the 8. the 11. If the Spirit of him , that raised up Jesus from the dead , dwell in you , he that raised up Christ from the dead , shall also Quicken your Mortal Bodies , by his Spirit that dwelleth in you . Neither doth Hierocles fall much short of this Scripture Notion , of a Spiritual Body , when he describes it to be that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which is Agreeable to the Intellectual Perfection of the Soul. This Spiritual Body is that , which the Ancient Hebrews called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eagles Wings ; We reading thus in the Gemara of the Sanhedrin ( c. 11. fol. 92. col . 2. ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If you Ask what shall become of the Righteous , when God shall renew the world ; the Answer is ; God shall make them wings like Eagles , whereby they shall fly upon the Face of the Waters . Again , as this Present Body , is called in Scripture , an Earthly Body , so is the Future Body of the Righteous , styled by S. Paul , as well as the Pythagoreans , a Heavenly Body ; and they who shall then be possessors thereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heavenly men , 1 Cor. 15. As is the Heavenly , such are they that are Heavenly . Besides which , as Philosophers supposed , both Demons ( or Angels ) and Men , to have one and the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a like Lucid , Heavenly and Etherial Body , so from that of our Saviour , when he affirmeth , that they who shall be accounted worthy to obtain that world and the Resurrection from the dead , will neither Marry nor be given in Marriage ; nor can die any more ; for they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to the Angels ; from hence I say , we may venture to call this Resurrection-Body , of the Just , also , an Angelical , or Isangelical Body ; and the rather because , the Ancient Hebrews ( as we learn from Nachmonides in Shaar Haggemul ) styled it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Angelical Clothing of the Soul , and Tertullian himself , Angelificatam Carnem , Angelified Flesh. But Lastly , S. Paul is not only Positive in his Doctrine here , but also Negative ; Now this I say , brethren , that Flesh and Blood cannot inherit the Kingdom of God , neither doth Corruption inherit Incorruption . Which Place being undoubtedly not to be Allegorized , it may be from thence inferred , that the Happy Resurrection-Body , shall not be this Foul and Gross Body of ours , only Varnished and Guilded over on the outside of it , it remaining still Nasty Sluttish and Ruinous within , and having all the same Seeds of Corruption and Mortality in its Nature , which it had before , though by perpetual Miracle kept off , it being as it were by Violence defended , from being Seised upon and devoured , by the Jaws of Death : but that it shall be so Inwardly changed , in its Nature , as that the Possessers thereof , Cannot die any more . But all this which hath been said of the Resurrection-Body , is not so to be understood , as if it belonged Vniversally , to all that shall be Raised up at the last day , or made to appear upon the Earth , as in their own Persons , at that Great and General Assizes ; That they shall have all alike , ( wicked as well as Good ) such Glorious , Spiritual , and Celestial Bodies ; but it is only a Description of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Resurrection of Life , which is Emphatically called also by our Saviour Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Resurrection from the dead , or to a Happy Immortality ; as they who shall be thought worthy thereof , are likewise Styled by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Children of the Resurrection . Of which Resurrection only it is , that S. Paul treateth in that Fifteenth Chapter of his to the Corinthians . And we say , that this Christian Resurrection of Life ; is the Vesting and Setling of the Souls of Good men , in their Glorious , Spiritual , Heavenly , and Immortal Bodies . The Complete Happiness of a man , and all the Good that can be desired by him , Was by the Heathen Poet thus Summed up , Vt sit Mens Sana in Corpore Sano , That there be a Sound Mind in a Sound Body : and the Christian Happiness , seems to be all comprized in these Two Things . First , in being Inwardly Regenerated and Renewed in the Spirit of their Mind , Cleansed from all Pollution of Flesh and Spirit , and made partakers of the Divine Life and Nature ; and then Secondly , in being Outwardly Clothed , with Glorious , Spiritual , Celestial , and Incorruptible Bodies . The Scripture plainly declareth , that our Souls are not at Home here , in this Terrestrial Body , and These Earthly Mansions , but that they are Strangers and Pilgrims there in it , which the Patriarchs also confessing , plainly declared that they Sought a Country , not that which they came out from , but a Heavenly one . From which passages of Scripture , some indeed would infer , that Souls being at first Created by God Pure , Pre-Existed before this their Terrene Nativity , in Celestial Bodies ; but afterwards stragled and wandered down hither , as Philo for one , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Soul ( saith he ) having left its Heavenly Mansion , came down into this Earthly Body , as a strange place . But thus much is certain , that Our Humane Souls were at first intended and designed by God Almighty , the Maker of them , for other Bodies and other Regions ; as their proper Home and Country , and their Eternal Resting Place : however , to us , that be not First , which is Spiritual , but that which is Natural , and afterwards that which is Spiritual . Now though some from that of St. Paul , where he calls this Happy Resurrection-Body , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That house of ours that is from Heaven , or which cometh out of Heaven , would infer , that therefore , it will not be taken , out of Graves and Charnel Houses ; they conceiving also , that the Individuation and Sameness of mens Persons , does not necessarily depend , upon the Numerical Identity of all the Parts of Matter , because we never continue thus the Same , our Bodies always flowing like a River , and passing away by Insensible Transpiration , and it is certain , that we have not all the same Numerical Matter , and neither more nor less , both in Infancy and in Old Age , though we be for all that the self Same Persons : yet nevertheless according to the best Philosophy , which acknowledges no Essential or Specifical Difference of Matter , the Foulest and Grossest Body that is , meerly by Motion , may not only be Chrystallized , but also brought into the Purity and Tenuity of the Finest Ether . And undoubtedly , that Same Numerical Body of our Saviour Christ , which lay in the Sepulchre , was after his Resurrection thus Transformed , into a Spiritual , and Heavenly Body ; the Subtlety and Tenuity whereof appeared , from his entring in when the doors were shut , and his vanishing out of sight ; however its Glory were for the time suspended , partly for the better convincing his Disciples of the Truth of his Resurrection , and partly because they were not then able to bear the Splendor of it . We conclude therefore , that the Christian Mystery , of the Resurrection of Life , consisteth not in the Souls being reunited to these Vile Rags of Mortality , these Gross Bodies of ours ( such as now they are ) but in having them Changed into the Likeness of Christ's Glorious Body , and in this Mortal's putting on Immortality . Hitherto have we seen , the Agreement that is betwixt Christianity , and the Old Philosophick Cabbala , concerning the Soul , in these Two Things . First , That the highest Happiness and Perfection of the Humane Soul , consisteth not , in a State of Pure Separation from all Body ; and Secondly , that it does not consist neither , in an Eternal Vnion with such Gross Terrestrial Bodies , as these Unchanged ; the Soul being not at Home , but a Stranger and Pilgrim in them , and Oppressed with the Load of them : but that at last the Souls of Good men , shall arrive at Glorious , Spiritual , Heavenly and Immortal Bodies . But now as to that Point , Whether Humane Souls be always United to some Body or other , and consequently when by Death they put off this Gross Terrestrial Body , they are not thereby quite Devested , and Strip'd Naked of all Body , but have a Certain , Subtle and Spirituous Body , still adhering to them , and accompanying them ? Or else , Whether all Souls that have departed out of this Life , from the very beginning of the World , have ever since continued , in a State of Separation from all Body , and shall so continue forwards till the Day of Judgment or General Resurrection ? We must confess , that this is a thing not so explicitely Determined , or expresly Decided in Christianity , either way . Nevertheless it is First of all , certain from Scripture ; That Souls Departed out of these Terrestial Bodies , are therefore neither Dead nor Asleep , till the Last Trump and General Resurrection ; but still Alive and Awake ; our Saviour Christ affirming , That they all Live unto God ; the meaning whereof seems to be this , that they who are said to be Dead , are Dead only unto Men here upon Earth ; but neither Dead unto themselves , nor yet unto God , their Life being not Extinct , but only Disappearing to us , and withdrawn from our sight ; for as much as they are gone off this Stage which we still continue to act upon . And thus is it said also , of our Saviour Christ himself , and that after his Resurrection too ; That he Liveth unto God ( Romans the 6. the 10. ) From whence it is evident , that they who are said to Live to God , are not therefore supposed to be less Alive , than they were , when they Lived unto men . Now it seemeth to be a Priviledge or Prerogative Proper to the Deity only , to Live and Act alone , without Vital Vnion or Conjunction with any Body . Quaerendum , saith Origen , Si Possibile est , penitus Incorporeas remanere Rationabiles Creaturas , cum ad summum Sanctitatis ac Beatudinis venerint ? An necesse est eas semper Conjunctas esse Corporibus ? It is worth our Enquiry ; Whether it be possible , for Rational Creatures , to remain Perfectly Incorporeal , and Separate from all Body , when they are arrived to the Highest Degree of Holiness and Happiness ? Or Whether they be always of necessity conjoyned with some Bodies : And afterwards he plainly affirmeth it to be Impossible , Vivere praeter Corpus , Vllam aliam Naturam , praeter Patrem , & Filium , & Spiritum Sanctum . For any other Nature , besides the Father , and the Son , and Holy Ghost , to live quite without a Body . Indeed if this were most Natural to the Humane Soul and most Perfective of it , to continue Separate from all Body , then doubtless ( as Origen Implied ) should the Souls of Good men , rather After the day of Judgment , continue in such a State of Separation , to all Eternity . But on the contrary , If it be Natural to Souls , to Enliven and Enform some Body or other , ( though not always a Terrestrial one ) as our Inward Sense inclines us to think , then can it not seem so probable , that they should by a kind of Violence , be kept so long in an Vn-Natural or Preter-Natural State of Nakedness and Separation from all Body ; some of them even from Adam till the day of Judgment . Again the Scripture also Intimates , that Souls Departed out of this Life , have a Knowledge of one another , and are also capable of the Punishment of Sense or Pain , Fear him ( saith our Saviour ) who After he hath killed , hath Power to cast into Hell , Luke the 12. And the Soul of the Rich Man , is said to be immediately after Death in Torments , before the Day of Judgment ; as likewise to have Known Abraham and Lazarus . And it seems neither agreeable to our Common Notions , nor yet to Piety , to conclude , That the Souls of wicked men , departing out of this Life , from the beginning of the world in their several Ages , till the Day of Judgment , have all of them no manner of Punishment inflicted on them , save only that , of Remorse of Conscience , and Future Expectation . Now it is not conceivable , how Souls after Death should Know and be Knowable , and Converse with one another , and have any Punishment of Sense or Pain inflicted on them , were they not Vitally Vnited to some Bodies . And thus did Tertullian reason long ago ; Dolet apud Inferos Anima cujusdam , & Punitur in Flamma , & Cruciatur in Linguâ , & de digito animae foelicioris implorat Solatium Roris . Imaginem existimas , exitum illum Pauperis Laetantis , & Divitis moerentis . Et quid illic Lazari nomen , si non in veritate res est ? Sed etsi Imago credenda est , testimonium erit veritatis . Si enim non habet Anima Corpus , non caperet Imaginem Corporis . Nec mentiretur de Corporalibus Membris Scriptura , si non erant . Quid est autem illud , quod ad Inferna transfertur , post Divortium Corporis ? quod detinetur , & in Diem Judicii reservatur ? Ad quod & Christus moriendo descendit ? puto ad Animas Patriarcharum ? Incorporalitas Animae ab omni genere Custodiae libera est ; immunis à Poena & à Fovel● . Per quod enim Punitur aut Fovetur , hoc erit Corpus . Igitur siquid Tormenti sive Solatii Anima praecepit in Carcere , vel Diversorio Inferûm , in Igni vel in Sinu Abrahae , probata erit Corporalitas Animae . Incorporalitas enim nihil Patitur , non habens per quod Pati possit : aut si habet , hoc erit Corpus . In quantum enim Omne Corporale Passibile est ; in tantum quod Passibile est Corporale est . We read in Scripture , of a Soul Tormented in Hell , Punished with Flames , and desirous of a drop of water to cool his Tongue . You will say perhaps , that this is Parabolical and Fictitious . What then does the name of Lazarus signifie there , if it were no Real thing ? But if it be a Parable never so much , yet must it notwithstanding , as to the main , speak agreeably to Truth . For if the Soul ( after Death ) have no Body at all , then can it not have any Corporeal Image , Shape , or Figure . Nor can it be thought , that the Scripture , would Lie concerning Corporal Members , if there were none . But what is that , which after its Separation from this Body , is carried down into Hell , and there detained Prisoner , and reserved till the day of Judgment ? And what is that which Christ dying descended down unto , I suppose to the Souls of the Patriarchs . But Incorporality is free from all Custody or Imprisonment , as also devoid of Pain and Pleasure . Wherefore if Souls be sensible of Pain after Death , and Tormented with Fire , then must they needs have some Corporeity ; for Incorporality suffers Nothing . And as every Corporeal thing , is Passive or Patible , so again whatsoever is Passive is Corporeal . Tertullian would also further confirm this , from a Vision or Revelation of a certain Sister-Prophet , ( Miracles and Prophecy , being said by him , not to be then altogether Extinct , ) Inter caetera ostensa est mihi Anima Corporaliter , & Spiritus videbatur , Tenera & Lucida , & Aerii Coloris , Et Formae per omnia Humanae ; There was ( said she ) amongst other things , a Soul Corporally Exhibited to my View , and it was Tender and Lucid , and of an Aereal Colour , and every way of Humane Form. Agreeably to which , Tertullian himself addeth , Effigiem non aliam Animae Humanae deputandam praeter Humanam , & quidem ejus Corporis quod unaquaeque circuntulit . There is no other Shape to be assigned to a Humane Soul , but Humane ; and indeed that of the Body , which it before carried about . It is true indeed , that Tertullian here drives the business so far , as to make the Soul it self to be Corporeal , Figurate and Colorate , and after Death , to have the very same Shape , which its respective Body had before in this Life : he being one of those , who were not able to conceive of any thing Incorporeal , and therefore being a Religionist , concluded God himself to be a certain Body also . But the Reasons which he here insisteth on , will indeed extend no further , than to prove , that the Soul hath after Death , some Body Vitally Vnited to it , by means whereof , it is both capable of Converse , and Sensible of Pain , for as much as Body alone , can have no Sense of any thing . And this is that which Irenaeus , from the same Scripture gathereth ; not that the Soul Is a Body , but that it Hath a Body , after Death conjoyned with it , and that of the same Form and Figure , with that Body which it had before here in this Life ; Plenissimè autem Dominus docuit , non solum perseverare , non de corpore in corpus transgredientes animas , sed & Characterem corporis , in quo etiam adaptantur , custodire eundem ; Et meminisse eas Operum quae egerunt hîc , & à quibus cessaverunt ; in Enarratione quae scribitur de Divite & de Lazaro , qui refrigerabatur in Sinu Abrahae ; in qua ait Divitem cognoscere Lazarum post mortem ; Et manere in suo ordine unumquemque ipsorum ; Our Lord hath most plainly taught us , that Souls do not only continue after Death , without passing out of one Body into another , but also that they keep the Character of Body , wherein they are then also adapted , the same which they had before ; as likewise , that they remember the Actions and Omissions of their Life past ; in that Enarration , which is written , concerning the Rich Man and Lazarus , who was refreshed in Abraham 's bosom ; wherein he affirmeth the Rich Man to have known both Lazarus and Abraham after Death , as also each of them to remain in their own Order , And thus again in the following Chapter ; Per haec manifestissimè declaratum est , & Perseverare Animas ; & non de corpore in corpus Exire ; & habere Hominis Figuram ; ( ut etiam cognoscantur ) & meminisse eorum quae hic sint ; & Dignam Habitationem Vnamquamque Gentem percipere , etiam antè Judicium . By these things it is most manifestly declared , that Souls do both Persevere after Death , and that they do not Transmigrate out of one Body into another ; and that they have a Humane Figure or Shape , ( whereby they may be known ) as also that they remember the things here upon the Earth , and their own Actions ; and Lastly , that each kind of Good and Bad , have their distinct and suitable Habitations assigned them , even before the Judgment . Now that Irenaeus did not here mean , that Souls are themselves Bodily Substances , and consequently , have a certain Character , Form , and Figure of their own , but only that they have certain Bodies conjoyned with them , which are Figurate ; is First of all evident , from the words themselves , Characterem corporis , in quo etiam adaptantur , custodire Eundem , The Natural Sense whereof is this , That they keep the Character of Body ( wherein they are then also adapted , after Death ) the same with that which these Bodies before had here in this Life . And it is further manifest from hence , because he else where plainly declareth , Souls themselves to be Incorporeal ; as in his Fifth Book and Seventh Chapter , Flatus autem Vitae Incorporalis est , But the breath of Life is Incorporeal . Furthermore , Origen was not only of the same Perswasion , that Souls after Death , had certain Subtle Bodies united to them , and that those Bodies of theirs , had the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Characterizing Form , which these their Terrestrial Bodies before had ; but also thinks , that this , together with the Souls Immortality , may be sufficiently proved , from the frequent Apparitions of Ghosts or Departed Souls ; in way of opposition to Celsus , endeavouring to invalidate the Scripture Testimonies , concerning the Apparitions of our Saviour Christ , and Imputing them either to Magical Imposture , or Fanatick Phrenzy , or the Disciples mistaking their own Dreams and Phancies for Visions and Sensations , after the Epicurean way ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Though this might seem to have been smartly opposed by Celsus , yet are those very Apparitions of Ghosts notwithstanding , a sufficient Argument or Proof of a certain Necessary Opinion , that Souls do subsist after Death . Neither did Plato vainly conclude , the Immortality and Permanency of the Soul , besides other things , from those Shadow-like Phantasms of the Dead , that have appeared to many about Graves and Monuments . Whereupon he giveth this further account of these Apparitions , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For these Apparitions of the Dead , are not meer Groundless Imaginations , but they proceed from Souls themselves , really remaining and surviving after Death , and subsisting in that which is called , a Luciform Body . Where notwithstanding Origen , takes this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or Luciform Body , in a Larger Sense , than the Greek Philosophers were wont to do ; namely so as to comprehend under it , that Aiery or Vaporous Body also , which belongeth to Vnpurged Souls ; who do therein most frequently appear after Death ; whereas it is thought proper to the Purged Souls , to be cloathed with the Luciform Body only . Besides which , the same Origen tells us , that the Thing which St. Thomas the Apostle disbelieved , was not our Saviour's appearing after Death , as if he had thought it Impossible , for Ghosts or Souls departed , Visibly to appear , but only his Rising and Appearing in that same Solid Body , which had been before Crucified , and was laid in the Sepulchre ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Thomas also , as well as the other Apostles , assented to the woman affirming , that she had seen Jesus ; as not thinking it at all Impossible , for the Soul of a Dead man , to be Seen ; but he did not believe him to have Risen and Appeared , in that self same Solid Body , which before he lived In ; for which cause he said , not only , Vnless I see him ; but added also , And Vnless I shall put my finger into the print of the nails , and thrust my hand into his side , I will not believe . Where again Origen subjoyns , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These things were said by Thomas , not as doubting at all , but that the Body of a Soul departed ( to wit , Condensed ) might be seen with the Eyes of Sense , every way resembling that Form which it had before in this Life , both in respect of Bigness , Figure , Colour , and Voice ; and oftentimes also in the same Customary garments . Wherefore according to Origen , the Jews were at that time Generally possessed with this Opinion , that Souls after Death , had certain Bodies united to them , wherein they might Visibly appear : neither is that of any great moment to the contrary , which a Learned Critick objecteth , that Josephus writing of their Opinions , maketh no mention hereof : he omitting besides this , other Considerable Dogmata of theirs also , as that of the Resurrection . However this at least is certain from hence that Origen himself took it for granted , that Humane Souls departed , were not altogether Naked or Unclothed , but Clothed with a certain Subtle Body , wherein they could also Visibly appear , and that in their pristine Form. Moreover , it might be here observed also , that when upon our Saviour's first Apparition to his Disciples , it is said , that they were affrighted , as supposing , they had seen a Spirit ; our Saviour does not tell them , that a Spirit or Ghost , had no Body at all , wherein it could Visibly appear ; but ( as rather taking that for granted ) that a Spirit had no Flesh and Bones , ( no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) no such Solid Body , as they might find him to have ; bidding them therefore , handle him ; to remove that Scruple of theirs . As if he should have said , Though Spirits , or Ghosts , and Souls Departed , have Bodies ( or Vehicles ) which may by them be so far Condensed , as sometimes to make a Visible appearance to the Eyes of men ; yet have they not any such Solid Bodies , as those of Flesh and Bone ; and therefore by Feeling and Handling , may you satisfie your selves , that I am not a meer Spirit , Ghost , or Soul , Appearing ; as others have frequently done , without a Miracle ; but that I appear in that very same Solid Body , wherein I was Crucified by the Jews , by miraculous Divine Power , raised out of the Sepulchre , and now to be found no more there . Agreeable to which of our Saviour Christ , is that of Apollonius in Philostratus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Touch me and Handle me , and if you find me to avoid the Touch , then may you conclude me to be a Spirit or Ghost , ( that is , a Soul departed ) but if I firmly resist the same ; then believe me Really to live , and not yet to have cast off the Body . And indeed though Spirits or Ghosts , had certain Subtle Bodies , which they could so far Condense , as to make them sometimes Visible to men ; yet is it reasonable enough to think , that they could not Constipate or Fix them , into such a Firmness , Grossness , and Solidity , as that of Flesh and Bone is , to continue therein ; or at least , not without such Difficulty and Pain , as would hinder them from attempting the same . Notwithstanding which , it is not denied , but that they may possibly sometimes make use of other Solid Bodies , Moving and Acting them , as in that famous Story of Phlegons , where the Body Vanished not , as other Ghosts use to do , but was left a Dead Carcase behind . Now as for our Saviour Christ's Body , after his Resurrection , and before his Ascension ; which notwithstanding its Solidity in Handling , yet sometimes Vanished also , out of his Disciples sight ; this probably , as Origen conceived , was purposely conserved for a time , in a certain Middle State , betwixt the Cra●sities of a Mortal Body , and the Spirituality of a Perfectly Glorified , Heavenly & Etherial Body . But there is a place of Scripture , which as it hath been interpreted by the Generality of the Ancient Fathers , would Naturally Imply , even the Soul of our Saviour Christ himself , after his Death , and before his Resurrection , not to have been quite Naked from all Body , but to have had a certain Subtle or Spirituous Clothing , and it is this of St. Peter , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Which being understood by those Ancients , of our Saviour Christ's descending into Hades or Hell , is accordingly thus rendered in the Vulgar Latin , Put to Death In the Flesh , bút Quickned in the Spirit . In which ( Spirit ) also , he went and preached , to those Spirits , that were in Prison , &c. So that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spirit here , according to this interpretation , is to be taken , for a Spirituous Body ; the Sense being this , That when our Saviour Christ was put to death in the Flesh , or the Fleshly Body ; he was Quickned in the Spirit , or a Spirituous Body . In which ( Spirituous Body ) also , he went and preached to those Spirits that were in Prison , &c. And doubtless it would be said , by the Asserters of this Interpretation ; that the word Spirit , could not here be taken for the Soul of our Saviour Christ ; because this being Naturally Immortal , could not properly be said to be Quickned , and Made Alive . Nor could He , that is , our Saviour Christ's Soul , be so well said , to go , In this Spirit neither , that is , In it self , the Soul in the Soul , to preach to the Spirits in Prison . They would add also , that Spirit here , could not be taken for the Divine Spirit neither ; which was the Efficient Cause of the Vivification of our Saviour's Body at his Resurrection ; because then there would be no direct Opposition , betwixt , Being put to Death in the Flesh , and , Quickned in the Spirit ; unless they be taken both alike Materially . As also the following Verse is thus to be understood ; That our Saviour Christ , went in that Spirit , wherein he was Quickned , when he was Put to Death In the Flesh , and therein preached to the Spirits in Prison . By which Spirits in Prison also , would be meant , not Pure Incorporeal Substances , or Naked Souls , but Souls Clothed with Subtle Spirituous Bodies ; as that word may be often understood elsewhere in Scripture . But thus much we are unquestionably certain of ; from the Scripture ; That not only Elias , whose Terrestrial Body , seems to have been , in part at least , Spiritualized , in his Ascent in that Fiery Chariot , but also Moses , appeared Visibly to our Saviour Christ and his Disciples , upon the Mount , and therefore ( since Piety will not permit us to think this a meer Prestigious thing ) in Real Bodies ; which Bodies also , seem to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luciform or Lucid , like to our Saviour's then Transfigured Body . Again , there are sundry places of Scripture which affirm that the Regenerate and Renewed have here in this Life , a certain Earnest of their Future Inheritance ; which is , their Spiritual or Heavenly Body ; as also the Quickning of their Mortal Bodies is therein attributed , to the Efficiency of the Spirit Dwelling in them . Which is a Thing that hath been taken notice of by Some of the Ancients , as Irenaeus ; Nunc autem Partem aliquam Spiritus ejus sumimus , ad Perfectionem & Praeparationem Incorruptelae , paulatim assuescentes Capere & Portare Deum . Quod & Pignus dixit Apostolus ; hoc est , Partem ejus Honoris , qui à Deo nobis promissus est — Si ergo Pignus hoc habitans in nobis , jam Spirituales effecit , & absorbetur Mortale ab Immortalitate . Now have we a Part of that Spirit , for the Preparation and Perfection of Incorruption ; we being accustomed by little and little to Receive and Bear God. Which also the Apostle hath called an Earnest ; that is , a Part of that Honour which is promised to us from God. If therefore , this Earnest ( or Pledge ) dwelling in us , hath made us already Spiritual ; the Mortal is also swallowed up by Immortality . And Novatian , Spiritus Sanctus id agit in nobis , ut ad Aeternitatem & ad Resurrectionem Immortalitatis , corpora nostra perducat , dum illa in se assuefacit cum Caelesti Virtute misceri . This is that which the Holy Spirit doth in us , namely to bring and lead on our Bodies to Eternity and the Resurrection of Immortality ; whilst in it self it accustometh us , to be mingled with the Heavenly Vertue . Moreover there are some places also , which seem to imply , that Good Men , shall after Death , have a Further Inchoation of their Heavenly Body , the full Completion whereof , is not to be expected before the Resurrection or Day of Judgment . We know , that If our Earthly House of this Tabernacle were dissolved , we have a Building of God , a House not made with hands , Eternal in the Heavens . For in this we groan Earnestly . And Verse the 5. He that hath wrought us for the self same thing is God , who also hath given us the Earnest of the Spirit . Now how these Preludiums and Prelibations of an Immortal Body , can consist with the Souls continuance after Death , in a Perfect Separation from all manner of Body , till the Day of Judgement , is not so easily Conceivable . Lastly , it is not at all to be Doubted , but that Irenaeus , Origen , and those other Ancients , who entertained that Opinion , of Souls being Clothed after Death , with a certain Thin and Subtle Body ; suspected it not in the least , to be Inconsistent , with that of the Future Resurrection : as it is no way Inconsistent , for one who hath only a Shirt or Wastcoat on , to put on a Sute of Cloths , or Exteriour Upper garment . Which will also seem the less strange , if it be considered , that even here in this Life , our Body is as it were Two Fold , Exteriour and Interiour ; we having besides the Grosly-Tangible Bulk of our Outward Body ; another Interiour Spirituous Body , the Souls Immediate Instrument , both of Sense and Motion ; which Latter is not put into the Grave with the Other , nor Imprisoned under the Cold Sods . Notwithstanding all which , that hath been here suggested by us ; we shall not our selves venture , to determine any thing , in so great a Point ; but Sceptically leave it Vndecided . The Third and Last thing , in the Forementioned Philosophick or Pythagorick Cabbala , is concerning those Beings Superior to men , commonly called by the Greeks , Demons , ( which Philo tells us are the same with Angels amongst the Jews , and accordingly are those words Demons and Angels , by Hierocles and Simplicius , and other of the latter Pagan Writers , sometimes used indifferently as Synonymous ) viz. That these Demons or Angels , are not Pure , Abstract , Incorporeal Substances , devoid of Vital Vnion with any Matter ; but that they consist of something Incorporeal , and something Corporeal , joyned together ; so that as Hierocles writeth of them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , They have a Superiour and an Inferiour Part in them ; and their Superiour Part is an Incorporeal Substance ; their Inferiour Corporeal . In a word , that they all as well as men , consist of Soul and Body , united together , there being only this Difference betwixt them , that the Souls of these Demons or Angels , never descend down to such Gross and Terrestrial Bodies , as Humane Souls do ; but are always Clothed , either with Aerial or Etherial ones . And indeed this Pythagorick Cabbala , was Universal , concerning all Vnderstanding Beings , besides the Supreme Deity , or Trinity of Divine Hypostases ; that is , concerning all the Pagan Inferiour Gods ; that they are no other than Souls vitally united to some Bodies , and so made up of Incorporeal , and Corporeal Substance , Joyned together . For thus Hierocles plainly expresseth himself , in the forecited place ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. The Rational Nature ( in General ) was so produced by God , as that it neither is Body , nor yet without Body ; but an Incorporeal Substance , having a Cognate or Congenit Body . Which same thing was else where also thus declared by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The whole Rational Order , or Rank of Being , with its Congenite Immortal Body , is the Image of the whole Deity , the Maker thereof . Where by Hierocles his Rational Nature or Essence , and by the Whole Rational Order , is plainly meant , all Vnderstanding Beings Created , of which he acknowledgeth only these Three Kinds and Degrees , First , the Immortal Gods , which are to him the Animated Stars ; Secondly , Demons , Angels , or Heroes ; and Thirdly , Men , called also by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Terrestrial Demons : he pronouncing of them all , that they are alike , Incorporeal Substances , together with a Congenite Immortal Body ; and that there is no other Vnderstanding Nature than such , besides the Supreme Deity , which is Complete in it self , without the Conjunction of any Body . So that according to Hierocles , the Ancient Pythagorick Cabbala , acknowledged no such Entities at all , as those Intelligences of Aristotle , and the Noes of some High-flown Platonists ; ( that is , perfectly Vnbodied Minds ; ) and much less any Rank of Henades or Vnities , Superior to these Noes . And indeed such Particular Created Beings as these , could neither have Sense or Cognizance of any Corporeal thing Existing without them ; ( Sense as Aristotle hath observed , Resulting from a Complication of Soul and Body , as Weaving , Results from a Complication of the Weaver and Weaving Instruments : ) nor yet could they Act upon any Part of the Corporeal Vniverse . So that these Immoveable Beings , would be but like Adamantine Statues ; and things Unconnected with the rest of the World , having no Commerce with any thing at all but the Deity ; a kind of Insignificant Metaphysical Gazers , or Contemplators . Whereas the Deity though it be not properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mundane Soul , such as together with the Corporeal World , as its Body , makes up one Compleat and Entire Animal ; yet because the whole world proceeded from it , and perpetually dependeth on it , therefore must it needs take Cognizance of all , and Act upon all in it ; upon which account it hath been styled by these Pythagoreans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( not a Mundane , but ) a Supra-Mundane Soul. Wherefore this Ancient Pythagorick Cabbala , seems to be agreeable to reason also , that God should be the only Incorporeal Being , in this sense , such whose Essence is Complete and Life Entire within it self , without the Conjunction or Appendage of any Body : but that all other Incorporeal Substances Created , should be Compleated and Made up , by a Vital Vnion with Matter ; so that the whole of them , is neither Corporeal , nor Incorporeal , but a Complication of both ; and all the Highest and Divinest things in the Universe , next to the Supreme Deity are Animals consisting of Soul and Body united together . And after this manner , did the Ancient asserters of Incorporeal Substance , as Unextended , decline that Absurdity Objected against them , of the Illocality of all Finite Created Spirits , that these being Incorporeal Substances , Vitally Clothed with some Body , may by reason of the Locality and Mobility of their Respective Bodies , truly be said to be he Here and There , and to Move from Place to Place . Wherefore we are here also to show , what Agreement or Disagreement there is , betwixt this Part of the Pythagorick Cabbala , and the Christian Philosophy . And First , it hath been already intimated , that the very same Doctrine , with this of the Ancient Pythagoreans , was plainly asserted by Origen . Thus in his First Book Peri Archon . c. 6. Solius Dei , ( saith he ) id est Patris , & Filii , & Spiritus Sancti , Naturae id proprium est , ut sine Materiali Substantia , & absque Vllâ Corporeae Adjectionis Societate , intelligatur subsistere . It is proper to the Nature of God only , that is of the Father , Son , and Holy Ghost , to subsist without Material Substance ; or the Society of any Corporeal Adjection . Again , L. 2. c. 2. Materialem Substantiam Opinione quidem & Intellectu solum Separari , à Naturis Rationalibus , & Pro ipsis , vel Post ipsas Effectam videri ; sed nunquam sine ipsa eas vel Vixisse , vel Vivere : selius namque Trinitatis Incorporea Vita existere rectè putabitur . Material Substance in Rational Natures , is indeed Separable from them , in Conception and Vnderstanding , it seeming to be made for them , and in Order of Nature after them ; but it is not Really and Actually Separable from the same ; nor did they ever , or can they , live without it , For a Life perfectly Incorporeal , is rightly deemed , to belong to the Trinity only . So also in his Fourth Book , and his Anacephalaeosis , Semper erunt Rationabiles Naturae , quae indigent Indumento Corporeo . Semper ergo erit Natura Corporea , cujus Indumentis Vti necesse est Rationabiles Creaturas . Nisi quis putet se posse ostendere , quod Natura Rationabilis absque Vllo Corpore , vitam degere possit . Sed quam difficile id sit , & quam propè impossibile Intellectui nostro , in Superioribus ostendimus . There always will be Rational Natures , which stand in need of a Corporeal Indument . Wherefore there will be always Corporeal Nature , as a necessary Indument or Clothing for these Rational Creatures . Vnless any one could show , that it is possible for the Rational Nature to live without a Body . Which how difficult and almost Impossible it is , to our Vnderstanding , hath been already declared . Aquinas Affirmeth , Origen in this Doctrine of his , to have followed the Opinion of certain Ancient Philosophers ; and undoubtedly it was the Old Pythagorick Cabbala , which the Learned Origen here adhered to ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it is in Hierocles , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Rational Nature made by God , that is , all Created Vnderstanding Beings , are neither Body , nor yet without Body ; but have always a Cognate or Congenite Body , as their Vehicle or Indument . So that Angels or Demons as well according to Origen , as Hierocles , are all of them Incorporeal Substances , not Naked and Abstract , but Clothed with certain Subtle Bodies ; or Animals compounded and made up of Soul and Body together . Wherefore Huetius and other learned men , seem not well to have understood Origen here , but to have confounded Two different Opinions together , when they suppose him , to have asserted , Angels and all Vnderstanding Creatures , not , to Have Bodies , but , to Be Bodies , and nothing else ; and consequently , that there is no Incorporeal Substance at all , besides the Deity , Whereas Origen only affirmeth , that nothing besides the Trinity , could subsist and live alone , absque ulla corporeae adjectionis Societate , without the Society of any Corporeal Adjection , and that the Material Nature , is only a Necessary Indument , or Clothing , of all Rational or Vnderstanding Creatures . And in this Sense is it , that an Incorporeal Life is said by him , to be proper only to the Trinity : because all other Vnderstanding Beings , are Animals , compounded of Soul and Body together . But that Origen acknowledged , even our Humane Soul it self , to be Incorporeal , as also that there is Something in Angels Incorporeal , might be made evident from Sundry Passages in his Writings ; as this Particularly in his Sixth Book against Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We do not think , an Incorporeal Substance to be Combustible ; nor that the Soul of Man can be resolved into Fire ; or the Substance of Angels , Thrones , Dominions , Principalities , or Powers . Where by the Substance of Angels , he doubtless meant the Souls of them ; Origen's Sense being thus declared by St. Jerom ; In Libris 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Angelos , & Thronos , & Dominationes , & Potestates , & Rectores Mundi & Tenebrarum , & omne Nomen quod nominatur , dicit , Animas esse corum Corporum , quae vel Desiderio vel ministerio susceperint , That in his Book of Principles he affirmeth , Angels , and Thrones , and Dominions , and Powers , and the Governours of the Darkness of this world , and every Name that is named ( in St. Paul ) to be all of them , the Souls of certain Bodies , such as either by their own Desire and Inclination , or the Divine Allotment , they have received . Now there can be no Question made , but that he who supposed the Souls of men to be Incorporeal , in a strict Philosophick Sense , and such as could not suffer any thing from Fire , did also acknowledge Something Incorporeal in Angels . And thus doth he somewhere declare himself in that Book Peri Arechon , Per Christum creata dixit ( Paulus ) omnia Visibilia & Invisibilia ; per quod declaratur , esse etiam in Creaturis quasdam Invisibiles , secundum proprietatem suam , substantias ; Sed hae quamvis ipsae non sunt Corporeae , utuntur tamen Corporibus , licet ipsae sunt Corporeâ Substantiâ meliores . Illa vero Substantia Trinitatis neque Corpus , neque In Corpore , esse credenda est : sed in toto Incorporea . When Paul affirmeth all things , Visible and Invisible , to have been Created by Cbrist , or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he intimated that even amongst the Creatures , there are some properly Invisible Substances . Which Invisible Substances Created , though they be not Bodies , yet do they use Bodies , themselves being better than Corporeal Substance . But the substance of the Trinity , is neither Body , nor yet in Body , but altogether Incorporeal . Wherefore Angelical and Humane Souls , are not as Huetius supposeth , called Incorporeal by Origen , only as Subtle Bodies sometimes are , by the more Simple and Unskilful ; but in a strict Philosophick sense ; only he supposed them to differ from the Deity in this , that though they be not Bodies , yet they are always In Bodies , or Clothed with Bodies : whereas the Deity is in Both senses Incorporeal , it having not so much as any Corporeal Indument . So that there is here no contradiction at all to be found in Origen ; he constantly asserting Angels , to have something Incorporeal In them as their Superiour Part , and not in that vulgar sense of a Subtle Body , but in the Philosophick ; nevertheless to Have also a Corporeal Indument or Clothing , as their Out side , or Lower Part : and in that regard only , He calling them Corporeal . It is true indeed , that there were amongst the Ancient Fathers , some , who were so far from supposing Angels to be altogether Incorporeal , that they ran into the other Extream , and concluded them to have Nothing at all Incorporeal in them , but to be meer Bodies . But these either asserted , that there was no such thing a● all as any Incorporeal Substance , and that not only Angels , and Humane Souls , but also God himself , was a Body : or at least they concluded , that nothing Created was Incorporeal ; and that God , though Himself Incorporeal , yet could Create nothing but Bodies . These are here the Two Extreams , One , that Angels have nothing Corporeal at all belonging to them : The Other , that they are altogether Corporeal ; or have Nothing Incorporeal in them : a Middle betwixt both which , is the Origenick Hypothesis , the same with the Pythagorick ; That in Angels , there is a Complication of Incorporeal and Corporeal Substance both together , or that they are Animals consisting of Soul and Body . We shall now make it appear , that the Greater part of the Ancient Fathers , were for neither of the Two fore-mentioned Extreams ; Either That Angels were wholly Incorporeal , or that they were wholly Corporeal ; but rather for the Middle Hypothesis , That they Had Bodies , and yet Were not Bodies ; But as other Terrestrial Animals , Spirits or Souls , Clothed with Etherial or Aerial Bodies . And that the Generality of the Ancient and most Learned Fathers , did not conceive Angels to be meer Vnbodied Spirits ; is unquestionably Evident from hence , because they agreed with the Greek Philosophers in that Conceit ; that Evil Demons or Devils , were therefore delighted with the Blood and Nidours of Sacrifices , as having their more Gross , Aiery , and Vaporous Bodies nourished and refreshed with those Vapours ; which they did as it were Luxuriate and Gluttonize in . For thus does Porphyrius write concerning them , in his Book De Abstinentia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These are they , who take pleasure in the Incense , Fumes , and Nidours of Sacrifices ; wherewith their Corporeal and Spirituous Part , is as it were Pinguified : for this Lives and is Nourished by Vapours and Fumigations . And that before Porphyrius , many other Pagan Philosophers , had been of the same Opinion , appeareth from this of Celsus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. We ought to give Credit to wise men , who affirm , that most of these Lower and Circumterraneous Demons , are delighted with Geniture , Bloud , and Nidour ; and such like things , and much gratified therewith : though they be not able to do any thing more in way of recompence , then sometimes perhaps to cure the Body ; or to foretel good and evil Fortunes to Men and Cities . Upon which account himself though a zealous Pagan , perswadeth men , to moderation in the Use of these Sacrifices , as Principally gratifying the Inferiour and Worser Demons only . In like manner Origen frequently insisteth upon the same thing , he affirming that Devils were not only delighted , with the Idolatry of the Pagans in their Sacrifices , but also , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That their very Bodies were Nourished by the Vapours and Fumes , arising from them ; and that these Evil Demons therefore did as it were Deliciate and Epicurize in them . And before Origen , most of the Ancient Fathers , as Justine Martyr , Athenagoras , Tatianus , Tertullian , &c. and also many others after him , endeavour to disparage those Material and Bloody Sacrifices , upon the same Account , as things whereby Evil Demons were principally Gratified . We shall here only cite one passage to this purpose out of St. Basil , or who ever were the Author of that Commentary upon Isaiah , because there is something Philosophick in it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sacrifices are things of no small pleasure and advantage to Demons , because the Blood being evaporated by Fire and so attenuated , is taken into the Compages and Substances of their Bodies : The whole of which is throughout , nourished with Vapours , not by Eating , and Stomachs , or such like Organs , but as the Hairs and Nayls of all Animals and whatsoever other things Receive nourishment into their whole Substance . And thus do we see it undeniably manifest , that many of the Ancient Fathers , supposed Devils to have Bodies ; neither can it at all be doubted , but that they concluded the same of Angels too ; these being both of the same kind , and differing but as Good and Evil men . And though they do not affirm this of Good Angels , but of Devils only , that they were thus Delighted and Nourished with the Fumes and Vapours of Sacrifices , and that they Epicurized in them ; yet was not the reason hereof , because they conceived them , to be altogether Incorporeal ; but to have Pure Etherial or Heavenly Bodies : it being proper to those Gross and Vaporous Bodies of Demons only to be Nourished and Refreshed after that manner . And Now that all these Ancient Fathers , did not suppose either Angels or Devils , to be altogether Corporeal , or to have nothing but Body in them , may be concluded from hence , because many of them plainly declared the Souls of Men to be Incorporeal , and therefore it cannot be imagined , that they should so far degrade Angels below Men , as not to acknowledge them , to have any thing at all Incorporeal . But we shall now Instance in some few amongst many of these Ancients , who plainly asserted both Devils and Angels to be Spirits Incorporate ; and not to Be meer Bodies , but only to Have Bodies ; that is , to consist of Soul and Body , or Incorporeal and Corporeal Substance joyned together . That Angels themselves Have Bodies is every where declared by St. Austine , in his Writings ; he affirming , that the Bodies of Good men after the Resurr●ction , shall be Qualia sunt Angelorum Corpora , Such as are the Bodies of Angels , and that they shall be Corpora Angelica in Societate Angelorum , Angelical Bodies , fit for Society and Converse with Angels : and declaring the difference , betwixt the Bodies of Angels and of Devils , in this manner , Daemones antequam transgrederentur , Coelestia Corpora gerebant , quae conversa sint ex poena in Aeream Qualitatem , ut jam possint ab Igne Pati , That though Devils before the Transgression had Celestial Bodies as Angels now have , yet might these afterwards in way of Punishment , be changed into Aerial ones , and such as now may suffer by Fire . Moreover the same St. Austin , some where calleth Good Angels , by the name of Animae Beatae atque Sanstae , Happy and Holy Souls . And though it be true , that in his Retractations he recalleth and correcteth this ; yet was this only a Scrupulosity in that Pious Father , concerning the meer word , because he no where found in Scripture , Angels called by the name of Souls : it being far from his meaning even there to deny them , to be Incorporeal Spirits , joyned with Bodies . And certainly he who every where concludes , Humane Souls to be Incorporeal , cannot be thought to have supposed , Angels to have nothing at all but Body in them . Again Claudianus Mamertus , writing against Faustus , who made Angels to be meer Bodies , without Souls , or any thing Incorporeal , maintaineth in way of Opposition ; not that they are meer Incorporeal Spirits , without Bodies ( which is the other Extream ) but that they consist of Corporeal and Incorporeal , Soul and Body , Joyned together ; he writing thus of the Devils , Diabolus ex Duplici diversaque Substantia constat : & Corporeus est & Incorporeus , The Devil consisteth of a double and different Substance ; he is Corporeal , and he is also Incorporeal . And again of Angels , Patet Beatos Angelos , Vtriusque Substantiae , & Incorporeos esse in ea sui parte , qua ipsis Visibilis Deus ; & in ea itidem Parte Corporeos , qua hominibus sunt ipsi Visibiles . It is manifest , that the blessed Angels , are of a Two-fold Substance ; that they are Incorporeal , in that part of theirs wherein God is Visible to them , and again Corporeal , in that other Part , wherein themselves are Visible to men . Moreover Fulgentius writeth concerning Angels in this manner ; Planè ex Duplici eos esse Substantia asserunt Magni & Docti Viri . Id est , Ex Spiritu Incorporeo , quo à Dei contemplatione nunquam recedunt ; & ex Corpore per quod ex tempore hominibus apparent .. Corpora vero Aetherea , id est , Ignea , eos dicunt habere , Daemones vero Corpus Aereum . Great and learned men affirm , Angels to consist of a Double Substance , that is , of a Spirit Incorporeal , whereby they contemplate God ; and of a Body whereby they are sometimes Visible to men ; as also that they have Etherial or Fiery Bodies , but Devils Aereal . And perhaps this might be the meaning of Joannes Thessalonicensis , in that Dialogue of his , read and approved of in the Seventh Council , and therefore the meaning of that Council it self too , when it is thus declared , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the Catholick Church acknowledges Angels , to be Intellectual , but not altogether Incorporeal and Invisible ; but to have certain Subtle Bodies , either Aiery or Fiery . For it being there only denied , that they were Altogether Incorporeal , one would think the meaning should not be , that they were Altogether Corporeal ; nor indeed could such an Opinion be fastened upon the Catholick Church ; but that they were partly Incorporeal , and partly Corporeal ; this being also sufficient in order to that design , which was driven at in that Council . However Psellus , who was a Curious Enquirer into the Nature of Spirits , declares it not only as his own Opinion , but also as agreeable to the Sense of the Ancient Fathers , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the Demoniack or Angelick kind of Beings , is not altogether Incorporeal , or Bodiless , but that they are conjoyned with Bodies , or have Cognate Bodies belonging to them . Who there also further declares the Difference , betwixt the Bodies of Good Angels and of Evil Demons , after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Angelical Body sendeth forth Rays and Splendours , such as would dazle Mortal Eyes , and cannot be born by them . But the Demoniack Body , though it seemeth to have been once such also , ( from Isaias his calling him that fell from Heaven Lucifer ) yet is it now Dark and Obscure , Foul and Squalid , and grievous to behold , it being deprived of its Cognate Light and Beauty . Again the Angelical Body , is so devoid of gross Matter , that it can pass through any Solid thing , it being indeed more Impassible , than the Sun-beams ; for though these can Permeate Pellucid Bodies , yet are they hindered by Earthy and Opake , and refracted by them ; whereas the Angelical Body is such , as that there is no thing so Imporous or Solid , that can resist or exclude it . But the Demoniack Bodies , though by reason of their Tenuity , they commonly escape our sight , yet have they notwithstanding Gross Matter in them , and are Patible , especially those of them , which inhabit the Subterraneous places ; for these are of so Gross a Consistency and Solidity , as that they sometimes fall also under Touch , and being strucken have a Sense of Pain , and are capable of being burnt with Fire . To which purpose , the Thracian there addeth more afterwards from the Information of Marcus the Monk , a person formerly Initiated in the Diabolick Mysteries ; and of great Curiosity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Demoniack Spirit or Subtle Body , being in every part of it capable of Sense , does immediately See and Hear , and is also Obnoxious to the affections of Touch : insomuch that being suddainly divided or cut in two , it hath a Sense of Pain , as the Solid Bodies of other Animals have ; it differing from them only in this , that those other Bodies , being once discontinued , are not easily consolidated together again , whereas the Demoniack Body , being divided , is quickly redintegrated by Coalescence , as Air or Water . Nevertheless it is not without a Sense of Pain , at that time , when it is thus divided , &c. Moreover the same Marcus affirmeth the Bodies of these Demons to be Nourished also , though in a different manner , from ours , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They are some of them Nourished by Inspiration , as the Spirit contained in the Nerves and Arteries ; others by sucking in the adjacent Moisture ; not as we do by mouths , but as Spunges and Testaceous Fishes . And now we may venture to conclude , that this Opinion of Angels being not meer Abstract Incorporeal Substances , and Vnbodied Minds , but consisting of Something Incorporeal , and Something Corporeal , that is , of Soul or Spirit , and Body Joyned together , is not only more agreeable to Reason , but hath also had more suffrages amongst the Ancient Fathers , and those of greater weight too , than either of those Two other Extreams , viz. That Angels are meer Bodies , and have nothing at all Incorporeal in them ; or else , that they are altogether Incorporeal , without any Bodily Indument or Clothing . Notwithstanding which this latter Opinion hath indeed prevailed most in these Latter Ages ; Time being rightly compared to a River , which quickly sinks the more Weighty and Solid things , and bears up only the Lighter and more Superficial . Though there may be other Reasons given for this also , as partly because the Aristotelick Philosophy when generally introduced into Christianity , brought in its Abstract Intelligences along with it ; and partly because , some Spurious Platonists talking so much of their Henades and Noes , their Simple Monads and Immoveable Vnbodied Minds , as the Chief of their Generated and Created Gods ; probably some Christians might have a mind , to vie their Angels with them . And lastly , because Angels are not only called in Scripture Spirits , but also by Several of the Ancients said to be Incorporeal ; whilst this in the mean time , was meant only either in respect of that Incorporeal Part , Soul or Mind , which they supposed to be in them , or else of the Tenuity and Subtlety of their Bodies or Vehicles . For this account does Psellus give hereof , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is usual both with Christian Writers , and Pagans too , to call the Grosser Bodies Corporeal , and those which by reason of their Subtlety avoid both our Sight and Touch , Incorporeal . And before Psellus , Joannes Th●ssalonicensis , in his Dialogue , approved in the Seventh Council ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If you find Angels , or Demons , or Separate Souls called Sometimes Incorporeal , you must understand this in respect of the Tenuity of their Bodies only ; as not consisting of the Grosser Elements , nor being so Solid and Antitypous as those which we are now Imprisoned in . And before them both , Origen in the Proeme of his Peri Archon , where citing a passage out of an Ancient Book , Intituled , The Doctrine of Peter , wherein our Saviour Christ is said to have told his Disciples , That he was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Demon , though rejecting the Authority of that Book ; he thus interprets those words ; non idem Sensus ex isto sermone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicatur , qui Graecis vel Gentilibus auctoribus ostenditur , quum de Incorporeâ Naturâ à Philosophis disputatur . In hoc enim Libello , Incorporeum Daemonium dixit , pro eo quod ipse ille quicunque est habitus vel circumscriptio Daemonici Corporis , non est similis huic nostro Crassiori , vel Visibili Corpori : sed secundum sensum ejus qui composuit illam Scripturam , intelligendum est quod dixit ; non esse tale Corpus quale habent Daemones , quod est naturaliter Subtile , & velut Aura Tenue ; & propter hoc vel imputatur à multis vel dicitur Incorporeum ; sed habere se Corpus Solidum & Palpabile . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Incorporeal , is not to be taken here , in that sense wherein it is used , by the Greek and Gentile Writers , when they Philosophised concerning the Incorporeal Nature . But a Demon is here said to be Incorporeal , because of the Disposition of the Demoniack Body , not like to this Gross and Visible Body of ours . So that the sense is , as if Christ should have said , I have not such a Body , as the Demons have , which is naturally Subtle , Thin and Soft , as the Air , and therefore is either supposed to be by many , or at least called Incorporeal , but the Body which I now have , is Solid and Palpable . Where we see plainly that Angels , though supposed to have Bodies , may notwithstanding be called Incorporeal , by reason of the Tenuity and Subtlety of those Bodies , comparatively with the Grossness and Solidity of these our Terrestrial Bodies . But that indeed which now most of all inclineth some to this Perswasion , That Angels have nothing at all Corporeal hanging about them , is a Religious regard to the Authority of the Third Lateran Council , having passed its Approbation upon this Doctrine ; as if the Seventh Oecumenical ( so called ) or Second Nicene , wherein the contrary was before owned and allowed , were not of equal force , at least to counterbalance the other . But though this Doctrine of Angels , or all Created Vnderstanding Beings Superiour to men , having a Corporeal Indument or Clothing , does so exactly agree with the Old Pythagorick Cabbala , yet have we reason to think , that it was not therefore meerly borrowed or derived , from thence , by the Ancient Fathers ; but that they were led into it , by the Scripture it self . For first , the Historick Phaenomena of Angels in the Scripture , are such , as cannot well be otherwise Salved , than by supposing them to have Bodies ; and then not to lay any stress upon those words of the Psalmist , Who maketh his Angels Spirits , and Ministers a flame of fire ( though with good reason by the Ancient Fathers interpreted to this sense ) because they may possibly be understood otherwise , as sometime they are by Rabbinical Commentators : nor to insist upon those passages of S. Paul , where he speaks of the Tongues of Angels , and of the Voice of an Arch-Angel , and such like , there are several other Places in Scripture , which seem plainly to confirm this Opinion . As first , that of our Saviour before mentioned to this purpose , Luke the 20. the 35. They who shall be accounted worthy , to obtain that world , and the Resurrection from the dead , neither Marry nor are given in Marriage , neither can they die any more ; for they are Equal unto the Angels . For were Angels utterly devoid of all Bodies , then would the Souls of Good men , in a State of Separation , and without any Resurrection , be rather Equal to Angels , than after a Resurrection of their Bodies . Wherefore the Natural meaning of these words seems to be this , ( as St. Austin hath interpreted them ) that the Souls of Good men , after the Resurrection , shall have Corpora Angelica , Angelical Bodies , and Qualia sunt Angelorum Corpora , such Bodies as those of Angels are . Wherein it is supposed , that Angels also have Bodies , but of a very different kind from those of ours here . Again , that of St. Jude , where he writeth thus of the Devils ; The Angels which kept not their First Estate ( or rather according to the Vulgar Latin , Suum Principatum , Their own Principality ) but left thei● Proper Habitation ( or Dwelling House ) hath he reserved in everlasting Chains , under darkness , unto the Judgement of the Great Day . In which words , it is first Implied , that the Devils were Created by God Pure , as well as the other Angels , but that they kept not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Their own Principality , That is , their Lordly Power and Dominion over their Worser and Inferiour part , they having also a certain Duplicity in their Nature , of a Better and Worser Principle , of a Superiour Part , which ought to Rule and Govern , and of an Inferiour , which out to be Governed : nor is it indeed otherwise , easily conceivable , how they should be Capable of Sinning . And this Inferiour Part in Angels , seems to have a respect to something that is Corporeal or Bodily in them also , as well as it hath in men . But then in the next place , St. Jude addeth , as the Immediate Result and Natural Consequent of these Angels Sinning , that they thereby Left or Lost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suum Proprium Domicilium , That is , not only , their Dwelling Place at Large , those Etherial Countries , and Heavenly Regions above , but also their Proper Dwelling House , or Immediate Mansion ; to wit their Heavenly Body . For as much as that Heavenly Body , which Good men expect after the Resurrection , is thus called by St. Paul , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Habitation , or Dwelling House that is from Heaven . The Heavenly Body is the Proper House or Dwelling , Clothing or Indument , both of Angelical and Humane Souls ; and this is that which makes them fit Inhabitants for the Heavenly Regions . This I say was the Natural effect and Consequent of these Angels Sinning , their Leaving or Loosing , their Pure Heavenly Body , which became thereupon forthwith Obscured and Incrassated ; the Bodies of Spirits Incorporate , always bearing a Correspondent Purity or Impurity to the different disposition of their Mind or Soul. But then again , in the last place , that which was thus in Part , the Natural Result of their Sin , was also by the Just Judgment of God , converted into their Punishment ; For their Etherial Bodies , being thus changed into Gross , Aerial , Feculent , and Vaporous ones , themselves were Immediately hereupon , as St. Peter in the Parallel Place expresseth it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Cast down into Tartarus , and there Imprisoned , or Reserved in Chains Under Darkness , until the Judgment of the Great Day . Where it is observable that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by St. Peter , is the very same , that Apollodorus , and other Greek Writers frequently make use of , in a like case , when they speak of the Titan's being Cast down from Heaven : which seems to have been Really nothing else , but this Fall of Angels Poetically Mythologized . And by Tartarus here in all probability , is meant this Lower Caliginous Air , or Atmosphere of the Earth , according to that of St. Austin , concerning these Angels , Post Peccatum in hanc sunt detrusi Caliginem , ubi tamen & Aer , That after their Sin , they were thrust down down into the Misty darkness of this Lower Air. And here are they , as it were Chained and Fettered also , by that same Weight of their Gross and heavy Bodies , which first sunk them down hither , this not suffering them to reascend up , or return back to those Bright Etherial Regions above . And being thus for the present Imprisoned in this Lower Tartarus , or Caliginous Air or Atmosphere , they are indeed here Kept and Reserved in Custody , unto the Judgment of the Great Day , and General Assizes : however they may notwithstanding in the mean time , seem to Domineer and Lord it for a while here . And Lastly our Saviours , Go ye Cursed into everlasting fire , prepared for the Devil and his Angels , seems to be a clear Confirmation of Devils being Bodied ; because First to Allegorize this Fire into nothing but Remorse of Conscience , would indanger the rendering of other Points of our Religion uncertain also ; but to say that Incorporeal Substances Vnunited to Bodies , can be tormented with Fire , is as much as in us lieth , to expose Christianity and the Scripture , to the Scorn and Contempt of all Philosophers , and Philosophick Wits . Wherefore Psellus laies no small stress upon this Place , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am also convinced of this , That Demons have Bodies , from the words of our Saviour affirming , That they shall be Punished with Fire : which how could it be , were they altogether Incorporeal ? it being Impossible for that which is both it self Incorporeal , and Vitally Vnunited to any Body , to suffer from a Body . Wherefore of necessity it must be granted , by us Christians , that Devils shall receive Punishment of Sense and Pain hereafter , in Bodies capable of Suffering . Now if Angels in general , that is , all Created Beings Superiour to men , be Substances Incorporeal , or Souls Vitally United to Bodies ; though not always the same , but sometimes of one kind and sometimes times of another ; and never quite Separate from all Body ; it may seem probable from hence , that though there be other Incorporeal Substances besides the Deity , yet Vita Incorporea , a Life perfectly Incorporeal in the forementioned Origenick Sense , or Sine Corporeae Adjectionis Societate Vivere , to Live altogether without the Society of any Corporeal Adjection , is a Privilege properly belonging to the Holy Trinity only ; and consequently therefore , that Humane Souls when by Death , they are Devested of these Gross Earthly Bodies , they do not then Live and Act Compleatly , without the Conjunction of any Body , and so continue till the Resurrection or Day of Judgment : this Being a priviledge which not so much as the Angels themselves , and therefore no Created Finite Being , is capable of ; the Imperfection of whose Nature necessarily requires the Conjunction of some Body with them , to make them up Complete , without which it is unconceivable , how they should either have Sense or Imagination . And Thus doth Origen Consentaneously to his own Principles , Conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our Soul , which in its own Nature is Inco●poreal and Invisible , in whatsoever Corporeal place it Existeth ; doth always stand in need of a Body , suitable to the Nature of that place respectively . Which Body it sometimes beareth , having Put Off that which before was necessary , but is now Superfluous , for the Following State ; and sometimes again Putting On something , to what before it had , now standing in need of some better Clothing , to fit it for those more Pure Etherial and Heavenly places . But in what there follows , we conceive that Origen's sense having not been rightly understood , his words have been altered and perverted ▪ and that the whole place ought to be read thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Sense whereof i● this , The Soul descending hither into Generation , Put on first , that Body which was useful for it whilst to continue in the Womb ; and then again afterward , such a Body as was necessary for it , to Live here upon the Earth in . Again it having here a Two fold kind of Body , the one of which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by St. Paul ; ( being a more Subtle Body , which it had before ) the other the Superinduced Earthly House , necessarily subservient to this Schenos here ; the Scripture Oracles affirm , that the Earthly House of this Schenos , shall be corrupted or dissolved , but the Schenos it self , Superindue or Put On a House not made with hands , Eternal in the Heavens : The same declaring that the Corruptible shall put on Incorruption , and the Mortal Immortality . Where it is plain , that Origen takes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul ( 1 Cor. 5.1 . ) for a Subtle Body , which the Soul had before its Terrene Nativity , and which Continues with it after death ; but in good men will at last Superindue , or Put on ( without Death ) the Clothing of Immortality . Neither can there be a better Commentary upon this place of Origen , than those Excerpta out of Methodius the Martyr in Photius , though seeming to be Vitiated also ; where , as we conceive , the sense of Origen and his Followers , is first contained in those words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That in St. Paul the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is One thing ; and the Earthly House of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Another thing ; and We , that is , our Souls a Third thing , distinct from both .. And then it is further declared in this that follows , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That this short Life of our Earthly Body being destroyed , our Soul shall then have before the Resurrection , a dwelling from God ; until we shall at last , receive it renewed , restored , and so made an Incorruptible House . Wherefore in this we groan , desirous not to put off , all Body , but to put on Life or Immortality upon the Body which we shall then have . For that House which is from Heaven , That we desire to put on , is Immortality . Moreover that the Soul is not altogether Naked after Death , the same Origen endeavours to confirm further from that of our Saviour concerning the Rich Man and Lazarus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The Rich man Punished , and the Poor man refreshed in Abraham 's bosome , before , the Coming of our Saviour , and before the end of the world , and therefore before the Resurrection , plainly teaches , that even now also after Death , the Soul useth a Body . He thinketh the same also to be further proved from the Visible Apparition of Samuel's Ghost , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Samuel also visibly appearing after Death , maketh it manifest , that his Soul was then clothed with a Body . To which he adds in Photius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That the Exteriour Form and Figure of the Souls Body after Death , doth resemble that of the Gross Terrestrial Body here in this Life . All the Histories of Apparitions , making Ghosts or the Souls of the Dead , to appear in the same Form , which their Bodies had before . This therefore , as was observed , is that which Origen understands , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in St. Paul ; not this Gross Terrestial Body , but a certain Middle Body betwixt it , and the Heavenly , which the Soul after Death , carries away with it . Now this Opinion of the Learned Origens , was never reckoned up by the Ancient Fathers , or his greatest Adversaries , in the Catalogue of his Errours ; nor does Methodius the Martyr , who was so great an Anti-Origenist , where he mentions this Origenick Opinion in Photius , seem to tax it otherwise , then as Platonically Implying , the Soul to be Incorporeal . Methodius himself on the contrary contending , not that the Soul Hath a Body conjoyned with it after Death , as a distinct thing from it , but that it self Is a Body ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is alone is praised as Incorporeal and Invisible : but Souls are made by him , ( who is the Father of all things ) Intellectual Bodies , ornamentally branched out ( as it were ) into Members distinguishable by Reason , and having the same Form and Signature , with the outward Body . Whence is it , that in Hades ( or Hell ) we Read of a Tongue , and a Finger , and other Members , not as if there then were another Invisible Body Coexisting with shese Souls , but because the Souls themselves are in their own Nature ( when strip'd naked of all Clothing ) according to their very Essence such . We say therefore ; if one of these two Opinions must needs be entertained , that either the Soul it self Is a Body , or else that it Hath a Body after Death ; the Latter of them which was Origens , ought certainly much to be preferr'd before the Former , whether held in Tertullian's sense , that all Substance , and consequently God himself , is Body ; or else in that of Methodius , that all Created Substance is such ; God alone being Incorporeal . But we have already showed , that Origen was not Singular in this Opinion , Irenaeus before him having asserted the same thing , that Souls after Death , are Adapted to certain Bodies , ( where the word in the Greek probably was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which have the same Character with these Terrestrial ones ; and Philoponus after him , who was no Pagan but Christian Philosopher , Dogmatizing in like manner . We might here add , that Joannes Thessalonicensis , in that Dialogue of his , read in the Seventh Synod , seemeth to have been of the same Perswasion also , when he affirmeth of Souls ▪ as well as Angels and Demons , that they were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Often seen by many Sensibly , in the Form of their own Bodies . However it is a thing , which Psellus took for granted , where speaking of Devils , Insinuating their Temptations into mens Souls , by affecting immediately the Phantastick Spirit , he writeth after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · When one man speaks to another from afar off , he must ( if he would be heard ) make a loud cry or noise , whereas if he stood near to him , he might softly whisper into his ear . But could he immediately approach to the Spirit ( or Subtle Body of the Soul , ) he should not then need so much as to make a Whisper , but might silently and without noise , communicate whatsoever thoughts of his own to him , by Motions made thereupon . And this is said to be the way , that Souls , going out of these Bodies converse together ; they communicating their thoughts to one another without any Noise . For Psellus here plainly supposeth , Souls after Death , to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a certain Subtle Body , adhering to them , by Motions upon which , they may silently converse with each other . It is true indeed , that St. Austin in his Twelfth Book De Genesi ad Literam , does not himself close with this Opinion , of the Souls Having a Body after Death , but much less of its Being a Body : nevertheless does he seem to leave every man to his own Liberty therein , in these words ; Si autem Quaeritur , dum Anima de Corpore exierit , Vtrum ad aliqua loca Corporalia feratur , an ad Incorporalia Corporalibus similia ; an verò nec ad ipsa , sed ad illud quod & Corporibus & Similitudinibus Corporum est Excellentius ; Citò quidem responderim ; ad Corporalia loca eam vel non ferri nisi cum aliquo Corpore , vel non localiter ferri . Jam utrum habeat aliquod Corpus , Ostendat qui Potest ; Ego autem non puto . Spiritalem enim arbitror esse non Corporalem , ad spiritalia vero pro meritis fertur , aut ad Loca Poenalia similia Corporibus . But if it be demanded , when the Soul goes out of this Body , whether it be carried into any Corporal Places , or to Incorporals like to Corporals , or else to neither , but to that which is more excellent than both Bodies , and the likenesses of Bodies ; the Answer is ready ; that it cannot be carried to Corporal Places , or not Locally carried any whither , without a Body . Now whether the Soul have some Body , when it goes out of this Body , let them that can show : but for my part , I think otherwise . For I suppose the Soul to be Spiritual and not Corporal , and that after Death it is either carried to Spiritual things , or else to Penal Places like to Bodies , such as have been represented to some in Extasies , &c. Where St. Austin himself , seems to think , the Punishment of Souls after Death , and before the Resurrection , to be Phantastical , or only in Imagination . Whereas there could not be then so much as Phantastick Punishments neither , nor any Imagination at all in Souls , without a Body ; if that Doctrine of Aristotle's be true , that Phancy or Imagination , is nothing else but a Weaker Sense ; that is , a thing which results from a Complication of Soul and Body both together . But it is observable , that in the forecited place , that which St. Austin chiefly opposed , was the Souls Being a Body , as Tertullian , Methodius , and others had asserted ; but as for its Having a Body , he saith only this , Ostendat qui potest , Let him that can shew it ; He granting in the mean time , that the Soul cannot be Locally carried any whither at all after Death , nor indeed be in any place , without a Body . However the same St. Austin , as he elsewhere condemneth , the Opinion of those , who would take the Fire of Hell Metaphorically , acknowledging it to be Real and Corporeal ; so does he somewhere think it not improbable , but after Death , and before the Resurrection , the Souls of men may suffer , from a certain Fire , for the consuming and burning up of their dross , Post istius sanè Corporis Mortem , donec ad illum Veniatur , qui post Resurrectionem Corporum futurus est Damnationis & Remunerationis Vltimus Dies ; Si hoc temporis Intervallo , Ejusmodi Ignem dicuntur perpeti quem non sentiant illi , qui non habuerint tales mores & amores in hujus Corporis Vitâ , ut Eorum Ligna , & Faenum , & Stipula Consumantur : alii vero sentiunt qui ejusmodi secum aedificiae portaverunt , &c. non redarguo , quia forsitan Verum est . If in this Interval of Time , betwixt the Death of the Body , and the Resurrection or Day of Judgment , the Souls of the Dead be said to suffer such a Fire as can do no Execution , upon those who have no Wood , Hay , nor Stuble to burn up ; but shall be felt by such as have made such Buildings or Superstructures , &c. I reprehend it not , because perhaps it is True. The Opinion here mentioned , is thus Expressed by Origen , in his Fifth Book against Celsus , which very place St. Austin seems to have had respect to , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Celsus did not understand , That this Fire as well according to the Hebrews and Christians , as to some of the Greeks , will be Purgatory to the World ; as also to every one of those persons , who stand in need of such Punishment and Remedy by Fire ; which Fire can do no Execution upon those , who have no combustible Matter in them , but will be felt by such as in the Moral structure , of their Thoughts , Words , and Actions , have built up Wood , Hay , and Stuble . Now since Souls cannot suffer from Fire , nor any thing else in way of Sense or Pain , without being Vitally Vnited to some Body , we may conclude , that St. Austin when he wrote this , was not altogether abhorrent , from Souls having Bodies after Death . Hitherto have we declared , How the Ancient Asserters of Incorporeal Substance , as Vnextended , did repel the Assaults of Atheists and Corporealists made against it ; but especially , How they quitted themselves of that Absurdity , of the Illocality and Immobility of Finite Created Spirits , by Supposing them always to be Vitally Vnited to some Bodies , and consequently , by the Locality of those their respective Bodies , determined to Here and There : according to that of Origen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Our Soul stands in need of a Body , in order to Local Motions . We shall in the next place declare , what Grounds of Reason there were , which induced those Ancients , to assert and maintain a thing so repugnant to Sense and Imagination , and consequently to all Vulgar Apprehension , as a Substance in it self Vnextended , Indistant , and Indivisible , or Devoid of Magnitude and Parts . Wherein we shall only represent the Sense of these Ancient Incorporealists , so far as we can , to the best advantage , in order to their Vindication , against Atheists and Materialists ; our selves in the mean time , not asserting any thing ; but leaving every one that can , to make his own Judgment ; and so either to close with this , or that other following Hypothesis , of Extended Incorporeals . Now it is here observable , That it was a thing formerly taken for granted on both sides , as well by the Asserters , as the Deniers of Incorporeal Substance , That there is but One kind of Extension only ; and Consequently that whatsoever hath Magnitude and Parts , or One Thing Without Another , is not only Intellectually and Logically , but also Really and Physically Divisible or Discerpible , as likewise Antitypous and Impenetrable ; so that it cannot Coexist with a Body , in the same Place , from whence it follows , that whatsoever Arguments do evince , That there is some other Substance besides Body , the same do therefore Demonstrate ; according to the Sense of these Ancients , ( as well Corporealists as Incorporealists ) that there is Something Vnextended ; it being supposed by them both alike , that whatsoever is Extended , is Body . Nevertheless we shall here principally propound such Considerations of theirs , as tend directly to Prove , That there is something Vnextendedly Incorporeal : And that an Vnextended Deity is no Impossible Idea ; to wit from hence , because there is something Vnextended even in our very Selves . Where not to repeat the forementioned Ratiocinacion of Simplicius , That whatsoever can Act and Reflect upon its Whole Self , cannot possibly be Extended , nor have Parts Distant from one another ; Plotinus first argues after this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · What then will they say , who contend , that the Soul is a Body ( or Extended ? ) whether or no will they grant concerning every Part of the Soul in the same Body ( as that of it which is in the Foot , and that in the Hand , and that in the Brain , &c. ) and again every Part of those Parts , that each of them is Soul , such as the Whole ? If this be consented to , then is it plain , that Magnitude or such a Quantity , would confer nothing at all , to the Essence of the Soul , as it would do , were it an Extended Thing : but the Whole , would be in many Parts or Places ; which is a thing that cannot possibly belong to Body ; That the same Whole , should be in more ; and That a Part , should be , what the whole is . But if they will not grant , every Part of their Extended Soul , to be Soul , then according to them must the Soul be Made up , and Compounded of Soul-less Things . Which Argument is else where again thus propounded by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If every one of the Parts of this Extended Soul , or Mind , have Life in it , then would any one of them alone be sufficient . But to say , that though none of the Parts alone bave Life in them , yet the Conjunction of them altogether , maketh Life , is absurd ; it being impossible , that Life and Soul should result from a Congeries of Lifeless and Souless things ; or that Mindless things put together , should beget Mind . The sum of this Argumentation is this , That either every part of an Extended Soul is Soul , and of an Extended Mind , Mind ; or not . Now if no Part of a Soul , as supposed to be Extended , alone be Soul or have Life and Mind in it , then is it certain that the Whole resulting from all the Parts , could have no Life nor Mind ; because Nothing can ( Causally ) come from Nothing . It is true indeed , that Corporeal Qualities and Forms , according to the Atomick Physiology , result from a Composition and Contexture of Atoms or Parts , each of which taken alone by themselves , have nothing of that Quality or Form in them , — Ne ex Albis Alba rearis ; Aut ea quae Nigrant , nigro de Semine nata . You are not to think , that White things are made out of White principles , nor Black things out of Black ; but the Reason of the difference here is plain , because these Qualities and Forms are not Entities Really distinct from the Magnitude , Figure , Site , and Motion of Parts , but only such a Composition of them , as cause different Phancies in us ; but Life and Vnderstanding , Soul and Mind , are Entities Really distinct from Magnitude , Figure , Site , and Motion of Parts , they are neither meer Phancies , nor Syllables of things , but Simple and Vncompounded Realities . But if every supposed Part of a Soul be Soul , and of a Mind , Mind ; then would all the rest of it besides any One Part , be Superfluous : or indeed every supposed Part thereof , would be the Same with the Whole ; from whence it follows , that it could not be Extended , or have any Real Parts at all , since no Part of an Extended thing , can possibly be the Same with the Whole . Again the same Philosopher endeavours further to prove , that the Humane Soul it self , is Vnextended and Indivisible , from its Energies and Operations , and that as well those of Sensation as of Intellection , First therefore from External Sensations , he Reasons in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which percieveth in us , must of necessity be One thing , and by One and the same Indivisible , perceive all ; and that whether they be more things , entring through several Organs of Sense , as the many Qualities of one Substance ; or One Various and Multiform thing , entring through the same Organ ; as the Countenance or Picture of a man. For it is not One thing in us , that perceives the Nose , another thing the Eyes , and another thing the Mouth ; but it is one and the self same thing , that perceiveth all . And when one thing enters through the Eye , another through the Ear , these also must of necessity come all at last to one Indivisible , or else they could not be compared together , nor one of them affirmed to be different from another ? The several Sentiments of them meeting no where together in One. He concludes therefore , that this One thing in us , that sensibly perceives all things , may be resembled to the Centre of a Circle , and the several Senses , to Lines drawn from the Circumference , which all meet in that one Centre . Wherefore that which perceives and apprehends all things in us , must needs be Really One , and the very same ; that is , Vnextended and Indivisible . Which Argument , is yet further pursued by him , more particularly thus . If that which sensibly perceiveth in us , be Extended , so as to have Distant Parts , one without another , then one of these Three things must needs be affirmed ; That either Every Part of this Extended Substance of the Soul perceives a Part of the Object only ; or every Part of it the Whole Object , or else all comes to some One Point , which alone perceives , both the several Parts of the Object , and the Whole , all the other , being but as Circumferential Lines leading to this Center . Now of the Former of those Three Plotinus thus ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Soul be a Magnitude , then must it be divided together with the Sensible Object , so that one Part of the Soul must perceive one Part of the Object , and another , another ; and nothing in It , the Whole Sensible : just as if I should have the sense of one thing , and you of another . Whereas it is plain by our Internal Sense , That it is One and the Self same thing in us , which perceives , both the Parts and the Whole . And of the Second , he writeth in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But if every Part of the Extended Soul , perceive the Whole Sensible Object , since Magnitude is Infinitely Divisible , there must be in every man Infinite Sensations , and Images of one and the same Object . Whereas we are Intimately Conscious to our selves , That we have but only One Sensation of One Object at the same time . And as for the Third and Last Part of the Disjunction , That what Sensibly Perceives in every one , is but One Single Point , either Mathematical or Physical . It is certain first that a Mathematical Point , having neither Longitude , Latitude , nor Profundity , is no Body nor Substance , but only a Notion of our own Mind , or a Mode of Conceiving in us . And then as for a Physical Point or Minimum , a Body so Little that there cannot possibly be any Less , Plotinus asserting the Infinite Divisibility of Body , here explodes the thing it self . However he further intimates ▪ that If there were any such Physical Minimum , or Absolutely Least Body or Extensum , this could not possibly receive upon it a Distinct Representation and Delineation , of all the several Parts of a Whole Visible Object at once , as of the Eyes , Nose , Mouth , &c. in a man's Face or Picture ; or of the Particularities of an Edifice : nor could such a Parvitude or Atom as this , be the Cause of all Animal Motions . And this was one of Aristotl's Arguments , whereby he would prove Vnextended Incorporeals , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · If the Soul were Indivisible as a Point , how could it Perceive , that which is Divisible ? that is , take notice of all the Distinct Parts of any Extended Object , and have a Description of the whole of them at once upon it self ? The Sum of the whole Argumentation is this , That If the Soul be an Extended Substance , then must it of necessity be either a Physical Point or Minimum , the Least Extensum that can possibly be , ( if there be any such Least , and Body or Extension be not Infinitely Divisible ) or else it must consist of more such Physical Points , joyned together . As for the former of these , it hath been already declared to be Impossible , that one Single Atom , or Smallest Point of Extension , should be able distinctly to perceive all the variety of things : to which might be added , That to suppose every Soul to be but one Physical Minimum , or Smallest Extensum , is to imply such an Essential Difference in Matter or Extension , as that some of the Points thereof , should be Naturally devoid of all Life , Sense , and Vnderstanding , and others again Naturally Sensitive and Rational . Which Absurdity though it should be admitted , yet would it be utterly Unconceivable , how there should come to be , One such Sensitive and Rational Atom in every man and no more , and how this should constantly remain the same , from Infancy to Old-Age , whilst other Parts of Matter Transpire perpetually . But as for the Latter ; If Souls be Extended Substances , consisting of More Points , one without another ; all Concurring in every Sensation , then must every one of those Points , either Perceive a Point and Part of the Object only , or else the Whole . Now if every Point of the Extended Soul , Perceive only a Point of the Object , then is there no One Thing in us , that Perceives the Whole ; or which can compare one Part with another . But if every Point of the Extended Soul , Perceive the Whole Object at once , consisting of many Parts , then would there be Innumerable Perceptions of the same Object in every Sensation ; as many , as there are Points in the Extended Soul. And from both those Suppositions , it would alike follow , that no man is One Single Percipient or Person , but that there are Innumerable distinct Percipients and Persons in every man. Neither can there be any other Supposition made , besides those Three forementioned ; as That the whole Extended Soul , should Perceive both the Whole Sensible Object , and All its several Parts , no Part of this Soul in the mean time having any Perception at all by it self ; because the Whole of an Extended Being , is nothing but All the Parts taken together ; and if none of those Parts have any Life , Sense , or Perception in them , it is Impossible , that there should be any in the Whole . But in very truth , to say that the Whole Soul Perceiveth all , and no Part of it any thing ; is to acknowledge it , not to be Extended , but to be Indivisible ; which is the Thing that Plotinus contends for . And that Philosopher here further insists upon Internal Sensations also , and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That Sympathy , or Homopathy , which is in all Animals , to the same purpose : It being One and the Same thing in them , which Perceives Pain , in the most distant Extremities of the Body ; as in the Sole of the Foot , and in the Crown of the Head , and which moves one Part to succour and relieve another labouring under it , which could not possibly be by Traduction of all , to one Physical Point , as the Centre , for divers Reasons . