Cavsa dei, or, An apology for God wherein the perpetuity of infernal torments is evidenced and divine both goodness and justice, that notwithstanding, defended : the nature of punishments in general, and of infernal ones in particular displayed : the evangelical righteousness explicated and setled : the divinity of the Gentiles both as to things to be believed, and things to be practised, adumbrated, and the wayes whereby it was communicated, plainly discover'd / by Richard Burthogge ...

CAUSA DEI , OR AN APOLOGY FOR GOD. SIR ,

ALthough I am not so vain as to flatter my self into a conceit , that either the first or the second Apprehensions of All , or of Most are like to be as partial in my Favour , or Candid , as a Generous and Noble friends : Yet to obey you , and to acquit my self of some part of what I owe you for your Kindness to my former Discourse , and for your Civility to me , I am at last resolv'd to Expose Another to Mercy ; well Assured that whatever Entertainment Ruder hands may give it , It shall receive in Yours , and in those of worthy Persons , none but what is Fair and Equitable . And this is all it desires . Which that you may afford without Repugnance , I must oblige you to consider , that if you do not find in this Essay , no more than in the Former , the Gratification and Delight that Novelty in things is wont to bring with it , you ought not to impute it either as a Fault to the Author , or as a Defect to the Work , but to ascribe it purely to the Fulness and Riches of your own Mind ; it being that alone which renders you uncapable of such agreeable Surprize and Pleasure , as not a Few Resent in what appeareth New to them , because indeed there can but little seem so to one of your Endowments and Knowledge . But what talk I of things New : For as to my first Essay , whosoever shall but give himself the trouble to Remind the Method I imployed therein , will easily Determine I never had design of innovating new Notions , seeing if I had , I could not hope to evidence them in the wayes I there propos'd ( to do it ) either from the Scriptures , by which I was to regulate my self in all I said , or from the Philosophers . You may believe I only courted Truth , and that I resolved to express my self in common Notions , and to common sense , in Reasons that were suitable to Mankind ; fully Perswaded , that the things I treated on were of so ample , and so large a Nature , that no Arguments , no Notions of Scholasticks , or of any other private Faction , Party , Sect , or Division of men , would ever Adaequate , and Suit , and fit them . Notions deduced from common sense , are only capable of Adjusting things of common Concernment . And if I my self have any regard for these Conceptions , which have had the Fortune to entertain the World with Variety of Discourse , 't is only for their plainness and facility , because I take them generally to be such as every body that attends , will think he had the same before , and that he never thought otherwise : Which if they were not , I should be very much inclined to suspect them False , since I am apt enough to think it to be as true of Truth , as of the God of Truth , that it is not far from any of us , if we will but feel and grope after it . Certainly those Conceptions are not most likely to be truest , which are most elaborate , and farthest fetcht ; but which are easiest and most natural . Truth lyeth not so deep in the Well , as many ( with Democritus ) think , and who thinking so , do often overlook it .

And having made you this Apology for the Plainness of my first Essay , I hope I need not add , that in this second you are not to expect Profound , Uncommon , Deep , Elaborate Notions , but Easie , Natural , Sensible , Plain and Obvious Ones , [ such as whoever reads , may comprehend ] in what I shall rejoyn to your Letter . which , that my Reply unto it may be the more distinct and orderly , I shall distribute into three Parts , and so proportion and adjust my Answer ; of which

The First containeth matter of Reflection on Others .

The Second , matter of charge on Me.

The Third , matter of Exception , or Argument against Divine Goodness .

Of these in Order .

And first concerning the first Head , matter of Reflection on Others , These are not only Dogma's of the Hobbists , and Mahometans , but of Gentlemen of the Geneva Twang .

And here I beg pardon for disowning that knowledge you impose upon me , concerning worthy Persons of the Geneva Perswasion ; ( for I presume , you mean Geneva Perswasion by Geneva Twang , a term I profess I do as little understand in any other sense , as I believe it not to be Canonical or Receiv'd in this . ) For I know not any under that Notion so forsaken of their Wits , or their Religion , as in terms to Assert , God Rules by Will , that he hath no consideration of his Creatures comfort , but only of his own Glory ; that he made the Greatest part of men to Damn them and triumph in their Ruine , and that he cruelly exacts Impossibilities , and obliges men to come , when yet he knows they cannot .

But , if there are any under that , or other Notions , who affirm and assert such things , ( though properly I may not call them Atheists ) and indeed it were a Contradiction in the Adject so to do ) yet I think , I shall not be Uncharitable in believing that they that are none , have made many ; since I know not any more effectual way of inclining and disposing men unto Denyal of the Being of God , than to Represent and Paint him out to them , in Idea's not agreeable to common Reason , nor Sense . You may sooner make them believe themselves to be no men , than that there is such a God . They that have been constantly told that Contradictions cannot be , and that God himself can never make them be , will very hardly be induced to believe , that God himself is , if the very Notion they are taught of him be a contradiction . And who can reconcile the Roughness of these . Expressions of the Absolute and Tyrannical Empire of God , to those other softer ones of his Goodness and Kindness , and Tenderness for men ? Certainly , the Will of God by which he doth all things , is not absolute , and meer Will , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Counsel of Will ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Good Will , Good Pleasure . And thus all men should speak .

True it is , that all do not , for some , especially ( the ) Moderns , in Vindication and assertion of Divine Dominion and Soveraignty , have biassed too much to one Extream , using terms sounding not a little harsh in mild and temperate Ears : as others on the contrary , in contemplation and assertion of Divine Goodness and Clemency , have also done to the other . The Reason of mens running to extreams in this matter , and of their aberration from the mark and scope to which they should direct their thoughts , is , that they look on God abstractly , under one or other Attribute , whereas they ought to consider him in all his Attributes together ; and all these , in all their several and respective Aspects , as they have a mutual Influence upon , Concernment with , and Respect , Order , and Habitude unto each other . For such an Agency on one another , and such a Complication and Concernment have the Attributes in God , that it is as true of them in their Connection in the Godhead , as of the Persons of the Trinity , that One is in Another , or rather , that they are together in God , so as that one receiveth some modification ( as it were ) and some respect from the other . You may believe of all the other Attributes , in their mutual and respective Aspects , what I shall instance but in One , I mean Divine Goodness , which as it is complicated [ for Example ] with alike Greatness ; so it receives , a Character therefrom , and must be suitably deferred to . Thus David , there is mercy with thee that thou mayest be Feared ; Mercy , that thou mayest be feared ; and therefore God is to be feared for his mercy , because he is as Great , as Merciful ; and so Moses , Fearful in Praises ; Fearful Objectively and Passively ; God is to be feared while we praise him , and for this reason , because he is Almighty as well as Beneficient , Dread Majesty as well as Gracious , and consequently , not only the Object of our Love and Praise , but of our Fear and Dread . We ought not too abstractly to consider God under One Attribute , without reflecting on him under others , for we must rejoyce with trembling ; while we Rejoyce in his Goodness , we must also Tremble at his Greatness . He is Good , and He is Great also .

Concerning the second head , matter of Charge on me . — But Sir they are not Atheists , &c.

And so much for the first part of your Letter , and in return to the second ; or as to those Reflections you suggest me to intend , in making the Atheist Personate you tell not who ; I utterly disclaim them , and profess with all imaginable clearness and sincerity , that though I know a sort of persons ( far enough from being Atheists ) that do argue against others , in terms somewhat resembling some of those wherein I dress mine , yet I was not guilty of a Design of so much weakness , as in what I said to Reflect on them for that as such . I am free to say of all Reflection in the Present matter , as some are wont to say of far fetch'● Jests , that he alone does make the Reflection , that can understand it to be One. For my part , I abhor Reflections and Hard words , as neither Philosophical , nor Civil , nor Christian . Nor did I introduce the Atheist to personate another , but to speak for himself . But while we are mentioning Reflections , give me leave to ask , if you your self reflected not on Gentlemen of the Geneva Twang , while you were yoaking them with the Hobbists and with the Mahumetans .

Concerning the third dead ; point of Argument , or Exception against Divine Goodness .

And having ( as I hope ) in what I have offer'd , fully vindicated my self from all that sinister Interpretation you Insinuate me subject to , I am now according to the Order you observe in your Letter , oblig'd in the Third place to vindicate Divine Goodness , from those Exceptions that do seem to lye against it , in relation to Eternal Punishment .

Which that I may do the more Distinctly , and to your full contentment , I will Reduce the Arguments you Urge about it , to four heads .

The First . The seeming improportion of Infinite and Eternal Punishments to Finite Transgressions . The Second . The Incongruity of Perpetuity in Punishment unto the Ends of Punishment . The Third . The Odd and Unaccountable circumstances of most Christians . The Fourth . The more Tremendous Ones of ●eathens .

Of these in order , and first to the first Argument , the seeming improportion of Infinite and Eternal Punishment to Finite Transgressions .

— Give an account ( you say ) how it is consistent with Divine Goodness to inflict Infinite and Eternal Punishments for Finite Transgressions .

And here , you will give me leave to Awaken in your thoughts an Observation , which no question you have made your self long ago , that Opinions and other Motions of our Minds , are as often the Result of Constitution and Complexion , as of Reason and Judgement . For That Consideration in a person of a tender , sensible and compassionate Temper ( such as your own ) is sufficient to account to any that Reflects upon it , for the Difficulty he may find his Thoughts to make , to conceive it consistent with Divine Goodness , That Infinite and Eternal Punishments should be inflicted on the sinner , but for Temporal and Finite Transgressions .

But for your fuller satisfaction in the present Scruple , and an Impregnable and clear Assertion of Divine Godness , as well as Iustice ( which also is concerned ) from all the Ignominious Apprehensions under which they seem to lye in this Matter , I shall here particularly Evidence , First , That it hath pleased God to order and appoint for sin , Infinite , or Everlasting Punishments and Torments , to be inflicted Hereafter . Secondly , That there is not any Inequality or Improportion between the Punishment ordained , and the Sin , but a great Equality and Proportion . Thirdly , That it is a great Instance of Divine Benignity and Goodness to ordain Eternal Punishments , and to threaten men with them , as a suitable means in order to their Reformation in the present World , and to their salvation in the future . Fourthly , That it being Goodness to Ordain the Punishment , and to threaten men with it , in order to the compassing those Good and Gracious Ends upon them , It is no Want of Goodness , no more than 't is Injustice , to Inflict it on the Obstinate and Irreclaimable , on whom these Good Designs are lost and defeated .

Of these in Order .

And First , That it hath pleased God to order and appoint for sin not only Temporal , and Momentany , but Infinite and Eternal Punishments , and that he threatens men with them , is a great Truth ; such an One as is so fully setled in the Holy Scriptures , that I Admire how any who Pretend to read these , can make any Q●estion of it . For what expression can be more significant and full , than that of Iohn ? that the Blessed Jesus , when he once hath gathered ●all his Wheat into his Granary , 〈◊〉 burn up the chaffe with Unquenchable Fire ; Alluding in it ( likely ) unto that of Isaiah , their worm shall not dye , neither shall their Fire be quench'd . Nor is that of Iesus Christ himself , in the Form of the Sentence ( hereafter in the day of Judgement ) to be pronounced on the Wicked , less Pregnant , Depart from me ye Cursed into Everlasting Fire , prepared for the Devil and his Angels . And as full as either , is this of our great Apostle , that the Lord Jesus shall hereafter be Revealed from Heaven , with his mighty Angels , in flaming Fire , taking Vengeance on them who know not God , and that obey not the Gospel of our Lord Iesus Christ , who ( saith he ) shall be punished with Everlasting Destruction , from the Presence of the Lord , and from the Glory of his Power . Everlasting Destruction , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the same word to shew the Everlastingness of that Destruction as to shew the Everlastingness of God himself : It is here 〈◊〉 Everlasting Destruction , and otherwhere , it is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Everlasting God . I know 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sometimes used to signifie a Duration that is not Everlasting ; but you see it also used to signifie One that is : And the Subject Matter must determine the Sense .

And who can once Question the Perpetuity and Everlastingness of Future Punishments , that seriously considers the Greatness and Infinity of the Wrath that shall inflict them ? They are to be the Issues of the Utmost Wrath of God , and therefore are not simply called Wrath , but Wrath in the Day of Wrath ; Men treasuring up unto themselves infernal Torments , being Affirmed in the Sacred Writings , to treasure up Wrath unto themselves against the Day of Wrath.

And Judge how great a Wrath that is , since all Resentments in the heart of God proportion and adjust him ? Without Question , whatever is in God , is in him according to the Vastness and Capacity of God ; so that seeing God is absolutely Infinite in Being , and also is Immutable and Unchangeable , Wrath and Hatred , as well as Love and Good Will , as they exist in him , are also so . The Wrath of the King is as the Roaring of a Lion ; what then is the Wrath of the King of Kings !

It is true , the Anger of Almighty God is in the present Dispensation trusted in the hands of Jesus Christ , [ All Iudgement is committed to the Son ] and therefore for the present , since He , who hath the letting out of Wrath , is partaker of the Flesh and Blood of the Brethren , and so of kin to us , no wonder if it be let out according to Humane Measures , and with some consideration , and respect for man ; which yet hereafter in the World to come , when things shall be no longer in a Mediators hands , but God himself who is inexorable , and inflexible but in his Son , shall immediately be All in All , and do All in All , is not to be presumed or hoped . So that though Divine Wrath break not out on sinners altogether in this World , yet in another it will . There is a Day of Wrath , and of the Revelation of the Righteous Judgement of God .

Here perhaps it may be offer'd , that Jesus Christ is so invested in the Government of things , that he has not only the managery of them before the day of Judgement , but is also to conclude the Scene in it , and consequently that the Sentence then to be pronounced , since it is to be so by a man , will be past on men with some allay and abatement . But it must be minded , that though the Son of man shall Judge the World , yet that he shall come to do so 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the Glory of his Father , or in Divine Majesty ; as who would say , that when he Judges , He will lay aside those Humane considerations and Respects he had before , and as he appeared more like man in all Precedent Transactions , so that He will shew himself like God in this last . Beside , He will immediately resign the Government , assoon as he hath passed sentence ; and ( as I noted before ) then God shall be All in All , so no Mutation , no Alteration ( after that ) of States or Things .

I confess , Philosophy as clear and quick-fighted as she was in other Articles of Christian Doctrine , was but obscure and dimm in This. For though she saw a day of Judgement , and Rewards and Punishments in the Future Life , for whatever should be done in the Present , as is evident not only in Plato , both in the Story of Erus in his Rep. and in that fabulous tradition of which in Gorgias he maketh Socrates Relater ; but also in Plutarch , in his Consolation to Apollonius , and in his Golden Treatise of Divine deferring of Punishment . So in Seneca , in Iamblicus , and in many other of the grave and antient Philosophers .

Yet for want of Understanding of the Interest that Jesus Christ hath in Things Now , and by consequence , unhappily mistaking in taking measure of the Distribution of Rewards and Punishments hereafter , by what is at present ; She saw not their Eternity and Infinite duration . For whoever readeth Plato in his Book of Laws , cannot doubt of his Opinion in the matter ; Plutar. de iis q. tar . ● Num. co●rip . nor is Plutarch less plain , who in the Fable of Thespesius of Soles , expresly tells us , that Infernal Punishments are Purgatory and Medicinal , Clem. Alexand. Str●w . l. 5. as Ephesius also thought the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Infernal Fire to be . And withal , that there is a certain Term set for their Duration and Continuance , which expires , when the soul is fully cleansed , purged and Refined by them , from all Infection of Matter , and all its Filth . Finis autem ( faith he ) & terminus tormentorum ac purgationis existit , quum concreta exempts est labes , Pl●t . de iis qui tard . à Num. cor. animaque splendida & ab omnibus ma●ulis & labe reddi●ur pura . This was Plutarch's Opinion of Infernal Torments , and Seneca can own no other , as will appear hereafter , when we shall shew his notion of Punishment .

Yes , Virgil. apud Lactant. Instit. l. 7.6.22 . and if we will believe Virgil in the Eloquent Lactantius , it was in his time a General Tradition ( for he but Relates what he himself had heard , sit mihi fas audita loqui , ) That the Damned Spirits , after they have suffered in the Infernal Gulf a thousand years , the Punishments inflicted on them ( for their sins ) are at the expiration of the said Term , to be sent to Bethe , there to take a Cup of Oblivion or Forgetfulness . And having drunk there their Fill , Benummed with a Mortal Sopor , and consequently Irrecoverably losing and forgetting All they did , or suffer'd before , are then Restored to a new Condition , and Re-admitted into Heaven , where they live again in all Felicity and Happiness , till not contented with it , but Longing to make another Tryal of their Fortunes here below on this Terrestrial Stage , they be accordingly disposed into Proper Vehicles , and ( so ) Re-appear in Our World to expiate that Folly and Weakness of leaving the Other . This is the Round . A Revolution and Hypothesis to which the Origenian is so like , that I believe it a Daughter ; and so believed St. Augustine , Aug. de Ciuit. D●i , l. 11.6.23 . who mentions and confutes it as Origen's . Again , who feeth not in this ( Hypothesis ) That Lethe , that Fiction of the Poets , Answers to the State of Silence , which some Learned men improve , and stand upon so much in Their's ! I lay it down as certain , That Lethe is the State of Silence . But let Maro speak himself .

Has omnes ubi mille ro●am volvêre per annos , Lethaeum ad flvuium Deus ; evoca● agmine magno : Scilicet immemores supera ut convexa revifant : Ru●sios & incipiant in corpore velle rever●i . Again , O pater anne aliquas ad coelum hin● ire putandum est Sublimes animas , iterumque adtarda reverti Corpora : quae lucis miseris tam di●a cupido ?

This was the Old Hypothesis ; so Dark were former Ages : Yes so dark were former Ages in the Point of Death Eternal , or of the Perpetuity of the Punishments in the other World , that before Christ , they seemed scarce at all to Understand it . This ( I take it ) is the meaning of the great Apostle of the Gentiles , when in the first Chapter of his Epistle to the Romans , he saith , the Wrath of God is Revealed from Heaven ; namely , that the Light of Nature , by which I understand the Catholick Tradition of the World , as well as common Reason , did not manifest the Perpetuity of infernal Torments , but that before the Preaching of the Gospel , which is a Revelation of the Mind of God from Heaven , men as little apprehended the Wrath of God for sin , in the Duration and Eternity thereof , as they did the Righteousness of God , for Salvation from it . It is the Gospel bringeth both Eternal Death , and Eternal Life to Light . This Knowledge is an Effect of the Light of Revelation , and not of the Light of Nature . The Wrath of God , as well as the Righteousness of God , is reveal'd from Heaven . Oppositorum eadem est scientia .

But yet as clear a Revelation as there is Now from Heaven in the Gospel , of Eternal Wrath on Sinners , as the Philosophers before ignor'd it , so there are many Christians since , not only Origen and those who follow him , but also others , who make a scruple to admit it : concerning whom and their Dogmata , together with the Censure of the Church on Origen for this Conceit , you have the Excellent St. Augustine in a Chapter of his Treatise of the City of God , Aug. de Ciu. dei , l. 21. c. 17. designedly discoursing in these terms . Now I must have a Gentle disputation with certain tender hearts of our own Religion , who think that God , who hath justly doomed the Damned to Hell fire , will after a certain space , which his Goodness shall think fit for the merit of each mans guilt , deliver them from that torment . And of this Opinion was Origen in far more pittiful manner , for He held that the Devils themselves after a set time expired , should be loosed from their torments , and become bright Angels in Heaven , as they were before , but this and other of his Opinions , chiefly that Rotation , and Circum-volution of misery and bliss , which he held , that all mankind should run in , gave the Church cause to pronounce him Anathema , seeing he had lost , &c. But to Return .

Thus Infinite Eternal Punishments are ( you see ) ordain'd for Sinners . But of the Nature of them , and where they are Inflicted , as I cannot hold my self obliged to discourse here at large , so I shall not ; Only thus much I will say , that Hell , it noteth not so much a Place , as a State ; and yet in regard that that State must needs be in some Place , I will offer somewhat , first , as to the Place , and then , as to the State , or ( if you please ) the Kind and Nature of the Torments of Hell .

For the Place : The old Theologists among the Heathen ( if we may believe Macrobius ) before Philosophy was Extant , esteemed the Body Hell , and that the Soul descended into Hell , when first it came into the Body : Antequam studium philosophiae ( saith he ) circa nature inquisitionem ad tantum vigoris adolesceret , Macrob. in Some . Scip , ● . 10. qui per diversas gentes autores in constituendis sacris ceremoniarum fu●runt , aliud esse inferos negau●runt , quàm ipsa corpora , quibus inclusae animae , carcerem foedum tenebris , horridum sordibus & cruore patiuntur .

And Basilides that conceited Heretick , as also the Marcionists before him , held the same Opinion , that Souls that had committed sin in another Life , did come to satisfie and suffer for it in this ; Than which ( as a Father tells us ) nothing could be said with more Extravagance and Folly . Lactant. de falsa sap. c. 18. Quae ignorantia effecit , ut quosdam dicere non puderet , idcirco nos esse natos , ut scelerum poenas lueremus , quo quid delirius dici possit , non invenio . Ubi enim , vel quae scelera potuimus admittere , qui omnino non fuimus ? Nisi forte credemus inepto illi seni , qui se inpriori vita Euphorbum fuisse mentitus est .

But some of the Platonists ( for , as the lately mentioned Macrobius informs us , there were of three Opinions concerning it among them ) affirmed that the Place of Hell was all that space between the Moon , or ( as they Lov'd to speak ) the Ethereal Earth and This ; the Description whereof , as I receiv'd it from the Author , because it may afford an Entertainment to the Curious and Inquisitive , I will represent at large out of Him . Macrob. in Som● . Scip. c. 11. Inferos autem Platonici non in corporibus esse , id est , non à corporibus incipere , dixerunt , sed certam mundi ipsius partem Ditis sedem , id est , Inferos vocaverunt . De loci vero ipsius finibus inter se dissona publicarunt , & in tres sectas divisa sententia est . Alii enim mundum in duo diviserunt , quorum alterum facit , alterum patitur . Et illud facere dixerunt , quod cum sit immutabile , alteri causam & necessitatem permutationis imponit : Hoc pati , quod per mutationes variatur . Et immutabilem quidem mundi partem à Sphaera quae aplanes dicitur , usque ad globi lunaris exordium . Mutabilem vero à luna ad terras usque dixerunt . Et vivere animas dum in immutabili parte consistunt , mori autem cum ad partem ceciderint permutationis capacem . Atque ideo inter Lunam terrasque locum mortis & inferorum vocari , ipsamque Lunam vitae esse mortisque confinium , & animas inde in terram fluentes mori , inde ad supera meantes in vitam reverti , nec immerito existimatum est . A Luna ●nim deorsum natura incipit caducorum , ab hac animae sub numerum dierum cadere , & sub tempus incipiunt . Denique illam Aetheream terram physici vocaverunt , & habitatores ejus Lunares populos nuncupaverunt , &c.

But whatever this Macrobius tell us of the Platonists : Certainly , according to Plato himself , to most of the Fathers , and to the subtile Schoolmen , the Place of Hell ( which , as these last affirm , must be as far as possible from that of Heaven ) is subterranean , and near the Center : Of which in Plato's Phaedo , we have a large Description , not only in respect of all the Punishments and Torments in it , but of the several Limbi and Prisons . 'T would be too long to repeat what he saith of it . lamblicus in a place of his Protrepticks hints the same Opinion . Praestantior quippe ( saith he ) anima cum diis habitat , Iambl. Protr●p . cap. 13. & circum circa coetum profectionem suscipit , melioremque finem assequitur . Quae autem injusta opera contigit , impioque opere atque impietate oppleta fuit , ubi ad loca judicii subt●rranea venerit , aequam justamque poenam consequitur . Quorum causa omnia faciend● sunt , ut interea , dum vivimus , virtutis prudentiaeque participes simus . And what other thing doth that of Plutarch intimate — Sed summa duntaxat Terrae Sole illuminantur : Plutarch . de prim . frig. Interiora Caligo , Chaos , Orcus nominantur . Ac profecto Erebus ille terrenarum est tenebrarum Obscuritas .

Now of the three Opinions mentioned , the Holy Scripture seems to some to favour that most , which Perswades the Air ( to be ) the Place of Hell ; for it is in Tartarus , or in the Air the Daemons are imprisoned in the Chains of Darkness ; and the Devil , who is called the Devil of Hell , is styled in Holy Writings , the Prince of the Power of the Air , or as some translate it , consistently enough with this Opinion , the Prince of the Power of Darkness . I say consistently with this Opinion , since it is the Air that is by Many Antients [ as well Poets as Philosophers ] asserted the darkest and obscurest thing in Nature , atqui ne Poetas quidem latuit ( saith Plutarch ) Aerem primo ●enebrosum , Plut. ubi supra . &c. and so Phornutus , Phornut . de Nat: Deor. At postremo Animas accipientem Aera 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vocarunt ob Tenebras , ( ut ipsi quidem censebant ) quum pro●sus nobis disparuerint , qui eo sub terram concesserunt . So conformably to them doth Peter speak , when in the second Chapter of his second Epistle , he saith God did Tartarize the Angels in Chains of Darkness , or put them in Chains of Darkness in Tartarus ; or as we translate it very well , Imprison them in chains of Darkness . For Tartarus is the Prison of Justice , so Socrates in Plato's Gorgias , whence Plutarch had it in his Treatise de consolatione ad Apollonium — qui vixisset injuste & impiè is in vindictae ac justitiae Carcerem , quem Tartarum appellant , abiret . And this Tartarus is in the Air. So Hesiod in Plutarch , Proinde ex frigore Tartarus appellatus est , Pl●t . de prim . frig. Quod Hesiodus it a declarat , Tartaron aereum .

But though the Scripture seem ( to some ) to favour this Opinion most , that Hell is in the Air , yet there is a Text which looketh fairly for the more received that 't is Subterranean , namely that of Iob. 26.5 . Not indeed as our Translation ( scarce intelligibly ) renders it , Dead things are formed from under the Waters , and the Inhabitants thereof ; but as the Original , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Rephaim or the Giants do wail , sorrow or Groan under the Waters , and the Inhabitants of them . The Giants are under the Waters .

Now it is as certain that the Rephaim or Giants ( of whom we read in Gen. 6. ) are in ( the depths of ) Hell , as that they here are said to be under the waters . For in Sacred Scripture , the Congregation of the Rephaim , or the Place of the Giants , is a Paraphrase thereof , so Prov. 21.16 . The man that wanders ou● out of the way of Understanding , shall Remain , we translate it [ in the Congregation of the Dead ] but to the letter , in the Congregation of the Giants or in Hell ; and Prov. 2.18 . Her house inclineth unto Death , and her Paths unto the Rephaim , or Giants , to Hell .

What other then is Iob's meaning , than that the Giants are in Hell [ They wail ] ? and consequently that Hell is Subterranean and Infernal , [ They wail under the waters ] ? So that the Tartarus wherein these Monsters are , in his Opinion , is not that of Hesiod , A●d Plat. i● P●aed . who if Plutarch took him Right , did place it in the Air , but Homer's who makes it an Abysse or Gulf of Waters . I said if Plutarch took him Right , for it may be doubted , since the Epithet of Tartarus ●ereus on which he bottoms that Perswasion , Plut. de prim . frig . is as well in Homer , who thought not so , as in Hesiod .

I am abundantly confirmed in the sense given , not only by what some Learned men have largely written on the Text , with whom you may consult at leisure , but especially from a Passage in the accurate Pausanias , Pausanias in Arcad. which I could not but Remarque , when I read it . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That Homer was the first that sang that the Titans or Giants were Gods ( Inhabitants ) in that Place which is called Tartarus or Hell . So plain a Comment this is on that of Iob. The Giants groan from under the Waters , and the Inhabitants of them . The Giants are in Hell , and there groan , which that none ought to doubt to be the true meaning , there immediately follows , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hell is naked before him . But this Hell is under the Waters ; and so is Homer's .

For my part , I am apt to think that Hell is of a Vast Extent , and that the bounds and limits of it , are not so strict and narrow , as the most imagine . It may not be confined within the Air , nor within a certain Cavity and Hollow under the Earth ; Happily it is as large and comprehensive as the whole Elementary World ; which that indeed it is , what already hath been urged about it upon the several Opinions , does in some degree Evince . And it may be Hell hereafter , will not be the same with that which now is Hell . But secret things belong to God .

This for the Place of Hell , and for the Kind and Nature of the Punishment which is therein ; It doth not only consist in Loss and Deprivation , but also in Pain and Exquisite Torments . For this Reason it is called Fire , and the rather called so , because ( that ) Hell it self is styled in the Sacred Scriptures 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a word deriv'd from others in the Hebrew which signifie the Valley of Hinnon , a Place wherein the superstitious Israelites , with an Inhumanity that cannot be expressed , did offer up their Children in the Fire to Moloch .

Not that Infernal Fire is Material and Corporeal , or that it is a Proper , but ( only ) Metaphorical Fire . A Fire it is , but such an one as is prepared for the Devil , and for his Angels , which if it were Corporeal or Material , since Corporeal and Material Beings act not on Incorporeal , Immaterial Spirits , it could not be imagined to be . Again , as the Worm that never dyes is Metaphorical and Figurative , so is the Fire that never goeth out . Besides , Hell is generally called Tartarus , and that as Plutarch tells us for the Coldness of it [ ex frigore Tartarus appellatus est . ] Plut. ubi sup . Nor is this a Fancy only of Poets , or of some few Philosophers , 't is Scripture , That in Hell is Weeping and Wailing and Gnashing of teeth : and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est algentem quassari & contremiscere , to shake and gnash ones Teeth for cold . In Plato's Hell , which he describes in his Ph●do , there is both Fire and Water .

But though in Hell there be no Proper Fire , yet since the torments in it are frequently compared to Fire , and with the addition of Brimstone , it must needs consist ( whatever some imagine ) in some thing equally as Dire , as Insupportable , as Tormenting , and as Vexatious as that . Which that it does , we have not only Plato's Testimony , Plat. l. 9. de Leg. but ( if we will believe him ) the common sentiment of all the World to Evince and Prove i● . It is ( saith he ) a Common and Receiv'd Tradition that Infernal Torments are most Atrocious and Insupportable ; a Tradition so received in his time , that he most Pathetically inveighs against the Irreclaimable Obdurateness , and Obstinacy of men , whom that Consideration could not awe and terrifie : You may read it in his own terms in his Book of Laws .