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Since therefore these Sympathetick Senses , cannot possibly be made by Traduction , at last to One thing ; and Body being Bulkie or Out-swelling Extension , One Part thereof Suffering , another cannot Perceive it , ( for in all Magnitude , This is One thing , and That Another ) it followeth , that what Perceives in us , must be every where , and in all the parts of the Body , One and the Same thing with it self . Which therefore cannot be it self Body , but must of necessity be some other Entity or Substance Incorporeal . The Conclusion is , that in Men and Animals , there is One thing Indivisibly the Same , that Comprehendeth the Whole Outside of them , Perceiveth both the Parts , and the Whole of Sensible Objects , and all transmitted through several Senses ; Sympathizeth with all the Distant Parts of the Body ; and Acteth entirely upon all . And this is properly called , I My Self , not the Extended Bulk of the Body , which is not One but Many Substances , but an Vnextended and Indivisible Vnity , wherein all Lines Meet , and Concentre , not as a Mathematical Point , or Least Extensum ; But as one Self-Active , Living , Power , Substantial , or Inside-Being , that Containeth , Holdeth , and Connecteth all together . Lastly , the forementioned Philosopher endeavours yet further to prove , the Human Soul to be Vnextended and Devoid of Magnitude , and Indivisible , from its Rational Energies or Operations , its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intellections of Intelligibles , and Apprehensions of things Devoid of Magnitude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , For how could the Soul ( saith he ) if it were a Magnitude , Vnderstand that which hath no Magnitude ? and with that which is Divisible , Conceive what is Indivisible ? Now it is certain , that we have Notions of many things which are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Vnimaginable , and therefore have nothing of Length , Breadth , and Thickness in them , as Vertue , Vice , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Justice and Honesty , and the like , are things Devoid of Magnitude , and therefore must the Intellections of them , needs be such too . So that the Soul must receive these , by what is Indivisible , and Lodge them in that which is Indivisible . We have also a Notion not only of meer Latitude or Breadth , Indivisible as to Thickness ; and of Longitude or a Line , Indivisible both as to Breadth , and Thickness ; but also of a Mathematical Point , that is every way Indivisible , as to Length , Breadth , and Thickness . We have a Conception of the Intension of Powers and Vertues , wherein there is nothing of Extension or Magnitude . And indeed all the Abstract Essences of things , ( or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which are the First Objects of Intellection , are Indivisible : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And though we apprehend Forms that are in Matter too , yet do we Apprehend them as Separated and Abstracted from the same ; there being nothing of Flesh in our Conception of a Man , &c. Nay , the Soul Conceives Extended things themselves , Vnextendedly and Indivisibly ; for as the Distance of a whole Hemisphere is contracted into a narrow Compass in the Pupil of the Eye , so are all Distances yet more contracted in the Soul it self , and there Understood Indistantly ; For the Thought of a Mile Distance , or of Ten thousand Miles , or Semidiameters of the Earth , takes up no more Room in the Soul , nor Stretches it any more , than does the Thought of a Foot or Inch , or indeed of a Mathematical Point . Were that which perceiveth in us a Magnitude , then could it not be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to every sensible , and alike perceive , both Lesser and Greater Magnitudes , than it self : but least of all could it perceive , such things as have no Magnitude at all . And this was the other Part of Aristotle's Argumentation , to Prove the Soul and Mind to be Vnextended and Indivisible , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; For how could it perceive , that which is Indivisible , by what is Divisible ? He having before Demanded , How , is could apprehend things Divisible , and of a Great Extension , by a meer Point or Absolute Parvitude . Where the Soul , or that which Perceives and Understands , is according to Aristotle , neither Divisible , as a Continued Quantity , nor yet Indivisible , either as a Mathematical , or as a Physical Point , and Absolute Parvitude ; but as that which hath in it self , no Out-Swelling Distance , nor Relation to any Place , otherwise than as it is Vitally United to a Body ; which , ( where ever it be , ) it always Sympathizes with , and Acts upon . Besides which , these Ancient Asserters of Vnextended Incorporeals , would in all probability confirm that Opinion from hence ; Because we can not only Conceive Extension without Cogitation , and again Cogitation without Extension ; from whence it may be Inferred , that they are Entities Really Distinct , and Separable from one another , ( we having no other Rule , to Judge of the Real Distinction and Separability of things then from our Conceptions ) but also are not able to Conceive Cogitation with Extension . We cannot conceive a Thought , to be of such a certain Length , Breadth , and Thickness , Mensurable by Inches and Feet , and by Solid Measures . We cannot Conceive Half , or a Third Part , or a Twentieth Part of a Thought , much less of the Thought of an Indivisible Thing ; neither can we Conceive every Thought to be of some certain Determinate Figure , either Round or Angular ; Spherical , Cubical , or Cylindrical , or the like . Whereas if whatsoever is Vnextended , be Nothing , Thoughts must either be meer Non-Entities , or else Extended too , into Length , Breadth and Thickness ; Divisible into Parts ; and Mensurable ; and also ( where Finite , ) of a certain Figure . And consequently all Verities in us ( they being but Complex Axiomatical Thoughts ) must of necessity be Long , Broad , and Thick , and either Spherically or Angularly Figurate . And the same must be affirmed , of Volitions likewise , and Appetites or Passions , as Fear and Hope , Love and Hatred , Grief and Joy ; and of all other things belonging to Cogitative Beings , ( Souls and Minds ) as Knowledge and Ignorance , Wisdom and Folly , Vertue and Vice , Justice and Injustice , &c. that these are either all of them Absolute Non-Entities ; or Else Extended into Three Dimensions of Length , Breadth , and Profundity ; and Mensurable not only by Inches and Feet , but also by Solid Measures , as Pints and Quarts : and last of all ( where they are Finite as in men ) Figurate . But if this be Absurd , and these things belonging to Soul and Mind , ( though doubtless as great Realities at least , as the things which belong to Bodies ) be Vnextended , then must the Substances of Souls and Minds themselves be Vnextended also . Thus Plotinus of Mind , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind is not Distant from it self : and indeed were it so , it could not be One thing , ( as it is ) but Many ; every Conceivable Part of Distant and Extended Substance , being a Substance by it self . And the same is to be said of the Humane Soul , though it Act upon Distant Parts of that Body , which it is united to , that it self notwithstanding , is not Scattered out into Distance , nor Dispersed into Multiplicity , nor Infinitely Divisible ; because then it would not be One Single Substance , or Monade , but a Heap of Substances . Soul is no more Divisible , than Life ; of which the forementioned Philosopher thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Will you divide a Life into two ? then the whole of it being but a Life , the half thereof , cannot be a Life . Lastly , if Soul and Mind , and the things belonging to them , as Life and Cogitation , Vnderstanding and Wisdom , &c. be Out-spread into Distance , having one Part without another , then can there be no Good Reason given , why they should not be , as well Really and Physically , as Intellectually Divisible ; and One Part of them Separable from another : since as Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In all Magnitude or Extension , This is One thing , and That Another . At least no Theist ought to deny , but that the Divine Power , could Cleave , or Divide a Thought , together with the Soul wherein it is into Many Pieces ; and remove them to the Greatest Distances from one another , ( for as much as this implies no manner of Contradiction , and whatsoever is Conceivable by us , may be done by Infinite Power ) in which case , neither of them alone , would be Soul or Mind , Life or Thought , but all put together , make up one entire Mind , Soul , Life , and Thought . Wherefore , the Sense of the Ancient Incorporealists , seems to have been as follows . That there are in Nature , Two Kinds of Substances specifically Differing from one another . The First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Bulks or Tumours , a meer Passive Thing . The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-Active Powers or Vertues , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Energetick Nature . The Former of these , is nothing else but Magnitude or Extension , not as an Abstract Notion of the Mind , but as a Thing Really Existing without it . For when it is called , Res Extensa , the meaning is not , as if the Res were One thing , and the Extension thereof Another , but that it is Extension , or Distance , Really Existing , or the Thing thereof ( without the Mind ) and not the Notion . Now this in the Nature of it , is Nothing but Aliud Extra Aliud , One thing without Another , and therefore perfect Alterity , Disunity , and Divisibility . So that no Extensum whatsoever , of any Sensible Bigness , is Truly and Really , One Substance , but a Multitude or Heap of Substances , as Many as there are Parts into which it is Divisible . Moreover one Part of this Magnitude , always Standing Without another , it is an Essential Property thereof to be Antitypous or Impenetrable , that is , to Justle or Shoulder out , all other Extended Substance from Penetrating into it , and Co-Existing with it , so as to Possess and take up the same Room or Space . One yard of Distance , or of Length , Breadth , and Thickness , cannot possibly be added to another , without making the Whole Extension Double to what it was before , since one of them must of necessity stand without the other . One Magnitude cannot Imbibe or Swallow up another , nor can there be any Penetration of Dimensions . Moreover Magnitude or Extension as such , is meer Outside or Outwardness , it hath nothing Within , no Self - Active Power or Vertue , all its Activity , being either Keeping out or Hindering , any other Extended Thing , from Penetrating into it : ( which yet it doth meerly by its being Extended , and therefore not so much by any Physical Efficiency , as a Logical Necessity , ) or else Local Motion , to which it is also but Passive ; no Body or Extension as such , being able to Move it self , or Act upon it self . Wherefore were there no other Substance in the World besides this Magnitude or Extension , there could be no Motion or Action at all in it ; no Life , Cogitation , Consciousness , No Intellection , Appetite or Volition ( which things do yet make up the Greatest part of the Universe ) but all would be a dead Heap or Lump : nor could any one Substance , Penetrate another , and Co-Exist in the same Place with it . From whence it follows of necessity , that besides this Outside Bulky Extension , and Tumourous Magnitude , there must be another kind of Entity , whose Essential Attribute or Character , is Life , Self-Activity , or Cogitation . Which first , that it is not a meer Mode or Accident of Magnitude and Extension , is plain from hence , because Cogitation may be as well Conceived without Extension , as Extension without Cogitation ; whereas no Mode of any thing can be Conceived without that whereof it is a Mode . And since there is unquestionably , much more of Entity in Life and Cogitation , than there is in meer Extension or Magnitude , which is the Lowest of all Being , and next to Nothing ; it must needs be Imputed , to the meer Delusion and Imposture of Imagination , that men are so prone to think , this Extension or Magnitude , to be the only Substance , and all other things besides , the meer Accidents thereof , Generable out of it , and Corruptible again into it . For though that Secondary and Participated Life , ( as it is called ) in the Bodies of Animals , be indeed a meer Accident , and such as may be Present or Absent without the Destruction of its Subject ; yet can there be no Reason given , why the Primary and Original Life it self , should not be as well a Substantial Thing , as meer Extension and Magnitude . Again that Extension and Life , or Cogitation , are not Two Inadequate Conceptions neither , of one and the self same Substance , considered brokenly and by piecemeal ; as if either all Extension had Life and Cogitation Essentially belonging to it , ( as the Hylozoists conclude ) or at least all Life and Cogitation had Extension ; and consequently all Souls and Minds , and even the Deity it self were , either Extended Life and Cogitation ; or Living and Thinking Extension ( there being nothing in Nature Unextended ; but Extension the only Entity , so that whatsoever is devoid thereof , is ipso facto , Absolutely Nothing ) This , I say , will also appear from hence , because as hath been already declared , we cannot Conceive a Life or Mind or Thought , nor any thing at all belonging to a Cogitative Being as such ( as Wisdom , Folly , Vertue , Vice , &c. ) to be Extended into Length , Breadth , and Thickness , and to be Mensurable by Inches , Feet , and Yards . From whence it may be concluded , that Extension , and Life or Cogitation , are no Inadequate Conceptions of One and the self same thing , since they cannot be Complicated together into one , but that they are distinct Substances from each other . Lives and Minds , are such Tight and Compact Things in themselves , and have such a Self-Vnity in their Nature , as that they cannot be lodged , in that which is wholly Scattered out from it self into Distance , and Dispersed into Infinite Multiplicity ; nor be spread all over upon the same as coextended with it . Nor is it conceivable , how all the several Parts of an Extended Magnitude , should Joyntly concur and contribute , to the Production of One and the same Single and Indivisible Cogitation ; or how that whole Heap or Bundle of things , should be One Thinker . A Thinker , is a Monade , or one Single Substance , and not a Heap of Substances : whereas no Body or Extended thing , is One , but Many Substances , every Conceivable or Smallest part thereof , being a Real Substance by it self . But this will yet further appear , if we consider , what kind of Action Cogitation is . The Action of an Extended Thing as such , is nothing but Local Motion , Change of Distance , or Translation from Place to Place , a meer Outside and Superficial thing ; but it is certain , that Cogitation , ( Phancy , Intellection , and Volition ) are no Local Motions ; nor the meer Fridging up and and down , of the Parts of an Extended Substance , changing their Place and Distance ; but it is Unquestionably , an Internal Energie ; that is , such an Energie as is Within the very Substance or Essence , of that which Thinketh ; or in the Inside of it . From which Two kinds of Energies , we may now conclude , that there are also Two kinds of Entity or Substance in Nature ; the One meer Outside , and which hath Nothing Within it ; the Other such a kind of Entity , as hath an Internal Energie ; Acteth From it self , and Within it self , and Vpon it self ; an Inside Thing , whose Action is Within the very Essence or Substance thereof . It being plain , that the Cogitative or Thinking Nature , is such a thing , as hath an Essential Inside or Profundity . Now this Inside of Cogitative Beings , wherein they thus Act or Think Internally within themselves , cannot have any Length , Breadth , or Thickness in it , because if it had , it would be again a meer Outside thing . Wherefore had all Cogitative Beings , ( Souls and Minds ) Extension and Magnitude never so much belonging to them , as some suppose them to have , yet could this for all that , be Nothing but the meer Outside of their Being , besides which , they must of necessity have also , an Vnextended Inside , that hath no Outswelling Tumour , and is not Scattered into Distance , nor Dispersed into Multiplicity , which therefore could not possibly Exist a Part in a Part , of the supposed Extension , as if one Half of a Mind or Thought , were in One Half of that Extension , and another in another ; but must of necessity be All Vndividedly , both in the Whole of it , and in every Part. For had every Twentieth or Hundredth Part of this Extensum , not the Whole of a Life or Mind in it , but only the Twentieth or Hundredth Part thereof , then could none of them have any true Life or Mind at all , nor consequently the Whole have any . Nor indeed is it otherwise conceivable , how a whole Quantity of Extended Substance should be One thing , and have One Personality , one I My Self in it all , were there not One Indivisible thing , Presiding over it , which Held it all together , and Diffused it self thorough all . And thus do we see , how this Whole in the Whole and in every Part ( do men what they can ) will like a Ghost still haunt them , and follow them every where . But now it is Impossible , that One and the self same Substance , should be both Extended and Vnextended . Wherefore in this Hypothesis of Extended Vnderstanding Spirits , having One Part without Another , there is an Undiscerned Complication of Two Distinct Substances , Extended and Vnextended , or Corporeal and Incorporeal , both together ; and a Confusion of them into One. Where notwithstanding , we must acknowledge , that there is so much of Truth aimed at ; as that all Finite Incorporeal Substances , are always Naturally united to Some Bodies , so that the Whole of these Created Animals , is Compleated and Made up of Both these together , an Extended Inside , and an Vnextended Outside ; both of them Substances indeed Really distinct , but yet Vitally Vnited , each to other . The Sum of all is , That there are Two kinds of Substances in Nature , the First Extension or Magnitude , Really Existing without the Mind , which is a thing that hath no Self-Vnity at all in it , but is Infinite Alterity and Divisibility , as it is also meer Outside and Outwardness , it having nothing Within ; nor any other Action belonging to it , but only Locally to Move , when it is Moved . The Second , Life and Mind ; or the Self Active Cogitative Nature , an Inside Being , whose Action is not Local Motion , but an Internal Energy , Within the Substance or Essence of the Thinker himself , or in the Inside of him ; which therefore ( though Vnextended , yet ) hath a certain Inward Recess , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Essential Profundity . And this is a thing which can Act all of it Entirely , upon either a Greater or Lesser Quantity of Extended Substance or Body , and its Several Parts , Penetrating into it , and Co-existing in the same Place with it . Wherefore it is not to be looked upon , either as a Mathematical , or as a Physical Point , as an Absolute Parvitude or the Least Extensum possible ; it having not only such an Essential Inside , Bathos , or Profundity in it , wherein it Acteth and Thinketh within it self , but also a certain Amplitude of Active Power ad Extra , or a Sphere of Activity upon Body . Upon which account , it was before affirmed by Plotinus , that an Vnextended Incorporeal , is a thing Bigger than Body ; because Body cannot Exist otherwise , than a Point of it in a Point of Space , whereas this One and the same Indivisible ; can at once both comprehend a Whole Extensum within it , and be All of it in every Part thereof . And Lastly , all Finite Incorporeals , are always Naturally United to some Body or other ; from both which together , is Compleated and Made up , in every Created Understanding Being , one entire Animal , consisting of Soul and Body ; and having something Incorporeal , and something Corporeal in it ; an Vnextended Inside , and an Extended Outside ; by means whereof , it is determined to Here and There , and Capable of moving Locally , or Changing Place . Thus have we represented the sense of the Ancient Vnextended Incorporealists to the best advantage that we could ; in way of Answer to the premised Atheistick Argument , against Incorporeal Substance ; and in order to the Vindication of them from the Contempt of Atheists ; And we do affirm , that the forementioned Argumentations of theirs , do evince , That there is some other Substance besides Body , which therefore according to the Principles of these Atheists themselves , must be acknowledged to be Vnextended , it being concluded by them that whatsoever is Extended is Body . But whether they do also , absolutely prove , that there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Substance Devoid of Magnitude , Indistant , Without Parts , and Indivisible ; this we shall leave others to make a Judgment of . However it is certain that Atheists who maintain the contrary , must needs assert , that every Thought , and whatsoever belongeth to Soul , Mind , ( as Knowledge , Virtue , &c. ) is not only Mentally and Mathematically Divisible , so that there may be Half , a Third Part , or a Quarter of a Thought , and the Rest , supposed ; but also Physically Separable , or Discerpible , together with the Soul wherein it is . They must also deny , that there is any Internal Energy at all , or any other Action besides that Outside Superficial Action , of Local Motion , and Consequently make all Cogitation nothing but Local Motion , or Translation . And Lastly , they must maintain , that no Substance can Co-exist with any other Substance ( as Soul with Body ) otherwise than by Juxta-Position only , and by Possessing the Pores , or filling up the Intervals thereof ; as a Net with the water . And this is the First Answer to the forementioned Atheistick Argument , against Incorporeal Substance . That though whatsoever is Extended be Body , yet Every thing is not Extended , but that Life and Mind or Cogitation , are an Vnextended , Indistant and Indivisible Nature . But as we have already intimated , There are other Learned Asserters of Incorporeal Substance , who lest , God and Spirits , being thus made Vnextended ; should quite Vanish into Nothing , Answer that Atheistick Argumentation after a different manner ; by granting to these Atheists , that Proposition , that whatsoever Is , is Extended ; and what is Vnextended is Nothing ; but then denying that other of theirs , That whatsoever is Extended is Body : They asserting , Another Extension , Specifically Differing from that of Bodies . For whereas Corporeal Extension , is not only Impenetrable , so as that no one Part thereof , can Enter into another , but also both Mentally and Really Divisible ; one Part being in its Nature Separable from another ; they affirm , that there is another Incorporeal Extension , which is both Penetrable , and also Indiscerpible ; so that no One Part thereof , can possibly be Separated from another , or the whole ; and that to such an Incorporeal Extension , as this , belongeth Life , Cogitation , and Vnderstanding , the Deity having such an Infinite Extension , but all Created Spirits , a Finite and Limited one : which also is in them supposed to be Contractible and Dilatable . Now it is not our part here , to oppose Theists , but Atheists : wherefore we shall leave these Two Sorts of Incorporealists to dispute it out friendly amongst themselves ; and indeed therefore with the more Moderation , Equanimity , and Toleration of Dissent Mutually ; because it seemeth , that Some are in a manner Fatally Inclined , to think one way in this Controversie , and Some another . And what ever the Truth of the Case be , it must be acknowledged , that this Latter Hypothesis , may be very useful and Serviceable to retain some in Theism , who can by no means admit , of a Deity , or Any thing else , Vnextended . Though perhaps , there will not be wanting others also ; who would go in a middle way betwixt these Two , or Compound them together ; by supposing the Deity to be indeed altogether Vnextended , and all of it Every where ; but Finite Incorporeals or Created Spirits , to have an Vnextended Inside , a Life or Mind , Diffusing it self into a certain Amplitude of Outward Extension , whereby they are Determined to a Place ; yet so as to be all in every Part thereof ; which Outward Extension , is therefore not to be Accounted Body , because Penetrable , Contractable , and Dilatable ; and because no one Part thereof is Separable from the rest , by the Rushing or Incursion of any Corporeal thing upon them . And thus is the Atheists Argument , against Incorporeal Substance , Answered Two manner of ways ; First , That there Is Something Vnextended ; and Secondly , That If there were none , yet must there of necessity be , a Substance otherwise Extended than Body is , so as to be neither Antitypous nor Discerpible . And Our selves would not be Understood here , Dogmatically to Assert any thing in this Point , save only what all Incorporealists do agree in ; To wit , That besides Body , which is Impenetrably and Divisibly Extended , there is in Nature another Substance , that is both Penetrable of Body and Indiscerpible ; or which doth not Consist , of Parts Separable from one another . And that there is at least , such a Substance as this , is unquestionably manifest , from what hath been already declared . But the Atheist will in the next place , give an Account of the Original of this Errour ( as He calls it ) of Incorporeal Substance , and Undertake to show , from what Mistake it proceeded ; which is yet another Pretended Confutation thereof . Namely , that it sprung Partly from the Abuse of Abstract Names and Notions ; Men making Substances of them , and Partly from the Scholastick Essences , Distinct from the Things themselves , and said to be Eternal . From both which Delusions and Dotages together , the Atheist conceives , that Men have been first of all much Confirmed in the Belief of Ghosts and Spirits , Demons and Devils , Invisible Beings called by several Names . Which Belief had also another Original , mens Mistaking their own Phancies for Realities . The Chief of all which affrightful Ghosts and Spectres , according to these Atheists is the Deity , the Oberon , or Prince of Fairies and Phancies . But then whereas men by their Natural Reason , could not conceive otherwise , of these Ghosts and Spirits , then that they were a kind of Thin , Aerial Bodies ; their Understandings have been so Enchanted by these Abstract Names ( which are indeed the Names of Nothing ) and those Separate Essences and Quiddities of Scholasticks , as that they have made Incorporeal Substances of them . The Atheistick Conclusion is ; That they who assert an Incorporeal Deity , do Really but make a Scholastick Separate Essence , or the meer Abstract Notion of an Accident , a Substantial Thing , and a Ghost or Spirit , presiding over the whole world . To which our Reply in General first of all is , That all this , is Nothing but Idle Romantick Fiction , The Belief of a Deity and Substance Incorporeal , standing upon none of those Imaginary Foundations . And then as for that Impudent Atheistick Pretence , That the Deity is Nothing but a Figment or Creature of Men's Fear and Imagination , and therefore the Prince of Fairies and Phancies . This hath been already Sufficiently Confuted , in our Answer to the First Atheistick Argumentation . Where we have also over and above shew'd , that there is not only a Natural Prolepsis or Anticipation of a God in the Minds of Men , but also that the Belief thereof , is Supported by the strongest and most Substantial Reason ; His Existence Being indeed Demonstrable , with Mathematical Evidence , to such as are capable ; and not blinded with Prejudice , nor Enchanted by the Witchcraft of Vice , and Wickedness , to the Debauching of their Understandings . It hath been also shewed , that the Opinion of other Ghosts and Spirits besides the Deity , Sprung not meerly from Fear and Phancy neither , as Childrens Bugbears , but from Real Phaenomena ; True Sensible Apparitions , with the Histories of them in all Ages , without which the Belief of such things could never have held up so Generally and Constantly in the World. As likewise that there is no Repugnancy at all to Reason , but that there may be as well , Aerial and Etherial , as there are Terrestrial Animals ; and that the Dull and Earthy Stupidity of mens Minds , is the Only thing which makes them , so prone to think , that there is no Vnderstanding Nature , Superior to Mankind ; but that in the world , all is Dead about Us ; and to disbelieve the Existence of any thing , which themselves Cannot , either See or Feel . Assuredly , The Deity is no Phancy ; but the Greatest Reality in the world , and that without which , there could be Nothing at all Real ; it being the only Necessary Existent ; and Consequently Atheism is either meer Sottishness , or else a strange kind of Irreligioas Fanaticism . We now further add , that the Belief of Ghosts and Spirits Incorporeal , and consequently of an Incorporeal Deity , sprung neither from any Ridiculous Mistake of the Abstract Names and Notions of meer Accidents , for Substances , nor from the Scholastick Essences , said to be Eternal , . For as for the Latter , none of those Scholasticks ever Dream'd , that there was any Vniversal Man , or Vniversal Horse , Existing alone by it self , and Separate from all Singulars ; nor that the Abstract Metaphysical Essences of men , after they were Dead , Subsisting by themselves , did Walk up and down amongst Graves , in Airy Bodies . It being absolutely impossible , that the Real Essence of any thing should be Separable from the thing it self , or Eternal , when that is not so . And were the Essences of all things , look'd upon by these Scholasticks , as Substances Incorporeal , then must they have made all things , ( even Body it self , ) to be Ghosts , and Spirits , and Incorporeal ; and Accidents also , ( they having their Essences too ) to be Substantial . But in very Truth , these Scholastick Essences , said to be Eternal , are nothing but the Intelligible Essences of things , or their Natures as Conceivable , and Objects of the Mind . And in this Sense , is it an acknowledged Truth , that the Essences of things , ( as for example of a Sphere , or Triangle ) are Eternal , and such as were never Made , because there could not otherwise be , Eternal Verities concerning them . So that the True meaning of these Eternal Essences , is indeed no other than this , That Knowledge is Eternal ; or that there is an Eternal Mind , that comprehendeth the Intelligible Natures and Ideas of all things , whether Actually existing , or Possible only ; their Necessary relations to one another , and all the Immutable Verities belonging to them . Wherefore though these Eternal Essences themselves , be no Ghosts nor Spirits , nor Substances Incorporeal , they being nothing but Objective Entities of the Mind , or Noemata , and Ideas ; yet does it plainly follow , from the Necess●ry Supposition of them ( as was before declared ) That there is One Eternal Vnmade Mind , and Perfect Incorporeal Deity , a Real and Substantial Ghost or Spirit , which comprehending It self , and all the Extent of its own Power , the Possibilities of things , and their Intelligible Natures , together with an Exemplar or Platform of the whole World ; Produced the same accordingly . But our Atheistick Argumentator , yet further urges , That those Scholasticks and Metaphysicians , who because Life or Cogitation , can be considered alone Abstractly , without the Consideration of Body , therefore conclude it not to be the Accident or Action of a Body , but a Substance by it self , ( and which also after men are Dead , can Walk amongst the Graves ) that these , ( I say ) do so far Abuse , those Abstract Names and Notions of meer Accidents , as plainly to make Substances Incorporeal of them . To which therefore we Reply also , That were the Abstract Notions of Accidents in General , made Incorporeal Substances , by those Philosophers aimed at ; then must they have supposed all the Qualities or Affections of Bodies , such as Whiteness and Blackness , Heat and Cold , and the like , to have been Substances Incorporeal also ; a thing yet never heard , or thought of . But the Case is far otherwise , as to Conscious Life , or Cogitation , though it be an Abstract also ; because this , is no Accident of Body , as the Atheist ( Serving his own Hypothesis , ) securely takes it for granted , nor indeed , of any thing else ; but an Essential Attribute , of another Substance , distinct from Body , ( or Incorporeal ; ) after the same manner , as Extension or Magnitude , is the Essential Attribute of Body , and not a meer Accident . And now having so copiously Confuted , all the most Considerable Atheistick Grounds , we are necessitated to dispatch those that follow , being of lesser Moment , with all possible Brevity and Compendiousness . The Four next , which are the Fifth , Sixth , Seventh , and Eighth , Atheistick Argumentations , pretend to no more than only this , to disprove a Corporeal Deity ; or from the Supposition , That there is no other Substance in the World besides Body , to infer the Impossibility of a God , that is , of an Eternal Vnmade Mind , the Maker and Governour of the Whole World : all Which therefore signifie nothing at all , to the Asserters of a Deity Incorporeal , who are the only Genuine Theists . Nevertheless , though none but Stoicks , and such other Corporealists , as are notwithstanding Theists , be directly concerned in an Answer to them ; yet shall we first , so far consider the Principles of the Atheistick Corporealism , contained in those Two Heads , the Fifth and Sixth , as from the Absolute Impossibility of these Hypotheses to Demonstrate , a Necessity of Incorporeal Substance ; from whence a Deity will also follow . Here therefore , are there Two Atheistick Hypotheses , founded upon the Supposition ; That All is Body ; The First , in the way of Qualities , Generable and Corruptible , which we call the Hylopathian ; The Second in the way of Vnqualified Atoms ; which is the Atomick , Corporealism and Atheism . The Former of these , was the most Ancient , and the First Sciography , or Rude Delineation of Atheism . For Aristotle tells us , That the most Ancient Atheists , were those who supposed , Matter or Body , that is Bulkie Extension , to be the only Substance , and Vnmade thing , that out of which all things were Made , and into which all things are again Resolved ; Whatsoever is else in the world , being nothing , but the Passions , Qualities , and Accidents thereof , Generable and Corruptible , or Producible out of Nothing , and Reducible to Nothing again . From whence the Necessary Consequence is , That there is no Eternal Vnmade Life or Vnderstanding ; or that Mind , is no God , or Principle in the Universe , but Essentially a Creature . And thi● Hylopathian Atheism , which supposeth whatsoever is in the Universe , to be either the Substance of Matter and Bulk , or else the Qualities and Accidents thereof , Generable and Corruptible , hath been called also by us Anaximandrian . Though we deny not , but that there might be formerly , some Difference amongst the Atheists of this Kind ; nor are we ignorant , that Simplicius and others , conceive Anaximander , to have asserted besides Matter , Qualities also Eternal and Vnmade , or an Homoeomery , and Similar Atomology , just in the same manner as Anaxagoras afterwards did , save only , that He would not acknowledge any Vnmade Mind or Life ; Anaximader supposing all Life and Vnderstanding whatsoever , all Soul and Mind , to have Risen up , and been Generated from a Fortuitous Commixture of those Similar Atoms , or the Qualities of Heat and Cold , Moist and Dry , and the like , Contempered together . And we confess , that there is some probability for this Opinion . Notwithstanding which , because there is no Absolute certainty thereof , and because all these Ancient Atheists agreed in this , that Life and Vnderstanding , are either First and Primary , or else Secondary Qualities of Body , Generable and Corruptible ; Therefore did we not think fit , to Multiply Forms of Atheism , but rather to make but one kind of Atheism , of all this , calling it indifferently , Hylopathian , or Anaximandrian . The Second Atheistick Hypothesis , is that Form of Atheism described Under the Sixth Head , which likewise supposing Body to be the only Substance ; and the Principles thereof , devoid of Life and Vnderstanding ; does reject all Real Qualities , according to the Vulgar Notion of them , and Generate all things whatsoever , besides Matter meerly from the Combinations , of Magnitudes , Figures , Sites , and Motions , or the Contextures of Vnqualified Atoms , Life and Vnderstanding not excepted : Which therefore according to them being no Simple Primitive and Primordial thing , but Secondary , Compounded and Derivative , the meer Creature of Matter and Motion , could not possibly be a God or First Principle in the Universe . This is that Atomick Atheism , called Democritical ; Leucippus and Democritus being the First Founders thereof . For though there was before them , another Atomology , which made Vnqualified Atoms , the Principles of all Bodies , it supposing besides Body , Substance Incorporeal , yet were these , as Laertius declareth , the First that ever made , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sensless Atoms the Principles of all things whatsoever , even of Life and Vnderstanding , Soul and Mind . Indeed it cannot be denied , but that from these Two Things granted , That all is Body , and That the Principles of Body , are devoid of all Life and Vnderstanding , it will follow unavoidably , that there can be , no Corporeal Deity . Wherefore the Stoicks who professed to acknowledge no other Substance besides Body , and yet nevertheless , had a strong Perswasion of the Existence of a God , or an Eternal Vnmade Mind , the Maker of the whole World , denied that other Proposition of the Atheistick Corporealists , that the Principles of all Bodies were devoid of Life and Vnderstanding , they asserting an Intellectual Fire , Eternal and Vnmade , the Maker of the whole Mundane System , Which Postulatum , of a Living Intellectual Body Eternal , were it granted to these Stoicks , yet could not this their Corporeal God notwithstanding , be Absolutely Incorruptible , as Origen often inculcateth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God to the Stoicks , is a Body , and therefore Mutable , Alterable , and Changeable , and he would indeed be perfectly Corruptible , were there any other Body to act upon him . Wherefore he is only Happy in this , that he wants a Corrupter or Destroyer . And thus much was therefore rightly urged , by the Atheistick Argumentator , that no Corporeal Deity , could be Absolutely in its own Nature Incorruptible , nor otherwise than by Accident only Immortal , because of its Divisibility . For were there any other Matter without this World , to make Inroads or Incursions upon it , or to Disunite the Parts thereof , the Life and Vnity of the Stoical Corporeal God , must needs be Scattered and Destroyed . And therefore of this Stoical God , does the same Origen thus further write , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The God of the Stoicks being a Body , hath sometimes the whole for its Hegemonick in the Conflagration ; and sometimes only a part of the Mundane Matter . For these Men were not able to reach , to a clear Notion of the Deity , as a Being every way Incorruptible , Simple , Vncompounded , and Indivisible . Notwithstanding which , these Stoicks , were not therefore to be ranked amongst the Atheists , but far to be preferred before them , and accounted only a kind of Imperfect Theists . But we shall now make it evident , that in both these Atheistick Corporealisms , ( agreeing in those Two things , That Body is the only Substance , and That the Principles of Body are not Vital ) there is an Absolute Impossibility ; not only because , as Aristotle objecteth , they supposed no Active Principle ; but also because their bringing of Life and Understanding ( being Real Entities ) out of Dead and Sensless Matter is also the Bringing of Something out of Nothing . And indeed the Atomick Atheist , is here of the two rather the more Absurd and Unreasonable , for as much as he discarding all Real Qualities , and that for this very Reason , because Nothing can come out of Nothing , doth himself notwithstanding , produce Life , Sense , and Vnderstanding ( Unquestionable Realities ) out of meer Magnitudes , Figures , Sites , and Motions ; that is , indeed , Out of Nothing . Wherefore there being an Absolute Impossibility , of both these Atheistick Hypotheses , ( neither of which is able to salve the Phaenomenon of Life and Vnderstanding ) from that confessed Principle of theirs , that Matter as such , hath no Life nor Vnderstanding belonging to it , it follows unavoydably , that there must be some other Substance besides Body or Matter , which is Essentially Vital and Intellectual : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Because all things cannot possibly have a Peregrine , Adventitious and Borrowed Life , but something in the Universe , must needs have Life Naturally and Originally . All Life cannot be meerly Accidental , Generable and Corruptible , producible out of nothing and Reducible to Nothing again , but there must of Necessity be , some Substantial Life , Which Point ( That all Life , is not a meer Accident , but that there is Life Substantial ) hath been of late with much Reason and Judgment , insisted upon , the Urged by the Writer Of the Life of Nature . Neither must there be only , such a Substantial Life , as is Naturally Immortal for the future , but also such as is Eternal , and was never Made ; all other Lives and Minds whatsoever , ( none of which could possibly be Generated out of Matter ) being derived from this Eternal Vnmade Fountain , of Life and Vnderstanding . Which thing , the Hylozoick Atheists being well aware of ; namely , that there must of Necessity be , both Substantial and Eternal Vnmade Life ; but supposing also Matter to be the only Substance ; thought themselves necessitated , to attribute to all Matter as such , Life and Vnderstanding , though not Animalish and Conscious , but N●tural only : they conceiving , that from the Modification thereof alone by Organization , all other Animalish Life , not only the Sensitive in Brutes , but also the Rational in Men , was derived . But this Hylozoick Atheism , thus bringing all Conscious and Reflexive Life or Animality , out of a Supposed Sensless Stupid and Inconscious Life of Nature , in Matter , and that meerly from a different Accidental Modification thereof , or Contexture of Parts , does again plainly bring Something out of Nothing , which is an Absolute Impossibility . Moreover this Hylozoick Atheism , was long since and in the first Emersion thereof Solidly Confuted by the Atomick Atheists , after this manner ; If Matter as such , had Life , Perception , and Vnderstanding belonging to it , then of Necessity must every Atom or Smallest Particle thereof , be a Distinct Percipient by it self ; from whence it will follow , that there could not possibly be , any such Men and Animals as now are , Compounded out of them , but every Man and Animal , would be a Heap of Innumerable Percipients , and have Innumerable Perceptions and Intellections ; whereas it is plain , that there is but one Life and Vnderstanding , one Soul or Mind , one Perceiver or Thinker in every one . And to say , that these innumerable Particles of Matter , Do all Confederate together ; that is , to make every Man and Animal , to be a Multitude or Common-wealth of Percipients and Persons as it were clubbing together ; is a thing so Absurd and Ridiculous , that one would wonder , the Hylozoists should not rather chuse , to recant that their Fundamental Errour , of the Life of Matter , than endeavour to seek Shelter and Sanctuary for the same , under such a Pretence . For though Voluntary Agents and Persons , may Many of them , resign up their wills to One , and by that means , have all but as it were One Artificial Will , yet can they not possibly resign up their Sense and Vnderstanding too , so as to have all but one Artificial Life , Sense , and Understanding : much less could this be done , by Senseless Atoms , or Particles of Matter supposed , to be devoid of all Consciousness or Animality . Besides which , there have been other Arguments already suggested , which do sufficiently Evince , that Sense and Vnderstanding cannot possibly belong to Matter any way , either Originally or Secondarily , to which more may be added else where . And now from these Two things , That Life and Vnderstanding do not Essentially belong to Matter as such , and that they cannot be Generated out of Dead and Sensless Matter , it is Demonstratively Certain , that there must be some other Substance , besides Body or Matter . However , the Anaximandrian and Democritick Atheists taking it for granted , that the First Principles of Body , are devoid of all Life and Vnderstanding , must either acknowledge a Necessity , of some other Substance besides Body , or else deny the Truth of that Axiom , so much made use of by th●mselves , That Nothing can come out of Nothing . And this was our Second Vndertaking , to shew that from the very Principles of the Atheistick Corporealism , represented in the Fifth and Sixth Heads , Incorporeal Substance is , against those Atheists themselves Demonstrable . Our Third and Last was this , That there being undeniably Substance Incorporeal , the Two next following Atheistick Argumentations , built upon the contrary Supposition , are therefore altogether Insignificant also , and do no Execution at all . The first of which ( being the Seventh ) Impugning only , such a Soul of the World , as is Generated out of Matter , is not properly Directed against Theism neither , but only such a Form of Atheism ( sometime before mentioned ) as indeed cometh nearest to Theism . Which though concluding all things to have sprung Originally , from Sensless Matter , Night and Chaos ; yet supposes things from thence to have ascended Gradually , to higher and higher perfection ; First , Inanimate Bodies , as the Elements , then Birds and other Brute Animals ( according to the forementioned Aristophanick Tradition , with which agreeth this of Lucretius , Principio Genus Alituum , variaeque Volucres . ) Afterward Men ; and in the last place Gods ; and that not only the Animated Stars , but Jupiter or a Soul of the world , Generated also out of Night and Chaos , as well as all other things . We grant indeed , that the True and Real Theists amongst the Ancient Pagans also , held the World's Animation , and whosoever denied the same , were therefore accompted Absolute Atheists . But the World's Animation , in a larger Sense , signifies no more than this , That all things are not Dead about us , but that there is a Living Sentient and Vnderstanding Nature Eternal , that first Framed the World , and still Presideth over it : and it is certain , that in this Sense , all Theists whatsoever , must hold the World's Animation . But the Generality of Pagan Theists held the World's Animation also in a stricter Sense ; as if the World were Truly and Properly an Animal , and therefore a God , Compleated and made up , of Soul and Body together , as other Animals are . Which Soul of this great World-Animal , was to some of them the Highest or Supreme Deity , but to others only a Secondary God , they supposing an Abstract Mind Superiour to it . But God's being the Soul of the World in this Latter Paganick Sense , and the World 's being an Animal or a God ; are things Absolutely disclaimed and renounced by us . However this Seventh Atheistick Argument , is not directed against the Soul of the world in the Sense of the Paganick Theists neither , this being , as they think , already Confuted , but in the Sense of the Atheistick Theogonists ; not an Eternal Vnmade Soul or Mind , but a Native and Generated One only , such as resulted from the Disposition of Matter , and Contexture of Atoms , the Offspring of Night and Chaos : the Atheists here pretending , after their Confutation of the True and Genuine Theism , to take away all Shadows thereof also , and so to free Men from all manner of Fear , of being obnoxious to any Understanding Being , Superiour to themselves . Wherefore we might here omit the Confutation of this Argument , without any detriment at all , to the Cause of Theism . Nevertheless because this in General , is an Atheistick Assertion , That there is no Life and Vnderstanding , presiding over the Whole World , we shall briefly examine the Supposed Grounds thereof , which alone will be a sufficient Confutation of it . The First of them therefore is this , that there is no other Substance in the world besides Body ; The Second , That the Principles of Bodies , are devoid of all Life and Vnderstanding ; and the Last , That Life and Vnderstanding are but Accidents of Bodies resulting from such a Composition or Contexture of Atoms , as produceth soft Flesh , Blood , and Brains , in Bodies Organized , and of Humane Form. From all which , the Conclusion is , that there can be no Life and Vnderstanding in the Whole , because it is not of Humane Form , and Organized , and hath no Blood , and Brains . But neither is Body , the only Substance , Nor are Life and Vnderstanding Accidents resulting from any Modification of Dead and Lifeless Matter ; Nor is Blood or Brains , that which Vnderstandeth in us ; but an Incorporeal Soul or Mind , Vitally united to a Terrestrial Organized Body ; which will then understand with far greater advantage , when it comes to be Clothed with a Pure , Spiritual and Heavenly One. But there is in the Universe also , a higher kind of Intellectual Animals , which though consisting of Soul and Body likewise , yet have neither Flesh , nor Blood , nor Brains , nor Parts so Organized as ours are . And the most Perfect Mind and Intellect of all , is not the Soul of any Body , but Complete in it self , without such Vital Vnion and Sympathy with Matter . We conclude therefore , that this Passage of a Modern Writer ; We Worms , cannot conceive how , God can Vnderstand without Brains ; is Vox Pecudis , the Language and Philosophy , rather of Worms or Brute Animals , then of Men. The next , which is the Eighth Atheistick Argumentation , is briefly this , that whereas the Deity by Theists is generally supposed , to be a Living Being Perfectly Happy , and Immortal or Incorruptible ; there can be no such Living Being Immortal , and Consequently , none Perfectly Happy . Because all Living Beings whatsoever , are Concretions of Atoms , which as they were at first Generated , so are they again liable to Death and Curruption ; Life being no Simple Primitive Nature , nor Substantial thing , but a meer Accidental Modification of Compounded Bodies only , which upon the Disunion of their Parts , or the Disordering of their Contexture , vanisheth again into Nothing . And there being no Life Immortal , Happiness must needs be a meer Insignificant Word , and but a Romantick Fiction . Where first , This is well , that the Atheists will confess , that according to their Principles , there can be no such thing at all , as Happiness ; because no Security of Future Permanency ; all Life perpetually coming Out of Nothing , and whirling back into Nothing again . But this Atheistick Argument , is likewise Founded , upon the Former Errour ; That Body is the Only Substance , the First Principles whereof are devoid of all Life and Vnderstanding ; whereas it is certain , that Life cannot possibly result , from any Composition of Dead and Lifeless things ; and therefore must needs be a Simple and Primitive Nature . It is true indeed , that the Participated Life , in the Bodies of Animals ( which yet is but improperly called Life , it being Nothing , but their being Actuated , by a Living Soul ) is a meer Accidental thing , Generable and Corruptible ; since that Body which is now , Vitally united to a Living Soul , may be Disunited again from it , and thereby become a Dead and Lifeless Carcase : but the Primary or Original Life it self is Substantial , nor can there be any Dead Carcase of a Humane Soul. That which hath Life Essentially belonging to the Substance of it , must needs be Naturally Immortal , because no Substance can of it self Perish , or Vanish into Nothing . Besides which , there must be also , some , not only Substantial , but also Eternal Vnmade Life , whose Existence is Necessary , and which is Absolutely Vnannihilable by any thing else ; which therefore must needs have , Perfect Security of its own future Happiness ; And this is an Incorporeal Deity . And this is a Brief Confutation , of the Eight Atheistick Argument . BUt the Democritick Atheist proceeds , endeavouring further to Disprove a God , from the Phaenomena of Motion and Cogitation ; in the Three following Argumentations . First therefore , whereas Theists , commonly bring an Argument from Motion , to Prove a God , or First Vnmoved Mover , the Atheists contend on the contrary ; that from the very Nature of Motion , the Impossibility of any such First Vnmoved Mover , is clearly Demonstrable . For , it being an Axiom of undoubted Truth , concerning Motion , That , Whatsoever is Moved , is Moved by some other thing ; Or , That Nothing can Move it self ; it follows from thence Unavoydably , That there is no Aeternum Immobile , No Eternal Vnmoved Mover ; but on the contrary , that there was Aeternum Motum , an Eternal Moved ; Or , That One thing was Moved by Another , from Eternity Infinitely , Without any First Mover or Cause , Because , as Nothing could move it self ; So could nothing ever Move Another , but what was it self before Moved , by Something else . To which we Reply ; That this Axiom , Whatsoever is Moved , is Moved by Another , and not by It self , was by Aristotle , and those other Philosophers , who made so much use thereof , restrained to the Local Motion of Bodies only ; That no Body Locally Moved , was ever Moved Originally from it self , but from something else . Now it will not at all follow from hence , That therefore Nihil Movetur nisi à Moto , That No Body was ever Moved but by some oth●r Body , that was also before Moved , by Something else ; or , That of necessity , One Body was moved by another Body , and that by another , and so backwards , Infinitely , without any First Vnmoved or Self-Moving and Self-Active Mover ; as the Democritick Atheist fondly Conceits . For the Motion of Bodies might proceed ( as Unquestionably it did ) from something else , which is not Body , and was not Before Moved . Moreover the Democritick Atheist , here also without any Ground imagines , That were there but One Push once given to the world , and no more ; this Motion would from thence forward , always continue in it , one Body still moving another , to all Eternity . For though this be indeed a Part of the Cartesian Hypothesis , that according to the Laws of Nature , A Body Moving , will as well continue in Motion , as a Body Resting in Rest , until that Motion be Communicated and Transferred to some other Body ; yet is the Case different here , Where it is supposed , not only one Push to have been given to the world at first , but also the same Quantity of Motion or Agitation , to be constantly Conserved and Maintained . But to let this pass , because it is something a Subtle Point ; and not so rightly Understood by many of the Cartesians themselves . We say , that it is a thing Utterly Impossible , That One Body should be Moved by Another Infinitely , without any first Cause or Mover , which was Self Active ; and that not from the Authority of Aristotle only , Pronouncing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. That in the Causes of Motion , there could not Possibly be an Infinite Progress ; but from the Reason there subjoyned by Aristotle , Because , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If there were no First Vnmoved Mover , there could be no Cause of Motion at all . For were all the Motion , that is in the World , a Passion , from something else , and yet no First Vnmoved Active Mover ; then must it be a Passion from no Agent , or without an Action ; and Consequently proceed from Nothing , and either Cause it self , or be Made without a Cause . Now the Ground of the Atheists Errour here , is only from hence , because He taketh it for granted , That there is no other Substance besides Body , nor any other Action but Local Motion ; from whence it comes to pass , that to Him , this Proposition , No Body can Move it self , is one and the same with this , Nothing can Act from It self , or be Self-Active . And thus is the Atheistick Pretended Demonstration against a God , or First Cause , from Motion , abundantly Confuted ; we having made it Manifest , that there is no Consequence at all in this Argument , That because No Body can Move it Self , therefore there can be no First Vnmoved Mover ; as also having discovered , the Ground of the Atheists Errour here , their taking it for granted , that there is Nothing but Body ; and lastly having plainly showed , that it implies a Contradiction , there should be Action and Motion in the World , and yet Nothing Self-Moving or Self-Active : So that it is Demonstratively certain from Motion , that there is a First Cause or Vnmoved Mover . We shall now further add , That from the Principle acknowledged by the Democritick Atheists themselves , That No Body can move it self , it follows also undeniably , that there is some Other Substance besides Body , something Incorporeal , which is Self-Moving and Self-Active , and was the First Vnmoved Mover of the Heavens or World. For if no Body from Eternity , was Ever able to Move it self , and yet there must of necessity be some Active Cause of that Motion which is in the World ( since it could not Cause it self ) then is there unquestionably , some Other Substance besides Body , which having a Power of Moving Matter , was the First Cause of Motion , it Self being Vnmoved . Moreover it is certain from hence also , That there is another Species of Action , distinct from Local Motion , and such as is not Heterochinesie , but Autochinesie or Self-Activity . For since the Local Motion of Body is Essentially Heterochinesie , not Caused by the Substance it self Moving , but by something else Acting upon it , that Action by which Local Motion is First Caused , cannot be it self Local Motion , but must be Autochinesie or Self-Activity , That which is not a Passion from any other Agent , but springs from the immediate Agent it self ; which Species of Action is called Cogitation . All the Local Motion that is in the World , was First Caused by some Cogitative or Thinking Being , which not Acted upon by any thing without it , nor at all Locally Moved , but only Mentally ; is the Immoveable Mover of the Heaven , or Vortices . So that Cogitation is in Order of Nature , before Local Motion , and Incorporeal before Corporeal Substance , the Former having a Natural Imperium upon the Latter . And now have we not only Confuted the Ninth Atheistick Argument , from Motion , but also Demonstrated against the Democritick Atheists from their own Principle , that there is an Incorporeal and Cogitative Substance , the First Immoveable Mover of the Heavens , and Vortices ; that is , an Incorporeal Deity . But the Democritick Atheist , will yet make a futher Attempt , to prove that there can be Nothing Self-Moving or Self-Active , and that no Thinking Being could be a First Cause ; He laying his Foundation in this Principle , That Nothing taketh its Beginning from it self , but from the Action of some other Agent without it . From whence he would infer , that Cogitation it self is Heterochinesie , the Passion of the Thinker , and the Action of something without it ; no Cogitation ever rising up of it self without a Cause : and that Cogitation is indeed , Nothing but Local Motion , or Mechanism ; and all Living Vnderstanding Beings Machines , Moved from without : and then make this Conclusion . That therefore no Vnderstanding Being could possibly be a First Cause . He further adding also , that no Vnderstanding Being as such , can be Perfectly Happy neither , as the Deity is supposed to be , because Dependent upon Something without it ; and this is the Tenth Atheistick Argumentation . Where we shall First consider , that which the Democritick Atheist makes his Fundamental Principle , or Common Notion to disprove all Autochinesie or Self-Activity by . That Nothing taketh Beginning from it self , but from the Action of some other thing without it . Which Axiom , if it be Understood of Substantial Things , then is it indeed acknowledged by us to be unquestionably true , it being the same with this , That No Substance which once was not , could ever possibly cause it self or bring it self into Being ; but must take its Beginning from the Action of something else ; but then it will make Nothing at all against Theism . As it is likewise True , That No Action whatsoever , ( and therefore no Cogitation , ) taketh Beginning from it self , or causeth it self to be , but is always produced by some Substantial Agent , but this will no way advantage the Atheist neither . Wherefore if he would direct his Force against Theism , he ought to understand this Proposition thus , That No Action whatsoever , taketh Beginning from the Immediate Agent , ( which is the Subject of it ) but from the Action of some other thing without it ; or , That Nothing can Move or Act otherwise , then as it is Moved and Acted upon , by something else . But this is only to beg the Question , or to Prove the thing in Dispute , Identically , That Nothing is Self-Active , because Nothing can Act from it self . Whereas it is in the mean time , undeniably certain , That there could not possibly be any Motion or Action at all in the Universe , were there not something Self-Moving or Self-Active , for as much as otherwise all that Motion or Action would be a Passion from Nothing , and be Made without a Cause . And whereas the Atheists would further prove , that no Cogitation , Taketh its Beginning from the Thinker , but always from the Action of some other thing without it , after this manner ; Because it is Conceivable , why This Cogitation , rather then that , should start up at any time , were there not some Cause for it , without the Thinker . Here in the first place we freely grant , that our Humane Cogitations , are indeed commonly Occasioned , by the Incursions of Sensible Objects upon us ; as also , that the Concatenations of those Thoughts and Phantasms in us , which are distinguished from Sensations , ( whether we be asleep or awake ) do many times depend upon Corporeal and Mechanical Causes in the Brain . Notwithstanding which , that all our Cogitations , are Obtruded , and Imposed upon us from without ; and that there is no Transition in our Thoughts at any time , but such as had been before in Sense ; ( which the Democritick Atheist averrs ) this is a Thing , which we absolutely deny . For , had we no Mastery at all over our Thoughts , but they were all like Tennis Balls , Bandied , and Struck upon us , as it were by Rackets from without ; then could we not steadily and constantly carry on any Designs and Purposes of Life . But on the contrary that of Aristotle's , is most true , ( as will be elsewhere further Proved ) that Man and all Rational Beings , are in some sense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Principle of Actions , subordinate to the Deity ; which they could not possibly be , were they not also , a Principle of Cogitations , and had some Command over them ; but these were all as much determined , by Causes without , as the Motions of the Weathercock are . The Rational Soul is it self an Active and Bubling Fountain of Thoughts ; that perpetual and Restless Desire , which is as Natural and Essential to us , as our very Life , Continually Raising up and Protruding , New and New Ones , in us ; which are as it were Offered to us . Besides which , we have also , a further Self Recollective Power , and a Power of Determining and Fixing our Mind and Intention , upon some certain Objects , and of Ranging our Thoughts accordingly . But the Atheist is here also to be taught , yet a Further Lesson ; that an Absolutely Perfect Mind , ( such as the Deity is supposed to be , ) doth not ( as Aristotle writeth of it ) ( g d = " fo " ) , Sometimes Vnderstand , and sometime not Vnderstand ; it being Ignorant of Nothing , nor Syllogizing about any thing ; but comprehending all Intelligibles , with their Relations and Verities at once , within it self ; and its Essence and Energie , being the same . Which Notion , if it be above the Dull Capacity of Atheists , who measure all Perfection by their own Scantling , this is a thing , that We cannot help . But as for that Prodigious Paradox of Atheists , that Cogitation it self , is nothing but Local Motion or Mechanism , we could not have thought it possible that ever any man should have given entertainment to such a Conceit ; but that this was rather , a meer Slander raised upon Atheists ; were it not certain from the Records of Antiquity , That whereas the old Religious Atomists , did upon Good Reason , reduce all Corporeal Action ( as Generation , Augmentation , and alteration ) to Local Motion , or Translation from place to place ; ( there being no other Motion besides this Conceivable in Bodies ) the ancient Atheizers of that Philosophy ( Leucippus and Democritus ) not contented herewith , did Really carry the business still on further , so as to make Cogitation it self also ; Nothing but Local Motion . As it is also certain , that a Modern Atheistick Pretender to Wit , hath publickly owned this same Conclusion , That Mind is Nothing else but Local Motion in the Organick parts of Mans Body . These men have been sometimes indeed a little Troubled , with the Phancy , Apparition , or Seeming of Cogitation , that is The Consciousness of it , as knowing not well what to make thereof ; but then they put it off again , and satisfie themselves worshipfully with this , that Phancy is but Phancy , but the Reality of Cogitation , nothing but Local Motion ; as if there were not as much Reality in Phancy and Consciousness , as there is in Local Motion . That which inclined these men so much , to this Opinion , was only because , they were Sensible and Aware of this , that if there were any other Action , besides Local Motion admitted , there must needs be some other Substance acknowledged , besides Body . Cartesius indeed undertook to defend Brute Animals , to be Nothing else but Machines , but then he supposed that there was Nothing at all of Cogitation , in them , and Consequently nothing of true Animality or Life , no more , than is in Artificial Automaton , as a Wooden Eagle , or the like ; Nevertheless , this was justly thought to be Paradox enough . But that Cogitation it self , should be Local Motion , and Men nothing but Machines ; this is such a Paradox , as none but either a Stupid and Besotted , or else an Enthusiastick , Bigotical , or Fanatick Atheist , could possibly give entertainment to . Nor are such men as these , fit to be Disputed with , any more than a Machine is . But whereas the Atheistick Objecter , adds also over and above , in the last place , that no Vnderstanding Being can be Perfectly Happy neither , and therefore not a God , because Essentially Dependent upon something else without it ; This is all one as if he should say , That there is no such thing as Happiness at all in Nature ; Because it is certain , that without Consciousness or Vnderstanding nothing can be Happy ( since it could not have any Fruition of it self ) and if no Vnderstanding Being can be Happy neither , then must the Conclusion needs be , that of the Cyrenaicks , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Happiness is a meer Chimera , a Phantastick Notion or Fiction of Mens Minds ; a thing which hath no Existence in Nature . These are the men , who afterwards Argue from Interesse also against a God and Religion . Notwithstanding that they confess their own Principles to be so far , from promising Happiness to any , as that they absolutely Cut off , all Hopes thereof . It may be further observed also in the last place , that there is another of the Atheists Dark Mysteries here likewise couched , That there is no Scale or Ladder of Entity and Perfection in Nature , one above another ; the whole Universe from top to bottom , being Nothing but One and the same Sensless Matter , diversly Modified . As also , that Vnderstanding as such , rather speaks Imperfection ; it being but a meer Whisling , Evanid , and Phantastick thing ; so that the most absolutely Perfect , of all things in the Universe , is Grave , Solid , and Substantial Sensless Matter : of which more afterwards . And thus is the Tenth Atheistick Argumentation also Confuted . But the Democritick and Epicurean Atheists , will make yet a further Assault , from the Nature of Knowledge , Vnderstanding , after this manner ; If the World were Made by a God , or an Antecedent Mind and Understanding , having in it self an Exemplar or Platform thereof , before it was made , then must there be Actual Knowledge , both in order of Nature , and Time , before Things ; whereas Things which are the Objects of Knowledge and Vnderstanding , are unquestionably in order of Nature before Knowledge ; this being but the Signature of them , and a Passion from them . Now the only Things , are Singular Sensibles or Bodies . From whence it follows , that Mind is the Youngest and most Creaturely Thing in the world ; or that the World was before Knowledge and the Conception of any Mind ; and no Knowledge or Mind , before the world as its Cause . Which is the Eleventh Atheistick Argumentation . But we have Prevented our selves here in the Answer to this Argument , ( which would make all Knowledge , Mind , and Vnderstanding Junior to the World , and the very Creature of Sensibles , ) having already Fully Confuted it ; and clearly Proved , That Singular Bodies , are not the only Things , and Objects of the Mind , but that it containeth its Immediate Intelligibles within it self ; which Intelligibles also are Eternal , and That Mind is no Phantastick Image of Sensibles , nor the Stamp and Signature of them , but Archetypal to them ; the First Mind being That of a Perfect Being , comprehending it self , and the Extent of its own Omnipotence , or the Possibilities of all things . So that Knowledg is Older than all Sensible things ; Mind Senior to the World , and the Architect thereof . Wherefore we shall refer the Reader for an Answer to this Argument , to Page 729. and so onwards , where the Existence of a God , ( that is , a Mind before the World ) is Demonstrated also , from this very Topick , viz. the Nature of Knowledge and Vnderstanding . We shall in this place only add ; that as the Atheists can no way Salve the Phaenomenon of Motion , so can they much less that of Cogitation , or Life and Vnderstanding . To make which yet the more Evident , we shall briefly represent , a Syllabus or Catalogue of the many Atheistick Hallucinations or Delirations , concerning it . As First , That Sensless Matter being the only Substance , and all things else but Accidental Modifications thereof ; Life and Mind is all a meer Accidental Thing , Generable and Corruptible , Producible out of Nothing , and Reducible to Nothing again ; and that there is no Substantial Life or Mind any where . In Opposition to which , we have before proved , That there must of necessity be some Substantial Life , and that Humane Souls being Lives Substantial , and not meer Accidental Modifications of Matter , they are consequently in their own Nature Immortal , since No Substance of it self ever vanisheth into Nothing . Again the Democriticks , and other Atheists conclude , that Life and Mind , are no Simple and Primitive Natures , but Secondary and Compounded things ; they resulting from certain Concretions and Contextures of Matter , and either the Commixtures and Contemporations of Qualities , or else the Combinations of those Simple Elements of Magnitude , Figure , Site , and Motion ; and so being Made up , of that which hath Nothing of Life or Mind in it . For as Flesh is not Made , out of Fleshy Particles , nor Bone out of Bony , ( as Anaxagoras of old dreamed ) so may Life as they conceive , be as well Made out of Lifeless Principles , and Mind out of that which hath no Mind or Vnderstanding at all in it : just as Syllables Pronounceable , do result from Combinations of Letters , some of which are Mutes , and cannot by themselves be Pronounced at all , others but Semi-Vocal . And from hence do these Atheists Infer , that there could be no Eternal Vnmade Life or Mind , nor any that is Immortal or Incorruptible ; since upon the Dissolution of that Compages or Contexture of Matter , from whence they Result , they must needs Vanish into Nothing . Wherefore according to them , there hath probably , sometime heretofore been , no Life nor Vnderstanding at all in the Universe , and there may Possibly be None again . From whence the Conclusion is , That Mind and Vnderstanding , is no God , or Principle in the Vniverse ; it being Essentially Factitious , Native and Corruptible ; or as they express it in Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mortal from Mortal things : as also , That the Souls of men , cannot subsist Separately , after Death , and walk up and down in Airy Bodies ; no more than the Form of a House or Tree , after the Dissolution thereof , can subsist by it self Separately , or appear in some other Body . But all this Foolery of Atheists , hath been already Confuted , we having before shewed , that Life and Vnderstanding are Active Powers , Vigours , and Perfections , that could never possibly result from meer Passive Bulk , or Dead and Sensless Matter , however Modified and Compounded ; because Nothing can come Effectively from Nothing . Neither is there any Consequence at all in this , that because Flesh is not made out of Fleshy Principles , nor Bone out of Bony , Red out of Red things , nor Green out of Green ; therefore Life and Vnderstanding , may as well be Compounded , out of things Dead and Sensless : because these are no Syllables or Complexions , as the others are , nor can either the Qualities of Heat and Cold , Moist and Dry ; or else Magnitudes , Figures , Sites , and Motions , however Combined together , as Letters Spell them out , and make them up ; but they are Simple and Primitive things . And accordingly it hath been proved , that there must of necessity be , some Eternal Vnmade Life and Mind : For though there be no necessity that there should be any Eternal Vnmade Red , or Green , because Red and Green may be Made out of things not Red nor Green , they and all other Corporeal Qualities ( so called ) being but several Contextures of Matter , or Combinations , of Magnitudes , Figures , Sites , and Motions , causing those several Phancies in us : and though there be no necessity , that there should be Eternal Motion , because if there were once no Motion at all in Matter , but all Bodies Rested , yet might Motion have been Produced by a Self - Moving or Self Active Principle ; And Lastly , though there be no necessity that there should be Eternal Vnmade Matter or Body neither , because had there been once no Body at all , yet might it be Made or Produced by a Perfect Omnipotent Incorporeal Being : nevertheless is there an Absolute Necessity , that there should be Eternal Vnmade Life , and Mind , because were there once no Life nor Mind at all , these could never have been produced out of Matter altogether Lifeless and Mindless . And though the Form of a House cannot possibly Exist Separately from the Matter and Substance thereof , it being a Meer Accidental Thing , resulting from such a Compages of Stone , Timber and Morter , yet are Humane Souls and Minds , no such Accidental Forms of Compounded Matter , but Active Substantial things , that may therefore subsist Separately from these Bodies , and Enliven other Bodies of a different Contexture . And however some that are no Atheists , be over prone to conceive , Life , Sense , Cogitation , and Consciousness in Brutes , to be Generated out of Dead , Sensless , and Vnthinking Matter , ( they being disposed thereunto by certain Mistaken Principles , and ill Methods of Philosophy ) nevertheless is this unquestionably in it self , a Seed of Atheism ; because if any Life , Cogitation , and Consciousness , may be Produced out of Dead and Sensless Matter , then can no Philosophy hinder , but that all might have been so . But the Democritick Atheists , will yet venture further to deny , that there is any thing in Nature Self-Moving or Self-Active , but that whatsoever Moveth and Acteth , was before Moved by something else , and Made to Act thereby ; and again , that from some other thing ; and So backward Infinitely ; from whence it would follow , that there is no First in the Order of Causes , but an Endless Retro-Infinity . But as this is all one , as to Affirm , that there is no such thing at all as Life in the World , but that the Universe is a Compages of Dead and Stupid Matter , so has this Infinity in the Order of Causes been already exploded for an Absolute Impossibility . Nevertheless the Atheists will here advance yet an Higber Paradox ; That all Action whatsoever , and therefore Cogitation , Phancy , and Consciousness it self , is Really Nothing else but Local Motion ; and Consequently not only Brute-Animals , but also Men themselves meer Machins , Which is an equal , either Sottishness or Impudence , as to assert , a Triangle to be a Square , or a Sphere , a Cube , Number to be Figure , or any thing else to be any thing : and it is Really all one as to affirm , that there is indeed no such thing in our selves , as Cogitation : there being no other Action in Nature , but Local Motion and Mechanism . Furthermore the Democritick and Epicurean Atheists , Universally agree in this , that not only Sensations , but also all the Cogitations of the Mind , are the meer Passions of the Thinker , and the Actions of Bodies Existing without , upon him : though they do not all declare themselves , after the same manner herein . For First , the Democriticks conclude , that Sense is Caused by certain Grosser Corporeal Effluvia , streaming from the Surfaces of Bodies Continually , and entering through the Nerves ; But that all other Cogitations of the Mind , and mens either sleeping or waking Imaginations , proceed from another sort of Simulachra , Idols and Images , of a more Fine and Subtle Contexture , coming into the Brain , not through those open Tubes , or Channels of the Nerves , but immediately through all the smaller Pores of the Body : so that , as we never have sense of Any thing , but by means of those Grosser Corporeal Images , obtruding themselves upon the Nerves ; so have we not the least Cogitation at any Time in our Mind neither , which was not Caused by those Finer Corporeal Images , and Exuvious Membranes , or Effluvia , rushing upon the Brain , or Contexture of the Soul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Leucippus and Democritus determined , that as well Noesis as Aisthesis , Mental Cogitation as External Sensation , was Caused by certain Corporeal Idols , coming from Bodies without ; since neither Sensation nor Cogitation , could otherwise possibly be produced . And thus does Laertius also represent the sense of these Atheistick Philosophers , that the Effluvia from Bodies called Idols , were the only Causes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Of all the Motions , Passions , and Affections , and even the very Volitions of the Soul. So that as we could not have the least Sensation , Imagination , nor Conception , of any thing otherwise than from those Corporeal Effluvia , rushing upon us from Bodies without , and begetting the same in us , at such a time ; so neither could we have any Passion , Appetite , or Volition , which we were not in like manner , Corporeally Passive to . And this was the Ground of the Democritick Fate , or Necessity of all Humane Actions , maintained by them , in opposition to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Liberty of Will , which cannot be conceived without Self Activity , and something of Contingency . They supposing Humane Volitions also , as well as all the other Cogitations , to be Mechanically Caused and Necessitated , from those Effluvious Images of Bodies , coming in upon the Willers . And however Epicurus sometime pretended to Assert Liberty of Will , against Democritus , yet forgetting himself , did he also here securely Philosophize , after the very same manner , Nunc age quae moveant Animum res , accipe paucis ; Quae veniunt veniant in Mentem , percipe paucis . Principiò hoc dico Rerum Simulachra vagari , &c. But others there were amongst the Ancient Atomists , who could not conceive Sensations themselves , to be thus Caused by Corporeal Effluvia , or Exuvious Membranes , streaming from Bodies Continually , and that for Divers Reasons alledged by them ; but only by a Pressure from them upon the Optick Nerve by Reason of a Tension of the Intermedious Air or Aether ( being that which is called Light ) whereby the distant Object is Touched and Felt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were by a Staff. Which Hypothesis concerning the Corporeal Part of Sense , is indeed much more Ingenious , and agreeable to Reason than the Former . But the Atheizers of this Atomology , as they supposed Sense to be Nothing else but such a Pressure from Bodies without , so did they conclude Imagination and Mental Cogitation , to be but the Reliques and Remainders of those Motions of Sense formerly Made , and Conserved afterwards in the Brain ( like the Tremulous Vibrations of a Clock or Bell , after the striking of the Hammer , or the Rouling of the Waves , after that the Wind is ceased ) Melting , Fading , and Decaying insensibly by degrees . So that according to these , Knowledge and Vnderstanding , is Nothing but Fading and Decaying Sense , and all our Volitions but Mechanick Motions caused from the Actions or Trusions of Bodies upon us . Now though it be true , that in Sensation , there is alwayes a Passion Antecedent , made upon the Body of the Sentient from without ; yet is not Sensation it self this very Passion , but a Perception of that Passion ; much less can Mental Conceptions be said to be the Action of Bodies without , and the meer Passion of the Thinker ; and least of all Volitions such , there being plainly here , something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In our own Power , ( by means whereof , we become a Principle of Actions , accordingly deserving Commendation or Blame , ) that is , something of Self-Activity . Again according to the Democritick and Epicurean Atheists , all Knowledge and Vnderstanding is Really the same thing with Sense : the Difference between these Two , to some of them being only this , That what is commonly called Sense , is Primary and Original Knowledge , and Knowledge but Secondary , or Fading and Decaying Sense : but to others , that Sense is Caused by those more Vigorous Idols , or Effluvia from Bodies , intromitted through the Nerves ; but Vnderstanding and Knowledge , by those more Weak and Thin , Vmbratile and Evanid ones , that penetrate the other smaller Pores of the Body : so that both ways , Vnderstanding and Knowledge , will be but a Weaker Sense . Now from this Doctrine of the Atheistick Atomists , that all Conception and Cogitation of the Mind whatsoever , is Nothing else but Sense and Passion from Bodies without , this Absurdity first of all follows unavoidably , that there cannot possibly be , any Errour , or False Judgment , because it is certain , that all Passion is True Passion , and all Sense or Seeming , and Appearance , True Seeming and Appearance . Wherefore though some Sense and Passion , may be more Obscure than other , yet can there be none False ; it self being the very Essence of Truth . And thus Protagoras , one of these Atheistick Atomists , having First asserted , That Knowledge is Nothing else but Sense , did thereupon admit this as a Necessary Consequence , That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every Opinion is True ; because it is Nothing but Seeming and Appearance , and every Seeming and Appearance is truly such : and because it is not possible , for any one to Opine that which is Not , or to Think otherwise than he Suffers . Wherefore Epicurus being Sensible of this Inconvenience , endeavoured to Salve this Phaenomenon of Errour and False Opinion or Judgement , consistently with his own Principles , after this manner , That though all Knowledge be Sense and all Sense True , yet may Errour arise notwithstanding , Ex Animi Opinatu , From the Opination of the Mind , adding something of its own , over and above , to the Passion and Phansie of Sense . But herein he shamefully contradicts himself ; For if the Mind in Judging , and Opining , can Superadd any thing of its own , over and above , to what it Suffers , then is it not a meer Passive Thing , but must needs have a Self-Active Power of its own , and consequently will prove also Incorporeal , because no Body can Act otherwise , than it Suffers , or is Made to Act by something else without it . We conclude therefore , That since there is such a thing as Errour , or False Judgement , all Cogitations of the Mind cannot be meer Passions ; but there must be something of Self-Activity in the Soul it Self , by means whereof , it can give its Assent , to things not clearly Perceived , and so Err. Again from this Atheistick Opinion , That all Knowledge is Nothing else but Sense , either Primary or Secundary , it follows also ; That there is no Absolute Truth nor Falshood , and that Knowledge is of a Private Nature , Relative , and Phantastical only , or meer Seeming ; that is , Nothing but Opinion : because Sense is plainly , Seeming , Phantasie , and Appearance ; a Private thing and Relative to the Sentient only . And here also did Protagoras , according to his wonted Freedom , admit this Consequence , That Knowledge being Sense , there was no Absoluteness at all therein , and That nothing was True otherwise , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , To this and to that man so Thinking ; That every man did , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Opine only his Own things ; That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Every man was the Measure of Things , and Truth to himself ; and Lastly , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That whatsoever Seemed to every one , was True to him to whom it Seemed . Neither could Democritus himself , though a man of more