Again , Infernal Torments are not only most Atrocious and severe , but extended both to body and soul. And it is so great Reason that the Body should as well suffer as the Soul , That some have thought it not unlikely , that the soul , as it did not sin but in the Body , so it doth not suffer but with it : That 't is Soul and Body in conjunction that do make man , and it is man , not the Soul without the Body , not the Body without the Soul , but Soul and Body soder'd into one Compositum that sins , and that which sins must suffer . The Man sins and the man must suffer .

But I drive it not so far , for the Soul in state of Union to the Body , as it liveth in it , so it acteth by it , the Soul as so is Actus corporis , and is nothing but what relateth to the Body , and consequently all its Actions are Organical ; yet since it can be separated , and , though not as Anima , yet as Ens can subsist alone without the Body ; It is in that Estate Responsible [ and just it should ] for what it did in the other . I say just it should ; Plat. in P●aed . Philo de Agricult . For the Soul it guides the Body , it governs it , and to use a comparison that hath had the Honour to have been a Philosophers , is to it as a Rider to his Horse ; who though he goeth no where , but where the Horse carries him , and Acteth nothing but by it , yet since he governs the Horse , which goeth as Directed , no wonder if unhors'd and on his own legs , he suffer for the Trespasses he made his Horse to commit . He suffers on foot for what he did on Horseback .

All I infer is , That 't is highly Reasonable that the man who sinned with his Body , should suffer in it , as well as in his Soul ; and that 't is Just that they who were together in the Crime , should also be conjoyn'd in the Punishment , as indeed they shall , for we must all Appear before the Iudgement seat of Christ , that every one may receive the things done in his Body , 2 Cor. 5.10 .

So much for the first Particular , that there are Eternal and Atrocious Punishments ordained to be inflicted in the other World both on Soul and Body , for the sins of Men committed in this . I am now in Prosecution of the Order I proposed to my self , to Evidence the Second ; which is , That there is not any Inequality in the Punishment ordained to the sin ; but great Equality and Proportion .

Which to effect with all imaginable Evidence and clearness , I will first lay down a Truth acknowledged by all that know any thing ( viz. ) That every sin is committed against God , who not only is most Excellent Majesty , but also Infinitely Good unto the sinner himself , and consequently that 't is Infinite in Aggravation . Then [ in the second place ] I will make it Evident and Undenyable , that that Infinite Aggravation which is in every sin , by Reason of its Object , is the Bottom , Ground , and Foundation , whereon the Perpetuity of its Punishment is Erected . Thirdly , I will fully prove ( to Obviate some exceptions which may lye before me ) that though Insernal Punishments be all of them Perpetual , and consequently Infinite protensively and in duration , yet that Intrinsecally and Subjectively they are but Finite . And when I have acquitted me of what I promise you on these points , then in the fourth place , I shall lay before your eyes , in a full and more express delineation , the great Equality and Proportion between the Sin and Punishment ; which I will abundantly confirm by many more considerations I shall add .

And for the first , That every Sin is committed against God , who not only is most Excellent Majesty , but also Infinitely Good , and to the sinner himself , cannot be denyed by one that Understands the Nature of sin . Against thee , the Royal Psalmist saith , Psal. 51.4 . thee only have I sinned . The Wrong and Injury may be against man , as that of David was against Uriah , but the Sinfulness therein is only against God . There is in every sin a Transgression , Lev. 16.16 . Deut. 17.2 . [ Their Transgressions in all their sins ] or a Breach and Violation of the Law of God , and in this the sinfulness of sin consists . This importing in it Inexcusable 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and contempt of God . Such is the Nature , and such the Object of Sin .

Now the Moral Evil is in any Action receives an Aggravation from the Object ( of it , ) and that Relation the Offender stands in towards that ; for instance , what is but Assault and Battery upon an Ordinary Man , is Treason on the Prince : To strike ones Soveraign is a Capital and hainous Crime , Unexpiable but by the Blood of him that does offend in that kind , when yet to give a Private Person a Blow , is not so . Arist. de Mor. ● 5. c. 8 . So Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , If any be so Hardy as to strike a Magistrate , he ought not only to have Blow for Blow , but to be severely Punish't . Thus the Philosopher ; and it was one of the Laws of the Twelve Tables , Re , Persona , Tempore , Loco Atrociores injuriae judicantor , That Injuries were to be esteemed to receive Aggravations by the Person offended , Labeo apud Olde●dorp . in leg 12. Tab●l tit. 11. so Labeo interprets it , Persona atrocior injuria sit , cum Magistratui , cum Parenti , Patronóve fiat . The Injury is rendred more Atrocious by the Person , when it is done to a Magistrate , a Parent , or a Patron .

And granting This , Then How immense and infinite an aggravation must we of force Acknowledge in all sin , when we consider in it that Contempt , Scorn and Parvipension of God , which does compose it ? That it is against a Majesty so Excellent , and High , against the King of Kings , the Lord of Lords : against the Heavenly Father , the Great Creator , the Great Benefactor , him from whom the sinner hath Receiv'd his own Being , and all the Goods , Comforts and Advantages of it .

Most certain it is , that those considerations in inferior Objects , which scatter'd and dispersed , do render Actions under greatest Guilt and aggravation , are all Concentred to aggravate what ever Action man is guilty of against God . For if it be an Aggravation of the Crime among men , for the Subject to Affront his King , for the Child his Father , for the Vassal his Lord , for the Obliged his Benefactor ; God is King , is Father , is Lord or Owne● , is Benefactor , &c. and the Sinner is his Subject , his Child , his Own , his Obliged .

Yes , and all the Aggravations Reflected on the faulty Action by this Transcendent Object , are as much Superiour to those deriv'd from any other , as those Considerations which in God are aggravating , do transcend the same that are so in man . As much as God himself in Excellency is above Man , This King above all other Kings , the Heavenly Father above an Earthly , this Soveraign Benefactor above Inferiour Benefactors , of so much greater Guilt and aggravation in all respects , is a crime against the former , than it can be against the latter . The Degree of Aggravation bears Proportion to the Excellency which Effects it .

This the Antient Romans had some understanding of , and therefore to Protect Persons invested with ( the Soveraign ) Power and Authority , from all Affronts , they were wont to style them Sacred , to the End that by consideration of the Name and Character of God upon them , Subjects Apprehending so much more Horror in the Crime , might be scared from Attempting what otherwise perhaps ( without it ) they would have soon presum'd to do . So Floccus , Floc . in Prae●at . ad lib. depotest . Rom. Romanis Legibus cautum est ( saith he ) u● omnes . Potestatem habentes , quò plus apud eos majestatis esset , Sacrosancti appellarentur , ut si quis quempiam in magistratu violasset Religio judicaretur .

By this time I make no question but a small Objection which hath ministred but too much matter of Perplexity to some , will offer none to you , namely , that it will not follow that Sin is therefore Infinite , because against an Infinite God , no more than that it is Good , and Iust , and Holy , and Omnipresent and the like , because against a Good , a Iust , an Holy and Omnipresent God . For you see I argue not the Infinity of the sin , barely from that Infinity which is in God , so as if this Attribute in him did Physically ( as some would speak ) and Naturally imprint its like upon the faulty Action ; no , this Infinity in sin is not a Natural Infinity , but a Moral , not Infinity of Being , but of Guilt and Aggravation , and consequently , such an one , as cannot be derived but from such Considerations [ Moral ] as are able to Reflect it . It is not deriv'd Physically , but Morally . I doubt not but you comprehend my meaning , that Sin is not to be affirmed Infinite , meerly because it has an Infinite and Transcendent Being for its Object , For this the mentioned Objection fully evidences , but because there are Perfections in the Divine Nature , such as Goodness , Greatness and the like , that are of a Quality to Greaten the Offence , and Fault against them ; which Perfections being Infinite , do make the Aggravations they Reflect upon the crime or sin Proportionable . For it is a manifest , a Plain and an Infallible consequence , that if a crime against obliging Goodness , or the like Consideration ( for what is instanced in One will hold in All ) be great ; and against a greater Goodness , it be a greater crime ; then a crime against an Infinite and inconceivable Goodness , must needs be a crime of Infinite and inconceivable Guilt : Ut se habet simpliciter ad simpliciter , ita magis ad magis , & maximè ad maximè .

Hence it follows , that no sin is small . For not to stand on this Subtilty , that there is a kind of Boundlesness and of Infinity in Sin , Sin being in its very Nature a transgression or Excess of Bounds , the Law it setteth bounds and limits unto mens Affections , but sin transgresseth them . I say , not to stand on that Consideration , the Conclusion Evidently follows from what I have already offer'd . For if every Sin be Transgression , and essentially imply a Violation of the Law of God , a Preferring of Our Unruly , Profane , Unrighteous , Evil Wills before His , which is Holy , Just and Good , and consequently , be an offering of Indignity , and ( as it were ) affront to Him , it is easie to inferr , that None is small , since to violate the Divine Authority and Pleasure , and to despise it and contemn it for our Own , cannot be imagin'd so .

I the rather do Enforce this great , Truth , because I know many Atheistically inclined , who deride the Doctrine of the Fall of man occasion'd by the eating of an Apple , as a senseless and absurd conceit . It cannot penetrate their Understandings , that a Wise , and Just , and Good God should conceive so great Anger and Indignation for so small and poor a thing , that He should expose the First man , and all Descendants from him , to the danger of Eternal Ruine , for no more than eating an Apple . And what is an Apple to be compared with Mankind , and with all its comforts ! In the day thou eatest , thou shalt dye the death , Demad . apud Plutarch . in Solon . looketh better like one of Draco's Laws , which for their Inhumanity , were noted to be written in Blood , than like a Sanction of Gods .

And indeed an Apple is no great matter , nor is the eating of it in it self a Greater ; But then it is no small matter neither to offer an Affront to God Almighty , Maker of Heaven and Earth , to scorn and contemn most Excellent Majesty , to oppose his Will , to break his Bands asunder , and cast away his Cords , which Adam did in eating . And what is offer'd by the Atheist in order to extenuate and abate the Guilt , doth extreamly aggravate and heighten it , that he would break with God for ( but ) an Apple , as one resolved to deny himself in nothing , to keep in with God , and Please Him who is his Maker and Soveraign . Verily He that will break for an Apple , will break for any thing . Without doubt , It was an Ample Demonstration of the Infinite Benignity and Goodness of God , that He did not choose a greater matter to exercise the Vertue and Obedience of the First Man in , who might very well have forborn the Apples of but One Tree , when he had so many Others bountifully Accorded to him , to Oblige and gratifie him . Indeed had God Requir'd Proof of Mans Obedience in a matter absolutely necessary to his Comfort or Delight , it might have minister'd some colour of Excuse for his Failure . But now there is None . 'T was but an Apple , no more that God denyed him , and would he run the hazard of Divine Displeasure , and Expose his own Eternal Happiness for That ? What Pretext can there be for a Plea , that he would be faithful in greater matters , that broke his Faith for so small a One ? Some find the Breach of all the Commandments in This. Verily , That Adam disobliged God for an Apple , it argues the greater contempt of God , and the greater Injustice in Adam . For this I appeal to Aristotle , who speaks home to All I have said . 〈◊〉 . l. 1. c. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Those Injuries are greater which proceed from a greater Injustice ; on which consideration , the least things done , may be the greatest wrongs . So Callistratus accused Melanopus , that he had defrauded the Maker of Shrines of Three Half-pence , &c.

But to Return . This Sin Objecctively is Infinite , and it is on this Infinity of Guilt and aggravation which is in Sin by reason of its Object , that the Perpetuity of its Punishment , or to use your own expression , the Infinity thereof is grounded , which is the Second thing to be Proved .

And the first Consideration to Evince it ( which I shall insist upon again hereafter , when I more expresly shew the Proportion and Equality between the Sin and Punishment ) is , that there is nothing else in the Punishment of meerly Finite Beings , but the Perpetuity or Infinity of its Duration , that can answer that Infinity and Vastness of Guilt and Aggravation which is in the Sin , by Reason of that Infinite Goodness and Transcendent Majesty , that is the Butt and Object of it . Nothing in the Punishment but its Infinite Duration answers the Infinity of the Guilt and Aggravation in the Sin .

But beside this main consideration , there is another that Establishes it , namely , that Eternal Death or Perpetuity of Punishment , is threatned unto sin as sin [ every sin ] and therefore must be bottomed on something is in sin as sin [ in every sin ] which what it should be is unimaginable other than the Aggravation it receiveth from the Object ; which if you suppose it but to be , then will all things be adjusted , and ( as I shall evidently shew hereafter on the fourth Head ) will all lye Even and Square .

Nor is it a Barr unto the Truth alledged and Pleaded for , but rather a Confirmation , that the Punishment which Jesus Christ sustained in behalf of all that will receive him , who suffering in their stead , is understood to bear what they should , was in its utmost Duration , and Extent but short and momentany : For as much as it is evident , that the Punishment in Him receiv'd the same Infinity , or Reputation from the Subject , he being GOD-MAN , that the sin of man Receiv'd from the Object , which was GOD. For if in the One , God was sinn'd against , in the Other , God suffered ; the Blood of Christ was the Blood of God . The Sin was Infinite , it was committed against an Infinite God ; the Punishment was infinite , it was suffer'd by an Infinite Person . Not that Christ suffer'd as he was God , God as God cannot suffer , but he who was God , suffer'd . Passions , as Actions are of Persons or Supposites , and as the Infinity of the Object made the Sin Infinite in Aggravation ; So the Infinity of the Subject suffering , made the Punishment so in Value and Reputation . Thus Christ suffering for us , suffered but a moment , though we , had we suffered for our selves , were to suffer to Eternity .

So congruous it is , and so agreeable that the Perpetuity of infernal Punishment should be bottom'd on the aggravation which the sin receiveth from its object : but yet as evident a Truth , and as Perspicuous as it seemeth , Many there are who cannot Acquiesce and rest contented with it , Who think themselves obliged to Account for this Article , in a very different way and manner from that so lately proposed .

They tell us , tha● men are therefore Infinitely Punished , or as some express it , Punished in Gods Eternity , because they sin in their own , they sin as long as they live , and therefore suffer for it , as long as God Lives . Of which Assertion there are two senses , of which I must acknowledge that they seem tolerable , and to bear some Weight , ( for in the third it is a Jingle , most unworthy of the Gravity and Judgement of the men that use it . ) The first is , That thé Damned should they live for ever here , they would sin for ever , and so are Punisht not for what they have done , but what they would do . The Second , that in Hell they never leave sinning , and that therefore God will never leave Punishing .

Truth is , it were all one to me and my design , which is to evidence the Perpetuity of Internal Torments , to have it bottomed on either these considerations ( one or both ) if I thought them able to support the weight of it , or on the former I have laid . But not having that Opinion of their great sufficiency and strength some others have , and knowing that a weak and ruinous foundation , most times betrayes the Fabrick ; I am unwilling a Doctrine of so much concernment and importance unto all mankind , and to all Religion , should be oblig'd to stand or fall with them . Wherefore , that for the future none may build upon them , I shall bestow a little of my time , and exercise a little of your patience to shew their Weakness .

For the first then , that the Damned would sin for ever if they lived for ever here , and that therefore they are Punished for ever . I say it seemeth not an Account that can be owned with any safety to the honour of Divine Iustice , seeing to those that weigh things , and that know That only to be Just which is Equal , it appears not so Consistent with it , that the Punishment should be Actual , Real , Effectual , when the Sin for which it is inflicted , is only Possible , Hypothetical , and on Supposition ( only . ) That which would be , never was in Act , and it seemeth very hard , and most unworthy Infinite and Soveraign Righteousness and Justice , That there should be Punishment inflicted actually , for sin that never was ( in Act. ) Non-entities have no Praedicates , and can do Nothing , if the Sin never was , it can merit no Punishment . 'T is ●rue the Intention of evil is sometimes Punisht , where there is no evil Effect , but then the Intention is the Crime . In all I have said , I suppose the Objection to proceed of the Event , and not of the Design , that the Damned would for ever sin , if they liv'd for ever ; not that they Actually and explicitly resolv'd to sin for ever . ( For ) this case is rare , if possible . In this the malice of the Will would be Infinite , and so he that had an Actual Will or Resolve to sin for ever , if he could , would deserve for that to be punished for ever . The will which is the Cardinal and Grand Principle of what is Moral in an Action , might justly pass for the Deed. But of all the Damned few , if any , can be conceiv'd to have such Resolves and Intentions .

Nor is the second Opinion , That the Damned are subject to Eternal Punishment in Hell , because they sin there Eternally , ] of more Importance than the former . For though the Damned sin materially , and perpetrate in Hell the same Actions ( some of them ) which they did on Earth , and for which they suffer in Hell , yet 't is a great Question , whether they may rationally be affirmed formally to sin there , since there is no Law there : Hell is no part of Gods Kingdom , those in it , are not subjects , but condemned Rebels ; and there is no Transgression ; and consequently no Sin , where there is no Law .

Nor is their doing Actions which in themselves were sinful formerly , and which perhaps are still so in Others , an Argument they sin now in it . For as the Beasts that are not under Law , though they do the same Actions that men do , yet do not sin in doing them as men sin , so the Damned that do the same Actions , yet being now Exiled and Banished by God from under his Protection , and from his Kingdom , into DUCER Darkness , and consequently , are no longer under the Law of his Kingdom , they do not sin in what they do , but suffer for what they sinn'd . Hell is not a Place of Sinning , but of Punishing . Their Sin there is their Punishment .

Again , a Person once condemn'd to dye for Treason , cannot in our Law , be Judicially called in question for any subsequent Act , because he is Civiliter mortuus ; His former Attainder of Treason is the highest and last work of the Law , in the eye of which he is Dead , after that , and so unable to commit offences . And why , after Sentence pronounced by Divine Justice on the Guilty Sinner , may not he be looked on as Dead in Gods Law , and as uncapable of doing any thing against it more ? Is not the State of Hell in Scripture call'd the Second Death ?

But to Destroy the both Opinions at Once , with one Argument ; Eternal Death is threatned unto men for sin in this life , and the sentence of it is Pronounced on the Damn'd for this ; Depart from me you cursed into Everlasting Fire ; and why ? for I was an hungred , and you gave me no meat ; I was a thirst , and you gave me no Drink ; I was a stranger , and you took me not in ; Naked , and you cloathed me not ; Sick , and in Prison , and you visited me not ; Therefore Depart from me , you Cursed , into Everlasting Fire . Now , is Eternal Death be threatned unto men for sin in this Life , and the Sentence of it be pronounced upon them for what they have committed here ; it cannot Rationally be presumed , that the Everlastingness of the Punishment should not be founded on some thing in the sin already acted in the present world , but only either on the Hypothetical Perpetuation of it in this , or on a Fancied Continuation and Persistance in it Hereafter in the Other .

And having said thus much , you cannot doubt of my sense of what the Learned Parker further offers out of the Schoolmen , in his Treatise de Descensu , which because it is a Learned Passage , and one , that by Representing the Variety of Opinions about the thing whereon I now discourse , will also represent the Difficulty of deciding in it , I shall give you entirely . — Atqui nostrum , Park . de Desc. lib. 4. quòd in medio , tutissimum iter est : Christum nempe , &c. — But our Opinion lyes in the middle in which it is most safe to go , namely that Christ endured the very Pains of Hell as to their Substance , which were due to us , and yet avoided their Eternity . To make this clear , We Deny that Infernal Eternal Pain is absolutely due to All Sins ; and withal , with the Schoolmen , particularly with Iohanne's Scotus , and with Iohannes Picus C. of Mirandula affirm , that some Distinction must be made in this matter . There are Three things then that ought to be considered by us in sin : The first is the Aversion that is in it from God ; and to this the Pain of Loss which is Infinite is due , forasmuch as it is the Amission of an Infinite Good . The second is a Conversion to what is Perishing and Transient , and to this the pain of sense is Due , which is Intensively Finite , Agreeably as that delight and pleasure the sinner takes therein is Finite . But thirdly , there is to be considered also in sin , either the Continuation and Persistence ( of the sinner ) in it , or his Cessation from it . It is only with the first of these that Eternity of Pain doth hold proportion . The second is adjusted by a but Temporal enduring of the Pain . It is Objected that every sinner sins in his Eternity ( as Gregory speaks ) forasmuch as he hath cast himself upon a necessity of sinning , from which he cannot possibly be Restrained by any endeavours of his own : This indeed is true , and therefore the Eternity of Punishment doth naturally follow their sin ; But yet this hinders not but that if sin be supernaturally interrupted , by Repentance , in that case Extremity only , and not Eternity of Punishment should be the Due ; as which answers the greatness of the sin but finitely committed ; And this is that which Scotus contends for , and which the Count of Mirandula demonstrates at large , namely , that to sin continued to Eternity both in the Guilt and Filth , Eternal Punishment is due ; but that it is in no wise necessary , nor exacted by Divine Justice ; that Eternal Punishment should be inflicted for sins , that are not continued to Eternity , but abandoned by Repentance . Now things being so , 't is easie for Every Body to discern how Iesus Christ endured the Pain of Hell , without the Eternity ; especially , That being remembred which we said before , That He sustained not the Infernal Pains of those actually Damned , but only of those that were to be so . [ Non Damnatorum poenam gehennalem sustinuisse , sed Damnandorum tantum . ] Verily the Use of this Distinction here is very great , since those that are Actually Damned sin far otherwise than the Elect that were to be so : So that Eternal Torment is in Justice due to Them ; but to these Extream Torment ( indeed ) is , but not Eternal . This is clear in a simile . Imprisonment is no part of the Debt , but is Justly due to him that abides in Debt . And thus it is in the Elect and Reprobate , of which the former paying the Debt in Jesus Christ , and ( renewed by the Holy Spirit ) ceasing from sin are freed from that Eternal Prison of Hell , in which the Damned are Tormented for ever , because they are for ever in Debt , and abide for ever Polluted with the Filth , and with the Guilt of Sin . The Case then is thus , Christ suffered only for the Elect , who were to be Damned , to whose sins ceasing by Repentance , not Eternity , but Only Extremity of Punishment was due . So that Justice Requir'd not that Christ should Endure the Eternity , but only the Extremity of the Torments of Hell .

This is the Notion of the Learned Parker , which yet I must acknowledge I cannot Entertain a thought of but with Repugnance ; for to me it seemeth very Harsh , if not directly contrary to Sacred Scripture , That Death Eternal should not be the Due of every sin ; For though indeed Perpetual Torments are not inflicted on every sinner , and for every sin , yet they are deserved and merited by every sin , and due to every sinner . The wages of sin is Death ; Death Eternal , for it is opposed to Eternal Life . And if Almighty God be pleased to forgive and Pardon upon Repentance , it is his Free-Grace , and not his Justice but in respect of that well-order'd and Immutable Covenant , wherein he has oblig'd and ty'd himself to do so ; so indeed , he is faithful to forgive .

Nor is Hell a Sheriffs Ward in which the Debtor is Imprisoned till he pay his Debt : For Imprisonment on Account of Debt is not so intended as a Punishment upon the Debtor , for not having paid , as to be in lieu of Payment , and satisfaction of the Debt : But 't is ordain'd to Necessitate him , and to compell him to Pay it . Whereas all Infernal Torments are truly Poenal , Design'd for satisfaction to the Law and Justice , and Not by way of compulsion , to make the Prisoner pay a Debt , which , when he is in Hell , it is impossible for him to Do , since that Design were Irrational . In vain are those means which are Referred to Ends that they can never compass . Nor can it consist with Wisdom to Institute such . The Punishments of Hell are Debts ; Nor are there are Other which they are ordained to constrain the Prisoner to pay . If the Scripture speak of lying in Prison , till men Pay the Utmost Farthing , it must be Understood of the Eternal Punishment to be Undergone ( in Hell . ) This is the Only Debt there to be paid , of which no Abatement can be had . It is expected to the Utmost Farthing , and this is all that that Phrase imports .

Thus you see I differ both from this and other Excellent and Learned Persons , and why I do ( so ) about the Ground on which the Perpetuity of Infernal Punishment is rais'd , I say the Perpetuity , for though I have acknowledged Infernal Punishments to be Perpetual , yet I cannot easily be brought to own them to be Infinite , but with Distinction , they are not Infinite in Essence or Being , ' but only in Duration or Continuance , and consequently are not to be called Infinite in any sense , but because they are Endless .

For questionless the Torments which the Damned suffer in Hell , are intrinsecally and subjectively Finite , and as Finite as the sins themselves intrinsecally and subjectively are , for which they be Inflicted . For since all Reception is according to the Measure and Capacity of what Receives , the Torment , Pain , or Punishment inflicted on a Finite Creature , and received by it , neither is intrinsecally , and subjectively Infinite , nor indeed can possibly be . So that if the sin subjectively and intrinsecally be Finite , the Punishment ordained is not subjectively and intrinsecally Infinite : which was the third thing to be proved .

And this Re-minds me of the fourth thing I promised , namely , to Represent expressly the Proportion between the Sin of man and the Punishment of it . And this Proportion is manifest . For if the Sin of Man subjectively be Finite , and Unequal as well as Finite , the Punishment of that sin subjectively is also Finite , and Unequal as well as Finite ; there are Degrees of Torments in Hell , as there are Degrees of Guilt in sin ; and if the Punishment be Infinite Protensively and in Duration , it is because the sin is so Objectively and in Aggravation : And Infinite objective Aggravation ( for such is that of sin , as we have formerly evidenced it ) cannot be Proportion'd in the Punishment of a meerly Finite Being , but by its infinite Duration and Extent . Once the sin is some way Infinite , but the Punishment of a meerly Finite Being , neither is , nor can be any wise so but in Duration . Wherefore the Punishment would be Unequal to the sin , if as this is Infinite in Aggravation that were not also so in Duration . But this I hinted before .

And now Sir , upon the whole you will be pleas'd to Judge what Inequality there is , or what Unjustice , or rather what great Equality and Justice in Divine Proceeding , wherein you cannot but receive abundant satisfaction , as to the Equity and Righteousness thereof , if to what Considerations have already been presented you concerning it , you but add the following .

First , That the Proportion which is observed in Distributive ( or as Aristotle calls it , Dianemetic ) Justice , is not Arithmetical , but Geometrical ; or ( as they love to speak ) the medium it observeth , is not medium Rei , but Personae , that is , that Persons are as much consider'd in the Distribution of Rewards and Punishments , as things themselves . Yea and more .

Secondly , That in Proportioning of Punishments , to make them Just and Equal , it is not Requisite that their Duration should exactly be adjusted unto that of the sin 's . A short and momentany sin , if aggravated in the circumstances , may in great Justice have allotted to it long and tedious Punishment . A Truth so obvious , that were it not Unnecessary , I might abundantly enlarge in instancing it ; and I would have offer'd somewhat of mine own in that kind , but that the grave St. Austine , from whom I make no question but you will take it better , Aug. de Civit. l. 21. c. 11. hath happily prevented me . He tells us , Some of the Adversaries of Gods City hold it Injustice for him that hath offended , but temporally , to be bound to suffer pain Eternally , this they say is utterly Unjust . As though they knew any Law that adapted the time of the Punishment to the time in which the Crime was committed . Eight kinds of Punishments doth Tully affirm the Laws to inflict : Damages , Imprisonment , Whipping , Like for Like , Publick Disgrace , Banishment , Death and Bondage . Which of these can be performed in so little a time as the offence is , excepting the fourth , which yieldeth every man the same measure that he meteth unto Others , according to that of the Law , An Eye for an Eye , and a Tooth for a Tooth ? Indeed one may lose his eye by this Law , in as small a time as he put out another mans by violence . But if a man kiss another mans Wife , and be therefore adjudged to be whipt , is not that which he did in a moment paid for by a good deal longer sufferance ? Is not his short pleasure paid with a longer pain ? And what for Imprisonment ? Is every one judged to lye there no longer than he was a doing his Villany ? Nay , that Servant who hath but violently touched his Master , is by a Just Law doomed unto many years Imprisonment . And as for Damages , Disgraces are not many of them dateless , and lasting a mans whole life , wherein they bear a Proportion with the pains Eternal . Thus the Father .

Further , I propose it to the serious consideration of Intelligent and Prudent men , if that Punishment , how great , how long soever , be too great , or too long , which for all its greatness and for all its length , is Unsufficient in the threatning of it to deterr from the sin ; it is the End that Measures and Proportions all the Means that lead to it ; and the sole Intention , Design and End of God in menacing and threatning Punishment , is to Deterr and fright from sin . If the End be considerable enough , the Punishment threatned can never be too great . Besides , it argues great malice , when great Threatnings can't deterr . However , It becomes God to threaten , and punish too as a God ; Sin is Indignity , and Gods Anger is his Defence ; if mortal men kill the Body Temporally in their Anger , it is like the Immortal God , to Damn the Soul Eternally in his .

In fine , What if in an Age wherein Hypotheses are taking , I should offer this , ( which yet , what I have proposed already , evinces to be more than so ) that perhaps the Constitution of the other World may require , that what ever state is in it be Perpetual , as the Make of this requires , that all things in it should be Otherwise ; and consequently , that 't is as agreeable and natural , that all Punishments as well as all Rewards , should be Eternal in the Future Life , as that all in this should be Temporal . But when I say it may be as agreeable , and as natural , that all Punishments in the other Life should be Eternal , as that all Rewards , I would not have you to conceive I think that to be a Demonstration , which is generally current , and passeth with the most for One , namely , That because the Rewards of Heaven are Eternal , therefore the Punishments of Hell are also so . I acknowledge that it will not follow . For to do Good ( for so it is to Reward , or to Remunerate ) it carries in it more Agreeabless , and more Congruity to the Divine Essence , and is an Emanation from it more Connatural , and consequently more Free , than to Punish is , or to inflict Evil ; This being call'd his strange work , which that is not . It is for this Reason , that God is so much more Benign and Liberal ( as the Holy Scriptures plainly shew us ) in Assigning Large Rewards , than He is Severe and Rigorous in Ordaining Dreadful Punishments ; For if ( as he is said to do in the second Command ) He visit the Iniquity of the Fathers upon the children , unto the third and fourth Generation of them that Hate him ; He sheweth Mercy to the thousandth of them that Love Him . So wide a Difference there is ! The Allotment both of Rewards and Punishments depends on the Divine Will ; and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Lenity , Moderation , Propensity to Favour is the Natural Vertue of the Will .