discretion than Protagoras , dissemble this Consequence from the same Principle asserted by him , that Understanding is Phantastical , and Knowledge but Opinion ; he owning it sometimes before he was aware , as in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We ought to Know Man , according to this Rule , That he is such a thing , as hath Nothing to do with Absolute Truth ; and again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We know nothing Absolutely , concerning any thing ; and all our Knowledge is Opinion . Agreeably to which , he determined , that mens Knowledge was diversified by the Temper of their Bodies , and the Things without them . And Aristotle Judiciously observing both these Doctrines , That there is no Errour or False Judgment , but every Opinion True ; and again , That Nothing is Absolutely True but Relatively only ; to be Really and Fundamentally One and the same ; imputeth them both together , to Democritus , in these words of his , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Democritus held , that there was Nothing Absolutely True : but because he thought Knowledge or Vnderstanding , to be Sense ; therefore did he conclude that whatsoever Seemed according to Sense , must of necessity be True ( not Absolutely , but Relatively ) to whom it so Seemed . These Gross Absurdities did the Atheistick Atomists plunge themselves into , whilst they endeavoured to Salve the Phaenomenon of Cogitation , Mind , or Vnderstanding , agreeably to their own Hypothesis . And it is certain , that all of them , Democritus himself not excepted , were but meer Blunderers in that Atomick Physiology , which they so much pretended to , and never rightly Understood the Same . For as much as that with Equal Clearness teaches these Two things at once , That Sense indeed is Phantastical and Relative to the Sentient ; But that there is a Higher Faculty , of Vnderstanding and Reason in us , which thus discovers the Phantastry of Sense , and reaches to the Absoluteness of Truth ; or is the Criterion thereof . But the Democritick and Epicurean Atheists will further Conclude , that the only Things or Objects of the Mind , are Singular Sensibles , or Bodies Existing without it ; which therefore must needs be in Order of Nature , before all Knowledge , Mind , and Vnderstanding whatsoever ; this being but a Phantastick Image or Representation of them . From whence they Infer , that the Corporeal World , and these Sensible things , could not possibly be Made , by any Mind or Vnderstanding ; because Essentially Junior to them , and the very Image and Creature of them . Thus does Aristotle Observe , concerning both Democritus and Protagoras , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Suppose the only Things or Objects of the Mind to be Sensibles ; and that this was the Reason , why they made Knowledge to be Sense , and therefore Relative and Phantastical : But we have already Proved , that Mind and Vnderstanding is not the Phantastick Image of Sensibles or Bodies ; and that it is in its own Nature not Ectypal , but Archetypal , and Architectonical of all . That it is Senior to the World , and all Sensible Things , it not looking abroad , for its Objects any where without , but containing them within it self ; The first Original Mind , being an Absolutely perfect Being , Comprehending it self , and the Extent of its own Omnipotence , or all Possibilities of things , together with the Best Platform of the whole , and poducing the same accordingly . But it being plain , that there are besides Singulars , other Objects of the Mind Vniversal ; from whence it seems to follow , that Sensibles , are not the only Things ; some Modern Atheistick Wits , have therefore invented , this further device to maintain the Cause , and carry the Business on ; That Vniversals are nothing else but Names or Words , by which Singular Bodies are called , and Consequently , that in all Axioms and Propositions , Sententious Affirmations and Negations ( in which the Predicate at least is Vniversal ) we do but Add or Substract , Affirm or Deny , Names of Singular Bodies : and that Reason or Syllogism , is Nothing but the Reckoning or Computing , the Consequences of these Names or Words . Neither do they want the Impudence , to Affirm , that besides those Passions or Phansies , which we have from things by Sense ; we know N●●hing at all o● any thing , but only the Names , by which it is cal●●d . Then which there cannot be a greater Sottishness or Madness : For if Geometry , were nothing but the Knowledge of Names by which Singular Bodies are called , as it self could not deserve that Name of a Science ; so neither could its Truths be the same in Greek and in Latine : and Geometricians , in all the several distant Ages and Places of the World , must be supposed to have had , the same Singular Bodies before them , of which they Affirmed and Denied , those Vniversal Names . In the Last place , the Epicurean and Anaximandrian Atheists , agreeably to the Premised Principles , and the Tenor of their Hypothesis , do both of them endeavour to Depreciate and Undervalue , Knowledge or Vnderstanding , as a thing which hath not any Higher Degree of Perfection or Entity in it , than is in Dead and Sensless Matter . It being according to them , but a Passion from Singular Bodies Existing without , and therefore both Junior , and Inferior to them ; a Tumult raised in the Brain , by Motions made upon it , from the Objects of Sense ; That which Essentially includeth in it , Dependence upon Something else ; at best , but a Thin and Evanid Image of Sensibles , or rather an Image of those Images of Sense ; a meer Whifling and Phantastick thing ; upon which account they conclude it , not fit to be attributed , to that which is the First Root and Sourse of all things , which therefore is to them no other , than Grave and Solid , Sensless Matter ; the only Substantial , Self-Existent , Independent thing , and Consequently the most Perfect and Divine . Life and Vnderstanding , Soul and Mind are to them , no Simple and Primitive Natures , but Secondary and Derivative , or Syllables and Complexions of things , which Sprung up afterwards , from certain Combinations of Magnitudes , Figures , Sites , and Motions , or Contemperations of Qualities ; Contextures either of Similar or Dissimilar Atoms . And as themselves are Juniors to Sensless Matter and Motion , and to those Inanimate Elements , Fire , Water , Air and Earth , the First , and most Real Productions of Nature and Chance ; so are their Effects , and the Things that belong to them , comparatively with those other Real Things of Nature , but Slight , Ludicrous , and Vmbratil ; as Landskip in Picture , compared with the Real Prospect , of High Mountains , and Low Valleys , Winding or Meandrous Rivers , Towering Steeples , and the Shady Tops of Trees and Groves : as they are accordingly , commonly disparaged , under those Names of Notional and Artificial . And thus was the Sence of the Ancient Atheists represented by Plato ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · They say , that the Greatest and most Excellent Things of all , were made by Sensless Nature , and Chance : but all the Smaller and more Inconsiderable , by Art , Mind , and Vnderstanding ; which taking from Nature , those First and Greater Things as its Ground-work to Act upon , doth Frame and Fabricate all the other Lesser Things , which are therefore Commonly called Artificial . And the Mind of these Atheists , is there also further declared , by that Philosopher after this manner . The First , most Real , Solid and Substantial things in the whole World , are those Elements , Fire , Water , Air and Earth , made by Sensl●ss Nature and Chance , without any Art , Mind , or Vnderstanding : and n●xt to these the Bodies of the Sun , Moon , and Stars , and this Terrestrial Globe , produced out of the fore●aid Inanimate Elements , by Vnknowing Nature or Chance likewise , without any Art , Mind or God. The Fortuitous Concourse of Similar or Dissimilar Atoms , begetting this whole System and Compages of Heaven and Earth ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · But that afterwards , Art or Mind and Vnderstanding , being Generated also in the last place , out of those same Sensless and Inanimate Bodies or Elements , ( it rising up in certain Smaller Pieces of the Universe , and Particular Concretions of Matter , called Animals ) Mortal from Mortal things , did produce certain other Ludicrous things , which partake little of Truth and Reality , but are meer Images , Vmbrages and Imitations , as Picture and Landskip , &c. but above all , those Moral Differences of Just and Vnjust , Honest and Dishonest , the meer Figments of Political Art , and Slight Vmbratil Things , compared with Good and Evil Natural ; that consist in nothing , but Agreement and Disagreement with Sense , and Apppetite : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · For , as for Things Good and Honest , those that are such by Nature , differ from those which are such by Law ; but as for Just and Vnjust , there is by Nature no such thing at all . The Upshot and Conclusion of all is , That there is no such Scale or Ladder in Nature , as Theists and Metaphysicians suppose , no Degrees of Real Perfection and Entity one above another , as of Life and Sense , above Inanimate Matter , of Reason and Vnderstanding above Sense ; from whence it would be Inferred , that the Order of things in Nature , was in Way of Descent , from Higher and Greater Perfection , Downward to Lesser and Lower , which is indeed to Introduce a God. And that there is no such Scale or Ladder of Perfection and Entity , they endeavour further to prove from hence , because according to that Hypothesis , it would follow , that every the Smallest and most Contemptible Animal , that could see the Sun , had a Higher degree of Entity and Perfection in it , than the Sun it self ; a thing ridiculously Absurd : or else according to Cotta's Instance ; Idcircò Formicam anteponendam esse huic Pulcherimae Vrbi , quòd in Vrbe Sensus sit nullus , in Formica non modo Sensus , sed etiam Mens , Ratio , Memoria . That therefore every Ant or Pismire , were far to be preferred , before this most beautiful City of Rome ; because in the City , there is no Sense ; whereas an Ant hath not only Sense , but also Mind , Reason and Memory ; that is , a certain Sagacity superiour to Sense . Wherefore they conclude that there is no such Scale or Ladder in Nature , no such Climbing Stairs of Entity and Perfection , one above another , but that the whole Vniverse is One Flat and Level , it being indeed all , Nothing but the same Vniform Matter , Under several Forms , Dresses , and Disguises ; or Variegated by Diversity of Accidental Modifications : one of which , is that of such Beings as have Phancy in them , commonly called Animals ; which are but some of Sportful or Wanton Natures , more trimly Artificial and Finer Gamaieus , or Pretty Toys ; but by reason of this Phancy , they have no Higher Degree of Entity and Perfection in them , than is in Sensless Matter : as they will also , be all of them quickly transformed again , into other seemingly dull , Vnthinking and Inanimate Shapes . Hitherto the Sense of Atheists . But the Pretended Grounds , of this Atheistick Doctrine , ( or rather Madness ) have been already also confuted , over and over again . Knowledge and Vnderstanding , is not a meer Passion from the thing Known , Existing without the Knower , because to Know and Vnderstand , as Anaxagoras of old determined , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Master and Conquer the thing Known , and consequently not meerly to Suffer from it , or Passively to Lie Under it , this being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be Mastered and Conquered by it . The Knowledge of Vniversal Theoremes in Sciences , is not from the Force of the thing Known existing without the Knower , but from the Active Power , and Exerted Vigour or Strength , of that which Knows . Thus Severinus Boetius ; Videsne ut in cognoscendo , cuncta Suâ potius Facultate , quàm Eorum quae Cognoscuntur Vtantur ? Neque id injuria , nam cum omne Judicium Judicantis Actus existat , necesse est ut suam quisque Operam , non ex Alienâ , sed ex propriâ Potestate persiciat . See you not , how all things in Knowing , use their own Power and Faculty , rather , than that of the thing Known ? For since Judgment is the Action of that which Judgeth , every thing must of necessity perform its own Action , by its own Power , Strength , and Faculty , and not by that of another . Sense it self is not a meer Passion ; or Reception of the Motion from Bodies without the Sentient , for if it were so , then would a Looking-Glass , and Other Dead things See : but it is a Perception of a Passion , made upon the Body of the Sentient , and therefore hath something of the Souls own Self-Activity in it . But Vnderstanding and the Knowledge of Abstract Sciences , is neither Primary Sense , nor yet the Fading and Decaying Remainders , of the Motions thereof , but a Perception of another kind , and more Inward than that of Sense ; not Sympathetical but Vnpassionate , the Noemata of the Mind , being things distinct from the Phantasmata of Sense and Imagination ; which are but a Kind of Confused Cogitations . And though the Objects of Sense be only Singular Bodies , Existing without the Sentient , yet are not these Sensibles therefore , the only Things and Cogitables ; but there are other Objects of Science , or Intelligibles , which the Mind Containeth within it Self . That Dark Philosophy of some , tending so directly to Atheism , That there is Nothing in the Mind or Vnderstanding which was , not First in Corporeal Sense , and derived in way of Passion frrom Matter , was both Elegantly and Solidly Confuted by Boetius his Philosophick Muse , after this manner , Quondam Porticus attulit , Qui Sensus & Imagines , Credant Mentibus imprimi ; Mos est aequore paginae , Pressas Figere literas . Nihil motibus explicat , Notis subdita Corporum , Rerum reddit imagines , Cernens omnia Notio ? Aut quae cognita dividit ? Alternumque legens iter , Nunc decidit in Infima ; Veris falsa redarguit ? Longe Causa potentior , Impressas patitur notas . Et Vires Animi movens , Cum vel Lux oculos ferit , Tum Mentis Vigor excitus , Ad Motus similes vocans , Obscuros nimium Senes , E Corporibus extimis , Vt quondam Celeri stylo Quae nullas habeat notas , Sed Mens si propriis vigens Sed tantum patiens jacet Cassasque in Speculi vicem Vnde haec sic animis viget Quae vis singula prospicit ? Quae divisa recolligit ? Nunc Summis Caput inserit , Tum sese referens sibi Haec est Efficiens magis Quam quae Materiae modo Praecedit tamen Excitans Vivo in corpore Passio . Vel Vox auribus instrepit : Quas intus species tenet , Notis applicat exteris . It is true indeed , that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Thing Vnderstood , is in order of Nature before the Intellection and Conception of it , and from hence was it , that the Pythagoreans and Platonists concluded , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind or Intellect , was not the very First and Highest Thing in the Scale of the Vniverse , but that there was another Divine Hypostasis , in order of Nature before it , called by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and The Good , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Intelligible thereof . But as those Three Archical Hypostases of the Platonists and Pythagoreans , are all of them Really but One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Divinity : And the First of those Three , ( Superiour to that which is properly called by them , Mind or Intellect ) is not supposed therefore to be Ignorant of it self : So is the First Mind or Vnderstanding , no other , than that of a Perfect Being , Infinitely Good , Fecund , and Powerful , and vertually Containing all things ; comprehending it self and the Extent of its own Goodness , Fecundity , Vertue , and Power ; that is , all Possibilities of things , their Relations to one another , and Verities ; a Mind before Sense , and Sensible Things . An Omnipotent Vnderstanding Being , which is it self its own Intelligible , is the First Original of all things . Again , that there must of necessity be some other Substance besides Body or Matter , and which in the Scale of Nature is Superiour to it , is evident from hence , because otherwise , there could be no Motion at all therein , no Body being ever able to move it self . There must be something Self-Active and Hylarchical , something that can Act both from it self , and upon Matter , as having a Natural Imperium , or Command over it . Cogitation is in order of Nature , before Local Motion . Life and Vnderstanding , Soul and Mind , are no Syllables or Complexions of things , Secundary and Derivative , which might therefore be made out of things devoid of Life and Vnderstanding ; but Simple , Primitive , and Vncompounded Natures : they are no Qualities or Accidental Modifications of Matter , but Substantial Things . For which Cause Souls or Minds can no more be Generated out of Matter , than Matter it Self , can be Generated out of Something else : and therefore are they both alike ( in some sense ) Principles , Naturally Ingenerable and Incorruptible ; though both Matter , and all Imperfect Souls and Minds , were at first Created by one Perfect Omnipotent Vnderstanding Being . Moreover Nothing can be more Evident than this , that Mind and Vnderstanding hath a Higher Degree of Entity or Perfection in it , and is a Greater Reality in Nature , than meer Sensless Matter or Bulkie Extension . And Consequently the things which belong to Souls and Minds , to Rational and Intellectual Beings as such , must not have Less , but More Reality in them , than the things which belong to Inanimate Bodies . Wherefore the Differences of Just and Vnjust , Honest and Dishonest , are greater Realities in Nature , than the Differences of Hard and Soft , Hot and Cold , Moist and Dry. He that does not perceive any Higher Degree of Perfection , in a Man , than in an Oyster , nay than in a Clod of Earth or Lump of Ice , in a Piece of Past , or Pye-Crust , hath not the Reason or Understanding of a Man in him . There is unquestionably , a Scale or Ladder of Nature , and Degrees of Perfection and Entity , one above another , as of Life , Sense , and Cogitation , above Dead , Sensless and Vnthinking Matter ; of Reason and Vnderstanding above Sense , &c. And if the Sun be Nothing but a Mass of Fire , or Inanimate Subtle Matter Agitated , then hath the most Contemptible Animal , that can see the Sun , and hath Consciousness and Self enjoyment , a Higher Degree of Entity and Perfection in it , than that whole Fiery Globe ; as also than the Materials , ( Stone , Timber , Brick and Morter ) of the most Stately Structure , or City . Notwithstanding which , the Sun in other regards , and as it s vastly Extended Light and Heat , hath so great an Influence , upon the Good of the whole World , Plants and Animals ; may be said to be a far more Noble and Vseful thing in the Universe , than any one Particular Animal whatsoever . Wherefore there being plainly a Scale or Ladder of Entity ; the Order of Things was unquestionably , in way of Descent , from Higher Perfection , Downward to Lower ; it being as Impossible , for a Greater Perfection to be produced from a Lesser , as for Something to be Caused by Nothing . Neither are the Steps or Degrees of this Ladder , ( either upward or downward ) Infinite ; but as the Foot , Bottom , or Lowest Round thereof , is Stupid and Sensless Matter , devoid of all Life and Vnderstanding ; so is the Head , Top , and Summity of it , a Perfect Omnipotent Being , Comprehending it self , and all Possibilities of things . A Perfect Understanding Being , is the Beginning and Head of the Scale of Entity ; from whence things Gradually Descend downward ; lower and lower , till they end in Sensless Matter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Mind is the Oldest of all things , Senior to the Elements , and the whole Corporeal World ; and likewise according to the same Ancient Theists , it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Nature Lord over all , or hath a Natural Imperium and Dominion over all ; it being the most Hegemonical thing . And thus was it also affirmed by Anaxagoras , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Mind is the Soveraign King of Heaven and Earth . We have now made it evident , that the Epicurean and Anaximandrian Atheists , who derive the Original of all things from Sensless Matter , devoid of all Manner of Life , can no way Salve the Phaenomenon of Cogitation ( Life and Vnderstanding , Soul and Mind ) no more than they can that of Local Motion . And the Reason why we have insisted so much upon this Point , is because these Atheists , do not only pretend to Salve this Phaenomenon of Cogitation without a God , and so to take away the Argument for a Deity from thence ; but also to Demonstrate the Impossibility of its Existence , from the very Nature of Knowledge , Mind , and Vnderstanding . For if Knowledge , be in its own Nature , Nothing but a Passion from Singular Bodies Existing without the Knower ; and if Life and Vnderstanding , Soul and Mind , be Junior to Body , and Generated out of Sensless Matter , then could no Mind or Vnderstanding Being , Possibly be a God , that is a First Principle , and the Maker of all things . And though Modern Writers , take little or no Notice of this , yet did Plato anciently , make the very State of the Controversie , betwixt Theists and Atheists principally to consist in this very thing , viz. Whether Life and Vnderstanding , Soul and Mind , were Juniors to Body , and Sprung out of Sensless Matter , as Accidental Modifications thereof , or else were Substantial things , and in order of Nature Before it . For after the Passages before Cited , he thus concludeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · These men seem to suppose , Fire , Water , Air and Earth , to be the very First things in the Vniverse , and the Principles of all , calling them only Nature ; but Soul and Mind , to have sprung up afterwards out of them . Nay , they do not only Seem to suppose this , but also in Express Words declare the same . And thus ( by Jupiter ) have we discovered , the very Fountain of that Atheistick Madness , of the Ancient Physiologers ; to wit , their making Inanimate Bodies , Senior to Soul and Mind . And accordingly , that Philosopher addresses himself to the Confutation of Atheism , no otherwise than thus , by proving Soul not to be Junior to Sensless Body , or Inanimate Matter , and Generated out of it ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · That which is the First Cause of the Generation and Corruption of all Things , the Atheistick Doctrine supposes , not to have been First Made ; but what is indeed the Last thing , to be the First , And hence is it , that they erre concerning the Essence of the Gods. For they are ignorant what kind of thing Soul is , and what power it hath ; as also especially concerning its Generation and Production , That it was First of all made before Body , it being that which Governs the Motions , Changes , and Transformations thereof . But if Soul be First in Order of Nature before Body , then must those things which are Cognate to Soul , be also before the Things which appertain to Body ; and so Mind and Vnderstanding , Art and Law be before Hard and Soft , Heavy and Light : and that which these Atheists call Nature ▪ ( the Motion of Inanimate Bodies ) Junior to Art and Mind , it being Governed by the same . Now that Soul is in order of Nature before Body , this Philosopher demonstrates only from the Topick or Head of Motion , because it is Impossible , that one Body should Move another Infinitely , without any First Cause or Mover ; but there must of Necessity be something Self-Moving , and Self-Active , or which had a power of Changing it Self , that was the first Cause of all Local Motion in Bodies . And this being the very Notion of Soul , that it is such a thing , as can Move or Change it self ( in which also the Essence of Life consisteth . ) He thus inferreth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It is therefore sufficiently demonstrated from hence , that Soul is the Oldest of all things in the Corporeal World ; it being the Principle of all the Motion , and Generation in it . And his Conclusion is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It hath been therefore rightly affirmed by us , that Soul is Older than Body , and was Made Before it , and Body Younger and Junior to Soul ; Soul being that which Ruleth , and Body that which is Ruled . From whence it follows that the Things of Soul also , are Older than the things of Body ; and therefore Cogitation , Intellection , Volition , and Appetite , in order of Nature before Length , Breadth and Profundity . Now it is Evident , that Plato in all this Understood , not only the Mundane Soul , or his Third Divine Hypostasis , the Original of that Motion that is in the Heavens and the whole Corporeal Universe , but also all other Particular Lives and Souls whatsoever , or that whole Rank of Beings called Soul ; he supposing it all to have been at first made , before the Corporeal System , or at least to have been in order of Nature Senior to it , as Superiour and more excellent , ( that which Ruleth being Superiour to that which is Ruled ) and no Soul or Life whatsoever , to be Generated out of Sensless Matter . Wherefore we must needs here condemn that Doctrine of some Professed Theists and Christians of Latter Times , who Generate all Souls , not only the Sensitive in Brutes , but also the Rational in Men , out of Matter . For as much as hereby , not only that Argument for the Existence of a God , from Souls , is quite taken away ; and nothing could hinder but that Sensless Matter might be the Original of all things ; if Life and Vnderstanding , Soul and Mind sprung out of it ; but also the Atheist will have an advantage , to prove the Impossibility of a God from hence . Because if Life and Vnderstanding , in their own Nature be Factitious , and Generable out of Matter , then are they no Substantial Things , but Accidental only , from whence it will plainly follow , that no Mind could possibly be a God , or First Cause of all things , it being not so much as able to Subsist by it Self . Moreover if Mind as such , be Generable , and Educible out of Nothing , then must it needs be in its own Nature Corruptible also , and Reducible to Nothing again ; whereas the Deity is both an Vnmade and Incorruptible Being . So that there could not possibly be according to this Hypothesis , any other God , than such a Jupiter , or Soul of the World , as the Atheistick Theogonists acknowledged , that Sprung out of Night , Chaos , and Non-Entity , and may be again Swallowed up into that Dark Abyss . Sensless Matter therefore , being the only Vnmade and Incorruptible thing ; and the Fountain of all things , Even of Life and Vnderstanding ; it must needs be acknowledged to be the Only Real Numen . Neither will the Case be much different , as to some others ; who though indeed they do not professedly Generate , the Rational , but only the Sensitive Soul , both in Men and Brutes ; yet do nevertheless maintain , the Humane Soul it self , to be but a meer Blank , or White Sheet of Paper , that hath nothing at all in it , but what was Scribled upon it , by the Objects of Sense ; and Knowledge or Understanding to be nothing but the Result of Sense , and so a Passion from Sensible Bodies existing without the Knower . For hereby , as they plainly make Knowledge and Vnderstanding , to be in its own Nature , Junior to Sense , and the very Creature of Sensibles ; so do they also imply , the Rational Soul and Mind it self , to be as well Generated as the Sensitive , wherein it is Vertually Contained : or to be nothing but a Higher Modification of Matter ; agreeably to that Leviathan Doctrine , That men differ no otherwise from Brute Animals , then only in their Organization , and the Use of Speech or Words . In very truth , Whoever maintaineh , that any Life or Soul , any Cogitation or Consciousness , Self-Perception and Self-Activity , can spring out of Dead , Sensless and Unactive Matter , the same can never possibly have any Rational Assurance , but that his own Soul , had also a like Original , and Consequently is Mortal and Corruptible . For if any Life and Cogitation can be thus Generated , then is there no Reason , but that all Lives may be so ; they being but Higher Degrees in the same Kind : and neither Life , nor any thing else , can be in its own Nature Indifferent , to be either Substance or Accident , and sometimes one , sometimes the other : but either all Life , Cogitation , and Consciousness , is Accidental , Generable and Corruptible ; or else none at all . That which hath inclined so many , to think the Sensitive Life at least , to be nothing but a Quality or Accident of Matter , Generable out of it , and Corruptible into it , is that strange Protean Transformation of Matter , into so many seemingly Unaccountable Forms and Shapes , together with the Scholastick Opinion threupon , of Real Qualities ; that is , Entities distinct from the Substance of Body , and its Modifications , but yet Generable out of it , and Corruptible , into it . They concluding that as Light , and Colours , Heat and Cold , &c. according to those Phancies which we have of them , are Real Qualities of Matter , distinct from its Substance and Modifications , so may Life , Sense , and Cogitation , be in like manner Qualities of Matter also Generable and Corruptible . But these Real Qualities of Body in the Sense declared , are things that were long since justly exploded , by the Ancient Atomists , and expunged out of the Catalogue of Entities , of whom Laertius hath Recorded , that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , quite cashier and banish Qualities out of their Philosophy ▪ they resolving all Corporeal Phaenomena , and therefore those of Heat and Cold , Light and Colours , Fire and Flame , &c. intelligibly , into nothing but the Different Modifications of Extended Substance , viz. More or Less Magnitude of Parts , Figure , Site , Motion or Rest , ( or the Combinations of them ) and those different Phancies Caused in us by them . Indeed there is no other Entity , but Substance and its Modifications . Wherefore the Democriticks and Epicureans , did most shamefully contradict themselves , when pretending to reject and explode , all those Entities of Real Qualities , themselves nevertheless , made Life and Vnderstanding : such Real Qualities of Matter , Generable out of it , and Corruptible again into it . There is nothing in Body or Matter , but Magnitude , Figure , Site , and Motion or Rest ; now it is Mathematically Certain , that these however Combin'd together , can never possibly Compound or Make up Life or Cogitation : which therefore cannot be an Accident of Matter , but must of necessity be a Substantial thing . We speak not here of that Life ( improperly so called ) which is in Vulgar Speech attributed to the Bodies of Men and Animals : for it is plainly A●cidental to a Body , to be Vitally Vnited to a Soul , or not . Therefore is this Life of the Compound , Corruptible and Destroyable , without the Destruction of any Real Entity ; there being nothing Destroyed , nor Lost to the Universe , in the Deaths of Men and Animals , as such ; but only a Disunion or Separation made , of those Two Substances , Soul and Body one from another . But we speak here of the Original Life of the Soul it self , that this is Substantial , neither Generable nor Corruptible , but only Creatable and Annihilable by the Deity . And it is strange , that any men should perswade themselves , that that which Rules and Commands , in the Bodies of Animals , moving them up and down , and hath Sense or Perception in it , should not be as Substantial , as that Stupid and Sensless Matter , that is Ruled by it . Neither can Matter , ( which is also but a meer Passive thing ) Efficiently produce Soul , any more than Soul Matter : no Finite Imperfect Substance , being able to produce another Substance out of Nothing . Much less can such a Substance as hath a Lower Degree of Entity and Perfection in it , Create that , which hath a Higher . There is a Scale or Ladder of Entities and Perfections in the Universe , one above another , and the Production of things cannot possibly be in Way of Ascent from Lower to Higher , but must of necessity be in way of Descent from Higher to Lower . Now to produce any One Higher Rank of Being , from the Lower , as Cogitation from Magnitude and Body , is plainly to invert this Order , in the Scale of the Universe , from Downwards to Vpwards ; and therefore is it Atheistical ; and by the Same reason , that One Higher Rank or Degree in this Scale , is thus unnaturally Produced from a Lower , may all the rest be so produced also . Wherefore we have great reason to stand upon our Guard here , and to defend this Post against the Atheists ; That no Life or Cogitation , can either Materially or Efficiently result from Dead and Sensless Body ; or that Souls being all Substantial , and Immaterial things , can neither be Generated out of Matter , nor Corrupted into the same , but only Created or Annihilated by the Deity . The Grand Objection against this Substantiality of Souls Sensitive , as well as Rational , is from that Consequence , which will be from thence inferred , of their Permanent Subsistence after Death , their Perpetuity , or Immortality . This seeming very absurd , that the Souls of Brutes also should be Immortal , or subsist after the Deaths of the Respective Animals : But especially to Two Sorts of Men ; First , such as scarcely in good earnest believe , their own Soul's Immortality ; and Secondly , such Religionists , as conclude , that if Irrational or Sensitive Souls , subsist after Death , then must they needs go presently , either into Heaven or Hell. And R. Cartesius was so sensible of the Offensiveness of this Opinion , that though he were fully convinced of the necessity of this Disjunction , that either Brutes have nothing of Sense or Cogitation at all , or else they must have some other Substance in them besides Matter , he chose rather to make them meer Sensless Machins , then to allow them Substantial Souls . Wherein avoiding a Lesser Absurdity or Paradox , he plainly plunged himself into a Greater ; scarcely any thing being more generally received , than the Sense of Brutes . Though in truth all those , who deny the Substantiality of Sensitive Souls , and will have Brutes to have nothing but Matter in them , ought consequently according to Reason , to do as Cartesius did , deprive them of all Sense . But on the contrary , if it be evident from the Phaenomena , that Brutes are not meer Sensless Machins or Automata , and only like Clocks or Watches , then ought not Popular Opinion and Vulgar Prejudice so far to prevail with us , as to hinder our Assent , to that which sound Reason and Philosophy clearly dictates , that therefore they must have something more than Matter in them . Neither ought we , when we clearly conceive any thing to be true , as this , That Life and Cogitation cannot possibly rise , out of Dead and Sensless Matter ; to abandon it , or deny our Assent thereunto because we find it attended with some Difficulty , not easily Extricable by us , or cannot free all the Consequences thereof from some Inconvenience or Absurdity , such as seems to be in the Permanent Subsistence of Brutish Souls . For the giving an Account of which notwithstanding , Plato and the Ancient Pythagoreans , proposed this following Hypothesis . That Souls as well Sensitive , as Rational , being all Substantial , but not Self-Existent , ( because there is but one Fountain , and Principle of all things ) were therefore Produced or Caused by the Deity . But this ; not in the Generations of the respective Animals ; it being indecorous that this Divine Miraculous Creative Power , should constantly lacquey by and attend upon Natural Generations ; as also incongruous , that Souls should be so much Juniors to Every Atom of Dust , that is in the whole World ; but either all of them from Eternity ; according to those who Denied the Novity of the World ; or rather according to others , who asserted the Cosmogonia , in the first beginning of the World's Creation . Wherefore , it being also Natural to Souls as such , to Actuate and Enliven some Body , or to be as it were Clothed therewith , these as soon as Created , were immediatly Invested with certain Thin and Subtle Bodies , or put into Light Ethereal or Aereal Chariots and Vehicles ; wherein they subsist both before their Entrance into other Gross Terrestrial , Bodies and after their Egress out of them . So that the Souls not only of men , but also of other Animals , have sometimes a Thicker , and sometimes a Thinner Indument or Clothing . And thus do we understand Boetius , not only of the Rational ; but also of the other Inferior Sensitive Souls , in these Verses of his , Tu Causis Animas paribus Vitasque Minores , Provehis , & Levibus sublimes Curribus aptans , In Coelum Terramque seris . Where his Light Chariots , which all Lives or Souls at their very First Creation , by God are placed in ; and in which being wasted , they are both together as as it were Sowed into the Gross Terrestrial Matter ; are Thin , Aereal and Ethereal Bodies . But this is plainly declared by Proclus upon the Timaeus , after he had spoken of the Souls of Demons and Men , in this manner ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , And every Soul , must of necessity have , before these Mortal Bodies , certain Eternal and easily moveable Bodies , it being Essential to them to move . There is indeed mention made by the same Proclus , and others , of an Opinion of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Irrational or Brutish Demons , or Demoniack Aereal Brutes ; of which he sometime speaks doubtfully , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , If there be any Irrational Demons , as the Theurgists affirm . But the Dispute , Doubt or Controversie here only was , Whether there were any such Irrational Demons Immortal or no. For thus we learn from these Words of Ammonius upon the Porphyrian Isagoge , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Some affirm , that there is a certain kind of Irrational Demons Immortal ; but others , that all these Irrational or Brutish Demons , are Mortal : Where by Irrational Demons Immortal , seem to be understood , such as never Descend into Terrestrial Bodies , ( and these are there disclaimed by Ammonius ) but the Mortal Ones , such as act also upon Gross Terrestrial Bodies , obnoxious to Death and Corruption . As if Ammonius should have said , There are no other Brutish or Irrational Demons , than only the Souls of such Brute Animals , as are here amongst us , sometimes acting only Aereal Bodies . Thus according to the ancient Pythagorick Hypothesis ; There is neither any New Substantial thing now Made , which was not before , nor yet any Real Entity Destroyed into Nothing ; not only no Matter , but also no Soul nor Life : God after the First Creation , neither making any New Substance , nor yet Annihilating any thing made . He then Creating nothing that was not fit to be Conserved in Being , and which could not be well Used and Placed in the Universe ; and afterward never Repenting him of what he had before done . And Natural Generations and Corruptions , being nothing but Accidental Mutations , Concretions and Secretions , or Anagrammatical Transpositions of Prae - and Post-Existing things , the same Souls and Lives being sometimes United to one Body , and sometimes to another , Sometimes in Thicker and sometimes in Thinner Clothing ; and sometimes in the Visible , sometimes in the Invisible : ( they having Aereal as well as Terrestrial Vehicles ; ) and never any Soul quite naked of all Body . And thus does Proclus complain of some as Spurious Platonists , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Who Destroying the Thinner Vehicles of Souls , were therefore necessitated sometimes , to leave them in a State of Separation from all Body ; or without any Corporeal Indument . Which Cabbala probably derived from the Egyptians , by Pythagoras ; was before fully represented by us out of Ovid , though that Transmigration of Humane Souls there into Ferine Bodies , hath not been by all acknowledged , as a Genuine Part thereof . And the same was likewise insisted upon by Virgil. Georg. L. 4. as also owned and confirmed by Macrobius , for a Great Truth , Constat secundum verae rationis Assertionem , quam nec Cicero nescit , nec Virgilius ignorat , dicendo , Nec Morti esse Locum ; — Constat inquam , Nihil intra Vivum Mundum perire , sed eorum quae interire videntur , solam mutari Speciem . It is manifest according to Reason and True Philosophy , which neither Cicero , nor Virgil , were unacquainted with , ( the Latter of these affirming , That there is no place at all left for Death ) I say , it is manifest , that none of those things , that to us seem to die , do absolutely perish , within the Living World , but only their Forms changed . Now how extravagant soever this Hypothesis seem to be , yet is there no Question , but that a Pythagorean would endeavour to find some Countenance and Shelter for it , in the Scripture ; especially that place which hath so puzled and non-plus'd Interpreters , Rom. 8.19 . For the Earnest expectation of the Creature , waiteth for the Manifestation of the Sons of God. For the Creature was made subject unto Vanity , not willingly , but by reason of him who hath subjected the same in hope . Because the Creature it self also shall be delivered from the Bondage of Corruption , into the glorious Liberty of the Children of God. For we know , that the whole Creation Groaneth , and Travelleth in pain together ; until now . And not only they , but our selves also which have the First Fruits of the Spirit , Groan within Our selves , Waiting for the Adoption , even the Redemption of our Bodies . Where it is first of all evident , 〈◊〉 that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Creature or Creation Spoken of , is not the very same the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Children or Sons of God , but something distinct from them . Wherefore in the next place the Pythagorean will add , that it must of necessity be understood , either of the Inanimate Creature only , or of the Lower Animal Creation , or else of both these together . Now though it be readily acknowledged , that there is a Prosopopoeia here ; yet cannot all those Expressions for all that , without difficulty and violence be understood , of the Inanimate Creation only , or Sensless Matter . Viz. That this hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Earnest Expectation of some future Good to it self ; That it is now made Subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Vanity , Frustration and Disappointment of Desire ; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to Corruption and Death : And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Willingly , but Reluctantly ; And yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too , In Hope notwithstanding of some further Good to follow afterward ; and that it doth in the mean time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Groan and Travel in Pain together , till it be at length delivered , from the Bondage of Corruption , into the glorious Liberty of the Children of God. Moreover , in the Generations and Corruptions of Senseless Bodies , as of Minerals and Vegetables , or when for example , Oyl is turned into Flame , Flame into Smoke ; Water into Vapour , Vapour into Snow or Hail ; Grass into Milk , Milk into Blood and Bones ; and the like , there is I say in all this , no Hurt done to any thing , nor any Real Entity destroyed , all the Substance of Matter still remaining intirely the same , without the least diminution , and only Accidental Transformations thereof made . All this , is Really Nothing , but Local Motion ; and there is no more Toyl nor Labour to an Inanimate Body in Motion , than in Rest ; it being altogether as Natural for a Body to be Moved by something else , as of it self to Rest. It is all nothing , but Change of Figure , Distance , Site , and Magnitude of Parts , causing several Sensations , Phancies , and Apparitions in us . And they who would have the meaning of this place to be , That all such like Mutations , and Alternate Vicissitudes in Inanimate Bodies , shall at Length quite cease , these Groaning in the mean time , and travelling in Pain , to be delivered from the Toylsome Labour of such Restless Motion , and to be at Ease and Quiet ; by taking away all Motion thus , out of a fond regard , to the Ease and Quiet of Senseless Matter , they would thereby ipso facto Petrifie , the whole Corporeal Universe , and Consequently the Bodies of Good Men also after the Resurrection , and Congeal all into Rockie Marble or Adamant . And as vain is that other Conceit of some , that the whole Terrestrial Globe , shall at last be Vitrified , or turned into Transparent Crystal , as if it also Groaned in the mean time for this . For whatsoever Change shall be made of the World , In the New Heaven , and the New Earth to come , it is Reasonable to think , that it will not be made , for the sake of the Sensless Matter , or the Inanimate Bodies themselves , to which all is alike , but only for the Sake of Men and Animals , the Living Spectators , and Inhabitants thereof , that it may be fitter , both for their Vse and Delight . Neither indeed can those words ; For the Creature it self shall be delivered from the Bondage of Corruption , into the Glorious Liberty of the Children of God , be understood of any other , than Animals ; for as much as this Liberty of the Children of God , here meant , is their being Cloathed , instead of Mortal , with Immortal Bodies ; of which no other Creatures are Capable , but only such as consist of Soul and Body . And that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that Whole Creation , which is said afterwards to Groan and Travel in Pain , together , may be well understood , of all That of the Creation , which Can Groan , or be Sensible of Evil or Misery . Wherefore the Pythagorean would interpret this place , of the Lower Animal Creation only , which is Sensible of Good and Evil ; That as this , was Unwillingly , or against its own Inclination ( after the Fall of man , or Lapse of Souls ) made subject to Vanity , and the Bondage of Corruption , Pain , Misery and Death , in those Gross Terrestrial Bodies : In the manifestation of the Sons of God , when they in stead of these Mortal Bodies , shall be clothed with Celestial and Immortal ones , then shall this Creature also have its certain share in the Felicity of that Glorious Time , and partake in some Measure of such a Liberty , by being Freed in like manner from these their Gross Terrestrial Bodies , and now living only in Thin Aerial and Immortal ones : and so a Period put to all their Miseries and Calamities , by him who made not Death , neither hath pleasure in the Destruction of the Living , but Created whatsoever liveth , to this end , that it might have its Being , and enjoy it self . But however thus much is certain , that Brute Animals , in this place cannot be quite excluded ; because the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Whole Creation , will not Suffer that : and therefore a Pythagorist would conclude it a warrantable Inference , from this Text of Scripture , That that whole Rank in the Creation , of Irrational & Brutish Animals , below Men , shall not be utterly Annihilated , in the Consummation of things , or Future Renovation of the World ▪ quite strip'd of all this Furniture ; Men being then left alone in it : but that there shall be a Continuation of this Species or Rank of Being . And not only so neither ; as if there should still be a constant Succession of such Alternate Generations and Corruptions , Productions or Births and Deaths of Brute Animals , to all Eternity ; but also that the Individuals themselves shall continue the same , for as much as otherwise there would be none at all delivered from the Bondage of Corruption . And Lastly , that these very Souls of Brutes , which at this time Groan and Travel in Pain , shall themselves be made partakers of that Liberty of the Children of God ; since otherwise , they should be With Child , or Parturient of Nothing ; Groaning not for themselves , but others . But enough of this Pythagorick Hypothesis , which supposing all manner of Souls , Sensitive as well as Rational , to be Substantial things , and therefore to have a Permanency after Death , in their distinct Natures , allows them certain Thin Aerial Ochemata , or Vehicles , to Subsist in , when these Gross Terrestrial ones shall fail them . But let these Aerial Vehicles of the Souls of Brutes go for a Whimsey or meer Figment ; nor let them be allowed , to Act or Enliven any other , than Terrestrial Bodies only , by means whereof they must needs be immediately after Death , quite Destitute of all Body ; they Subsisting nevertheless , and not vanishing into Nothing , because they are not meer Accidents , but Substantial things : We say that in this case , though the Substances of them remain , yet must they needs continue in a State of Insensibility and Inactivity , unless perhaps they be again afterwards united to some other Terrestrial Bodies . Because though Intellection be the Energie of the Rational Soul alone , without the Concurrence of Body , yet is the Energie of the Sensitive , always Conjoyned with it : Sense being , as Aristotle hath rightly determined . a Complication of Soul and Body together , as Weaving is of the Weaver and Weaving Instruments . Wherefore we say , that if the Irrational and Sensitive Souls in Brutes , being Substantial things also , be after Death quite destitute of all Body , then can they neither have Sense of any thing , nor Act upon any thing , but must continue for so long a time , in a State of Insensibility and Inactivity . Which is a thing therefore to be thought the less Impossible , because no man can be certain , that his own Soul in Sleep , Lethargies , and Apoplexies , &c. hath always an uninterrupted Consciousness of it self ; and that it was never without Thoughts , even in the Mother 's Womb. However there is little Reason to doubt , but that the Sensitive Souls of such Animals , as Lie Dead or Asleep all the Winter , and Revive or Awake again , at the Approaching warmth of Summer , do for that time continue , in a State of Inactivity and Insensibility . Upon which account , though these Souls of Brutes may be said in one Sense to be Immortal , because the Substance of them , and the Root of life in them , still remains , yet may they in another Sense , be said also to be Mortal , as having the Exercise of that Life for a time at least , quite suspended . From whence it appears , that there is no Reason at all , for that Fear and Suspition of some ; That if the Souls of Brutes be Substantial , and continue in Being after Death , they must therefore needs go either to Heaven or Hell. But as for that Supposed Possibility , of their awakening again afterwards , in some other Terrestial Bodies , this seemeth to be no more , than what is found by dayly Experience , in the Course of Nature , when the Silk-worm and other Worms , dying , are transformed into Butterflies . For there is little Reason to doubt , but that the same Soul which before Acted the Body of the Silk-worm , doth afterward Act that of the Butterfly : upon which account it is , that this hath been made by Christian Theologers , an Emblem of the Resurrection . Hitherto have we declared Two several Opinions , concerning the Substantial Souls of Brutes , supposed therefore to have a Permanent Subsistence after Death , one of Plato's and the Pythagorean's , that when they are devested of these Gross Terrestrial Bodies , they Live and have a Sense of themselves , in Thin Aerial ones . The other , of such as Exploding these Aerial Vehicles of Brutes , and allowing them none but Terrestrial Bodies , affirm the Substances of them Surviving Death , to continue in a State of Inactivity and Insensibility , Sleep , Silence , or Stupor . But now to say the Truth , there is no Absolute Necessity , that these Souls of Brutes , because Substantial , should therefore have a Permanent Subsistence after Death to all Eternity ; Because though it be True , that no Substance once Created by God , will of it self ever vanish into nothing , yet is it true also , that whatsoever was Created by God out of Nothing , may possibly by him be Annihilated and Reduced to nothing again . Wherefore when it is said , that the Immortality of the Humane Soul is Demonstrable by Natural Reason , the meaning hereof is no more than this , that its Substantiality is so Demonstrable ; from whence it follows , that it will Naturally no more perish or vanish into Nothing , than the Substance of Matter it self : and not that it is Impossible , either for it , or Matter , by Divine Power to be Annihilated . Wherefore the assurance that we have of our own Souls Immortality , must depend upon something else , besides their Substantiality , namely a Faith also in the Divine Goodness , that he will conserve in Being or not Annihilate , all such Substances Created by him ; whose Permanent Subsistence , is neither Inconsistent with his own Attributes , nor the Good of the Vniverse ; as this of Rational Souls unquestionably is not ; they having both Morality and Liberty of Will , and thereby being capable of Rewards and Punishments , and Consequently Fit Objects for the Divine Justice to display it self upon . But for ought we can be certain , the case may be otherwise , as to the Souls of Brute Animals devoid both of Morality and Liberty of Will , and therefore Uncapable of Reward and Punishment , That though they will not Naturally of themselves , vanish into Nothing , yet having been Created by God , in the Generations of the Respective Animals , and had some enjoyment of themselves for a time , they may by him again be as well Annihilated in their Deaths and Corruptions : and if this be Absolutely the Best , then doubtless is it so . And to this seemeth agreeable the Opinion of Porphyrius amongst the Philosophers , when he affirmed every Irrational Power or Soul , to be resolved into the Life of the Whole ; that is , Retracted and Resumed into the Deity , and so Annihilated as to its Creaturely Nature . Though possibly there may be another Interpretation of that Philosophers meaning here , Viz. That all the Sensitive Souls of Brutes , are Really but one and the same Mundane Soul , as it were Out-flowing , and variously Displaying it self , and Acting upon all the several parts of Matter , that are capable to receive it , but at their Deaths retiring again back into it self . But we have Sufficiently retunded the Force of that Objection against the Ingenerability of all Souls , and the Substantiality of those of Brutes also , from their consequent Permanence after Death ; we having shewed , That notwithstanding this their Substantiality , there is no Absolute Necessity , of their Perpetuity after Death , and Permanency to all Eternity , or else that if they do continue to Subsist , ( God Annihilating no Substance ) unless they have Aerial Vehicles to Act , they must remain in a State of Inactivity , and Insensibility , Silence , or Sleep . Now therefore if no Souls ; no Life nor Cogitation , could possibly be ever Generated out of Dead and Sensless Matter , they being not meer Accidents , but Substantial things , which must in this case have come from Nothing ; then either all Souls Existed of themselves from Eternity , or else there must of Necessity be some Eternal Vnmade Life and Mind , from whence all the other Lives and Minds were derived . And that this was the Doctrine of the Ancient Theists , That no Soul or Mind , no Life or Vnderstanding , was ever Generated out of Matter , but all Produced by the Deity , the Sole Fountain of Life and Understanding ; might be here proved , were it needful , at large by sundry Testimonies , but it may sufficiently appear from those Verses of Virgil , First in his Sixth Aenead , where after he had spoken of God , as a Spirit and Mind diffused thorough out the whole world , he addeth , Inde hominum pecudumque genus , Vitaeque Volantum , Et quae marmoreo fert monstra sub aequore Pontus , That from thence , are the Lives of all Men and Beasts , Birds flying in the Air , and Monsters swimming in the Sea. And again in his Georgicks , where after these words , — Deum namque ire per omnes Terrasque Tractusque Maris , Coelumque profundum , That God passeth , through all Tracts , of Earths , Seas , and Heavens , He subjoyneth , Hinc Pecudes , Armenta , Viros , genus omne Ferarum Quemque sibi tenues nascentem arcessere Vitas . Scilicet huc Reddi deinde & Resoluta Referri , Omnia , nec Morti esse locum . And from Hence , not only Men , but also all manner of Brute Animals and Beasts , when produced into this world , do every one derive their Lives or Souls , as also at their Deaths they render the same back again , to him , in whose hand or custody they remain undestroyed ; so that there is no place any where in the world , left for Death . This was therefore undoubtedly , the Genuine Doctrine of the Ancient Theists , however some of late , have Deviated and Swerved from it ; That no Life was Generated out of Matter , but all Created by the Deity , or Derived from it , the Sole Fountain of Lives and Souls . And it is a Truth so evident , That Life being Substantial , and not a meer Accidental thing Generated and Corrupted , there must therefore of Necessity , be Some Eternal Vnmade Life and Mind , from whence all other Lives and Minds are derived , That the Hylozoick Atheists themselves ( in this far wiser than the Atomicks ) were fully convinced thereof : Nevertheless being strongly possessed with that Atheistick Prejudice , that there is no other Substance besides Body , they Attribute this first Original Vnmade Life and Understanding , to all Matter as such , ( but without Animal Consciousness ) as an Essential part thereof , or Inadequate Conception of it . From which Fundamental Life of Nature in Matter , Modified by Organization , they phancy the Lives of all Animals and Men , to have proceeded . So that though the Modificated Lives of Animals and Men , as such , according to them be Accidental things , Generated and Corrupted , produced out of Nothing and reduced to Nothing again , yet this Fundamental Life of Matter , which is the Basis upon which they stand , being Substantial , is also Eternal and Incorruptible . These Hylozoists therefore , to avoid a Deity , Suppose every Atom of Sensless Matter , to have been from all Eternity , Infallibly Omniscient , that is , to know all things without either Errour or Ignorance , and to have a Knowledge before Sense ; and Vnderived from Sensibles ( quite contrary to the Doctrine of the Atomick Atheists , who make all Knowledge Sense , or the Product thereof ) though without any Animal Consciousness and Self - Perception . But as nothing can be more Prodigiously Absurd , than thus to attribute Infallible Omniscience , to every Atom of Matter ; so is it also directly Contradictious , to suppose Perfect Knowledge , Wisdom , or Vnderstanding , without any Consciousness or Self Perception ; Consciousness being Essential to Cogitation : as also , that the Substantial and Fundamental Life in men and other Animals , should never Perish , and yet Notwithstanding their Souls and Personalities , in Death , utterly vanish into Nothing . Moreover this Hypothesis , can never possibly Salve the Phaenomenon of Men and Animals neither ; not only because no Organization or Modification of Matter whatsoever , could ever produce Consciousness and Self - Perception , in what was before Inconscious ; but also because every Smallest Atom thereof being supposed to be a Percipient by it self , and to have a Perfect Life and Vnderstanding of its own , there must be in every one Man and Animal , not one , but a Heap or Commonwealth of innumerable Percipients . Lastly , whereas these Hylozoick Atheists , make every Atom of Matter Omniscient , but nothing at all Omnipotent , or assert Perfect Knowledge , without any Perfect Power , a Knowledge without Sense and Vnderived from Sensibles ; we demand of them , where the Intelligibles , or Objects of this Knowledge are ? and whence the Ideas thereof are derived ? for since they proceed not in a way of Passion from Sensibles Existing without , nor could result from those Atoms neither as Comprehending themselves ; they must needs Come from Nothing , and many of them at least , be the Conceptions of Nothing . There cannot possibly be any other Original by the wit of man devised , of Knowledge and Vnderstanding , than from an Absolutely Perfect and Omnipotent Being , Comprehending it self , and the Extent of its own Infinite Power , or all Possibilities of things , that is , all Intelligibles . But there can be but One such Omnipotent Being , and therefore no more , than One Original , and Eternal Vnmade Mind , from whence all the other Minds are Derived . Wherefore this Hylozoick Atheism , is nothing but the Breaking and Crumbling of the Simple Deity , One Perfect Understanding Being , into Matter , and all the several Atoms of it . And now have we made it manifest , that these Atheists , are so far from being able to disprove a God , from this Topick of Cogitation , Knowledge or Vnderstanding , that they cannot possibly Salve the Phaenomenon thereof , without a God ; it indeed affording Invincible Arguments of his Existence . For First ; If no Life or Cogitation , Soul or Mind , can possibly Spring out of Matter or Body , devoid of Life and Vnderstanding ; and which is nothing but a Thing Extended , into Length , Breadth and Thickness ; then is it so far from being True , that all Life and Vnderstanding is Junior to Sensless Matter , and the Off-spring thereof ; that of necessity , either all Lives and Souls , were Self-Existent from Eternity , or else there must be One Perfect Vnmade Life and Mind , from whence all other Imperfect ones were derived : there must be an Eternal Knowledge , before Sense and Sensibles ; which is that that hath printed the Stamps and Signatures of it self , upon the Matter of the whole world . Indeed nothing can be more certain than this , that all Knowledge and Vnderstanding in Our selves , is not a meer Passion from Singular Sensibles , or Bodies Existing without us , as the forementioned Atheists also conclude ; ( from whence they would again Infer , that Knowledge as such , is in its own Nature Junior to Sensibles , and the meer Creature of them , and Consequently no Creator . ) There being nothing which comes to us , from the Objects of Sense without , but Only Local Motion and Pressure , and there being other Objects of the Mind , besides Singular Sensibles ; not only all Vniversals , but also such Intelligibles , as never were nor can be in Sense . Now if our Humane Knowledge and Vnderstanding be not a Passion from things Existing without us ; then can it have no other Original , than in way of Participation , from a Perfect Mind , the Mind of an Infinitely Fecund and Powerful Being , comprehending It self , and in It self all things ; all the Possibilities of things before they were Made , their Respects and the Verities belonging to them . So that a Perfect Omnipotent Being together with the Possibilities of things contained in it ; is the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible , or Object of Mind and Vnderstanding , by which all other Singulars are Understood . And were there no such Perfect , Infinitely Fecund , and Powerful Being , there could have been , no Mind or Understanding at all . As also , were there no Perfect Mind , viz. That of an Omnipotent Being Comprehending It self , and all Possibilities of things vertually contained in it ; all the Knowledge , and Intelligible Ideas , of our Imperfect Minds , must needs have Sprung from Nothing . And thus is the Existence of a God , again Demonstrated , from that Phaenomenon of Knowledge or Vnderstanding . HAving quite Routed and Vanquished the Atheists Main Body , we shall now blow away the Remainder of their weaker and scattered Forces ( viz. Their Objections against Providence , their Queries , and their Arguments from Interest ) with a Breath or two . Their First Objection is against Providence , as to the Fabrick of the World , from the Faultiness of the Mundane System , Intellectually considered , and in Order to Ends ; Quia tantâ stat Praedita Culpâ ; That Because it is so Ill-Made , therefore it could not be made by a God. Where the Atheist takes it for granted , that whosoever asserts a God , or a Perfect Mind to be the Original of all things , does therefore ipso facto suppose All things to be Well Made , and as they Should be . And this doubtless was the Sense of all the Ancient Theologers ; however some Modern Theists deviate there from ; these Concluding the Perfection of the Deity , not at all to consist in Goodness ; but in Power and Arbitrary Will only . As if to have a Will determined by a Rule or Reason of Good , were the Virtue of Weak , Impotent , and Obnoxious Beings only , or of such as have a Superior over them to give Law to them , that is of Creatures ; but the Prerogative of a Being Irresistibly Powerful , to have a Will absolutely Indifferent to all things , and Vndetermined by any thing but it self ; or to Will nothing because it is Good , but to make its own Arbitrary or Contingent and Fortuitous Determination , the Sole Reason of all its Actions , nay the very Rule or Measure , of Goodness , Justice , and Wisdom it self . And this is supposed by them , to be the Liberty , Sovereignt● , and Dominion of the Deity . Wherefore such Theists as these , would think themselves altogether Unconcerned , in these Atheistick Objections against Providence , or in Defending , the Fabrick of the World , as Faultless ; they being as ready as the Atheists themselves , to acknowledge , that the World might really have been much better made , than now it is ; ( Only that it must be said to be Well , because so made ) but pretending nevertheless , that this is no Impeachment at all of the Existence of a God , Quià Deus non tenetur ad Optimum , Because God is No way Bound or Obliged to the B●st ; he being indeed according to them , nothing but Arbitrary Will Omnipotent . But what do these Theists here else , then whilst they deny , the Fortuitous Motion of Sensless Matter , to be the First Original of all things , themselves in the mean time , Enthrone Fortuitousness and Contingency , in the Will of an Omnipotent Being , and there give it an Absolute Soveraignty and Dominion over all ? So that the Controversie betwixt the Atheists , and these Theists , seems to be no other than this ; Whether Sensless Matter Fortuitously Moved , or a Fortuitous Will Omnipotent , such as is altogether undetermined , by Goodness , Justice and Wisdom , be the Sovereign Numen , and Original of all things . Certainly , we Mortals could have little better Ground , for our Faith and Hope , in such an Omnipotent Arbitrary Will as this , then we could have in the Motions of Sensless Atoms , furiously agitated ; or of a Rapid Whirlwind . Nay one would think , that of the Two , it should be more desirable , to be under the Empire of Sensless Atoms , Fortuitously moved , then of a Will altogether Undetermined by Goodness , Justice , and Wisdom , armed with Omnipotence ; because the Former could harbour no Hurtful or Mischievous Designs , against any , as the Latter might . But this Irrational Will , altogether Undetermined by Goodness , Justice , and Wisdom , is so far from being the Highest , Liberty , Soveraignty and Dominion ; the Greatest Perfection , and the Divinest thing of all ; that it is indeed nothing else but Weakness and Impotency it self , or Brutish Folly and Madness . And therefore those Ancients who affirmed , that Mind was Lord over all , and the Supream King of Heaven and Earth , held at the Same time , that Good was the Soveraign Monarch of the Universe , Good Reigning in Mind and together with it ; because Mind is that which orders all things for the Sake of Good , and whatsoever doth otherwise , was according to them , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not Mens , but Dementia , and Consequently no God. And thus does Celsus in Origen declare the Nature of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God is not the President or Head of Irregular and Irrational Lust or Appetite , and of loose Erratick Disorderliness , but of the Just and Righteous Nature . And though this were there misapply'd by him , against the Christian Doctrine of the Resurrection ( not understood ) yet is the Passage highly approved by Origen ; he adding further in Confirm●tion thereof , and that as the general Sense of Christians too , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · VVe Christians ( who hold the Resurrection ) say as well as you , that God can do nothing , which is in it self Evil , Inept , or Absurd ; no more than he is able not to be God. For if God do any Evil he is no God. And again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God willeth nothing Vnbecoming himself , or what is truly Indecorous ; for as much as this is inconsistent with his Godship . And to the same purpose Plotinus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; The Deity acteth according to its own Nature and Essence ; and its Nature and Essence displaieth Goodness and Justice : For if these Things be not there , where should they else be found ? And again elsewhere , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · God is Essentially That which Ought to be ; and therefore he did not Happen to be such as he is : and this First Ought to be , is the Principle of all things whatsoever , that Ought to be . Wherefore the Deity is not to be conceived , as meer Arbitrariness , Humour , or Irrational Will and Appetite Omnipotent , ( which would indeed be but Omnipotent Chance ) but as an Overflowing Fountain of Love and Goodness , Justly and Wisely dispensing it self , and Omnipotently reaching all things . The Will of God , is Goodness , Justice , and Wisdom ; or Decorousness , Fitness , and Ought it self , Willing ; so that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which is Absolutely The Best , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Indispensable Law to it , because its Very Essence . God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Impartial Ballance , lying Even Equal and Indifferent to all things , and Weighing out Heaven and Earth , and all the Things therein , in the most just and exact Proportions , and not a Grain too much or too little of any thing . Nor is the Deity therefore Bound or Obliged to do the Best , in any way of Servility ( as men fondly imagine this to be contrary to his Liberty ) much less by the Law and Command of any Superiour ( which is a Contradiction ) but only by the Perfection of its own Nature , which it cannot possibly deviate from , no more than Vngod it self . In Conclusion therefore , we acknowledge the Atheists Argument to be thus far Good ; that If there be a God , then of Necessity must all things be Well made , and as they Should be ; & vice versâ . But no Atheist will ever be able to prove , that either the Whole System of the World , could have been Better Made , or that so much as any one thing therein is Made Ineptly . There are indeed many things in the Frame of Nature , which we cannot reach to the Reasons of , they being made by a Knowledge far Superior and Transcendent , to that of Ours , and our Experience and Ratiocination , but Slowly discovering the Intrigues and contrivances of Providence therein ; Witness the Circulation of the Blood , the Milkie and Lymphatick Vessels , and other things , ( without which the Mechanick Structure of the Bodies of Animals cannot be understood ) all but so lately brought to light : wherefore we must not conclude , that whatsoever we cannot find out the Reason of , or the use that it serveth to , is therefore Ineptly Made . We shall give one Instance of this ; The Intestinum Coecum , in the Bodies of Men and other Animals seems at first sight , to be but a meer Botch or Bungle of Nature , and an Odd impertinent Appendix ; neither do we know that any Anatomist or Physiologer , hath given a Rational Account thereof , or discovered its Use , and yet there being a Valve at the Entrance of it , these Two both together , are a most Artificial Contrivance of Nature , and of great advantage for Animals , to hinder the Regurgitation of the Faeces upward , towards the Ventricle . The First Atheistick Instance of the Faultiness of things , in the Frame of Nature , is from the Constitution of the Heavens , and the Disposition of the Aequator and Ecliptick , intersecting each other in an Angle , of Three and Twenty Degrees and upwards ; whereby as they pretend , the Terrestrial Globe , is rendred much more Uninhabitable , than otherwise it might be . But this is built upon a False Supposition of the Ancients , that the Torrid Zone , or all between the Tropicks , was utterly Uninhabitable by reason of the Extremity of Heat . And it is certain , that there is nothing which doth more demonstrate a Providence than this very thing , it being the most Convenient Site or Disposition , that could be devised , as will appear if the Inconveniences of other Dispositions be considered , especially these Three ; First , If the Axes of those Circles should be Parallel , and their Plains Coincident ; Secondly , If they should Intersect each other in Right Angles ; and Thirdly , ( which is a Middle betwixt both ) If they should cut one another in an Angle of Forty Five Degrees . For it is evident , that each of these Dispositions would be attended with far greater Inconveniences to the Terrestrial Inhabitants , in respect of the Length of Days and Nights , Heat and Cold. And that these two Circles should continue thus , to keep the same Angular Intersection , when Physical and Mechanick Causes , would bring them still nearer together ; this is a farther Eviction of a Providence also . In the next place , the Atheist supposes , that according to the general Perswasion of Theists , the world and all things therein , were Created only for the Sake of Man , he thinking to make some advantage for his Cause from hence . But this seemeth , at first , to have been an Opinion only , of some strait-laced Stoicks , though afterward indeed recommended to others also , by their own Self-love , their Over - Weaning , and Puffy Conceit of themselves . And so Fleas and Lice , had they Understanding , might conclude the Bodies of other greater Animals and Men also , to have been made only for them . But the Whole was not properly made for any Part , but the Parts for the Whole , and the Whole for the Maker thereof . And yet may the things of this Lower World , be well said , to have been M●de , Principally , ( though not Only ) for Man. For we ought not to Monopolize the Divine Goodness to our selves , there being other Animals Superiour to us , that are not altogether Unconcerned neither in this Visible Creation : and it being reasonable to think , that Even the Lower Animals likewise , and whatsoever , hath Conscious Life ; was made partly also , to Enjoy it self . But Atheists , can be no Fit Judges , of Worlds being made Well or Ill , either in general , or respectively to Mankind , they having no Standing Measure for Well and Ill , without a God and Morality , nor any True Knowledge of themselves , and what their own Good or Evil Consisteth in . That was at first but a Froward Speech , of some sullen discontented Persons , when things falling not out agreeably , to their own Private , Selfish , and Partial Appetites , they would Revenge themselves , by Railing upon Nature , ( that is , Providence ) and calling her a Stepmother only to Mankind , whilst she was a Fond , Partial , and Indulgent Mother to other Animals ; and though this be Elegantly set off by Lucretius , yet is there nothing but Poetick Flourish , in it all , without any Philosophick Truth . The Advantages of Mankind being so notoriously conspicuous above those of Brutes . But as for Evils in general , from whence the Atheist would conclude , the God of the Theist , to be either Impotent or Envious ; it hath been already declared , that the True Original of them , is from the Necessity of Imperfect Beings , and the Incompossibility of things ; but that the Divine Art and Skill , most of all appeareth , in Bonifying these Evils , and making them like Discords in Musick , to contribute to the Harmony of the Whole , and the Good of Particular Persons . Moreover a great part of those Evils , which men are afflicted with , is not from the Reality of Things , but only from their own Phancy and Opinions , according to that of the Moralist , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is not Things themselves that disturb men , but only their Own Opinions concerning things ; and therefore it being much in our own Power to be freed from these , Providence is not to be Blamed upon the account of them . Pain , is many times nearly linked with Pleasure , according to that Socratick Fable , That when God could not reconcile their Contrary Natures ( as he would ) he Tyed them Head and Tayl together . And good men know that Pain is not the Evil of the Man , but only of the Part so affected , ( as Socrates also ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It goes no further than the Leg where it is . But this is many times very Serviceable , to free us from the Greater Evils of the Mind ; upon which all our Happiness dependeth . To the Atheists who acknowledge no Malum Culpae , No Evil of Fault , ( Turpitude , or Dishonesty ) Death is the Greatest and most Tragical of all Evils . But though this according to their forlorn Hypothesis , be nothing less than an Absolute Extinction of Life ; yet according to the Doctrine of the Genuine Theists , which makes all Souls Substantial , no Life of it self ( without Divine Annihilation ) will ever quite Vanish into Nothing , any more than the Substance of Matter doth . And the Ancient Pythagoreans and Platonists have been here so Kind , even to the Souls of Brutes also , as that they might not be left in a State of Inactivity and Insensibility after Death , as to bestow upon them certain Subtle Bodies , which they may then continue to Act in . Nor can we think otherwise , but that Aristotle from this Fountain , derived that Doctrine of his in his Second Book , De Gen. An. c. 3. where after he had declared the Sensitive Soul , to be Inseparable from Body , he addeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · All Souls therefore , seem to have another Body , and Diviner than that of the Elements ; and as themselves differ in Dignity and Nobility , so do these Bodies of theirs , differ from one another . And afterwards calling this Subtle Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Spirit , he affirmeth it to be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Analogous to the Element of the Stars . Only as Galen , and S. Austin , and others have conceived , Aristotle deviated here from the Pythagoreans in this , that he supposed the Sensitive Soul it self , to be really nothing else , but this Very Subtle and Star-like Body , and not a distinct Substance from it , using it only as a Vehicle . Nevertheless he there plainly affirmeth the Mind or Rational Soul , to be really distinct from the Body , and to come into it From Without Pre-Existing ; and consequently ▪ should acknowledge also its After-Immortality . But whatsoever Aristotles Judgment were ( which is not very Material ) it is Certain that Dying , to the Rational or Humane Soul , is nothing but a withdrawing into the Tyring-house , and putting off the Clothing of this Terrestrial Body . So that it will still continue after death , to live to God , whether in a Body , or without it . Though according to Plato's Express Doctrine , the Soul is never quite Naked of all Body , he writting thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · the Soul is always conjoyned with a Body , but sometimes of one kind , and sometimes of another ; which many Christian Doctors also , as is before declared , have thought highly probable . However our Christian Faith , assures us , that the Souls of Good men , shall at length be clothed , with Spiritual and Heavenly Bodies , such as are , in Aristotle's Language , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Analogous to the Element of the Stars . Which Christian Resurrection therefore , to Life and Immortality , is far from being , as Celsus reproched it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Meer Hope of Worms . And thus much shall suffice , in way of Confutation , of the First Atheistick Objection against Providence , which is the Twelfth Argumentation propounded , in the Second Chapter . The Thirteenth Atheistick Argument , or Second Objection against Providence ; is from the Seeming Confusion of Humane Affairs ; That all things fall alike to all ; the Innocent and the Nocent , the Pious and the Impious , the Religious and the Prophane : nay , That many times the Worser Causes and Men , prevail against the Better , as is intimated in that Passage of the Poet , though in the Person of a Theist , Victrix Causa Deo placuit , sed Victa Catoni ; And That the Vnjust and Vngodly , often flow in all kind of Prosperity , whilst the Innocent and Devout Worshippers of the Deity , all their Lives long , conflict with Adversity . Whereas were there a God and Providence , as they conceive , Prophane and Irreligious Persons would be presently Thunder-struck from Heaven , or otherwise made remarkable Objects of Divine Vengeance , as also the Pious Miraculously protected and rescued from Evil and Harms . Now we grant indeed , that this Consideration hath too much puzled and staggered Weak Minds in all Ages . Because Sentence against an Evil Work is not executed speedily , therefore is the heart of the Sons of men fully set in them to do Evil. And the Psalmist himself , was sometime much perplexed with this Phaenomenon , the Prosperity of the Vngodly ; who set their Mouths against Heaven , and whose Tongue walketh through the Earth ; so that he was Tempted to think , He had cleansed his Heart in Vain , and Washed his hands in Innocency ; ( till at length entring into the Sanctuary of God , his Mind became Illuminated , and his Soul fixed in a firm Trust and Confidence upon Divine Providence ; Whom have I in Heaven but thee , &c. My Flesh and my Heart faileth , but God is the Strength of my Heart , and my Portion for ever . ) For as some will from hence be apt to infer , That there is no God at all , but that blind Chance and Fortune steer all ( the Fool hath said in his heart , there is no God ; ) So will others conclude , That though there be a God , yet he either does not know things done here below , ( How does God Know ? and is there Knowledge in the most High ? ) or else will not so far Humble himself , or Disturb his own Ease and Quiet , as to concern himself in our Low Humane Affairs . First of all therefore we here say , That it is altogether unreasonable , to require that Divine Providence should Miraculously interpose upon every turn , in Punishing the Vngodly and Preserving the Pious , and thus perpetually interrupt the Course of Nature , ( which would look but like a Botch or Bungle , and a violent business ) but rather carry things on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in a Still and Silent Path , and shew his Art and Skill , in making things of themselves fairly unwind , and clear up at last into a Satisfactory Close . Passion and Self - Interest is blind , or short sighted ; but that which steers the whole world is no Fond , Pettish , Impatient and Passionate thing ; but an Impartial , Disinteressed , and Vncaptivated Nature . Nevertheless it is certain , that sometimes we have not wanted Instances , in Cases extraordinary , of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God appearing , as it were Miraculously upon the Stage , and manifesting himself in taking immediate Vengeance upon Notorious Malefactors , or delivering his Faithful Servants from imminent Dangers or Evils Threatned ; as the same is often done also , by a secret and Undiscerned overruling , of the things of Nature . But it must be granted , that it is not always thus , but the Periods of Divine Providence , here in this World , are commonly Longer , and the Evolutions thereof Slower : According to that of Euripides , which yet has a Tange of Prophaneness in the Expression , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Deity is Slow or Dilatory , and this is the Nature of it . For it is not from Slackness and Remisness in the Deity , but either from his Patience and Long-suffering , he willing that men should Repent , or else to teach us Patience by his Example ( as Plutarch suggesteth ) or that all things may be carried on with the more Pomp and Solemnity ; or Lastly , for other particular Reasons , as Plutarch ventures to assign one , why it might not be expedient , for Dionysius the Tyrant , though so Prophane and Irreligious a Person , to have been cut off suddainly . But Wicked and Ungodly Persons often times fail not , to be met withal at last , and at the long run , here in this Life , and either in Themselves or Posterity to be notoriously Branded with the Marks of Divine Displeasure : according to that of the Poet , Rarò antecedentem Scelestum , &c. It is seldom that Wickedness altogether scapes Punishment ; though it come slowly after , limping with a Lame Foot ; and those Proverbial Speeches amongst the Pagans , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Mills of the Gods , do slowly wind , But they at length to powder grind . And ; Divine Justice steals on Softly with Woollen Feet , but Strikes at last with Iron Hands . Nevertheless we cannot say , that it is always thus neither , but that Wicked Persons , may possibly sometimes , have an Uninterrupted Prosperity here in this Life , and no visible Marks of Divine Displeasure upon them : but as the generously vertuous , will not Envy them upon this account , nor repine at their own condition they knowing , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , There is neither any thing truly Evil to the Good , nor Good to the Evil ; so are they so far from being staggered herewith , in their Belief of a God and Providence , that they are rather the more confirmed , in their Perswasions of a Future Immortality and Judgment after Death , when all things shall be set straight and right , and Rewards and Punishments Impartially Dispensed . That of Plutarch therefore , is most true here , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That there is a Necessary Connexion betwixt those Two things , Divine Providence , and the Permanence or Immortality of Humane Souls , one and the same Reason confirming them both ; neither can one of these be taken alone without the other . But they who because Judgment is not presently Executed upon the Vngodly , blame the Management of things as Faulty , and Providence as Defective , are like such Spectators of a Dramatick Poem , as when wicked and injurious Persons are brought upon the Stage , for a while Swaggering and Triumphing ; impatiently cry out against the Dramatist , and presently condemn the Plot : whereas if they would but expect the winding up of things , and stay till the last Close , they should then see them come off with shame and sufficient punishment . The Evolution of the World , as Plotinus calls it , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Truer Poem , and we men Histrionical Acters upon the Stage , who notwithstanding insert something of our Own into the Poem too ; but God Almighty , is that Skilful Dramatist , who always connecteth that of ours which went before , with what of his follows after , into good Coherent Sense ; and will at last make it appear , that a Thred of exact Justice did run through all , and that Rewards and Punishments are measured out in Geometrical Proportion . Lastly , it is in it self Fit , that there should be some where , a Doubtful and Cloudy State of things , for the better Exercise of Vertue and Faith. For as there could have been no Hercules , had there not been Monsters to subdue , so were there no such Difficulties to encounter with , no Puzles and Entanglements of things , no Temptations and Tryals to assault us ; Vertue would grow Languid ; and that Excellent Grace of Faith , want due Occasions and Objects to exercise it self upon . Here have we therefore , such a State of things , and this World is as it were a Stage erected , for the more Difficult part of Vertue to Act upon ; and where we are to Live by Faith and not by Sight : That Faith , which is the Substance of Things to be Hoped for , and the Evidence of things not Seen ; a Belief in the Goodness , Power , and Wisdom of God , when all things are Dark and Clowdy round about us . The Just shall live by his Faith. We have now sufficiently Confuted , the Second Atheistick Objection also , against Providence , as to the Conduct and Oeconomy of Humane Affairs . Nevertheless this is a large Field , and much more might be said in Defense of Providence , both as to these and other Instances , had we room here to Expatiate in . Wherefore , for a Supplement of what remains , we shall refer the Reader , to the Writings of others , who have professedly undertaken , Apology's for Providence , both as to the Fabrick , and Oeconomy of the World ; but especially the Learned and Ingenious Author of the Divine Dialogues . Only we shall here add Some few Considerations not so much for the Confutation of Atheists , as for the better Satisfaction of such Religionists , who too easily Concluding , That all Things might have been much Better than they are ; are thereupon apt to call in Question the Divine Attribute of Goodness in its full Extent ; which yet is the only Foundation of our Christian Faith. First , therefore we say , that in Judging of the Works of God , we ought not to consider , the Parts of the World alone by themselves ; and then because we could Phancy much Finer things , thereupon blame the Maker of the Whole . As if one should attend only to this Earth , which is but the Lowest and most Dreggy Part of the Universe ; or blame Plants , because they have not Sense , Brutes because they have not Reason , Men because they are not Demons or Angels , and Angels because they are not Gods , or want Divine Perfection . Upon which Account , God should either have made nothing at all , since there can be nothing besides himself Absolutely Perfect ; or else nothing but the Higher Rank of Angelical Beings , free from Mortality and all those other Evils , that attend mankind ; or such Fine things , as Epicurus his Gods were feigned to be , living in certain delicious Regions , where there was neither Blustring Winds , nor any Lowring Clouds ; nor Nipping Frosts , nor Scorching Heat , nor Night nor Shadow ; but the Calm and Unclouded Aether always , Smiling with gentle Serenity . Whereas were there but one kind of thing , ( the Best ) thus made ; there could have been no Musick nor Harmony at all , in the World for want of Variety . But We ought in the first place , to consider the Whole , Whether that be not the Best , that Could be Ma●● , having all that belongeth to it ; and then the Parts in reference to the Whole , whether they be not in their several Degrees and Ranks , Congruous and Agreeable thereunto . But this is a thing which hath been so well insisted upon by Plotinus , that we cannot speak better to it , than in his Words . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . God made the Whole most Beautiful , Entire , Compleat , and Sufficient ; all agreeing friendly with it self and its parts ; both the Nobler and the meaner of them being alike Congruous thereunto . Whosoever therefore , from the Parts thereof will blame the whole , is an Absurd and Vnjust Censurer . For we ought to Consider the Parts , not alone by themselves , but in reference to the whole , whether they be Harmonious and Agreeable to the same . Otherwise we shall not blame the Vniverse , but some of its Parts only , taken by themselves ; as if one should blame the Hair or Toes of a man , taking no notice at all of his Divine Visage and Countenance ; or omitting all other Animals , one should attend only to the most contemptible of them : or lastly overlooking all other men , consider only the most Deformed Thersites . But that which God made was the Whole as one thing ; which he that attends to , may hear it speaking to him after this manner . God Almighty hath made me , and from thence came I , Perfect and Compleat , and standing in need of nothing , because in me are contained all things ; Plants and Animals , and Good Souls , and Men happy with Virtue ; and innumerable Demons , and many Gods. Nor is the Earth alone in me adorned , with all manner of Plants , and Variety of Animals ; or does the Power of Soul , extend at most no further than to the Seas ; as if the whole Air and Aether and Heaven , in the mean time , were quite devoid of Soul , and altogether unadorned with Living Inhabitants . Moreover all things in me desire Good , and every thing reaches to it , according to its Power and Nature . For the whole World depends upon that First and Highest Good , the Gods themselves who reign in my several parts , and all Animals and Plants , and whatsoever seems to be Inanimate in me . For Some things in me , partake only of Being , some of Life also , some of Sense , some of Reason , and some of Intellect above Reason . But no man ought to require Equal things from Vnequal ; nor that the Finger should see , but the Eye ; it being enough for the Finger to be a Finger , and to perform its own Office. And again afterwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As an Artificer would not make all things in an Animal to be Eyes ; so neither has the Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Spermatick Reason of the World made all things Gods ; but some Gods , and some Demons , and some Men , and some Lower Animals . Not out of Envy , but to display its own Variety and Fecundity . But we are like Vnskilful Spectators of a Picture , who condemn the Limner , because he hath not put bright Colours every where : whereas he had suited his Colours to every part respectively , giving to each such as belonged to it . Or else are we like those who would blame a Comedy or Tragedy , because they were not all Kings or Heroes that acted in it , but some Servants and Rustick Clowns , introduced also , talking after their Rude fashion . Whereas the Dramatick Poem would neither be Compleat , nor Elegant and Delightful , were all those Worser Parts taken out of it . Again ; We cannot certainly conclude that the Works of God and his Creation do not transcend those narrow Limits , which Vulgar Opinion and Imagination sets them ; that commonly terminates the Universe , but a little above the Clouds , or at most supposes the Fixed Stars , being all fastned in One Solid Sphere , to be the Utmost Wall , or Arched Roof , and Rowling Circumference thereof . Much less ought we , upon such Groundless Suppositions , to infer , That the World might therefore have been made much Better than it is , because it might have been much more Roomy and Capacious . We explode the Atheistick Infinity of Distant Worlds ; nor can we admit that Cartesian , seemingly more Modest , Indefinite Extension of one Corporeal Universe , which yet really according to that Philosophers meaning , hath Nullos Fines , no Bounds nor Limits at all . For We perswade our selves that the Corporeal World , is as Uncapable of a Positive Infinity of Magnitude , as it is of Time ; there being no Magnitude so Great , but that more still might be Added to it . Nevertheless , as we cannot possibly Imagine the Sun , to be a Quarter , or an Hundredth Part so big as we know it to be ; so much more may the whole Corporeal Vniverse , far transcend those narrow Bounds , which our Imagination would circumscribe it in . The New Celestial Phaenomena , and the late Improvements of Astronomy and Philosophy made thereupon , render it so probable , that even this Dull Earth of ours is a Planet , and the Sun a Fixed Star , in the Centre of that Vortex , wherein it moves , that many have shrewdly suspected , that there are other Habitable Globes , besides this Earth of ours , ( which may be Sayled round about in a year or two ) as also more Suns , with their respective Planets , than One. However the Distance of all the Fixed Stars from us , being so Vast , that the Diameter of the Great Orb , makes no discernible Parallax in the Site of them ; from whence it is also probable , that the other Fixed Stars are likewise vastly distant from one another ; This , I say , widens the Corporeal Vniverse to us , and makes those Flammantia Moenia Mundi , as Lucretius calls them , Those Flaming Walls of the World , to fly away before us . Now it is not reasonable to think , that all this Immense Vastness , should lie Waste , Desert , and Vninhabited , and have nothing in it , that could Praise the Creator thereof , save only this One Small Spot of Earth . In my Father's House , ( saith our Saviour ) are Many Mansions . And Baruch ( Chap. 3. appointed by our Church to be read publickly ) O Israel , how great is the House of God , and how large is the place of his Possession ? Great and hath no End , High and Vnmeasurable . Which yet we understand not , of an Absolute Infinity , but only such an Immense Vastness , as far transcends Vulgar Opinion and Imagination . We shall add but one thing more ; That to make a right Judgment of the Ways of Providence , and the Justice thereof , as to the Oeconomy of mankind , we must look both Forwards and Backwards ; or besides the Present , not only upon the Future ; but also the Past Time. Which Rule is likewise thus set down by Plotinus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Neither is that Doctrine of the Ancients to be neglected , that to give an Account of Providence , we ought to look back upon former Periods , as well as forward , to What is Future . Indeed he and those other Philosophers , who were Religious , understood this so , as to conclude a Pre-Existent State of all Particular Souls , wherein they were at first Created by God Pure ; but by the Abuse of their own Liberty Degenerated , to be a Necessary Hypothesis , for the Salving that Phaenomenon , of the Depraved State of Mankind in general here in this Life . And not only so , but they endeavoured in like manner to give an account also , of those Different Conditions of Particular Persons as to Morality , from their Infancy , and their other different Fates here , deriving them all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from their several Demeanors heretofore in a Pre-Existent State. And there have not wanted Christian Doctors , who have complied with these Philosophers in both . But our Common Christianity only agrees thus far ; as to suppose a Kind of Imputative Pre-Exstence in Adam , in whom all were created Pure , and so consequently involved in his after miscarriage , to salve the Pravity of Humane Nature ; upon which account we are all said to be ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by Nature Children of Wrath. But as for the different Conditions of Persons , and their several Fates , more disadvantageous to some than others this indeed the Generality of Christian Doctors , have been content to resolve , only into an Occult , but Just Providence . And thus does Origen himself sometimes modestly pass it over . As in his Third Book against Celsus , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It happeneth to many ; so to have been brought up from their very Childhood , as that , by one means or other , they could have no opportunity at all of thinking of the Better things , &c. And it is very probable , that there are Causes of these things in the Reasons of Providence , though they do not easily fall under Humane Notice . But there is yet a Third Atheistick Objection against Providence behind ; That is is impossible , any One Being should Animadvert and Order all things in the Distant places of the world at once ; and were this possible , yet would such Infinite Negotiosity be very Vneasie and Distractious to it , and altogether Inconsistent with Happin●ss . Nor w●●ld a Being Irresistibly Powerful , concern it self in the Good or Welfare of any thing else ; it standing in Need of nothing ; and all Benevole●ce and Good will arising from Indigency and Imbecillity . Wherefore such a Being , would wholy be taken up in the Enjoyment of it self , and its own Happiness ; utterly Regardless of all other things . To which the Reply is , First ; That though our selves and all Created Beings , have but a Finite Animadversion , and Narrow Sphere of Activity , yet does it not therefore follow , that the Case must be the same with the Deity , supposed to be a Being Infinitely Perfect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hath no manner of Defect , either of Knowledge or Power in it . But this is a meer Idolum Specus , an Idol of the Cave or Den , Men Measuring the Deity , by their own Scantling , and Narrowness . And indeed were there Nothing at all , but what we our selves could fully Comprehend , there could be no God. Were the Sun an Animal , and had Life Co-Extended with its Rayes and Light , it would see and perceive every Atom of Matter , that it s out stretched Beams reached to , and touched . Now all Created Beings , are themselves in some sense , but the Rayes of the Deity ; which therefore cannot but Feel and Sensibly Perceive , all these its own Effluxes and Emanations . Men themselves can order and manage Affairs , in several distant Places at once , without any Disturbance , and we have innumerable Notions of things in our Mind , that lie there easily together , without Crowding one another , or Causing any Distraction to us . Nevertheless the Minds of weak Mortals may here be somewhat eased and helped by considering , what hath been before suggested . That there is no necessity , God Almighty should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , do all things himself Immediately and Drudgingly ; but he may have his Inferiour Ministers and Executioners under him , to discharge him of that Supposed Encumberment . As First of all , an Artificial Plastick Nature , which without Knowledge and Animal Consciousness , disposes the Matter of the Universe , according to the Platform or Idea of a Perfect Mind , and forms the Bodies of all Animals . And this was the Reason why we did before insist so much upon this Artificial Regular and Methodical Nature ; namely that Divine Providence , might neither be excluded , from having an Influence upon all things in this Lower World , as resulting only from the Fortuitous Motions of Sensless Matter , unguided by any Mind ; nor yet the Deity be supposed to do every thing it self Immediatly and Miraculously , without the Subservient Ministery of any Natural Causes ; which would seem to us Mortals , to be not only a Violent , but also an Operose , Cumbersom , and Moliminous Business . And thus did Plato acknowledge , that there were , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Certain Causes of a Prudent , that is , Artificial and Orderly Nature , which God makes use of , as Subservient to himself , in the Mundane Oeconomy . Besides which those Instincts also impressed upon Animals , and which they are Passive to , directing them to Act for Ends either not understood , or not attended to by them , in order to their own Good and the Good of the Universe , are another part of that Divine Fate , which inserted into things themselves , is the Servant and Executioner of Providence . Above all which there are yet other Knowing and Vnderstanding Ministers , of the Deity , as its Eyes and Hands ; Demoniack ; or Angelick Beings , appointed to preside over Mankind , all Mundane Affairs , and the Things of Nature , they having their several distinct Offices and Provinces assigned them . Of which also Plato thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · There are certain Rulers or Presidents appointed by that Supreme God , who Governs the whole world , over all the several things and Parts therein , even to the smallest Distribution of them . All which Inferiour Causes , are constantly over looked and supervised by the Watchful Eye of God Almighty , himself , who may also sometimes Extraordinarily Interpose . We need not therefore , restrain and confine Divine Providence , to a Few Greater things only , as some do , that we may thereby consult the ease of the Deity , and its Freedom from Distraction , but may and ought to Extend it , to all things whatsoever , Small as well as Great . And indeed the Great things of the World cannot well be ordered neither , without some regard to the Small and Little : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · As Architects affirm , that great stones cannot be well placed together in a Building , without little . Neither can Generals of Armies , nor Governours of Families , nor Masters of Ships , nor Mechanick Artificers , discharge their several Functions , and do their Works respectively as they ought , did they not mind the Small things also as well as the Great , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith the forementioned Philosopher ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Let us not therefore make God Almighty Inferiour to Mortal Opificers who by one and the same Art , can order Small things as well as Great : and so suppose him to be Supine and negligent . Nevertheless the Chief Concernment and Employment of Divine Providence in the World ; is the Oeconomy of Souls , or Government of Rational Beings ; which is by Plato contracted into this Compendium , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. There is no other work left , for the Supreme Governour of all , then only to Translate Better Souls into Better places and Conditions , and Worser into Worser : or , as he after addeth , to dispose of every one in the world in such a manner as might best render , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vertue victorious , and triumphant over Vice. And thus may the slow and Imperfect wits of Mortals , be satisfied ; that Providence to the Deity , is no Moliminous , Laborious , and Distractious thing . But that there is no higher Spring of Life in Rational Animals , than Contracted Self Love , and that all Good Will and Benevolence , arises only from Indigency and Imbecillity , and That no Being whatsoever is concerned in the welfare of any other thing , but only what it self stands in Need of ; and Lastly therefore , That what is Irresistibly Powerful and Needs nothing ; would have no manner of Benevolence , nor concern it self in the Good and Welfare of any thing whatsoever ; This is but another Idol of the Atheists Den ; and only argues their Bad Nature , Low-sunck Minds , and Gross Immorality . And the same is to be said also of that other Maxim of theirs , That what is perfectly Happy , would have nothing at all To Do , but only enjoy its own Ease and Quiet : whereas there is nothing more troublesome to our selves , than this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this having Nothing to Do ; and the Activity of the Deity or a Perfect Being , is altogether as Easie to it , as its Essence . The Atheistick Queries come next to be Answered ; which being but Three , are Naturally to be disposed in this order : First , If there were a God or Perfect Being , who therefore was sufficiently Happy in the enjoyment of himself , Why would he go about to make a World ? Secondly , If he must needs make a World , why did he not make it sooner ? this Late production thereof , looking , as if he had but newly awaked out out of a long sleep , throughout Infinite Past Ages , or else had in length of time contracted a Satiety of his Solitude . Thirdly and Lastly , What Tools or Instruments ? what Machines or Engines had be ? or How could he move the Matter of the whole world ; especially if Incorporeal ; because then he would run through all things , and could not lay hold nor fasten upon any thing . To the First therefore , we say , That the reason why God made the World , was from his own Overflowing and Communicative Goodness , that there might be other Beings also Happy besides him , and enjoy themselves . Nor does this at all clash , with God's making of the world , for his own Glory and Honour , though Plotinus were so shy of that , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , It is ridiculous to say , that God made the world , that he might be Honoured ; this being to transfer the affections of humane Artificers and Statuaries upon him . But the chief Reason of his saying so , was , because that Philosopher conceived , the World to have proceeded , not so much from the Will of the Deity , as the Necessity of its Nature . Though this be true also , that God did not make the World , meerly to Ostentate his Skill and Power ; but to communicate his Goodness , which is chiefly and properly his Glory , as the Light and Splendor of the Sun , is the Glory of it . But the Atheist demands , What hurt had it been for us , never to have been made ? and the Answer is easie , we should then never have enjoyed any Good ; or been capable of Happiness ; and had there been no Rational Creatures at all made , it must have been either from Impotent Sterility in the Deity , or else from an Invidious , Narrow and Contracted Selfishness ; or want of Benignity , and Communicative Goodness ; both which are Inconsistent with a Perfect Being . But the Argument may be thus Retorted upon these Atheists ; What Hurt would it be for us , to Cease to Be , or Become Nothing ? And why then are these Atheists as well as others , so Unwilling to Die ? But then in the next place they Urge ; Why was not the World made Sooner , since this Goodness of God was without Date , and from Everlasting ? But this Question may be taken in two different Senses , Either , Why was not the world from Eternity , as God and his Goodness are Eternal ? or else Secondly , If the World could not be from Eternity , yet notwithstanding Why was it not sooner , but so lately made ? In both which Queries the Atomick Atheists take it for granted , that the System of the World was not from Eternity , but had a beginning . Now we say , That the Reason why the world was not Made from Eternity , was not from any Defect of Goodness in the Divine Will , but because there is an Absolute Impossibility in the thing it self ; or because the Necessity and Incapacity of such an Imperfect Being hindered . For we must confess , that for our parts , we are prone to believe , That could the world have been from Eternity , it should certainly have been so . And just thus does Philoponus , in his Confutation of Proclus his Arguments for the World's Eternity , declare himself , and no otherwise . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Our selves also supposing , the world not to have been Eternal , do neither ascribe this to any Defect either of Godness or of Power in the Deity , but only to the Impossibility of the Thing it self . Where in the following words , he gives a Two fold Account of this Impossibility ▪ of the worlds Eternity , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · First because , There can be nothing Actually Infinite , and yet Run through , as all the Past Duration of the World hath been ; and Secondly , because that which is Made or brought into Being by another , as a distinct thing from it , cannot be Co-Eternal with its Maker . Where it is probable , that Philoponus being a Christian , designed not to oppose the Eternal Generation of the Son of God , but only to assert , that Nothing which was properly Made or Created by God , and nothing which was not it self God , could be from Eternity , or without Beginning . And now we see , How those Atheistick Exceptions against the Novity of the Divine Creation , as if God must therefore either have Slept from Eternity , or else have at length contracted a Satiety of his former Solitude , and the like ; do of themselves quite vanish into Nothing . But then as to the Second Sense of the Question , Why the World , though it could not possibly be from Eternity , yet was no sooner , but so lately made ? we say , that this is an Absurd Question ; both because Time was made together with the World , and there was no Sooner or Later , before Time ; and also because , Whatsoever had a beginning , must of necessity be once but a Day Old. Wherefore the World could not possibly have been so Made by God in time , as not to be once , but Five or Six Thousand years old , and no more ; as now it is . And as for the Third and Last Query ; How God could move and command the Matter of the whole World ? especially If Incorporeal ? We Reply ; First , That all other things being derived from God as their only Fountain and Original , and Essentially depending on him , who by his Absolute Power also , could Annihilate whatsoever he Created ; he must needs have a Despotick Power over all ; and every thing whatsoever be Naturally Subject and Obsequious to him . And since no Body can possibly Move it self , that which first moved Matter , must of nec●ssity be Incorporeal ; nor could it move it by Local Motion , as one Body moves another , or as Engines and Machines move , by Trusion or Pulsion , they being before moved , but must do it by another kind of Action , such as is not Local Motion , nor Heterocinesie , but Autocinesie ; that is , by Cogitation . Wherefore that Conceit of the Atheists , that an Incorporeal Deity could not possibly move the Matter of the World , because it would run through it , and could not fasten or lay hold thereupon ; is Absurd , because this moves Matter not Mechanically , but Vitally , and by Cogitation only . And that a Cogitative Being as such , hath a Natural Imperium over Matter and Power of Moving it , without any Engines or Machines , is unquestionably certain , even from our own Souls ; which move our Bodies and Command them every way , meerly by Will and Thought . And a Perfect Mind , presiding over the Matter of the whole world , could much more irresistibly , and with Infinitely more ease , move the whole Corporeal Universe , meerly by Will and Cogitation ; then we can our Bodies . The Last Head of Atheistick Argumentation , is from Interest . And First , the Atheists would perswade , that it is the Interest of mankind in General , and of every particular person , that there should be no God , that is , no Being Infinitely Powerful , that hath no Law , but it s own Will ; and therefore may punish whom he pleases Eternally after Death . To which our First Reply is ; That if there be a God , and Souls be Immortal , then is it not any man's Thinking otherwise , that will alter the Case , nor afford the Atheists any Reli●f against those two Imagined Evils of theirs . For Things are Sullen , and will be as they are , what ever we Think them , or Wish them to be : and men will at last discover their Errour , when perhaps it may be too late . Wishing is no Proving ; and therefore this Atheistick Argument , from Interest , is no Argument at all against the Existence of a God , it being nothing but the ignorant wish , and vain desire of Besotted Atheists . In the next place this Wish of Atheists , is altogether founded , upon a Mistaken Notion of God Almighty too , That he is nothing but Arbitrary Will Omnipotent ; which indeed is not the most Desirable thing . But as it hath been often declared , the Will of God is the Will of Goodness , Justice , and Wisdom it self Omnipotent . His Will is not meer Will , such as hath no other Reason besides it self ; but it is Law , Equity and Chancery ; it is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Ought it self , Decreeing , Willing , and Acting . Neither does God Punish any , out of a delight in Punishment , or in the Evil and Suffering of the Persons Punished ; but to those who are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , altogether Incurable , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his Punishment is Physick , in order to their recovery and amendment ; so that the Sourse and Fountain thereof is Goodness to the Persons themselves Punished . But to such as are Incurable , the Punishment inflicted on them , is Intended for the Good of the Whole . So that this Attribute of Justice in God , doth not at all Clash , with the Attribute of Goodness , it being but a Branch thereof or particular Modification of the same . Goodness and Justice in God , are alwayes Complicated together ; neither his Goodness being Fondness , nor his Justice Cruelty ; but he being both Good in Punishing , and Just in Rewarding and Dispensing Benefits . Wherefore , it can be the Interest of none , that there should be no God nor Immortality , unless perhaps of such Desperately and Incurably Wicked persons , who abandoning their true Interest of being Good , have thereupon no other Interest now left them , than Not to be , or become Nothing . To be without a God , is to be without Hope in the World , for Atheists can have neither Faith nor Hope , in Sensless Matter , and the Fortuitous Motions thereof . And though an understanding Being , have never so much Enjoyment of it self for the present , yet could it not possibly be Happy , without Immortality , and Security of the Future Continuance thereof . But the Atheists conclude , that there is Nothing Immortal , and that all Life Perishes and Vanishes into Nothing ; and consequently also , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Happiness is a thing , that hath no Existence in Nature ; a meer Figment and Chimaera , or Idle Wish and vain Dream of Mortals . Wherefore it cannot be the Interest of Mankind , that this Hypothesis should be True , which thus plainly cuts off all Hope from men ; and leaves them in an utter Impossibility of being ever Happy . God is such a Being , as if he could be supposed not to be , there is nothing which any who are not desperately engaged in Wickedness , no not Atheists themselves , could possibly more Wish for , or Desire . To Believe a God , is to Believe the Existence of all Possible Good and Perfection in the Universe ; It is to Believe , That things are as they Should be , and That the World is so well Framed and Governed , as that the Whole System thereof , could not Possibly have been Better . For Peccability , arises from the Necessity of Imperfect Freewilled Beings , left to themselves , and therefore could not by Omnipotence it self have been excluded ; and though Sin Actual might perhaps have been kept out by Force and Violence ; yet all things Computed , it was doubtless most for the Good of the Whole , that it should not be thus Forcibly Hindered . There is Nothing , which cannot be Hoped for , by a Good man , from the Deity ; Whatsoever Happiness his Being is Capable of ; and such things as Eye hath not seen , nor Ear heard , nor can now enter into the Heart of man to Conceive . Infinite Hopes lie before us , from the Existence of a Being Infinitely Good and Powerful , and our Own Souls Immortality : and nothing can Hinder or Obstruct these Hopes , but our own Wickedness of Life . To Believe a God , and Do well , are Two , the most Hopeful , Cheerful , and Comfortable things , that possibly can be . And to this purpose is that of Linus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Wherefore as for Democritus and Epicurus , whose Encomiums the Atheists here so loudly sing forth ; we say , That however they have made so great a noise in the World , and have been so much cried up of late , yet were they really no better , than a Couple of Infatuated Sophists , or Witty Fools ; and Debauchers of Mankind . And now come we to the Last Atheistick Argumentation ; wherein they endeavour to recommend their Doctrine to Civil Sovereigns ; and to perswade them , that Theism or Religion , is absolutely Inconsistent with their Interest : Their Reasons for which are these Three following . First , Because the Civil Sovereign Reigns only in Fear , and therefore if there be any Power and Fear , greater than the Power and Fear of the Leviathan , Civil Authority can signifie little . Secondly , Because Sovereignty , is in its own nature absolutely Indivisible , and must be either Infinite , or None at all : so that Divine Laws ( Natural and Revealed ) Superiour to it , circumscribing it , would consequently Destroy it . Wherefore Religion and Theism , must of necessity be Displaced , and Removed out of the way , to make room for the Leviathan , to Roll and Tumble in . Thirdly and Lastly , Private Judgment of Good and Evil , Just and Vnjust , is also Contradictious to the very Being of a Body Politick ; which is One Artificial Man , made up of many Natural men United under One Head ; having one Common Reason , Judgment and Will , ruling over the whole . But Conscience , which Religion introduceth , is Private Judgment of Good and Evil , Just and Vnjust , and therefore altogether Inconsistent with true Politicks ; that can admit of no Private Consciences , but only One Publick Conscience of the Law. In way of Answer to the First of which , we must here briefly Vnravel the Atheistick Ethicks and Politicks . The Foundation whereof is first laid , in the Villanizing of Humane Nature ; as that which has not so much as any the least Seeds , either of Politicalness , or Ethicalness at all in it ; nothing of Equity and Philanthropy ; ( there being no other Charity or B●nevolence any where according to them , save what resulteth from Fear , Imbecillity , and Indigency ) nothing of Publick and Common Concern , but all Private and Selfish . Appetite , and Vtility , or the Desires of Sensual Pleasure , and Honour , Dominion , and Precellency before others , being the only Measures of Good in Nature . So that there can be nothing Naturally Just or Vnjust , nothing in it self Sinful or Vnlawful , but every man by Nature hath Jus ad omnia , a Right to Every thing , whatsoever his Appetite inclineth him unto , or himself judgeth Profitable ; even to other mens Bodies and Lives . Si occidere Cupis , Jus babes ; If thou Desirest to Kill , thou hast then Naturally , a Right thereunto ; that is , a Liberty to Kill without any Sin or Injustice . For Jus and Lex , or Justitia , Right and Law or Justice in the Language of these Atheistick Politicians , are directly contrary to one another ; their Right being a Belluine Liberty , not Made , or Left by Justice , but such as is Founded in a Supposition , of its Absolute Non-Existence . Should therefore a Son not only murder his own Parents , who had tenderly brought him up , but also Exquisitely torture them , taking pleasure in beholding their rusul Looks , and hearing their lamentable Shreiks and Outcries ; there would be Nothing of Sin or Injustice at all in this , nor in any thing else ; because Justice is no Nature , but a meer Facticious and Artificial thing , Made only by Men and Civil Laws . And according to these mens Apprehensions , Nature has been very kind and indulgent to mankind herein , that it hath thus brought us into the World , without any Fetters or Shackles upon us , Free from all Duty and Obligation , Justice and Morality , these being to them nothing but Restraints and Hinderances of True Liberty . From all which it follows , that Nature absolutely Dissociates and Segregates men from one another , by reason of the Inconsistency of those Appetites of theirs , that are all Carried out only to Private Good , and Consequently that every man is by Nature , in a State of War and Hostility , against every man. In the next place therefore , these Atheistick Politicians further add ; that though this their State of Nature which is a Liberty from all Justice and Obligation , and a Lawless , Loose , or Belluine Right to every thing , be in it self Absolutely the Best , yet nevertheless by reason of mens Imbecillity , and the Equality of their Strengths , and Inconsistency of their Appetites , it proves by Accident the Worst : this War with every one , making mens Right or Liberty to every thing , indeed a Right or Liberty to Nothing : they having no security of their Lives , much less of the Comfortable enjoyment of them . For as it is not possible , that all men should have Dominion ( which were indeed the most desirable thing according to these Principles ) so the Generality must needs be sensible of more Evil in such a State of Liberty with an Universal War against all , than of Good. Wherefore when men had been a good while Hewing , and Slashing , and Justling against one another , they became at length all weary hereof , and conceived it necessary by Art to help the Defect of their own Power here , and to choose a Lesser Evil , for the avoiding of a Greater , that is , to make a Voluntary Abatement , of this their Infinite Right , and to Submit to Terms of Equality with one another , in order to a Sociable and Peaceable Cohabitation : and not only So , but also for the Security of all , that others should observe such Rules as well as themselves , to put their Necks under the Yoke of a Common Coercive Power , whose Will being the Will of them all , should be the very Rule , and Law , and Measure of Justice to them . Here therefore these Atheistick Politicians , as they first of all Slander Humane Nature , and make a Villain of it ; so do they in the next place , reproach Justice and Civil Sovereignty also , making it to be nothing but an Ignoble and Bastardly Brat of Fear ; or else a Lesser Evil , submitted to , meerly out of Necessity ; for the avoiding of a Greater Evil , that of War with every one , by reason of mens Natural Imbecillity . So that according to this Hypothesis , Justice and Civil Government are plainly things not Good in themselves , nor Desireable , ( they being a Hinderance of Liberty , and Nothing but Shackles and Fetters , ) but by Accident only , as Necessary Evils : And thus do these Politicians themselves sometimes distinguish betwixt Good and Just , that Bonum Amatur Per Se , Justum Per Accidens ; Good is that which is Loved for it self , but Just by Accident . From whence it follows unavoidably , that all men must of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnwillingly Just , or not with a full and perfect , but Mixt Will only : Just being a thing that is not Sincerely Good , but such as hath a great Dash or Dose of Evil blended with it . And this was the Old Atheistick Generation of Justice , and of a Body Politick , Civil Society , and Soveraignty . For though a Modern Writer affirm this Hypothesis ( which he looks upon as the only true Scheme of Politicks ) to be a New Invention , as the Circulation of the Blood , and no older than the Book De Cive , yet is it Certain , that it was the commonly received Doctrine of the Atheistick Politicians and ●hilosophers before Plato's time ; who represents their Sense concerning the Original of Justice , and Civil Society in this manner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · I am to declare first what Justice is , according to the sense of these Philosophers , and from whence it was Generated . They say therefore , that by Nature , Lawless Liberty , and to do that which is now called Injustice , and Injury , to other men is Good ; but to Suffer it from others is Evil. But of the two , there is more of Evil in suffering it , than of Good in doing it : Whereupon when men had Clashed a good while , Doing and Suffering Injury , the Greater part , who by reason of their Imbecillity were not able to take the Former without the Latter , at length Compounded the business amongst themselves , and agreed together , by Pacts and Covenants neither to Do nor Suffer Injury , but to Submit to Rules of Equality and make Laws by Compact , in order to their Peaceable Cohabitation , they calling that which was required in those Laws by the Name of Just. And then is it added ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · And this is according to these Philosophers , the Generation and Essence of Justice , as a certain Middle thing betwixt the Best and the Worst . The Best , to exercise a Lawless Liberty of doing whatsoeves one please to other men without Suffering any inconvenience from it ; And the Worst to Suffer Evil from others without being able to revenge it . Justice therefore , being a Middle thing betwixt both these , is Loved , not as that which is Good in it self , but only by reason of mens Imbecillity , and their Inability to do Injustice . For as much as he that had sufficient Power would never enter into such Compacts and Submit to Equality , and Subjection . As for Example , if a man had Gyges his Magical Ring , that he could do whatsoever he listed , and not be seen or taken Notice of by any , such a one would certainly never Enter into Covenants , nor Submit to Laws of Equality and Subjection . Agreeably whereunto , it hath been concluded also by some of these Old At●eistick Philosophers , that Justice was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Not properly and directly , ones own Good , the Good of him that is Just , but another mans Good , partly of the Fellow Citizens , but chiefly of the Ruler , whose Vassal he is . And it is well Known , that after Plato's Time , this Hypothesis concerning Justice , that it was a meer Factitious thing , and sprung only from mens Fear and Imbecillity , as a Lesser Evil , was much insisted on by Epicurus also . But let us in the next place see , how our Modern Atheistick Philosophers and Politicians , will mannage and carry on this Hypothesis , so as to Consociate men by Art , into a Body Politick , that are Naturally Dissociated from one another , as also M●ke Justice , and Obligation Artificial , when there is none in Nature . First of all therefore ▪ these Artificial Justice-Makers , City-M●k●rs , and Authority-M●kers , tell us , that though men have an Infinite Right by N●ture , yet may they Alienate this Right or part thereof , from themselves , and either Simply Renounce it , or Transfer the same upon some other Person ; by means whereof it will become Unlawful for themselves , afterwards , to make use thereof . Thus late Writer , M●n m●y by Signs D●cl●re , Velle se non Licitum sibi amplius fore , certum aliquid facere quòd Jure anteà fecisse poterant . That it is their Will , it shall no longer be Lawful for them , to do something which before they had a Right to do ; and this is called by him , a Simple Renunciation of Right ; and ●urther saith he , they may declare again , Velle se non Licitum sibi amplius fore ali●ui Resistere , &c. That it is their Will , it shall be no longer Lawful for them , to Resist this or that particular Person , whom before they might Lawfully h●ve resisted ; and this is called a Translation of Right . But if there be Nothing in its own Nature Vnlawful , then cannot this be Vnl●wful for a man afterwards , to make use of such Liberty as he had before in Words Renounced or Abandoned . Nor can any man by his meer Will , make any thing Vnlawful to him , which was not so in it self ; but only Suspend the Exercise of so much of his Liberty , as he thought good . But however , could a man by his Will , Oblige himself , or make any thing Vnlawful to him , there would be Nothing got by this , because then might he by his Will , Disoblige himself again , and make the same Lawful as before . For what is Made meerly by Will , may be Destroyed by Will. Wherefore these Politicians will yet urge the business further , and tell us , That no man can be Obliged but by his own Act , and that the Essence of Injustice , is Nothing else , but Dati Repetitio , The taking away of that , which one had before given . To which we again Reply , that were a man Naturally Vnobliged to any thing , then could he no way be Obl●ged , to stand to his own Act , so that it should be Really Vnjust and Unlawful for him , at any time upon Second thoughts , Voluntarily to undo , what he had before voluntarily done . But the Atheists here plainly Render Injustice , a meer Ludicrous thing ; when they tell us , that it is Nothing but such an Absurdity in Life , as it is in Disputation , when a man Denies a Proposition that he had before Granted . Which is no Real Evil in him as a Man , but only a thing Called an Absurdity , as a Disputant , That is , Injustice is no Absolute Evil of the Man ; but only a R●lative Incongruity in him , as a Citizen . As when a man speaking L●tine , observes not the Laws of Grammar , this is a kind of Injustice in him , as a Latinist or Grammarian ; so when one who lives in Civil Society , observes not the Laws and Conditions thereof , this is , as it were . The False Latine of a Citizen , and nothing else . According to which Notion of Injustice , there is no such Real Evil or Hurt in it , as can any way withstand , the Force of Appetite and Private Vtility , and Oblige men to Civil Obedience , when it is Contrary to the same . But these Political Juglers and Enchanters , will here cast yet a further Mist before mens Eyes with their Pacts and Covenants . For men by their Covenants , say they , may Unquestionably Oblige themselves , and make things Vnjust and Vnlawful to them , that were not so before . Wherefore Injustice is again Defined by them , and that with more Speciousness , to be the Breach of Covenants But though it be true , that if there be Natural Justice ; Covenants will Oblige ; yet upon the Contrary Supposition , that there is Nothing Naturally Vnjust ; this cannot be Vnjust , neither to Break Covenants . Covenants without Natural Justice , are nothing but meer Words and Breath ; ( as indeed these Atheistick Politicians themselves , agreeably to their own Hypothesis , call them ) and therefore can they have no Force to Oblige . Wherefore these Justice-Makers , are themselves at last necessita●ed , to fly to Laws of Nature , and to Pretend , this to be a Law of Nature , That men should Stand to their Pacts and Covenants . Which is plainly to Contradict their main Fundamental Principle , that by Nature nothing is Vnjust or Vlaw●ul ; for if it be so , then can there be no Laws of Nature ; and if there be Laws of Nature , then must there be something Naturally Unjust and Unlawful . So that this is not to Make Justice , but clearly to Vnmake their own Hypothesis , and to suppose Justice to have been already Made by Nature , or to be in Nature ; which is a Gross Absurdity in Disputation ; to Affirm what one had before Denied . But these their Laws of Nature are indeed nothing but Jugling Equivocation , and a meer Mockery ; themselves again acknowledging them to be no Laws , because Law is nothing but the Word of him , who hath Command over others ; but only Conclusions or Theorems concerning what conduces to the Conservation and Defence of themselves ; upon the Principle of Fear ; that is , indeed the Laws of their own Timorous , and Cowardly Complexion : for they who have Courage and Generosity in them , according to this Hypothesis , would never Submit to such sneaking Terms of Equality , and Subjection , but venture for Dominion ; and resolve either to Win the Saddle , or Loose the Horse . Here therefore do our Atheistick Politicians plainly daunce round in a Circle ; they first deriving the Obligation of Civil Laws , from that of Covenants , and then that of Covenants from the Laws of Nature ; and Lastly , the Obligation both of these Laws of Nature , and of Covenants themselves , again , from the Law , Command , and Sanction of the Civil Sovereign ; without which neither of them would at all Oblige . And thus is it manifest , how vain the Attempts of these Politicians are , to Make Justice Artificially , when there is no such thing Naturally ; ( which is indeed no less than , to make Something out of Nothing ) and by Art to Consociate into Bodies Politick , those whom Nature had Dissociated from one another : a thing as impossible as to Ty Knots in the Wind or Water ; or to build up a Stately Palace or Castle out of Sand. Indeed the Ligaments , by which these Politicians would tie the Members of their huge Leviathan , or Artificial Man together , are not so good as Cobwebs ; they being really nothing , but meer Will and Words . For if Authority and Sovereignty be made only by Will and Words , then is it plain , that by Will and Words , they may be Vnmade again at pleasure . Neither indeed are these Atheistick Politicians themselves , altogether unaware hereof , that this their Artificial Justice and Obligation , can be no firm Vinculum of a Body Politick , to Consociate those together , and Unite them into One , who are Naturally Dissociated and Divided from one another ; they acknowledging , that Covenants without the Sword , being but Words and Breath , are of no strength , to hold the Members of their Leviathan , or Body Politick together . Wherefore they plainly betake themselves at length , from Art to Force and Power , and make their Civil Sovereign , really to Reign only in Fear . And this must needs be their meaning , when they so constantly declare , All Obligation , Just and Vnjust , to be derived only from Law ; they by Law there understanding , a Command directed , to such as by reason of their Imbecillity are not able to Resist : so that the Will and Command of the more Powerful , Obliges by the Fear of Punishment Threatned . Now if the only Real Obligation to obey Civil Laws , be from the Fear of Punishment , then could no man be Obliged to hazard his Life for the Safety of his Prince and Country , and they , who could reasonably promise themselves Impunity , would be altogether Disobliged , and Consequently , might Justly break any Laws , for their Own Advantage . An Assertion so extravagant , that these Confounded Politicians themselves , are ashamed plainly to own it , and therefore Disguise it , what they can by Equivocation ; themselves sometimes also confessing , so much of Truth , that Poena non Obligat , sed Obligatum tenet , Punishment does not Oblige , but only hold those to their Duty , who were before Obliged . Furthermore , what is Made by Power and Force only , may be Vnmade by Power and Force again . If Civil Sovereigns Reign only in the Fear of their own Sword , then is that Right of theirs so much talked of , indeed nothing else but Might , and their Authority , Force ; and consequently Succesful and Prosperous Rebellion , and whatsoever can be done by Power , will be ipso facto thereby Justified . Lastly , were Civil Sovereigns and Bodies Politick , meer Violent and Contra-Natural things , then would they all quickly Vanish into nothing , because Nature will prevail against Force and Violence : Whereas men constantly every where fall into Political Order , and the Corruption of one Form of Government , is but the Generation of another . Wherefore since it is plain , that Sovereignty and Bodies Politick can neither be meerly Artificial , nor yet Violent things , there must of necessity be some Natural Bond or Vinculum to hold them together , such as may both really Oblige Subjects to Obey the Lawful Commands of Sovereigns , and Sovereigns in Commanding , to seek the Good and THE CONTENTS . CHAP. I. Containing an Account of the Atomick Physiology , as made the Foundation of the Atheistick Fate , or the Material Necessity of all things . I. THREE Fatalisms ; ( or , The Necessity of all Human Actions and Events , maintained upon Three several Grounds ) which are so many False Hypotheses , of the Intellectual System of the Universe . Page 3 II. Concerning the Mathematical , or Astrological Fate . Page 4 III. Of the Opinion of those , who supposed a Fate Superiour to the Highest Deity . Page 5 IV. The Moderation of the Intended Discourse , concerning Liberty and Necessity . Page 6 V. The Atheistical Hypothesis , or Democritick Fate , as founded upon the Atomick Physiology ; which therefore briefly Described . Page 7 VI. The Antiquity of this Atomick Physiology , with the Account given thereof by Aristotle . Page 8 VII . A clear and full Record of the same Physiology in Plato , not commonly taken notice of . Page 10 VIII . That neither Protagoras , nor Democritus , nor Leucippus , nor any Atheist , was the first Inventour or Founder of this Atomick Physiology : and the Necessity of being thoroughly acquainted therewith , in order to the Confutation of the Modern Atheism . Page 11 IX . The Tradition of Posidonius the Stoick , that Moschus an Ancient Phoenician , before the Trojan Warr , was the first Inventour of this Atomical Physiology , briefly suggested . Page 12 X. That this Moschus , the Inventour of the Atomical Physiology , was Probably the same with Mochus the Physiologer in Iamblichus ; with whose Successours , Priests and Prophets , Pythagoras convers'd at Sidon . ibid. XI . Other Probabilities for this , that Pythagoras was acquainted with the Atomick Physiology . Page 13 XII . That Pythagoras his Monads were sometimes taken for Corporeal Atoms ; from Ecphantus in Stobaeus and Aristotle . ibid. XIII . Proved clearly , that Empedocles , who was a Pythagorean , Physiologized Atomically . Page 14 XIV . The same further evinced , from Plato , Aristotle and Plutarch . Page 15 XV. That Anaxagoras , ( Senior to Democritus , ) was a Spurious or Bungling Atomist , and an Vnskilfull Imitatour of that Physiology , before in use . Page 16 XVI . That Ecphantus the Pythagorean , Xenocrates , Diodorus and Metrodorus Chius , were all Ancient Asserters of the Atomick Physiology ; together with Aristotle's Testimony , That the Generality of Former Physiologers went that way . ibid. XVII . How Aristotle is to be reconciled with himself , and the Credit of other Writers to be Salved , when they impute this Philosophy to Leucippus and Democritus ; That these were the first Atheizers thereof , and consequently the Founders of that Philosophy , which is Atheistically Atomical . Page 17 XVIII . That the Atomists before Democritus , were Asserters of a Deity and Substance Incorporeal . Page 18 XIX . A Confutation of those Neotericks , who deny Incorporeal Substance , to have been asserted by any of the Ancients . The Antiquity of that Doctrine proved from Plato , who also professedly maintained it . Page 18 XX. Aristotle likewise an Asserter of Incorporeal Substance . Page 19 XXI . That Epicurus confuteth this Opinion , as that which had been before maintained by Plato and other Ancients . Page 20 XXII . That all those Philosophers , who before Plato , held the Immortality of the Soul , and a Deity Distinct from the world , were undoubtedly Incorporealists ; as particularly Pythagoras , who also maintained a Trinity of Divine Hypostases . ibid. XXIII . Parmenides , a Strenuous Asserter of Incorporeal Substance , together with those who held , That all things did not Flow , but some things Stand. Page 22 XXIV . Empedocles vindicated from being either an Atheist , or Corporealist , at large . ibid. XXV . Anaxagoras , an open and professed Asserter of an Incorporeal Mind . Page 26 XXVI . Inferred from all this , That the Ancient Atomists before Democritus , were both Theists and Incorporealists : and this further confirmed . ibid. XXVII . That there is not onely no Inconsistency , betwixt Atomology and Theology , but also a Natural Cognation , proved from the Origin of the Atomical Physiology , which proceeded in general , from the Victory and Triumph of Reason over Sense . Page 27 XXVIII . A more Particular Account of the Origin of this Atomical Philosophy , from that one Principle of Reason , That in Nature , Nothing comes from Nothing , nor goes to Nothing . And that the ancient Atomology was built upon this Foundation , proved at large . Page 29 XXIX . That this self-same Principle , which made the Ancient Atomists discard Qualities and Substantial Forms , made them also assert Incorporeal Substance . Page 35 XXX . And with it Immortality of Souls . Page 37 XXXI . That the Doctrine of Pre-existence and Transmigration of Souls , had also the same Original . Page 38 XXXII . This not Confined by those Ancients to Human Souls onely , but Extended to all Souls and Lives whatsoever . Page 39 XXXIII . All this proved from Empedocles , who plainly asserted the Pre-existence , as well as the Post-existence of all Souls , from this Fundamental Principle , That Nothing can come from Nothing , nor goe to Nothing . Page 40 XXXIV . A Censure of this Doctrine , That from this Ground may be solidly proved , the Future Immortality of Human Souls , but not their Pre-existence : because all Souls must be Created by God , some time or other . Page 43 XXXV . An Hypothesis to Salve the Incorporeity of the Souls of Brutes , without their Post-existence , and Successive Transmigrations . Page 44 XXXVI . And , That this will not Prejudice the Immortality of Human Souls . Page 45 XXXVII . But that the Empedoclean Hypothesis , is indeed of the Two , more Rational , than the Opinion of those , who make the Souls of Brutes all Corporeal . ibid. XXXVIII . Moreover , that the Constitution of the Atomical Physiology , is such in it self , as that whosoever Entertains it , thoroughly understanding the same , must needs hold Incorporeal Substance ; in Five Particulars . Page 46 XXXIX . Two great Advantages of the Atomical or Mechanical Physiology ; the First whereof is this , That it renders the Corporeal world Intelligible , which no other Philosophy doth . Page 48 XL. The Second Advantage of it , that it prepares an easy and clear way , for the Demonstration of Incorporeal Substance . ibid. XLI . Concluded from all these Premisses , That the Ancient Moschical Philosophy , was Integrated and Made up of these Two Parts , Atomical Physiology , and Theology or Pneumatology . Page 50 XLII . But that this Entire Philosophy , was afterwards Mangled and Dismembred , some taking one Part thereof alone , and some the other . Page 51 XLIII . That Leucippus and Democritus , being Atheistically inclined , took the Atomical Physiology alone , endeavouring to Atheize the same , and so begat a Mongrill and Spurious Philosophy , Atheistically Atomical or Atomically Atheistical : and their Vnsuccessfulness herein . Page 51 XLIV . That Plato took the Theology or Pneumatology of the Ancients alone , rejecting their Atomical Physiology ; and upon what Prejudices he did so . Page 52 XLV . That Aristotle followed Plato herein . A Commendation of his Philosophy , ( together with an Impartial Censure ) and a Deserved Preference thereof , before the Democritick and Epicurean . Page 53 CHAP. II. Wherein are contained , all the Pretended Grounds of Reason , for the Atheistick Hypothesis . I. THat the Democritick Philosophy , made up of Corporealism and Atomism complicated together , is Essentially Atheistical . Pag. 59 II. Though Epicurus , who was an Atomical Corporealist , pretended to assert a Democracy of Gods , yet was he for all that an Absolute Atheist . And that Atheists commonly equivocate and disguise themselves . Page 60 III. That the Democritick Philosophy , which makes Sensless Atoms , not onely the first Principles of Bodies ( as the ancient Atomology did ) but also of All things whatsoever in the Vniverse , and therefore of Soul and Mind , is nothing else but a System of Atheology , or Atheism swaggering under a Pretence to Wisedom and Philosophy . And though there be another opposite Form of Atheism , which we call Stratonical , yet is the Democritick Atheism chiefly considerable ; all the Dark Mysteries whereof will be here revealed . Page 61 IV. That we being to treat concerning the Deity , and to bring all those Prophane and Vnhallowed Mysteries of Atheism into light , in order to a Confutation of them ; the Divine Assistence and Direction ought to be implored ; as it commonly was by Pagans themselves in such Cases . Page 63 V. That we are both to discover the Atheists Pretended Grounds of Reason against the Deity , and their Attempts to Salve all the Phaenomena without a God. The First of their Grounds , That no man can have an Idea or Conception of God , and therefore he is but an Incomprehensible Nothing . ibid. VI. A Second Atheistick Argumentation , That there can be no Creation out of Nothing , nor Omnipotence ; because Nothing can come from Nothing ; and therefore whatsoever Substantially is , was from all Eternity , Of it Self , Uncreated by any Deity . Page 64 VII . A Third Pretended Ground of Reason against a Deity ; That the strictest Notion of a God implying him to be Incorporeal , there can be no such Incorporeal Deity , there being no other Substance besides Body . Because whatsoever Is is extended , and whatsoever is extended , is either empty Space , or Body . Page 65 VIII . The Atheists Pretence , That the Doctrine of Incorporeal Substance sprung from a ridiculous mistake , of Abstract Names and Notions for Realities . Their Impudence in making the Deity but the chief of Spectres , an Oberon or Prince of Fayries and Phancies . This the Fourth Atheistick Argument , That to suppose an Incorporeal Mind to be the Original of all things , is nothing else , but to make the Abstract Notion of a meer Accident to be the First Cause . Page 67 IX . A Fifth Pretended Ground of Atheism , That an Incorporeal Deity being already confuted , a Corporeal one may be disproved also , from the Principles of Corporealism in General ; Because Matter being the onely Substance , and all other Differences of things nothing but the Accidents thereof , Generable and Corru●tible ; no Living Vnderstanding Being , can be Essentially Incorruptible . The Stoical God Incorruptible onely by Accident . Page 69 X. Their further Attempt to doe the same Atomically , That the First Principle of all things whatsoever in the Vniverse being Atoms , or Corpuscula , devoid of all manner of Qualities , and consequently of Sense and Understanding ( which sprung up afterwards from a certain Composition or Contexture of them ) Mind or Deity , could not therefore be the First Original of all . Page 70 XI . A farther Atheistick Attempt to impugn a Deity , by disproving the World's Animation , or its being governed by a Living Vnderstanding Animalish Nature , presiding over the whole ; Because forsooth , Sense and Understanding are peculiar Appendices to Flesh , Bloud , and Braines ; and Reason is no where to be found but in Human Form. Page 73 XII . An Eighth Atheistick Instance , That God being taken by all , for a Most Happy , Eternal and Immortal Animal ( or Living Being ) there can be no such thing ; because all living Beings are Concretions of Atoms that were at first generated , and are liable to Death and Corruption by the Dissolution of their Compages . Life being no Simple Primitive Nature , but an Accidental Modification of compounded Bodies onely , which upon the Disunion of their Parts , or Disturbance of their Contexture , vanisheth into Nothing . Page 75 XIII . A Ninth Pretended Atheistick Demonstration , That by God is meant a First Cause or Mover , and such as was not before moved by any thing else without it ; but Nothing can move it self , and therefore there can be no unmoved Mover , nor any First in the Order of Causes , that is , a God. Page 76 XIV . Their farther Improvement of the same Principle , That there can be no Action whatsoever , without some external Cause ; or that , Nothing taketh Beginning from it self , but from the Action of some other Agent without it ; so that no Cogitation can arise of it self without a Cause ; all Action and Cogitation being really nothing but Local Motion : from whence it follows , that no Thinking Being could be a First Cause any more than a Machin or Automaton . Page 76. XV. Another Grand Mystery of Atheism , That all Knowledge and Mental Conception is the Information of the things themselves known existing without the Knower , and a meer Passion from them ; and therefore the world must needs have been before any Knowledge or Conception of it , but no Knowledge or Conception before the world , as its Cause . Page 77 XVI . A Twelfth Atheistick Argumentation , That things could not be made by a God ; because they are so Faulty and Ill made . That they were not contrived for the Good of Man , and that the Deluge of Evils which overflows all , shows them not to have proceeded from any Deity . ibid. XVII . A Thirteenth Instance of Atheists , from the Defect of Providence , That in Human Affairs all is Tohu and Bohu , Chaos and Confusion . Page 79 XVIII . A Fourteenth Atheistick Objection , That it is impossible for any one Being to Animadvert and Order all things in the distant places of the whole world at once ; But if it were possible , That such Infinite Negotiosity would be absolutely inconsistent with Happiness . Page 80 XIX . Quaeries of Atheists , Why the world was not made sooner ? and , What God did before ? Why it was made at all , since it was so long unmade ? and , How the Architect of the world could rear up so huge a Fabrick ? Page 81 XX. The Atheists Pretence , That it is the great Interesse of Mankind , There should be no God : And that it was a Noble and Heroical Exploit of the Democriticks , to Chase away that Affrightfull Spectre out of the world , and to free men from the Continual Fear of a Deity , and Punishment after Death , Embittering all the Pleasures of Life . Page 83 XXI . The Last Atheistick Pretence , That Theism is also inconsistent with Civil Sovereignty , it introducing a Fear greater than the Fear of the Leviathan : and that any other Conscience , besides the Civil Law ( being Private Judgment ) is Ipso Facto a Dissolution of the Body Politick , and a Revolt to the State of Nature . Page 84 XXII . The Atheists Conclusion from all the former Premisses , ( as it is set down in Plato and Lucretius , ) That all things sprung Originally from Nature and Chance , without any Mind or God , or proceeded from the Necessity of Material Motions Vndirected for Ends. And that Infinite Atoms Devoid of all Life and Sense , Moving in Infinite Space from Eternity , did by their Fortuitous Rencounters and Entanglements , produce the System of this whole Vniverse , and as well all Animate as Inanimate things . Page 97 CHAP. III. An Introduction to the Confutation of the Atheistick Grounds ; wherein is contained a particular Account of all the Severall Forms of Atheism , together with a necessary Digression , concerning a Plastick or Artificial Nature . I. THat the Grounds of the Hylozoïck Atheism could not be insisted on by us in the former Chapter , together with those of the Atomick , they being directly opposite each to other ; with a farther Account of this Hylozoïck Atheism . P. 104. II. A Suggestion in way of Caution , for the Preventing of all mistakes , That every Hylozoïst must not therefore be presently condemned as an Atheist , or but a meer Counterfeit Histrionical Theist . Page 105 III. That nevertheless such Hylozoïsts , as are also Corporealists , or acknowledge no other Substance besides Body , can by no means be excused from the Imputation of Atheism , for Two Reasons . Page 106 IV. That Strato Lampsacenus ( commonly called Physicus ) was probably the First Asserter of the Hylozoïck Atheism , he acknowledging no other God , but the Life of Nature in Matter . Page 107 V. Further Proved , that this Strato was an Atheist , and of a different Form from Democritus , he attributing an Energetick Nature , but without Sense and Animality , to all Matter . Page 108 VI. That Strato , not deriving all things from a meer Fortuitous Principle , as the Democritick Atheists did , nor yet acknowledging any one Plastick Nature to preside over the whole , but deducing the Original of things from a Mixture of Chance and Plastick Nature both together , in the several parts of Matter ; must therefore needs be an Hylozoïck Atheist . ibid. VII . That the Famous Hippocrates , was neither an Hylozoïck nor Democritick Atheist , but rather an Heraclitick Corporeal Theist . Page 109 VIII . That Plato took no notice of the Hylozoïck Atheism , nor of any other , save what derives the Original of all things from a meer Fortuitous Nature ; and therefore either the Democritical , or the Anaximandrian Atheism , which Latter will be next declared . Page 110 IX . That it is hardly Imaginable , There should have been no Philosophick Atheists in the world before Democritus and Leucippus : Plato observing also , that there have been some or other in all ages sick of the Atheistick Disease : And Aristotle affirming , many of the first Philosophers to have assigned onely a Material Cause of the mundane System , without either Intending , or Efficient Cause . They supposing Matter to be the onely Substance , and all other things , nothing but the Passions and Accidents thereof , Generable and Corruptible . Page 111 X. The Doctrine of which Materialists may be more fully understood from those Exceptions which Aristotle makes against them . His First Exception ; That they assigned no Cause of Motion , but introduced it into the world Vnaccomptably . Page 112 XI . Aristotle's Second Exception , That these Materialists assigned no Cause , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of Well and Fit ; that is , gave no Accompt of the Orderly Regularity of things . Anaxagoras said to be the First Ionick Philosopher who made Mind and Good a Principle of the Vniverse . ibid. XII . Concluded from hence , That these Materialists in Aristotle were downright Atheists , not merely because they held all Substance to be Body , forasmuch as Heraclitus and Zeno did the like , and yet are not therefore numbered amongst the Atheists ( these supposing the whole World to be an Animal , and their Fiery Matter Originally Intellectual ) but because they made Stupid Matter , devoid of all Understanding and Life , to be the onely Principle . Page 113 XIII . And supposed every thing , besides the bare Substance of Matter , to be Generable and Corruptible , and consequently , That there could be no other God , than such as was Native and Mortal . That those Ancient Theologers and Theogonists , who Generated all the Gods out of Night and Chaos without exception , were onely Verbal Theists , but Real Atheists ; Senseless Matter being to them the Highest Numen . ibid. XIV . The Difference observed betwixt Aristotle's Atheistical Materialists and the Italick Philosophers ; the former determining all things , besides the bare Substance of Matter , to be Made or Generated ; but the latter , that no Real Entity was either Generated or Corrupted ; they thereupon both destroying the Qualities and Forms of Bodies , and asserting the Ingenerability and Incorporeity of Souls . Page 114 XV. How Aristotle's Atheistick Materialists endeavoured to baffle and elude that Axiome of the Italick Philosophers , That Nothing can come from Nothing nor goe to Nothing . And that Anaxagoras was the First amongst the Ionicks , who yielded so far to that Principle , as from thence to assert Incorporeal Substance , and the Pre-existence of Qualities and Forms : he conceiving them to be things Really distinct from the Substance of Matter . Page 116 XVI . The Errour of some Writers , who from Aristotle's affirming , That the Ancient Philosophers did generally conclude the World to have been Made , from thence infer them , to have been all Theists , and that Aristotle contradicts himself in representing many of them as Atheists . That the Ancient Atheists did generally 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , assert the World to have been Made , or have had a Beginning ; as on the other hand , some Theists did maintain its Ante-Eternity , but in a way of Dependency upon the Deity . That we ought therefore here to distinguish betwixt the System of the World , and the bare Substance of the Matter ; All Atheists contending the Matter to have been not onely Eternal , but also such Independently upon any other Being . Page 117 XVII . Some of the Ancients concluded this Materialism , or Hylopathian Atheism , to have been at least as old as Homer ; who made the Ocean ( or Fluid Matter ) the Father of all the gods : and that this was indeed the Ancientest of all Atheisms , which verbally acknowledging gods , yet derives the Original of them all from Night and Chaos . A Description of this Atheistick Hypothesis in Aristophanes ; That Night and Chaos first laid an Egg , out of which sprung forth Love , which afterwards mingling again with Chaos , begat Heaven and Earth , Animals and all the Gods. Page 120 XVIII . That notwithstanding this , in Aristotle's Judgment , not onely Parmenides , but also Hesiod , and other Ancients , who made Love , Senior to the Gods , were to be exempted out of the number of Atheists ; they understanding by this Love an Active Principle or Cause of Motion in the Vniverse : which therefore could not result from an Egg of the Night , nor be the Offspring of Chaos , but must be something in order of Nature Before Matter . Simmias Rhodius his Wings , a Poem in Honour of this Divine or Heavenly Love. This not that Love neither which was the Offspring of Penia and Porus in Plato . In what Rectified and Refined Sense it may pass for True Theology ; That Love is the Supreme Deity , and Original of all things . Page 121 XIX . That however Democritus and Leucippus be elsewhere taxed by Aristotle for this very thing , the assigning onely a Material Cause of the Vniverse ; yet were they not the Persons intended by him , in the forementioned Accusation , but certain Ancienter Philosophers , who also were not Atomists , but Asserters of Qualities , or Hylopathians . Page 123 XX. That Aristotle's Atheistick Materialists , were indeed all the First Ionick Philosophers before Anaxagoras , Thales being the Head of them . But that Thales being acquitted from this Imputation of Atheism , by several Good Authours , his next Successour , Anaximander , is rather to be accounted the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Prince of this Atheistick Philosophy . ibid. XXI . A Passage out of Aristotle Objected , which at first sight , seems to make Anaximander a Divine Philosopher , and therefore hath led both Modern and Ancient Writers into that Mistake . But that this well considered , proves the Contrary , That Anaximander was the Chief of the old Atheistick Philosophers . Page 124 XXII . That it is no wonder , if Anaximander called Senseless Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or The Divinity , since to all Atheists , that must needs be the Highest Numen . And how this may be said to be Immortal , and to Govern all : with the concurrent Judgment of the Greek Scholiasts upon this Place . Page 126 XXIII . A further account of the Anaximandrian Philosophy , from whence it appeareth to have been Purely Atheistical . Page 127 XXIV . That as the vulgar have always been ill Judges of Theists and Atheists , so have learned men commonly supposed fewer Atheists than indeed there were . Anaximander and Democritus Atheists both alike , though Philosophizing different ways : and that some Passages in Plato , respect the Anaximandrian Form of Atheism , rather than the Democritical . Page 129 XXV . The reason why Democritus and Leucippus , New-modell'd Atheism into this Atomick Form. Page 131 XXVI . That besides the Three Forms of Atheism already mentioned , we sometimes meet with a Fourth , which supposes the Vniverse to be , though not an Animal , yet a kind of Plant or Vegetable , having one Regular Plastick Nature in it , but devoid of Understanding and Sense , which disposes and orders the whole . Page 131 XXVII . That this Form of Atheism , which makes One senseless Plastick and Plantal Nature to preside over the whole , is different from the Hylozoick , in that it takes away all Fortuitousness ; Subjecting all things Vniversally to the Fate of this One Methodical Unknowing Nature . Page 132 XXVIII . Possible , that some in all ages might have entertained this Atheistical Conceit , That all things are dispensed by One Regular and Methodical Senseless Nature ; nevertheless it seemeth to have been chiefly asserted by certain Spurious Heracliticks and Stoicks . Vpon which account this Cosmo-plastick Atheism may be called Pseudo-zenonian . Page 133 XXIX . That , besides the Philosophick Atheists , there have been always in the World Enthusiastick and Fanatick Atheists ; though indeed all Atheists may in some sense be said to be both Enthusiasts and Fanaticks , as being meerly led by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Irrational Impetus . Page 134 XXX . That there cannot easily be any other Form of Atheism besides these Four already mentioned ; because all Atheists are Corporealists , and yet not all Corporealists Atheists ; but onely such of them as make the First Principle not to be Intellectual . ibid. XXXI . A Distribution of Atheisms Producing the forementioned Quaternio , and shewing the Difference that is betwixt them . Page 136 XXXII . That they are but meer Bunglers at Atheism , who talk of Sensitive and Rational Matter , Specifically Differing . And that the Canting Astrological Atheists , are not at all considerable , because not Vnderstanding themselves . Page 137 XXXIII . Another Distribution of Atheisms , That they either derive the Original of all things , from a meerly Fortuitous Principle , and the Unguided Motion of Matter , or else from a Plastick , Regular and Methodical , but Senseless Nature . What Atheists denied the Eternity of the World , and what asserted it . Page 138 XXXIV . That of these Four Forms of Atheism , the Atomick or Democritical , and the Hylozoick or Stratonical , are the Principal : which Two being once confuted , all Atheism will be confuted . Page 142 XXXV . These Two Forms of Atheism , being contrary to each other , that we ought in all Reason to insist rather , upon the Atomick : nevertheless we shall elsewhere confute the Hylozoick also ; and further prove against all Corporealists , that no Cogitation nor Life can belong to Matter . Page 145 XXXVI . That in the mean time , we shall not neglect the other Forms of Atheism , but Confute them all together , as they agree in one Principle . As also by way of Digression here insist largely upon the Plastick Life of Nature , in order to a fuller Confutation , as well of the Hylozoick , as the Cosmo-plastick Atheism . Page 146 1. That these Two Forms of Atheism , are not therefore Condemned by us , meerly because they suppose a Life of Nature , distinct from the Animal Life : however this be a thing altogether Exploded by some professed Theists , therein symbolizing too much with the Democritick Atheists . ibid. 2. That if no Plastick Artificial Nature be admitted , then one of these two things must be concluded ; That either all things come to pass by Fortuitous Mechanism or Material Necessity ( the Motion of Matter Vnguided ) or else that God doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doe all things Himself Immediately and Miraculously ; framing the Body of every Gnat and Fly , as it were , with his own hands : forasmuch as Divine Laws and Commands cannot execute themselves , nor be alone the proper Efficient Causes of things in Nature . Page 147 3. To suppose the Former of these , that all things come to pass Fortuitously , by the Unguided Motion of Matter , and without the Direction of any Mind , a thing altogether as Irrational as Impious : there being many Phaenomena both Above the Mechanick Powers , and Contrary to the Laws thereof . That the Mechanick Theists make God but an Idle Spectatour of the Fortuitous Motions of Matter , and render his Wisedom altogether useless and insignificant . Aristotle's Judicious Censure of this Fortuitous Mechanism , and his Derision of that Conceit , that Material and Mechanical Reasons , are the onely Philosophical . Page 148 4. That it seems neither Decorous in respect of God , nor Congruous to Reason , that he should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , doe all things Himself Immediately and Miraculously , without the Subserviency of any Natural Causes . This further Confuted from the Slow and Gradual Process of things in Nature , as also from those Errours and Bungles , that are Committed , when the Matter proves Inept and Contumacious , which argue the Agent not to be Irresistible . Page 149 5. Reasonably inferred from hence , That there is an Artificial or Plastick Nature in the Vniverse , as a Subordinate Instrument of Divine Providence , in the Orderly Disposal of Matter : but not without a Higher Providence also presiding over it ; forasmuch as this Plastick Nature cannot Act Electively or with Discretion . Those Laws of Nature concerning Motion , which the Mechanick Theists themselves suppose , Really Nothing else , but a Plastick Nature , or Spermatick Reasons . Page 150 6. The Argeeableness of this Doctrine with the Sentiments of the best Philosophers of all Ages . Anaxagoras though a professed Theist , severely Censured both by Plato and Aristotle as an encourager of Atheism , meerly because he used Material and Mechanical Causes , more than Mental and Final . Physiologers and Astronomers , for the same Reason also , vulgarly suspected of Atheism in Plato's time . Page 151 7. The Plastick Artificial Nature , no Occult Quality , but the onely Intelligible Cause of that which is the Grandest of all Phaenomena , the Orderly Regularity and Harmony of Things ; which the Mechanick Theists , however pretending to Salve all Phaenomena , give no accompt of . A God or Infinite Mind asserted by these , in vain and to no purpose . Pag. 154 8. Two things here to be Performed , To give an accompt of the Plastick Artificial Nature ; and then , To show how the Notion thereof is Mistaken and Abused by Atheists . The First General Accompt of this Nature according to Aristotle , That it is to be conceived as Art it self acting Inwardly and Immediately upon the Matter ; as if Harmony Living in the Musical Instruments should move the Strings thereof without any External Impulse . Page 155 9. Two Preeminences of Nature above Humane Art ; First , That whereas Humane Art acts upon the Matter without , Cumbersomely or Moliminously , and in a way of Tumult or Hurlyburly ; Nature , acting upon the same from Within more Commandingly , doth its work Easily , Cleverly and Silently . Humane Art acteth on Matter Mechanically , but Nature Vitally and Magically . Page 155 10. The Second Preeminence of Nature , That whereas Human Artists are often to seek and at a loss , Anxiously Consult and Deliberate , and upon Second thoughts Mend their former work ; Nature is never to seek or Vnresolved what to doe , nor doth she ever Repent of what she hath done , and thereupon correct her Form●r Course . Human Artists themselves Consult not as Artists , but always for want of Art ; and therefore Nature , though never Consulting nor Deliberating , may notwithstanding act Artificially and for Ends. Concluded , that what is by us called Nature , is Really the Divine Art. Page 156 11. Nevertheless , That Nature is not the Divine Art Pure and Abstract , but Concreted and Embodied in Matter : the Divine Art not Archetypal but Ectypal . Nature differs from the Divine Art or Wisedom , as the Manuary Opificer from the Architect . Page 155 12. Two Imperfections of Nature , in respect whereof it falls short of Humane Art. First , That though it act for Ends Artificially , yet it self neither Intends those Ends , nor Understands the Reason of what it doeth ; for which cause it cannot act Electively . The Difference betwixt Spermatick Reasons and Knowledge . That Nature doth but Ape or Mimick the Divine Art or Wisedom ; being it self not Master of that Reason , according to which it acts , but onely a Servant to it , and Drudging Executioner thereof . Page 156 13. Proved that there may be such a thing as acteth Artificially , though it self do not comprehend that Art and Reason by which its Motions are Governed . First from Musical Habits ; the Dancer resembles the Artificial Life of Nature . Page 157 14. The same further Evinced from the Instincts of Brute Animals , Directing them to act Rationally and Artificially , in order to their own Good and the Good of the Vniverse , without any Reason of their own . These Instincts in Brutes , but Passive Impresses of the Divine Wisedom , and a kind of Fate upon them . Page 158 15. The Second Imperfection of Nature , that it Acteth without Animal Phancy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Con-sense , or Consciousness , and hath no express Self-Perception and Self-Enjoyment . ibid. 16. Whether this Energy of the Plastick Nature , be to be called Cogitation or no , Nothing but a Logomachy , or Contention about Words . Granted that what moves Matter Vitally , must needs do it by some Energy of its own , distinct from Local Motion ; but that there may be a Simple Vital Energy , without that Duplicity which is in Synaesthesis , or clear and express Consciousness . Nevertheless , that the Energy of Nature , may be called , a certain Drousie , Unawakened , or Astonished Cogitation . Page 159 17. Severall Instances which render it probable , that there may be a Vital Energy without Synaesthesis , clear and express Con-sense or Consciousness . Page 160 18. Wherefore the Plastick Nature , acting neither Knowingly nor Phantastically , must needs act Fatally , Magically and Sympathetically . The Divine Laws and Fate , as to Matter , not meer Cogitation in the Mind of God , but an Energetick and Effectual Principle in it . And this Plastick Nature , the True and Proper Fate of Matter , or of the Corporeal World. What Magick is , and that Nature which acteth Fatally , acteth also Magically and Sympathetically . P. 161 19. That Nature , though it be the Divine Art , or Fate , yet for all that , is neither a God , nor Goddess , but a Low and Imperfect Creature , it acting Artificially and Rationally , no otherwise than Compounded Forms of Letters , when Printing Coherent Philosophick Sense ; nor for Ends , than a Saw or Hatchet in the hands of a skillfull Mechanick . The Plastick and Vegetative Life of Nature , the Lowest of all Lives , and Inferiour to the Sensitive . A Higher Providence , than that of the Plastick Nature , governing the Corporeal World it self . ibid. 20. Notwithstanding which , forasmuch as the Plastick Nature is a Life , it must needs be Incorporeal . One and the self same thing , having in it an entire Model and Platform of the Whole , and acting upon several Distant parts of Matter , cannot be a Body . And though Aristotle himself do no where declare this Nature to be either Corporeal or Incorporeal , ( which he neither clearly doth concerning the Rational Soul , ) and his Followers commonly take it to be Corporeal , yet , according to the Genuine Principles of that Philosophy , must it needs be otherwise . Page 165 21. The Plastick Nature being Incorporeal must either be a Lower Power lodged in Souls , which are also Conscious , Sensitive or Rational ; or else a distinct Substantial Life by it Self , and Inferiour Soul. That the Platonists affirm Both ; with Aristotle's agreeable Determination ; That Nature is either Part of a Soul , or not without Soul. ibid. 22. The Plastick Nature as to the Bodies of Animals , a Part , or Lower Power , of their respective Souls . That the Phaenomena prove a Plastick Nature or Archeus in Animals ; to make which a distinct thing from the Soul , would be to Multiply Entities without Necessity . The Soul endued with a Plastick Nature , the Chief Formatrix of its own Body , the contribution of other Causes not excluded . Page 166 23. That , besides the Plastick in Particular Animals , Forming them as so many Little Worlds , there is a General Plastick or Artificial Nature in the Whole Corporeal Vniverse , which likewise , according to Aristotle , is either a Part and Lower Power of a Conscious Mundane Soul , or else something depending thereon . Page 167 24. That no less according to Aristotle , than Plato and Socrates , Our selves partake of Life from the Life of the Universe , as well as we do of Heat and Cold from the Heat and Cold of the Vniverse . From whence it appears , that Aristotle also held the World's Animation , which is further Vndeniably proved . An Answer to Two the most considerable Places in that Philosopher objected to the contrary . That Aristotle's First Immoveable Mover was no Soul , but a Perfect Intellect abstract from Matter , which he supposed to move onely as a Final Cause , or as Being Loved ; and besides this , a Mundane Soul and Plastick Nature to move the Heavens Efficiently . Neither Aristotle's Nature nor Mundane Soul the Supreme Deity . However , though there be no such Mundane Soul , as both Plato and Aristotle conceived , yet may there be notwithstanding , a Plastick or Artificial Nature depending upon a Higher Intellectual Principle . Page 168 25. No Impossibility of other Particular Plasticks ; and though it be not reasonable to think every Plant , Herb and Pile of Grass , to have a Plastick or Vegetative Soul of its own , nor the Earth to be an Animal , yet may there possibly be one Plastick Artificial Nature presiding over the Whole Terraqueous Globe , by which Vegetables may be severally organized and framed , and all things performed , which transcend the Power of Fortuitous Mechanism . Page 171 26. Our Second Undertaking , which was to Show , How grosly those Atheists ( who acknowledge this Artificial Plastick Nature , without Animality , ) Misunderstand it , and Abuse the Notion , to make a Counterfeit God Almighty , or Numen of it ; to the exclusion of the True Deity . First , In their Supposing , That to be the First and Highest Principle of the Vniverse , which is the Last and Lowest of all Lives , a thing as Essentially Derivative from , and Dependent upon , a Higher Intellectual Principle , as the Echo on the Original Voice . Secondly , In their making Sense and Reason in Animals to emerge out of a Sensless Life of Nature , by the meer Modification and Organization of Matter . That no Duplication of Corporeal Organs can ever make One Single Inconscious Life to advance into Redoubled Consciousness and Self-Enjoyment . Thirdly , In attributing ( some of them ) Perfect Knowledge and Understanding to this Life of Nature , which yet themselves suppose to be devoid of all Animal Sense and Consciousness . Lastly , In making this Plastick Life of Nature to be meerly Corporeal : The Hylozoïsts contending , That it is but an Inadequate Conception of Body as the onely Substance , and fondly dreaming that the Vulgar Notion of a God , is Nothing but such an Inadequate Conception of the Matter of the whole Vniverse , Mistaken for an Entire Substance by it self the Cause of all things . And thus far the Digression . Page 172 XXXVIII . That though the Confutation of the Atheistick Grounds , according to the Laws of Method , ought to have been reserved for the last part of this Discourse , yet we , having reason to violate those Laws , crave the Reader 's Pardon for this Preposterousness . A considerable Observation of Plato's , That it is not onely Gross Sensuality which inclines men to Atheize , but also an Affectation of seeming Wiser than the Generality of mankind . As likewise , that the Atheists making such Pretence to Wit , it is a seasonable and proper Vndertaking , to Evince , that they Fumble in all their Ratiocinations . And we hope to make it appear , that the Atheists are no Conjurers : and that all Forms of Atheism are Nonsense and Impossibility . Page 174 CHAP. IV. The Idea of God declared , in way of Answer to the First Atheistick Argument ; and the Grand Objection against the Naturality of this Idea ( as Essentially including Vnity or Oneliness in it ) from the Pagan Polytheism , removed . Proved , That the Intelligent Pagans Generally acknowledged One Supreme Deity . A fuller Explication of whose Polytheism and Idolatry intended ; in order to the better giving an Accompt of Christianity . I. THE either Stupid Insensibility , or Gross Impudence of Atheists , in denying the Word God to have any Signification ; or that there is any other Idea answering to it , besides the meer Phantasm of the Sound . The Disease called by the Philosopher , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Petrification , or Dead Insensibility , of the Mind . Page 192 II. That the Atheists themselves must needs have an Idea of God in their Minds , or otherwise , when they deny his Existence , they should deny the Existence of Nothing . That they have also the same Idea of him in Generall with the Theists ; the One Denying the very same thing which the Others Affirm . Page 194 III. A Lemma or Preparatory Proposition to the Idea of God , That though some things be Made or Generated , yet it is not possible that all things should be Made , but something must of necessity Exist of it Self from Eternity Unmade , and be the Cause of those other things that are Made . ibid. IV. The Two most Opposite Opinions concerning what was Self-Existent from Eternity , or Unmade , and the Cause of all other things Made ; One , That it was Nothing but Sensless Matter , the Most Imperfect of all things . The Other , That it was Something Most Perfect , and therefore Consciously Intellectual . The Asserters of this Latter opinion , Theists , in a Strict and Proper Sense ; of the Former , Atheists . So that the Idea of God in Generall is A Perfect Consciously Understanding Being , ( or Mind , ) Self-Existent from Eternity , and the Cause of all other things . Page 194 , 195. V. Observable , That the Atheists , who deny a God according to the True Idea of him , do Notwithstanding often Abuse the Word , calling Sensless Matter by that name ; they meaning Nothing else thereby but onely a First Principle , or Self-Existent Unmade thing : according to which Notion of the word God , there can be no such thing at all as an Atheist , no man being able to persuade himself , That all things sprung from Nothing . Page 195 VI. In order to a more Punctual Declaration of this Divine Idea , the Opinion of those taken notice of who suppose Two Self-Existent Unmade Principles , God and Matter : according to which , God not the Principle of all things , nor the Sole Principle , but onely the Chief . Page 196 , 197. VII . These Materiarians , Imperfect and Mistaken Theists . Not Atheists , because they suppose the World Made and Governed by an Animalish , Sentient and Understanding Nature ; whereas no Atheists acknowledge Conscious Animality to be a First Principle , but conclude it to be all Generable and Corruptible : Nor yet Genuine Theists , because they acknowledge not Omnipotence in the full Extent thereof . A Latitude therefore in Theism ; and none to be condemned for Absolute Atheists , but such as deny an Eternal Unmade Mind the Framer and Governour of the whole World. Page 198 , 199. VIII . An Absolutely Perfect Being , the most Compendious Idea of God : Which Includeth in it , not onely Necessary Existence , and Conscious Intellectuality , but also Omni-Causality , Omnipotence , or Infinite Power . Wherefore God the Sole Principle of all things , and Cause of Matter . The True Notion of Infinite