And thus much by way of Demonstration of this Great Truth , that there is no Inequality , or Improportion in the Punishments Ordained ( though Endless ) to crimes or sins , but great Equality and Proportion ; and that the Soveraign Rector was neither Arbitrari●us and Wilful , nor Unjust , but both Wise and Righteous in assigning them . What I am next engaged to Perform , is to evince him Good therein as well as Iust , and , that in ordaining and threatning Endless and Eternal Punishments to sin , he has as much Consideration of the Humane Interest and Concern , as of his Own .

But before I may Proceed to argue and Evince this Verity , it will be necessary for a clearer and fuller stating of it , to distinguish between the threatning of Eternal Punishments , and the inflicting of them . Which I note here , because I hold my self obliged but to demonstrate now , that there is Goodness in ordaining and in threatning of Eternal Punishments , as hereafter I shall prove , that there is great Justice , and no want of Goodness in the inflicting on laying them on , and those who merit them .

And who can question the Goodness and Benignity of God appointing and threatning unto men Eternal Punishments , if he seriously consider that his doing so was absolutely necessary for the whole World to Regulate it , and to keep it in order , by awing mens minds , and by repressing their exorbitant and wild Emotions , and consequently , by preparing and qualifying of them for Instruction in , and for Performance of the common Offices and Duties of the humane life , as well as of the divine ? The Fear of the Lord is the beginning of Wisdom , saith Solomon . Knowing the Terror of the Lord , we Perswade men , saith the Apostle . Plato in his Politicks makes the Establishment of Punishments in another Life fundamental to Government in this . Plat. de rep. l. 2. Plat. in Prota● . And even Mr. Hobbs acknowledges , Hobbs de co●p . polit. pa●t . 1. c. 5. that the Punishment instituted before sin , serveth to the Benefit of mankind , because it keepeth men in peaceable and vertuous conversation by the Terror ; and Pythagoras knew as much , for he so pressed this consideration of a Judgement and Wrath to come , in order to the restraining men from Vice , and to the inciting of them to Vertue , that he is celebrated for it by Iamblicus , Iambl. in ●it . Pythag. c. 30. as Author of the Doctrine . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — And he ( speaking of Pythagoras ) invented another way and method of Reclaiming men from Injustice ; which was to threaten them with Future Judgement to be passed on Souls . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — He understanding it of Infinite Advantage , to strike fear of wrong and Injustice , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . And this saith Clement of Alexandria , Clem. Alex. in Pedag. l. 1. c. 8. is a Gracious Method to strike men with fear and terror , that they may not sin .

Now , no scruple can be made of This , that to design the Present and the Future happiness of man , is a worthy and adorable effect of infinite and transcendent Goodness , and if the End be so , how can the most agreeable and proper means to compass and effect it , be the contrary ! It is the Goodness of the End that makes the means Good . Certainly , we ought to hold belief , that God hath very much obliged and engaged us , by dealing with us in a way so congruous , as that of menacing and threatning is ; nor are we able to defend our selves against so Good , so Pious a Resentment , if we soberly consider ( this ) That he that threatneth , plainly shews he hath no mind to inflict ; and that Threatnings are fore-warnings of Evil , designed and intended to this very End , that those to whom they are made , may timely shun and avoid it . Matth. 3.7 . So Iohn , O you Generation of Vipers , who [ by menacing you with it ] hath fore-warn'd you to flee from the wrath to come ? Questionless he cannot but be Good in threatning evil , who threatens it for that Reason , that he may not be enforced to inflict it . This was the sense of Clement of Alexandria , Clement . Paedag. l. 1. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — It is manifest that who so threatens Evil , has no mind to inflict it , nor is he willing to do what he threatens .

But why Eternal Punishments ? ( will you say ) I answer , That besides the Justice of it , the menacing of Infernal Punishments ( the lusts of men are so Exorbitant and high ) is not sufficient to subdue and quench them ; there must Eternity be added to Extremity in the Torments , to make the threatning of them an effectual means to reclaim men ; and when that is done too , all is little enough ; there are millions in the world whom not that consideration , as tremendous and as Direful as indeed it is , is able to deterr and fright from their Vices . If the threatning of Eternal Torments can effect no more , how much I pray you would the threatnings of shorter ones effect ! Future things are distant and remote , and what are so , do seldome influence . Great Punishments in another World would awe but little , if they were not also Perpetual , it is the Eternity that adds so much to the weight ; and the weight of the torments , that makes them over balance , when they are compared with the sin . Purgatory is not half as scaring as Hell . The Emphasis of the Punishment is as much upon the Duration , as upon the kind of it . Go you , sayes Christ , not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , not barely into Everlasting Fire , but into the Fire , the Everlasting Fire , the Emphasis is on the Everlastingness of it .

So Advantagious is the threatning of Eternal Torments , and so useful to the World , that the Soveraign Rector in taking that method , has not only given Abundant Proof of his Wisdom and Prudence , but also of as much Benignity and Kindness . A Truth of which the Antient Heathen had a Glimpse , and therefore they call'd the Furies ( who are the Executioners of Divine Revenge in the other World ) EUMENIDES ; not ( as most too frigidly and poorly have conceited ) by reason of their Imbenignity , Inexorableness and Inclemency , but for that ( by the Punishments which they are talkt of to inflict upon the Wicked ) they happily occasion very much Good , Benefit and Advantage unto Mankind . For so I understand Phornutus , Revera , Phornut de Nat. D●or . saith he , speaking of the Furies , sunt & Hae Deae venerandae , & Eumenides , eò quod Naturea Benignitatem ad homines dirigunt , vindicando scelera .

From what I have presented you on this Head , it is not Difficult to Conclude what sense one ought to have of Mr. Hobb's Notion of Hell , Hobbs Leviat . par. 4. c. 45. and of the Texts that concern it . He tells us , that the Texts that mention Eternal Fire , Eternal Iudgement , or the Worm that never dyeth , contradict not the Doctrine of the Second and Everlasting Death , in the Proper and Natural sense of the Word Death . The Fire and Torment prepared for the Wicked in Geenna , Tophet , or what place so ever , may contitinue for ever , and there may never want men to be tormented in them , though not every One , nor any One Eternally ; For the Wicked being left in the State they are in after Adams sin , may at the Resurrection live as they did , Marry and give in Marriage , and have Gross and Corruptible Bodies , as all mankind now have , and consequently may Ingender Perpetually after the Resurrection , &c.

Now , not to mention the Confusion and Perplexity in this Notion , what will Mr. Hobbs make of that Description the Evangelist gives of Hell , wherein the Torments of it are painted out so Dreadfully by Fire and Brimstone , by a never Dying Worm , &c. It is but a solemn piece of Mockery , a Bugbear , a Mormo that can only fright those weaker Apprehensions that do not throughly understand and see it ? Hell to those that know it , for all this Tragical Description of it in the Gospel , is a Paradise of Pleasure , such a Place as all the Wicked would elect and choose for their Heaven , a Place of Eating and Drinking , of Marrying and giving in Marriage , and why not of Quaffing , Carousing and making merry ? In a word , no worse a Place than this Earth ; and the state of sinners in it , no worse nor better ( so over-merciful a God we have ) than that of Men before the Deluge . [ The wicked , saith he , being left in the state they were in after Adams sin , may at the Resurrection live as they did . ] As if the wicked in the Old World , had in it suffered and undergone their Hell , and that they had not been Reprieved for that time , from the Wrath to come . Here is a Hell for Sinners that would tempt them to be so . Is this Wrath in the day of Wrath ? this the Utmost that God can do ? Is Tophet Prepar'd of Old , and Geenna , and the Lake of Fire and Brimstone , and the Place prepar'd for the Devil , and his Angels , come to this ? Is this the Terrour of the Lord , with which the Apostles perswaded men ! Who would care for Hell , if this so soft and easie ae Place be Hell ! Ay , but the Fire is Eternal .

And what if Fire and Brimstone prepared for the Wicked in Geenna be eternal , and there never want men to be tormented in it , but that there be an Eternal Succession of the Wicked to keep in and feed that Fire ? This will not Help the matter ; For though the Fire be Eternal , yet seeing there is no one to lye Eternally therein , The Punishment is not Eternal ; not doth the Perpetuity of the Fire , bring an Aggravation to the Punishment and suffering of the sinner , since if he feel it not Eternally , it is to him all one as if it were but Temporal . What doth it matter to a Criminal whose Execution is to be but short , how long the Gibbet stand , or how many others be hang'd on it after him ? So to Interpret Eternal Fire , is to Trifle with it .

But this is a too Absurd and Gross Conceit for me to Exercise your Patience longer on it ; wherefore to Apply my self unto the last particular ; Not to mention what Abatement Goodness may be thought to make in Hell Torment , since this is secret , I shall only endeavour to demonstrate what suffices for my purpose , that it is not want of Goodness , no more than 't is Injustice , to Inflict Eternal Punishments on those to whom they are threatned , when the Good Designs and Ends for compassing of which they were so , are altogether defeated .

And in order to the stating and inlightning of the present point , I will offer all my Notions and Conceptions about it , under three Heads .

First , I will endeavour to Establish this Truth , That Eternal Punishments are not Inflicted , but on the Obstinate and Irreclaimable .

Secondly , I will Demonstrate , that it is but just to Punish them Eternally that are Obstinate and Irreclaimable .

Lastly , I shall evidence there is no want of Goodness in inflicting of Eternal Punishments on such . So far the doing so is from being thwarting and inconsistent with it .

That Infernal Torments are not inflicted , but on the Obstinate and Irreclaimable , cannot but be manifest to all that soberly consider , that the Divine Heart as well as Divine Arms are ever open to the Penitent and Converting , and that the great God , Resenting as he is of injuries and wrongs , yet sheweth not his wrath for any , but on the vessels of dishonour , those whom he hath first endured with much long-suffering , who notwithstanding all his Obligations on them , and all his endearments , Audaciously persist as long as life enables , to Provoke him . Can any thing be more Express , or more full , than is the Declaration which he makes in favour of the Penitent ? If the wicked will turn from All his sins that he hath committed , and keep all my Statutes and do that which is Lawful and Right , Ezek 18.21 , 22 , 23. He shall surely live , he shall not dye . All his transgressions that he hath committed , they shall not be mentioned unto him , in his Righteousness that he hath done , he shall live . Have I any pleasure at all that the wicked should dye ? faith the Lord God , and not that he should return from his wayes and live ? Again , when [ whensoever ] V. 27 , 28. the wicked man turneth away from his wickedness that he hath committed , and doth that which is Lawful and Right , he shall save his soul alive , because he considereth and turneth away from all his Transgressions that he hath committed , He shall surely live , he shall not dye . So manifest it is that none Perish but the Irreclaimable and Unrepenting .

For this Reason as well as Others are such forlorn wretches on whom infernal Torments shall hereafter be inflicted , compar'd to chaff , to wild Trees , to dry Trees , they being so Perverse , so Corrupt , so desperately Overgone with Wickedness and Lusts , that there is as little hope of working on them in the Methods Appointed by Divine Wisdom to that End , as of converting chaff into wheat , or of Receiving fair , and good and pleasant fruit from a wild and crabbed Tree , or from a wither'd and dry one . The Chaff only shall be burned up with Fire Unquenchable . And the Tree only that will not bring forth Good fruit , is to be cut down . And what Husband-man would not cut down a Tree that is but Cumber and Burthen to the Ground ?

And this Re-minds me of the second thing , which I propounded to be evinced , namely , That for God to Punish with Eternal Torment the Obstinate and Unreclaimable , is so far from being Hard and Unrighteous , that there is nothing more Agreeable to Justice , and to the common sentiment and notion which we all have of it , than This.

For First , If God inflict Eternal Torments on men , it is but what he told them of before that he would do , if they did not Reform , ( which was fair ) He striketh not but after He hath threatned , so that if they would themselves , they might avoid the Effects of his Anger ; which if they do not , the blame and Imputation is not to be laid on God , who deplores them , and who gave them warning , but on themselves that would not take it . On this consideration God himself insists to Justifie his dealings , and when he had Accounted thus for them , he upbraids the Israelites with great . Injustice and Unreasonableness , for not acknowledging the Equity and Righteousness of his Procedure . Yet ye say , the way of the Lord is not equal . Hear now , O house of Israel , is not my way equal ? are not your wayes unequal ? When a Righteous man turneth away , &c. and when the wicked man turneth away , Ezek. 18. 25 , 26 , 27 , 28 , 29.

Again , if God were Good , and Wife , and Just in threatning as we have evinced him , he cannot be Unrighteous , Evil or Unjust in inflicting ; it is but Vindication of his Word , and what he is obliged to in point of Honour , and in point of Justice to himself , to make them to feel the Verity and Truth of Comminations and Threats , who heretofore did mock and scorn them . They who do not Reform and Convert upon the threatening of Eternal Death , when God makes it , do by interpretation laugh at That , and dare him ; it is as if they should say , we care not for his threats , nor fear them , let him that makes them do his worst . And what shall God in Honour then do , when he is challeng'd to do his Utmost , but the Justice which he owes himself , to make them feel the Dire Effects of his extream displeasure , who so despis'd it and him ? Should he only threaten and not inflict , what were his Threatnings , but Ridiculous Fooleries ! Once , Threatned He has , and he will execute his Threatnings . He cannot deny himself .

And supposing it to be a piece of high Justice to God , it cannot be unjustice to the sinner , to make him an Eternal Instance of Divine Displeasure , for ut Verum vero , sic justum justo consonat . There is as great a Consonancy and Agreement in all things which are Just , as there is in all things which are True : What is but Just to One , that cannot be Unjust and Unrighteous to Another . Indeed it is the Goodness of the great God to bear with men so long , and to try so many and so likely methods to reclaim them : But it is but Justice , when all endeavours to Reduce them , become Unprofitable and vain , to let Justice to himself , and to the sinner take its course . I say Justice to the sinner , for He inflicts but what the sinner merits . We have already proved an Infinity of Guilt in every Sin .

Finally , There is so great Reason that the Obstinate and Irreclaimable should be Eternal Instances of wrath , that by the Light of Nature , many wise and knowing men among the Heathen thought so . For Socrates , Plato , Plutarch and many others , though , as I have shewn already , They held infernal Pains to be Medicinal and Purgatory , and in that respect to be Finite , yet they also held , that Persons overgone with Wickedness and Vice , who were Obstinate , Perverse and Irreclaimable , are given up unto ERINNYS to abide in Torments , with that most Dreadful Fury for ever . Arist. Rh●t . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 l. 1. c. 15. The crime is Great saith Aristotle 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which is Immedicable . If sayes Plato , Plat. in Phaed. Any for the Greatness of their Crimes do seem Incurable , Id. in Gorg. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Them a Iust Fate does Hurry into Tartarus or Hell , Plutar. de iis quitar . à Num. cor. from whence they never Return . Thus He in Phaedo . And I find the like in his Gorgias . Thespesius in Plutarch reports the same .

So Just it is and so Righteous to make the Obstinate and Irreclaimable to suffer Torments as Everlasting as their Souls . But you will say , perhaps it may , but how Good is it ● For though it may be called Goodness to Awe and Threaten men with Endless Torments in Order to Reform and Imbetter them ; and , if they will not be imbetter'd and reformed by the threatning , it may be Iustice , but how can it be called Goodness to Inflict them ?

I might answer , as some others have before me , That Divine Iustice is a Perfection , and consequently a kind of Goodness , That there is no possible Inconsistency between the former and the latter , that to be Just is to be Good . But that , since the Objection doth proceed of Moral , and not of Metaphysical and Abstract Goodness , it would look too plainly like an evasion , rather than an answer , to think to put it off and Baulk it with this .

Wherefore taking Goodness in a Moral sense for Kindness , Benignity , Clemency , I hold my self obliged to evince there is no want thereof in the execution of Divine Justice , by Inflicting infinite eternal Punishments . Nor is there , for certainly there cannot be a want or culpable Privation , Absence or Defect of Goodness , in Administrations wherein it ought not Properly to be ; Privation or want it is Absentia debiti inesse , The Absence of that which ought [ one way or other ] to be in or Present ; and therefore seeing Goodness it self Obliges not the great God to shew it in the mentioned circumstances [ on the Obstinate and Irreclaimable ] and consequently , it ought not to be further exercised on them , there is no want thereof , if it be not .

Now there can be nothing clearer , than that Goodness obliges not the Great God to give Perpetual Demonstrations of it to the Irreclaimable and Obstinate ; For Divine Goodness , as the Humane , is seated in a middle between the two extreams of Cruelty and Weakness , and is to be directed in the Exercises of it by Reason and wisdom . Now it is against all Reason , that Goodness which is but cast away upon the Stubborn and Incorrigible , should be everlastingly continued to them ; for if it were , the Exercise thereof in such a circumstance , would not deserve the Honour of that name , since , though to bear long be Goodness , to bear alwayes , and with the Insolent and froward , is not so , but Weakness . Goodness obliges not God to shew it where there is no Reason He should , and where there is no Reason he should not . God owes Juslice to himself . He is His Own End . Hear Aristotle in the case . Arist. d. morib . l 4. c. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — They who manifest no Displeasure for the things for which they ought , seem fools , as well as those , that are not Angry neither As , nor when , nor with whom they ought : for they seem to be without Sense and Resentment , &c.

But to exemplifie the Reason , to render't more convincing ; what if a Father , after he hath long threatned his Disobedient and Rebellious Son with disinherison and utter displeasure , do at last upon his Sons Persistance in his Follies , proceed to make him feel in effect what was threatned , Doth it argue any want of Fatherly affection , or kindness in the Parent , whose Bowels yearn , who would rather than the better part of his estate , it may be of his Blood , he could reclaim and turn him ? No , but a Noble and exemplar piece of Iustice which He owed to himself ; which if he had not executed in the present circumstances , after so much injury and affront done to him , and so much Patience and endurance exercised by him , the world would accuse him of impotent and fond Indulgence , and of most pittiful weakness . And is so Irrational and impotent a Fondness inexcusable in man that hath Infirmity of Nature to Apologize and plead for it , what would it be in God that hath none ? 'T is Reason only obliges to be Good . Indeed so long there is Reason to be Good , in the Reason of Goodness , as there is no Reason against it . To be good against Reason , is Folly and Weakness , not Goodness .

But it may be , you will say , But why so much Haste then ? and why doth God Precipitate a Sentence , which he might much longer defer ? Perhaps , had he but deferred it a little longer , those that have not converted , would convert .

I answer , Every man hath his Time , and the Order of the Universe , that Frame and Constitution of things , whereby they ever are in Flux and Revolution , allows no more ; many they be who are to Act their Parts on this Terrestrial Stage , and those that are before must go off , and take their leaves , to make room for those that follow : every one must have his turn , there is a settled Law and Order of Nature , and , according to it , One Generation passeth , and another cometh . One must pass , that another may come . Now 't is highly Rational and Congruous , that Divine Wisdom should conform to the Laws it self hath made ; and no less so , that this consideration of the shortness and Uncertainty of Humane Opportunities and Seasons , should excite in man a due and thorough care to improve them ; it being extream weakness for Him , by any Omission to neglect and Trifle with the Present , that knows himself not sure of the Future ; it is , to day if we will hear his voyce . This is the great Reason why God has rendred humane life so Uncertain , namely , to Prevent the Oscitancy and Delayes , that man is subject to , I come as a Thief in the Night , watch therefore .

Nor may it be thought that longer time would effect what those advantages the present time affordeth doth not . Nothing will reclaim the irreclaimable and Obstinate ; that very space to Repent , which doth intenerate and mollifie the vertuous and ingenuous , it but confirmeth and emboldens the stubborn and wicked ; there is enough afforded in the present time to Operate on those that do not harden their Hearts , and no forbearance , no Patience will have a good effect and operation upon those that do . To day if you will hear his voyce , harden not your Hearts : his Voice is loud enough to make men hear , if they harden not their Hearts , and stop not their Ears .

In fine , How long should God try ? What bounds and limits would you set his Goodness ? When He hath stay'd one year , would you not demand another ? When he hath waited one and another , perhaps if he would stay the third , the sinner might Repent ; and you might as well demand a thousand years as one , and as well a Myriad of years as a thousand . How long shall God await and expect ? Surely For ever , if Delinquent man shall vote it . Man will never think that God hath tryed long enough , and God only knows when he has .

Thus I have evinced all I undertook to do upon the first Argument , and all was necessary I should . I have evinced that there are Eternal Punishments ; that there is equality and Proportion between the Punishment ( as Endless and Eternal as it is ) and the sin ; I have evinced that the threatning of Eternal Punishment , in order to the compassing the Present and the Future Weal of Man , is an Instance of Divine Benignity ; and also that the Infliction of them on the irreclaimable and Obstinate is a great Evincement of Divine Justice , and none of any want of Goodness , Kindness or Clemency .

And now when I recall my thoughts , I find them tempted to suggest to me , That all the labour I have put my self to in writing , and ( put ) you to in reading is superfluous ; the matter might have been concluded more effectually in fewer words . For what if God whose only End is his Glory , and the Demonstration of Himself in all his Attributes and Perfections , willing to shew his Just and Dreadful Wrath upon his Open enemies , should execute and hang them up in chains of Darkness , to make them Everlasting Instances and Monuments thereof to Saints and Angels ? What if God will ?

And I the rather stand on this Argument , because it looks so like the Great Apostle's , But O man , who art thou that Replyest against God ? Shall the thing formed say to him that form'd it , why hast thou made me thus ? What if God willing to shew his Wrath , and to make his Power known , endured with much long-suffering the vessels of wrath sitted to Destruction ? We ought to acquiesce in all Divine Appointments , and to believe them ( to be ) Just , when we know them to be Gods , because his Will is Justice , and it is his Prerogative not only to Ordain the time when , and the manner how , but also the Duration and extent of all the Punishments of the wicked , how long they are to endure , as well as of what weight they ought to be . Pl●tarch . de iis qui tard . à num. corrip . For so Pindarus in Plutarch , so Religious was he in this point .

Quod , &c. inter multos alios Pindarus quoque testatur , qui optimum appellat Artificem , Gubernatorem & Dominum rerum omnium Deum , utpote verè Justitiae factorem & creatorem , cui soli definite convenia● , quando , quomodo , ac quousque scelestorum unusquisque plecti debeat .

And so much for the First Argument , the seeming inequality of Infinite and Eternal Punishments to Finite Transgressions , I now proceed to the Second , from the Nature of Punishment .

Punishment , say you , ( According to the Notion We have of it , ) is either for the Good of the whole , or of the Part , and 't is inflicted , Not to torment the Criminal , but either to Amend him , or the Society of which He is a Member , that both may Enjoy the Comforts and the Sweets of it : but what of Good in Everlasting Punishment is there to either of These , &c.

I know not whether the Present Argument will signifie the less with you , ( for with me it will not ) after I have told you that the Notion it is Bottomed on , Hobbs de corp. polit. part . 1. c. 3. art. 10. is Mr. Hobbs's , and that it is in him I find , That the Law of Nature ordaineth that no Revenge be taken upon consideration only of the Offence Past , but of the Benefit to come , that is to say , That all Revenge [ by which he means Punishment ] ought to tend to amendment either of the Person offending , or of others by the example of his Punishment , which ( sayes he ) is sufficiently apparent , &c.

A Notion so Unhappy in its Tendency and Influence , that it will effectually Perform what you urge it for , in all that can design so ill to improve it . Of this its Tendency Mr. Hobbs himself is well aware , Hobbs de corp. polit. ch. 5. art. 11. and therefore he endeavours to remove the Scandal he foresaw his Dogme would on this account administer to serious and considerate Persons ; but in such ● way as really does Aggravate it , concerning which I shall say more hereafter . But to return to you .

It was not ( I believe ) from Mr. Hobbs for whom you manifest no good Resentment , that you received this Notion of Punishment , nor do I think you comprehend the Hobbists ( though you see you might ) when you say the Notion WE have of it — there are other Persons of a fairer Reputation in the World both for Learning and Religion than you perhaps esteem Mr. Hobbs , or any of his Sectaries ( to be ) who are of the same side you take .

What Plutarch's Notion of Punishment is , you may inferr from what I have already offer'd on the first Argument ; and for Seneca and Plato , both of them seem entirely yours . Seneca sayes expressly , and for what he saith , he quoteth Plato , that this ought to be consider'd in every infliction of Punishment , that it be designed either to amend the wicked , or to remove them , and that in both , respect ought not to be had to what is Past , but to the Future , for asmuch as Plato affirmeth , No Prudent Rector will inflict Punishment on any man , because he hath offended already , but lest he should offend again ; it being impossible that things Past should be recall'd , but not so that things future should be Prevented . But happily , you will like it better in his own language , and therefore take it so . Hoc semper in omni animadversione ( saith he ) servabit , Sen. d : Ira , l. 1. ut sciat alteram adhiberi , ut emendet malos●● alteram ut tollat . In utroque non praeterita , sed futura iutuebitur . Nam ut Plato ait , Nemo Prudens punit , quia peccatum est , sed ne peccetur . Revocari enim Praeterita non possunt : futura prohibentur & quos volet nequitiae male cedentis exempla fieri , palam occidet : non tantum ut pereant ipsi , sed ut alios pereundo deterreant .

Lipsius affirmeth this Passage to be cited out of Plato de Legibus , Lips. con . ● Se● . l. 1. d : Ira●ot 177 and for that purpose he produceth the following Text , which indeed hath something like it . — E Platone haec sumpta 9. de Legib. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

But I find a more express and pertinent one in his Protagoras . Plat in Protag .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

Nor is this the only Pertinent Citation to be had in Sene●a , there are many more of like Import , of which yet there is but One that for its Fulness and Conformity of sense to yours , I shall at present note ; 't is in his first Book of Clemency , wherein there is the following Paragraph . Sen. de Clem. l. 1. Transeamus ( saith he ) — ad alienas injurias : in quibus vindicandis ●aec tria lex secuta ●st , quae princeps quoque sequi debet : aut ut cum quem punit , emendet , aut ut p●●na ●jus caeteros meliores reddat ; aut ut sublatis malis securiores caeteri vivant .

But to come nearer home , I find a Learned man , and he One that though he were not a Profest Divine , yet in Divinity has merited in many things as much as most that are , I mean Grotius , who owns the same Notion of Punishment with that which you Propose as yours , For he saith , Ius puniendi in rectore , Grot. de Satisf . Christ . c. 2. &c. non est aut jus absoluti Dominii , aut Ius Crediti . Probatur hoc primo ex fine , qui optime sole● distinguere facultates . Nam Ius absoluti dominii ut & jus Crediti comparatum est ejus gratiâ , qui id jus habet : at jus puniendi , non punientis causa existit , sed causa communitatis alicujus . Poena enim omnis Propositum habet Bonum commune , ordinis nimirum conservationem onem & exemplum : ita quidem ut rationem expetibilis , non habeat , nisi ab hoc fine , cum jus Dominii & Crediti per se sunt expetibilia . Hoc sensu Deus ipse Dicit se poena eorum qui puniuntur non delectari .

And I will add to Grotius his Testimony , Dr. Stil . Discourse concerning the Sufferings of Christ , c. 1. sect. 4. for the Resemblance and Conformity it hath therewith , that of a Worthy Person of our own , who also tells us ( as the Author last mentioned ) That the Obligation to Punishment arises from the Injury the Publick sustains by the Impunity of Crimes , of which Magistrates are to take care , for the Reason of Punishment is not because a Law is broken , but because the breach of the Law tends to dissolve the Community by Infringing of Laws , and the honour of those who are to take care of them ; For if we consider it , the measure of Punishment is in a well ordered State taken from the Influence which crimes have upon the peace and interest of the Community , therefore , Pride , Avarice , Malice , are not Punish'd by Humane Laws as severely , as Theft , &c. — So that the common note talked of Fiat Justitia & pereat mundus , is a piece of Pedantry , rather than true wisdom — And that hence it appears in Humane Laws , the Reason of Punishment is not that such an Action is done , but because the Impunity in doing it may have a bad influence on the Publick interest , but in debts the right of Restitution depends upon the Injury received by a Particular Person , who looks at no more than the Reparation of his loss by it .

I make no question but whatever Perswasion you may possibly have had before , you have this now , that I will do you all the right imaginable in the Argument , seeing I acknowledge ( that ) the Notion that is its Basis and Foundation , hath such Authority to countenance and favour it : which that I may , I shall reduce the Reason which you urge , to Form , and so display it in its Utmost Evidence and Force , and then joyn Issue upon it . And in Forms it runs thus , All Punishment which is inflicted justly , is inflicted either for the Good of the whole , or of the part . But Everlasting Punishment as such , is neither inflicted for the Good of the whole , nor for the God of the Part. Therefore Everlasting Punishment as such is not inflicted justly , and consequently , not at all . For Everlasting Punishment is none , if not Just.

Or thus ,

All Iust and Righteous Punishment is inflicted , not to torment , but to amend the Party Punished , or the Society whereof he is a member , that both may enjoy the sweets . But Infernal Everlasting Punishments are not , cannot be inflicted to amend the Punished , or the Society , but only to Torment the Offendor . Therefore , &c.

This is your Argument in Form , wherein I take it to be so conclusive , so cogent against Mr. Hobbs and men of his Perswasion , that I see not how on his Principle the force thereof is avoidable . The Answer he vouchsafech it , is utterly uncapable of being applyed , Neither of the Propositions in the mentioned Syllogism , are in the least considered . A Truth you will assoon acknowledge as you shall have read what he sayes . Hobbs de corp. polit. part . 1. ch. 5. sect. 11. Concerning Revenge , saith he , which by the Law of Nature ought nor to aim ( as I have said r. 3. sect. 10. ) at present delight , but future Profit , there is some difficulty made by such as object the continuance of Punishment after the Day of Iudgement , when there shall be no place neither for amendment , not for example . This Objection had been of some force , if such Punishment had been ordained after all sins were part , but considering the Punishment was instituted before the sin , it serveth to the benefit of mankind , because it keepeth men in Peaceable and Vertuous Conversation by the terror , and therefore such Revenge was directed to the Future only .