Power . And that Pagans commonly acknowledged Omnipotence , or Infinite Power , to be included in the Idea of God. Page 200 , 201. IX . That Absolute Perfection implies yet something more than Knowledge and Power . A Vaticination in mens Minds , of a Higher Good than either . That , according to Aristotle , God is better than Knowledge ; and hath Morality in his Nature , wherein also his Chief Happiness consisteth . This borrowed from Plato , to whom the Highest Perfection , and Supreme Deity , is Goodness it self Substantiall , above Knowledge and Intellect . Agreeably with which , the Scripture makes God , and the Supreme Good , Love. This not to be understood of a Soft , Fond , and Partiall Love ; God being rightly called also , an Impartial Law , and the Measure of all things . Atheists also suppose Goodness to be included in the Idea of that God whose Existence they deny . This Idea here more largely declared . Page 202 , 203 , &c. X. That this forementioned Idea of God , Essentially Includeth Unity , Oneliness , or Solitariety in it : since there cannot possibly be more than One Absolutely Supreme , One Cause of All things , One Omnipotent , and One Infinitely Perfect . Epicurus and his Followers professedly denyed a God according to this Notion of him . Page 207 XI . The Grand Objection against the Idea of God , as thus Essentially Including Oneliness and Singularity in it , from the Polytheism of all Nations formerly , ( the Jews excepted ) and of all the Wisest men , and Philosophers . From whence it is Inferred , that this Idea of God , is not Natural , but Artificial , and owes its Original , to Laws and Arbitrary Institutions onely . An Enquiry therefore here to be made concerning the True Sense of the Pagan Polytheism : the Objectors securely taking it for granted , that the Pagan Polytheists universally asserted Many , Unmade , Self-Existent , Intellectual Beings , and Independent Deities , as so many Partial Causes of the World. Page 208 , 209. XII . The Irrationality of which Opinion , and its manifest Repugnancy to the Phaenomena , render it less probable to have been the Belief of all the Pagan Polytheists . Page 210 XIII . That the Pagan Deities were not all of them Vniversally look'd upon as so many Unmade , Self-Existent Beings , Vnquestionably Evident from hence ; Because they Generally held a Theogonia , or Generation of Gods. This Point of the Pagan Theology insisted upon by Herodotus , the most ancient Prosaïck Greek Writer . In whom the meaning of that Question , Whether the Gods were Generated , or Existed all from Eternity , seems to have been the same with this of Plato's , Whether the World were Made or Unmade . Page 211 Certain also , that amongst the Hesiodian Gods , there was either but One Self-Existent , or else None at all . Hesiod's Love supposed to be the Eternal God , or the Active Principle of the Vniverse . Page 212 That the Valentinian Thirty Gods or Aeons ( having the greatest appearance of Independent Deities ) were all derived from One Self-Originated Being , called Bythus , or an Unfathomable Depth . Page 213 That , besides the Manichaeans , some Pagans did indeed acknowledge a Ditheism , or Duplicity of Unmade Gods , One the Principle of Good , the Other of Evil. ( Which the nearest Approach , that can be found , to the supposed Polytheism . ) Plutarchus Chaeronensis , One or the Chief of these ; though not so commonly taken notice of by Learned men . His Reasons for this Opinion Proposed . Page 213 , &c. Plutarch's Pretence , That this was the Generall Perswasion of all the Ancient Philosophers and Pagan Nations . His Grounds , for Imputing it to Plato , Examined and Confuted . Page 218 , &c. The True Accompt of the Platonick Origin of Evils , from the Necessity of Imperfect things . Page 220 Pythagoras , and other Philosophers , Purged likewise from this Imputation . Page 221 That the Egyptians probably did but Personate Evil , ( the Confusion , and Alternate Vicissitude of things in this Lower World , ) by Typhon . The onely Question concerning the Arimanius of the Persian Magi. This , Whether a Self-Existent Principle , or no , Disputed . Page 222 Plutarch and Atticus , the onely Professed Asserters of this Doctrine among the Greek Philosophers ; ( besides Numenius in Chalcidius ) Who therefore probably , the Persons Censured for it by Athanasius . Page 223 , 224 Aristotle's Explosion and Confutation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Many Principles . Page 225 That a better Judgment may be made of the Pagan Deities , a General Survey of them . They all Reduced to Five Heads ; The Souls of men Deceased or Hero's , The Animated Stars and Elements , Daemons , Accidents and Things of Nature Personated , And lastly , several Personal Names , given to One Supreme God , according to the several Manifestations of his Power and Providence in the World ; mistaken , for so many Substantial Deities , or Self-existent Minds . Page 226 , &c. Pagans acknowledging Omnipotence , must needs suppose One Sovereign Numen . Faustus the Manichaean his Conceit , that the Jews and Christians Paganized , in the Opinion of Monarchy . With S. Austin's Judgment of the Pagans thereupon . Page 231 , 232 XIV . Concluded , That the Pagan Polytheism , must be understood of Created Intellectual Beings , Superiour to men , Religiously Worshipped . So that the Pagans held , both Many Gods , and One God , in different senses ; Many Inferiour Deities , subordinate to One Supreme Thus Onatus the Pythagorean in Stobaeus . The Pagans Creed , in Maximus Tyrius ; One God the King and Father of all , and Many Gods the Sons of God. The Pagan Theogonia , thus to be understood , of Many Gods Produced by One God. Page 233 , 234 This Pagan Theogonia , Really one and the same thing with the Cosmogonia . Plato's Cosmogonia a Theogonia . Page 234 , &c. Hesiod's Theogonia , the Cosmogonia . Page 238 The Persians and Egyptians in like manner , holding a Cosmogonia , called it a Theogonia . Page 239 This Pagan Theogonia , how by some mistaken . ibid. Both this Theogonia , and Cosmogonia of the Ancient Pagans , to be understood of a Temporary Production . ibid. That Plato Really asserted the Newness or Beginning of the World. Page 240 , 241 Amongst the Pagans , Two sorts of Theogonists , Atheistick and Divine . Plato a Divine Theogonist . Page 242 , 243 Other Pagan Theogonists , Theists , or asserters of One Unmade Deity . Page 244 , 245 , &c. These Divine Theogonists also , made Chaos and Night senior to the Gods ; that is , to the Generated ones . Page 248 The Orphick Cabbala of the Worlds Production , from Chaos ( or Night ) and Love ; Originally Mosaical . Page 249 Other Pagan Theists neither Theogonists nor Cosmogonists : they holding the Eternity of the World , and of the Gods : as Aristotle and the Junior Platonists . Page 250 , &c. These notwithstanding acknowledged all their Eternal Gods save One , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to have been Derived from that One ; and that there was in this sense , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One onely Unmade , or Self-existent God. Page 253 , 254 Necessary here to shew , how the Pagans did put a difference , betwixt the One Supreme Unmade Deity , and their other Many Inferiour Generated Gods. Page 255 This done , both by Proper Names , and Appellatives emphatically used , Page 256 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Gods , often put for Inferiour Gods onely , in way of distinction from the Supreme . Page 261 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , the Supreme Deity . Page 263 Other Full and Emphatical Descriptions of the Supreme God , amongst the Pagans . Page 264 , 265 XV. Further Evidence of this , that the Intelligent Pagan Polytheists , held onely a Plurality of Inferiour Deities subordinate to One Supreme . First , because after the Emersion of Christianity and its contest with Paganism , no Pagan ever asserted Many Independent Deities , but all professed to acknowledge One Sovereign or Supreme . Page 265 Apollonius Tyanaeus , set up amongst the Pagans for a Rival with our Saviour Christ. Page 266 , &c. He , though styled by Vopiscus a true Friend of the Gods , and though a stout Champion for the Pagan Polytheism , yet a professed acknowledger of One Supreme Deity . Page 269 , 270 Celsus the First publick Writer against Christianity , and a zealous Polytheist ; notwithstanding freely declareth for One First and Greatest Omnipotent God. ib. The next and most Eminent Champion for the Pagan Cause , Porphyrius , an undoubted asserter of One Supreme Deity . Who in Proclus not onely opposeth that Evil Principle of Plutarch and Atticus , but also contendeth , that even Matter it self was derived from One Perfect Being . Page 271 Hierocles the next Eminent Antagonist of Christianity , and Champion for the Pagan Gods , did in the close of his Philalethes , ( as we learn from . Lactantius ) highly Celebrate the Praises of the One Supreme God , the Parent of all things . Page 271 , &c. Julian the Emperour , a zealous contender for the Restitution of Paganism , plainly derived all his Gods from One. Page 274 , 275 This true of all the other Opposers of Christianity , as Iamblichus , Syrianus , Proclus , Simplicius , &c. Maximus Madaurensis a Pagan Philosopher in S. Austine , his profession of One Sovereign Numen above all the Gods. The same also the sense of Longinianus . Page 275 , 276 The Pagans in Arnobius universally disclaim the Opinion of Many Unmade Deities , and profess the Belief of an Omnipotent God. Page 276 , 277 These Pagans acknowledged by others of the Fathers also , to have held One Sovereign Numen . Page 279 , &c. But of this more afterwards , when we speak of the Arians . XVI . That this was no Refinement or Interpolation of Paganism , made after Christianity ( as might be suspected ) but that the Doctrine of the most Ancient Pagan Theologers , and greatest Promoters of Polytheism , was consonant hereunto : which will be proved from unsuspected Writings . Page 281 Concerning the Sibylline Oracles , Two Extreams . Page 282 , &c. That Zoroaster the Chief Promoter of Polytheism in the East , Professed the acknowledgment of One Sovereign Deity , ( and that not the Sun neither , but the maker thereof ) proved from Eubulus in Porphyry . Page 285 , 286 Zoroasters Supreme God Oromasdes . Page 287 Of the Triplasian Mithras . Page 288 The Magick , or Chaldaick Trinity . Page 289 The Zoroastrian Trinity , Oromasdes , Mithras and Arimanes . Thus the Persian Arimanes , no Substantial Evil Principle , or Independent God. Page 290 Concerning the Reputed Magick or Chaldaick Oracles . Page 292 , 293 XVII . That Orpheus , Commonly called by the Greeks , The Theologer , and the Father of the Grecanick Polytheism , clearly asserted One Supreme Numen . The History of Orpheus , not a meer Romance . Page 294 , 295 Whether Orpheus were the Father of the Poems called Orphical . Page 296 , 297 Orpheus his Polytheism . Page 298 That Orpheus notwithstanding , asserted a Divine Monarchy ; Proved from Orphick Verses , Recorded by Pagans . There being other Orphick Verses , Counterfeit . Page 300 , 301 In what sense Orpheus and other Mystical Theologers amongst the Pagans , called God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hermaphrodite , or of both Sexes , Male and Female together . Page 304 Orpheus his Recantation of his Polytheism a Fable ; He at the same time acknowledging , both One Unmade God , and Many Generated Gods and Goddesses . Page 305 That besides the Opinion of Monarchy , a Trinity of Divine Hypostases subordinate , was also another Part of the Orphick Cabbala . Orpheus his Trinity , Phanes , Uranus , and Chronus . Page 306 The Grand Arcanum of the Orphick Theology , that God is All things ; but in a different sense from the Stoicks . Page 306 , 307 God's being All ; made a Foundation of Pagan Polytheism and Idolatry . Page 308 XVIII . That the Egyptians themselves , the most Polytheistical of all Nations , had an Acknowledgment amongst them of One Supreme Deity . The Egyptians the First Polytheists . That the Greeks and Europeans derived their Gods from them , and as Herodotus affirmeth , their very Names too . A Conjecture that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Greeks was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Tutelar God of the City Sais ; a Colony whereof the Athenians are said to have been . And that Neptune the Roman Sea-god , was derived from the Egyptian Nephthus , signifying the Maritime parts . Of the Egyptians worshipping Brute Animals . Page 309 , 310 Notwithstanding this multifarious Polytheism and Idolatry of the Egyptians , that they had an Acknowledgment of One Supreme God , probable First , from that great Fame which they had for their Wisedom . Egypt a School of Literature before Greece . Page 311 The Egyptians , though Attributing more Antiquity to the World than they ought , yet of all Nations the most constant Asserters of the Cosmogonia or Novity and Beginning of the World : Nor did they think the World to have been made by Chance , as the Epicureans ; Simplicius calling the Mosaick History of the Creation , an Egyptian Fable . Page 312 , 313 That besides the Pure and Mixt Mathematicks , the Egyptians had another Higher Philosophy , appears from hence ; because they were the first Asserters of the Immortality and Transmigration of Souls , which Pythagoras from them derived into Greece . Certain therefore , that the Egyptians held Incorporeal Substance . Page 313 , 314 That the Egyptians besides their Vulgar and Fabulous , had another Arcane and Recondite Theology . Their Sphinges , and Harpocrates , or Sigalions , in their Temples . Page 314 , 315 This Arcane Theology of the Egyptians , concealed from the Vulgar two manner of ways , by Allegories and Hieroglyphicks . This doubtless a kind of Metaphysicks concerning God , as One Perfect Being the Original of all things . Page 316 An Objection from Chaeremon , ( cited by Porphyrius , in an Epistle to Anebo an Egyptian Priest , ) fully answered by Iamblichus in the Person of Abammo , in his Egyptian Mysteries . Page 317 , 318 That Monarchy was an Essential Part of the Arcane and True Theology of the Egyptians , may be proved from the Trismegistick Writings ; though not all Genuine ; ( as the Poemander , and Sermon in the Mount concerning Regeneration ) Because though they had been all Forged by Christians never so much , yet being divulged in those Ancient times , they must needs have something of Truth in them ; this at least , That the Egyptians acknowledged One Supreme Deity , or otherwise they would have been presently Exploded . Page 319 , 320 That Casaubon , from the Detection of Forgery in two or three at most of these Trismegistick Books , does not Reasonably infer them to have been all Christian Cheats : those also not Excepted , that have been cited by Ancient Fathers , but since lost . Page 320 , 321 That there was one Theuth or Thoth , ( called by the Greeks Hermes ) an Inventor of Letters and Sciences amongst the Ancient Egyptians , not reasonably to be doubted . Besides whom , there is said to have been a Second Hermes , sirnamed Trismegist , who left many Volumes of Philosophy and Theology behind him , that were committed to the Custody of the Priests . Page 321 , &c. Other Books also written by Egyptian Priests , in several Ages successively , called Hermaical , ( as Iamblichus informeth us ) because Entitled ( Pro more ) to Hermes , as the President of Learning . Page 322 That some of those old Hermaick Books remained in the Custody of the Egyptian Priests , till the times of Clemens Alexandrinus . Page 323 Hermaick Books taken notice of formerly , not onely by Christians , but also by Pagans and Philosophers . Iamblichus his Testimony of them , that they did Really contain Hermaical Opinions , or Egyptian Learning . Fifteen of these Hermaick Books published together at Athens before S. Cyril's time . Page 324 , 325 All the Philosophy of the Present Hermaick Books not meerly Grecanick , as Casaubon affirmeth . That Nothing perisheth ; old Egyptian Philosophy , derived by Pythagoras , together with the Transmigration of Souls , into Greece . Page 326 , 327 The Asclepian Dialogue , or Perfect Oration , ( said to have been translated into Latin by Apuleius ) vindicated from being a Christian Forgery . Page 328 An answer to two Objections made against it ; the latter whereof from a Prophecy taken notice of by S. Austin ; That the Temples of the Egyptian Gods , should shortly be full of the Sepulchres of dead men . ibid. Petavius his further Suspicion of Forgery , because as Lactantius and S. Austin have affirmed , the Christian Logos is herein called a Second God , and the First begotten Son of God. The Answer , that Lactantius and S. Austin were clearly Mistaken , this being there affirmed onely of the Visible and Sensible World. Page 329 , 330 That besides the Asclepian Dialogue , others of the present Trismegistick Books , contain Egyptian Doctrine . Nor can they be all proved to be Spurious and Counterfeit . This the rather insisted on , for the Vindication of the Ancient Fathers . Page 331 , 332 Proved that the Egyptians , besides their Many Gods acknowledged One First Supreme , and Universal Deity , from the Testimonies of Plutarch , Horus Apollo , Iamblichus , ( affirming that Hermes derived all things , even Matter it self , from One Divine Principle ) lastly of Damascius declaring that the Egyptian Philosophers at that time , had found in the Writings of the Ancients , That they held One Principle of all things , Praised under the name of the Unknown Darkness . Page 334 , &c. The same thing Proved from their Vulgar Religion and Theology ; Hammon being a proper Name for the Supreme God amongst them ; and therefore Styled the Egyptian Jupiter . Page 337 Though this word Hammon were probably at first the same with Ham or Cham the Son of Noah , yet will not this hinder , but that it might be used afterwards by the Egyptians for the Supreme God. Page 338 The Egyptian God Hammon , neither confined by them to the Sun , nor to the Corporeal World , but according to the Notation of the word in the Egyptian Language , a Hidden and Invisible Deity . This farther confirmed from the Testimony of Iamblichus . Page 339 This Egyptian Hammon more than once taken notice of in Scripture . Page 339 , 340 That the Egyptians acknowledged one Universal Numen , further proved from that Famous Inscription upon the Saitick Temple , I Am all that Was , Is , and Shall be , and my Veil no Mortal hath ever yet Uncovered . That this cannot be Vnderstood of Senseless Matter , nor of the Corporeal Universe , but of a Divine Mind or Wisedom diffusing it self thorough all . The Peplum or Veil cast over the Statue , as well of the Saitick as Athenian Minerva ; Hieroglyphically signified the Invisibility and Incomprehensibility of the Deity which is Veiled in its works . From what Proclus addeth to this Inscription beyond Plutarch , And the Sun was the Fruit which I produced ; Evident , that this was a Demiurgical Deity , the Creatour of the Sun and of the World. Page 341 , 342 How that passage of Hecataeus in Plutarch is to be Vnderstood , That the Egyptians supposed the First God , and the Universe , to be the same , viz. Because the Supreme Deity diffuseth it self thorough all things . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Name of God also amongst the Greek Philosophers . Page 343 That Pan to the Arcadians and other Vulgar Greeks , was not the Corporeal World , as Senseless and Inanimate , but as proceeding from an Intellectual Principle diffusing it self through all ; from Macrobius and Phornutus . Socrates his Prayer to Pan , as the Supreme God , in Plato's Phaedrus . Page 343 , 344 Our Saviour Christ called the Great Pan by Demons . Page 345 How the old Egyptian Theology , That God is All things , is every where insisted upon in the Trismegistick Writings . Page 346 , 347 That the Supreme God was sometimes worshipped by the Egyptians under other Proper Personal names , as Isis , Osiris , and Serapis , &c. Page 349 , &c. Recorded in Eusebius , from Porphyrius , that the Egyptians acknowledged one Intellectual Demiurgus , or Maker of the World , under the name of Cneph , whom they pictured , putting forth an Egg out of his Mouth . This Cneph said to have produced another God , whom the Egyptians called Phtha , the Greeks , Vulcan ; the Soul of the World , and Artificial Plastick Nature . The Testimony of Plutarch , That the Thebaites worshipped onely One Eternal and Immortal God under this name of Cneph . Page 412 Thus , according to Apuleius , the Egyptians worshipped One and the same Supreme God under many different Names and Notions . ibid. Probable , that the Egyptians distinguished Hypostases in the Deity also . Kircherus his Egyptian Hieroglyphick of the Trinity . An Intimation in Iamblichus of an Egyptian Trinity , Eiction , Emeph , or Hemphta , ( which is the same with Cneph , ) and Phtha . Page 413 The Doctrine of , God's being All , made by the Egyptians a Foundation of Polytheism and Idolatry , they being led hereby to Personate and Deify the several Parts of the World , and Things of Nature ; ( which in the Language of the Asclepian Dialogue , is , To call God by the name of every thing , or every thing by the name of God , ) the wise amongst them nevertheless understanding , that all was but one Simple Deity , worshipped by Piece-Meale . This Allegorically signified by Osiris his being dismembred and cut in pieces by Typhon , and then made up One again by Isis. Page 354 , 355 XIX . That the Poets many ways deprav'd the Pagan Theology , and made it to have a more Aristocratical Appearance . Page 355 , &c. Notwithstanding which , they did not really assert Many Self-Existent and Independent Gods , but One onely Unmade ; and all the rest Generated or Created . Homer's Gods not all Eternal and Unmade , but Generated out of the Ocean ; that is , a Watry Chaos . Homer's Theogonia , as well as Hesiod's , the Cosmogonia ; and his Generation of Gods , the same thing with the Production or Creation of the World. Page 357 , 358 Nevertheless , Homer distinguished , from all those Generated Gods , One Vnmade God , the Father , or Creatour , of them , and of the World. Page 359 Homer thus understood by the Pagans themselves ; as Plutarch , Proclus , and Aristotle . Page 359 , 360 Though Hesiod's Gods , properly so called , were all of them Generated , yet did He suppose also One Unmade God , the Maker of them , and of the World. Page 360 , 361 Pindar likewise , a Divine Theogonist ; an Asserter of One Unmade Deity ( and no more ) the Cause of all things ; yet nevertheless of Many Generated Gods besides His One God to be worshipped far above all the other Gods. Page 361 , 362 The Suspicion which Aristotle sometime had of Hesiod , and Plato of Homer , seems to have proceeded from their not Vnderstanding that Mosaick Cabbala , followed by them both , of the World 's being Made out of a Watery Chaos . Page 362 That famous Passage of Sophocles , concerning One God the Maker of Heaven , Earth , and Seas , ( cited by so many Ancient Fathers ) defended as genuine . Page 363 Clear places in the extant Tragedies of Euripides to the same purpose ; with other remarkable ones cited out of his now inextant Tragedies : Besides the Testimonies of other Greek Poets . Page 363 , &c. The Consent of Latine Poets also , in the Monarchy of the whole . Page 365 XX. After the Poets of the Pagans , their Philosophers considered . That Epicurus was the onely reputed Philosopher , who pretending to acknowledge Gods , yet professedly opposed Monarchy , and verbally asserted a Multitude of Eternal Unmade Deities , but such as had Nothing to doe , either with the Making or Governing of the World. He therefore clearly to be reckoned amongst the Atheists . All the Pagan Philosophers who were Theists , ( a few Ditheists excepted ) Vniversally asserted a Mundane Monarchy . Page 369 , 370. Pythagoras , a Polytheist as much as the other Pagans , nevertheless a plain Acknowledger of one One Supreme God , the Maker of the Vniverse . Page 371 Pythagoras his Dyad , no Evil God or Demon Self-existent , as Plutarch supposed . Page 372 But this Dyad of his , whether Matter or no , derived from a Monad , One Simple Vnity , the Cause of all things . Page 372 , 373 That Pythagoras , acknowledging a Trinity of Divine Hypostases , did therefore sometimes describe God as a Monad , sometimes as a Mind , and sometimes as the Soul of the World. Page 373 The Pythagorick Monad and First God , the same with the Orphick Love , Seniour to Japhet and Saturn , and the Oldest of all the Gods , a Substantial thing . But that Love which Plato would have to be the Youngest of the Gods , ( the Daughter of Penia , or Indigency , and a Parturient thing , ) Nothing but a Creaturely affection in Souls , Personated and Deified . Parmenides his Love , the First Created God , or Lower Soul of the World ; before whose Production , Necessity is said to have reigned ; that is , the Necessity of Material Motions undirected for Ends , and Good. Page 374 , 375. That Pythagoras called the Supreme Deity , not onely a Monad , but a Tetrad or Tetractys also . The Reasons for this given , from the Mysteries in the Number Four , trifling . More probability of a late Conjecture , that the Pythagorick Tetractys , was the Hebrew Tetragrammaton , not altogether unknown to the Hetrurians and Latins . Page 375 , 376 Xenophanes a plain Asserter both of Many Gods , and of One God , called by him , One and All. Simplicius his clear Testimony for this Theosophy of Xenophanes , out of Theophrastus . Xenophanes misrepresented by Aristotle , as an Asserter of a Spherical Corporeal God. Page 377 , 378 Heraclitus , though a Cloudy and Confounded Philosopher , and one who could not conceive of any thing Incorporeal , yet both a hearty Moralist , and a zealous Asserter of One Supreme Deity . Page 378 , 379 The Ionick Philosophers before Anaxagoras , being all of them Corporealists , and some of them Atheists ; that Anaxagoras was the First who asserted an Incorporeal Mind to be a Principle , and though not the Cause of Matter , yet of Motion , and of the Regularity of things . The World , according to him , not Eternal , but Made , and out of Pre-Existent Similar Atoms , and that not by Chance , but by Mind or God. This Mind of his , purely Incorporeal , as appeareth from his own words , cited by Simplicius . Page 380 Probable , that Anaxagoras admitted none of the Inferiour Pagan Gods. He Condemned by the Vulgar for an Atheist , because he Ungodded the Stars , denying their Animation , and affirming the Sun to be but a Mass of Fire , and the Moon an Earth . This disliked also by Plato , as that which in those times would dispose men to Atheism . Page 381 Anaxagoras farther Censured , both by Plato and Aristotle , because though asserting Mind to be a Principle , he made much more use of Material than of Mental and Final Causes ; which was looked upon by them as an Atheistick Tang in him . Nevertheless Anaxagoras a better Theist than those Christian Philosophers of later times , who quite banish all Mental Causality from the World. Page 382 , 383 XXI . Parmenides his acknowledgment of One God the Cause of Gods. Which Supreme Deity , by Parmenides styled , One-All-Immovable . That this is not to be taken Physically , but Metaphysically and Theologically ; Proved at large . The First Principle of all , to these Ancients , One , a Simple Vnity or Monad . This said to be All , because virtually Containing All , and Distributed into All ; or because All things are distinctly displayed from it . Lastly , the same said to be Immovable , and Indivisible , and without Magnitude , to distinguish it from the Corporeal Universe . Page 383 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All , taken in different Senses ; by Parmenides and Xenophanes , &c. Divinely , for the Supreme Deity , ( One most Simple Being the Original of all things : ) but by others in Aristotle , Atheistically , as if all things were but One and the same Matter diversly Modified . But the One-All of these Latter , not Immoveable , but Moveable ; it being nothing else but Body ; whereas the One-All-Immoveable , is an Incorporeal Deity . This does Aristotle , in his Metaphysicks , close with , as good Divinity , That there is one Incorporeal Immoveable Principle of all things . Simplicius his Observation , That though divers Philosophers maintained a Plurality or Infinity of Moveable Principles , yet none ever asserted more than One Immoveable . Page 385 , 386 Parmenides in Plato distinguishes three Divine Hypostases , The First whereof called by him , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One-All ; the Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All things ; and the Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and All things . Page 386 , &c. But that Parmenides by his One-All-Immoveable really understood the Supreme Deity , yet farther unquestionably evident from the Verses cited out of him by Simplicius ; Wherein there is also attributed thereunto a Standing Eternity , or Duration , different from that of Time. Page 388 The onely Difference betwixt Parmenides and Melissus , that the Former called his , One-All-Immoveable , Finite ; the Latter , Infinite ; this in Words rather than Reality : The Disagreeing Agreement of these two Philosophers fully declared by Simplicius . Melissus his Language more agreeable with our present Theology . Though Anaximander's Infinite were nothing but Sensless Matter , yet Melissus his Infinite was the True Deity . Page 389 That Zeno Eleates , by his One-All-Immoveable , meant not the Corporeal World neither , no more than Melissus , Parmenides , and Xenophanes ; but the Deity ; evident from Aristotle . Zeno's Demonstrations of One God , from the Idea of a most Powerfull and Perfect Being , in the same Aristotle . Page 390 Empedocles his First Principle of All things , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a Unity likewise , besides which he supposed Contention and Friendship to be the Principles of all Created Beings ; not onely Plants , Brutes , and Men , but Gods also . Page 391 , &c. Empedocles his Original of all the Evill both of Humane Soul and Demons , from this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Discord and Contention , together with the Ill use of their Liberty . Page 393 XXII . The Doctrine of divers other Pythagoreans also the same ; as Philolaus , Archytas , Ocellus , Aristaeus , &c. Timaeus Locrus his God the Creatour of Gods. Onatus his Many Gods , and his One God , the Coryphaeus of the Gods. Euclides Megarensis his One the Very Good. Antisthenes his Many Popular Gods , but One Natural God. Diogenes Sinopensis his God that Filleth all things . Page 393 , &c. XXIII . That Socrates asserted One Supreme God undenyable from Xenophon . Page 398 , 399 But that he disclaimed all the other Inferiour Gods of the Pagans , and died , as a Martyr , for One onely God , in this Sense , a Vulgar Errour . Page 400 What the Impiety imputed to him by his Adversaries , appeareth from Plato's Euthyphro , viz. That he freely and openly Condemned those Fables of the Gods wherein Wicked and Vnjust Actions were imputed to them . Page 401 That Plato really asserted One onely God and no more , a Vulgar Errour likewise ; and that Thirteenth Epistle to Dionysius , wherein he declared himself , to be Serious onely when he began his Epistles with God , and not with Gods , ( though exstant in Eusebius his time , ) Spurious and Supposititious . He worshipping the Sun and other Stars also ( supposed to be animated ) as Inferiour Gods. Page 402 Nevertheless , Vndeniably evident , that Plato was no Polyarchist , but a Monarchist , no Asserter of Many Independent Gods , or Principles , but of One Original of all things ; One First God , One Greatest God , One Maker of the World and of the Gods. Page 403 , 404 In what Sense the Supreme God , to Plato , the Cause and Producer of Himself ; ( out of Plotinus ) and this notion not onely entertained by Seneca and Plotinus , but also by Lactantius , That Plato really asserted a Trinity of Universal Divine Hypostases , that have the Nature of Principles . The First Hypostasis in Plato's Trinity properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Original Deity , the Cause and King of all things : which also said by him to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above Essence . Page 407 Xenophon , though with other Pagans , he acknowledged a Plurality of Gods , yet a plain Asserter also of One Supreme and Universal Numen . Page 408 XXIV . Aristotle a frequent Acknowledger of Many Gods. And whether he believed any Demons or no , which he sometimes mentions ( though sparingly ) and insinuates them to be a kind of Aerial Animals , more Immortal than Men ; yet did he unquestionably look upon the Starrs , or their Intelligences , as Gods. Page 408 , &c. Notwithstanding which , Aristotle doth not onely often speak of God Singularly , and of the Divinity Emphatically , but also professedly opposes that Imaginary Opinion of Many Independent Principles , or Unmade Deities . He confuting the same from the Phenomena or the Compages of the World , which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but all Uniform , and agreeably Conspiring into one Harmony . Page 410 , 411 Aristotle's Supreme Deity , the First Immoveable Mover . The difference here betwixt Plato , and Aristotle ; Plato's Original of Motion , a Self-moving Soul , Aristotle's an Immoveable Mind . But this Difference not so great as at first sight it seems ; because Aristotle's Immoveable Mind , doth not Move the Heavens Efficiently , but onely Finally , or As being Loved . Besides which , he must needs suppose , another immediate Mover , which could be nothing , but a Soul of them . Page 412 Aristotle's Immoveable Mind , not onely the Cause of Motion , but also of Well and Fit ; all the Order , Pulchritude and Harmony , that is in the world Called therefore by Aristotle , the Separate Good thereof . This together with Nature , ( its Subordinate Instrument ) the Efficient Cause of the whole Mundane System : which however Co-eternal with it , yet is , in Order of Nature , Junior to it . Page 413 , 414 Aristotle and other Ancients , when they affirm Mind to have been the Cause of all things , Vnderstood it thus , That all things were made by an Absolute Wisedom , and after the Best Manner . The Divine Will according to them , not a meer Arbitrary , Humoursome , and Fortuitous thing , but Decency and Fitness it self . Page 415 From this passage of Aristotle's , That the Divinity is either God , or the Work of God ; Evident , that he supposed All the Gods , to have been derived from One , and therefore his Intelligences of the Sphears . Page 415 That according to Aristotle , this Speculation of the Deity , constitutes a Particular Science by it self , distinct from Physiology and Geometry : the Former whereof ( Physiology ) is Conversant about what was Inseparable and Movable , the Second ( Geometry ) about things Immovable , but not Really Separable , but the Third and Last ( which is Theology ) about that which is both Immovable and Separable , an Incorporeal Deity . Page 416 Four Chief Points of Aristotle's Theology or Metaphysicks , concerning God ; First , that though all things are not Eternal and Unmade , yet something must needs be such , as likewise Incorruptible , or otherwise all might come to Nothing . Secondly , that God is an Incorporeal Substance , separate from Sensibles , Indivisible and devoid of Parts and Magnitude . Thirdly , that the Divine Intellect , is the same with its Intelligibles , or conteineth them all within it self ; because the Divine Mind , being Senior to all things , and Architectonical of the World , could not then look abroad for its Objects without it self . The contrary to which supposed by Atheists . Lastly , that God being an Immovable Substance ; his Act and Energy is his Essence ; from whence Aristotle would infer the Eternity of the World. Page 416 , 417 Aristotle's Creed and Religion contained in these Two Articles , first That there is a Divinity which comprehends the whole Nature , or Universe . And Secondly , that besides this , There are other Particular Inferiour Gods ; But that all other things , in the Religion of the Pagans , were Fabulously superadded hereunto for Political Ends. Page 417 Speusippus , Xenocrates and Theophrastus , Monarchists . Page 418 XXV . The Stoicks no better Metaphysicians than Heraclitus , in whose footsteps they trode , admitting of no Incorporeal Substance . The Qualities of the Mind also , to these Stoicks , Bodies . Page 419 , 420 But the Stoicks , not therefore Atheists ; they supposing an Eternal Unmade Mind , ( though lodged in Matter ) the Maker of the whole Mundane System . Page 420 The Stoical Argumentations for a God not Inconsiderable , and what they were . Page 421 , 422 The Stoical God , not a meer Plastick and Methodical , but an Intellectual Fire . The World according to them , not a Plant , but Animal ; and Jupiter the Soul thereof . From the supposed Oneliness of which Jupiter , they would sometimes inferre , the Singularity of the World : ( Plutarch on the Contrary affirming , that though there were Fifty , or an Hundred Worlds , yet would there be for all that , but one Zeus or Jupiter . ) Page 423 Nevertheless the Stoicks as Polytheistical as any Sect. But so , as that they supposed all their Gods save One , to be not Onely Native , but also Mortal ; made out of that One , and resolved into that One again : these Gods , being all Melted into Jupiter , in the Conflagration . Page 424 , 425 Wherefore during the Intervals of Successive Worlds , the Stoicks acknowledged but one Solitary Deity , and no more ; Jupiter being then left all alone , and the other Gods Swallowed up into him . Who therefore not onely , the Creatour of all the other Gods , but also the Decreatour of them . Page 425 , 426 The Stoicks notwithstanding this , Religious Worshippers of their Many Gods ; and thereby sometime derogated from the Honour of the Supreme , by sharing his Sovereignty amongst them . Page 426 , 427 Nevertheless , the Supreme God , praised and extolled by them far above all the other Gods ; and acknowledged to be the Sole Maker of the World. Page 427 , &c. Their Professing Subjection to his Laws as their greatest Liberty . Page 430 And to submit their Wills to his Will in every thing , so as to know no other Will , but the Will of Jupiter . ibid. Their Pretending to Look to God , and to doe nothing without a Reference to him ; as also to Trust in him and Rely upon him . Page 431 Their Praising him as the Authour of all Good. ibid. Their Addressing their Devotions to him Alone , without the conjunction of any other God ; and particularly imploring his Assistence against Temptations . Page 432 Cleanthes his Excellent and Devout Hymn , to the Supreme God. Page 433 XXVI . Cicero , though affecting to write in the way of the New Academy , yet no Sceptick as to Theism . Nor was he an Asserter of Many Independent Deities . Cicero's Gods ( the Makers of the World ) the same with Plato's Eternal Gods , or Trinity of Divine Hypostases Subordinate . This Language , the Pagans in S. Cyrill , would Justifie , from that of the Scripture , Let us make Man. Page 434 , 435 , &c. Varro's Threefold Theology , The Fabulous , the Natural , and the Civil or Popular ; agreeably to Scaevola the Pontifex , his Three Sorts of Gods , Poetical , Pholosophical , and Political . The Former condemned by him as False , the Second , though True , said to be above the Capacity of the Vulgar : and therefore a Necessity , of a Third or Middle betwixt both ; Because many things True in Religion , not fit for the Vulgar to know . Varro's Supreme Numen , the great Soul or Mind of the whole World : his Inferiour Gods , Parts of the World Animated . Image-Worship Condemned by him , as disagreeable to the Natural Theology . Page 438 , 439 Seneca a Pagan Polytheist , but plain asserter of One Supreme Numen , excellently described by him . That in his Book of Superstition ( now lost ) he did as freely Censure the Civil Theology of the Romans , as Varro had done the Fabulous or Theatrical . Page 440 Quintilian , Pliny , Apuleius , their clear acknowledgments of One Sovereign Universal Deity . Symmachus , ( a great stickler for Paganism ) his Assertion , That it was One and the Same thing , which was Worshipped in all Religions , though in different ways . Page 440 , 441 The Writer De Mundo , though not Astotle , yet a Pagan . His Cause that conteineth All things , and God from whom all things are . Which Passage being left out in Apuleius his Latin Version , gives occasion of suspicion , that he was infected with Plutarch's Ditheism , or at least held Matter to be Unmade . Page 442 Plutarch a Priest of Apollo , however unluckily ingaged in those Two False Opinions , of an Evil Principle , and Matter Unmade , yet a Maintainer of One Sole Principle of all Good. Page 443 Dio Chrysostomus a Sophist , his clear Testimony , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That the whole World was under a Kingly Government or Monarchy . ibid. Galen's True Hymn to the praise of him that made us , in his Book De usu Partium . Page 444 Maximus Tyrius his short Account of his own Religion ; One Supreme God , the Monarch of the whole World , and Three Subordinate Ranks of Inferiour Gods , the Sons and Friends of God , and his Ministers in the Government of the World. Page 444 , 445 A most full and Excellent Description of the Supreme God in Aristides his First Oration or Hymn to Jupiter , wherein he affirmeth , all the several kinds of Gods , to be but a Defluxion and Derivation from Jupiter . Page 445 , 446 All the Latter Philosophers after Christianity , ( though maintainers of the Worlds Eternity , yet ) agreed in One Supreme Deity , the Cause of this World , and of the other Gods. Excellent Speculations in them concerning the Deity , especially Plotinus ; who though deriving Matter and all from One Divine Principle , yet was a Contender for Many Gods ; he supposing , the Grandeur and Majesty of the Supreme God , to be declared by the Multitude of Gods under him . Themistius ; That the Same Supreme God , was worshipped by Pagans , Christians , and all Nations , though in different Forms ; and that God was delighted with this Variety of Religions . Page 446 , 447 The full Testimony of S. Cyril , That the Greek Philosophers universally acknowledged One God , the Maker of the Universe , from whom were produced into Being , certain other Gods , both Intelligible and Sensible . ibid. XXVII . This not onely the Opinion of Philosophers and Learned men , but also the General Belief of the Vulgar amongst the Pagans . A Judgment of the Vulgar and Generality , to be made from the Poets . Dio Chrysost. his Affirmation , That all the Poets acknowledged One First and Greatest God the Father of all the Rational Kind , and the King thereof . Page 447 The Testimony of Aristotle , That all men acknowledged Kingship or Monarchy amongst the Gods : of Maximus Tyrius , That notwithstanding so great a Discrepancy of Opinion in other things , yet throughout all the Gentile World , as well the Unlearned as Learned did universally agree in this , That there was One God the King and Father of all , and Many Gods the Sons of that One God : Of Dio Chrysostomus also to the same purpose ; he intimating likewise that of the two , the acknowledgment of the One Supreme God , was more General than that of the Many Inferiour Gods. Page 448 , Page 449 That the sense of the Vulgar Pagans herein is further evident from hence , because all Nations had their several Proper Names for the One Supreme God ; as the Romans Jupiter , the Greeks Zeus , the Africans and Arabians Hammon , the Scythians Pappaeus , the Babylonians Bel , &c. Page 449 True , that Origen , though allowing Christians to use the Appellative Names for God in the Languages of the several Nations , yet accounted it unlawfull for them to call him by those Proper Names ; because not onely given to Idols , but also contaminated with wicked Rites and Fables : according to which , they should be judged rather the Names of a Daemon than of a God. Notwithstanding which , he does not deny , those Pagans ever to have meant the Supreme God by them , but often acknowledge the same . But Lactantius indeed denies the Capitoline Jupiter to be the Supreme God , and that for two Reasons . First , because he was not worshipped without the Partnership of Minerva and Juno , his Daughter and Wife . Granted here , that there was a Mixture of the Fabulous or Poetical Theology with the Natural to make up the Civil . But that Wise men understood these to be but Three several Names or Notions of One Supreme God. This confirmed from Macrobius . Page 450 Vossius his Conjecture , that in this Capitoline Trinity there was a further Mystery aimed at , of Three Divine Hypostases . This Roman Trinity derived from the Samothracian Cabiri . Which word being Hebraical , gives Cause to suspect this Tradition of a Trinity amongst the Pagans , to have sprung from the Hebrews . Page 451 Lactantius his Second Reason , Because Jupiter being Juvans Pater , was a name below the Dignity of the Supreme God. The Answer , that the true Etymon thereof was Jovis Pater , the Hebrew Tetragrammaton . ibid. That the Capitoline Jupiter was the Supreme God , evident from those Titles of Optimus , Maximus ; and of Omnipotens by the Pontifices in their Publick Sacrifices . Seneca's Testimony that the ancient Hetrurians , by Jupiter meant the Mind and Spirit , Maker and Governour of the whole World. The Roman Souldiers Acclamation in Marcus Aurelius his German Expedition , ( To Jove the God of Gods , who alone is Powerfull ) according to Tertullian , a Testimony to the Christians God. Page 452 , 453 That as the Learned Pagans in their Writings , so likewise the Vulgar in their common Speech , when most serious , often used the word God , Singularly and Emphatically , for the Supreme , proved from Tertullian , Minucius Felix , and Lactantius : together with the Testimony of Proclus , that the One Supreme God , was more universally believed throughout the World than the Many Gods. Page 453 , 454 That Kyrie Eleeson , was anciently a Pagan Litany to the Supreme God , proved from Arianus . The Supreme God often called by the Pagans also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the Lord. Page 454 , 455 That even the most sottishly Superstitious , Idolatrous , and Polytheistical amongst the Pagans , did notwithstanding generally acknowledge One Supreme Deity ; fully attested and elegantly declared by Aurelius Prudentius in his Apotheosis . Page 455 However some of the Ancient Pagans were said to have acknowledged none but Visible and Corporeal Gods , yet as they conceived these to be endued with Life and Understanding , so did they suppose One Supreme amongst them , as either the whole Heaven or Aether Animated , or the subtle Fiery Substance that pervadeth all things , the God of the Heracliticks and Stoicks ; or the Sun the Cleanthaean God. Page 455 , 456 Though Macrobius refer so many of the Pagan Gods to the Sun , and doubtless himself lookt upon it as a Great God , yet does he deny it to be Omnipotentissimum Deum , the Most Omnipotent God of all ; he asserting a Trinity of Divine Hypostases Superiour to it , in the Platonick way . Page 456 , 457 That the Persians themselves , the most Notorious Sun-worshippers , did notwithstanding acknowledge a Deity Superiour to it , and the Maker thereof ; proved from Eubulus . As also that the Persians Countrey-Jupiter , was not the Sun , confirmed from Herodotus , Xenophon , Plutarch , and Curtius . Cyrus his Lord God of Heaven , who commanded him to build him a house at Jerusalem ; the same with the God of the Jews . Page 458 That as ( besides the Scythians ) the Ethiopians in Strabo , and other Barbarian Nations , anciently acknowledged One Sovereign Deity ; so is this the Belief of the generality of the Pagan World to this very day . Page 458 , 459 XXVIII . Besides Themistius and Symmachus , asserting One and the same Thing to be worshipped in all Religions , though after different ways , and that God Almighty was not displeased with this Variety of his Worship ; Plutarch's Memorable Testimony , That as the same Sun , Moon , and Stars , are common to all , so were the same Gods. And that not onely the Egyptians , but also all other Pagan Nations worshipped One Reason and Providence ordering all : together with its Inferiour Subservient Powers and Ministers , though with different Rites and Symbols . Page 459 , 460 Titus Livius also of the same Perswasion , That the Same Immortal Gods were Worshipped every where ( namely One Supreme , and his Inferiour Ministers ) however the Diversity of Rites , made them seem Different . Page 460 Two Egyptian Philosophers , Heraiscus and Asclepiades , professedly insisting upon the same thing , not onely as to the Egyptians , but also the other Pagan Nations : the Latter of them , ( Asclepiades ) having written a Book Entitled , The Symphony or Harmony of all Theologies or Religions , To wit , in these Two Fundamentalls , That there is One Supreme God , and besides him , Other Inferiour Gods , his Subservient Ministers to be worshipped . From whence Symmachus , and other Pagans concluded , That the Differences of Religion were not to be scrupulously stood upon , but every man ought to worship God according to the Law and Religion of his own Country . The Pagans Sense thus declared by Stobaeus , That the Multitude of Gods , is the work of the Demiurgus , made by Him together with the World. Page 461 XXIX . That the Pagan Theists , must needs acknowledge One Supreme Deity , further Evident from hence ; Because they generally believed the whole World to be One Animal , Actuated and Governed by One Soul. To deny the Worlds Animation , and to be an Atheist ; all one , in the sense of the Ancient Pagans . Against Gassendus , that Epicurus denyed the Worlds Animation , upon no other account , but onely because he denyed a Providential Deity . This whole Animated World , or the Soul thereof , to the Stoicks , and others , The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The First and Highest God. Page 462 Other Pagan Theologers , who though asserting likewise , the Worlds Animation , and a Mundane Soul , yet would not allow this to be the Supreme Deity , they conceiving the First and Highest God , to be no Soul , but an Abstract and Immoveable Mind Superiour to it . And to these , the Animated World and Mundane Soul , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Second God. Page 463 But the Generality of those who went Higher than the Soul of the World , acknowledged also a Principle Superior to Mind or Intellect , called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The One , and The Good : and so asserted , a Trinity of Divine Hypostases Subordinate , Monad , Mind , and Soul. So that the Animated World or Soul thereof , was to some of these , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Third God. ibid. The Pagans , whether holding Soul , or Mind , or Monad , to be the Highest , acknowledged onely One in each of those severall Kinds , as the Head of all ; and so always reduced the Multiplicity of things to a Unity , or under a Monarchy . Page 464 Observed , That to the Pagan Theologers Vniversally , the World was no Dead Thing , or meer Machin and Automaton , but had Life or Soul diffused thorough it all : Those being taxed by Aristotle as Atheists , who made the world to consist of nothing , but Monads or Atoms , Dead and Inanimate . Nor was it quite Cut off from the Supreme Deity , how much soever Elevated above the same : the Forementioned Trinity , of Monad , Mind , and Soul , being supposed to be most intimately united together , and indeed all but One Entire Divinity ; Displayed in the World , and Supporting the same . Page 464 , 465 XXX . The Sense of the Hebrews in this Controversy . That according to Philo , the Pagan Polytheism consisted not in worshipping Many Independent Gods , and Partial Creators of the World , but besides the One Supreme , other Created Beings Superior to men . Page 465 , 466 That the same also , was the Sense of Flavius Josephus , according to whom , This the Doctrine of Abraham ; That the Supreme God was alone to be Religiously Worshipped , and no Created thing with him . Aristaeus his Assertion in Josephus , That the Jews and Greeks worshipped one and the same Supreme God , called by the Greeks Zene , as giving Life to all . Page 466 , 467 The Latter Rabbinical Writers , generally of this Perswasion , That the Pagans acknowledging One Supreme and Universal Numen , worshipped all their Other Gods , as his Ministers , or as Mediators and Intercessors betwixt him and them . And this Condemned by them for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strange Worship or Idolatry . The first Commandment thus interpreted by Maimonides , and Baal Ikkarim ; Thou shalt not set up besides me , any Inferiour Gods as Mediators , nor Religiously Worship my Ministers or Attendants . The Miscarriage of Solomon and other Kings of Israel and Judah , This , That believing the Existence of the One Supreme God , they thought it was for his Honour that his Ministers also should be worshipped . Abravanel his Ten Species of Idolatry , all of them but so Many several Modes of Creature-Worship ; and no mention amongst them made , of many Independent Gods. Page 467 , &c. Certain Places of Scripture also , Interpreted by Rabbinical Writers to this purpose ; That the Pagan Nations generally acknowledged , One Sovereign Numen . Page 469 , 470 The Jews , though agreeing with the Greeks , and other Pagans in this , That the Stars were all Animated , nevertheless denyed them any Religious Worship . Page 470 , 471 XXXI . This same thing , plainly confirmed , from the New Testament ; That the Gentiles or Pagans , however Polytheists and Idolaters , were not Vnacquainted with the True God. First from the Epistle to the Romans , where that which is Knowable of God , is said to have been manifest amongst the Pagans ; and they to have Known God , though they did not Glorify him as God , but hold the Truth in Unrighteousness ; by reason of their Polytheism and Idolatry ( or Image Worship ) The Latter of which , accounted by the Jews the greatest Enormity of the Pagans , as is proved from Philo : and this the Reason , why their Polytheism , called also Idolatry . Plainly declared by S. Paul , that the Pagan Superstition consisted not in worshipping Many Independent Gods and Creators , but in joyning Creature-worship some way or other , with the worship of the Creator . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How to be Vnderstood ; and in what Sense , the Pagans , though acknowledging the Creator , might be said to have Worshipped the Creature , beyond him . Page 471 , 472 Again , from S. Pauls Oration to the Athenians , where their Unknown God , is said to be that same God , whom S. Paul Preached , Who made the World and all things in it . And these Athenian Pagans are affirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Religiously and Devoutly to Worship this True God. Page 473 , 474 Lastly , that Aratus his Zeus was the True God , whose Offspring our Souls are ; Proved not onely from the Context of that Poet himself , undeniably , and from the Scholiast upon him , but also from S. Pauls Positive Affirmation . Nor was Aratus Singular in this ; That Ancient Prayer of the Athenians , Commended by M. Antoninus for its Simplicity , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rain Rain , O Gracious Jupiter &c. ) no otherwise to be understood . And how that other Passage of S. Paul , That in the Wisedom of God , the World by Wisedom knew not God , does not at all Clash herewith . Page 475 , 476 XXXII . In order to a Fuller Explication of the Pagan Theology , and makeing it the better appear , that the Polytheism thereof , was not Contradictions to the acknowledgment of One Supreme Omnipotent Numen ; Three Things to be Considered . First , That much of their Polytheism was but Seeming and Phantasticall onely , and really nothing but the Polyonymy of One God. Secondly , That their Reall and Naturall Polytheism , consisted onely in Religiously Worshipping , besides this One Supreme Universall Numen , Many other Particular and Inferiour Created Beings ; as Animated Stars , Demons , and Hero's . Thirdly , That they Worshipping both the Supreme and Inferiour Gods , in Statues , Images , and Symbols ; these were also sometimes Abusively called Gods. To one or other of which Three Heads , all the Pagan Polytheism , Referrible . Page 477 For the better perswading , That much of the Pagan Polytheism , was Really nothing , but the Polyonymy of One Supreme God , or the Worshipping him under severall Personall Names ; to be Remembred again , what was before Suggested ; That the Pagan Nations Generally , besides their Vulgar , had another more Arcane Theology , which was the Theology of Wise men and of Truth . That is ; besides both their Fabulous and Poeticall , their Politicall and Civil Theology , they had another Natural and Philosophick one . This Distinction of the Vulgar and Civil Theology , from the Nataral and Reall , owned by the Greeks Generally , and amongst the Latins , by Scaevola the Pontifex , Varro , Cicero , Seneca , and others . ibid. That the Civil Theology of the Pagans , differed from the Natural and Reall , by a certain Mixture of Fabulosity in it . Of the Romans suffering the Statue of Jupiters Nurse , to be kept in the very Capitol , as a Religious Monument . Jupiters Nativity , or his having a Father and a Mother , Atheistically Fabulous ; Poets themselves acknowledging so much of the Natural and True Teology , That Jupiter being the Father of Gods and Men , the Maker of the whole World , was himself Eternall and Unmade . Page 478 That the Civil as well as Poeticall Theology , had some appearance of Many Independent Deities also ; they making Severall Supreme , in their severall Territories and Functions ; One Chief for one thing , and another for another . But according to the Naturall and Philosophick Theology , the Theology of Wise men and of Truth , all these but Poeticall , Commentitious , Fictitious , and Phantastick Gods ; such as had no distinct Substantiall Essences of their own ; and therefore Really to be accounted nothing else , but severall Names or Notions of One Supreme God. Page 478 , 479 Certain , that the Egyptians had severall Proper and Personal Names , for that One Supreme Universal Numen , that Comprehends the whole World , according to several Notions of it or its several Powers : as Ammon , Phtha , Osiris , Neith , Cneph ; to which may be added , Serapis and Isis too . Besides Iamblichus , Damascius his Testimony also to this purpose ; concerning the Egyptian Theology . This the Pattern of the other , especially European Theologies , the Greek and Roman . Page 479 , 480 That the Greeks and Romans also , often Made More Gods of One , or affected a Polyonymy of the Same Gods ; Evident from those many Proper and Personal Names bestowed , First upon the Sun , ( of which Macrobius ) who therefore had this Epithet of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him ; and then upon the Moon , Styled also Polyonymous , as well as her Brother the Sun ; and Lastly upon the Earth , famous likewise , for her Many Names ; as Vesta , Cybele , Ceres , Proserpina , Ops , &c. Wherefore not at all to be Doubted , but that the Supreme God , or Sovereign Numen of the whole World , was much more Polyonymous . This Title given to him also , as well as to Apollo in Hesychius . He thus Invoked by Cleanthes . Zeno , the Writer De Mundo , Seneca , Macrobius , clearly confirm the same . Maximus Madaurensis in S. Austin , his full acknowledgment thereof . Page 480 , 481 The First Instances of the Polyonymy of the Supreme God , amongst the Pagans , in such Names as these ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And amongst the Latins , Victor , Invictus , Opitulus , Stator , Tigillus , Centupeda , Almus , Ruminus , &c. Again , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , all several Names of the One Supreme God , as likewise were Clotho , Lachesis , and Atropos , in the Writer De Mundo . And amongst the Latins , not onely Fate , but also Nature , and Fortune too , as Cicero and Seneca affirm . Page 482 But besides these , there were other Proper Names of the Supreme God , which had a greater shew and appearance of so many Several Gods , they having their Peculiar Temples , and several Appropriated Rites of Worship . And First , such as signifie the Deity , according to its more Universal Nature . As for example , Pan ; which not the Corporeal World Inanimate or endued with a Sensless Nature onely , but a Rational or Intellectual Principle displaying it self in Matter , framing the World Harmoniously , and being in a manner All things . This also the Universal Pastor and Shepherd , of all Mankind . Page 483 Again Janus ; First Invoked by the Romans in their Sacrifices , and never omitted . The most Ancient God , and First Beginning of all things . Described by Ovid , Martial , and others , as a Universal Numen . Concluded by S. Austin , to be the Same with Jupiter , the Soul or Mind of the whole World. The word Janus probably derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Aetolian Jupiter . Page 483 , 484 Genius also , one of the Twenty Select Roman Gods , according to Festus , a Universal Numen : that God who is the Begetter of All things . And according to Varro in S. Austine , the same with Jupiter . Page 484 , 485 That Chronos or Saturn , no particular Deity ; but a Universal Numen also , which Comprehends the whole nature of the World , affirmed by Dionysius Halicarnass . The word Saturn Hetrurian ( and Originally from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) signifies Hidden ; called by the Latins Deus Latius , the Hidden God ; whence Italy Latium , and the Italians Latins ; as Worshippers of this Hidden God , or the Occult Principle of all things . This according to Varro , He that Produceth out of himself , the Hidden Seeds and Forms of all things , and Swalloweth them up into himself again ; which , the Devouring of his Male Children . This Sinus quidam Naturae , &c. a Certain Inward and deep Recess of Nature , containing all things within it self ; as God was sometimes Defined by the Pagans . This to S. Austin , the same with Jupiter ; as likewise was Coelus or Uranus , in the old Inscription , and therefore another Name of God too . The Poetick Theology , of Jupiters being the Son of Saturn , and Saturn the Son of Coelus ; an Intimation ( according to Plato ) of a Trinity of Divine Hypostases Universal . Page 485 , 486 Though Minerva or Athena , were sometimes confined to a narrower Sense , yet was it often taken , for a Name of God also , according to his Universal Notion ; it being to Athenagoras the Divine Wisedom displaying it self through all things . This excellently described by Aristides , as the First Begotten Off-spring of the Original Deity , or the Second Divine Hypostasis , by which all things were made ; agreeably with the Christian Theology . Page 486 , 487 Aphrodite Urania , or the Heavenly Venus ; another name of God also according to his Universal Notion ; it being the same with that Love which Orpheus , and other Philosophers in Aristotle , made the First Original of all things . Plato's Distinction of an Elder , and a Younger Venus : The Former , the Daughter of Uranus , without a Mother , or the Heavenly Venus ; said to be Senior to Japhet and Saturn . The Latter , afterwards begotten from Jupiter and the Nymph Dione , the Vulgar Venus . Urania , or the Heavenly Venus , called by the Oriental Nations , Mylitta ; that is , the Mother of all things . Temples in Pausanias Dedicated to this Heavenly Venus . This described by Aeschylus , Euripides , and Ovid , as the Supreme Deity , and the Creator of all the Gods. God Almighty also , thus described , as a Heavenly Venus or Love , by Sev. Boetius . To this Urania or Heavenly Venus , another Venus in Pausanias near a kin ; called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Verticordia ; As Conversive of mens Minds upwards , from Vnchast Love , or Vnclean Lust. Page 488 , 489 Though Vulcan , according to the Common Notion of him , a Special God , yet had he sometimes a more Universal Consideration . Zeno in Laertius , that the Supreme God is called Vulcan as Acting in the Artificiall Fire of Nature . Thus the Soul of the World , styled by the Aegyptians Phtha ; which as Iamblichus tells us , was the same with the Greeks Hephaestus , or Vulcan . Page 489 , 490 Besides all which Names of the Supreme God , Seneca informs us , that he was sometimes called also , Liber Pater , because the Parent of all things ; sometimes Hercules , because his Force is Unconquerable ; and sometimes Mercury , as being Reason , Number , Order and Knowledge . Page 490 But besides this Polyonymy of God , according to his Universal Notion ; there were other Dii Speciales , or Speciall Gods also , amongst the Pagans ; which likewise were really but Several Names of One and the same Supreme Deity , variè utentis sua Potestate , ( as Seneca Writeth ) diversly using his Power , in Particular Cases , and in the several Parts of the World. Thus Jupiter , Neptune , and Pluto , ( mistaken by some Christians , for a Trinity of Independent Gods ) though Three Civil Gods , yet were they Really , but One and the Same Natural and Philosophick God ; as Acting in those Three Parts of the World ; the Heaven , the Sea , the Earth and Hell. Pluto in Plato's Cratylus a Name for That Part of Divine Providence , which is exercised in the Government of Separate Souls after Death . This Styled by Virgil , the Stygian Jupiter . But to others , Pluto together with Ceres , the Manifestation of the Deity , in this whole Terrestrial Globe . The Celestial and Terrestrial Jupiter , but One God. Zeus and Hades one and the same to Orpheus . Euripides doubtfull , whether God should be Invoked , by the Name of Zeus or Hades . Hermesianax the Colophonian Poet , makes Pluto the First of those Many Names of God , Synonymous with Zeus . Page 490 , 491 Neptune also , another Special God , a name of the Supreme Deity , as Acting in the Seas onely . This affirmed by Xenocrates in Stobaeus , Zeno in Laertius , Balbus and Cotta in Cicero , and also by Maximus Tyrius . Page 492 The Statue of Jupiter with Three Eyes , in Pausanias ; signifying that according to the Natural Theology , it was One and the Same God , Ruling in those Three Several Parts of the World , the Heaven , the Sea , and the Earth ; that was called by Three Names , Jupiter , Neptune , and Pluto . Wherefore since Proserpina and Ceres are the same with Pluto ; and Salacia with Neptune ; Concluded , that all these , though Several Poetical and Political Gods ; yet were but One and the Same Natural and Philosophick God. Page 492 , 493 Juno also , another Special God , a name of the Supreme Deity as Acting in the Aire . Thus Xenocrates and Zeno. The Pagans in S. Austin ; that God in the Aether is called Jupiter , in the Aire Juno . So Minerva likewise , when taken for a Special God , a name of the Supreme God , according to that Particular Consideration of him , as Acting in the Higher Aether . From whence , S. Austin disputeth against the Pagans . Maximus Tyrius , of these and many other Gods of the Pagans ; that they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Divine Names . Page 493 , 494 Yet Many other Special Gods , amongst the Pagans , which also were really nothing but Divine Names ; or Names of God as variously exercising his Power , or bestowing Several Gifts ; as in Corn and Fruit , Ceres , in Wine Bacchus , in Medicine Aesculapius , in Traffick Mercury , in War Mars , in Governing the Winds Aeolus , &c. Page 494 That not onely Philosophers , did thus interpret , the Many Poetical and Political Gods , into One and the Same Natural God ; but the Poets themselves also , sometimes openly broached this more Arcane Free and True Theology ; as Hermesianax amongst the Greeks , and Valerius Soranus amongst the Latins . Page 494 , 495 That S. Austin making a large Enumeration of the other Special Gods , amongst the Pagans , affirmeth of them Vniversally , That according to the Sense of the Pagan Doctors , they were but one Natural God , and all Really the same with Jupiter . Page 495 , 496 Apuleius in his Book De Deo Socratis , either not rightly understood by that Learned and Industrius Philologer , G.I. Vossius , or else not sufficiently attended to . His design there , plainly to reduce the Pagans Civil Theology , into a Conformity with the Natural and Philosophick ; which he doth as a Platonist , by making the Dii Consentes of the Romans , and their other Invisible Gods , to be all of them , Nothing , but the Divine Ideas ; and so the Off-spring of one Highest God. An occasion for this Phancy , given by Plato , where he calls his Ideas Animals . Nor was Apuleius Singular herein ; Julian in his Book against the Christians , going the very same way ; and no otherwise understood by S. Cyril , than as to make the Invisible Gods , worshipped by the Pagans , to be the Divine Ideas . A Phancy of the same Julian , who opposed the Incarnation of the Eternal Word , that Aesculapius was first of all the Idea of the Medicinal Art , Generated by the Supreme God , in the Intelligible World ; which afterwards , by the Vivifick Influence of the Sun , was Incarnated , and appeared in Humane Form about Epidaurus . And that this Pagan Doctrine , Older than Christianity ; proved out of Philo ; writing of a Sun , and Moon , Intelligible ; as well as Sensible , Religiously worshipped by the Pagans : That is , the Ideas of the Archetypal World. And thus were these Ideas of the Divine Intellect , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligible Gods , to Plotinus also . Page 496 , &c. 501 Wherefore Julian , Apuleius , and those others , who thus made all the Pagan Invisible Gods , to be nothing else but the Divine Ideas , the Patterns of Things in the Archetypal World ; supposed them not to be so many Independent Deities , nor Really Distinct Substances , Separate from one another , but onely so many Partiall Considerations of One God. Julian before affirming them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As to have been Generated out of him ; so also to Coexist with him , and Inexist in him . Page 501 , 502 That the Pagans appointed some Particular God or Goddess by Name , to preside over Every thing ; ( there Being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing at all without a God to them ) appeareth from that Catalogue , of their Ignoble or Petty Gods , Collected by S. Austine out of Varro . Now it is Incredible ; that they should think all these to be so many Single Substantiall Spirits , of each Sex , Really Existing apart in the World ; they must therefore needs take them , to be so many Partiall Considerations of the Deity , either in the way of the more High-flown Platonists , as his Ideas Exemplarily and Vertually containing all things ; or else in that more Common and eas●y way of the Generality ; as so many Several Denominations of him , according to the Several Manifestations of his Power and Providence ; or as the Pagans in Eusebius declares themselves , those Several Vertues and Powers , of the Supreme God , themselves Personated and Deifyed . Which yet because , they were not executed , without the Subservient Ministery of Created Spirits , Angels or Demons , appointed to preside over such things ; therefore might these also Collectively taken , be included under them . Page 502 , 503 But for the fuller clearing of this Point , that the Pagan Polytheism , was in great part Nothing but the Polyonymy of one God ; Two Things here to be taken notice of . First that the Pagan Theology Vniversally , Supposed God to be Diffused thorough all , to Permeate and Pervade all , and Intimately to Act all . Thus Horus Apollo of the Egyptians . Thus among the Greeks , Diogenes the Cynick , Aristotle , the Italick , and Stoicall Philosophers . Thus the Indian Brachmans before Strabo . Thus also the Latin Poets ; and Seneca , Quintilian , Apuleius , and Servius , besides others . Page 503 , 504 That Anaxagoras and Plato also , though neither of them Confounded God with the World , but affirmed him to be Unmingled with any thing ; yet Concluded him in like manner , to Permeate and Pervade all things . Plato 's Etymology of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as taken for a Name of God , to this purpose in his Cratylus . Where a Fragment of Heraclitus , and his Description of God agreeably hereunto ; a most Subtle and Swift Substance , that Permeates and Passes through every thing , by which all things are made . But Plato disclaiming this Corporeity of the Deity , will neither have it Fire nor Heat ; but a Perfect Mind that Passes through all things Unmixedly . Page 505 Wherefore no wonder , if the Pagans supposing God to be Diffused thorough all things , called him in the Several Parts of the World , and Things of Nature , by several Names , as in the Earth Ceres , in the Sea Neptune , &c. This accompt of the Pagan Polytheism given by Paulus Orosius , That whilst they believed , God to be in Many things , they indiscreetly made Many Gods of Him. Page 505 , 506 Further to be observed , That many of the Pagan Theologers ; seemed to go yet a Strain higher , they supposing God not onely to Pervade all things , but also to Be himself all things . That the Ancient Egyptian Theology ran so high , Evident from the Saitick Inscription . A strong Tang hereof in Aeschylus ; as also in Lucan . Neither was this proper to those , who held God to be the Soul of the World , but the Language also of those other more Refined Philosophers , Xenophanes , Parmenides , &c. they affirming God , to be One and All. With which agreeth , the Authour of the Asclepian Dialogue , that God is , Vnus omnia , One all things ; and that before things were made , he did then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hide them , or Occultly contain them all , within himself . In like manner Orpheus . Page 506 , 507 This not onely a further Ground of the Polyonymy of One God , according to the Various Manifestations of himself in the World , but also of another Strange Phaenomenon in the Pagan Theology , their Personating the Inanimate Parts of the World , and Natures of things , and bestowing the Names of Gods and Goddesses upon them . Thus Moschopulus before cited , and Arnobius . This Plutarch thinks to have been done at first , Metonymically onely , the Effects of the Gods , being called Gods ; as the Books of Plato , Plato . And thus far not disliked by him . But himself complaineth , that aftewards , it was carried on further by Superstitious Religionists , and not without great Impiety . Nevertheless that Inanimate Substances and the Natures of things , were formerly Deifyed , by the Ancient Pagans , otherwise than Metonymically , proved from Cicero , Philo and Plato . For they supposing God , to Pervade all things , and to be All things , did therefore look upon every thing as Sacred or Divine ; and Theologize the Parts of the World and Natures of Things ; Titularly making them , Gods and Goddesses . But especially such things , as wherein Humane Utility was most concerned ; and which had most of Wonder in them . Page 507 , 510 This properly , the Physiological Theology of the Pagans , their Personating and Deifying the Natures of things , and Inanimate Substances . That the Ancient Poetick Fables of the Gods were many of them in their first and true meaning , thus Physiologically Allegorical , and not meer Herology , affirmed against Eusebius . Zeno , Cleanthes and Chrysippus , Famous for thus Allegorizing the Fables of the Gods. Chrysippus his Allegorizing an Obscene Picture of Jupiter and Juno in Samos . Plato though no Friend to these Poetick Fables , yet confesses some of them to have contained Allegories in them : the same doth also Dionysius Halicarnassaeus : and Cicero likewise , who affirmeth , this Personating and Deifying the Natures of things , to have filled the World with Superstition . Page 510 , 512 Against Eusebius again , That the whole Theology of the Pagans , consisted not in thus Deifying the Natures of things , and Inanimate Bodies ; because he that acknowledgeth no Animant God , acknowledges no God at all , but is a downright Atheist . Page 512 Neither ought this Physiological Theology of the Pagans , that consisted in Personating and Deifying the Natures of things and Inanimate Bodies , to be Confounded , with that Natural and Philosophical Theology of Varro , Scaevola and others , which admitted of no other , but Animant Gods , and such as Really Existed in Nature : for which Cause it was called Natural , in opposition to the Fictitious and Phantastick , Poetick Gods. Page 512 S. Austin's just Censure and Condemnation of the Pagans , for their thus Theologizing of Physiology , or Fictitiously Personating and Deifying the Natures of things . Page 512 , 513 But though the Pagans did thus verbally Personate and Deifie the things of Nature , yet did not the Intelligent amongst them , therefore account these True and Proper Gods. Cotta in Cicero , Though we call Corn Ceres , and Wine Bacchus , yet was there never any one so mad , as to take that for a God , which himself feeds upon and devours . The Pagans really accounted that onely for a God , by the Invoking whereof , they might expect benefit to themselves ; and therefore Nothing Inanimate . This proved from Plato , Aristotle , Lucretius , Cicero , and Plutarch . Wherefore these Natures of things Deified , but Fictitious and Phantastick Gods. Nor can any other sense be made of them than this , that they were really but so many several Names of one Supreme God , as severally manifested in his works : according to that Egyptian Theology , That God may be called by the Name of every thing , or every thing by the Name of God. With which agreeth Seneca , That there may be as many Names of God , as there are Gifts and Effects of his : and the Writer De Mundo , That God may be Denominated from every Nature , he being the Cause of all things . Page 513 , 515 Wherefore these Deified Natures of things , were not directly worshipped by the Intelligent Pagans , but onely Relatively to the Supreme God , or in way of Complication with him onely : and so not so much Themselves , as God worshipped in them . The Pagans Pretence , that they did not look upon the world with such Eyes as Oxen and Horses do , but with Religious Eyes , so as to see God in every thing . They therefore worshipped the Invisible Deity , in the Visible manifestations of himself ; God and the World together . This sometimes called Pan and Jupiter . Thus was the whole World said to be the Greatest God , and the Circle of the Heavens worshipped by the Persians ; not as Inanimate Matter , but as the Visible manifestation of the Deity , displayed from it , and pervaded by it . When the Roman Sea-Captains Sacrificed to the Waves , their worship intended to that God , who Stilleth the Waves , and Quieteth the Billows . Page 515 , 516 These Pagans also apprehended a Necessity of permitting men to worship the Invisible God in his Visible Works . This account given by them in Eusebius . Plato himself approved of worshipping the Invisible God in the Sun , Moon , and Stars , as his Visible Images . And though Maximus Tyrius would have men endeavour , to rise above the Starry Heavens , and all Visible things , yet does he allow the weaker , to worship God in his Progeny . And Socrates perswades Euthydemus to be contented herewith . Besides which , some Pagans worshipping the Elements , directed their Intention to the Spirits of those Elements , as Julian in Ammianus ( these being supposed also to be Animated ) or else to those Daemons , whom they conceived to inhabit them , or preside over them . Page 516 , 518 XXXIII . Further to be observed , That amongst those Natures of things , some were meerly Accidental , as Hope , Love , Desire , Memory , Truth , Vertue , Piety , Faith , Justice , Concord , Clemency , Victory , Echo , Night . According to which , the vulgar Athenians supposed S. Paul to have Deified Anastasis , or made a Goddess of the Resurrection , as well as a God of Jesus . Vices also sometimes thus Deified by them , as Contumely , and Impudence , ( to whom were Temples dedicated at Athens ) though to the end that these things might be Deprecated . These Accidents sometimes Deified under Counterfeit Proper Names , as Pleasure under the name of Volupia , and Lubentina Venus ; Time under the name of Chronos or Saturn ; Prudence or Wisedom , under the names of Athena or Minerva : against which Origen in his answer to Celsus . Cicero himself allowed of Dedicating Temples to Mind , Vertue , Piety , Faith , &c. Page 518 , 520 But such Accidents and Affections of Things Deifyed , could not possibly be Accounted True and Proper Gods , they having not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , any Reall Subsistence , or Substantiall Essence of their own . And thus does Origen again dispute against Minerva's Godship , as Tropologized into Prudence . As he doth also elsewhere , upon the same Ground , against that of Memory the Mother of the Muses , and that of the Graces : he concluding , these and such like therefore , to be nothing but Figments of the Greeks , they being Things Personated , and Feigned with Humane Members . Thus the Pagans condemned by Prudentius also , for Feigning Things Incorporeal , with Counterfeit Members . These Gods plainly Exploded by Cotta , or Cicero in disguise ; as having onely Vim Rerum , but not Deorum , the Force of Things , but not of Gods in them ; or being but Naturae Rerum , and not Figurae Deorum . Page 520 , 521 Wherefore the True meaning of these Deified Natures of Things could be no other then this , that God was to be acknowledged and worshipped in All things ; or , as the Pagans themselves declare it , that the Force of every thing was , both governed by God , and it self Divine . Pliny of this Breaking and Crumbling of the Deity into Parts , Every one Worshipping that in God , and for a God , which himself most stood in need of . This dividing of the Simple Deity , and Worshipping it Brokenly by parcells and piece-meal , as manifested in all the Several Things of Nature , and Parts of the world , Justly Censured , and Elegantly Perstringed , by Prudentius against Symmachus . Where Prudentius grants , that Symmachus , who declared , that it was One thing which all worshipped ; when he sacrificed to Victory , did sacrifice to God Almighty , under that Partiall Notion , as the Giver of Victory . This in the Egyptian Allegory , Osiris Mangled , and Cut in pieces by Typhon . Victory and Vertue , as well as Neptune , Mars , and Bellona , but several names or Notions of Jupiter , in the Prologue of Plautus his Amphitryo . Page 521 , 522 Vossius his opinion , that these Deified Accidents , and Natures of Things , as well as the other Pagan Invisible Gods , were commonly lookt upon by the Vulgar , as so many Single Substantiall Minds , or Spirits Created by the Supreme God , and appointed to preside over those several things respectively . Where it is acknowledged : that neither the Political , nor the Poetical Gods of the Pagans , were taken so much as by the Vulgar , for so many Independent Deities . Page 523 , 524 Probable , that by these Gods , the Wiser Pagans sometimes understood , Demons in Generall , or Collectively ; that is , whosoever they were that were appointed to preside over those several Things , or dispense them . As Aeolus in Arrianus , seems to be taken for the Demons appointed by God Almighty to preside over the Winds . Page 524 , 525 Lactantius his Reason , why the Consentes and Select Gods , vulgarly worshipped by the Romans , could not be Single Demons or Angels . Page 525 And from Aristotle's Observation , against Zeno , That according to Law or Civil Theology , One God was chief for one thing , and another for another ; Concluded , that these Political Gods were not properly the Subservient Ministers of the Supreme ; and therefore could be nothing , but several Names and Notions of One Natural God , according to his Various Powers and Effects . Page 525 , 526 And thus does Vossius himself afterwards confess , That , according to the Natural Theology , all the Pagan Gods were but Several Denominations of one God. Where notwithstanding this Learned and Industrious Philologer , seems to take the Natural and Philosophick Theology , for the Physiological , he making the God thereof , the Nature of things . Whereas the Natural Theology , was the True and Real , and Philosophical , opposed both to the Fictions of the Poets , and the Institutes of Law-makers and Politicians . As Varro affirmeth , that in Cities those things were Worshipped and believed , according to False Opinions , which had no Nature , nor Real Subsistence , neither in the World , nor without it . The God of the Pagans not the Nature of things , which could be the Numen of none but of Atheists ; but an Understanding Being , the Great Mind , or Soul of the whole World , pervading all things . Thus unquestionably true , that the Many Poetical and Political Gods , were but several Names or Notions , of One Natural , Real , and True God. Besides which , there were other Inferiour Ministers of this Supreme God , acknowledged to be the Instruments of his Providence , and Religiously worshipped also . A brief , but full accompt , of the Pagans Natural Theology , set down by Prudentius . Page 526 , 527 And when the more high-flown Pagans referred these Poetical and Political Gods to the Divine Idea's , or Patterns of things in the Archetypal World ; which besides the Platonists , the Egyptians in Celsus are said to have done , making the Brute Animals worshipped by them , but Symbols of the Eternal Idea's ; They hereby made these Gods to be but so many Partiall Considerations of One God neither , as being All things , or Containing in himself the Causes of all things ; as Julian himself declareth in his Sixth Oration . Page 527 , 528 An Anacephalaeosis , That much of the Pagan Polytheism , was but the Polyonymy of One God ; he being worshipped under several Names . First , according to several General Notions of him ; as of Janus , Genius , Saturn , Minerva , Urania , or the Heavenly Venus , or Love , and others before declared . So also of Summanus , according to S. Austin , and Themis , afterwards to be mentioned . Page 528 , 529 And Secondly , according to other more Particular Notions of him , ( in their Special Gods ) as Acting in some Parts of the world onely , or exercising some Particular Powers . Page 529 , 530 And Lastly , as Pervading All things , and Being All things , or the Cause of All things , he was thereupon called by the Name of Every thing , or Every thing by his Name . The Pagans in S. Austin ; That their Ancestors were not so sottish , as not to understand , that those Things of Nature were but Divine Gifts , and not Themselves Gods. And the Pagans in Eusebius ; That the Invisible God , the Cause of All things , ought to be worshipped in his Visible Effects , wherein he hath displayed himself . Page 530 Though the Two former Kinds of these Gods onely , called by Athanasius Poetical and Fictitious , he opposing them to those of the Third sort , that were Natural and Real things ; yet may these also be well called Poetical , Fictitious , and Phantastical Gods too ; because though themselves were Real things , Existing in Nature , yet was their Personation , and Deification , meer Fiction , Fancy and Poetry . And accordingly , were they before called by Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , meer Figments of the Greeks . Page 530 , 531 XXXIV . Of those Pagans who supposed the Supreme God to be the Whole Animated World. Hitherto shewed , that even the most Refined of the Pagans agreed in these Two things . First , in Breaking and Crumbling the One Simple Deity , and multiplying it into Many Gods ; or Parcelling it out into several Particular Notions , according to its several Powers and Virtues . ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being , to these Pagans , the same thing with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ) And then , in Theologizing the whole World , Personating and Deifying the Natures of Things , Accidents , and Inanimate Bodies . They supposing God to Pervade all things , and Himself to be in a manner All things : Therefore every thing to the Religious , Sacred and Divine ; and God to be Worshipped in All. Page 531 , 532 We shall now add , that both those forementioned Principles , of God's Pervading all things , and his Being all things , were carried on farther , by those Pagan Theologers , who had no higher Notion of the Supreme Deity then as the Soul of the World. For First , Whereas the more Refined Pagans supposed God to Pervade all things Unmixedly ; These Mingled and Confounded him with the whole World. Some of them supposing him also to be a Subtile Body . Page 532 , 533 Again , Whereas the other more Sublimated Pagans affirmed God so to be All , as nevertheless to be something also Above all ; These concluded him , to be nothing Higher then the Animated World. Page 533 And though they supposed , that as well in this Mundane Animal , as in other Animals , there was something Principal and Hegemonical , ( whether the Sun , or Aether , or Fire , ) which therefore was Emphatically called God ; yet did they conceive the whole Matter thereof to be Animated , and so to be All God. Not barely as Matter , but by reason of the Soul thereof . Page 534 , 535 Now if the Whole World Animated be the Supreme God , then must all the Parts and Members of the World be the Parts and Members of One God ; but not themselves therefore properly so Many Gods. This affirmed by Origen , as the True Sense of these Pagans , against that unwary Assertion of Celsus , That If the Whole were God , then must the several Parts thereof needs be Gods. Page 535 Wherefore though these Pagans Deified the Parts of the World and Natures of Things , as well as the Powers of the Mundane Soul ; yet did not the Intelligent amongst them Worship them severally , as so many True and Proper Gods , but onely as the Parts and Members of one Great Animal or God ; or rather Worship the great Mundane Soul ( the Life of the whole World ) in them all . This proved from S. Austin . Page 536 , 537 The same plainly declared also by the Pagans in Athanasius , That not the Divided Parts of the World were by them accounted so many several Gods , but the Whole , made up of them All , One God ; which yet might be worshipped in its several Parts . Page 537 The Pagans being thus divided , as to their Opinions , concerning the Natural and True Theology ; some of them Worshipped the World as the Body of God , but others only as his Image or Temple . Thus Plutarch , though disliking the Deifying of Inanimate Things , did notwithstanding approve of Worshipping God in the Whole World , as his most Sacred Temple . And the Persian Magi , allowing of no Artificial Temples , made with mens hands , Worshipped God sub Dio , and upon the Tops of Mountains , as conceiving the Whole World to be his Natural Temple . For the same Reason did they condemn also Artificiall Statues and Images , concluding Fire , Earth , and Water , and the like Parts of the World , to be the Natural Images of the Deity . Thus Dino in Clemens Alexandrinus . This Difference amongst the Pagan Theologers noted by Macrobius . Thus were all the Pagans World-Worshippers , in different Senses : but not as a Dead and Inanimate Thing , but either as the Body of God , or else as his Temple or Image . Page 537 , 539 Furthermore , the Pagans Vniversally acknowledging the World to be an Animal , those of them who supposed it not to be the First and Highest God , conceived it to be either a Second , or else a Third God ; and so Worshipped it , not onely as a Temple or Image , but also as the Son of the First God. Celsus pretended the Christians to have called their Jesus , the Son of God , in Imitation of these Pagans , who styled the World so . Page 539 , 540 Thus have we made it fully to appear , That , according to the Saying of Antisthenes , the Many Popular Gods of the Pagans were but One and the Same Natural God ; or , according to that of Euclides , their Many Gods were but Many Names . So that neither their Poetical , nor yet their Political Theology , was lookt upon by them as True and Natural . Page 540 Nevertheless , the Wiser Pagans generally concluded , that there ought to be another Theology , besides the Natural , fitly Calculated for the Vulgar , and having a Mixture of Falsehood and Fabulosity in it . Varro and Scaevola agreed , that the Vulgar being Vncapable of the True and Natural Theology , it was expedient for them to be Deceived in their Religion . Strabo also , that the Vulgar cannot by Philosophick Reason , and Truth , be carried on to Piety ; but this must be done by Superstition , and by the help of Fables , and Prodigious Relations . The same partly acknowledged by Synesius for true . Plato also ; That it is Hard to find out God , but Impossible to declare him to the Vulgar ; and therefore a necessity of a Civil Theology , distinct from the Natural and Philosophical . Page 540 , 542 XXXV . We come now to the next thing Proposed , That , besides this Seeming and Phantastick Polytheism of the Pagans , which was nothing but the Polyonymy of One God , they had another Reall Polytheism , even in their Natural and Philosophick Theology it self . But this not of Self-existent Gods , but Generated or Created ones onely . Thus , according to Plutarch , One Highest Unmade God , is the Maker and Father of all the other Gods , Generated or Derived from him . And Proclus concludes , All the Gods to derive their Godship from the First God ; who therefore is the Fountain of the God-head . Page 542 , 543 These Inferiour Pagan Gods , styled by Ammianus Marcellinus , Substantiall Powers , in way of opposition to those other Poetical and Political Gods , that were not Substantiall or Reall , but onely several Names or Notions of One Supreme God. Those Substantiall Powers ( as Divination and Prophecy was by them imparted to men ) said to be all Subject to that One Sovereign Deity , called Themis , placed by Pagan Theologers in the Throne of Jupiter . This Themis also another Name or Notion of the Supreme God , besides those before mentioned . Poetry and Phantastry intermingled by the Pagans with their Natural or Philosophick Theology . Page 543 , 544 Thus the Pagans held both One God , and Many Gods , in different Senses . Onatus and Plotinus , That the Majesty of the Supreme God consisteth , in haveing Multitudes of Gods Dependent on him , and Ruled by him ; and that the Honour done to them , redounds to him . The Gods of the Oriental Pagans , not meer Dead Statues and Images , but Living Understanding Beings , Represented by them . That Christians asserted no Solitary Deity , as Pagans pretended , but agreed with this of Seneca , That God hath Generated , or Created , innumerable Understanding Beings Superiour to Men , Ministers of his Kingdom ; The onely difference being this , that they gave them no Religious Worship : Out of Lactantius . Page 544 , 546 XXXVI . That besides the Inferiour Gods , generally received by all the Pagans ; ( namely , Animated Stars , Demons , and Heroes ) the more refined of them , who accounted not the Animated World the Supreme Deity , acknowledged a Trinity of Divine Hypostases , Superiour to them all . Which Doctrine affirmed by Plotinus to have been very Ancient , and no Invention of Plato's . Page 546 Parmenides an Asserter of a Trinity , long before Plato . This imputed to the Pythagoreans , by Moderatus in Simplicius , and Iamblichus in Proclus . Before Pythagoras , Orpheus had his Trinity , Phanes , Uranus , and Chronus ; the same with Plato's Three Kings or Principles . Probable , that Pythagoras and Orpheus derived the same from the Theology of the Egyptian Hermes . Some Footsteps of such a Trinity , in the Mithraick Mysteries , amongst the Persians , and the Zoroastrian Cabala . The same expresly declared in the Magick or Chaldaick Oracles . A Trinity of Gods worshipped Anciently by the Samothracians , and called by an Hebrew name Cabiri , the Mighty Gods. From thence the Roman Capitoline Trinity derived ; The Second whereof , Minerva , or the Divine Wisedom . The Ternary , a Number used by the Pagans , in their Religious Rites , as Mysterious . Page 546 , 547 It being no way Probable , that such a Trinity of Divine Hypostases should have sprung from Humane Wit , we may reasonably assent to what Proclus affirmeth , that it was at first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Theology of Divine Tradition or Revelation : As having been first Imparted to the Hebrews , and from them communicated to other Nations . Nevertheless , as this Divine Cabbala was but little understood by these Pagans ; so was it by many of them Depraved and Adulterated . Page 547 , 548 This called Vniversally by them , a Trinity of Gods ; or a First , Second , and Third God : by some a Trinity of Causes , and of Principles , and of Opificers . The Tradition of the Three Gods , in Proclus , Ancient and Famous . Numenius his Three Gods , called by him , the Father , the Son , and the Nephew , ( or Grandson . ) Nous or Intellect , to Plotinus , a Second God : as also the World an Image of all the Three Gods. Plotinus and Porphyrius , their supposed Ecstatick Union with the First of these Three Gods. Page 548 , 549 That Philo , a Religious Jew , and Zealous Opposer of the Pagan Polytheism , called , notwithstanding , the Divine Word also , a Second God. This not agreeable to the Principles of Christianity . Nevertheless S. Austin partly excuses this Language in the Pagans . Page 549 , 550 And They perhaps the more excusable , because they sometimes called also those Three Hypostases , taken all together , the First God. Page 551 Nor was this Trinity of Divine Hypostases Ill-Languaged onely by the Pagans , but also the Cabbala thereof much Depraved and Adulterated , by some Platonists and Pythagoreans . As First , such as made the World to be the Third God. Such a Trinity , a Confounding of God and Creature together . Page 551 , 552 And that this an Adulterated Notion of the Trinity , evident from hence ; because no Reason why these Philosophers should stop here , since the Sun , Moon and Stars , and their other Generated Gods , differ not in Kind , but onely in Degree , from the World. Page 552 Neither will this excuse them , that they understood this chiefly of the Soul of the World ; Since if there were such a Mundane Soul , as together with the VVorld made up One Animal , this it self must needs be a Creature also . ibid. This probably the Reason , why Philo , though acknowledging the Divine Word , as a Second God , and Second Cause , yet no-where speaketh of a Third God ; lest he should thereby seem to Deify the whole Created World. Though he call God also , in some Sense , the Soul of the World too , ( whether meaning thereby his First , or his Second God. ) So that Philo seems to have acknowledged onely a Duality , and not a Trinity , of Divine Hypostases . Page 552 , 553 Another Depravation of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Theology of Divine Tradition , or Cabbala of the Trinity , That some of these Platonists and Pythagoreans , concluding all those several Idea's of the Divine Intellect , or Archetypall World , to be so many distinct Substances , Animals , and Gods ; have thereby made their Second Hypostasis , not One , but a Heap of Innumerable Gods and Hypostases ; and consequently destroyed their Trinity . Page 553 Though Philo again here Platonized so far , as to suppose an Incorporeal Heaven and Earth , and an Intelligible Sun , Moon , and Stars , to have been made before the Corporeal and Sensible ; yet does he no-where declare them to be so many distinct Substances and Animals ; much less Gods ; but on the contrary censures that for Pagan Idolatry . This Pretence of worshipping the Divine Idea's , in all Sensible things , that which gave Sanctuary and Protection to the Foulest and Sottishest of all the Pagan Idolatries ; The Egyptians worshipping Brute Animals thus , and the Greeks , the Parts of the World Inanimate , and Natures of Things . Page 554 A Third Depravation or Adulteration of the Divine Cabbala of the Trinity , by Proclus and other latter Platonists , asserting an innumerable Company of Henades , Particular Unities , Superiour to the First Nous , or Intellect , their Second Hypostasis ; as also innumerable Noes , Substantiall Minds or Intellects , Superiour to the First Psyche , their Third Hypostasis . Page 555 These Noes seem to be asserted by Plotinus also ; as likewise the Henades and Agathotetes were by Simplicius . Page 555 , 556 A Swarm of Innumerable Pagan Gods from hence ; besides their Intelligible Gods , or Idea's , Particular Henades and Noes , Unities and Intellects . ibid. Now since these Particular Henades and Noes of theirs must needs be Creatures ; the Trinity of Proclus and such others , nothing but a Scale or Ladder of Nature , wherein God and the Creature are Confounded together ; the Juncture or Commissure betwixt them being no-where discernible ; as if they differ'd onely in Degrees : A gross Mistake and Adulteration of the Ancient Cabbala of the Trinity . Page 556 , 557 This that Platonick , or rather Pseudo-Platonick Trinity , by us opposed to the Christian ; viz. such a Trinity , as confounds the Differences betwixt God and the Creature ; bringing the Deity , by degrees , down lower and lower , and at length scattering it into all the Animated Parts of the World ; A Foundation for Infinite Polytheism , Cosmolatry or World-Idolatry , and Creature-Worship . Hence the Platonists and Pythagoreans , the Fittest men to be Champions for Paganism against Christianity . Page 557 , 558 Concerning the Christian Trinity , Three things to be Observed . First , that it is not a Trinity of meer Names and Words , nor Logicall Notions , or Inadequate Conceptions of God ; this Doctrine having been condemned by the Christian Church , in Sabellius and others ; but a Trinity of Hypostases , Subsistences , or Persons . Page 558 , 559 The Second thing Observable in the Christian Trinity , That though the Second Hypostasis thereof were Begotten from the First , and the Third Proceedeth both from the First and Second ; yet neither of them Creatures . First , because not made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or from an Antecedent Non-existence brought forth into Being , but both of them Coeternall with the Father . Secondly , because all Necessarily existent , and Un-Annihilable . Thirdly , because all of them Universall , or Infinite , and Creatours of all other Particular Beings . Page 559 The Third Observable as to the Christian Trinity , That the Three Hypostases thereof are all Truly and Really One God ; not onely by Reason of Agreement of Will , but also of a Mutuall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Permeation of each other , and Inexistence . Though no Instance of the like Unity to be found elsewhere in Nature ; yet since two distinct Substances , Corporeal , and Incorporeal , make one Man and Person in our Selves ; much more may Three Divine Hypostases be One God. ibid. Though much of Mystery in the Christian Trinity , yet nothing of plain Contradiction to Reason therein ; that is , no Nonsense , and Impossibility . The Ill Design of those , who represent the Christian Trinity as absolutely Contradictious to Reason , that they may thereby debauch mens Vnderstandings , and make them swallow down other things which unquestionably are such . Page 560 The Christian Trinity much more agreeable to Reason , then the Pseudo-Platonick , in the Three Particulars before mentioned . First , its making their Third Hypostasis the Animated World , or Mundane Soul. Which , not onely too great a Leap betwixt the Second and Third , but also a gross Debasement of the Deity , and Confounding it with the Creature ; a Foundation for World-Idolatry , and worshipping Inanimate Things , as Parts and Members of God. ibid. God to Origen , but Quasi Anima Mundi , As it were the Soul of the World , and not Truly and Properly such . All the Perfection of this Notion to be attributed to God , but not the Imperfection thereof . Page 560 , 561 Certain , that according to the more refined Platonists , their Third Divine Hypostasis , not a Mundane , but Supra-mundane Soul , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Opificer of the whole World. So to Amelius , Porphyrius , and Plotinus . A Double Soul of the World to Plato likewise . The Third Hypostasis , to these , no Creature , but a Creatour . Page 562 So in their Second Particular , ( whereby the forementioned Pseudo-Platonick Trinity , no Trinity ) its making all the Idea's and Archetypal Paradigms of things , so many Hypostases , Animals , and Gods. This a Monstrous Extravagancy . Not to be doubted , but that Plato well understood these Idea's to be Nothing but Noemata , or Conceptions of the Divine Mind , existing no-where apart by themselves ; however called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Essences or Substances , because not such Accidental and Evanid things as our Humane Thoughts are , they being the Standing and Eternall Objects of all Science : As also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Animals ; to signify that they were not meer Dead Forms , as Pictures upon Paper , or Carved Statues . And thus did not onely Amelius understand S. John , concerning the Logos , Whatsoever was made was Life in him , but also divers of the Ancient Fathers , Greek and Latin. This Deifying of Idea's , but a Piece of Pagan Poetry . Page 562 , 563 Lastly , whereas Proclus and others intermingle many Particular Gods , with those Three Universal Hypostases , as Henades and Agathotetes , Unities and Goodnesses , Substantiall above the First Intellect ; and Noes , Particular Minds or Intellects , above the First Soul ; This Hypothesis of theirs , altogether Irrationall and Absurd ; there being Nothing Essentially Goodness , Wisedom , and Sanctity , but the Three Divine Hypostases , all other Beings having onely a Participation thereof . Thus Origen expresly ; who therefore acknowledgeth no higher Rank of Created Beings , then such as the Platonists call Souls , that are Self-moveable , Vitally Unitable to Bodies , and Peccable . With whom agreeth S. Jerome , and others of the Fathers , That God is the onely Impeccable Being ; but all Understanding Creatures , Free-willed , and Lapsable . Page 564 , 565 An Opinion of Simplicius , that even in that Rank of Beings called Souls ( though not Essentially Immutable , but Self-moveable ) some are of so high a Pitch , as that they can never Degenerate , nor Sink or Fall into Vicious Habits . Insomuch that he makes a Question whether Proaeresis belong to them or no. Page 565 , 566 But whatever is to be thought of this , Origen too far in the other Extream , in denying any other Ranks of Souls above Humane ; and supposing all the Difference , that is now betwixt the highest Angels , and Men , to have proceeded only from their Merits , and different uses of their Free Will ; his Reason being this , because God would be otherwise a Prosopoleptes or Accepter of Persons . This also Extended by him to the Soul of our Saviour Christ ; as not Partially chosen to that Dignity , but for its Faithfull adherence to the Divine Word in a Prae-existent State ; which he would prove from Scripture . But if a Rank of Souls below Humane , and Specifically differing from them , as Origen himself confesses those of Brutes to be ; no reason why there might not also be other Ranks or Species Superiour to them . Page 566 , 567 But least of all can we assent to Origen , when from this Principle , That all Souls are Essentially endued with Free Will , and therefore in their Nature Peccable , he infers those Endless Circuits of Souls , Upwards and Downwards , and consequently denies them any Fixed State of Holiness and Happiness by Divine Grace : an Assertion contrary to the Tenour and Promises of the Gospell . Thus perhaps that to be understood , That Christ brought Life and Immortality to Light thorough the Gospell : not as if he were the First who taught the Soul's Immortality , a thing believed before by the Pharisaick Jews , and Generality of Pagans ; but because these held their Endless Transmigrations and Circuits , therefore was he the first who brought everlasting Life and Happiness to Light. Page 567 , 568 That Origen , a man well skilled in the Platonick Learning , and so much addicted to the Dogmata thereof , would never have gone so far into that other Extreme had there been any Solidity of Reason , for either those Henades , or Noes , of the Latter Platonists . This Opinion all one , as if a Christian should suppose , besides the First Person , or Father , a Multitude of Particular Paternities , Superiour to the Second Person ; and also besides the One Son , or Word , a Multitude of Particular Sons or Words , Superiour to the Third , the Holy Ghost . This plainly to make a Breach upon the Deity , and to introduce a company of such Creaturely Gods , as imply a Contradiction in their very Notion . Page 568 Lastly , this not the Catholick Doctrine of the Platonick School neither , but a Private Opinion onely of some late Doctours . No Footsteps of those Henades and Agathotetes to be found any-where in Plato ; nor yet in Plotinus . This Language little Older then Proclus . Nor does Plato speak of any Abstract or Separate Mind , save onely One : His Second things about the Second , being Idea's ; as his Thirds about the Third Created Beings . Plotinus also doubtfull and staggering about these Noes , he seeming sometimes to make them but the Heads or Summities of Souls . Wherefore this Pseudo-Platonick Trinity to be Exploded , as Confounding the Differences betwixt God and the Creature . Whereas the Christian Trinity Homogeneall , all Deity or Creatour ; all other things being supposed to be the Creatures of those Three Hypostases , and produced by their Joynt-Concurrence and Influence ; they being all Really but One God. Page 568 , 570 Nevertheless , these forementioned Depravations and Adulterations of that Divine Cabbala of the Trinity , not to be charged upon Plato himself , nor all the other Ancient Platonists and Pythagoreans ; some of which approached so near to the Christian Trinity , as to make their Three Hypostases all truly Divine , and Creatours , other things being the Creatures of them . ibid. First therefore , Plato himself , in his Timaeus , carefully distinguisheth betwixt God and the Creature , and determineth the bounds of each , after this manner . That the First , is that which Always Is , and was never Made ; the Second , that which is Made and had a Beginning , but truely Is not . His meaning here perverted by Junior Platonists , whom Boetius also followed . Where Plato takes it for granted , That whatsoever hath a Temporary and Successive Duration , had a Beginning ; and whatsoever had no Beginning , hath no Successive , but Permanent Duration ; and so concludes , That whatsoever is Eternall , is God ; but whatsoever exists in Time , and hath a Beginning , Creature . Page 570 , 572 Now to Plato , more Eternall Gods then One. Which not Idea's or Noemata , but true Substantiall Things ; his First , Second , and Third , in his Epistle to Dionysius , or Trinity of Divine Hypostases , the Makers or Creatours of the whole World. Cicero's Gods , by whose Providence the World and all its Parts were framed . Page 572 , 573 The Second Hypostasis in Plato's Trinity , to wit , Mind or Intellect , unquestionably Eternal , and without Beginning . The same affirmed by Plotinus also , of the Third Hypostasis , or Psyche , called the Word of the Second , as the Second , the Word of the First . Porphyrius his Testimony to this purpose in S. Cyril ; where also Mind , or the Second Divine Hypostasis , ( though said to have been Begotten from the First , yet ) called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Its Own-Parent , and its Own-Offspring , and said to have sprung out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Self-begottenly . Page 573 , 574. This Mysterious Riddle expounded out of Plotinus . The plain meaning thereof no more then this , That though this Second Hypostasis proceeded from the First , yet was it not produced by it after a Creaturely manner , nor Arbitrariously by Will and Choice , but in way of Natural and Necessary Emanation . Thus have some Christians ventured to call the Logos , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and Ex seipso Deum , God from himself . Page 574 , 575 Dionysius Petavius , having declared the Doctrine of Arius , that the Father was the onely Eternal God , and the Son , or Word , a Creature , made in Time , and out of Nothing ; Concludes it undeniably manifest from hence , that Arius was a German , True , and Genuine Platonist . Whereas it is most certain from hence , that Arius was no Platonist at all ; and that Petavius himself did not well understand the Platonick Doctrine . Had Plato denied the Eternity of his Second Hypostasis , called Nous , he must have denied the Eternity of Wisedom and Vnderstanding it self ; this being to him that Wisedom by which God himself is Wise , and whereby he made the World. With which agreeth also Athanasius ; Our Lord is Wisedom , and not Second to any other Wisedom : and , The Father of the Word is not himself Word : and , That was not Word and Wisedom , which produced Word and Wisedom . This in opposition to Arius , who maintained Another Word and Wisedom , Senior to that Word and Wisedom in Christ. These Platonists , so far from denying the Eternity of the Word , that they rather attributed too much to it , in making it Self-begotten . Wherefore Plato , asserting the Eternity of his Second Hypostasis , Nous or Logos , and not of the World , did thereby , according to Athanasius his own Doctrine , make it to be no Creature . Page 575 Nor is there any force at all in that Testimony of Macrobius , cited by Petavius , to the contrary , wherein the First Hypostasis is said to have Created Mind from it self , and the Second to have Created Soul ; because these Ancient Pagans did not confine the word Creare , to such a narrow sense as Christians commonly do ; but used it generally for all manner of Production . Petavius his mistake , chiefly from that Spurious Trinity of the latter Platonists , whose Third God is by themselves called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Creature . But this not the Doctrine of the Ancients . Page 576 Nevertheless , some more Reason to doubt , whether Plato's Third Hypostasis were Eternal , because in his Timaeus , he Generates the Mundane Soul. This Controversy decided , by supposing a Double Psyche , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Mundane , and Supra-Mundane Soul ; the first of these called by Plotinus , a Heavenly Venus , and a Separate Soul. Wherefore though the Lower Venus , or Mundane Soul , according to Plato , made in Time together with the World ; yet the Higher Divine Soul , or Heavenly Venus , the Son of Chronus without a Mother , his Third Hypostasis , Eternal , and without Beginning . Page 576 , 577 This further Evident from hence , Because Plato in his Epistle to Dionysius , affirmeth as well of the Second , and Third , as of the First , that in all those things that are Cognate to our Humane Soul , ( or Creaturely ) there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nothing like thereunto . Page 577 Secondly , The Three Hypostases of Plato's Trinity , not onely all Eternall , but also Necessarily Existent , and Absolutely Unannihilable . Nor could the First any more Exist without the Second and Third , then the Sun without its Primary Light , and Secundary Splendor . These according to Plotinus , the Three Principles of the Universe , so that there could be neither More , nor Fewer . They also who called the Second , Autopator , signified thereby , the Necessity of its Existence . Page 577 , 578 Thirdly , These Three Platonick Hypostases , as Eternall , and Necessary , so likewise Universal , or Comprehensive of the Whole World , that is , Infinite and Omnipotent . Therefore called Principles , and Causes , and Opificers . Though Nous or Mind vulgarly lookt upon as the Highest Principle of all things , yet Plato set before it , One Most Simple Good. When Nous said by Plato , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Same Kind , with the First Cause of all things ; this all one as if he had affirmed it to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Co-Essential or Consubstantial with it . Pag. 578 , 579 Plato's Third Hypostasis , Psyche , or the Superiour Mundane Soul , called by him Zeus , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as also the Cause and Fountain of Life , and the Prince and King of all things . And when said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Offspring of the Highest Mind , thereby made Consubstantiall with it also . So that Plato's whole Trinity Homoousian . Page 579 Though by the Demiurgus or Opificer , Plato commonly meant the Second Hypostasis , Mind or Intellect ; yet Atticus , Amelius , Plotinus and others , called the Third or the Higher Psyche also , by that Name . Wherefore according to the Genuine Platonick , and Parmenidian Trinity , all the Three Hypostases Joynt-Creatours of the whole World. Thus Ficinus often , and Proclus . Porphyrius his Affirmation , that the Deity according to Plato , Extends to Three Hypostases . Ibid. Certain therefore , that Arius did not Platonize , but rather Athanasius and the Nicene Fathers ; who notwithstanding made not Plato , but the Scriptures , their Foundation . The Genuine Trinity of Plato and Parmenides , a Middle betwixt that of Sabellius , and that of Arius : it being neither a Trinity of Words and Names , as the Former ; nor an Heteroousious Trinity , a Confused Jumble of God and Creature together ; but Homoousious and Homogeneall : all Eternall , Necessarily Existent , Infinite or Omnipotent , and Creatour . Page 579 , 580 But that it may yet more fully appear , how far the most refined Platonick and Parmenidian Trinity , does either Agree or Disagree , with the Scripture and Christian Doctrine , Two things further to be Observed concerning it . First , that the Platonists Universally asserted an Essentiall Dependence of their Second and Third Hypostases upon the First , as also a Graduall Subordination in them . Thus Plotinus ; Chronos , or the Second Hypostasis , is in a Middle State betwixt his Father who is Greater , and his Son who is Inferiour . And that in this Eternal Generation or Emanation , no Progress Vpward , but all Downward , and a Graduall Descent . Page 580 , 581 More of the Dependence and Graduall Subordination of the Second and Third Hypostases of the Platonick Trinity , to the First . Each following Hypostasis called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of that before it . Philo's Offensive Expression , That the Logos , or Word , is the Shadow of God. This Gradation commonly Illustrated by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Effulgency or Out-shining Splendor of the Sun. Page 581 , 582 The same further manifested , from the severall Distinctive Characters , given to each Hypostasis , in the True Platonick or Parmenidian Trinity . The First , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One before all things ; The Second , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One All things , as to their Distinct Idea's ; The Third , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One Really producing All things . The First , Unity and Goodness Essentiall ; the Second , Understanding and Wisedom ; the Third , Self-Active Love and Power . The First or Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Above Action : The Second or Son the Demiurgus , The Maker or contriving Architect of the World , but an Immovable Nature : The Third a Movable Deity ; and the Immediate Governour of the whole World. Amelius his Distinction of them into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Page 582 , 583 The greatest Difficulty in the distinctive Characters of these Three Platonick Hypostases ; That Understanding , Reason , and Wisedom , should be made Peculiar to the Second , as if the First were therefore devoid of Mind , Reason and Wisedom . This an Arcanum of the Platonick and Pythagorick Theology : That whereas Anaxagoras , Aristotle , and the Vulgar , make Mind and Understanding , the Oldest of all things , and the Highest Principle in the Universe ; this supposes Mind , Knowledge , and Wisedom , to be , not the First , but Second . Partly because there is Multiplicity in Knowledge , but there must be Unity before Multiplicity . And partly because there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , An Object or Intelligible before Intellect . As also , because Intellection , or Knowledge , is not the Highest Good , or Happiness ; and therefore to be some Substantiall thing , in order of Nature Superiour to Mind . Hence concluded , that the Supreme Deity is Better then Logos , Reason , Word , or Intellect . That not Logos , from whence Logos is derived . Thus Philo ; The God before Reason or Word , better then all the Rationall Nature . But this Difficulty common to Platonism , with Christianity ; which likewise makes Word or Reason and Wisedom , not the First , but Second Hypostasis . Thus does Athanasius denie that there is any Word , Reason , or Wisedom , before the Son of God. What then ? Is the First Hypostasis therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Devoid of Reason and Mind ? Plotinus his Attempts to answer this ; That the First hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , A Simple Light , different from that Multiform Light of Knowledge . Again , That the First is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self , and therefore Superiour to Intellect , or that which hath Intellection . ( For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligence it self doth not Understand . ) Besides which , another Attempt also to salve this Difficulty . Page 583 , 586 The Ground of this Platonick Dependence and Subordination in the Divine Hypostases ; Because there is but One Fountain of the Godhead ; so that the Second must needs differ from the First , as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Splendor from the Sun. Page 586 , 587 Though the Second Hypostasis said to have been Begotten , from the First ; yet this not to be taken for such a Generation , as that of Men , where Three Men , ( Father , Son , and Grandson ) all Adult , have no Essential Dependence upon one another , nor Gradual Subordination . This but an Imperfect Generation . Page 587 Furthermore , the Platonists would recommend this their Gradation in the Deity , or Subordination of Hypostases , from hence , Because by this means , not so great a Leap or Jump in the Creation , as otherwise there must be ; nor the Whole Deity screwed up to such a Disproportionate Height , as would render it Vncapable of having any Intercourse with the Lower World. Were the whole Deity , either One Simple Monade , or else an Immovable Mind , it could have no such Liberty of Will as is commonly attributed to it , nor be Affectible with any thing here below ; nor indeed any fitter Object for mens Devotion , then an Adamantine Rock . Whereas all the Phaenomena of the Deity salvable by this Platonick Gradation . Page 587 , 588 As also according to this Hypothesis , some reasonable satisfaction to be given , why just so many Divine Hypostases , and neither Fewer , nor More . Page 588 The Second thing to be Observed , concerning the Genuine Platonick , or Parmenidian Trinity ; That though the Hypostases thereof be called Three Natures , and Three Principles , and Three Opificers , and Three Gods ; yet they all Really make up but One Divinity . For the World , being Created by all Three , and yet having but One Creation , they must needs be all One Creatour . Porphyrius in S. Cyril explicitly , That , according to Plato , the Essence of the Deity extendeth to Three Hypostases . Page 588 , 589 Platonists further adde , That were it not for this Essential Dependence , and Subordination , the Three Divine Hypostases must needs be Three Co-ordinate Gods ; and no more One God , then Three Men are One Man , or Three Suns One Sun. Whereas the Sun , its Splendor , and Derivative Light , may all well be accounted One and the same Thing . Page 589 , 590 These Platonists therefore suppose , so close a Union , and so near a Conjunction , betwixt their Three Hypostases ; as no where else to be found in Nature . Plotinus , That there is Nothing between them , and That they are Onely Not the very same . They acknowledge also , their Perichoresis or Mutuall Inexistence . The Three Hypostases One Divinity to the Platonists , in the same manner , as the Centre , Radious Distance Immovable , and Movable Circumference of a Sphear , all One Sphear . The First Infinite Goodness , the Second Infinite Wisedom , the Third Infinite Active Love , and Power Substantiall . Page 590 , 591 From this full Account of the True and Genuine Platonick Trinity , it s both Agreement and Disagreement with the Christian , Plainly appeareth . First , its Agreement in the Three Fundamentall things before mentioned ; and consequently its Discrepance from A●ianism . Page 591 , 592 Secondly , its Disagreement notwithstanding , from the Now-received Doctrine , in that it supposes the Three Hypostases not to have One and the same Singular Essence , nor yet an Absolute Co-Equality , but a Graduall Subordination , and Essentiall Dependence . Vpon which account s●id by some , to Symbolize with Arianism , h●wever different from it in the Main Point . Page 592 B●sides which , the best of the Platonists , sometimes Guilty of Extravagant Expressions . Pl●tinus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Th●t our Humane Soul is of the same Species with the Mundane Soul , or Third Hypostasis ; Th●t being but the Elder Sister . Which indeed is to make it Co-Essentiall or Consubstantiall with us Men , as S. Austine understood it . This a Foundation for Creature Worship or Idolatry . Why the Arians by Constantine called Porphyrianists . But this Doctrine , as Repugnant to Plato , so elsewhere Contradicted by Plotinus himself . Page 593 , 594 That notwithstanding , a Platonick Christian would Apologize for Plato and the Genuine Pythagoreans , after this manner . First , That having no Scriptures , Councills , nor Creeds , to direct them in the Darkness of this Mystery , and to guide their Language , they the more excusable , if not always Uniform , and sometimes Extravagant . More to be wondred at , that they should approach so near the Christian Truth . Page 594 , 595 And for their Gradual Subordination of Hypostas●s , and Dependence of the Second and Third upon the First ; That these Platonists h●rein the more excus●ble , because the Majority of Christian Doctors , for the first Three Centuries , seem to have asserted the same . Page 595 ▪ 596 The Platonick Christians further Apologie ; That the Platonists Intention in Subordinating their Three Hypostases , onely to exclude a Plurality of Co-ordinate Independent Gods. That none of Plato's Three Hypostases , Creatures , but that the Essence of the Godhead belongeth to them All ; they being all Eternal , Necessarily Existent , Infinite , or Omnipotent , and Creatours . Therefore in the sense of the Nicene Councill , Consubstantiall and Co-equall . The Essence of the Godhead , wherein all the Three Hypostases agree , as well to the Fathers , as Platonists , Generall and Universall . Page 596 , 597 Besides which , the Genuine Platonists would acknowledge also , all their Three Hypostases to be Homoousian , Co-essentiall or Consubstantiall ▪ yet in a further Sense ; as making up One Entire Divinity : As the Root , Stock and Branches , Co-essentiall to a Vine . The Trinity not so Undivided , as if Three were not Three in it . The Inequality and Subordination in the Platonick Trinity , within the Deity it self onely , and in the Relation of the Hypostases to one another ; they being ad extrà all One and the same God , Joyntly Concurring in the same Actions , and in that respect , devoid of Inequality . Page 597 , 598 Furthermore , the Platonick Christian would urge , That according to the Principles of Christianity it self , there must needs be some Dependence and Subordination in these Hypostases , in their Relation to one another ; a Priority and Posteriority of Order and Dignity : That which is Originally of it Self , having some kind of Priority and Superiority , over th●t which is wholly Derived from it . The Second and Third Hypostases , not so Omnipotent as the First , because not able to Beget or Produce that . Hence the First styled by Macrobius , the Most Omnipotent of all . Sundry passages in Scripture , favouring this Hypothesis , as also Orthodox Fathers . Athanasius his Resemblances to the Originall Light and the Secondary Splendor ; to the Fountain and the Stream , the Root and the Branch , the Water and the Vapour . The Equality asserted by the Orthodox , in way of opposition to the Arian Inequality , of God and Creature ; That they Equally God , or Uncreated . Notwithstanding which , some Inequality amongst them allowed by Petavius and others , as This God , and That Person . Page 599 , 600 However , no necessity of any more Inequality and Subordination in the Platonick , then in the Christian Trinity ; they being but Infinite Goodness , and Infinite Wisedom , and Infinite Active Love , and Power Substantiall . Another Hypothesis of some Platonists , hinted by S. Austine out of Porphyry , which makes the Third Hypostasis a Myddle betwixt the First and Second ; and implies , not so much a Gradation , as a Circulation in the Trinity . Page 600 , 601 As for the Platonists supposing their Three Hypostases ( though One Entire Divinity ) to have their Distinct Singular Essences , without which they conceive they could be nothing but Three Names ; the Platonick Christian would make this Apology ; That the Orthodox Fathers themselves were generally of this persuasion , That the Essence of the Godhead wherein all the Three Persons agree , not One Singular , but onely One Common or Universal Essence . Their Distinction to this purpose , betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · that the former was Common or Generical , the latter Singular or Individual . Theodoret , Basil , and many others . Petavius his acknowledgement , that the Greeks Vniversally agreed herein . Page 601 , 602 The Opinion of Gregory Nyssen , Cyril , Damascen , and others ; That the Persons of the Trinity no otherwaies One , then as Three Individuals under the same Species , or as Three Men agree in the same common Humanity . These the Chief Asserters of an Absolute , Independent , and Un-subordinate Co-equality . This the onely fault that S. Cyril finds in the Platonists , that they did not assert such a Consubstantiality . Whereas this Trinity , Tritheism : the Three Persons thereof being no more One God , then Three Men are One Man , However this certain , that these Fathers did not suppose , the Three Hypostases of the Trinity to have all the same Singular Essence . Another Extream , that sprung up afterwards in the room of the former Tritheism , and owned by no other Authority , then of a Lateran Councill . Page 603 , 604 And that this Sameness of Singular Essence was not asserted by the Nicene Fathers , and first Opposers of Arius ; First , clearly acknowledged by Petavius . Page 604 , 605 But this further Evident from hence ; Because the same Orthodox Fathers , who opposed Arianism , did also condemn Sabellianism ; which asserted , Father , Son , and Holy Ghost , to be but One Hypostasis , that is , to have but One and the same Singular Essence ; and consequently acknowledged no other Trinity then of Names or Words . Page 605 It appeareth also from hence , Because the Word Homoousios had never any other Sense , then to signify the Agreement of things Numerically differing , in some Common and General Nature or Essence . S. Basil , That the same thing is not Homoousious , Co-essential , or Consubstantial with it self ; but always One thing with another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plotinus . So also in Athanasius , he affirming the Branches to be Homoousious and Congenerous with the Root . Besides which , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used by Athanasius , and others , as Synonymous with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . None of which words signify an Identity of Singular Essence , but General or Universal onely . The Council of Chalcedon , That our Saviour Christ as to his Humanity , was Homoousious or Consubstantial with us Men. Thus does Athanasius deny , the Son or Word , as such , to be Homoousious or Consubstantial with Creatures ; as also he affirmeth men to be Consubstantial with one another ; every Son Consubstantial and Co-essential with his Father . Page 605 , 606 Moreover the Sense of the Nicene Fathers , in their Consubstantiality , may more fully appear from the Doctrine of Arius opposed by them ; which made the Son a Creature , and therefore ( as Athanasius writeth ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of a different Essence or Substance from the Father . Proved clearly from Athanasius , that by the Consubstantiality of the Word , was meant no more then its being not a Creature , or Uncreated . Page 606 , 608 Further Proof , out of Athanasius , that by Consubstantiality , is not meant a Sameness of Singular , but onely of General Essence . As also out of S. Austine . Page 608 , 611 Lastly , That the Homoousian Fathers did not assert against Arius , a Sameness of Singular Essence , evident from their Disclaiming those two other words , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as having a Sabellian Sense in them , ) the former by Epiphanius , the latter by Athanasius . So that they who asserted the Son to be Homoousious , Consubstantial with the Father , denied him to be Monoousious or Tautoousious , that is , to have the same Singular Essence . Page 612 613 From all these Considerations , concluded by the Platonick Christian , Th●t as the Genuine Trinity of Plato agreed with that of the Orthodox Christians , in being not Heteroousian , but Homoousian , Co-essential or Consubstantial ; not made up of God and Creature , but all Homogeneal of Uncreated , or Creatour : so did the Trinity of the First Orthodox Anti-Arians herein agree with the Platonick Trinity ; that it was not Monoousian , or Tautoousian , One and the same Singular Essence , under Three Names or Notions onely ; but really Three Hypostases or Persons . Page 612 Nevertheless , here remaineth a Question to be Answered ; Whether Athanasius , the Nicene Fathers , and all the First Anti-Arians did therefore assert the same thing with Greg. Nyssen . Cyril , and others , That the Three Persons in the Trinity , were but Three Co-ordinate Individuals , under the same Species , having onely a Specifick Unity or Identity ; ( besides Consent of Will ) or that they all agree in the Uncreated Nature onely . This Grossly asserted in the Dialogues of the Trinity , Vulgarly Imputed to Athanasius ; and to that purpose also , That Three Men are not Three Men , but onely then when they Dissent from one another in Will and Opinion . But these Dialogues Pseudepigraphous . Nevertheless to be Granted , that Athanasius himself , in that Book of the Common Essence of the Persons , seems to lay something too much Stresse upon this Common Nature , Essence , or Substance , of the Three Persons , as to the making of them all but One God. However , it is certain he does not there rely upon that alone ; and elsewhere acknowledgeth it to be insufficient . The true Reason , why Athanasius laid so great a Stresse upon the Homoousiotes , not because this alone would make them One God , but because they could not possibly be One God without it . For if the Father be Uncreated , and the Son a Creature , then can they not both be One God. Several Passages of Athanasius Cited to this purpose . Those Expressions in him of One Godhead , and the Sameness of the Godhead , and One Essence or Substance in the Trinity , not so to be understood , as if the Three Persons were but several Names , Notions , or Modes of One Thing . Page 612 , 616 Wherefore though Athanasius lay his Foundation in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Common Specifick Unity of the Persons , ( which is their Consubstantiality , ) in order to their being One God ; yet does he superadde other Considerations also thereunto . A● first of all this , That they are not Three Principles , but onely One ; the Essence of the Father being the Root and Fountain of the Son and Spirit : and the Three Hypostases , gathered together under One Head. Where Athanasius implies , That were they perfectly Co-ordinate and Independent , they would not be One , but Three Gods. Page 616 In the next place , he further addeth ; That these Three Hypostases are not Three Separated Disjoined Things , but Indivisibly United ; as the Splendor is Indivisible from the Sun , and Wisedom from him that is Wise. That neither of these Persons could be without the other ; nor any thing come between them : they so immediately Conjoyned together , as that there is a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Continuity betwixt them . Page 616 , 617 Thirdly , Athanasius goes yet higher ; affirming these Three Hypostases , not onely to be Indivisibly Conjoyned , but also to have a Mutual Inexistence in each other . This afterwards called an Emperichoresis . That of our Saviour , I am in the Father , and the Father in me , therefore Quarrelled at by the Arians , because they conceived of Things Incorporeal , after a Corporeal manner . That the Godhead of the Son , is the Godhead of the Father ; and the Father exercises a Providence over all , in the Son. Page 617 , 619 Lastly , Athanasius also in Sundry Places , supposes the Three Divine Hypostases to make up one Entire Divinity ; as the Fountain and the Stream make up one entire River ; the Root , Stock , and Branches , one entire Tree . Accordingly the word Homoousios used by Athanasius , in a further Sense , not onely to signify things Agreeing in one Common and General Essence , but also such as Essentially Concurr to the making up of One Entire thing . That the Three Hypostases do Outwardly , or Ad extrà , produce all , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , One and the self-same Action ; the Father , By the Word , In the Holy Spirit , doing all things . That all this Doctrine of Athanasius would have been readily assented to by Plato and his Genuine Followers . The Platonick Christian therefore Concludeth , That there is no such Real Difference , betwixt the Genuine Platonick Trinity , and that of the First Orthodox Anti-Arian Fathers , as some conceive . From which notwithstanding that Tritheistick Trinity , of S. Greg. Nyssen , Cyril , and others , of Three Co-ordinate Individuals under the same Species , ( as Three Men ) seems to have been a Deviation . Page 619 , 620 Hitherto the Platonick Christians Apology , for the Genuine Platonick Trinity ; or Endeavour to reconcile it with the Doctrine of the Ancient Church : Where nothing is asserted by our selves , but all Submitted to the Judgement of the Learned in these Matters . And whatsoever in Plato's Trinity shall be found Discrepan● from the sense of the First Orthodox Anti-Arian Fathers , utterly disclaimed by us . Athanasius a great Instrument of Divine Providence , for preserving the Christian Church from Lapsing into a kind of Paganick and Idolatrous Christianity . ibid. The Reason of this Apology , for the Genuine Platonick Trinity ; Because it is against the Interest of Christianity , that this should be made more Discrepant from the Christian , then indeed it is . Moreover certain , that this Genuine Platonick Trinity was Anti-Arian ; or rather the Arian , Anti-Platonick . Wherefore Socrates wondered , that Georgius and Timotheus Presbyters , should adhere to the Arian Faction ; when one of them was accounted much a Platonist , the other an Origenist . Page 620 , 621 Furthermore , Platonick Pagans after Christianity , highly approved of the Beginning of S. John's Gospell , concerning the Logos , as exactly agreeing with their Platonick Doctrine . Thus Amelius in Eusebius , and others . A Platonist in S. Austine , That it deserved to be writ in Golden Letters , and set up in some Eminent places , in every Christian Church . But that which is most of all Considerable , to Justify this Apology , The generality of Christian Fathers , before and after the Nicene Councill , look'd upon this Platonick Trinity , if not as really the Same thing with the Christian , yet as approaching so near thereunto , that it differed chiefly in Circumstances , or Manner of Expression . Thus Justin Martyr , Clemens Alexandrinus , Origen , S. Cyprian , or the Authour of the Book De Spiritu Sancto , Eusebius Caesariensis ; and , which is most of all to the purpose , Athanasius himself ; he giving a Signal Testimony thereunto . To which may be added , S. Austine , and Theodoret. S. Cyril , though blaming the Platonick Subordination , ( Himself supposing the Trinity to be Three Co-ordinate Individuals , under the same Specifick Nature of the Godhead ) yet acknowledges that Plato was not altogether ignorant of the Truth , &c. But that Plato's Subordination , of his Second Hypostasis to the First , was not ( as the Arian ) of a Creature to the Creatour ; already made unquestionably Evident . Page 621 , 625 Wherefore a Wonderfull Providence of Almighty God here to be taken notice of ; That this Doctrine , of a Trinity of Divine Hypostases , should be entertained in the Pagan World before Christianity , as it were to prepare a way for the Reception of it amongst the Learned . Which the Junior Platonists were so sensible of , that besides their other Adulterations of the Platonick Trinity before mentioned ▪ ( for the Countenancing of their Polytheism and Idolatry ) they at length Innovated and Altered the whole Cabbala ; now no longer acknowledging a Trinity , but at least a Quaternity of Divine Hypostases ; namely , before and besides the Trinity , another Hypostasis superiour thereunto , and standing alone by it self . This first started by Iamblichus , carried on by Proclus , taken notice of by S. Cyril : besides which , Proclus also added other Phantastick Trinities of his own . Page 625 , 627 Another Advantage of this Platonick Trinity , extending to the present time ; perhaps not Vnintended also by Divine Providence , to abate the Confidence of those Conceited Wits , who so boldly decry the Trinity for Non-sense , Absolute Contradiction to Reason , and Impossibility ; when they shall find , that the Best and Freest Wits amongst the Pagans , though having no Scripture-Revelation to impose upon them , were yet fond of this Hypothesis . Page 627 And now it sufficiently appears , That the Ancient Platonists and Pythagoreans , were not to be taxed for Polytheists and Idolaters , in giving Religious Worship to their Three Divine Hypostases . One grand Design of Christianity , to free the World from Idolatry and Creature-Worship : And this the reason , why the Ancient Fathers so zealously opposed Arianism , because it thwarted that Design ; it Paganizing and Idolatrizing that , which was intended for the Unpaganizing of the World. One Remarkable Passage of Athanasius to this purpose . Page 627 , 629 Where First Observable , That Athanasius expresly affirmeth the Pagans to have Worshipped onely One Uncreated , and Many Created Gods. Thus Greg. Naz. That there was but One Divinity amongst the Pagans also . And Irenaeus , That they attributed the first place of the Deity to One Supreme God , the Maker of this Universe . And Secondly , That to Athanasius , and all those other Fathers , who charged the Arians with Idolatry , this was supp●sed not to consist in Worshipping Many Independent ▪ and Self-Existent Gods , but in giving Religious Worship to Creatures : As the Arians g●ve a Religious Worship to the Son or Word , supposed by themselves to be but a Creature . Page 629 ▪ 630 But if Arians guilty of Polytheism or Idolatry , for bestowing Religious Worship upon the Son , or Word , as a Creature , ( though the Chief of Creatures , and that by which all others were Made ) much more they guilty hereof , who Religiously worshipped other Inferiour Beings . Athanasius ; That no Creature the Object of Religious Worship , and That the Orthodox worshipped the Divinity , in the Humanity of our Saviour Christ. Nestorius branded with the name of a Man-worshipper . Some suppose That necessary to Idolatry , which is Impossible ; to Worship more then One , as Omnipotent , or with Mental Latria . Page 630 ▪ 632 And now have we sufficiently Answered the Objection against the Naturality of the Idea of God , as including Oneliness in it ; from the Pagan Polytheism . What farther here intended concerning the same , ( as a Foundation for our Defence of Christianity ) differred , to make room for a Confutation of all the Atheistick Arguments . CHAP. V. A Particular Confutation of all the Atheistick Grounds . THE First Atheistick Argument ; That there is no Idea of God. That in Answer to this , The Idea of God hath been already declared : viz. A Perfect Understanding Being , Unmade , or Self-Existent from Eternity , and the Cause of all other Things . In which , Nothing Unconceivable , nor Contradictious . Th●t these Confounded Atheists themselves , who deny that there is any Idea of God at all , must notwithstanding of necessity suppose the contrary ; because otherwise , denying his Existence , they should deny the Existence of Nothing . And that they agree also with Theists in the same Idea ; The one denying the Existence of that , which the other Asserteth , Than an Understanding Nature is the Original of all things . This Idea of God , as containing Oneliness and Singularity in it , not onely largely Defended and made good against that Objection from the Pagan Polytheism ; but also Proved , that the Generality of Mankind have a Natural Prolepsis or Anticipation in their Minds , concerning the Real and Actual Existence of such a Being . Atheists but Monsters , and Anomalies of mankind . This a sufficient Confutation of the First Atheistick Argument . Page 633 , 634 Nevertheless , That Atheists may not Pretend , any of their Strength to be Concealed ; all their Particular Exceptions against the Idea of God here Declared , being Five . Their First Exception , That we can have no Ide● nor Thought of any thing not Subject to Sense ; much less any Evidence of the Existence thereof . The Answer . First , That whereas the Atheists suppose Sense to be the Onely Knowledge , or at least Original Knowledge ; Sense as such is not Knowledge , or Understanding ; because if it were , then every one that sees Light and Colours , or feels Heat and Cold , would understand Light and Colours , Heat and Cold. Plainly proved also , from that Atomick Philosophy , ( which the Epicurean Atheists so much pretend to , ) That there is a Higher Faculty of the Soul , which Judges of Sense , detects the Phantastry thereof , resolves Sensible Things into Intelligible Principles , &c. No Passion able to make a Judgement , either of it self , or of other things . The Confounded Democritus himself , sometimes acknowledged Sense to be but Seeming and Phantasy , and not to reach to the Absolute Truth and Reality of Things . He therefore Exploded Qualities out of the Rank of Entities , because Unintelligible ; concluding them to be but our Own Phantasms . Vndeniably Evident , that we have Idea's , Notions , and Thoughts , of many things that never were in Sense , and whereof we have no Genuine Phantasms . Atheists attend not to their own Cogitations . That Opinion , That there is Nothing in the Understanding which was not before in Sense , False and Atheistical . Men having a Notion of a Perfect Understanding Being , the Cause of all things , as the Object of their Devotion ; the Atheists notwithstanding , would here Perswade them that they have none , and that the thing is a Non-Entity , meerly because they have no Sensible Idea , or Phantasm thereof . And so may they as well prove , not onely Reason and Understanding , Appetite and Volition , to be Non-Entities ; but also Phancy and Sense it self ; neither of these falling under Sense , but onely the Objects of them . Were God indeed Corporeal , as some mistaken Theists suppose , yet his Essence chiefly consisting in Mind and Understanding , this of him could not possibly be subject to Sense . But that there is also Substance Incorporeal , which therefore in its own Nature is Insensible , and that the Deity is such , will be elsewhere Demonstrated . Page 634 , 637 Though the Evidence of Singular Bodies Existing , depend upon the Information of Sense ; yet the Certainty of this very Evidence , not from Sense alone , but a Complication of Reason and Understanding with it . Sense Phantastical , not reaching to the Absolute Truth of things ; and obnoxious to Delusion . Our own Imaginations , taken for Sensations and Realities , in Sleep , and by Melancholized persons when awake . Atomick Atheists themselves , assert the Existence of such things as they have no Sense of ; Atoms , Membranes , or Exuvious Images of Bodies , nay Incorporeal Space . If the Existence of Nothing , to be acknowledged , which falls not under Sense , then not the Existence of Soul and Mind . God the Great Mind , that Rules the whole Universe ; whence our Imperfect Minds derived . The Existence of that God , whom no Eye can see , Demonstrated by Reason from his Effects . Page 637 , 638 The Second Atheistick Pretence against the Idea of God , and his Existence ; from Theists own acknowledging Him to be Incomprehensible ; from whence they infer him to be a Non-Entity . Here perhaps it may be Granted , in a right Sense , that whatsoever is altogether Unconceivable , is either in It self , or at least to Vs , Nothing . How that of Protagoras , That Every man is the measure of all things to himself , in his Sense false . Whatsoever any man 's shallow understanding cannot clearly comprehend , not therefore to be presently expunged out of the Catalogue of Beings . Nevertheless according to Aristotle , the Soul and Mind in a manner All things . This a Crystalline Globe , or Notional World , that hath some Image in it of whatsoever is contained in the Real Globe of Being . Page 638 But this Absolutely False ; That whatsoever cannot be fully Comprehended by us , is therefore utterly Unconceivable , and consequently Nothing . For we cannot fully Comprehend Our selves , nor have such an Adequate Conception of any Substance , as perfectly to Master and Conquer the same . That of the Scepticks so far True , That there is Something Incomprehensible in the Essence of Every thing ; even of Body it self . Truth Bigger then our Minds . Proper to God Almighty , ( who alone is wise ) perfectly to Comprehend the Essences of all things . But it follows not from hence , that therefore we have no Idea nor Conception at all of any thing . We may have a Notion or Idea of a Perfect Being , though we cannot fully Comprehend the same by Our Imperfect Minds ; as we may See and Touch a Mountain , though we cannot Enclasp it all round within our Arms. This therefore a False Theorem of the Atheists , That whatsoever cannot be fully Comprehended by Mens Imperfect Vnderstandings , is an Absolute Non-Entity . Page 638 , 639 Though God more Incomprehensible then other Things , because of his Transcendent Perfection ; yet hath he also more of Conceptibility : as the Sun , though dazling our Sight , yet hath more of Visibility , also , then any other Object . The Dark Incomprehensibility of the Deity , like the Azure Obscurity of the Transparent Aether , not any thing Absolutely in it self , but onely Relative to us . Page 639 , 640 This Incomprehensibility of the Deity so far from being an Argument against its Existence , that certain , on the Contrary , were there Nothing Incomprehensible to our Imperfect Minds , there could be no God. Every thing Apprehended by some Internal Congruity . The Scantness and Imperfection of our Narrow Understandings , must needs make them Asymmetral or Incommensurate , to what Absolutely Perfect . Page 640 Nature it self Intimates , That there is Something Vastly Bigger then our Mind and Thoughts , by those Passions Implanted in us , of Devout Veneration , Adoration , and Admiration , with Ecstasie and Pleasing Horrour . That of the Deity which cannot enter into the Narrow Vessels of our Minds , must be otherwise apprehended , by their being Plunged into it , or Swallowed up and Lost in it . We have a Notion or Conception of a Perfect Being , though we cannot fully Comprehend the same ; because our selves being Imperfect , must needs be Incommensurate thereunto . Thus no Reason at all , in the Second Atheistick Pretence , against the Idea of God , and his Existence ; from his Confessed Incomprehensibility . ibid. The Third follows , That Infinity , supposed to be Essentiall to the Deity , is a thing Perfectly Unconceivable , and therefore an Impossibility , and Non-Entity . Some Passages of a Modern Writer to this purpose . The meaning of them . That there is Nothing of Philosophick Truth in the Idea or Attributes of God , nor any other Sense in the words , then onely to signify the Veneration and Astonishment of mens own Minds . That the word Infinite , signifies Nothing in the Thing it self so called , but onely the Inability of our Understandings , and Admiration . And since God by Theists , is denied to be Finite , but cannot be Infinite , therefore an Unconceivable Nothing . Thus another Learned Well-willer to Atheism , That we have no Idea of Infinite , and therefore not of God. Which in the Language of Atheists , all one as to say , that He is a Non-Entity . Page 640 , 641 Answer . This Argument , That there can be nothing Infinite , and therefore no God ; proper to the Modern and Neoterick Atheists onely ; but Repugnant to the Sense of the Ancients . Anaximander's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infinite Matter , though Melissus his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the True Deity . Formerly both Theists and Atheists agreed in this ; That there must be Something or other Infinite , either an Infinite Mind , or Infinite Matter . The ancient Atheists also asserted , a Numericall Infinity of Worlds . Thus do Atheists Confute or Contradict Atheists . Page 641 , 642 That the Modern Atheists do no less Contradict Plain Reason also , and their very Selves , then they do their Predecessours , when they would disprove a God from hence , Because there can be Nothing Infinite . For First , Certain , that there was something or other Infinite in Duration , or Eternal without Beginning : Because , If there had been once Nothing , there could never have been Any thing . But hardly any Atheists can be so Sottish , as in good earnest to think there was once Nothing at all , but afterward Sensless Matter Happened to Be. Notorious Impudence in them , who assert the Eternity of Matter , to make this an Argument against the Existence of a God ; Because Infinite Duration without Beginning , an Impossibility . Page 642 , 643 A Concession to the Atheists of these Two Things ; That we neither have a Phantasm of any Infinite , because there was never any in Sense ; and that Infinity is not fully Comprehensible by Finite Understandings neither . But since , Mathematically Certain , That there was something Infinite in Duration , Demonstrated from hence , against Atheists , That there is Something Really Existing , which we have neither any Phantasm of , nor yet can fully Comprehend in our Minds . ibid. Further Granted , That as for Infinity of Number , Magnitude , and Time without beginning ; as we have no Phantasm nor full Comprehension of them , so have we neither any Intelligible Idea , Notion or Conception : From whence it may be Concluded , That they are Non-Entities . Number Infinite in Aristotle , onely in a Negative Sense , because we can never come to an End thereof by Addition . For which very Reason also , there cannot possibly be any Number Positively Infinite , since One or More may always be Added . No Magnitude so Great neither , but that a Greater may be Supposed . By Infinite Space , to be Vnderstood , Nothing but a Possibility of more and more Body , further and further Infinitely , by Divine Power ; or that the World could never be made so Great , as that God was not able to make it still Greater . This Potential Infinity , or Indefinity of Body , seems to be mistaken , for an Actual Infinity of Space . Lastly , no Infinity of Time Past , because then there must needs be Time Past , which never was Present . An Argument of a Modern Writer . Reason therefore Concludes , neither the World nor Time , to have been Infinite in Past Duration . Page 643 , 644 Here will the Atheist think he has got a Great Advantage , for disproving the Existence of a God ; Th●y who thus take away the Eternity of the World , taking away also the Eternity of a God. As if God could not be Eternal otherwise , then by a Successive Flux of Infinite Time. But we say , that this affordeth a Demonstration of a God ; Because since both the World and Time had a Beginning ; there must of necessity be Something , whose Duration is not Successive , but Permanent , which was the Creatour of them both . Wherefore the Atheists can here onely make Grimaces , and Quibble upon Nunc-Stans ; as if this Standing Eternity of the Deity , were nothing but a Pitifull Moment of Time Standing still ; and as if all Duration must needs be the same with ours , &c. Page 644 , 645 Concluded , That Infinite and Eternal , are not Words which signify Nothing in the thing it self , but onely the Idle Progress of our Minds , or our own Ignorance , Stupid Astonishment , and Veneration : not meer Attributes of Honour and Complement , but Attributes belonging to the Deity , ( and that alone ) of the most Philosophick Truth . And though we have no Ad●quate Comprehension thereof , yet must we have some Notion of that , which we can Demonstrate to belong to Something . Page 645 , 646 But the Thing which the Atheists Principally Quarrel with , is Infinite Power , or Omnipotence ; which they pretend also to be utterly Unconceivable , and Impossible , and a Name of Nothing . Where indeed our Modern Atheists have the joint Suffrage of the Ancients also , who concerned themselves in Nothing more , then Disproving Omnipotence , or Infinite Power . ib. This Omnipotence , either Wilfully or Ignorantly Misrepresented by Atheists , as if it were a Power of doing things Contradictious . An Irony of a Modern Atheist ; That God could turn a Tree into a Syllogism . The Absurd Doctrine of Cartesius ; That God could have made Twice two , not to have been Four ; or the Three Angles of a Triangle , not to be Equal to two Right . This to make one Attribute of the Deity Devour and Destroy another ; Infinite Will and Power , Infinite Understanding and Wisedom . To suppose God to Understand and be Wise , onely by Will , Really to give him no Understanding at all . God not so Omnipotent , as that he can destroy the Intelligible Natures of things ; which were to Baffle and Befool his own Wisedom . Infinite Power , That which can doe all that is Possible ; that is , Conceivable , or Implies no Contradiction . The very Essence of Possibility , Conceptibility . And thus all the Ancient Theists . Absurd for Atheists to say , that a Power of doing Nothing but what is Conceivable , is Unconceivable . ibid. 646 But because Atheists look upon Infinity as such a Mormo , we shall take off the Vizard from it ; by declaring , That it is Really nothing else but Perfection . Infinite Understanding and Knowledge , Perfect Understanding , without any Defect , and the Knowledge of all things Knowable . Infinite Power , Perfect Power , or a Power of doing all things Possible . Infinite Duration , Perfection of Essence . Because Infinity , Perfection ; therefore Nothing which includeth any thing of Imperfection in the Essence of it , can be truly and properly Infinite ; as Number , Magnitude , and Time : all which can but Counterfeit Infinity . Nothing One way Infinite , which is not so Every way , or a Perfect Being . Page 647 , 648 Now , That we have an Idea of Perfection , plain from that of Imperfection . Perfection First in Order of Nature , as the Rule and Measure . This not the want of Imperfection , but Imperfection the want of Perfection . A Scale or Ladder of Perfections in Nature , Perceived by means of that Idea , which we have of a Being Absolutely Perfect , the Measure of them . Without which , we could not take notice of Imperfection , in the most Perfect of all those things which we ever had Sense of . Boëtius ; That whatsoever is Imperfect in any kind , Implies something in that kind Perfect , from whence it was derived . And that the Nature of things took not Beginning , from any thing Incompleat and Imperfect ; but descended downward , from what was Absolutely Perfect , by steps and degrees , Lower and Lower . Page 648 Wherefore since Infinite , the same with Perfect ; we having a Notion of the Latter , must needs have of the Former . And though the Word Infinite be Negative , yet is the Sense Positive . Finite the Negation of Infinite , as which in order of Nature is before it ; and not Infinite of Finite . However , in things Vncapable of True Infinity ; Infinity being here a meer Imaginary thing and Non-Entity , can be onely conceived by the Negation of Finite , as Nothing is , by the Negation of Something . An Infinite Being , Nothing but a Perfect Being , such as never Was Not , and could produce all things Possible , or Conceivable . Page 648 , 649 The Fourth Atheistick Pretence against the Idea of God ; That it is an Arbitrarious Compilement of Contradictious Notions . Where First we deny not , but that as some Religionists Extend the Divine Power to things Contradictious , so may others compound Contradictions together in the Nature of the Deity . But it does not follow from thence , that Theology it self is therefore Contradictious , no more then that Philosophy is so , because some Philosophers also hold Contradictious things : Or that Nothing is Absolutely True , neither in Divinity , nor Philosophy , but all Seeming , and Phantastical ; according to the Protagorean Doctrine . Page 649 , 650 But though it be True , That whatsoever really Implies a Contradiction , is a Non-Entity ; yet is this Rule Obnoxious to much Abuse , when whatsoever mens shallow Vnderstandings cannot reach to , is therefore presently cried down by them , as an Impossibility or Nothing . As when the Atheists , and Materialists , explode Incorporeal Substance upon this Pretence ; or make it onely an Attribute of Honour , expressing the Veneration of Mens Minds , but signifying Nothing in Nature , nor having any Philosophick Truth . But the Atheists true meaning in this Objection , and what kind of Contradictions they are , which they impute to all Theology , may appear from a Passage of a Modern Writer : Namely , such as these ; when God is said to Perceive Sensible Things , and yet to have no Organs of Sense ; as also to Understand , and yet to have no Brains . The Vn-disguised meaning of the Writer , That Religion is not Philosophy , but Law , and all meer Arbitrary Constitution ; nor God a Subject of Philosophy , as all Real Things are ; he being no True Inhabitant of the World or Heaven , but onely of mens Brains and Phancies ; and his Attributes signifying neither True nor False , nor any thing in Nature , but onely mens Reverence and Devotion , towards what they Fear . And so may any thing be said of God , no matter what , so it be agreeable to Civil Law. But when men mistake Attributes of Honour , for Attributes of Philosophick Truth ; that is , when they will suppose such a thing as a God Really to Exist ; then is all Absurd Nonsense and Contradiction . God's Understanding without Brains , no Contradiction . Page 650 , 651 Certain , That no Simple Idea , as of a Triangle , or a Square , can be Contradictious to it self ; much less can the Idea of a Perfect Being , the most Simple of all . This indeed Pregnant of many Attributes , which if Contradictious , would render the whole a Non-Entity ; but all the Genuine Attributes of the Deity , as Demonstrable of a Perfect Being , as the Properties of a Triangle , or a Square ; and therefore can neither be Contradictious to it , nor one another . Page 652 Nay , the Genuine Attributes of the Deity , not onely not Contradictious , but also all Necessarily Connected together . ibid. In Truth , All the Attributes of the Deity , but so many Partial and Inadequate Conceptions of One and the Same Perfect Being , taken into our Minds , as it were , by Piece-meal . ibid. The Idea of God , neither Fictitious , nor Factitious . Nothing Arbitrarious in it ; but a most Natural and Simple Idea , to which not the Least can be Added , nor any thing Detracted from it . Nevertheless , may there be different Apprehensions concerning God ; every one that hath a Notion of a Perfect Being , not Vnderstanding all that Belongeth to it ; no more then of a Triangle , or of a Sphear . ibid. 653 Concluded therefore , That the Attributes of God , No Confounded Non-sense of Religiously Astonished Minds , huddling up together all Imaginable Attributes of Honour , Courtship , and Complement ; but the Attributes of Necessary Philosophick Truth : and such as do not onely speak the Devotion of mens Hearts , but also declare the Reall Nature of the thing . Here the Wit of a Modern Atheistick Writer , ill placed . ( Though no doubts , but some , either out of Superstition , or Ignorance , may Attribute such things to the Deity , as are Incongruous to its Nature . ) Thus the Fourth Atheistick Pretence , against the Idea of God , Confuted . Page 653 , 654 In the next place , The Atheists think themselves concerned , to give an Account of this Unquestionable Phaenomenon ; the General Persuasion of the Existence of a God , in the Minds of men , and their Propensity to Religion ; whence this should come , if there were no Reall Object for it in Nature . And this they would doe by Imputing it , partly to the Confounded Nonsense of Astonished Minds , and partly to the Imposture of Politicians . Or else to these Three Things ; To Mens Fear ; and to their Ignorance of Causes ; and to the Fiction of Law-Makers and Civil Sovereigns . Page 654 The First of these Atheistick Origins of Religion ; That Mankind by reason of their Natural Imbecillity , are in continual Solicitude and Fear concerning Future Events , and their Good and Evil Fortune . And this Passion of Fear raises up in them for an Object to it self , a most Affrightfull Phantasm ; of An Invisible Understanding Being , Omnipotent , &c. They afterwards Standing in awe of this their own Imagination , and Tremblingly Worshipping the Creature of their own Fear and Phancy . Page 654 The Second Atheistick Origin of Theism and Religion ; That Men having a Naturall Curiosity , to Enquire into the Causes of things , wheresoever they can discover no Visible and Naturall Causes , are prone to Feign Causes Invisible and Supernatural . As Anaxagoras said , never to have betaken himself to a God , but onely when he was at a loss for Necessary Materiall Causes . Wherefore no wonder if the Generality of Mankind , being Ignorant of the Causes of all or most Things , have betaken themselves to a God , as to a Refuge and Sanctuary for their Ignorance . Page 654 , 655 These two Accounts of the Phaenomenon of Religion ; from mens Fear and Solicitude and from their Ignorance of Causes and Curiosity ; Joyned together by a Modern Writer . As if the Deity were but a Mormo or Bugbear , raised up by mens Fear , in the Darkness of their Ignorance of Causes . The Opinion of other Ghosts and Spirits also , deduced from the same Originall . Mens taking things Casuall for Prognosticks , and being so addicted to Omens , Portents , Prophecies , &c. From a Phantastick and Timorous Supposition , That the things of the World are not disposed of by Nature , but by some Understanding Person . Page 655 But lest these Two Accounts of the Phaenomenon of Religion , should prove Insufficient ; the Atheists superadde a Third , Imputing it also to the Fiction and Imposture of Civill Soveraigns ; who perceiving an advantage to be made from hence , for the better keeping men in Subjection , have thereupon Dextrously laid hold of mens Fear and Ignorance ; and Cherished those Seeds of Religion in them , from the Infirmities of their Nature : Confirming their Belief of Ghosts and Spirits , Miracles , Prodigies , and Oracles , by Tales , publickly Allowed and Recommended . And that Religion might be every way Obsequious to their Designs ; have perswaded the People , that Themselves were but the Interpreters of the Gods , from whom they Received their Laws . Religion an Engin of State ; to keep men busily Employed ; Entertain their Minds ; render them Tame and Gentle , apt for Subjection and Society . Page 655 , 656 All this not the Invention of Modern Atheists . But an Old Atheistick Cabbal ; That the Gods made by Fear . Lucretius ; That the Causes of Religion , Terrour of Mind and Darkness : and that the Empire of the Gods owes all its Being to mens Ignorance of Causes , as also , that the Opinion of Ghosts proceeded from mens not knowing how to distinguish their Dreams , & other Frightfull Phancies , from Sensations . Page 656 , 657 An Old Atheistick Surmize also ; That Religion a Political Invention . Thus Cicero . The Atheists in Plato , That the Gods are not by Nature , but by Art and Laws onely . Critias , one of the Thirty Tyrants of Athens , his Poem to this purpose . Page 657 , 658 That the Folly and Falsness of these Three Atheistick Pretences , for the Origin of Religion , will be fully Manifested . First , As to that of Fear and Phancy . Such an Excess of Fear , as makes any one constantly Believe the Existence of that , for which no manner of Ground , neither in Sense nor Reason , highly tending also to his own Disquiet ; Nothing less then Distraction . Wherefore , the generality of mankind here affirmed by Atheists , to be Frighted out of their Wits , and Disstempered in their brains ; onely a few of themselves , who have escaped this Panick Terrour , remaining Sober or in their Right Senses . The Sobriety of Atheists , nothing but Dull Stupidity , and Dead Incredulity ; they Believing onely what they can See or Feel . Page 658 True , That there is a Religious Fear , Consequent upon the Belief of a God ; as also that the Sense of a Deity , is often awakened in mens Minds , by their Fears and Dangers . But Religion no Creature of Fear . None lesse Solicitous about their Good and Evill Fortune , then the Pious and Vertuous , who place not their Chief Happiness in things Aliene , but onely in the Right Vse of their own Will. Whereas the Good of Atheists , wholly in things Obnoxious to Fortune . The Timorous Complexion of Atheists ; from building all their Politicks and Justice upon the Foundation of Fear . Page 658 , 659 The Atheists Grand Errour here ; That the Deity , according to the generall Sense of Mankind , Nothing but a Terriculum , a Formidable , Hurtfull and Undesirable thing . Whereas men every where agree , in that Divine Attribute of Goodness and Benignity . ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the worst Sense , taken by none but a few Ill-natured Men ; painting out the Deity according to their own Likeness . This condemned by Aristotle in the Poets , ( he calling them therefore Liars ) by Plutarch in Herodotus , as spoken Universally ; Plutarch himself restraining the Sense thereof to his Evill Principle . Plato's ascribing the World to the Divine Goodness : who therefore made all things most like Himself . The true meaning of this Proverb ; That the Deity affecteth to Humble and Abase the Pride of men . Lucretius his Hidden Force , that hath as it were a Spite to all Overswelling Greatnesses ; could be no other then the Deity . Those amongst Christians , who make the worst Representation of God , yet Phansy him Kind and Gracious to Themselves . Page 659 , 660 True , that Religion often expressed by the Fear of God. Fear , Prima Mensura Deitatis , the First Impression that Religion makes upon men in this Lapsed State. But this not a Fear of God , as Mischievous and Hurtfull , nor yet as a meer Arbitrary Being , but as Just , and an Impartiall Punisher of Wickedness . Lucretius his acknowledging , mens Fear of God to be conjoyned with a Conscience of Duty . A Naturall Discrimination of Good and Evill , with a Sense of an Impartiall Justice , presiding over the World , and both Rewarding and Punishing . The Fear of God , as either a Hurtfull , or Arbitrary and Tyrannicall Being , ( which must needs be joyned with something of Hatred ) not Religion , but Superstition . Fear , Faith , and Love ; Three Steps and Degrees of Religion , to the Son of Sirach . Faith better Defined in Scripture , then by any Scholasticks . God such a Being , as if he were not , Nothing more to be Wished for . Page 660 , 661 The Reason why Atheists thus mistake the Notion of God , as a Thing onely to be Feared , and consequently Hated ; from their own Ill Nature and Vice. The latter disposing them so much to think , that there is no Difference of Good and Evill by Nature , but onely by Law ; which Law Contrary to Nature , as Restraint to Liberty . Hence their denying all Naturall Charity , and Acknowledging no Benevolence , or Good Will , but what arises from Imbecillity , Indigency , and Fear . Their Friendship at best no other , then Mercatura Utilitatum . Wherefore if there were an Omnipotent Deity , this ( according to the Atheistick Hypothesis ) could not have so much , as that Spurious Love or Benevolence to any thing , because standing in Need of Nothing , and Devoid of Fear . Thus Cotta in Cicero . All this asserted also , by a late Pretender to Politicks ; He adding thereunto , that God hath no other Right of Commanding , then his Irresistible Power : nor men any Obligation to obey him , but onely from their Imbecillity and Fear , or because they cannot Resist him . Thus do Atheists Transform the Deity into a Monstrous Shape ; an Omnipotent Being that hath neither Benevolence nor Justice in him . This indeed a Mormo or Bugbear . Page 661 , 662 But as this a false Representation of Theism ; so the Atheistick Scene of things , most Uncomfortable , Hopeless , and Dismall ; upon severall Accounts . True , that no Spightfull Designs in Sensless Atoms ; in which Regard , Plutarch Preferred , even this Atheistick Hypothesis , before that of an Omnipotent Mischievous Being . However , no Faith , nor Hope neither , in Sensless Atoms . Epicurus his Confession , that it was better to believe the Fable of the Gods , then that Materiall Necessity of all things , asserted by the other Atheistick Physiologers , before himself . But he not at all mending the Matter , by his supposed Free Will. The Panick Fear of the Epicureans , of the Frame of Heaven's Cracking , and this Compilement of Atoms being dissolved into a Chaos . Atheists running from Fear , plunge themselves into Fear . Atheism , rather then Theism , from the Imposture of Fear , Distrust , and Disbelief of Good. But Vice afterwards prevailing in them , makes them Desire , there should be No God. Page 663 , 664 Thus the Atheists , who derive the Origin of Religion from Fear , First put an Affrightfull Vizard upon the Deity , and then conclude it to be but a Mormo or Bugbear , the Creature of Fear and Phancy . More likely of the Two , that the Opinion of a God , sprung from Hope of Good , then Fear of Evill , but neither of these True , it owing its Being to the Imposture of no Passion , but supported by the Strongest and clearest Reason . Nevertheless a Naturall Prolepsis , or Anticipation of a God also , in mens Minds , Preventing Reason . This called by Plato and Aristotle , a Vaticination . Page 664 , 665 The Second Atheistick Pretence , to salve the Phaenomenon of Religion , from the Ignorance of Causes , and mens innate ●uriosity , ( Vpon which Account the Deity said by them , to be nothing but an Asylum of Ignorance , or the Sanctuary of Fools , ) next to be Confuted . Page 665 That the Atheists , both Modern and Ancient , here commonly Complicate these Two together , Fear , and Ignorance of Causes ; making Theism the Spawn of both : as the Fear of Children in the Dark , raises Bugbears and Spectres . Epicurus his Reason , why he took such great pains in the Study of Physiology ; that by finding out the Naturall Causes of things , he might free men from the Terrour of a God , that would otherwise Assault their Minds . ibid. The Atheists thus Dabbling in Physiology , and finding out Materiall Causes for some of those Phaenomena , which the unskilfull Vulgar salve onely from a Deity ; therefore Confident , that Religion had no other Originall , then this Ignorance of Causes : as also , that Nature , or Matter , does all things alone without a God. But we shall make it manifest , That Philosophy and the True Knowledge of Causes Lead to a Deity ; and that Atheism ; from Ignorance of Causes , and want of Philosophy . Page 665 , 666 For First , No Atheist , who derives all from Senslesse Matter , can possibly assign any Cause of Himself , his own Soul or Mind : it being Impossible , that Life and Sense should be Naturally produced , from what Dead and Sensless ; or from Magnitudes , Figures , Sites , and Motions . An Atheistick Objection , nothing to the purpose ; That Laughing and Crying things are made out of Not-Laughing and Crying Principles : because these result from the Mechanism of the Body . The Hylozoists never able neither , to produce Animal Sense , and Consciousness , out of what Sensless and Inconscious . The Atheists , supposing their own Life and Understanding , and all the Wisedom that is in the World , to have sprung , meerly from Sensless Matter , and Fortuitous Motion ; Grossely Ignorant of Causes . The Philosophy of Our Selves , and True Knowledge of the Cause of our own Soul and Mind , brings to God. Page 666 , 667 Again , Atheists Ignorant of the Cause of Motion , by which they suppose all things done : this Phaenomenon being no way Salvable , according to their Principles . First , undeniably certain , That Motion not Essential to all Body or Matter as such , because then there could have been no Mundane System , no Sun , Moon , Earth , &c. All things being continually Torn in Pieces , and Nothing Cohering . Certain also , That Dead and Sensless Matter ▪ such as that of Anaximander , Democ●itus , and Epicurus , cannot Move it self Spontaneously , by Will or Appetite . The Hylozoists further considered elsewhere . Democritus could assign no other Cause of Motion , then this , That one Body moved another from Eternity Infinitely ; without any First Cause or Mover . Thus also a Modern Writer . To Assert an Infinite Progress in the Causes of Motion , according to Aristotle , to assign no Cause thereof at all . Epicurus , though an Exploder of Qualities , forced here to fly to an Occult Quality , of Gravity . Which , as Absurd in Infinite Space , and without any Centre of Rest ; so indeed nothing but to make his own Ignorance , and He Knows not Why , to be a Cause . The Motion of Body , from the Activity of something Incorporeal . Though Motion taken for Translation , be a Mode of Matter ; yet as it is taken for the Vis Movens , a Mode , or Energy , of Something that is Incorporeal , and Self-Active . The Motion of the whole Corporeal Universe , Originally from the Deity . Thus the Ignorance of the Cause of Motion , another Ground of Atheism . Page 667 669 Thirdly , The Atheists also Ignorant of the Cause of that Grand Phaenomenon , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Regular and Artificial Frame of the Mundane System , and of the Bodies of Animals ; together with the Harmony of all . They who boast they can give Causes of all things , without a God , able to give no Cause of this , but onely , that it Happened by Chance so to be . This , either to make the Absence of a Cause , a Cause ; ( Chance being but the Absence of an Intending Cause ) or their Own very Ignorance of the Cause , and They Know not Why , to be a Cause ; or to make One Contrary , the Cause of Another ; ( Confusion of Order and Harmony , Chance of Art and Skill , ) or Lastly , to deny it to have any Cause at all , since they deny an Intending Cause . Page 669 But here the Atheists make several Preten●es , for this their Ignorance . First , That the World is not so Well Made , but that it might have been much Better ; and many Flaws to be found therein : whereas a God , or Perfect Being would have Bungled in Nothing , but have made all things after the Best manner . But this a Twelfth Ath●istick Argumentation , and the Confutation thereof to be expected afterward . Reasons why some Modern Theists give Atheists so much advantage here ▪ as to acknowledge Things be Ill Made ; whilst the Ancient Pagan Theists stood their Ground , and generously maintained , that Mind being the Maker of all things , and not Blind Fortune or Chance , nor Arbitrary Will , and Irrational Humane Omnipotent ; the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , That which is Absolutely the B●st , in order to the Good of the Whole , ( so far as the Necessity of things would admit ) the Measure and Rule of Nature , and Providence . Page 669 , 670 Again , the Atomick and Epicurean Atheists Pretend , That though many things serve for Uses , yet it does not therefore fol●ow , that they were made Intentionally for those Uses ; because things that Happen by Chance , may have Uses Consequent . Thus Lucretius , and the old Atheistick Philosophers before Aristotle , of the Parts of the Bodies of Animals , and all other things . The Answer , That when things consist of many Parts , all Artificially Proportioned together , with much Curiosity , as for example the Eye ; no man who considers the Anatomy thereof , and its whole Structure , can reasonably conclude , that it Happened so to be made ; and the Use of Seeing Followed : but that it was made Intentionally for the Use of Seeing . But to maintain , that not onely Eyes Happened to be so made , and the Use of Seeing Followed , but also Ears , and a Mouth , and Feet , and Hands , and all the other parts Organical and Similar , ( without any of which , the Whole would be Inept or Vseless ) all their several Uses , Vn-Intended , following ; Gross Insensibility , and Stupidity . Galen of the Use of Parts . Page 671 , 672 Democritus his Dotages ; Countenanced also by Cartesius His Book of Meteors , ( first written with design to Salve all those Phaenomena without a God , ) but Vnsuccessfully . Nevertheless we acknowledge , That God and Nature doe all things in the most Frugal and Compendious way ; and that the Mechanick Powers are taken in , so far as they will serviceably comply with the Intellectual Platform . But Nature not Mechanical and Fortuitous onely , but also Vital and Artificial ; the Archeus of the whole World. ibid. Again , Atheists further Pretend , That though it may well seem strange , that Matter Fortuitously Moved , should , at the very First , fall into such a Regularity and Harmony , as is now in the World ; yet not at all strange , that Atoms , moving from all Eternity , and making all manner of Combinations and Contextur●s , and trying all Experiments , should after innumerable other Inept , and Discongruous Forms , at length fall into such a System as This. They say therefore , That the Earth , at first , brought forth divers Monstrous and Irregular Shapes of Animals ; some wanting Feet , some Hands , some without a Mouth , &c. to which the Ancients added Centaurs , Scylla's , and Chimaera's ; mixtly Boviform , and Hominiform Animals . Though Epicurus , ashamed to own these , would seem to exclude them , but without Reason . But because we have now no such Irregular Shapes Produced out of the Earth , they say that the Reason is , because none could Continue and Propagate their kind by Generation , but onely such as Happened to be fitly made . Thus Epicurus , and the Atheists before Aristotle . They also adde hereunto , their Infinite Worlds ; amongst which they Pretend , not one of a Thousand , or of Ten thousand , hath so much Regularity in it as this of ours . Lastly , they Presage likewise , that this World of ours shall not always continue such , but after a while fall into Confusion and Disorder again ; and then may we have Centaurs , Scylla's , and Chimaera's as before . Page 672 , 674 Nevertheless , because this Universal and Constant Regularity of things , for so many Ages together , is so Puzzling ; they would perswade us , that the Sensless Atoms , Playing and Toying up and down , from Eternity , without any Care or Thought ; were at length Taught , by the Necessity of things , and driven to a kind of Trade or Habit of Artificialness and Methodicalness . Page 674 , 675 To all which Atheistick Pretences Replied . First , That this an Idle Dream , or Impudent Forgery , That there was once an Inept Mundane System ; and in this World of ours all manner of Irregular Shapes of Animals : not onely because no Tradition of any such thing ; but also because no Reason possibly to be given , why such should not be Produced out of the Earth still , though they could not Continue long . That also Another Atheistick Dream , That in this World of ours , all will quickly fall into Confusion and Nonsense again . And as their Infinite Worlds , an Impossibility , so their Assertion of the Irregularity of the supposed other Worlds , well enough Answered , by a Contrary Assertion ; That were every Planet a Habitable Earth , and every Fixed Star , a Sun , having all more or fewer such Habitable Planets moving round about them , and none of them Desert or Un-inhabited ; there would not be found so much as one Ridiculous or Inept System amongst them all ; the Divine Act being Infinite . Page 675 Again , That the Fortuitous Motions of Sensless Atoms , should in length of Time grow Artificial , and contract a Habit or Trade of Acting as Regularly , as if directed by perfect Art and Wisedome ; This Atheistick Fanaticism . Page 675 , 676 No more Possible , That Dead and Sensless Matter , Fortuitously Moved , should at length be Taught , and Necessitated by it self , to produce this Artificial System of the World ; then that a dozen or more Persons , unskilled in Musick , and striking the Strings as it Happened , should at length be Taught , and Necessitated to fall into Exquisite Harmony ; Or that the Letters in the Writings of Plato and Aristotle , though having so much Philosophick Sense , should have been all Scribbled at randome . More Philosophy in the Great Volume of the World , then in all Aristotle's and Plato's Works ; and more of Harmony , then in any Artificial Composition of Vocall Musick . That the Divine Art and Wisedom , hath printed such a Signature of it self upon the Matter of the Whole World , as Fortune and Chance could never Counterfeit . Page 676 , 677 But in the next place , the Atheists will for all this undertake to Demonstrate , That things could not Possibly be made by any Intending Cause , for Ends and Uses ; as Eyes for Seeing , Ears for Hearing ; from hence , Because things were all in Order of Time , as well as Nature , before their Uses . This Argument seriously propounded by Lucretius in this manner ; If Eyes were made for the Use of Seeing , then , of necessity , must Seeing have been before Eyes ; But there was no Seeing before Eyes ; Therefore could not Eyes be made for the sake of Seeing . Page 677 , 678 Evident , that the Logick of these Atheists , differs from that of all other Mortalls ; according to which , the End for which any thing is designedly made , is onely in Intention First , but in Execution Last . True , that Men are Commonly excited , from Experience of things , and Sense of their Wants , to Excogitate Means and Remedies : but it doth not therefore follow , that the Maker of the World could not have a Preventive Knowledge of whatsoever would be Usefull for Animals , and so make them Bodies Intentionally for those Vses . That Argument ought to be thus framed : Whatsoever is made Intentionally for any End , as the Eye for that of Seeing ; that End must needs be in the Knowledge and Intention of the Maker , before the Actual Existence of that which is made for it ; But there could be no Knowledge of Seeing before there were Eyes ; Therefore Eyes could not be made Intentionally for the sake of Seeing . Page 678 This the True Scope of the Premised Atheistick Argument , however disguised by them in the first Propounding . The Ground thereof , Because they take it for granted , That all Knowledge is derived from Sense , or from the Things Known , Pre-Existing without the Knower . And here does Lucretius Triumph . The Controversy therefore at last resolved into this ; Whether all Knowledge be in its own Nature , Junior to Things ; for if so , it must be Granted , that the World could not be Made by any Antecedent Knowledge . But this afterwards fully Confuted ; and Proved , That Knowledge is not , in its own Nature , Ectypall , but Archetypall ; and that Knowledge was Older then the World , and the Maker thereof . Page 679 But Atheists will Except against the Proving of a God , from the Regular and Artificiall frame of things ; That it is unreasonable to think , there should be no Cause in Nature , for the Common Phaenomena thereof ; but a God thus Introduced to salve them . Which also , to suppose the world Bungled and Botcht up . That Nature is the Cause of Naturall things , Which Nature doth not Intend , nor Act for Ends. Wherefore the Opinion of Finall Causality for things in Nature , but an Idolum Specûs . Therefore rightly banished , by Democritus , out of Physiology . Page 679 , 680 The Answer : Two Extreams here to be avoided , One of the Atomick Atheists , who derive all things from the Fortuitous Motion of Sensless Matter ; Another of Bigoticall Religionists , who will have God to doe all things Himself Immediately , without any Nature . The Middle betwixt both , That there is not onely a Mechanicall and Fortuitous , but also an Artificiall Nature , Subservient to the Deity , as the Manuary Opificer , and Drudging Executioner thereof . True , that some Philosophers have absurdly attributed their own Properties or Animal Idiopathies to Inanimate Bodies . Nevertheless , this no Idol of the Cave or Den , to suppose the System of the World to have been framed by an Understanding Being , according to whose Direction , Nature , though not it self Intending , Acteth . Balbus his Description of this Artificiall Nature in Cicero . That there could be no Mind in us , were there none in the Universe . That of Aristotle True , That there is more of Art in some things of Nature , then in any thing Made by Men. Now the Causes of Artificiall things , as a House or Clock , cannot be declared , without Intention for Ends. This Excellently pursued by Aristotle . No more can the Things of Nature be rightly Vnderstood , or the Causes of them fully Assigned , meerly from Matter and Motion , without Intention or Mind . They who banish Finall or Mentall Causality from Philosophy , look upon the Things of Nature , with no other Eyes then Oxen and Horses . Some pitifull Attempts of the Ancient Atheists , to salve the Phaenomena of Animals , without Mentall Causality . Democritus and Epicurus so cautious , as never to pretend , to give an Account of the Formation of the Foetus . Aristotle's Judgement here to be Preferred before that of Democritus . Page 680 , 683 But nothing more Strange , then that these Atheists should be justified in this their Ignorance , by Professed Theists and Christians ; who Atomizing likewise , in their Physiology , contend that this whole Mundane System , resulted onely from the Necessary and Unguided Motion of Matter , either Turned Round in a Vortex , or Jumbled in a Chaos , without the Direction of any Mind . These Mechanick Theists more Immodest then the Atomick Atheists themselves ; they supposing these their Atoms , though Fortuitously moved , yet never to have produced any Inept System , or Incongruous Forms ; but from the very first , all along , to have Ranged themselves so Orderly , as that they could not have done it better , had they been directed by a Perfect Mind . They quite take away that Argument for a God , from the Phaenomena , and that Artificiall Frame of things , leaving onely some Metaphysicall Arguments ; which though never so good , yet by reason of their Subtlety , cannot doe so much Execution . The Atheists Gratified to see the Cause of Theism thus betrayed , by its professed Friends ; and the Grand Argument for the same , totally Slurred by them . Page 683 , 684 As this , Great Insensibility of Mind , to look upon the Things of Nature with no other Eyes then Brute Animals do ; so are there Sundry Phaenomena , partly Above the Mechanick Powers , and partly Contrary to the same , which therefore can never be Salved , without Mentall and Finall Causality . As in Animals , the Motion of the Diaphragma in Respiration ; the Systole and Diastole of the Heart ( Being a Muscular Constriction and Relaxation ) To which might be added others in the Macrocosm : as the Intersection of the Planes of the Equator and Ecliptick ; or the Earth's Diurnall Motion upon an Axis not Parallell with that of its Annual . Cartesius his Confession , that according to Mechanick Principles , these should continually come nearer and nearer together ; which since they have not done , Finall or Mentall Causality here to be acknowledged ; and because it was Best it should be so . But the Greatest Phaenomenon of this kind , the Formation and Organization of Animals ; which these Mechanists never able to give any Account of . Of that Posthumous Piece of Cartesius , De la Formation Du Foetus . Page 684 , 685 Pretended , That to assign Finall Causes , is to presume our selves to be as Wise as God Almighty , or to be Privy to his Counsells . But the Question , not Whether we can always reach to the Ends of God Almighty , or know what is Absolutely Best in every Case , and accordingly Conclude things therefore to be so ; but Whether any thing in the World be made for Ends , otherwise then would have resulted from the Fortuitous Motion of Matter . No Presumption , nor Intrusion into the Secrets of God Almighty , to say , that Eyes were made by him Intentionally for the sake of Seeing . Anaxagoras his Absurd Aphorism , That Man was therefore the most Solert of all Animals , because he Chanced to have Hands . Far more Reasonable to think , ( as Aristotle concludeth ) That because Man was the wisest of all Animals , therefore he had Hands given him . More proper to give Pipes , to one that hath Musicall skill , then upon him that hath Pipes , to bestow Musicall skill . Page 685 In the Last place , The Mechanick Theists Pretend , and that with some more plausibility , That it is below the Dignity of God Almighty , to perform all those Mean and Triviall Offices of Nature , Himself Immediatly . This Answered again ; That though the Divine Wisedom , it Self Contrived the System of the whole , for Ends ; yet is there an Artificial Nature under him , as his Inferiour Minister and Executioner . Proclus his Description hereof . This Nature to Proclus , a God or Goddess ; but onely as the Bodies of the Animated Stars were called Gods , because the Statues of the Gods. Page 685 , 686 That we cannot otherwise Conclude , concerning these Mechanick Theists , who derive all things in the Mundane System , from the Necessary Motions of Sensless Matter , without the Direction of any Mind or God ; but that they are Imperfect Theists , or have a certain Tang of the Atheistick Enthusiasm , ( the Spirit of Infidelity ) hanging about them . Page 687 But these Mechanick Theists Counterbalanc'd by another sort of Atheists , not Fortuitous nor Mechanicall ; namely the Hylozoists ; who acknowledge the works of Nature to be the works of Understanding , and deride Democritus his Rough and Hooky Atoms , devoid of Life ; they attributing Life to all Matter as such , and concluding the Vulgar Notion of a God , to be but an Inadequate Conception of Matter , its Energetick Nature being taken alone by it self as a Compleat Substance . These Hylozoists , never able to satisfy that Phaenomenon , of the One Agreeing and Conspiring Harmony throughout the whole Universe : every Atom of Matter , according to them , being a Distinct Percipient ; and these Vnable to confer Notions with One another . Page 687 Nor can the other Cosmo-Plastick Atheists ( to whom the whole World , but one Huge Plant or Vegetable , Endued with a Spermatick , Artificiall Nature , Orderly disposing the whole , without Sense or Understanding , ) doe any thing towards the Salving of This , or any other Phaenomena : it being Impossible , That there should be any such Regular Nature , otherwise then as Derived from , and Depending on , a Perfect Mind . ibid. Besides these Three Phaenomena , of Cogitation , Motion , and the Artificial Frame of things , with the Conspiring Harmony of the Whole , ( no way Salvable by Atheists ) Here further Added , That those who asserted the Novity of the World , could not possibly give an Account neither , of the First Beginning of Men , and other Animals , not now Generated out of Putrefaction . Aristotle sometimes doubtfull and staggering concerning the World's Eternity . Men and all other Animals not produced at first by Chance , either as Worms out of Putrefaction , or out of Eggs , or Wombs , growing out of the Earth ; Because no Reason to be given , why Chance should not as well produce the same out of the Earth still . Epicurus his vain Pretence , that the Earth , as a Child-bearing Woman , was now grown Effete and Barren . Moreover , Men and Animals , whether first Generated out of Putrefaction , or excluded out of Wombs or Egge-shells , supposed by these Atheists themselves , to have been produced in a Tender , Infant-like State , so that they could neither supply themselves with nourishment , nor defend themselves from harms . A Dream of Epicurus , That the Earth sent forth streams of Milk after those her New-born Infants and Nurslings ; Confuted by Critolaus in Philo. Another Precarious Supposition or Figment of Epicurus ; That then no immoderate Heats nor Colds , nor any blustering Winds . Anaximander's way of Salving this Difficulty ; That Men were first generated and nourished in the bellies of Fishes , till able to shift for themselves ; and then disgorged upon dry land . Atheists swallow any thing , rather then a God. Page 688 , 689 Wherefore here being Dignus Vindice Nodus , a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Reasonably introduced , in the Mosaick Cabbala , to solve the same . It appearing , from all Circumstances put together , that this whole Phaenomenon surpasses , not onely the Mechanick , but also the Plastick Powers ; there being much of Discretion therein . However , not denied , but that the Ministery of Spirits ( Created before Man , and other Terrestrial Animals ) might be here made use of . As in Plato , after the Creation of Immortal Souls , by the Supreme God , the Framing of Mortal Bodies is committed to Junior Gods. Page 689 , 690 Furthermore , Atheists no more able to Salve that ordinary Phaenomenon , of the Conservation of Species , by the Difference of Sexes , and a due Proportion of Number , kept up between Males and Females . Here a Providence also , Superiour , as well to the Plastick , as Mechanick Nature . ibid. Lastly , Other Phaenomena , as Real , though not Physical ; which Atheists cannot possibly Salve , and therefore do commonly Deny ; as of Natural Justice or Honesty , and Obligation ; the Foundation of Politicks , and the Mathematicks of Religion . And of Liberty of Will , not onely That of Fortuitous Self-determination , when an equal Eligibility of Objects ; but also That which makes men deserve Commendation and Blame . These not commonly distinguished , as they Ought . Epicurus his endeavour to Salve Liberty of Will , from Atoms Declining Vncertainly from the Perpendicular , meer Madness and Frenzy . Page 690 , 691 And now have we already Preventively Confuted the Third Atheistick Pretence , to Salve the Phaenomenon of Theism , from the Fiction and Imposture of Politicians ; we having proved , That Philosophy , and the true Knowledg of Causes , inferre the Existence of a God. Nevertheless this to be here further Answered . Page 691 That States-men and Politicians could not have made such use of Religion , as sometimes they have done , had it been a meer Cheat and Figment of their own . Civil Sovereigns in all the distant places of the World , could not have so universally conspired , in this one Piece of State-craft or Cozenage : nor yet have been able , to possess the Minds of men every-where with such a constant Awe and Dread of an Invisible Nothing . The World would long since have discovered this Cheat , and suspected a Plot upon their Liberty , in the Fiction of a God ; at least Governours themselves would have understood it ; many of which notwithstanding as much awed with the Fear of this Invisibl● Nothing , as any Others . Other Cheats and Juggles , when once Detected no longer Practised . But Religion now as much in Credit as ever , though so long since Decried by Atheists , for a Political Cheat. That Christianity , a Religion Founded in no Humane Policy , prevailed over the Craft and Power of all Civill Sovereigns , and Conquered the Persecuting World , by suffering Deaths and Martyrdoms . This Presignified by the Prophetick Spirit . Page 691 , 692 Had the Idea of God , been an Arbitrarious Figment , not conceivable , h●w men should have universally agreed in the same , and the Attributes belonging thereunto : ( This Argument used by Sextus : ) Nor that Civil Sovereigns themselves should so universally have Jumped in it . Page 692 , 693 Furthermore ; Not Conceivable , how this Thought or Idea of a God should have been Formed by any , had it been the Idea of Nothing . The Superficialness of Atheists , in Pretending , that Politicians , by telling men of Such a thing , put the Idea into their Minds . No Notions , or Idea's , put into mens minds by Words , but onely the Phantasms of the Sounds . Though all Learning be not Remembrance ; yet is all Humane Teaching , but Maieutical or Obstetricious ; not the Filling of the Soul as a Vessel , by Pouring into it from without ; but the Kindling of it from within . Words signifie nothing , to him that cannot raise up within himself the Notions , or Idea's , correspondent to them . However , the Difficulty still remains ; How States-men themselves , or the first Inventer of this Cheat , could have framed any Notion at all of a Non-Entity . Page 693 , 694 Here the Atheists Pretend , That there is a Feigning Power in the Soul , whereby it can make Idea's and Conceptions of Non-Entities ; as of a Golden Mountain , or a Centaur : and that by this , an Idea of God might be framed , though there be no such Thing . Answer ; That all the Feigning Power of the Soul , consisteth onely in Compounding Idea's of things , that Really Exist Apart , but not in that Conjunction . The Mind cannot make any New Conceptive Cogitation , which was not Before ; as the Painter or Limner cannot Feign Colours . Moreover the whole of these Fictitious Idea's , though it have no Actual , yet hath it a Possible Entity . The Deity it Self , though it could Create a World out of Nothing , yet can it not Create more Cogitation or Conception , then Is , or was always contained in its own Mind from Eternity ; nor frame a Positive Idea of that , which hath no Possible Entity . Page 694 , 695 The Idea of God , no Compilement or Aggregation of things , that Exist Severally , apart in the World ; because then it would be a meer Arbitrarious thing , and what Every one Pleased ; the contrary whereunto hath been before manifested . Page 695 Again ; Some Attributes of the Deity , nowhere else to be found in the whole World ; and therefore must be Absolute Non-Entities , were there no God. Here the Painter must Feign Colours , and Create New Cogitation , out of Nothing . ibid. Lastly ; Vpon Supposition , That there is no God , it is Impossible not onely , that there should be any for the Future , but also , that there should ever have been any ; whereas all Fictitious Idea's must have a Possible Entity , since otherwise they would be Unconceivable , and No Idea's . ibid. Wherefore some Atheists will further Pretend ; That besides this Power of Compounding things together , the Soul hath another Ampliating , or Amplifying Power ; by both which together , though there be no God Existing , nor yet Possible ; the Idea of him might be Fictitiously Made : those Attributes which are nowhere else to be found , arising by way of Amplification or Augmentation of Something found in Men. Page 695 , 696 Answer ; First , That according to the Principles of these Atheists , that all our Conceptions are nothing but Passions from Objects without ; there cannot Possibly be any such Amplifying Power in the Soul , whereby it could make More then Is. Thus Protagoras in Plato ; No man can Conceive any thing , but what he suffers . Here also , ( as Sextus Intimateth , ) the Atheists guilty of that Fallacy , called a Circle or Diallelus . For having First undiscernedly made the Idea of Imperfection , from Perfection ; they then goe about again , to make the Idea of Perfection , out of Imperfection . That men have a Notion of Perfection , by which , as a Rule , they Judge things to be Imperfect ; Evident from that Direction given by all Theologers , To Conceive of God , in way of Remotion or Abstraction of all Imperfection . Lastly , Finite Things added together , can never make up Infinite ; as more and more Time backward , can never reach to Eternity without Beginning . God differs from Imperfect things , not in Degree , but Kind . As for Infinite Space , said to consist of Parts Finite ; we certain of no more then this , that the Finite World might have been made Bigger and Bigger Infinitely ; for which very Cause , it could never be Actually Infinite . Gassendus his Objection , That the Idea of an Infinite God , might as well be Feigned , as that of Infinite Worlds . But Infinite Worlds , are but Words or Notions ill Put together , or Combined ; Infinity being a Real Thing in Nature , but Misapplied , it being Proper onely to the Deity . Page 696 , 697 The Conclusion ; That since the Soul can neither Make the Idea of Infinite , by Amplification of Finite ; nor Feign or Create any New Cogitation , which was not before ; nor make a Positive Idea , of a Non-Entity ; certain , that the Idea of God , no Fictitious Thing . Page 697 Further made Evident , That Religion not the Figment of Civil Sovereigns . Obligation in Conscience , the Foundation of all Civil Right and Authority . Covenants without this , Nothing but Words and Breath . Obligation , not from Laws neither ; but before them ; or otherwise they could not Oblige . Lastly , This derived , not from Utility neither . Were Obligation to Civil Obedience Made by mens Private Utility , then could it be Dissolved by the Same . Wherefore if Religion , a Fiction or Imposture ; Civil Sovereignty must needs be so too . Page 697 , 698 Had Religion been a Fiction of Politicians , they would then have made it every way Pliable , and Flexible ; since otherwise it would not Serve their Turn , nor consist with their Infinite Right . Page 698 But Religion in its own Nature , a Stiff , Inflexible thing , as also Justice , it being not Factitious , or Made by Will. There may therefore be a Contradiction , betwixt the Laws of God , and of Men ; and in this case does Religion conclude , That God ought to be Obeyed , rather then Men. For this Cause , Atheistick Politicians of Latter times , declare against Religion as Inconsistent with Civil Sovereignty ; It destroying Infinite Right , Introducing Private Judgment , or Conscience , and a Fear Greater then that of the Leviathan ; to wit , of him who can Inflict Eternal Punishments . Sensless Matter the Atheists Natural God ; the Leviathan or Civil Sovereign , his Artificial One. Religion thus disowned and disclaimed by Politicians , as Inconsistent with Civil Power , could not be the Creature of Political Art. Thus all the Three Atheistick Pretences , to Salve the Phaenomenon of Religion ; from Fear , Ignorance of Causes , and Fiction of Politicians ; fully Confuted . Page 698 , 700 But because , besides those Ordinary Phaenomena , before mentioned , there are certain other Extraordinary ones , that cannot be Salved by Atheists , which therefore they will impute , Partly to Mens Fear and Ignorance , and Partly to the Fiction and Imposture of Civil Governours , ( viz. Apparitions , Miracles , and Prophecies ; ) the Reality of these , here also to be briefly Vindicated . Page 700 First , as for Apparitions ; Though much of Fabulosity in these Relations , yet unquestionably something of Truth . Atheists imputing these things to mens mistaking their Dreams and Phancies for Sensations , Contradict their own Fundamental Principle , That Sense is the onely Criterion of Truth ; as also Derogate more from Humane Testimony , then they ought . ibid. That some Atheists Sensible hereof , have acknowledged the Reality of Apparitions , concluding them nevertheless to be the Meer Creatures of Imagination ; as if a Strong Phancy could produce Real Substances , or Objects of Sense . The Fanaticism of Atheists , who will rather Believe the greatest Impossibilities , then endanger the Being of a God. Invisible Ghosts Permanent , easily introduce One Supreme Ghost of the whole World. Page 700 , 701 Democritus yet further Convinced ; That there were Invisible Beings Superiour to Men , Independent upon Imagination , and Permanent ; ( called by him Idols ) but having nothing Immortal in them ; and therefore that a God could be no more proved from the Existence of them , then of Men. Granted by him , that there were , not onely Terrestrial , but also Aerial and Aetherial Animals ; and that all those Vast Regions of the Universe above , were not Desert and Uninhabited . Here something of the Fathers , asserting Angels to have Bodies : but more afterwards . Page 701 , 702 To this Phaenomenon of Apparitions , may be added those Two others , of Witches and Demoniacks ; both of these proving , That Spirits are not Phancies , nor Inhabitants of mens Brains onely , but of the World : as also , That there are some Impure Spirits , a Confirmation of the Truth of Christianity . The Confident Exploders of Witchcraft , suspicable for Atheism . As for Demoniacks or Energumeni , certain from Josephus , That the Jews did not take these Demons or Devils , for Bodily Diseases ; but Real Substances , possessing the Bodies of Men. Nor probable , that they supposed , as the Gnosticks afterward , all Diseases to be the Infestation of Evil Spirits ; nor yet , ( as some think ) all Demoniacks to be Mad-men . But when there were any Unusual and Extraordinary Symptoms , in any Bodily Distemper , but especially that of Madness , they supposing this to be Supernatural , imputed it to the Infestation of some Devil . Thus also the Greeks . Page 702 , 704 That Demoniacks and Energumeni , are a Real Phaenomenon ; and that there are such also in these Times of ours , Asserted by Fernelius and Sennertus . Such Maniacal Persons , as not onely discover Secrets , but also speak Languages , which they had never learnt , Vnquestionably Demoniacks or Energumeni . That there have been such in the Times since our Saviour , proved out of Psellus ; as also from Fernelius . This for the Vindication of Christianity , against those who suspect the Scripture - Demoniacks for Figments . Page 704 , 706 The Second Extraordinary Phaenomenon Proposed ; That of Miracles , and Effects Supernatural . That there have been such things amongst the Pagans , and since the Times of Christianity too ; Evident from their Records . But more Instances of these in Scripture . Page 706 Two Sorts of Miracles . First , Such as , though they cannot be done by Ordinary Causes , yet may be effected by the Natural Power of Invisible Spirits , Angels , or Demons . As Illiterate Demoniacks , speaking Greek . Such amongst the Pagans that Miracle of the Whetstone , cut in two with a Razour . Secondly , Such as transcend the Natural Power of all Second Causes , and Created Beings . Page 706 , 707 That late Politico-Theological Treatise , denying both these Sorts of Miracles ; Inconsiderable , and not deserving here a Confutation . Page 707 Supposed in Deut. That Miracles of the Former sort , might be done by False Prophets , in Confirmation of Idolatry . Wherefore Miracles alone , not sufficient to confirm every Doctrine . ibid. Accordingly in the New Testament do we read , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lying Miracles ; that is , Miracles done in Confirmation of a Lie , and by the Power of Satan , &c. God permitting it , in way of Probation of some , and Punishment of others . Miracles done for the promoting of Creature-Worship or Idolatry , in stead of Justifying the same , themselves Condemned by it . Page 708 Had the Miracles of our Saviour been all of the Former Kind onely , yet ought the Jews , according to Moses Law , to have acknowledged him for a True Prophet , he coming in the Name of the Lord , and not Exhorting to Idolatry . Supposed in Deut. That God would not Permit False Prophets to doe Miracles , save onely in the Case of Idolatry ; or when the Doctrine is discoverable to be False by the Light of Nature ; because that would be an Invincible Temptation . Our Saviour , That Eximious Prophet foretold , by whom God would again reveal his Will to the World ; and no more out of Flaming Fire . Nevertheless some Miracles of our Saviour Christ 's such also , as could be done onely by the Power of God Almighty . Page 708 , 709 All Miracles evince Spirits ; to disbelieve which is , to disbelieve Sense , or Vnreasonably to Derogate from Humane Testimony . Had the Gentiles entertained the Faith of Christ , without Miracles , This it self would have been a Great Miracle . Page 709 The Last Extraordinary Phaenomenon , Divination or Prophecy . This also evinces Spirits , ( called Gods by the Pagans : ) and thus that of theirs True ; If Divination , then Gods. 710 Two Sorts of Predictions likewise , as of Miracles . First , such as might proceed from the Natural Presageing Power of Created Spirits . Such Predictions acknowledged by Democritus , upon account of his Idols . Not so much Contingency in Humane Actions , by reason of Mens Liberty of Will , as some suppose . Page 710 , 711 Another Sort of Predictions of Future Events , Imputable onely to the Supernatural Prescience of God Almighty . Epicurus his Pretence , That Divination took away Liberty of Will ; either as Supposing , or Making a Necessity . Some Theists also denying the Prescience of God Almighty , upon the same Account . Certain , That no Created Being can foreknow Future Events , otherwise then in their Causes . Wherefore Predictions of such Events , as had no Necessary Antecedent Causes , Evince a God. Page 711 , 712 That there is Foreknowledge of Future Events , Unforeknowable to Men ; formerly the general Perswasion of Mankind . Oracles and Predictions amongst the Pagans , which Evince Spirits ; as that of Actius Navius . Most of the Pagan Oracles , from the Natural Presageing Power of Demons . Nevertheless some Instanc●s of Predictions of a higher kind amongst them ; as that of Vectius Valens , and the Sibyls . Thus Balaam , Divinely assisted to Predict our Saviour . Page 712 , 713 Scriptures Triumphing over Pagan Oracles . Predictions concerning our Saviour Christ , and the Conversion of the Gentiles . Amongst which that remarkable one , of the Seventy Weeks . Page 713 , 714 Other Predictions concerning the Fates of Kingdoms , and of the Church . Daniel's Fourth Ten-Horned Beast , the Roman Empire . This Prophecy of Daniel's , carried on further in the Apocalyps . Both of them Prophetick Calendars of Times , to the End of the World. ibid. That this Phaenomenon of Scripture-Prophecies , cannot Possibly be Imputed by Atheists , as some others , to Fear , or Ignorance of Causes , or to the Fiction of Politicians . They not onely Evince a Deity , but also the Truth of Christianity . To this Purpose , of more Vse to us , who now live , then the Miracles themselves Recorded in Scripture . Page 714 , 715 These Five Extraordinary Phaenomena , all of them evince , Spirits to be no Fancies , but Substantiall Inhabitants of the World ; from whence a God may be Inferred . Some of them , Immediately prove a Deity . ibid. Here have we not onely fully Confuted all the Atheistick Pretences from the Idea of God , but also by the way , already Proposed several Substantiall Arguments for a Deity . The Existence whereof will now be further proved from its very Idea . ibid. True , That some of the Ancient Theists themselves , Declare God Not to be Demonstrable . Thus Alexander Aphrodis . Clemens Alexand. But their meaning therein no more then this . That God cannot be Demonstrated à Priori , from any Antecedent Necessary Cause . Not follow from hence , That therefore no Certainty , or Knowledge of the Existence of a God ; but onely Conjectural Probability , Faith , and Opinion . We may have a Certain Knowledge of things , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof cannot be Demonstrated à Priori ; as , That there was Something or other Eternal , without Beginning . Whensoever a thing is Necessarily Inferred , from what is altogether Undeniable , this may be called a Demonstration . Many Geometricall Demonstrations such ; or of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely . Page 715 , 716 A Sceptical Position of Cartesius ; That there can be no Certainty of any thing , no not of Geometrical Theorems , nor Common Notions ; before we be Certain of the Existence of a God , Essentially Good , who therefore cannot Deceive . From whence it would follow , That neither Atheists , nor such Theists , as assert an Arbitrary Deity , can ever be certain of anything ; as That , Two and Two are Four. Page 716 , 717 However some appearance of Piety in this Assertion ; yet is it a Foundation of Eternal Scepticism , both as to all other things , and the Existence of a God. That Cartesius here went Round in a Circle , proving the Existence of a God , from our Faculties ; and then the Truth of our Faculties , from the Existence of a God ; and consequently Proved nothing . If it be possible , that our Faculties might be False , then must we confess it possible , that there may be no God ; and Consequently remain for ever Sceptical about it . ibid. Wherefore a Necessity of Exploding and Confuting this New Sceptical Hypothesis , of the Possibility of our Faculties being so made , as to Deceive us , in all our Clearest Perceptions . Omnipotence it self cannot make any thing to be Indifferently True or False . Truth not Factitious . As to the Universal Theorems of Abstract Science , the Measure of Truth , no Forrein or Extraneous thing , but onely our own Clear and Distinct Perception . Here whatsoever is Clearly Perceived , Is. The very Essence of Truth , Perceptibility . Granted by all , That there can be no False Knowledge or Understanding . The Perception of the Understanding , never False , but onely Obscure . Not Nature that Erreth in us , but We Our selves , in Assenting to things not Clearly Perceived . Conclusion ; That Omnipotence cannot Create any Understanding Faculties , so as to have as Clear and Distinct Conceptions of all Falshoods and Non-Entities , as of Truths : because whatsoever is Clearly and Distinctly Perceived , hath therefore an Entity ; and Omnipotence it self ( to speak with Reverence ) cannot make Nothing , to be Something , or Something Nothing . This no more , then That it cannot doe Things Contradictious . Conception the Measure of Power . Page 717 , 719 True , That Sense as such , is but Phantastical and Relative : and were there no other Perception , all Truth would be Private , Relative , and Seeming ; none Absolute . This probably the Reason , why some have suspected the same of Knowledge also . But Mind and Understanding reaches beyond Phancy and Appearance , to the Absoluteness of Things . It hath the Criterion of Truth within it self . Page 719 , 720 Objected ; That this an Arrogance , for Creatures to Pretend to an Absolute Certainty of any thing . Answer ; That God alone is Ignorant of Nothing , and Infallible in All things : but no Derogation from the Deity , to suppose , that he should make Created Minds such , as to have a Certainty of Something ; as the Whole to be Greater then the Part , and the like : since otherwise they would be but a meer Mockery . Congruous to think , that God hath made Men so , as that they may Possibly attain to some Certainty of his own Existence . Origen , That Knowledge is the onely thing that hath Certainty in it . Page 720 , 721 Having now some Firm Ground or Footing to stand upon ; a Certainty of Common Notions , without which nothing could be proved by Reason ; we shall endeavour by means hereof , to Demonstrate the Existence of a God from his Idea . ibid. Cartesius his Vndertaking to doe this with Mathematical Evidence ; as this Idea includeth in it Necessary Existence . This Argument hitherto not so Successfull , it being by many concluded to be a Sophism . That we shall impartially set down all that we can , both For it , and Against it ; leaving others to make a Judgment . Page 721 First , Against the Cartesian Demonstration of a God. That because we can frame an Idea of a Necessarily Existent Being , it does not at all follow , that It Is ; since we can frame Idea's of things , that Never Were , nor Will be . Nothing to be gathered from hence , but onely that it is Not Impossible . Again , from this Idea , Including Necessary Existence , nothing else Inferrible , but That , what hath no Necessary ●xistence , is not Perfect ; and , That if there be a Perfect Being , its Existence always was , and will be Necessary : but not Absolutely , That it doth Exist . A Fallacy , when from the Necessity of Existence affirmed onely Hypothetically , the Conclusion is made Absolutely . Though a Perfect Be●ng , Must Exist Necessarily ; yet not therefore follow , that it Must and Doth Exist . The Latter a thing Indemonstrable . Page 721 , 723 For the Cartesian Demonstration of a God. As from the Notion of a thing Impossible , we conclude , That it never Was nor Will be ; and of that which hath a Contingent Schesis to Existence , That it Might be , or Might not be ; so from that which hath Necessary Existence in its Nature , That it Actually Is. The force of the Argumentation , not meerly Hypotheticall , If there be a Perfect Being , then is its Existence Necessary ; because this supposes , that a Necessary Existent Being , is Contingent to be , or not to be : which a Contradiction . The Absurdity of this will better appear , if instead of Necessary Existence , we put in Actuall . No Theists can otherwise prove , that a God , though supposed to Exist , might not Happen by Chance to Be. Nevertheless God , or a Perfect Being , not here Demonstrated à Priori , when from its own Idea . The Reader left to make a Judgment . Page 723 , 724 A Progymnasma , or Praelusory Attempt , towards the proving of a God from his Idea , as including Necessary Existence . First , From our having an Idea of a Perfect Being , Implying no manner of Contradiction in it , it follows , that such a thing is Possible . And from that Necessary Existence Included in this Idea , added to the Possibility thereof , it further follows , that it Actually Is. A Necessary Existent Being , if Possible , Is ; because upon the supposition of its Non-Existence , it would be Impossible for it , ever to have been . Not so in Contingent things . A Perfect Being , is either Impossible to have Been , or else it Is. Were God Possible , and yet Not , He would not be a Necessary , but Contingent Being . However no Stress laid upon this . Page 724 , 725 Another Plainer Argument , for the Existence of a God , from his Idea . Whatsoever we can frame an Idea of in our Minds , implying no Contradiction , this either Actually Is , or else if it Be Not , is Possible to Be. But if God Be Not , he is not Possible to Be. Therefore He Is. The Major before Proved , That we cannot have an Idea of any thing , which hath neither Actuall nor Possible Existence . Page 725 A Further Ratiocination from the Idea of God , as including Necessary Existence , by certain Steps . First , Certain , that something or other did Exist of It self from Eternity , without Beginning . Again , Whatsoever did Exist of It self from Eternity , did so Exist Naturally and Necessarily , and therefore there is a Necessary Existent Being . Thirdly , Nothing could Exist of It self from Eternity Naturally and Necessarily , but what contained Necessary Self-Existence in its Nature . Lastly , A Perfect Being , and nothing else , containeth Necessary Existence in its Nature . Therefore It Is. An Appendix to this Argument ; That no Temporary Successive Being , could be from Eternity without Beginning . This Proved before . Page 725 , 726 Again , The Controversie betwixt Atheists and Theists , First Clearly Stated from the Idea of God , and then Satisfactorily Decided . Premised ; That as every thing was not Made , so neither was every thing Unmade . Atheists agree in both . The State of the Controversie betwixt Theists and Atheists ; Whether that which being it self Unmade , was the Cause of all other things Made , were the Most Perfect , or the Most Imperfect Being . A certain kind of Atheistick Theism , or Theogonism , which acknowledging a God , or Soul of the World , presiding over the Whole , supposed him notwithstanding , to have Emerged out of Night and Chaos ; that is , to have been Generated out of Sensless Matter . Page 726 , 728 The Controversie thus Stated , easily Decided . Certain , That Lesser Perfection may be derived from Greater , or from that which is Absolutely Perfect ; but Impossible , That Greater Perfection , and Higher Degrees of Entity , should rise out of Lesser and Lower . Things did not Ascend , but Descend . That Life and Sense may Naturally rise from the meer Modification of Dead and Sensless Matter ; as also Reason and Understanding from Sense ; the Philosophy of the Kingdom of Darkness . The Hylozoists so Sensible of this , that there must be some Substantial Unmade Life and Understanding ; that Atheizing , they thought it Necessary to Attribute Life and Understanding to all Matter , as such . This Argument , a Demonstration of the Impossibility of Atheism . Page 728 , 729 The Controversie again more Particularly Stated , from the Idea of God , as including Mind and Understanding in it . Viz. Whether all Mind were Made or Generated out of Senseless Matter ; or Whether there were an Eternal Unmade Mind , the Maker of all . This the Doctrine of Theists , That Mind the Oldest of all things ; of Atheists , That it is a Postnate thing , Younger then the World , and an Umbratile Image of Real Beings . Page 729 The Controversie thus Stated , again Decided . Though it does not follow , That if once there had been no Corporeal World or Matter , there could never have been any ; yet is it certain , That if once there had been no Life nor Mind , there could never have been any Life or Mind . Our Imperfect Minds , not Of Themselves from Eternity , and therefore Derived from a Perfect Unmade Mind . Page 729 , 730 That Atheists think , their chief strength to lie here , in their Disproving a God , from the Nature of Understanding and Knowledge . According to them , Things made Knowledge , and not Knowledge Things . All Mind and Understanding , the Creature of Sensibles , and a Phantastick Image of them : and therefore no Mind their Creatour . Thus does a Modern Writer conclude , That Knowledge and Understanding is not to be Attributed to God , because it implieth Dependence upon Things without ; which is all one as if he should have said , That Sensless Matter is the most Perfect of all things , and the Highest Numen . Page 730 A Compendious Confutation of the Premised Atheistick Principles . Knowledge not the Activity of Sensibles upon the Knower , and his Passions . Sensible things themselves , not Known by the Passion , or Phancy of Sense . Knowledge not from the Force of the Thing Known , but of the Knower . Besides Phantasms of Singular Bodies , Intelligible Idea's Vniversal . A late Atheistick Paradox , That Universals , nothing but Names . Axiomatical Truths in Abstract Sciences no Passion from Bodies by Sense , nor yet gathered by Induction from Many Singulars ; we at once Perceiving it Impossible , that they should be otherwise . An Ingenious Observation of Aristotle's ; That could it be Perceived by Sense , the Three Angles of a Triangle to be Equal to Two Right ; yet would not this be Science , or Knowledge , Properly so called : which is of Universals First , and from thence descends to Singulars . Page 730 , 732 Again ; We have Conceptions of things Incorporeal , as also of such Corporeals as never did Exist , and whose Accuracy Sense could not reach to : as a Perfect straight Line , and Plain Superficies , an Exact Triangle , Circle , or Sphear . That we have a Power of framing Idea's of things that never were nor will be , but onely Possible . Page 732 Inferred from hence , That Humane Science it self , not the meer Image and Creature of Singular Sensibles , but Proleptical to them , and in order of Nature Before them . But since there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Intelligibles , before Intellection ; the onely true Account of Knowledge and its Original , is from a Perfect Omnipotent Being , Comprehending it self , and the Extent of its own Power , or the Possibilities of all things , their Relations and Immutable Truths . And of this one Perfect Mind , all Imperfect Minds Partake . Page 732 , 733 Knowledge therefore in the Nature of it , supposeth the Existence of a Perfect Omnipotent Being , as its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Intelligible . This Comprehending , it self , the First Original Knowledge , a Mind before the World , and all Sensibles , not Ectypall , but Archetypall , and the Framer of all . Wherefore not Atheism , but Theism , Demonstrable from Knowledge and Understanding . Page 733 , 734 This further Confirmed from hence ; Because there are Eternal Verities , such as were never Made , nor had any Beginning . That the Diagonal of a Square , Incommensurable to the Sides , an Eternal Truth to Aristotle . Justin Martyr's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Eternal Moralls , Geometrical Truths , not Made by any man's Thinking , but before all Men ; as also before the World and Matter it self . Page 734 Now if there be Eternal Verities , the Simple Reasons and Intelligible Essences of Things , must needs be Eternal likewise . These called by Plato , Things that Always Are , but were never Made , Ingenerable and Incorruptible . However Aristotle quarrels with Plato's Idea's , yet does he also agree with him in this , That the Forms or Species of things , were Eternal , and Never Made ; and that there is No Generation of them ; and that there are other things besides Sensibles , the Immutable Objects of Science . Certain , That there could be no Immutable Science , were there no other Objects of the Mind , but Sensibles . The Objects of Geometrical Science , no Material Triangles , Squares , &c. These , by Aristotle , said to be No where . The Intelligible Natures of things to Philo , the most Necessary Essences . Page 735 , 736 Now if there be Eternal Truths , and Intelligibles , whose Existence also is Necessary ; since these can be no where but in a Mind ; there must be an Eternal , Necessarily Existing Mind , Comprehending all these Idea's and Truths at once , or Being them . Which no other , then the Mind of a Perfect Omnipotent Being , Comprehending it self , and all Possibilities of things , the Extent of its own Power . Page 736 , 737 Wherefore there can be but One onely Original Mind ; which all other Minds Partake of . Hence Idea's , or Notions , exactly alike in several men ; and Truths Indivisibly the Same : Because their Minds all Stamped with the same Original Seal . Themistius ; That One man could not Teach Another , were there not the same Notion both in the Learner and Teacher . Nor could men confer together as they doe , were there not One Mind , that All Partaked of . That Anti-Monarchical Opinion , of Many Understanding Beings Eternal , and Independent ; Confuted . And now have we not onely asserted the Idea of God , and Confuted all the Atheistick Pretences against it ; but also from this Idea , Demonstrated his Existence . Page 737 , 738 SECT . II. A Confutation of the Second Atheistick Argument , Against Omnipotence and Divine Creation ; That Nothing can by any Power whatsoever , be Made out of Nothing . In Answer to which , Three things to be Insisted on . First , That De Nihilo Nihil , Nothing out of Nothing , is in some Sense an Axiome of Vnquestionable Truth , but then makes Nothing against Theism , or Divine Creation . Secondly , That Nothing out of Nothing , in the Sense of the Atheistick Objectors , viz. That Nothing which once was Not , could by any Power whatsoever , be brought into Being , is Absolutely False ; and that if it were True , it would make no more against Theism , then it doth against Atheism . Lastly , That from this very Axiome , Nothing from Nothing , in the True Sense thereof , the Absolute Impossibility of Atheism is Demonstrable . Page 738 De Nihilo Nihil , Nothing from Nothing , in some Sense , is a Common Notion of Vnquestionable Truth . For First , Certain , That Nothing which once was Not , could ever Of it Self come into Being ; or , That Nothing can take beginning of Existence from It self ; or , That Nothing can be Made or Produced , without an Efficient Cause . From whence Demonstrated , That there was never Nothing ; or , That every thing was not Made , but Something did Exist of It Self from Eternity , Unmade , or Underived from any thing else . Page 738 , 739 Again , Certain also , That Nothing could be Efficiently Produced by what hath not at least Equal Perfection , and a Sufficient Active or Productive Power . That of an Effect , which Transcends the Perfection of its supposed Cause , must Come from Nothing , or be Made without a Cause . Nor can any thing be Produced by another , though having Equal Perfection , unless it have also a Sufficient Active or Productive Power . Hence Certain , That were there once no Motion at all in the world , and no other Substance besides Body , which had no Self-Moving Power , there could never Possibly be any Motion or Mutation to all Eternity , for want of a Sufficient Cause , or Productive Power . No Imperfect Being , hath a Productive Power of any New Substance , which was not before , but onely of New Accidents and Modifications ; that is , No Cre●ture can Create . Which Two forementioned Senses respect the Efficient Cause . Page 739 Thirdly , Nothing can be Materially Produced out of Nothing Prae-Existing or Inexisting . And therefore in all Natural Generations ( where the Supernaturall Power of the Deity interposes not ) No New Reall Entity or Substance Produced , which was not Before , but onely New Modifications of what Substantially Prae-Existed . Page 739 , 740 Nothing out of Nothing , so much Insisted on by the old Physiologers before Aristotle , in this Sense ; commonly misunderstood by Modern Writers , as if they designed thereby , to take away all Divine Creation out of Nothing Prae-Existing . Granted , This to have been the Sense of the Stoicks and of Plutarch ; He affirming , the World to have been no otherwise Made by God , then a House is by a Carpenter , or a Garment by a Tailour . Plutarch and the Stoicks therefore , Imperfect Theists , but nevertheless Zealous Religionists . But the Ancient Italick Philosophers here Acted onely as Physiologers , and not as Theologers , or Metaphysicians ; they not directing themselves , against a Divine Creation out of Nothing Prae-Existing ; but onely contending , That neither in Naturall Generations , any new Reall Entity was Created , nor in Corruptions , Annihilated ; but onely the Modifications of what before Existed , Changed : or , That No New Reall Entity could be Made out of Matter . Page 740 , 741 That this was the True meaning of those Ancient Physiologers , Evident from the Use which they made of this Principle , Nothing out of Nothing ; Which Twofold . First , Vpon this Foundation , they Endeavoured to establish a Peculiar Kind of Physiology , and some Atomology or other , either Similar or Dissimilar ; Homoeomery or Anomoeomery . Anaxagoras from hence concluded , because Nothing could be Made out of Nothing Prae-Existing and Inexisting , that therefore there were in every Body , Similar Atoms , of all Kinds , out of which , by Concretions , and Secretions , all Naturall Generations Made ; so that Bone was Made out of Bony Atoms Prae-Existing and Inexisting ; Flesh out of Fleshy , and the like . This the Anaxagorean Homoeomery , or Similar Atomology , built upon this Princile , Nothing out of Nothing . Page 741 , 742 But the Ancient Italicks , both before and after Anaxagoras , ( whom Leucippus , Democritus , and Epicurus here followed ) with greater Sagacity concluded , from the same Principle , Nothing out of Nothing ; That those Qualities and Forms of Bodies , Naturally Generated and Corrupted , were therefore no Reall Entities , distinct from the Substance of Matter , but onely Different Modifications thereof , Causing Different Phancies in us ; and this an Anomoeomery , or Dissimilar Atomology , the Atoms thereof being Devoid of Qualities . Those Simple Elements or Letters ( in Nature's Alphabet ) out of which , variously Combined , these Philosophers Spelled out , or Compounded all the Syllables and Words ( or Complexions ) of Corporeall Things , Nothing but Figure , Site , Motion , Rest , and Magnitude of Parts . Were Qualities and Forms , Reall Entities distinct from these , and not Prae-Existing , ( as Anaxagoras dreamed ) they must then have come from Nothing , in Naturall Generations ; which Impossible . Page 742 , 743 Another Improvement of this Principle , Nothing out of Nothing , made by the Italick Philosophers ; That the Souls of Animals , especially Humane , since they could not Possibly result from the meer Modifications of Matter , Figure , Site , Motion , &c. were not Produced in Generations , nor Annihilated in Deaths and Corruptions ; but being Substantiall things , did Prae and Post Exist . This set down as the Controversy betwixt Atheists and Theists , in Lucretius ; Whether Souls were Generated , or Insinuated into Bodies . Generations and Corruptions of Animals , to these Pythagoreans , but Anagrammatical Transpositions . That those Philosophers who asserted the Prae-Existence and Ingenerability of Souls , did not therefore Suppose them to have been Self-Existent and Uncreated , but derived them all from the Deity . Thus Proclus , though maintaining the Eternity of Souls , with the World. The Ingenerability of Souls in Plato's Timaeus , no more then this , that they were not Generated out of Matter : and for this Cause also , were they called Principles , in the same Sense , as Matter was so accounted . Souls therefore to Plato , Created by God , though not In the Generation of Animals , but Before . Page 743 , 745 Saint Austine himself , Sometime Staggering and Sceptical , in the Point of Prae-Existence . That we have a Philosophick Certainty of no more then this , That Souls were Created by God , out of Nothing Prae-Existing , some time or other ; either In Generations , or Before them . That unless Brutes be meer Machines , the Reason the same also , concerning Brutish Souls ; That these not Generated out of Matter , but Created , sometime or other , by the Deity ; as well as the Matter of their Bodies was . Page 745 That all these Three Forementioned Particulars , wherein it is True , that Nothing can Possibly come from Nothing , are reducible to this One Generall Proposition , That Nothing can be Caused by Nothing ; which will no way clash with the Divine Omnipotence or Creative Power , as shall be shewed afterwards ; but Confirm the same . But those same words , Nothing out of Nothing , may carry another Sense ; when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing , is not taken Causally , but onely to signify the Terminus A Quo , the Term From which , or an Antecedent Non-Existence : and then the meaning thereof will be , That Nothing which before was Not , could afterwards , by any Power whatsoever , be brought into Being . And this the Sense of the Democritick and Epicurean Objectors ; viz. That no Reall Entity can be Made , or Brought out of Non-Existence into Being ; and therefore the Creative Power of Theists , an Impossibility . ibid. Our Second Undertaking , in way of Answer hereunto ; To shew That Nothing out of Nothing , in this Sense , is False ; as also That , were it True , yet it would make no more against Theism , then it doth against Atheism ; and therefore ought not to be used by Atheists , as an Argument against a God. If this Vniversally True , That Nothing at all which once was Not , could ever be b●ought into Being , then could there be no Making , nor Causing at all , no Motion nor Action , Mutation or Generation . But our selves have a Power of Producing New Cogitation in our Minds , and New Motion in our Bodies . Wherefore Atheists forced to restrain this Proposition , to Substantialls onely . And here some Deceived with the Equivocation , in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Out of Nothing ; which may be taken either Causally , or else to signify the Term From Which , that is , From an Antecedent Non-Existence ; they confounding both these together ; whereof the First onely True , the Latter False . Again , Others Staggered with the Plausibility of this Proposition ; Partly , because no Artificiall thing ( as a House or Garment ) can be made by Men , but out of Prae-Existing Matter ; and Partly , because Ancient Physiologers maintained the same also , concerning Naturall Generations , That no New Reall Entity or Substance , could be therein Produced ; and Lastly , because it is certain , that no Imperfect Created Being , can Create any New Substance : They being therefore apt to measure all Power whatsoever , by these Scantlings . But as easy , for a Perfect Being to Create a World , Matter and all , Out of Nothing , ( in this Sense , that is , out of an Antecedent Non-Existence , ) as for us to Create a Thought , or to Move a Finger , or for the Sun to send out Rays . For an Imperfect Substance which once was Not , to be brought into Being by God , this not Impossible , in any of the Forementioned Senses . He having not onely Infinitely Greater Perfection , but also Sufficient Productive or Emanative Power . True , That Infinite Power cannot doe things in their own Nature Impossible ; but Nothing thus Impossible , but what Contradictious : and though a Contradiction for any thing , at the same time , to Be and Not Be ; yet none at all , for an Imperfect Being , ( which is in its Nature Contingent to Existence ) after it had Not been , to Be. Wherefore since the making of a Substance to Be , which was not Before , is no way Contradictious , nor consequently , in its own Nature Impossible ; it must needs be an Object of Perfect Power . Page 746 , 748 Furthermore , If no Reall Entity or Substance , could possibly be brought out of Non-Existence into Being ; then must the Reason hereof be , Because no Substance can Derive its Whole Being from another Substance . But from hence , it would follow , That whatsoever is Substantiall , did not onely Exist from Eternity , but also Of It Self , Independently upon any thing else . Whereas , First , The Prae-Eternity of Temporary Beings , not agreeable to Reason : and then , To suppose Imperfect Substances , to have Existed Of Themselves and Necessarily , is to suppose Something to come from Nothing , in the Impossible Sense ; they having no Necessary Self-Existence in their Nature . As they who affirm , all Substance to be Body , and no Body to be able to Move it Self , though supposing Motion to have been from Eternity ; yet make this Motion to Come from Nothing , or be Caused by Nothing . What in its Nature Contingently Possible , to Be , or Not Be , could not Exist Of It Self ; but must Derive its Being from Something else , which Necessarily Existeth . Plato's Distinction therefore , betwixt Two kinds of Substances , must needs be admitted , That which always Is , and was never Made ; and , That which is Made , or had a Beginning . Page 748 , 749 Lastly , If this True , that No Substance Makeable or Producible ; it would not onely follow from thence , ( as the Epicurean Atheist supposes ) that Matter , but also that all Souls , ( at least Humane ) did Exist Of Themselves , from Eternity , Independently upon any thing else ; it being Impossible , that Mind or Soul , should be a Modification of Sensless Matter , or Result from Figures , Sites , Motions , and Magnitudes . Humane Souls Substantiall , and therefore , according to this Doctrine , must have been Never Made ; whereas Atheists stifly deny both their Prae , and Post-Existence . Those Pagan Theists , who held the Eternity of Humane Minds , supposed them notwithstanding , to have Depended upon the Deity , as their Cause . Before Proved ; That there can be but One Understanding Being Self-Existent . If Humane Souls Depend upon the Deity as their Cause , then Doubtless Matter also . Page 749 , 750 A Common , but Great Mistake ; That no Pagan Theist ever acknowledged any Creative Power out of Nothing ; or else , That God was the Cause of any Substance . Plato's Definition of Effective Power , in General , and his Affirmation , That the Divine Efficiency is that , whereby things are Made , after they had Not been . Certain , That he did not understand this , of the Production of Souls out of Matter , he supposing them to be Before Matter , and therefore Made by God out of Nothing Prae-Existing . All Philosophers , who held the Immortality and Incorporeity of the Soul , asserted it to have been Caused by God , either in Time , or from Eternity . Plutarch's Singularity here . Vnquestionable , That the Platonists supposed , One Substance to receive its whole Being from Another ; in that they derive their Second Hypostasis or Substance , though Eternal , from the First ; and their Third from Both ; and all Inferiour Ranks of Beings from all Three . Plotinus , Porphyrius , Iamblichus , Hierocles , Proclus , and Others , derived Matter from the Deity . Thus the Chaldee Oracles ; and the old Egyptian , or Hermaick Theology also , according to Iamblichus . Those Platonists who supposed the World and Souls Eternal , conceived them to have received their Being , as much from the Deity , as if Made in Time. Page 750 , 752 Having now Disproved this Proposition , Nothing out of Nothing , in the Atheistick Sense , viz. That no Substance was Caused , or Derived its Being from Another ; but whatsoever is Substantial , did Exist Of It self from Eternity , Independently ; we are in the next place , to make it appear also , That were it True , it would no more oppose Theism , then it doth Atheism . Falshoods ( though not Truths ) may Disagree . Plutarch , the Stoicks , and Others , who made God the Creatour of no Substance , though not Genuine , yet Zealous Theists . But the Ancient Atheists , both in Plato and Aristotle , Generated and Corrupted All things ; that is , Produced All things out of Nothing , or Non-Existence , and Reduced them into Nothing again ; the bare Substance of Matter onely Excepted . The same done by the Democritick and Epicurean Atheists themselves , the Makers of this Objection : though , according to the Principles of their own Atomick Physiology , it is Impossible , that Life and Unerstanding , Soul and Mind , should be meer Modifications of Matter . As Theists give a Creative Power of All , out of Nothing , to the Deity ; so do Atheists , to Passive and Dead Matt●r . Wherefore this can be no Argument against Theism ; it Equally opposing Atheism . Page 752 , 756 An Anacephalaeosis ; wherein Observable , That Cicero makes De Nihilo fieri , and Sine Causa , To be made out of Nothing , and to be made without a Cause , One and the Self-same thing ; as also that he doth not Confine this to the Material Cause onely . Our Third and Last Undertaking ; To Prove that Atheists Produce Real Entities out of Nothing , in the First Impossible Sense ; that is , Without a Cause . Page 756 , 757 A Brief Synopsis of Atheism ; That Matter being the onely Substance , is therefore the onely Un-made Thing ; and That whatsoever else is in the World , besides the Bare Substance thereof , was Made out of Matter , or Produced from that alone . Page 757 The First Argument ; When Atheists affirm , Matter to be the onely Substance , and all things to be Made out of that ; they Suppose all to be Made without an Efficient Cause ; which is to bring them from Nothing , in an Impossible Sense . Though Something may be Made , without a Material Cause Prae-Existing ; yet cannot any thing Possibly be Made , without an Efficient Cause . Wherefore if there be any thing Made , which was Not before , there must of Necessity be besides Matter , some other Substance , as the Active , Efficient Cause thereof . The Atheistick Hypothesis supposes , Things to be Made , without any Active or Effective Principle . Whereas the Epicurean Atheists , Attribute the Efficiency of all to Local Motion ; and yet deny Matter or Body ( their onely Substance ) a Self-moving Power . They hereby , make all the Motion that is in the World to have been Without a Cause , or to Come from Nothing ; all Action , without an Agent ; all Efficiency , without an Efficient . Page 758 Again ; Should we grant these Atheists , Motion without a Cause ; yet could not Dead and Sensless Matter , together with Motion , ever beget Life , Sense , and Understanding ; because this would be Something out of Nothing , in way of Causality : Local Motion , onely Ch●nging the Modifications of Matter , as Figure , Place , Site , and Disposition of Parts . Hence also , those Spurious Theists Confuted , who Conclude God to have done no more in the Making of the World , then a Carpenter doth in the Building of a House , ( upon this Pretence , That Nothing can be made out of Nothing ; ) and yet suppose him , to Make Souls out of Dead and Sensless Matter , which is to bring them from Nothing , in way of Causality . Page 758 , 759 Declared before , That the Ancient Italicks and Pythagoricks , Proved in this manner ; That Souls could not possibly be Generated out of Matter ; because Nothing can come from Nothing , in way of Causality . The Subterfuge of the Atheistick Ionicks , out of Aristotle ; That Matter being the onely Substance ; and Life , Sense , and Un●erstanding , Nothing but the Passions , Affections , and Dispositions thereof ; the Production of them out of Matter , no Production of any new Reall Entity . Page 759 Answer ; Atheists taking it for granted , That there is no other Substance besides Body or Matter , therefore falsly conclude , Life , Sense , and Understanding , to be Accidents or Modes of Matter ; they being indeed , the Modes or Attributes of Substance Incorporeal and Self-Active . A Mode , That which cannot be Conceived , without the Thing whereof it is a Mode ; but Life and Cogitation may be Conceived , without Corporeal Extension ; and indeed cannot be Conceived with it . Page 759 , 760 The chief Occasion of this Errour , from Qualities and Forms ; as , Because the Quality of Heat , and Form of Fire , may be Generated out of Matter ; therefore Life , Cogitation , and Understanding also . But the Atomick Atheists themselves , Explode Qualities , as things Really distinct from the Figure , Site , and Motion of Parts , for this very reason , Because Nothing can be made out of Nothing Causally . The Vulgar Opinion of such Real Qualities in Bodies , onely from mens mistaking their own Phancies , Apparitions , Passions , Affections , and Seemings , for things Really Existing without them . That in these Qualities , which is distinct from the Figure , Site , and Motion of Parts , not the Accidents and Modifications of Matter ; but of Our own Souls . The Atomick Atheists infinitely Absurd ; when exploding Qualities , because Nothing can come out of Nothing , themselves bring Life , Sense , and Understanding , out of Nothing , in way of Causality . That Opinion , Th●t Cogitation is Nothing but Local Motion , and Men themselves meer Machines , Prodigious Sottishness , or Intolerable Impudence . Page 760 , 762 Very Observable here , That Epicurus himself , having a Mind to assert Contingent Liberty , confesseth , that he could not doe this , unlesse there were some such thing in the Principles ; because Nothing can be made out of Nothing , or Caused by Nothing : and theref●re does he Ridiculously feign a Third Motion of Atoms , to salve that Phaenomenon of Free-Will . Wherefore he must needs be guilty of an Impossible Production , of Something out of Nothing , when he brings Soul and Mind , out of Dead and Sensless Atoms . Were there no Substantial and Eternal Life and Understanding in the Universe , there could none have been ever Produced ; because it must have come from Nothing , or been Made without a Cause . That Dark Philosophy which Educes , not onely Real Qualities and Substantial Forms , but also Souls themselves , at least Sensitive , out of the Power of the Matter , Educes them Out of Nothing , or Makes them without a Cause ; and so prepares a direct way to Atheism . Page 762 , 763 They who suppose Matter , otherwise then by Motion , and by a kind of Miraculous Efficiency , to Produce Souls , and Minds , attribute that Creative Power to this Sensless and Unactive Matter , which themselves deny , to a Perfect Being , as an Absolute Impossibility . Thus have we Demonstrated , the Impossibility and Nonsense of all Atheism , from this very Principle ; That Nothing can be made from Nothing , or without a Sufficient Cause . Page 763 , 764 Wherefore , If no Middle betwixt these Two ; but all things must either Spring from a God , or Matter ; Then is this also a Demonstration of the Truth of Theism , by Deduction to Impossible : Either there is a God , or else all things are derived from Dead and Sensless Matter ; But this Latter is Impossible ; Therefore a God. Nevertheless , that the Existence of a God , may be further Directly Proved also from the same Principle , rightly understood , Nothing out of Nothing Causally , or Nothing Caused by Nothing , neither Efficiently , nor Materially . Page 764 By these Steps ; First , That there was never Nothing , but Something or other did Exist Of It Self from Eternity , Vn-made , and Independently upon any thing else , Mathematically Certain ; from this Principle , Nothing from Nothing . Had there been once Nothing , there could never have been Anything . Again , Whatsoever did Exist Of It Self from Eternity , must have so Existed Necessarily , and not by any Free-Will and Choice . Certain therefore , That there is Something Actually in Being , whose Existence Is , and always Was Necessary . Now that which Exists Necessarily , Of It Self , must have Necessity of Existence in its Nature ; which Nothing but a Perfect Being hath . Therefore there Is a Perfect Being ; and Nothing Else besides this , did Exist Of It Self from Eternity , but All other things whatsoever ( whether Souls or Matter ) were Made by it . To suppose any thing to Exist Of It Self Necessarily , that hath no Necessary Existence in its Nature , is to suppose that Necessary Existence to have Come from Nothing . Page 764 , 765 Three Reasons , why some Theists have been so Staggering and Scepticall about the Necessary Self-Existence of Matter . First , From an Idiotical Conceit , That because Artificiall Things cannot be made by men , but Out of Prae-Existent Matter , therefore Nothing by God , or a Perfect Being , can be otherwise Made . Secondly , Because some of them have supposed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Incorporeal Hyle , or First Matter Un-made ; an Opinion Older then Aristotle . Whereas this Really Nothing , but a Metaphysical Notion of the Potentiality or Possibility of Things , respectively to the Deity . Lastly , Because some of them have conceived , Body and Space to be Really the same thing ; and Space to be Positively Infinite , Eternal , and Necessarily Existent . But if Space be not the Extension of the Deity it Self , as some suppose ; but of Body , onely considered Abstractly , from This or That , and therefore Immoveably ; then no sufficient Ground , for the Positive Infinity , or the Indefinity thereof , as Cartesius Imagined : we being certain of no more then this , That be the World and its Space , or Extension , never so Great , yet it might be still Greater and Greater Infinitely ; for which very Cause , it could never be Positively Infinite . This Possibility of more Body and Space , further and further Indefinitely , or Without End , as also its Eternity , mistaken , for Actual Space and Distance Positively Infinite and Eternall . Nor is there perhaps any such great Absurdity , in the Finiteness of Actual Space and Distance , ( according to this Hypothesis , ) as some conceive . Page 765 , 766 Moreover the Existence of a God may be further proved , from this Common Notion , Nothing from Nothing Causally ; not onely because were there no God , that Idea which we h●ve of a Perfect Being , must have Come from Nothing , and be the Conception of Nothing ; but also all the other Intelligible Idea's of our Minds , must have Come from Nothing likewise , they being not Derived from Sense . All Minds , and their Intelligible Idea's , by way of Participation , from One Perfect Omnipotent Being , Comprehending it Self . Page 766 , 767 However , Certain from this Principle , Nothing from Nothing , or Nothing Caused by Nothing ; That Souls and Minds could never have Emerged out of Dead and Sensless Matter ; or from Figures , Sites , and Motions : and therefore must either have all Existed Of Themselves , Necessarily from Eternity ; or else be Created by the Deity , out of Nothing Prae-Existing . Concluded , That the Existence of a God is altogether as certain , as That our Humane Souls did not all Exist from Eternity , Of themselves , Necessarily . Thus is the Second Atheistick Argumentation against Omnipotence or Divine Creation , from that False Principle , Nothing out of Nothing , in the Atheistick Sense , ( which is , That Nothing could be brought out of Non-Existence into Being , or No Substance derive its Whole Being from another Substance ; but all was Self-Existent from Eternity ) abundantly Confuted . It having been Demonstrated , That unless there be a God , or a Perfect Omnipotent Being , and Creatour , Something must have Come from Nothing in the Impossible Sense ; that is , have been Caused by Nothing , or Made without a Cause . Page 767 SECT . III. THE Six following Atheistick Argumentations , driving at these Two things , ( The Disproving , First of an Incorporeal , and then of a Corporeal Deity ) next taken all together . In way of Answer to which , Three Things . First , To Confute the Atheistick Argumentations against an Inco●poreal Deity , being the Third and Fourth . Secondly , To Shew , That from the very Principles of the Atheistick Corporealism , in their Fifth and Sixth Arguments , Incorporeal Substance is Demonstrable . And Lastly , That therefore the Two following Atheistick Arguments , ( built upon the Contrary Supposition ) are also Insignificant . Page 767 Before we come to the Atheistick Arguments , against an Incorporeal Deity , Premised ; That though all Corporealists be not Atheists , yet Atheists universally , meer Corporealists . Thus Plato in his Sophist ; writing of those who maintained , That Nature Generated all things without the Direction of any Mind ; affirmeth , That They held , Body and Substance to be One and the Self-same thing . From whence it follows , That Incorporeal Substance , is Incorporeal Body , or Contradictious Nonsense ; and That whatsoever is not Body , is Nothing . He likewise addeth , That they who asserted the Soul to be a Body , but had not the Confidence , to make Prudence , and other Vertues Bodies , ( or Bodily , ) quite overthrew the Cause of Atheism . Aristotle also representeth the Atheistick Hypothesis thus , That there is but One Nature , Matter ; and this Corporeal , ( or endued with Magnitude ) the onely Substance ; and all other things , the Passions and Affections thereof . Page 767 , 769 In Disproving Incorporeal Substance , some Difference amongst the Atheists themselves . First , Those who held a Vacuum , ( as Epicurus and Democritus , &c. ) though taking it for grant●d , That what is Un-extended or Devoid of Magnitude , is Nothing ; yet acknowledged a Double Extended Nature ; the First Impenetrable and Tangible , Body ; the Second Penetrable and Intangible , Space or Vacuum ; To them the Onely Incorporeal . Their Argument thus ; Since Nothing Incorporeal besides Space , ( which can neither Doe nor Suffer any thing ) therefore no Incorporeal Deity . The Answer . If Space be a Real Nature , and yet not Bodily ; then must it needs be either an Affection of Incorporeal Substance ; or else an Accident without a Substance . Gassendus his Officiousness here , to help the Atheists ; That Space is neither Accident , nor Substance , but a Middle Nature , or Essence betwixt Both. But , whatsoever Is , must either Subsist by it Self , or else be an Attribute , Affection , or Mode of Something that Subsisteth by it Self . Space , either the Extension of Body , or of Incorporeal Substance , or of Nothing : but Nothing cannot be Extended ; wherefore Space , supposed , not to be the Extension of Body , must be the Extension of an Incorporeal Substance Infinite , or the Deity ; as some Theists Assert . Page 769 , 770 Epicurus his Pretended Gods , Such as could neither Touch , nor be Touched , and had not Corpus , but Quasi Corpus onely ; and therefore Incorporeals distinct from Space . But Granted , that He Colluded or Juggled in this . Page 770 Other Atheists who denied a Vacuum , and allowed not Space to be a Nature , but a meer Imaginary thing , the Phantasm of a Body , or else Extension considered Abstractly , Argued thus . Whatsoever is Extended , is Body , or Bodily ; But whatsoever Is , is Extended ; Therefore whatsoever Is , is Body . Page 770 , 771 This Argument against Incorporeal Substance , Answered Two manner of ways : Some Asserters of Incorporeal Substance denying the Minor , Whatsoever Is , is Extended ; others the Major of it , Whatsoever is Exended , is Body . First , The Generality of Ancient Incorporealists real●y maintained , That there was Something Un-Extended , Indistant , Devoid of Quantity , and of Magnitude , Without Parts , and Indivisible . Plato , That the Soul is before Longitude , Latitude , and Profundity . He also Denies , That whatsoever is in no Place , is Nothing . Aristotle's First Immovable Mover also , Devoid of Magnitude . So likewise is Mind , or That which Understands , to him . He also denies Place , and Local Motion to the Soul , otherwise then by Accident with the Body . Page 771 , 773 Philo's Double Substance , Distant and Indistant . God also to him , both Every-where , ( because his Powers Extend to all things ) and yet No-where , as in a Place ; Place being Created by him , together with Bodies . Plotinus much concerned in this Doctrine . Two Books of his upon this Subject , That One and the same Numerical thing , ( viz. the Deity ) may be All , or the Whole Every-where . God to him , Before all things that are in a Place ; therefore Wholly Present to whatsoever Present . This would he prove also from Natural Instincts . He Affirmeth likewise , That the Humane Soul is Numerically the Same , both in the Hand , and in the Foot. Simplicius his Argument for Un-Extended Substance ; That Whatsoever is Self-Moving ▪ must be Indivisible and Indistant . His Affirmation , That Souls , Locally Immovable , Move the Body by Cogitation . Page 773 , 775 None more full and express in this , then Porphyrius . His Assertion , That were there such an Incorporeal Space , ( as Democritus and Epicurus supposed ) Mind , or God , could not be Co-Extended with it ; but onely Body . The whole Deity , Indivisibly and Indistantly Present , to every Part of Divisible and Distant things . Page 775 , 776 Thus Origen in his Against Celsus . Saint Austine , That the Humane Soul hath no Dimensions , of Length , Breadth , and Thickness , and is in it Self Illocabilis . Boëtius reckons this amongst the Common Notions , known onely to wise men , That Incorporeals are in No Place . Page 776 This therefore no Novel or Recent Opinion , That the Deity is not Part of it Here , and Part of it There , nor Mensurable by Yards and Poles ; but the Whole Undivided , Present to every Part of the World. But because many Objections against this ; we shall further Shew , how these Ancient Incorporealists endeavoured to Quit themselves of them . The First Objection ; That to suppose the Deity , and other Incorporeal Substances , Un-Extended , is to make them Absolute Parvitudes , and so Contemptible things . Plotinus his Answer ; That what is Incorporeal , not so Indivisible as a Little thing ; either a Physical Minimum , or Mathematical Point ; for thus God could not Congruere with the whole World , nor the Soul with the whole Body . Again , God not so Indivisible , as the Least , he being the Greatest of all , not in Magnitude , but Power . He so Indivisible , as also Infinite . This an Errour proceeding from Sense and Imagination ; That what Un-Extended , therefore Little. Incorporeal Substance , the Whole of which is Present to every Part of Body , therefore Greater then Body . Porphyrius to the same purpose , That God is neither to be look'd upon as the Least , nor as the Greatest , in a way of Magnitude . Page 776 , 778 The Second Objection ; That what neither Great nor Little , and possesses no Place , a Non-Entity . This according to Plato , Plotinus , and Porphyrius , a Mistake , proceeding from mens adhering to Sense and Imagination . They Grant , That an Un-Extended Being , Is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Un-Imaginable . Porphyrius , That Mind and Phancy are not the same , as some maintain . That which can either Doe , or Suffer , not Nothing , though it swell not out into Distance . Two Kinds of Substances to Plotinus ; Bulky Tumours , and Un-bulky Active Powers . Which latter , said by Simplicius , to have nevertheless a certain Depth or Profundity in them . Something 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Un-imaginable , even in Body it self . We cannot Possibly Imagine the Sun of such a Bigness , as Reason Evinces it to be . Vrged also by Plotinus , That an Un-stretcht-Out Duration , or Timeless Eternity , as difficult to be Conceived , as an Un-Extended Substance ; and yet must this needs be Attributed to the Deity . Page 778 , 781 That God and Humane Souls , no otherwise Incorporeal , then as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Thin or Subtile Body , False . Because the Difference of Grosseness and Subtilty in Bodies , according to True Philosophy , onely from Motion . That the most Subtile Body , may possibly be made as Grosse as Lead or Iron ; and the Grossest , as Subtile as Aether . No Specifick Difference of Matter . Page 781 The Third Argument , against Un-Extended Substance ; That to be All in the Whole , and All in every Part , a Contradiction , and Impossibility . This Granted by Plotinus to be True of Bodies , or that which is Extended , That it cannot be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · but Impossible , that what hath no Parts , should be a Part here , and a Part there . Wherefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in that , Whole in the Whole , and Whole in every Part ) to be taken onely in a Negative Sense , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Undivided . The Whole Undivided Deity Every-where ; and not a Part of it Here onely , and a Part There . Page 782 , 783 The Last Objection is against the Illocality and Immobility of Finite Created Spirits , and Humane Souls onely . That this not onely Absurd , but also Contrary to that Generally Received Tradition amongst Theists , of Souls Moving Locally after Death , into another Place , called Hades . Two Answers of Plotinus to this . First , That by Hades , may be meant onely the Invisible ; or the Soul 's Acting without the Body . Secondly , That if by Hades , be Meant a Worser place , the Soul may be said to be there , where its Idol is . But when this same Philosopher , supposeth the Soul ( in Good men ) to be separable also from this Idol , he departeth from the Genuine Cabbala of his own School . That Souls alwaies united to some Body or other . This asserted here by Porphyrius ; That the Soul is never quite naked of all Body ; and therefore may be said to be there , wheresoever its Body is . Page 784 , 785 Some Excerptions out of Philoponus ; wherein the Doctrine of the Ancients , concerning the Soul's Spirituous or Airy Body , ( after Death ) is Largely declared . Page 785 , 787 Intimated here by Philoponus , That , according to some of these Ancients , the Soul hath such a Spirituous Body here in this Life , as its Interiour Indument , which then adheres to it , when its Outer Garment is stript off by Death . An Opinion of some , That the Soul may in this Spirituous Body , leave its Grosser Body for some time , without Death . True , That our Soul doth not immediately Act upon Bones and Flesh ; but certain Thin and Subtile Spirits , the Instruments of Sense and Motion . Of which Porphyrius thus ; The Bloud is the Food of the Spirit , and the Spirit the Vehicle of the Soul. Page 787 , 788 The same Philoponus further Addeth , That according to the Ancients , besides both the Terrestrial , and this Spirituous or Airy Body , there is yet a Third kind of Body , peculiar to such as are Souls , as are more thoroughly purged after Death ; called by them a Luciform , and Heavenly , and Aetherial , and Starre-like Body . Of this Proclus also , upon the Timaeus , ( who affirmeth it to be Un-organized ; ) as likewise Hierocles . This called the Thin Vehicle of the Soul , in the Chaldee Oracles , according to Psellus and Pletho . By Hierocles , a Spiritual Body , in a Sense agreeable to that of the Scripture : by Synesius , the Divine Body . This Distinction of Two Interiour Vehicles , or Tunicles of the Soul , besides the Terrestrial Body , ( called by Plato the Ostreaceous ) no Invention of Latter Platonists since Christianity ; it being plainly insisted upon by Virgil , though commonly not Vnderstood . Page 788 , 790 That many of these Platonists and Pythagoreans , supposed the Soul , in its First Creation , when Made pure by God , to be Clothed with this Luciform and Heavenly Body ; which also did alwaies Inseparably adhere to it , in its After-Descents , into the Aërial and Terrestrial ; though Fouled and Obscured . Thus Pletho . And the same Intimated by Galen ; when he calls this , the First Vehicle of the Soul. Hence was it , that besides the Moral and Intellectual Purgation of the Soul , they recommended also , a Mystical or Telestick way of Purifying the Aetherial Vehicle , by Diet and Catharms . This much Insisted on by Hierocles . What Pliny's Dying By Wisedom , or the Philosophick Death . Page 790 , 792 But this not the Opinion of all , That the Same Numerical Aetherial Body , always adhereth to the Soul ; but onely , that it every where either Finds , or Makes a Body , suitable to it self . Thus Porphyrius . Plato also seems to have been of that Perswasion . Page 792 , 793 This Affirmed by Hierocles , to have been the Genuine Cabbala of the Ancient Pythagoreans , which Plato afterwards followed . Hierocles his Definition of a Man , A Rational Soul together with a Cognate Immortal Body ; he declaring , This enlivened Terrestrial Body , to be but the Idol or Image of the True man , or an Accession to him . This therefore the Answer of the Ancient Incorporealists , to that Objection against the Illocality and Immobility of Created Incorporeals ; That these being all Naturally Vnited to Some Body or other , may be thus said to be in a Place , and Locally Moved . And , That it does not follow , that because Created Incorporeals are Un-extended , they might therefore inform the whole Corporeal Universe . Page 793 , 794 That it would be no Impertinent Digression here , To Compare the forementioned Pythagorick Cabbala , with the Doctrine of Christianity ; and to consider their Agreement or Disagreement . First therefore , A Clear Agreement of these most Religious Philosophers with Christianity in this , That the Highest Happiness , and Perfection of Humane Nature , consisteth not , in a Separate State of Souls , Un-united to any Body ; as some High-flown Persons have Conceited . Thus Plotinus ; who sometimes runs as much into the other Extream , in supposing Humane Souls to Animate , not onely the Bodies of Brutes , but also of Plants . Thus also Maimonides amongst the Jews ; and therefore suspected for denying the Resurrection . His Iggereth Teman , written purposely to purge himself of this Suspicion . The Allegorizers of the Resurrection , and of the Life to come . Page 794 , 795 Again , Christianity Correspondeth with the Philosophick Cabbala , concerning Humane Souls , in this , That their Happiness consisteth not , in Conjunction with such Gross Terrestrial Bodies , as these we now have : Scripture , as well as Philosophy , complaining of them , as a Heavy Load , and Burthen to the Soul ; which therefore not to be taken up again , at the Resurrection . Such a Resurrection as this , called by Plotinus , a Resurrection to Another Sleep . The Difference betwixt the Resurrection-Body , and this Present Body , in