Who seeth not how unapplyable to either Proposition in the mention'd Argument this Answer is ? besides the great Harshness , that Revenge should not regard the Past , but the Future ; and as great a mistake [ or Ignoratio Elenchi ] as if the thing is question were the Instituting and Ordaining of Eternal Punishment , whereas indeed it is the Inflicting , between which there is no little Difference ; since if the Menacing and Threatning of Revenge respects the Future , yet the Execution and Performance of that Revenge , doth in common sense regard the Past.

Wherefore seeing Mr. Hobbs's Answer will not satisfie a thinking man , I must Essay to give the argument another , wherein though I might content my self simply to deny the Major , namely , that All Punishment which is inflicted justly , is inflicted either for the Good and Reformation of the Party Punished , or for Example to Others : yet considering of how great advantage it may prove , not only to detect a false Notion of Punishment , but instead thereof to Settle and Establish a true One , I shall in order thereunto expartiate in my Answer . And there are four things that I will do in it .

First , I will consider Punishment in general , as Abstracting from Divine and Humane , and so from common Notions , endeavour to explain the Nature of it , and the Ends , Where I will shew it to be Vindictive . Secondly , I will shew , that the Notion of Revenge is not incompetent to God , but that He is a Revenger . Thirdly , I will shew , that all Infernal Punishments are Vindictive , or that they are Revenges . Fourthly , I will answer those Objections that either Mr. Hobbs's Principles , or other mens suggest against what I say concerning Eternal Punishment , and ●he Person than God sustains in punishing .

To the First . And what is Punishment in the common sense and Notion which all the World has of it , but Infliction of some Evil [ of Pain ] on an offender for some Past offence ? Or as others judge it fitter to express it , Gret de I●re Bell. l. 2. c. 20. An Infliction of a Natural for a Moral Evil. Malum Pane propter malum Culpe , Malum Passionis propter malum Actionis , Evil of Suffering for evil Doing . Indeed the Notion strictly taken , immediately agreeth but to Corporal Punishment , as it is distinguisht from Pecuniary , That being called Poena properly , this Mulcea ; But yet it Secondly agrees to Mulcts also ; For these , though in Propriety of Language they be not called Pains , are yet called Penalties ; to signifie they are not Punishments , but in that Respect wherein as Evils , they do Afflict and Pain .

This then Is the true and proper Notion , and the most agreeable to Holy Scripture , of Punishment as it abstracteth from Divine and Humane , and it importeth in it somewhat as the matter , somewhat as the form . For the matter , it importeth Pain ; for the term Pain in English , is deriv'd from Poena , the word for Punishment in Latine ; and indeed what ever is inflicted could not be a Punishment unto the Party , if it did not some way Pain him . For the Form , it importeth a Relation to committed sin , in recompence of which , and as a thing deserved , the Pain or Evil is , inflicted ; for Pain inflicted without Relation unto some Offence and Transgression , may indeed be called an Affliction , but to make that Pain a Punishment , it must regard some Injury , some wrong done , for expiating which it is inflicted . Thus Punishment it is Retributive , and that it is so , the very Terms that signifie it in the Greek , do also manifestly show ; in which Language it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , all which imply a Retribution and so the Learned Selden understood it , Selden . de jur . nat. & gent. l. 1. c. 4. who sayes , Ex ratione & essentiâ Poenae proprie dictae est ut pro peccato seu culpa aliqua impendatur , &c. Omnigena enim est partim Retributiva , &c.

In this Notion Punishment is really Revenge , and indeed in general is styled 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Revenge by Plato in Gorgias , Vindicta by A. Gellius , and Ulpian that great Lawyer , defineth it Vindicta noxae , Vid. cic . de Inviat . l. 2. A Vindication of received wrong . For what other is Revenge , than what I have described Punishment , a Retribution of Evil , a rendring Evil back again for evil received , or a making him to suffer evil , that hath first done it : Only , it looks in common Usage , as if in some formalities they differ'd , and that to make Revenge Punishment , there were requir'd a Sanction of it by Law , as if to render Evil , where there is no Law to countenance and favour it , were bare Revenge , but where there is , it were Punishment . This I say , it seems , for whether any such Distinction be indeed to be allowed or not . I make a great Question , For as much as all Revenges antiently were called Punishments , Genuine and Proper . So Pausanids , — Pausan , in Laceri● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Antients were wont to call Revenges Punishments .

Nor is Castigation or Chastisement ( whatever Scaliger and others think ) to be excepted ; for as Punishment , it is Retributive , it looketh backward , and is inflicted in the name of merit for some transgression past , and consequently is Revenge ; though as it looketh forward to the Future , and is intended to Reform the Party , and to prevent his doing so again , it is but a Remedy , or Medicine . I say it again , that Castigation in the Prospect of it , is not Punishment ; and in the Retrospect it is Revenge ; Silden de Fare Nat. & G●nt . l. 1. c. 4. and so saith Selden in the place before quoted , Omnigena enim est partim ●altom Retributiva , tametsi simul etiam fuerit medicinalis , ut in Scholis loquuntur , seu emendationi sive ipsius peccantis sive aliorum adhibita . Neque , san● Platonicum illud neminem Prudentem Punire quia Peccatum est , sed ne peccetur , verum satis esse potest , nisi intelligas , &c.

And from what I have already offer'd it doth evidently follow ,

First , That it is not warily expressed by you , that Punishment is not inflicted to Torment the Criminal , you might as well have said , that Punishment is not inflicted to be Punishment ; it is Essential unto Punishment to be Afflictive , for otherwise it could not be the issue and effect of Wrath or Anger , which yet I shall evince it presently to be . To vex and grieve the offender is the proper end of Anger , and its proper design , and it is in this , as Aristotle tells us , Ar●st . Rh●t . l. ● c. 5. that it differs from Hatred and Malice . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

And this brings me to the Second Consectary , That all Punishment as inflicted on transgressors for Offences P●st●inia● issue and effect of Anger , for what else is Anger but as Aristotle hath defin'd it , and as our own Experience sensibly evinces it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Appetition in Desire of Revenge , Arist. Rbet . l. 2. c. 2. and consequently , Punishment is in satisfaction and contentment to Anger . Hence the Scripture Paraphrases Punishment , by the letting out of wrath or Anger .

I know the famous Scaliger defineth Anger otherwise , Scal. Exerc. 313. that it is not Appetit●●s Ultionis , but Depulsinis , not a Desire of Revenging , but ●verting Evil. A Notion not a little opposite to common sense , and to be admired how possibly it could be his , who was so wrathful and Vindictive a Man , and when from his own experience , was as capable is ever any was of knowing better . But I take the Answer to him to be very Pertinent , which Cardan , a Scholar as Substantial and as Real , and every way as great as himself , has given long ago on this occasion , Cardan . Actio . 1. contra caelumn . Verum locum ( saith he ) & 〈◊〉 open invenit , quibas , suaes ineptias dissunderet . Utinam vera esse●t quae definit : saepe anim ●●lia quaer●r● soleo , que non nvenio ●piud uliquem . Sed absit ut ab illo accipiam , qui nec ab aliquo veterum significata haec accipit , nec ostendit quod ita fi●● sed vult , quae simplics narrationi , 〈◊〉 dictatori , atqui●e ovacula ●●ipiam , &c. —

Again , the Sentiment of S●nec● that Noble Stoick , which also Gratius owns as his , That Justice is not Ira , but Ratio , that Justice is Reason , and not A●ger , is alledged . A● if , it were impossible that Justice should be Reason , if it were Anger . A Notion worthy only o● Persons who believe the Affection to be Intrinsecally evil , or who understand them in their Irration●● excesses only , as Seneta did when he talked so , Vid. A●ist . de Mer , l. , 4. c. 11. and not of those that can believe that they be natural that they are ascribed to God that under Regulations and within their Bounds , they are not Evils , but Perfections , We may be ●ng●● and not sin . For my part , I am with those Philosophers of whom I read in Plutarch , Plutar. de Procr Anim. i● Tim. Vid Laclan . de Ir● Dei , c. 37● & 21 , & ● . who think that there is Reason in Passion . Once Animal in man is Rationale , Humane Passions , Regulated and Conducted by the Mind , are no Irrational Extravagancies , or Emotions Opposite to Humane Reason , but Vertues that partake it , and in themselves Accomplishments that Integrate the Humane Nature , without which it would be Lame , Imperfect , Defective .

In a word , Vindictive Justice , as Justice , it is Reason ; as Vindictive , it is Anger ; and though it be not that Anger which is excessive and extravagant , a thing so far from being governed by Reason , and participating of it , that 't is inconsistent with it , and is a Perturbation that transports a man beyond all Bounds . Yet Anger it is , as Anger is that Rational Inclination that a Person hath to vindicate himself , for those Indignities and those Affronts that are done him . In this sense all Punitive Justice is Anger , and in this sense also 't is Reason , so that 't is not true to say , that Justice is Reason and not Anger , Plat. 11. de rep. Arist. 3. Eth. Nico. c. 8. apud Lipsium . Com. in Sen. l. 1. de Ira. For Punitive Justice is both , it is Reason and Anger , or Reasonable Anger . In fine , I oppose to Seneca's Authority , that of Plato and of Aristotle .

So much in general for the Nature of Punishment . Now touching the Ends of Punishment , and that Division which is made thereof in reference to them ; I say , that seeing there are several Parties in every Punishment that is Inflicted , of which the One is Agent , He that Punishment ; the Other Patient ; he that is Punished , and then the circumstants and standers by . The Punishment may bear Relation to them all , and in conformity to those Relations , as it is expressed by several Titles , so it also has as many several Ends and Designs .

For First , In relation to the Agent ; or to him that doth Inflict , in which respect they call it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Revenge , it is design'd in Satisfaction of his Anger , to assert and free him from contempt offer'd , and so to make Reparation to , his lost , or injur'd honour . Noct. A●● . 6. c. 14. Hence 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or as A. Gellius — iccircoque id vocabulum à conservatione honoris factum putant .

That Reparation of lost and injur'd Honour is intended in Revenge , or Punishment , is Unquestionable , in as much as Revenge , which I have defined Retribution of evil , is not only expressed in common language , by I will be quits with him , I will meet with him , I will be even with him , in respect of which it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( ie ) Re●aliation ; but 't is also expressed , by I will make him know himself , I will make him know whome he hath to do with , before I have done with him ● and this is Reparation of Assaulted Honor. Hence it is that Vindication , which originally and at first did signifie Revenge , was afterward employed to signifie Assertion or Defence ; because the true Design of Revenge is to assert and free the taker of it from that contempt , and that neglect which was shewn him . Arist. Rb●t . l. 2. c. 2.

And truly , there is nothing sweeter than Revenge , as it atchieveth this End ; it carries in it so much satisfaction and gratification , something so agreeable and so delightful , that common sense as well as Aristotle tells us , Arist. Rbet . l. 1. c. 11. & l. 2. c. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Revenge is sweet . No wonder therefore that it is so Natural to seek Revenge , since it is so sweet ; there is nothing more Delightful than to Overcome an enemy , and to Regain lost Honour ; a Delight so Pure , so Abstract , that t is ' not Unworthy of Almighty God himself , who is affirmed to Assume it . He rejoyceth over his Adversaries .

'T is is relation unto this end , that Anger cannot satisfie it self , as Malice does , that evil be inflicted upon him that hath provoked it ; It requireth further that he be sensible of that Evil , and who inflicted it ; for if he be not , it cannot compass this its End thereby ; It removeth not contempt , it maketh not the enemy to know himself , no nor to know him neither with whom he hath to do .

In fine , This end is so inseparable from Punishment , that whosoever does inflict this , must needs propose it ; and if he do not actually propose it , he is in Reason to be interpreted to do so virtually , in respect of the Person he sustains , which is of one so impaired , so injured in his Honour by some contempt shewn him , that he cannot choose but vindicate it . This is the proper end of Punishment as Punishment , and in respect of this , Punishment is meer Punishment . Hence God when he threatens to Revenge and Punish , words it , I will make them know that I am the Lord , &c.

So much for Punishment as it respects the Party that Inflicts it ; but as it respects the Party punished , so 't is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Castigation , and is intended for his Good , and Amendment . For Instance , a Father so corrects his Child , a Master his Servant , not meerly by way of Vindication , for that he hath been bad , but by way of Reformation , that he may be made better . Folly is bound up in the Heart of a Child , and the Rod of Correction must fetch it out . Thus Punishment is Physick .

But if we consider Punishment in Reference to the standers by or Assistants , so it is called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Example ; a word used also in the Scripture , Ioseph was not willing to make Mary a [ Publick ] Example [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] and those things are written for our examples [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] and is Designed to deterr and fright others from committing like transgressions ; and thus also Punishment is Physick .

And so much for the First Particular , to explicate the Nature and the Ends of Punishment , wherein I have evinced it ( as such ) to be Vindictive ; I now proceed to the Second , which is to shew , that Punishment in this notion of Vindictive , is not incompetent to God , but that as he punishes , so he is an Avenger ; and that the Punishments which he inflicts , are not only Castigations and Examples , but Revenges .

And there is nothing more perspicuous than this Truth ; for First , Therefore he Assumeth Anger , wrath and Indignation to himself , nay , Jealousie , to shew he minds his Glory , that he will not bear contempt , that it is no good despising of him , that if he be despised , as he wanteth not the Power , so he will not want the Will to avenge for it . The thought that God will avenge ; it striketh men with fear , and the fear of God is the Beginning of Wisdom ; they that fear him cannot flight him . So Aristotle , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. Rhet. l. 2. c. 2. He that fears cannot flight or contemn .

Again , He hath ingrafted a Vindictive Principle into every thing that hath sense ; there is not a Worm but has it , and he that hath ingrafted Revenge , shall not he Revenge ? for if he that Planted the ear , must needs hear , and he that made the eye , must needs see ; and he that gave a heart to man , must needs understand ; then surely he that hath implanted in every living thing a Principle of Revenge , in order to its own defence and conservation , must needs be one himself that will take it .

Thirdly , And it being legible and manifest in Nature , Vi● . Frat. Adag . tit. ultin . Courtar de ●xag . Deor. ● . 307 , 308 , &c. no wonder if the very Heathens saw it . For besides the Adrastia and Nemesis of the Poets , that Sanctuary and Asylum ( that ) they have made 〈◊〉 injur'd vertue , I find as much in Livy , ad Deos Vindices entolerandae 〈◊〉 confugiam . So Seneca , S●nt 〈◊〉 immortales lenti quidem sed certi Vindices generis humani , &c. And there is a plain and full assertion of it in the Laws of the Twelve Tables , of which the first ( we have ) is , Ad Divos adeunto caste ; Pietatem adhibento , Opes amovento , Life up Pure hands to God ; Exercise Piety ; Use no costly and expensive Ceremonies . Qui secus faxit , Deus ipse Vindex erit . He that doth otherwise , God will take Vengeance upon him . It is Deus erit Vindex , not erit Judex , Cit. d● leg . l. 2. Cicero's Observation , V●d . Arist. de man . ad fin . it is not that God will Judge , but that he will Avenge .