Scripture . The Resurrection-Body of the Just , ( as that of the Philosophick Cabbala ) Immortal and Eternal ; Glorious and Lucid ; Star-like and Spiritual ; Heavenly and Angelical . Not this Gross Fleshly Body , Guilded and Varnished over in the outside onely , but Changed throughout . This the Resurrection of Life , in Scripture , Emphatically called The Resurrection . Our Souls , Strangers and Pilgrims in these Terrestrial Bodies : Their proper Home and Country , the Heavenly Body . That the Grossest Body that is , according to Philosophy , may meerly by Motion be brought into the Purity and Tenuity of the Finest Aether . Page 795 , 799 But whether Humane Souls after Death , alwaies Vnited to some Body , or else quite Naked from all Body , till the Resurrection ; not so Explicitly determined in Christianity . Souls after Death , Live unto God. According to Origen , This a Priviledge Proper to the Deity , to Live and Act alone , without Vital Union with any Body . If Natural to the Soul , to Enliven a Body ; then not probable , that it should be kept so long in an Unnatural State of Separation . Page 799 , 800 Again ; Probable from Scripture , That wicked Souls after Death , have Punishment of Sense or Pain , besides Remorse of Conscience : which not easily Conceivable How they should have , without Bodies . Thus Tertullian . He adding , That Men have the same Shape , or Effigies , after this Life , which they had here . Though indeed he drive the business too far , so as to make the Soul it self to be a Body , Figurate and Colourate . Page 800 , 801 But Irenaeus plainly supposed , the Soul after Death ( being Incorporeal ) to be Adapted to a Body , such as has the same Character and Figure , with its Body here in this Life . Page 801 , 802 Origen also of this Perswasion , That Souls after Death , have certain Subtile Bodies , retaining the same Characterizing Form , which their Terrestrial Bodies had . His Opinion , That Apparitions of the Dead are from the Souls themselves , surviving , in that which is called a Luciform Body . As also that Saint Thomas did not doubt , but that the Body of a Soul departed , might appear , every way like the Former : onely be disbelieved our Saviour's appearing in the Same Solid Body , which he had before Death . Page 802 , 804 Our Saviour telling his Disciples , That a Spirit had no Flesh and Bones , that is , no Solid Body , as himself then had ; seems to Imply , them to have Thinner Bodies , which they may Visibly Appear in . Thus in Apollonius , is Touch made the Sign , to distinguish a Ghost Appearing , from a Living Man. Our Saviour's Body after his Resurrection , according to Origen , in a Middle State , betwixt This Gross or Solid Body of ours , and That of a Ghost . Page 804 A place of Scripture , which as interpreted by the Fathers , would Naturally Imply , the Soul of our Saviour after Death , not to have been quite Naked of all Body , but to have had a Corporeal Spirit . Moses and Elias , Visibly appearing to our Saviour , had therefore True Bodies . Page 804 , 805 That the Regenerate here in this Life , have a certain Earnest of their Future Inheritance , ( which is , their Spiritual or Heavenly Body ) Gathered from Scripture by Irenaeus , and Novatian . Which Praelibations of the Spiritual Body , cannot so well consist with a Perfect Separation from all Body , after Death , till the Day of Judgement . Page 805 , 806 This Opinion of Irenaeus , Origen , and others , supposed by them , not at all to Clash with the Christian Article of the Resurrection . Nothing in this Point determined by us . Page 806 The Last thing in the Pythagorick Cabbala , That Daemons or Angels , and indeed all Created Understanding Beings , consist , as well as Men , of Soul and Body , Incorporeal and Corporeal , Vnited together . Thus Hierocles , Vniversally of all the Rational Nature ; and that no Incorporeal Substance , besides the Supreme Deity , is Compleat , without the Conjunction of a Body . God the Onely Incorporeal in this Sense ; and not a Mundane , but Supra-Mundane Soul. Page 806 , 808 Origen's full Agreement with this Old Pythagorick Cabbala , That Rational Creatures are neither Body , nor yet without Body ; but Incorporeal Substances , having a Corporeal Indument . Page 808 , 809 Origen misrepresented by Huetius , as asserting Angels not to Have Bodies , but to Be Bodies : whereas he plainly acknowledged the Humane Soul to be Incorporeal , and Angels also to have Souls . He proveth Incorporeal Creatures , from the Scriptures ; which though themselves not Bodies , yet always Use Bodies . Whereas the Deity is neither Body , nor yet clothed with a Body , as the Proper Soul thereof . Page 809 , 810 Some of the Fathers , so far from supposing Angels altogether Incorporeal , that they ran into the other Extream , and concluded them altogether Corporeal ; that is , to be All Body , and Nothing else . The Middle betwixt both these , the Origenick and Phythagorick Hypothesis , That they consist of Incorporeal and Corporeal Substance , Soul and Body Joyned together . The Generality of the Ancient Fathers , for neither of those Extreams . That they did not suppose Angels to be perfectly Unbodied Spirits ; Evident from their affirming Devils , as the Greek Philosophers did Demons , to be Delighted with the Nidours of Sacrifices ; as having their Vapourous Bodies , or Airy Vehicles , refreshed thereby . Thus Porphyrius , and before him Celsus . Amongst the Christians , ( besides Origen ) Justin , Athenagoras , Tatianus , &c. S. Basil , concerning the Bodies of Demons or Devils , being Nourished with Vapours ; not by Organs , but throughout their whole Substance . Page 810 , 812 Several of the Fathers plainly asserting , both Devils and Angels to consist of Soul and Body ; Incorporeal and Corporeal Substance , Joyned together . Saint Austine , Claudianus , Mamertus , Fulgentius , Joannes Thessalonicensis ; and Psellus , who Philosophizeth much concerning this . Page 812 , 814 That some of the Ancients , when they called Angels Incorporeal , understood Nothing else thereby , but onely that they had not Grosse , but Subtile Bodies . Page 814 , 815 The Fathers , though herein Happening to Agree with the Philosophick Cabbala , yet seemed to have been led thereunto by Scripture . As from that of our Saviour , They who shall obtain the Resurrection of the Dead , shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Equal to the Angels ; that is , according to Saint Austine , shall have Angelical Bodies . From that of Saint Jude , That Angels Sinning , lost their Own Proper Dwelling-House ; that is , their Heavenly Body . ( called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Saint Paul ) which made them Fit Inhabitants of the Heavenly Regions ; and thereupon Cast down into the Lower Tartarus ; interpreted by Saint Austine , to be this Caliginous Air or Atmo-Sphear of the Earth . Again , From that Fire said to have been Prepared for the Devils : which being not to be taken Metaphorically , therefore ( as Psellus concludeth ) Implies them to be Bodied ; because an Incorporeal Substance alone , and not Vitally Vnited to any Body , cannot be Tormented with Fire . Page 815 , 817 Now if all Created Incorporeals , Superiour to Men , be Souls vitally Vnited to Bodies , and never quite Separate from all Body ; then Probable , that Humane Souls , after Death , not quite Naked from all Body , as if they could Live and Act compleatly without it ; a Priviledge Superiour to that of Angels , and proper to the Deity . Nor is it at all Conceivable , How Imperfect Beings could have Sense and Imagination without Bodies . Origen Contra Celsum , Our Soul in its own Nature Incorporeal , alwaies Standeth in need of a Body , suitable to the place wherein it is . And accordingly , Sometimes Putteth Off what it had before ; and Sometimes again Putteth On something New. Where the following words being vitiated ; Origen's Genuine Sense restored . Evident that Origen distinguisheth , the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Paul , ( Translated , Tabernacle , ) from the Earthly House ; he understanding by the former , a Thin Spirituous Body , which is a Middle betwixt the Earthly and the Heavenly , and which the Soul remaineth still clothed with , after Death . This Opinion of Origen's , That the Soul after Death , not quite Separate from all Body , never reckoned up in the Catalogue of his Errours . Origen not Taxed by Methodius , for asserting Souls to Have Bodies , but for not asserting them to Be Bodies ; there being no truly Incorporeall Substance , according to Methodius , but the Deity . This One of the Extreams mentioned . And the Origenick Hypothesis , to be preferred before that of Methodius . Page 817 , 820 Already Observed , That Origen not Singular , in this Opinion concerning Humane Souls ; Irenaeus , Philoponus , Joannes Thessalonicensis , Psellus , and others , asserting the same . S. Austine in his De Gen. ad Lit. Granteth , That Souls after Death cannot be carried to any Corporall Places , nor Locally Moved , without a Body . Himself seems to think , the Punishment of Souls , before the Resurrection , to be Phantasticall . But gives Liberty of thinking otherwise . In his Book De Civ . D. He Conceives , that Origenick Opinion not Improbable , That some Souls after Death , and before the Resurrection , may Suffer from a certain Fire , for the consuming and burning up of their Dross : which could not be without Bodies . Page 820 , 822 Hitherto shewed , How the Ancient Asserters of Unextended Incorporealls , Answered all the Objections made against them ; but especially that of the Illocality and Immobility of Created Incorporealls ; namely , That by those Bodies , which they are always Vitally United to , they are Localized , and made Capable of Motion ; according to that of Origen , The Soul stands in need of a Body for Locall Motions . Next to be considered , their Reasons for this Assertion , of Unextended and Indistant Substance , so repugnant to Imagination . Page 822 That whatsoever Arguments do Evince other Substance besides Body , the Same against the Atheists Demonstrate , that there is Something Unextended ; themselves taking it for granted , that whatsoever is Extended , is Body . Nevertheless , other Arguments propounded by these Ancients , to prove directly , Unextended Substance . Plotinus his First ; To prove the Humane Soul and Mind such . Either every Part of an Extended Soul is Soul ; and of Mind , Mind ; or Not. If the Latter , That no Part of a Soul , or Mind , is by it Self Soul , or Mind ; then cannot the Whole , made up of all those Parts , be such . But if every supposed Part of a Soul , be Soul , and of a Mind , Mind ; then would all but One be Superfluous ; or Every One be the Whole : which cannot be in Extended things . Page 822 , 824 Again , Plotinus endeavours to Prove , from the Energies of the Soul , that it is Unextended , Because it is One and the Same Indivisible thing , that Perceiveth the whole Sensible Object . This further pursued ; If the Soul be Extended , then must it either be One Physicall Point , or More . Impossible That it should be but One Physicall Point . If therefore More , then must every one of those Points , either Perceive a Point of the Object , and no more , or else the Whole . If the Former , then can nothing Perceive the Whole , nor compare one Part of it with another : If the Latter , then would every man have innumerable Perceptions of the whole Object at once . A Fourth Supposition , That the whole Extended Soul , Perceives both the Whole Object , and all the Parts thereof ; ( no Part of this Soul having any Perception by it Self ) Not to be Made ; Because , the Whole of an Extended Substance , nothing but All the Parts : and so if no Part have any Perception , the Whole can have none . Moreover , To say , the Whole Soul Perceiveth all , and no Part of it any thing , is indeed to acknowledge it Unextended , and to have no Distant Parts . Page 824 , 826 Again , This Philosopher would prove the same thing , from the Sympathy or Homopathy , which is in Animals ; it being One and the Same thing , that perceives Pain in the Head , and in the Foot ; and Comprehends the whole Bulk of the Body . Page 826 Lastly , He disputes further , from the Rationall Energies . A Magnitude could not Understand , what hath no Magnitude , and what is Indivisible : whereas we have a Notion , not onely of Latitude Indivisible as to Thickness , and of Longitude as to Breadth , but also of a Mathematicall Point , every way Indivisible . We have Notions of things also , that have neither Magnitude nor Site , &c. Again , all the Abstract Essences of things Indivisible . We conceive Extended things themselves , Unextendedly ; the Thought of a Mile , or a Thousand Miles Distance , taking up no more room in the Soul , then the Thought of an Inch , or of a Mathematicall Point . Moreover , were that which perceiveth in us , a Magnitude , it could not be Equall to every Sensible , and alike Perceive things Greater and Lesser , then it self . Page 827 , 828 Besides which , they might Argue thus ; That we , as we can Conceive Extension without Cogitation , and again Cogitation without Extension , ( from whence their Distinction and Separability is Inferrible : ) so can we not Conceive Cogitation with Extension ; not the Length , Breadth , and Thickness of a Thought ; nor the Half , or a Third , or Twentieth Part thereof ; nor that it is Figurate , Round , or Angular . Thoughts therefore must be Non-Entities , if whatsoever is Unextended be Nothing ; as also Metaphysicall Truths , they having neither Dimensions , nor Figure . So Volitions and Passions , Knowledge and Wisedome it self , Justice and Temperance . If the things belonging to Soul and Mind , be Unextended , then must themselves be so . Again , If Mind and Soul have Distant Parts , then could none of them be One , but Many Substances . If Life Divided , then a Half of it would not be Life . Lastly , no reason could be given why they might not be as well Really , as Intellectually Divisible . Nor could a Theist deny , but that Divine Power might Cleave a Thought , together with the Soul wherein it is , into many Pieces . Page 828 , 829 The Sense of the Ancient Incorporealists therefore this ; That in Nature , Two kinds of Substances . The First of them Passive Bulk , or Distant and Extended Substance ; Which is all , One thing without Another ; and therefore as Many Substances , as Parts , into which it can be divided . Essentially Antitypous ; one Magnitude Joyned to another , always Standing without it , and making the Whole so much Bigger . Body all Outside , having nothing Within , no Internall Energy , nor any Action besides Locall Motion ; which it is also Passive to . Page 829 Were there no other Substance besides this , there could be no Motion , Action , Life , Cogitation , Intellection , Volition ; but All would be a Dead Lump ; nor could any one thing Penetrate another . Wherefore Another Substance , whose Character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Active Nature ; Life , Self-Activity , Cogitation : which no Mode or Accident of Extension ; it having more of Entity in it . Nor are these Two , Extension and Life , Inadequate Conceptions , of One and the Same Substance . A Thinker a Monad ; or One Single Substance . Not Conceiveable , how the Severall Parts of an Extended Substance , should Joyntly Concurre to Produce One and the Same Thought . Page 829 , 830 The Energies of these Two Substances , very different . The one Nothing but Locall Motion , or Translation from Place to Place ; a meer Outside Thing : The other Cogitation , an Internall Energy ; or in the Inside of that which Thinks . Which Inside of the Thinking Nature , hath no Length , Breadth , or Profundity , no Out-swelling Tumour ; because then it would be Outside again . Were a Cogitative Being Extended , yet must it have besides this Extended Outside , an Unextended Inside . But One and the Same Substance cannot be Extended , and Unextended . Wherefore in this Opinion of Extended Incorporealls , a Complication of Two Substances , and a Confusion of them together into One. True nevertheless , That all Finite Incorporeall Substance , is always Naturally united with some Extended Body , as it s Outside . Page 831 All Summed up Together . Page 832 Hitherto the Sense of the Ancient Asserters of Unextended Incorporealls , represented to the best Advantage . Nothing Asserted by us ; but that these , and other Arguments , do Demonstrate against the Atheists , some Other Substance besides Body : but whether or no , they Prove this to be Indistant and Unextended ; left to others to make a Judgment . The Atheists who deny this , must acknowledge every Thought , to be not onely Mentally , but also Physically Divisible and Separable ; together with the Soul : as also deny Internal Energy ; and consequently make Cogitation , Nothing but Locall Motion : and Lastly , Hold That no Substance can Co-Exist with Another Substance , more Inwardly , then by Juxta-Position . Page 832 , 833 This the First Answer to the Forementioned Atheistick Argument against Incorporeall Substance ; made by the Ancients , By denying the Minor ; That though whatsoever is Extended be Body , yet Every thing is not Extended . But the Argument otherwise Answered , by some Learned Asserters of Incorporeall Substance , By denying the Major ; That though every thing be Extended , or what Unextended Nothing ; yet what-ever is Extended , is not Body ; they asserting another Extension Incorporeall , which is both Penetrable , and not made up of Parts Physically Separable from one another ; to which belongeth Life , Self-Activity , and Cogitation . Probable , That some would Compound both the Forementioned Hypotheses together ; by supposing the Deity to be altogether Unextended , and Indivisibly all every-where ; but Souls , or Created Incorporealls , to have an Unextended Inside , Diffused , as it were , into an Extended Outside . Our selves here onely to Oppose Atheists ; and Dogmatize no further , then to Assert , what all Incorporealists agree in , That besides Body , there is Another Substance , which consisteth not of Parts Really Separable from one another ; which is Penetrable of Body , and Self-Active , and hath an Internall Energy , distinct from Locall Motion . All which is Demonstratively Certain . This the Full Answer to the First Atheistick Argument , Against Incorporeal Substance ; That either there is Something Unextended , or at least Extended otherwise then Body , so as to be Penetrable thereof , and Indiscerpibly One with it self , and Self-Active . Page 833 , 834 The Second Atheistick Assault against Incorporeall Substance ; By Pretending the Originall of this Mistake , to have sprung from the Scholastick Essences , Distinct from the things themselves ; and the Abuse of Abstract Names and Notions , they being made to be Substances Existing by themselves . For , though the Opinion of Ghosts and Spirits , ( whereof God is the Chief ) sprung first from Fear ; yet that these should be Incorporeall , could never have entered into the Minds of men , had they not been Enchanted with these Abstract Names and Seperate Essences . Page 834 The First Generall Reply to this , That it is all but Romantick Fiction . That the Opinion of the Deity , sprung not from Fear , and That all Invisible Ghosts are not Phancies , already sufficiently Proved ; as also The Existence of a God Demonstrated by Reason . That Apparitions are Reall Phaenomena ; and Reasonable to think , That there may as well be Invisible Aeriall , and Aetheriall ; as there are Visible Terrestriall Animals . Sottishness to conclude , That there is no Understanding Nature , Superiour to Man. Page 834 , 835 The Second Particular Reply , That the Opinion of Spirits Incorporeall , sprung not from the Scholastick Essences , whether considered Concretely as Universals onely , or Abstractly . No man supposing , these to be Things Really and Substantially Existing without the Mind ; either an Universall Man and Universall Horse , or else Humanity and Equinity : and that these walk up and down in Airy Bodies ; they being onely Noemata , or the Intelligible Essences of Things , as Objects of the Mind . These Essences of Things , said to be Eternall , as their Verities . The meaning of these Eternall Essences ; not , That they are so many Eternall Substances Incorporeall ; but , That Knowledge is Eternall , and , That there is an Eternall Unmade Mind , that comprehends them ; which all other Minds Partake of . Page 835 , 836 Again , That another Atheistick Dream , That the Abstract Names and Notions of the Meer Accidents of Bodies , were Made Substances Incorporeall ; Souls , Minds , and Ghosts . Conscious Life , no Accident of Bodies , as Atheists Suppose ; but the Essentiall Attribute of Another Substance , which Incorporeall ; as Magnitude , or Extension , is the Essentiall Attribute of Body . Page 836 The following Atheistick Arguments to be dispatched with more Brevity . That the Four Next , Fifth , Sixth , Seventh and Eighth , proceed onely upon this Supposition , That there is no Other Substance in the World , besides Body or Matter ; and therefore signify Nothing , to the Asserters of an Incorporeall Deity . Stoicks , and the like , onely concerned to Answer them . Nevertheless , From the Impossibility of these Atheistick Corporealisms , contained in the Fifth , and Sixth , a Necessity of Incorporeall Substance will be Evinced . Page 836 Here two Atheistick Corporealisms , Founded upon these Suppositions , That all is Body or Matter ; and , That Matter as such , is devoid of Life and Understanding . The First in the way of Qualities and Forms , Generable and Corruptible , called the Hylopathian . This the most Ancient Atheistick Form , as we learn from Aristotle ; viz. That Bulky Extension , the onely Substantiall and Unmade thing , and all other things , but the Passions , Qualities , and Accidents thereof ; Makeable out of it , and Destroyable into it . The Consequence from whence ; That there is no Substantiall Unmade Life and Understanding : And , That no Mind could be a God , or Creator ; it being all Accidentall , Factitious , and Creature . Page 836 , 837 This Hylopathian Atheism , called also by us , Anaximandrian . Though we are not Ignorant , That Simplicius conceives , Anaximander to have held an Homoeomery , or Similar Atomology , of Eternall Unmade Qualities , as Anaxagoras afterwards : onely , that he acknowledged no Unmade Life or Mind , but Generated it all , from the Fortuitous Commixture of those Qualified Atoms . ( Which no Improbable Opinion , though not Certain . ) Because however , Anaximander supposed Life and Understanding , to be at least Secondary Qualities , and Accidents of Body , Generable and Corruptible . And not Fit , to multiply Forms of Atheism . Page 837 The Second Atheistick Corporealism , in the way of Unqualified Atoms , producing all things , even Life , and Understanding ; from Figures , Sites , Motions , and Magnitudes of Parts . From whence it will also follow , That Mind is no Primordial Thing , but Secondary , Compounded , and Derivative ; Creature , and no Creator . This called Democritick ; not because Democritus was the First Inventer of the Dissimilar Atomology ; but because he was the First Atheizer of it , or the First , who made Dissimilar Atoms , the Principles of All things whatsoever , even of Life and Understanding . ibid. Not to be Denied , But that from these Two things Granted , That All is Body , and , That the First Principles of Body are devoid of Life and Understanding ; it would follow unavoidably , That there is no God. Therefore the Stoicks , who were Corporeal Theists , denied the Latter ; they supposing an Understanding Fire , Eternal and Unmade , the Maker of the whole Mundane System . Truly Observed by Origen , That this Corporeal God of the Stoicks , was but by Accident Incorruptible , and Happy ; and onely because Wanting a Destroyer . This no Genuine Theism . Page 837 , 838 But an Absolute Impossibility , in both these Atheistick Corporealisms ; not onely , because they suppose no Active Principle ; but also , because they bring Life and Understanding , that is , Something , out of Nothing ; or Make them without a Cause . Where the Atomick Atheists , of the Two , most to be Condemned ; because so grosly Contradicting themselves . From that True Principle , That Matter as such , is devoid of Life and Understanding ; an Absolute Necessity of another Substance Incorporeal , which is Essentially Vital and Intellectual . That All Life , cannot possibly be Factitious and Accidental , Generable and Corruptible ; but there must be Substantial Life ; and also some Eternal . Page 838 , 839 The Truth of this Vnderstood and Acknowledged by the Hylozoists ; That there must of Necessity be , both Substantial and Unmade Life and Understanding : who therefore Attribute the same to all Matter as such ; but without Animality ; which , according to them , is all Factitious and Accidental . Wherefore , this Hylozoick Atheism also , brings Conscious Life and Animality out of Nothing ; or Makes them without a Cause . The Argument of the Epicurean Atheists , against Stratonism or Hylozoism , Unanswerable : That upon this Supposition , there must be , in every Man and Animal , a Heap of Innumerable Percipients , as many as there are Atoms of Matter ; and so no One Thinker . The Pretence of the Hylozoists , That all the Particles of Matter , in every Animal , do Confederate ; Ridiculous , and Impossible . Page 839 , 840 Thus the Fifth and Sixth Atheistick Argumentations , fully Confuted ; and from that True Supposition in them , That Matter , as such , is Devoid of Life and Understanding , Incorporeal Substance plainly Demonstrated : Which was our Second Undertaking . Page 840 The Third and Last ; That there being Vndeniably , Substance Incorporeal , the Two Following Atheistick Argumentations , ( built upon the Supposition of the Contrary ) altogether Insignificant . The Seventh not properly directed against Theism , but against a Religious kind of Atheism or Theogonism ; which supposed a God or Soul of the World , Generated out of Sensless Matter ; and the Offspring of Night and Chaos . A Sober and True Sense , of the World's Animation ; That there is a Living , Sentient and Understanding Nature , Presiding over the whole World. But the Sense of Pagan Theists , That the Whole Corporeall World Animated , is a God , Exploded by us . This Argument therefore being not against Theism , but Theogonism ; the Confutation thereof might be here well Omitted , without any Detriment to our Cause . But because the denying of a Living Understanding Nature , presiding over the World , is Atheisticall ; the Ground of this Assertion briefly Declared ; That Life and Understanding are Accidents of Bodies , resulting onely from Such a Contexture of Atoms , as produce Flesh , Bloud , and Brains , in Bodies Organized ; and , That there is no Reason to be found any-where , but onely in Humane Form : which also Confuted . A Brutish Passage , of a Modern Writer , That it is Vnconceivable by Men , How God can Understand without Brains . Page 840 , 841 The Next , ( which is the Eighth Atheistick Argumentation ) That there can be no Living Being Immortall , nor Perfectly Happy ; built upon that False Supposition also , That all Life and Understanding results from a Contexure of Dead and Sensless Atoms , and therefore is Dissolvible and Annihilable . But that there is Life Essentiall , and Substantiall , which Naturally Immortall : as also a Necessity , of an Eternall Life , and Mind Unmade , and Unannihilable ; which Perfectly Happy . Page 841 , 842 SECT . IV. THE Epicurean Atheists further Endeavour , to Disprove a God , from the Phaenomena of Motion , and Cogitation ; in the Three Following Argumentations , the Ninth , Tenth , and Eleventh . From Motion , thus ; That from this Principle , Nothing can move It Self , but Whatsoever is Moved , is moved by Another , it will follow , That there can be no First Cause , and Unmoved Mover ; but One thing Moved Another , from Eternity Infinitely ; Because Nothing could Move Another , which was not It Self First Moved by Something else . Page 842 , 843 Answer : The meaning of this Axiome ; Not , That Nothing can Act from It Self , as the Atheist Supposes ; he taking it for granted , that every Thing is Body , and that all Action is Locall Motion ; but , That no Body Resting , could ever Locally Move It Self . A False Supposition of the Atheists , and some Cartesians ; That were there but once Motion in the Matter , this would of it Self continue to all Eternity . True , that of Aristotle ; That to make an Infinite Progress in the Causes of Motion , and no First Mover ; is all one as to say . That there is No Cause at all thereof ; or , That all the Motion in the World , is a Passion without an Agent , or Comes from Nothing . Clearly Impossible , That there should be any Motion at all , were there Nothing Self-Moving or Self-Active . Page 843 Wherefore from this Principle , That no Body can Move It Self , it follows Vndeniably ; That there is Some other Substance in the World besides Body , that hath an Active Power of Moving Body . Page 843 , 844 Another Corollary from the same Principle ; That there is another Species of Action , distinct from Locall Motion , and which is not Heterokinesy , but Autokinesy . That the Action by which Local Motion is first Caused , could not be it self Local Motion . All Local Motion Caused Originally by Cogitation . Thus the Ninth Atheistick Argument from Motion Confuted ; and from hence , That no Body can Move it Self , Demonstrated , That there is Something Incorporeal the First Cause of Local Motion , by Cogitation . ibid. But the Atheists further Pretend to Prove , That Cogitation it self is Heterokinesy , the Passion of the Thinker , and the Action of some other External Agent upon him ; Because , Nothing taketh Beginning from It Self ; and , No Cogitation can rise of It Self , without a Cause . That therefore , Thinking Beings themselves are Machines , and Cogitation Local Motion . And , No Understanding Being , a First Cause , nor Perfectly Happy ; because Dependent upon something else . Page 844 , 845 Answer . True , That no Substance taketh Beginning from it Self ; as also , That no Action Causeth it Self . But False , That No Action taketh Beginning from the Immediate Agent ; or , That Nothing can Act otherwise , then as Acted upon by Something else . Atheists here Affirm onely , what they should Prove ▪ and so Beg the Question . If Nothing Self-Active , then all the Motion and Action in the Universe , must Come from Nothing , or be Made without a Cause . Page 845 True also , That our Humane Cogitations are frequently occasioned from Externall Objects , and that the Concatenations of Thoughts and Phantasms , often depend upon Mechanick Causes . But False , That all Cogitations are Obtruded upon us from without ; and , That no Transition in our Thoughts , which was not Before in Sense . The Humane Soul a Principle of Actions , and therefore also of Cogitations . This a Bubbling Fountain of Thoughts . But that there is such a Perfect Mind , as at once Comprehends all Truth , and was Before Sensibles . Page 845 , 846 This a Prodigious Paradox , and Falsity of Atheists ; That Cogitation , Local Motion ; and Thinking Beings , Machines . Here a Correction of what we wrote before , P. 761 , and a Change of our Opinion , upon further Consideration ; That not onely a Modern Writer , but also the Ancient Atheistick Atomists , did conclude , Cogitation to be Really nothing else but Local Motion . Nevertheless , these men troubled with the Phancy of Cogitation ; which because they cannot make Local Motion , they would persuade us to be no Reality , or Nothing . Atheists aware , That if there be any Action besides Locall Motion , there must then be some other Substance acknowledged besides Body . They who make Cogitation Local Motion , and Men , Machines , no more to be disputed with , then Sensless , Machines . Page 846 , 847 To Affirm , That no Understanding Being can be Happy , nor a God , because Dependent upon Something without it ; all one as to Affirm , That Sensless Matter is the Most Perfect of all things ; and , That Knowledge , as such , speaking Imperfection , is but a Whiffling and Phantastick thing . But of this more afterwards . Thus the Tenth Atheistick Argument Confuted . Page 847 Another Atheistick Argument , From the Nature of Knowledge and Understanding . That the World could not be made by an Underding Being , Because there was no Knowledge before Things , which are the Objects of it ; and the onely Things are Sensibles , which Knowledge a Passion from . Therefore all Mind , as such , a Creature , and none a Creatour . ibid. This already fully Answered , Page 729 , and so forwards . Where Proved , That Singular Bodies are not the Onely Things , and Objects of the Mind , but that it containeth its Intelligibles within it Self . And , That Knowledge , is Archetypall to the World , and the Maker of All. So the Existence of a God , Demonstrable , from the Nature of Knowledge and Understanding . Page 847 , 848 That the Atheists can no more Salve the Phaenomenon of Cogitation , then that of Locall Motion ; Evident from their Many Hallucinations concerning it ; whereof a Catalogue subjoyned . First , That all Life and Understanding , a meer Accidentall thing , Generable and Corruptible , and no Life nor Mind Substantiall or Essentiall . This before Confuted . Page 848 Again , That Life and Mind , no Simple and Primitive Natures , but Compounded Syllables of things ; and therefore none Immortall nor Incorruptible . Answer ; That Life and Understanding are Active Powers , and could never result from meer Passive Bulk ; nor can any Composition of Dead and Sensless Matter , possibly beget Life and Understanding . Though no Necessity , That there should be any Eternal Unmade Red or Green , because these might be Made out of things not Red nor Green ; nor That there should be Eternal Motion , because Motion might be produced from a Self-Active Principle ; nor That there should be any Eternall Unmade Matter , because were there none , it might notwithstanding be Created , by a Perfect Incorporeal Being : yet an Absolute Necessity of Eternal Unmade Life and Mind ; because had there been once none , there could never have been any . Page 848 , 849 Another Atheistick Hallucination , That there is Nothing of Self-Activity in Cogitation ; nor any thing could Act otherwise , then as it is Made to Act by Something else . This to bring all Action , from Nothing , or to suppose it without a Cause . Page 849 , 850 Another Madness of theirs already mentioned , That Cogitation , Locall Motion ; and Thinking Beings , Machines . This Equall Sottishness or Impudence , as to affirm , Number to be Figure , &c. Page 850 Another Paradox of the Epicurean and Democritick Atheists , That Mentall Cogitation , as well as Sensation , the meer Passions of the Thinker , and the Actions of Bodies Existing without him : Some of them supposing Thoughts , to be Caused by certain Finer Images , then Sensations ; Others , than they are the Remainders of the Motions of Sense , formerly made . Answer : That Sensation it self , is not a meer Corporeal Passion , but the Perception of a Passion , in a way of Phancy ; much less Mental Cogitations such ; and least of all Volitions . Page 850 , 851 But Consentaneously hereunto , these Atheists Determine , all Knowledge and Understanding , to be Really the same thing with Sense . From whence follow Two Absurdities . First , That there can be no such thing as Errour , because all Passion is True Passion , and all Sense , True Sense ; that is , True Seeming and Appearance . This Absurdity owned by Protagoras . Epicurus Endeavoured to avoid this , but in vain , and contradictiously to his own Principles . Page 851 , 852 A Second Absurdity consequent thereupon ; That there is no Absolute Truth nor Falsehood , but all Knowledge Private and Relative , and nothing but Opinion . This freely owned likewise by Protagoras . Sometimes also by Democritus . Who therefore but a Blunderer neither , in the Atomick Philosophy ; which plainly Supposes a Higher Faculty of Reason and Understanding , that judges of Sense , and discovers the Phantastry thereof ; it reaching to Absolute Truth . Page 852 , 853 Another Atheistick Errour ; That Singular Bodies are the onely Objects of Mentall Conception , as well as of Sensation . This imputed by Aristotle , to Democritus and Protagoras . But sufficiently before Confuted . Page 853 , 854 The better to maintain this Paradox , Added by a Modern Atheistick Writer , as his , own Invention ; That Universals are Nothing else but Names , by which Many Singular Bodies are called ; Axiomes or Propositions , the Addition and Substraction of Names ; and Syllogistick Reasoning , the reckoning the Consequences of them : and that therefore besides the Passions of Sense , we know Nothing at all of any thing , but onely the Names by which it is Called . Whence it would follow , That Geometricall Truths , not the same in Greek and in Latine , &c. Page 854 That the Atheists , according to these premised Principles , endeavour to Depreciate Knowledge and Understanding , as that which speaks no Higher Perfection , then is in Sensless Matter . Thus the Atheists in Plato , make it but a Ludicrous , Umbratile and Evanid thing ; the meer Image of Bodies , the onely Realities . Their Design in this , to take away the Scale , or Ladder of Entities . Page 855 , 856 All the Grounds of this again briefly Confuted ; and Particularly , that Opinion so much favouring Atheism , That there is Nothing in the Understanding , which was not Before in Sense ; out of Boëtius . Just and Unjust , Greater Realities in Nature , then Hard and Soft , &c. Vnquestionably , a Scale or Ladder of Entities ; and therefore Certain , that the Order of Things must be in way of Descent , from Higher Perfection to Lower , and not of Ascent , from Lower to Higher . The Steps of this Ladder not Infinite : the Foot thereof , Inanimate Matter ; the Head , a Perfect Omnipotent Being , Comprehending in It self all Possibilities of Things . Mind by Nature Lord over all ; and Sovereign King of Heaven and Earth . Page 856 , 859 The Reason why we so much Insist upon this ; Because Atheists Pretend , not onely to Salve the Phaenomenon of Cogitation without a God ; but also from thence to Demonstrate the Impossibility of his Existence . Though Modern Writers not so much aware hereof ; yet is the Controversy betwixt Theists and Atheists , thus Stated by Plato ; Whether Soul and Mind Juniors to Sensless Matter , and the Offspring thereof ; or else Substantiall Things , and in Order of Nature Before it . Accordingly Plato confuteth Atheism no otherwise , then by proving Soul not to be Junior to Inanimate Matter . and Generated out of the same . Evident , That Plato by Soul here understood , not onely the Mundane Soul , but also that Whole Rank of Beings , called Soul ; and , That no Life was Generated out of Matter . Page 859 , 860 Those professed Christians , who Generate Rationall Souls out of Sensless Matter , plain Betrayers of the Cause of Theism . Page 860 , 861 Nor is the Case much different , as to others ; who , though they professedly Generate onely Sensitive Souls , yet making the Rationall , but meer Blanks , which have Nothing in them , but what was Scribbled upon them by Sense ; and so Knowledge , in its own Nature , Junior to Sense and Sensibles ; Highly Gratify the Atheists hereby . Page 861 If any Life and Cogitation may be Generated out of Dead and Sensless Matter , then can no good Reason be given , why All should not be . Life not partly Accidental , partly Substantiall : but either All Conscious Life , Accidental , Generable and Corruptible ; or else None at all . ibid. The Doctrine of Reall Qualities Generable and Corruptible , favourable to Atheism also . And though the Atheistick Atomists Explode all the other Qualities , Because , Nothing can come from Nothing ; yet , contradicting themselves again , do they make Life and Understanding , Reall Qualities , Generated out of Matter , or Caused by Nothing . Page 861 , 862 There being a Seale or Ladder of Entities in Nature , to Produce a Higher Rank of Beings , out of a Lower ; as Life and Cogitation , out of Matter , and Magnitude ; is to Invert the Order of this Scale , from Downwards , to Upwards ; and so to lay a Foundation for Atheism . Wherefore great Reason , to maintain this Post , against the Atheists ; That no Souls can be Generated out of Matter . Page 862 , 863 The Grand Objection against the Substantiality of Sensitive Souls , from that Consequence of their Permanent Subsistence after Death . Cartesius so Sensible thereof ; that he would rather make Brutes to be Sensless Machines , then allow them Substantiall Souls ; which he granted they must have , if Thinking Beings . What clearly Demonstrable by Reason , not to be abandoned , because attended with some Difficulties , or seemingly , Offensive Consequences . Page 863 The Pythagorick Hypothesis ; That Souls all Created by God , not in the Generation of Animals , but in the Cosmogonia . These therefore , first Clothed with Thin and Subtile Bodies , Aeriall or Aetheriall Ochemata , wherein they Subsist , both before their Ingress into Terrestriall Bodies , and after their Egress out of them . Thus Boëtius and Proclus . Ammonius his Irrationall Demons Mortall ; Brutish Souls , in Aeriall Bodies . Since the First Creation , no New Substantiall thing Made , or Destroyed , and therefore no Life . This looked upon by Macrobius as a Great Truth . Page 863 , 865 That the Pythagoreans would Endeavour to gain some Countenance for this Hypothesis , from the Scripture . Page 865 , 867 But if these Aeriall Vehicles of Brutish Souls be exploded for a Whimsey , and none but Terrestriall Bodies allowed to them ; though after Death they will not Vanish into Nothing , yet must they needs remain in a State of Insensibility , and Inactivity , till re-united to other Terrestriall Bodies . Wherefore these in one Sense Mortall , though in another Immortall . Silk-worms dying , and reviving in the Form of Butterflies , made an Emblem of the Resurrection , by Christian Theologers . Page 867 , 868 But no Absolute Necessity , That the Souls of Brutes , though Substantiall , should have a Permanent Subsistence after Death , either in a State of Activity , or Inactivity ; Because , whatsoever Created by God , may Possibly by him be Annihilated . The Substantiality onely of the Rationall Soul , Demonstrable by Reason ; or that it will not of it Self vanish into Nothing ; but not that it is Absolutely Impossible , for it to be Annihilated ; The assurance of this Depending upon a Faith in the Divine Goodness . Porphyrius his Assertion , That Brutish Souls are Resolved into the Life of the Universe . The whole Answer to this Objection , against the Substantiality of Brutish Souls ; That they may notwithstanding , Possibly be Annihilated in the Deaths of Animals , as well as they were Created in their Generations ; but if they do Subsist ( without Aeriall Vehicles , ) they must remain in a State of Inactivity and Insensibility . Page 868 , 869 That this the Doctrine of the Ancient Pagan Theologers , That no Life , or Soul , Generated out of Dead and Sensless Matter ; but all Produced by the Deity , as well as Matter ; Proved out of Virgil : though sundry other Testimonies also , might be added thereunto . Page 869 , 870 The Hylozoick Atheists themselves , so Sensible hereof , That there must be some Substantiall and Unmade Life , ( from whence the Lives and Minds of all Animals are Derived ) That they attribute the same to Matter ; and conclude , That though the Modificated Lives of Animals , and Men , be Accidentall , Generated and Corrupted , yet the Fundamental Life of them , is Substantiall , and Incorruptible . These also asserted , a Knowledge before Sense , and Vnderived from Sensibles . Page 870 , 871 This Hylozoick Atheism again Confuted . Absurd to suppose , Knowledge and Understanding , without Consciousness ; as also , That the Substantiall and Fundamentall Life , of Men and other Animals , should never Perish , and yet their Souls , and Personalities , Vanish into Nothing . That no Organization can produce Consciousness . These Atheists not able possibly to give an Account , whence the Intelligible Objects and Idea's , of this their Knowledge of Matter , should spring . This Hylozoick Atheism , Nothing but the Crumbling of the Deity into Matter . Page 871 Concluded , That the Phaenomenon of Mind and Understanding , can no way possibly be Salved by Atheists , without a God ; but affordeth a Solid Demonstration of his Existence . Page 871 , 872 SECT . V. THERE now Remaining onely , the Atheistick Objections against Providence , their Queries , and Arguments from Interests ; Their First Objection , From the Frame of the World , as Faulty . Or , Because Things are Ill Made , that therefore not made by a God. This directed against the Sense of the Ancient Theologers ; That God being a Perfect Mind , therefore made the World after the Best manner . Some Modern Theologers Deviating from this , as if the Perfection of the Deity consisted not at all in Goodness , but in Power and Arbitrary Will onely . The Controversy betwixt these and Atheists ; but Whether Matter Fortuitously Moved , or a Fortuitous Will Omnipotent , be the Originall of all things . No Ground of Faith in a meer Arbitrarious Deity . To have a Will Vndetermined to Good , no Liberty , nor Soveraignty , but Impotency . God to Celsus , the Head or President of the Righteous Nature . This not onely the Sense of Origen , but of the Ancient Christians in Generall . Plotinus ; The Will of God Essentially , That which Ought to be . God an Impartiall Balance , Weighing out Heaven and Earth . The Deity , not Servilely Bound to doe the Best ; but this the Perfection of its Nature . No Atheist able to prove , The World to be Ill Made . Page 872 , 874 Not to be Concluded , That whatsoever we cannot find out the Reason or Use of , is therefore Ineptly Made . For example ; The Intestinum Caecum , though seemingly an Odd Appendix , and which the Generality of Anatomists give little Account of ; yet that , with the Valve at its Enterance , both together , an Artificiall Contrivance of Nature , to hinder the Regurgitation of the Faeces . Page 874 , 875 The First Atheistick Instance of the Faultiness of things ; In the Disposition of the Aequator and Ecliptick , Intersecting each other in such an Angle , whereby the Terrestrial Globe rendered not so Habitable as it might have been . This Objection Founded upon a False Supposition , That the Torrid Zone Uninhabitable . But this the Best Disposition ; which being Contrary to Mechanick Causes , therefore its Continuance , together with the Constant Parallelism of the Earth's Axis , a manifest Eviction of Providence ; and that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Best , is a Cause in Nature . Page 875 In the next place ; The Atheists would prove against some Theists , That All things not Made for the Sake of Man. This at First but the Doctrine of Streight-laced Stoicks onely ; recommended afterward by mens Self-Love . Whereas Plato's Doctrine , That the Whole not made for any Part ; but the Parts for the Whole . Nevertheless , Things in the Lower World , made Principally ( though not Onely ) for Man. Atheists no Judges of the Well or Ill-Making of Worlds , they having no Standing Measure of Good. That Nature a Step-Mother to Man ; but a froward Speech of some discontented Persons , seeking to Revenge themselves , by Railing upon Nature , that is , Providence . Page 875 , 876 Evils in Generall , from the Necessity of Imperfect Beings , and Incompossibility of things . Page 876 Men Afflicted more from their own Phancies , then Reality of things . Pain ( which a Real Evil of Sense ) often Link'd with Pleasure , according to the Socratick Fable . This not the Evil of the Whole Man , but of the Outside onely . Serviceable , to free men from the Greater Evils of the Mind . Death , according to the Atheistick Hypothesis , an Absolute Extinction of all Life ; but according to Genuine Theism , onely a Withdrawing into the Tiring-House , and putting off the Terrestriall Cloathing . The Dead Live to God. Christian Faith gives assurance of a Heavenly Body hereafter . The Christian Resurrection , not the Hope of Worms . This the Confutation of the Twelfth Atheistick Argument . Page 876 , 877 The Thirteenth ; but Second Objection a-Against Providence , as to Humane Affairs ; Because all things Fall alike to all ; and sometimes Vicious and Irreligious Persons , most Prosperous . Page 877 , 878 Granted , That this Consideration hath too much Staggered weak Minds in all Ages . Some concluding from thence , That there is no God , but that blind Chance Steereth all . Others , That though there be a God , yet he Knows nothing done here below . Others , That though he do know , yet he Neglecteth Humane Affairs . Page 878 Vnreasonable to require , That God should Miraculously Interpose at every turn ; or to think , That every Wicked person should presently be Thunder-struck . That which Steers the whole World , no Fond and Passionate , but an Impartial Nature . Yet , That there want not Instances of an Extraordinary Providence . Good Reasons for the Slowness of Divine Vengeance . The Notoriously Wicked , commonly met with at the long Run . Page 878 , 879 The Sometimes Impunity of Wicked Persons , so far from Staggering Good men , as to Providence ; that it confirms them in their Belief , of Future Immortality , and Judgement after Death . The Evolution of Humane affairs , a kind of Dramatick Poem , and God Almighty the Skilful Dramatist ; who always Connecteth that of Ours , which went before , with what of His follows after , into Coherent Sense . A Geometrical Distribution of Rewards and Punishments . Page 879 , 880 That there ought to be a Doubtful and Cloudy State of things , for the Exercise of Faith , and the more difficult Part of Vertue . Had there been no Monsters to Subdue , there could have been no Hercules . Here , we to Live by Faith , and not by Sight . Page 880 But that to make a full Defence of Providence , would require a large Volume . The Reader therefore referred to others for a Supplement . Onely some Few Considerations to be here propounded , not so much for the Confutation of Atheists , as Satisfaction of Theists , sometimes apt to call in Question the Divine Goodness , though the very Foundation of our Christian Faith. ibid. First ; That in Judging of the Works of God , we ought not to consider the Parts of the World alone by themselves , but in order to the Whole . Were Nothing made but the Best , there could have been no Harmony , for want of Variety . ●lotinus , That a Limner does not make all Eye , nor place Bright Colours every-where ; nor a Dramatist introduce onely Kings and Hero's , upon the Stage . Page 880 , 882 Secondly ; That we ought not to Confine God's Creation to the Narrowness of Vulgar Opinion , which Extends the Universe , but little beyond the Clouds ; and Walls it in , with a Sphear of Fixed Stars . The World Vncapable of Infinity of Magnitude , as well as of Time. Nevertheless , as the Sun is much Bigger then we can Imagine it , so much more may the World be . The New Celestiall Phaenomena , widen the Corporeal Universe , and make those Phansied , Flaming Walls thereof , to fly away before us . Not reasonable to think , That all this Immense Vastness , should be Desert and Uninhabited . Page 882 , 883 Thirdly ; That we cannot make a Right Judgement , of the Ways of Providence , without looking both Forwards , upon what is Future ; and Backwards , upon what is Past ; as well as upon the Present . That the Platonists and Pythagoreans , salved many Phaenomena , from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Things done in a Prae-Existent State. Our Common Christianity supposeth but a kind of Imputative Prae-Existence ; to Salve the Pravity of Mankind , and the Evils of this State. The different Fates and Conditions of Men here in this Life , to be resolved into a Just , though Occult Providence . Page 883 The Third Objection against Providence ; or Fourteenth Atheistick Argument ; That it is Impossible , for any One Being , to Animadvert and Order all things : and if it were Possible , that it would be Dist●actious , and Inconsistent with Happiness . Moreover , That an Irresistibly Powerfull and Happy Being , would not concern it self in the welfare of others : Benevolence arising onely from Imbecillity . Page 883 , 884 The Reply ; That because our Selves have but a Finite Animadversion , and Narrow Sphear of Activity ; to measure the Deity accordingly , is but an Idol of the Cave or Den. Certain , that were there Nothing , but what we could fully Comprehend , there could be no God. Had the Sun Life , Equally Coextended with its Rays , it would perceive every thing touched by them . Creatures but the Rays of the Deity . Men able to manage affairs , in many distant places , without Distraction . And innumerable Notions , lie together in our Minds , without Crowding one another , or any Disturbance to us . Page 884 But for the easing the Minds of weak Mortals , already Suggested ; That there is no Necessity , God should Himself Immediately do all things ; he having Ministers Vnder him , Executioners of his Providence : as , an Artificial , Plastick Nature , ( for this reason partly before insisted on ; ) Instincts also in Animals , a Part of that Divine Fate , which is the Servant of Providence . Above which , other Knowing and Understanding Ministers of the Deity , appointed to Preside over Humane Affairs . But all over-look'd by the watchfull Eye of God Almighty , who may Himself Extraordinarily Interpose . Page 884 , 885 Wherefore no need to Confine Providence , to a Few Greater things onely ; to free the Deity from Distraction . Small things ( upon which Greater often depend ) not Neglected by it . Nevertheless the Chief Employment of Divine Providence , in the Oeconomy of Souls , by Plato Reduced to this Compendium ; The Translating of them into Better or Worser States , according to their Demeanours . Thus may the slow wits of Mortals , more easily conceive , Providence not to be Laborious and Distractious to the Deity . Page 885 But that all Benevolence arises from Imbecillity , and that what is Perfectly Happy , would be troubled with no Business , but enjoy its own Ease ; Idols of the Atheists Den. These other , The Narrow Contractedness of their Minds , by Vice and Immorality . Page 885 , 886 The Atheistick Queries , next to be Answered . The First Querie . If there were a God , who was Perfectly Happy in himself , Why would he go about to make a World ? Answ. The Reason of God's making the World , was from his Over-flowing and Communicative Goodness , That there might be other Beings Happy , besides Himself . This consistent with God's making the World , for his own Glory . The reason why Plotinus would explode that . True , that God did not make the World , meerly to Ostentate his Skill and Power ; but to Display his Goodness , which is Chiefly his Glory . The Atheists further Demand ; What hurt would it have been for us , never to have been Made ? Answ. No other then this , That we could never have Enjoyed Good , nor been Capable of Happiness . If no hurt not to have been Made , then none to be Annihilated ; the Distance being as great , from Nothing to Something , as from Something to Nothing . Page 886 The Second Atheistick Querie . If God's Goodness were the Cause of his making the World , Why then was it not made Sooner ? This Question capable of a Double Sense . First , Why was not the World from Eternity ? The Reply ; This not from any Defect in the Divine Goodness , but because there is an Impossibility of the Thing it self ; the Necessity and Incapacity of such an Imperfect Being Hindering it . Our selves Proue to Think , That Could the World have been from Eternity , it should have been so . Thus Philoponus , in his Confutation of Proclus his Arguments , for the World's Eternity . And now no place left , for those Atheistick Cavils , against the Novity of the Creation ; as if God must therefore have Slept from Eternity ; or had Contracted a Satiety of his former Solitude . Another Sense of the Question ; Why , though the World could not be from Eternity , yet was it not made Sooner ? Answ. The World could not Possibly have so been made in Time , as that it should not have been once , but a Day Old ; and also once , no more then five or six Thousand years Old. Page 886 , 887 The Third Atheistick Querie . How could God move the Matter of the whole World ; especially if Incorporeal ? Answ. That all things being derived from the Deity , and Essentially depending on him , they must needs be Commandable by him , and Obsequious to him . And since no Body can Move it self , that which first Moved the Matter , must be Incorporeal , and not move it by Machines and Engines , but by Cogitation or Will onely . That Conceit , That an Incorporeal Deity , could not Move Matter , because it would Run through it ; Absurd ; This moving not Mechanically , but Vitally . That Cogitative Beings have a Naturall Power of Moving Matter , Evident from our own Souls , Moving our Bodies , not by Machines or Engines , but meerly by Thought . More easy for the Deity , to move the Whole World , by Will and Cogitation ; then for us our Bodies . Page 887 , 888 The Last Head of Atheistick Argumentation , From Interest . First ; That it is the Interest of Particular Persons , there should be no being Infinitely Powerfull , who hath no Law but his own Will. The First Reply ; Wishing is no Proving . Nor will any man's Thinking , make Things otherwise then they are . Page 888 But Secondly ; This Wish of Atheists , Founded upon a Mistaken Notion of God Almighty , That he is nothing but Arbitrary Will Omnipotent . God's Will , not meer Will ; but Law and Equity ; Ought it self Willing . Nor does Justice in God , clash with Goodness ; but is a Branch , or Particular Modification thereof . The Interest of none , There should be no God , unless perhaps of such , as are Irreclaimably Wicked , and wilfully abandon their own True Good. Page 888 , 889 To be Without God ; to be Without Hope . No Faith nor Hope in Senseless Matter . According to the Atheistick Hypothesis , no Possibility of Happiness , nor Security of Good. Page 889 God such a Being , as If he were not , Nothing more to be Wished for . To Believe a God , to Believe the Existence of all Good and Perfection ; and that things are all Made and Governed as they Should be . Peccability , from the Necessity of Imperfect Free-Willed Beings . Infinite Hopes from a Being Infinitely Good , and Powerfull . Democritus and Epicurus , however cried up so much of late ; but Infatuated Sophists , or Witty Fools , and Debauchers of Mankind . Page 889 , 890 The Last Atheistick Argumentation . That Theism or Religion is Inconsistent with the Interest of Civil Sovereigns . Their First Pretence for this , That the Civil Sovereign Reigns onely in Fear ; and therefore there must be no Power , nor Fear , Greater , then that of the Leviathan . Page 890 In Answer to this , The Atheistick Ethicks and Politicks to be Vnravelled . Their Foundation laid , in the Villanizing of Humane Nature . That there is no Natural Justice , Equity , nor Charity . No Publick nor Common Nature in Men , but all Private and Selfish . That every Man by Nature , hath a Right to every thing , even to other Mens Bodies and Lives . That an Appetite to Kill and Torment , by Nature , gives a Right . That Nature hath brought men into the World , without any Fetters or Shackles , of Duty and Obligation ; the Hinderances of Liberty . Lastly , That Nature absolutely Dissociates and Segregates Men from one another , by reason of the Inconsistency of Appetites , and Private Good. Every Man by Nature , in a State of War , against every Man. Page 890 , 891 But in the next place , They adde , That though this State of Nature , which is Belluine Liberty , and Lawless Freedom to every thing , be in it self the Best ; yet by Accident , and by reason of mens Imbecillity , does it prove the Worst . Wherefore , when Men had been weary of Hewing and Slashing , they then bethought themselves at length of Helping Nature by Art ; By Submitting to a Lesser Evil , for the Avoiding of a Greater ; Abating their Infinite Right , and Yielding to Terms of Equality with others , and Subjection to a Common Power . Page 891 Where , these Atheists First Slander Humane Nature ; and then Debase Justice and Civil Authority , making it the Ignoble and Bastardly Brat of Fear ; or a Lesser Evil Submitted to , out of Necessity , for the avoiding of a Greater . According to which Atheistick Hypothesis , No man is Willingly Just. This no New Invention of the Writer De Cive , but the old Atheistick Generation of Justice , and of a Body Politick , Civil Society , and Sovereignty ; ( before Plato's time : ) it being fully described , in his Second Book of a Common-wealth . Where the Philosopher concludes , Justice , according to these , to be but a Middle thing , betwixt the Best , and the Worst ; Loved , not as Good in it Self , but onely by Reason of Mens Imbecillity : Or , That Justice is indeed , Another man's Good , and the Evil of him that is Just. The same Hypothesis also , concerning Justice , as a Factitious thing , that sprung onely from Fear and Imbecillity , and was chosen but as a Lesser Evil ; Insis●ed on by Epicurus . Page 891 , 893 The vain Attempts of our Modern Atheistick Politicians , to Make Justice by Art , when there is None by Nature . First , by Renouncing and Transferring mens Right , by Will and Words . For If Nothing Naturally Unlawfull , then can no man , by Will and Words , make any thing Unlawfull to himself . What Made by Will , may be Destroyed by Will. The Ridiculous Conceit of these Atheistick Politicians , That Injustice is nothing but Dati Repetitio , and such an Absurdity in Life , as is in Disputation , when a man Denies a Proposition , he had before Granted ; No Real Evil in the Man , but onely a Relative Incongruity in him as a Citizen . Again , These Justice-Makers and Authority-Makers , pretend to derive their Factitious Justice , from Pacts and Covenants . But Pacts and Covenants , without Naturall Justice , ( as themselves confess ) Nothing but Words and Breath ; and therefore can have no Force to Oblige . Wherefore they make another Pretence also , from certain Counterfeit Laws of Nature , of their own Devising , that are Nothing but meer Juggling Equivocation ; they being but the Laws of Fear , or their own Timorous and Cowardly Complexion . They Ridiculously Dance Round in a Circle , when they Derive the Obligation of Civil Laws from Covenants ; of Covenants from Laws of Nature ; and of Laws of Nature again , from Civil Laws . Their vain Attempt , by Art to Consociate , what Nature hath Dissociated , like tying Knots in the Wind or Water . Their Artificial Obligation , or Ligaments , by which the Members of their Leviathan are held together , more slender then Cobwebs . Page 893 , 895 These Artificial Justice-Makers and Obligation-Makers , Sensible of the Weakness of these Attempts , Artificially to Consociate , what Nature hath Dissociated ; therefore fly at last from Art , to Force and Power ; making their Sovereign , to Reign onely in Fear . This the True meaning of that Opinion , That all Obligation is derived from Law ; that is , the Command of him who hath Power to Compell . If Obligation , to Obey Civil Laws , onely from Fear of Punishment , then is no man Obliged to hazard his Life for the Safety of his Prince ; and whoever can promise themselves Impunity , may Justly Disobey . If Civil Sovereigns Reign onely in Fear , then is their Authority Nothing but Force ; and Power would Justify Rebellion . Lastly , If Civil Right or Authority , Nothing but Force and Violence , then could it not last long : What Naturall , prevailing against what is Violent . Page 895 Wherefore since Civil Authority and Bodies Politick , can neither be meerly Artificiall , nor yet Violent things , there must be some Naturall Vinculum , to hold them together ; such as will both Oblige Subjects to Obey the Commands of Sovereigns , and Sovereigns in Commanding , to seek the Good of their Subjects : Something of a Common , Publick and Conglutinating Nature : Which , no other then Naturall Justice . The Authority of God himself , Founded in Justice ; of which Civil Authority , a Participation . Sovereignty , no Creature of the People , and of Mens Wills ; but hath a Stamp of Divinity upon it . Had not God made a City ; Men , neither by Art , or Political Enchantment , nor by meer Force , could have made any . The whole World , One City , of God and Rational Beings . The Civil Sovereign no Leviathan ; that is , No Beast , but a God. He Reigns not in meer Brutish Force and Fear , but in Naturall Justice and Conscience , and the Authority of God himself . Nevertheless , need of Force and Fear too , to compell Some to their Duty ; nor is the Sovereign's Sword here alone Sufficient , but he must Reign also in the Fear of God Almighty . Page 895 , 896 The Second Atheistick Pretence , to Make Religion Inconsistent with Civil Sovereignty ; Because it Limits and Confines that , which in its own Nature Is , and Ought to be Infinite . The Reply ; That the Atheists Infinite Right and Authority of Civil Sovereigns , is nothing but Belluine Liberty : But true Right and Authority is Essentially Founded in Natural Justice ; there being no Authority to Command , where there is not an Obligation to Obey ; and Commands not Creating Obligation , but Presupposing it , without which they would signify Nothing . The First Originall Obligation not from Will , but Nature . The Errour of those Theists who derive all Obligation to Morall Things , from the Will and Positive Command of God , as Threatning Punishments , and Promising Rewards . From whence it would follow , that no man is Good and Just , but By Accident onely , and for the Sake of Something else . Justice a different Species of Good , from that of Private Utility . Infinite Justice , as Absurd , as an Infinite Rule or Measure . If no Infinite Justice , then no Infinite Right and Authority . God's own Authority bounded by Justice : His Will ruled by Justice ; and not Justice by his Will. Atheists , unde● a Pretence of giving Civil Sovereigns Infinite Right , Really Devest them of all Right and Authority , leaving them nothing but Brutish Force . Proved here , That the Summae Potestates , must of necessity be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Page 896 , 898 The Last Atheistick Pretence , for the Inconsistency of Religion with Civil Power , Because Conscience is Private Judgement of Good and Evil. Answer . That not Religion , but Atheism , introduceth such Private Judgement , as is Absolutely Inconsistent with Civil Sovereignty , it acknowledging nothing in Nature , that tends to Publick and Common Good ; but making Private Appetite the onely Rule or Measure of Good ; and Utility , of Justice . The Desperate Consequence from hence ; Th●t Private Vtility may justify Rebellion and Parricide . The Atheists Professed Assertion , That they who have once Rebelled , may Justly Defend themselves afterward by Force . Though Private Persons must make a Judgement in Conscience for themselves , ( the Atheists Publick Conscience , being Nonsense and Contradiction ; ) yet is the Rule of Conscience , not Private , but Publick , except onely to Mistaken Fanaticks ; who therefore Sometimes make a Pretence of Conscience and Religion , in order to Sedition and Rebellion . Religion and Conscience Oblige Subjects , in all Lawfull things , Actively to Obey the Sovereign Powers ; in Vnlawfull , Not to Resist . Page 898 , 899 The Conclusion of the Whole Book ; That all the Atheistick Grounds being fully Confuted , and the Impossibility of Atheism Demonstrated ; it is certain , That the Original and Head of all things , is no Blind and Inconscious Nature , but a Perfect Understanding Being , Self-Existent ; Who hath Made all that was fit to be Made , and after the Best manner , and Exerciseth a Just Providence over all . To whom be All Honour and Glory , &c. ibid. The End of the Contents . ERRATA . PAge 15. Line 2. read , XIV . Besides . p. 49. l. 9. to 16. read , ( And thus — Body ; ) p. 61. l. 8. read . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 63.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 66.10 . Unextended . 76.25 . dele . but. Lin. ult . read , To this purpose . 102. l. ult . dele , with . 103. l. 3 , 4. read , could not rise from an Egg of the Night , nor be the Off-spring of Chaos , but must be something — 106. Title , r. Hylozoist 168.19 . r. Irregularity 173.19 , 20. Reason and Vnd — Line 37. a Perfect 201.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 212.34 . read , Scholiast upon him , writing thus , 231.27 . plures erunt 251.12 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 276.22 . Longinianus 299.36 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 300.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 304.30 . Excerption 331.9 . Manifested 339. Title , r. Invisible 344.17 . Phornutus 351. ( false printed 411. ) l. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 354. ( f. pr. 414. ) l. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 355.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 357.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · 358.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 363.17 . dele Justin Martyr , 364.31 . read , Third and Fourth Verses , 379.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 385.31 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 397. Title , read , Very Good. 404. Marg. l. ult . r. L. 10.433.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 457.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 461.10 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Lin. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 482.29 . by him determined , 508.14 . respectively , 516.14 . his Fecundity , 518.4 . adored 519.30 . Nature , or Natures — 543 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 549.13 . ( as an Image in a Glass ) 553.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 566.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 582.2 . The Word 585.18 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 587.6 . Son , and Grandson , 620.31 . it is there — 624. Title , adde , Trinity 632.31 . if need be , for another 684.17 . therefore not — 696. l. ult . as it was .717.39 . and also 742.5 . Similar Atoms 745.23 . that their Souls cannot 752.2 , 3 , 4. read , Proclus , and other Platonists , expresly denied it to have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Vnmade , or Self-Existent , and — 753.8 . no not that 765.24 . Matter , together 777.37 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 787.16 . Incrassated , 794.31 . the Vnevenness 798.11 . Earth , in — Line 33. dele , it 805. Marg. l. 14. solveret 816.35 . ought to be 831. l. penult . Extended Outside , and an Vnextended Inside , 843.38 . dele , yet 883. Marg. l. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 884.35 . was One Reason . FINIS . Notes, typically marginal, from the original text Notes for div A35345-e11920 Lact. I. 1. c. 11. Lucian . Jupi-Confutatus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Philo. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Matter is Incorporeal . Plotin . p. 164. Alcinous cap. 11. * De Rep. l. 5. * De Nat. De. l. 1. * De Civ . Dei l. 6. c. 10. * Acad. Quast . l. 4. * Advers . Colotem . VI. Epidem . Sect. 5. * Al. lect . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Princip . aut Carnibu● . Sect. 1. In Sophist . Lib. 10. p. 28. Ed. Ser. p. 888. Ed. Sec. * Lib. 1. c. 3. Arist. Met. l. 1. c. 3. Met. l. 1. c. 3. Arist. de An. Lib. 1. c. 2. Arist. M●t. l. 14. c. 10. In Thea● . Lib. 14. c. 6. Nat. Ausc. l. 1. c. 2. L. 3. c. 1. * L. 2. c. 1. Metaph. l. 1. c. 3. Metaph. l. 1. c. 7. L. 1. c. 10. Timae . p. ● . ● . Ser , Met. l. 1. c. 3. * P. 573. * De Gen. & Cor. Lib. 2. c. 6. De An. l. 1. c. 8. Lib. 3. c. 4. * Clem. Pro● ▪ p. 43. Lib. 1. c. 3. Ev. Praep. Lib. 1. p. 15. Ed. Steph. Phys. L. 1. c. 6.4 . L. 14. c. 4. Pla. Ph. l. 5. c. 19 E. P. l. 1. Symp. lib. 8. Q. 8. De Nat. D● Lib. 1. Pl● . Apol ▪ Socr. Plat. Apol. Nat Quaest. l. 3. Sect. 29. Nat. Q. l. 3. c. 29. De Nat. De● l. 2. 2 Pet. 3. Strab. l. 1. Nat. H. l. 2. c. ● . S●ct . 4. c. 3. * De Coe . l. 2. c. 12. De part . An. l. 1. c. 1. * De Part. An. l. 1. c. 1. * Cap. ● . En. 3. l. 2. §. 16. In Arist. de Coe . l. 1. c. 10. * In Vita Z●n ▪ * L. 1. c. 4. * P. 967. Steph. * Phys. l. 2. c. 8. Pl. Eu. 3. l. 8. §. 1. * Phys. l. 2. c. 8. M●t. l. 1. c. ● , En. 4. l. 4. c. 13. En. 2. l. 3. s. 17. Harv . Gen. Ex. 49. En. 3. l. 2. s. 16. En. 4. L. 4. s. 13. En. 3. L. 2 c. 16. En. 3. L. 8. S. 3. Harvey de Gen. An. Simplic . in Arist . Phys. L. 2. En. 3. l. 2. c. 16. En. 4. l. 4. c. 39. L. 1. c. 1. De part . An. Lib. 1. cap. 1. De An. l. 1. c. 4. De Resp. ● . ● . De Part. An. lib. 1. c. 1. Lib. c. 2 : 12. L. 2. c. 1. * De ●eg l. 10. Quaest. Nat. L. 1. c. 1. Met. L. 14. c. ● . Par. De Leg. lib. 10. Diog. La. in Vita Prot. De L●g . l. 10. p. 908. Ibid. Procl . in Timae . p. 176. Arria . l. 1. c. 5. De Nat. Deo ▪ L. 2. Metaph. lib. 1. cap. 4. L. 1. p. 19. Caut. See Euseb. Praep. Ev. Li. 7. c. 7. L. 1. c. 1 , Adver . Hermog . p. 282. Reg. Nat. Qu. Praef. L. 1. Cicero de Nat. D. l. 2. Eth. Nic. L. 4. c. 2. Lib. 1. Eth Eudem . l. 7● c. 1● . De Rep. l. 7. c. ● . Lib. 6. De Coel. l. 1. c. 1. Lib. 2. p 1●8 . Lamb. De Nat. D. l. 1. C●ntr . Cels. l. 1. p. 8. Euter . p. 53. P. 116.112 . Har. 31. P. 371. Par. P. 1003. Par· De Psychog . p. 1014. Par. De Ps●chog ▪ p. 1015. Ed. P. 898. Steph. Psychog . p. 1012. P. 1014. P. 116. In Thiae●● p. 1●6 . S●●p● . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · The Pythagorians no where admitted Evil amongst the Principles . Syrianus in Aristot . Metaphys . MS. p. 218. De Is. & Osir. 370. Par. Contra Faust ▪ Lib. 20. c. 3. Arist Met. L. 14. c. 10. Chap. 6. v. 31. Diss. 16. L. 1. p. 18. C. In Hesiod . p. 1. In. Epict. C. 4. S. Aug. contr● Faust. L. 20. L. 20. cap. 10. S. Ang. contra Eanst . L. 20. c. 19. Ecl. Phys. L. 1. p. 4. P. 206. Diss. 1. pag. 5. Pag. 29. Pag. 29. P. 30. See Ma●rob . Som. Scip. L. 1. c. 11. p. 28● ▪ P. 286. P. 41. P. 42. In Proam . p. 2. In the Persia●s Sacrifices , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ou● of the Mag● standing by sung the Theogonia ( i.e. The Cosmogonia ) Herod . in Olio . n. 132. De Psychog . Plat. P. 1013. P. P. 676. Steph. P. 781. In Tima. p. 11● Metam . l. 1. L. 17. p. 809. Sympos . L. 4. Qu. 5. De Aut. Nymph . p. 266. P. 17. Ed. Steph. Lib. 1. c. 6. p. 849. Excerp p. 478. L. 2. p. 82. En. 3. l. 2. c. 1. En. 2. l. 9. c. 3. En. 5. l. 8. c. 12. Pag. 116. In Arist. Phys. L. 8. L. 1. C. 1. Simplic . in Arist . Phys. fol. 265. In Timae . pag. 85. Lib. 5. C. Celsum . L. 5. p. 262. De nat . D. l. ● . 223 . Lamb. Praep. Ev. L. 3. Praep. Ev. L. 3. c. 13. P. 396. Steph. P. 298. P. 106. Plato de R●p . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . He will never be neglected of the Gods , who endeavours , as much as it is possible for a man , to be like to God. p. 613. Contra Jul. L. 1. So Justin. Mart. Ad Grae. coh . p. 22. Arr. Lib. 4. c. 4. p. 387. P. 27. Steph. Ep. 4. De Justi . l. 5. c. 3. Con. Cels. L. 6. p. 302. H●st . l. 4. p. 111. Philos. P. 142. Orig. p. 17 , 18. Orig. l. 6. p. 303 Orig. con . Cels. l. 8. p. 419. De Just. L. ● . c. 2. Dr. Pearson Bp. of Chester . P. 7. P. 24. Cyril . cont . Jul. 4. p. 115. P. 146. P. 262. P. 248 ▪ P. 2●4 . Ep. 43. Ep. 21. Lib. 1. p. 19. Lib. 8. p. 385. Strom. 6. p. 635. De J. D. p. 727. Lib. 1. p. 16. P. 28. P. 39. Praep. Evang. Lib. 3. cap. 13. His. lib. 6. c. 1. Cic. Div. L. 2. L. Cotta Quind●cimvir . De Div. l. 2. Orig. c. Cels. lib. 7. p. 368. De A●st . L. 4. p. 165. P. 254. * That Mithras , which was called , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Hidden God , was not the Visible Sun. Plut. Themist . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitrix . P. 191. In vit . Them. Pocock Spec. Hist. Ar. p. 146 , 147 , 148. Prap. Ev. L. 1 ▪ P. 97. P. 118. G.I. Vossius D. Ar. Po. c. 13. De Nat. D.L. 1. p. 211. De Rep. L. 10. Lib. 4. p. 162. Lib. 9. p. . 586. L. 2. p. 53. L. 1. c. 7. §. 7. Proleg . in Flor. Stob. De N. De. L. 1. p. 201. Lamb. De V. Pyth. c.. 34. P. 291. Strom. L. 1. p. 333. In Lau. Busir . C. Cels. L. 7. p. 367. MS. Coll. Caj . Cant. p. 14. P. 400. Steph. P. 99. See Just. Mart. and Clem. Al. Prot. P. 93. P. 436. Proclus in Tim. Col. 1.16 . Col. 1.17 . 1 Tim. 6.13 . 1 Cor. 15.28 . Dea Syria p. 1059. Euseb. Pr. Ev. l. 9. c. 10. J●v . Sat. 1● . Lib. 3. p. 121. L. 15.715 . Euseb. Chron. p. 6. Eu. P. l. 9. c. 1●0 . Simpl. in Arist . Phys. l. 8. fol. 268. col . 1. Euterp . 123. Strabo L. 15. p. 715. Domicilia Viventium , Diversoria appellant , Diod. L. 1. p. 11. Strom. l. 5. p. 508. De Is. & Os. 354. De Is. & Osir. Q. 25. Pr. Ev. Lib. 3. c. 4. Strom. 6. p. 633. P. 374. C. Jul. L. 1. Pag. 607. Col. Civ . D.L. 8. c. 26. De Cur. G. A. L 8. Lib. 4. cap. 6. Colv. p. 588. In Gen. Hom. 14. Con Jul. lib. 1. p. 33. De Idol . van . Lib. 1. pag. 30. Pag. 269. Pag. 381. Lib. 1. c. 2. Seg. 8. c. 1. Pag. 117. In Phaedro . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Proclus of this Egyptian God , that it was both Invisible and Manifest . In Timae . P. 30. P. 474. Pat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Procl . upon Plato's Tim. p. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · Sais and Athens , had one and the same Tutelar God. Procl . in Tim. p. 30. Where also Theopompus affirmeth the Athenians to have been a Colony of the Saites . In Timae . p. 30. Metaph. L. 1. P. 612. Colv. P. 617. Metam . l. 12. L. 5. p. 257. Euseb. Praep. L. 4. cap 23. Praep. L. 3. c. 11. p. 115. Scal Emend . Temp. l. 5. de condit . mundi . De Is. & Osir. * or Cneph . * or Cneph . * or Cneph . De Is. & Os. 351. Eur●p . in Iön● . P. 371. P. 96. De Rep. L. 1. c. 12 Nem , Od. 6 ▪ Pyth. Od. 6. Cap. Act. 2. Sc. 2. Poen . Act. 5. Sc. 4. Lucret. l. 3. Lib. 4. cont . C. p. 169. Salmas . Praef ▪ in Tab. Ceb. Arab. Lib. 1. cap. 3. P. 203. Strrm. 5 P 611. Met. L. 1. c , 6. C●nt . Jul. l. 1. In Aristo● . Phys. F. ● . & 6. Symb. 36. p. 359. Orat. 15. In Arist 〈◊〉 L. 1. Fol. 33. c. 2. De Leg. L. 10 p. 886. P. 97. Steph. ● . 31. ●r . In Phys. F 17 ▪ 2. L 1. c. 7. L. 6. c. 1. & L. 13. c. 7. En. 5. L. 1. c. 8. Met. L. 4 , c. 5. Met. L. ● . c. ● . In Arist. Phys. fol. 7. & 17. & 31. Simplic . Ar. Phys. f. 19. Ar. Phys. f. 7. De Xenoph. Zc. & Gor. P. 26. L. 3. c. 4. Met. L. 3. c. 4. According to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . P. 23. Porphyr . de Vit. Pyth. p. 194. P. 23. Ecl. Phys. p. 44. C. 4. p. 20. Ecl. Ph. p. 82. P. 32. P. 45. P. 8. Met. L. 1. c. 7. Strom. 5. p. 60 ▪ Pag. 233. Stob. Ecl. Phys. p. 5. Pag. 26. Cic. De N.D.L. 1. De Ira D.c. 11· Cont. C●ls . l. 6. c 277 Praep. Ev. l. 11. c. 13. P. 40. S●r. De Leg. 10. p. Plat. Tim. p. 34. Arist. Met. L. 14. c. 6. Tim. p. 31. De Rep. L. 10. In S●phist . D Rep. L. 18. En. 6. L. 8 ▪ P. 749. P. 751. P. 743. P. 747. P. 755. L. 10. c. 8. L. 5. c. 11. C. 3. De An. L. 1. De Coel. L. 1. c. 9. L. 1. L. 1. c. 3. Cap. 1. p. 609. P. Lib. 14. c. 10. Par. 〈◊〉 . 5. L. 1. c. ● Met. L. 14. c. 8. p. 1003. P. Met. L. 14. c. 8. P. 167. De C●nsol . L. 3. Met. 9. Met. L. 14 , c. 7. P. Met. l. 14. cap. 10. Met. L. 1. c. 3. M●t. L. 14. c. 7. De Part. An. L. 1. Lib. 2. c. 6. Ar. de An. L. 1. c. 7. Met. L. 1. c. 3. L. 2. c. 23. Mag. Mor. L. 2 c. 15. Eth. Nic. L. 1. c. 12. Met. L. 6. c. 1. Met. L. 14. c. 6. Met. L. 14 c 7 Met. L. 14. c. 7 , &c. 9. Met. Lib. 14. c. 6. Met. L. 1● . c. 8. In Polit ▪ De N.D. L. 1. Ecl. Phys. L. 1. c. 3. Plut St●●● . Rep. p. ●●●● . D. Des. Or. p. 425. P. 420. P. 1075. P. 1077. Ep. 6. Arr. L. 3 c. 13. L. 3. c. 24. L. 4. c. 3. Anton. L. 9. Ant. l. 7. ss . 18 Ant. L. 6. ss . ● . Ant. l. 5. ss . 24 Anton. L. 9. Ant l. 7. ss . 47. L. 1. c. 12. ●p . p. 119. Cant. L. 8. ss . 45. Anton. p. 125. Ant. p. 257. Anton. L. 7. ss 7. L. 2. c. 18. Epict. p. 251. L. 4. c. 12. L. 2. c. 17. De N. D. l. 2. p. 225. Lamb. L. 11. ss . 3. L. 4. c. 7. L 1. c. 3. L. 3. c. 24. L. 3. c. 24. L. 4. c. 7. L 3. c. 5. L 2 c. 16. L. 2. c. 19. L. 2. c. 16. L. 3. c. 24. L. 8. ss . 23. L. 3. ss . 11 ▪ L. 6. ss . 5. L. 6. ss . 8. L. 4. c. 7. L. 1. c. 16. L. 2. c. 18. Ep. 106. Steph. Po●s . Phi●●s p. 49. 〈…〉 ●● N. D. 2●5 . P. 1●5 . Lamb. 2 L●g p. 335. D. N. D. L. 2 pro S. Ros. P. 556. Lamb. L. 1. p. 126. Tusc. Q L. 1. p. 126. P. 343. Tusc. Q. L 1. De. Div. Somn. Scip. De Leg. De Div. S●mn . Scip. De N. D. L. 3. Contra Ju. L. 1. Aug. de . Civ . D. L. 6. c. 5. Aug. Civ . D. L. 4. c. 31. Civ . D. L. ● . c. 27. Civ . D. L. ● c. 31. Civ . D. L. 4. c. ● Civ . D. L. 7 c. 6 De Civ . D. L. 4. c. 31. Nat. Q. L. 2. c. 45. P. 442. Lips. Civ . D. L 6. c. 10. L. 7.6.3 . ● p. 97. * And Mundi Parens , and Parens Hominum Decru●●que . De Philos. p. 278. ●ol● . P. 306. P. 285. P. 308. C. 6. P. 199. P. 210. P. 203. P. 446. P. 201. P. 402. How God was said to be Self-made : See p. 405 and 406. En. 2. L. 9. c. 9. Orat. 12. P. 23. L. 8. c. 5. Orat. 36. p. 447 Diss. 1. p. 4 , 5. Orat. 12. p. 201. L. 1. c. 11. De Theol. G●r . L. 8. c. 12. P. 63. Nat Q. L. 2. c. 41. P. 286. L. 2. c. 7. De An. L. ● . c. 7. Vit. Pyth. p. 39. Rigal● . Gloss. Vers. 254. De N. D. p. 223. L. 1. c. 17. Somn. Scip. L. 1. c. 14 L. 1 N. 131. Cyri Inst. L. 8. p. 184. De Fort. Alex . L. 2 L. 17. p. 822. See Sc●ed . de Dii● Cerm. De P●oc . In● . Sal. L. 5 . 47● . P. 377. L. 28. C 12. Dec. 5. Damasc. de Princ. M.S. Ecl. Phys. c. 1. Plut. L. 2. c. 3. Stob Ecl. Phys. c. 25. En. 4. L. 3. c. 7. Hist. Deor. p. 12 P. 93. En. 3. L. 5. § 6. P. 100. par . ●n . 4. L. 3. c. ● ▪ P. 345 ▪ 753. Gen 21.23 . De Idol . c. 1. §. 7. P 1. c. 36. Fol. 147. P. 3. c. 18. J●sude Hatterah c. 3. §. 9. V. 28. V. 25. V. 21. De Decal . p. 753. V. 25. Met L 1. c. 6. L. 5. §. 5. P. 314 , 315. P. 114 , 115. Civ . D.L. 4. c. 8. De Myst. Aeg. P. 95. De Ben. L. ● . Ruma Mamma . Acad. Q.L. 1. C.D.L. 7. c. 11. Fast. 1. C.D.L. 7. c. 10 C.D.L. 4. c. 11 C.D.L. 7. c. ●3 . Rom. Ant. L. 1. p. 24. Steph. C. D. L. 4. c. 12. Thus in that old Inscription . OPTIMVS MAXIMVS CAELVS AETERNVS JVPITER . P. 41● . P. 108. Thus also by Aechylus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Grot. Excerp . p. 45 Lib. 4. De Cons. L. 2. Met. 8. De Ben L. 4. c. 8. Lib. 8. De N. D L. 2. De N.D.L. 3. Dissert . 30. C.D.L. 4. c. 10. Dissert . 16. p. 163. De Civ . D. L. 4. c. 11. Plato in Tim. p. 30. S. Cyrill . Cont. Jul. L. 2. p. 67. Cyr. C. Jul. L. 6. p. 200. De Consus . L. 345. Par. Pr. Ev. L. 3. c. 13. p. 121. L. 1. c. 1. p. 85. Lib. 1. cap. 1. Adv. Mathem . p. 331. Protrept . p. 44. Lib. 15. p. 730. Virg. Georg. L. 4. Cratyl . p. 413. L. 6. c. 1. Grot. Exc. p. 57. Ib. p. 53. Lib. 9. v. 580. P. 229. L. 5. De Is. & Os. p. 379. Ibid. De N.D.L. 2. p. 222. De Decal . p. 751 , 752. De Leg. p. 788 De Leg. L. 6. P. 12. N. D. L. 2. p. 222. Ep. 41. Pr. Ev. L. 3. c. 6. L. 3. c. Cels. p. 123. L. 4. p. 196. P. 378. L. 2. p. 68. N.D.L. 2. p. 223. De N D.L. 3. p. 345. L. 10. de L●g . L. 2. p. 165. Lamb. N.D.L. 2. p. 220. D.N.D. p. 241 De Is. & Os. p. 377. Julian Orat. 4 ▪ P. 286. De Leg. l 7. p. 821. L. 16. p. 761. Pr. Ev. L. 3. c. 13. De Leg. L. 7. p. 821. Di●●●r● 1 ▪ Xenoph. Ms ▪ mor. L. 4. P. 236 , 237. H.N.L. 2. c. 7. N.D.L. 2. Gruter's Edition a little otherwise . C. Cels. L. 8. p. 421. L. 2. P. 422. P. 285. N.D.L. 3. N.D.L. 2. Nat. H.L. 2. c. 7. N. 236. That Osiris was the Supreme Deity , see the Egyptian Inscription , in Theo. Smyrn . Mathem . c. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Osiris the most ancient King of all things . Civ . D. L. 4. c 24. De Eal. Rel. c. 7. Arist. in Xen. Zen. Gor. p. 1246. L. 8. c. 1. C.D.L. 6. c. 5. Ibid. Orig. C. Cels. L. 3. p. 120. P. 347. Or. C. Cels. P. 102. C.D.L. 4. c. 23 Pr. Evan. L. 3. c. 13. P. 1● . As Simplicius describeth God , to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Omnia ante omnia . In Epictet . p· 234 P. Ev. L. 15. c. 25. L. 5 p. 235. C.D.L. 7. c. 6. L. 5. p. 234. L. 4. c. 11. Cont. Cels. p. 260. De Leg. L. 2. p. 335. Protrept . p. 43. L. 1. c. 14. P. 329 , 330 , 331. Orig. C. Cels. p. 308. Orig. C. Cels. p. 208. L. 1. c. 5. C.D.L. 4. c. 10 C. Ap. L. 2. Pag. . 243 , 254. Sympos . L. 8. c. 1. Theol. P.L. 3. c. 7. L 4. p. 200. L. 22· Vit. Alex. L. 11. De Dea Themide p. 39· Daniel 7 . 1● . Heb. 12.22 : Jeremy 10.11 . Rev. 11.15 ▪ L. 1. En. 5 L. 1. In. Ar. Phys. fol. 50. Theol. Plat. L. 1. c. 5. De Coelo L. 1. c. 5. In Timae . Plat. p. 93. Ibid. Enn 5. L. 5. c. 3. En. 2. L. 3. c 18 ▪ C. D. L. 10. c. 23. P. 357. En. 5. L. 1 c. 7. De Mun. Opif. p. 6. P. 6. N. 21. P. 653. In Epict. Ench. p. 9. P. 11. En. 6. L. 7. c. 37. In Epict. p. 235. C. Cels. p. 386. L. 2. c. 1. Peri Arch. L. 1. c. 6. In Timae . p. 93 , 94. P. 320. Rig. So Clem Al. S. Cyril . S. Aug. and other Latins . Peri Arch●n L. 1. c. 8. p. 625. In Epist. p. 12 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , L. 1. c. 6. P. 847 , 8●8 . Enn. L. 5. c. 11. Consol. Phil. L. 5. Pro. 6. Pr. Ev. L. 11. c. 20. S. Cyril . C. Jul. L. 1. p. 32. Page 30. En. 5. L. 1. Procl . in Tim. In Plot. En. 1. L. 2. Enn. 5. L. 1. c. 6. P. 489. P. 554. P. 513. ●n . 5. L. 3. c. ●5 P. 487. P. 513. Plot. 494. ●os . P. ●●v . L 11. c. 18 P. 518. 514. P. 535. P. 536. Plot. p. 512. P. 514. P. 537. En. 5. L. 1. c. 6. Phileb . p. 30. P. 40● . P. 34. Enn. 5. L. 1. c. 2. Tom. 1. p. 557. P. 483. Justit . L. ● . c. 29. De Sent. Dionys . p. 556. P. 517. De Trin. p. 363 Cont. Ar. Or ▪ 4. p. 467. P. 565. P. 275. D. Civ . D. L. 10. c. 23. Cum dicit Medium , non Postponit , sed Interponit . Dial. 1. adv . Haer. Greg. Nyssen . Adv. Eunom . L. 12. ●p . 369. De Trin. L. 4. c. 7. Cont. Jul. L. 8. p. 270. De Trin. L. 4. c. 13. In. Epist. En. 4 : L. 7. c. 10. Epist. de Sent. Dion . p. 556. Tom. 1. p. 556. Thus also in his 1. Epist. to Serap . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · We Men b●ing alike and having the Sameness of the Nature , are Con-Substantial with one another . And P. 170. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · It were madness to say , that a House is Coessential or Con-substantial with the Builder , or a Ship-wright ; but it is proper to say , that every Son is Coessential or Consubstantial with his Father . De Synodi● . Cont. Serm. Arian . c. 18. 3. Cont. Eunom . P. 251. P. 267. P. 272. P. 561. P. 929. To the same purpose is that in his Second Book ch . 6. Diversa quidem Substantia est Deus Pater , & Homo Mater : non tamen diversa Substantia est Deus Pater & Deus Filius : sicut non est diversa Substantia , Homo Mater , & Homo Filius . Haer. 76. N. 7. P. 241. Ad Serap . Ep. p. 202. P. 213 , 214 ▪ P. 214. P. 467. P. 275. Ep. ad Serap . p. 20● . Ep. de Syn Arim . & Sel. p. 923. P. 468. P. 456. P. 656. De Syn. A. & Sel. p. 920. De Syn. Nic. p. 275. P. ●94 . P. 66● . Orat. 4. p. 457. Ibid. P. 456. Orat. 4. Ep. ad Serap . p. 202. L. 7. c. ● ▪ P● . Ev. L. 11. c. 9. C.D.L. 10● ▪ 29. P. ●● ▪ S●rom . L. 5. p. 598. L. 6. c. Cels. Cont. Cels. L. 6. p. 308. P● . Ev. L. ●1 , c. 20. P. 278 ▪ De C. D. P. 277. In Timae . L●b . 2. p. 93. C Jul. L. 8. p. ●71 . Euseb. P.E.L. 14. c. 5. P. 468 , 469. L. 2. c. 9. Ad Adelph . p. 157. P. 160. Thaect . P. 155 Steph. Plato Theaet . Tract . Theol. Pelit . Lamb. 528. Lib. 5. Lamb. p. 500. De Leg. L. 10. De Regno p ● . Metaph. L. ● : c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. de Herod . Malign . Lamb. 503. P. 503. ●p . ad 〈◊〉 . P. ●● . Cass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Cap. 25.12 . Hebr. c. 11 1 : Cic. de N.D.L. 1.213 . Lamb. Cic. Ibid. Cic. Ibid. De Supersi . Epist. ad Men. P. 49. Gass. De Superst . Lucret. p. . 500. L. Steph. P●c . Ph●l . 158. ex Sextu . Alex. Aph. Lib. de Fato , P. Act. 17.28 . Lucret. L. 4. P. 367. Lamb. Phys. L. 2. c. 8. P. 367. Lamb. Lucret. L. 5. p 476. Lamb. Luc. L. 5. p. 479. P. 480. Lamb. p. 476. Nat. Ausc. L. 2. c. 8. P. 28. Gass. Nat. Ausc. L. 2. c. 9. N●t . Ausc. L. 2. ● . 9. Steph. Poet. Philos. Lib. 3. c. ult . Lib. 1. c. 9. In Philo. Quòd Mund. Incurr Adv. Math. 314. Adv. Mat● . 314. Adv. Math. 3●3 , 314. Adv. Math. P. 317. P. 167. Serr . Imper. c. 14. Sect. 21. Lev. p. 168. De Cive . c. 12. Sect. 2. Lev. c 38. p. 238. Lev. p. 8. Pag. 373. Adv. Ma●● . p. 311. Page 29. Ant. J●d . Lib. 8. c. 2. Pag. 69. Pag. 6● . Deut. 18 ▪ De Div. L. 1. Diog. Lacr● . 〈◊〉 V. Epic. De Div. L. 1. De N.D.L. 2. P. 239. Lamb. L. 1. c. 1. Strom. L. 5. p. 388. Theat . p. 154. Met. L. 12. c. 5. Met. l. 12. c. 4. Met. L. 12. c 5. Du Vall. De Cive Rel. c. 15. Sect. 14· Lev. cap. 31. Wisd. c. 7. Met. L. 4. c. Met. L. 12. c. 5. L. 2. p. 191 ▪ Lamb. L. 2. p. 134. Lamb. L. 1. c. 6. Thus Porphyr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Materiae Proprietates secundum Veteres , hae sunt ; Quod sit Incorporea , &c. Soph. p. 172. Fic . Met. L. 1. c. 7. P. 14. c. 7. De An. L. 1. c. 3. Fol. 6. De Confus . Ling. p. 339. P. 667. P. 644. P. 649. P. 229 , 230. P. 231. P. 656. P. 764. P. 645. Sent. p. 243. P. 656. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 2●2 . P. 224. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In Ar. Phys. p. 3. P. 669. En. 4. L. 7. p. 460. P. 662. P. 662. En. 6. L. 4. c. En. 4. L. 3. c. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 232. P●eoem . in Aristot . D● An. Ibid. P. 290. P. 164. P. 293. Dug . Hip. & Plat. L. 7. P. 294. P. 289. P. 290. P. 297. Thus S. Austin . Corpora Angelica , and Qualia sunt Angelorum . Death called Sleep in Scripture , only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Peri Arch. L. . 2. De An. p. ●09 . Rigal . L. 2. c. 62. C. 63. 1 Pet. 3.18 , 19. Of this St. Austin , in his 12. Book , De Gen. ad Lit. c. 33. Et Christi quidem Animam venisse usque ad ea loca in quibus peccatores cruciantur , ut cos solvent , quos esse solvendos , occulto● nobis sua justitia judicabat , non immeritò creditur . L. 5. c. 8. P. 17. Orig. L. 8. Clnt. Cels. L. 7. p. 334. C. 1. In Psal. 85. In Psal. 145· De Gen. ad Lit. L. 3. c. 10. L. 2. c. 11. L. 3. L. 3. De Trin. P. 33. P. 94. P. 30.33 . De Gen. ad Lit. L. 3. De Gen. ad Lit. L. 3. c. 10. P. 37. Cont. Cels. L. 7. P 353. Thus Origen plainly in his Fifth Book , ( p. 244. ) That there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 · A difference , betwixt the Earthly House , in which The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is , that will be dissolved ; and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it self , wherein good men groan , being burdened , not that they would put it off , but put on Immortality upon it . P. 94. De Genesi ad Literam c 32. De Civ . D. Lib. 21. c. 26 ▪ C. Cels. L. ● . 240 . C. Cels. L. 5.244 . P. 460. En. 4. L. 7. c. 2. P. 461. P. 462. Plot. p. 463. From P. 654. to 663. L. 1. C. C●ls . P. 17. P. 169. Lucret. L. 4. p. 358 360. De Leg L. 10. p. 889. Cons L. 5. Pro. 4. Boët Cons. L. 5. M. 4. Pl. L. 10. De Leg. L. 5 p. 290. L. 4. p. 283. In Tim. p. 330. Somn. Scip. L. 2. C. 12. P. 240. So likewise . p. 247. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . According to Vs also , God can do nothing that is Absurd , or besides Reason . * P. 265. P , 743. Thus Plato , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De Leg. p. 903. De Leg. 10. p. 903. Thus did some in Plato from hence conclude , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . De. Leg. 10. P. 256. P. 264. Thus Hierocles , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 157. * P. 134. P. 903 ▪ P. 903. P. 4. De Rep. L. 2. p. 358 , 359.