Fourthly , But I insist too long in arguing a Point that is so manifest for what is plainer than that God is one that executeth Vengeance , since he appropriates it to himself ; Vengeance is mine , and I will repay it ; for he not only own himself therein to be a Revenger , but he claims it as his great Prerogative to be so ; Vengeance is mine , it is not man's , I will repay . And no less than this did Seneca imply in saying , Sen. insap . no● cad. Inj●ria . c. 18. Let this therefore be for our comfort , that although our frailty omitteth Revenge , there will be some one who will revenge us on an Audacious Proud and Injurious Enemy .

But you will ask me , why doth God Appropriate Vengeance ? and how doth he Execute it ?

I answer First to the first Question , that therefore Vengeance is appropriated unto God , because in every wrong , iniquity , injury or sin , which in its utmost comprehension and extent he hath severely forbidden , there is contempt of him ; and his command , so that though the Hurt and Injury be done to man , yet there being also in it 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and Neglect of God , it were an Insolence that could not be excused , for the Creature to take the matter out of his Creators hands , who is infinitely more concerned in it than he . This were for man to frustrate and defeat ( as much as in him lyes ) the Vindication and Revenge of his Superiour and Lord , and by a Presumptuous execution and Pursuit of his own . God sayes , Vengeance is mine . I am more concerned in the Injury than Thou . Thy Enemy wrongs thee , but he contemns me ; and therefore since it is so much my Interest to see it taken , do thou leave the Revenge to me . And to leave it to God , is but a piece of Deference and Respect we owe him . So Aristotle , Arist. Rhet : l. 2. c. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is Pie●y ( as one doth Paraphrase it ) to leave the matter to God , who if there be any fraud or cozenage , will surely Revenge .

And How is Vengeance executed by him , which was the Second Question I supposed you to put , but either immediately and in his own Person , or mediately and by his Ministers of State and Magistrates ? Vengeance is God's , but he hath betrusted it with men to execute and let it out ; I have said ye are Gods , Magistrates that bear the name , they have the keeping of the Honour and Vengeance of God ; it is God hath put the Sword into their hands , and to appeal to them for Vengeance is to go to God for it . God doth Revenge , when they do , Vengeance is mine , and I will repay . This is the Charter wherein the Magistrates vindictive Power , or Right of the Sword is conveyed . Men must not right themselves , it is God must right them . For this End he hath appointed men on earth in his name to do it , this is the Basis and Foundation of Magistratical Power , and this is the sole consideration that makes the Prosecution of Injuries Lawful . Were not Magistrates Gods , there could be no complaining to them , for redress of Grievances , nor going to Law before them , in Vindication of our Rights and Properties , for Vengeance is Gods .

I make no question , but by this time you see the little excursion I have made in this Particular , is not impertinent , but that I was obliged to it , to obviate the Prejudices some have taken up against the Vindictiveness of Punishments in general , and consequently of Divine Ones ; namely , that Humane Punishments are so Rectoral , as not to be vindictive or effects of Anger . But you see now , that Magistrates as Rectors are Gods , that as such , they are invested with Vindictive Power , and are in the Place and Stead of God , to execute His Anger for all Dishonour and contempt done him ; so that the Obligation unto Punishment , in a rightly instituted Common-wealth , ariseth not only from the Danger that not unlikely may accrue unto it by the Impunity of crimes , but also from the dishonour and Affront is offer'd in them unto God , the Soveraign Rector . So far is Fiat justitia , ruat coelum , from being a piece of solemn Pedantry . Yes , it is a Principle of solid and substantial Wisdom . God is the First Author , and therefore He is the Utmost End of Humane Societies , 't is by him , and therefore for him that Kings Rule , . and Princes decree Justice . Of this Perswasion were such Illustrious Romans as accused of Parricide ( for having murdered his Sister ) that Horatius ( one of the Tregemini ) to whom all Rome was so obliged , and so freshly ; and what they Urg'd in order to procure Justice upon him , evinces that they thought the doing of it on All Wisdom , and that as much as Common-wealths are interessed and concerned in Punishments , Dio●●ys . Ha-lica●●ass . l. 3. All-mighty God is more . Hi longa oratione proserebant Lges ( sayes Dionysius ) que nemini quempiam indemnatum occidere permittunt : recensebantque ; exampla Deorum irae in civitates que inulta sivissent scelera . Yes , and in the same case , so scrupulous and tender was the King himself , that though the People upon Appeal made to Them , had acquitted that Deserving Criminal , yet Tullus Hostilius out of the great Respect , Fear and Reverence which he paid to his Deities , would not but in the way of Expiation and Sacrifice . Rex ramen non contentus hominum calculis , & de Religione solicitus , accitis Pontificibus jussit placari Deos , atque Genios , & caede Iuvenem expiari legitime .

Nor is what I now assert with so much confidence , more than what the Great Apostle hath asserted long before me , in Rom. 13.1 , 2 , 3 , 4 , 5. For nothing can be plainer , than that in the Text alledged , Paul affirms what I have , ( 1. ) That the Magistrate is a Revenger , for he not only calleth him a Terror to the Evil ( which implyes it ) but in terms a Revenger . He is the Minister of God , a Revenger . ( 2. ) That Revenge taken by the Magistrate , as the Sword with which he takes it , is God's . He beareth not the Sword in vain , He is the Minister of God .

( 3. ) That Punitive Justice is Vindictive , and Punishments Effects of Wrath , not the Wrath of Man , but the Wrath of God , He is the Minister of God to Execute , What ? Justice to be sure . But that Justice is Wrath , Divine Wrath ; He is the Minister of GOD to Execute WRATH .

And my Assent to these Assertions is unshaken , notwithstanding that I find objected , that the measure of Punishment is taken from the Influence that crimes have upon on the Peace and Interest of the Community , Pride , Avarice , Malice not being punished by Humane Laws as severely as Theft , &c. But this moves not me .

For First , Humane Laws ( as also Law-givers ) are not alwayes what they should be . And we must distinguish Humane Laws . For these are either Universal , such as are coincident with Laws Divine , and do Prohibit or Injoyn , what they do : or else Municipal , and more Particular , founded only on the Profit and Utility of such as Consent to them . Now Humane Laws of the first sort , which I called Universal , are properly Laws , and do oblige the Conscience , as being of Divine Appointment and Sanction , and the Punishments annexed to them must be executed on offenders , they being Vindicts and concerning God . But Humane Laws indeed of the second sort , which I would rather call Agreements of the People or Compacts under a forfeiture , do oblige no farther , than as they are of Advantage ; Nor by the breaking of them incurr you other Danger than of the forfeit was agreed on , to those to whom you have made it , who may Dispence . For every one may depart with his own Right , though none with anothers . Again , if Pride , Avarice , Malice are not punished by Humane Laws of the first sort as severely as Theft , &c. So neither are they in the present World by the Divine , which yet Regard God ; and it is because they have not that Malignant Influence upon the Publick , which Theft and others like it have , and consequently , that in that Respect they are not so Evil. But Thirdly , though the measure of Punishment be taken as you see I grant in part it is , from the Influence that crimes may have upon the peace , and interest of the Community , yet it follows not but that such Punishment inflicted , may be Vindictive . And Vindictive 't is , for God ordained it . And he ordaineth greater Punishment for such than other crimes , for that they having Tendency to Ruine and Dissolve Common-wealths , which it is as well his Care , as great Concernment to maintain and uphold , are more offensive and provoking to Him , than Others . Cic. in Som. Scip. Nihil est ( sayes Cicero ) illi Principi Deo qui omnem hunc mundum regit , ( quod quidem in terris fiat ) acceptius quam Concilia , Coetusque hominum jure sociati , quae Civitates appellantur . And so much for the Second Head .

I am now in the Third Place to shew the kind and species of Eternal Punishments , whether they be 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Whether they are meer Revenges , in satisfaction and contentment of Divine Justice and Anger ; or Castigations , intended only to Reform and amend the punish'd ; or in fine , Examples , design'd to Edifie the standers by , and make them Careful what they do .

And to be plain , I hold Eternal Punishments now threatned , and One Day to be inflicted on the Wicked that despise them , all Vindictive , or Effects of Wrath ; And that the great Design and End of God in them is to Rescue his engaged Honour and Glory , and to satisfie and please himself in Trophies of his Justice , and in Triumphs over vanquisht Enemies .

Now that Eternal Punishments are principally , if not solely designed for the Honor , Glory , Triumph of the Great God , is evident , in that the day of Iudgement ( wherein the sinner shall be damned to them , ) is the last day ; when all Administration , Government and Rectory shall cease , and be no more ; And consequently cannot be intended either in favour of the punished themselves , or for Examples to others .

Perhaps some who love Hypotheses , as many do in this too Curious Age ; will tell you , that the Eternal Punishments and Torments of the Damned are Examples unto Saints in Glory , and that they are designed as a means to settle and establish them in that condition ; it not being to be thought that any in it can incline to change , when they shall ever have before their Eyes so Dire Examples of changing . And Socrates in Plato , who makes the damn'd in Hell Examples unto those in Purgatory , is in part of this Opinion , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Socr. apud Plat. in Gorgiâ . ( sayes he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , — But others are extreamly wicked , and by Reason of their wickedness become incurable . Of these , Examples are made , who indeed being incurable , receive themselves no advantage and benefit , yet others do , who see them suffering for their sins , the most extream , most sharp , and most tremendous torments , and that to Eternity .

And for confirmation of it , it may be colourably offer'd , that the Devil who affected to leave his first Habitation , and to change it for another , had not had an instance them of that Exorbitancy and folly in any kind ; nor had Adam , whole Easie Nature was abused by that Serpent into a like Extravagancy and weakness with his , then had one in his own . For had either of them had an Example , it is to be presum'd , he would have found therein a Perfect Cure for Curiosity , that Impotent and Fond Emotion , which prov'd so Fatal to both .

I say Curiosity , which I apply as well to Faln Angels , as to Faln Adam , because it seemeth not unlikely , an Unhappy Curiosity of knowing this Inferiour World , and perhaps of making an Experiment of Misery and Evil , whereof hitherto they had but heard , that rather than Pride , or any Impotent and senseless Ambition of being either Equal or Superiour to their Maker ( as the most think ; ) or , ( as Tertullian and Cyprian do ) Their Envy at the Honour and Happiness of man was the Lust inclining them to leave their First Habitation , and to exchange't for Another . This was that which made them Descend , they were disposed to try those other Regions . And Really the History of their Fall or Descent , as it stands on Record in the Sacred Volume , So●rat ●p●d Plat. i● Phaedon . which is not much unlike what Socrates in Plato hath concerning it , countenanceth this Opinion , it being said in Iude , that they kept not their , Original and first state [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] but ( which is added Exegetically ) that [ as Persons not contented with it ] they left their proper Habitation . Jude 6. In doing which , as they committed Sin and Evil , so they found its Punishment : God for that Extravagance and Weakness ( of theirs ) both Excluding them for ever from Heaven , and converting the Place they so affected to be in , into a Hell to them , 2 Pet. 2.

This is the less improbable , for that they tempted Eve and Adam with the same consideration , you shall be like to Elohim ; presuming ( as it may be rationally thought ) that that was likely to become the most Efficacious and Successful bait unto others , that had proved but too Powerful a One unto themselves . They by Elohim but meaning themselves , which yet was understood by Adam ( probably as they would have it ) to signifie God . Thus the Devil put a Fallacy and Cheat upon our first Parents , and for that is called a Lyar from the Beginning . He Equivocated with them . You shall be as Elohim , [ They understood as God ; the Devil meant as his Fellows : ] and wherein as Elohim , but by knowing by their own Experience Good and Evil ; and truly so they did , by woful Experience ; they knew Good in Paradise , and Evil out of it ; As the Devils knew Good in Heaven , and Evil in Hell . But this by the way , to Return .

But though another might presume to bottom the Eternal standing of the Good Angels , on the Dismalness of that Condition , which they see the Faln Ones have plung'd themselves into , by leaving their first Habitation ; and who would try again , or wish to have Experience of Hell , Evil , Misery in himself , that has seen , or still sees so dreadful an Experiment thereof in others ? And he might also think himself as able to account in like manner , for that eternal confirmation of the glorified Saints in Heaven , by the tremendous observation of the Dire Examples of the Damned in Hell , eternally depending in their eyes . I say , though another would account and reckon thus , yet I dare not : There is in my Judgement an Infinitely higher ground than this , both of the Fixation and Establishment of Glorified Saints and of standing Angels . For ( as I take it ) it is Incorporation and Ingraffment of the former , and also of the latter into Jesus Christ , and the Inhabitation and Indwelling of the Great Eternal God in them , as in his own house , that doth Establish and Confirm them ; it being the Prime Design of God in all that has been , and all that shall be done in the World , but to build unto himself a Spiritual House , and Temple wherein he may Reside for ever ; whose House ye are . Christ is Master-Builder , Ministers Inferiour Builders , the work both of Christ and Ministers is Edification and Building . To whom coming as to a living stone disallowed indeed of men , but chosen of God , Elect and Precious , you also as lively stones , are built up a Spiritual House .

By this you see Eternal Punishments are not designed for Example , much less for Castigation and Amendment of the Punished Hell is not a Purgatory , as the Treefalleth , so it lyeth : Judgement is the Final and Conclusive Act of dispensations : No , Eternal Punishments are neither Castigations , nor Examples , but meer Revenges , intended to Assert Divine Honour , to satisfie Justice , and in a word , intended to remove away from God , all that Dishonour and Contempt , that hath been put upon him by sinners .

And this also was the Notion that the Antients had of the last Judgement , for they held the Justice of the great Judge Rhadamanthus to be Avenging and Vindictive .

So Aristotle , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Arist. Eth. l. . 5. c. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 And they seem to call this the Justice of Rhadamanthus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — If any be Requited in the same kind , or suffer what he has done , he is served Right .

And so Hesiod , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hesiod . oper. &c dier. l. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 with such an one God is Angry , who in the End will take severe Vengeance for all Iniquities .

But this is a thing that seems so harsh to you on many accounts , that to settle your belief concerning it , I must now perform what I promis'd in the fourth place ; namely , answer the Arguments you apprehend to militate , and fight against it : and first for Mr. Hobbs's he saith , Hobbs de corp. polit. part . 1. c 3. s. 10. Revenge when it considereth the offence past , is nothing else but present Triumph and Glory , it directeth to no end , and what directeth to no end , is therefore Unprofitable , and consequently the Triumph of Revenge is Vain-glory , and whatsoever is vain , is against reason . Thus Mr. Hobbs .

But 't is as easie a matter to defend my self from Mr. Hobbs in this Particular , as to Repulse a weak and tir'd Assailant : for though I do acknowledge that Revenge as it respects offences past , is Glory and Triumph ; for therefore I asserted that God did Glory and Triumph in his Revenge [ He Rejoyces over his Adversaries : ] Yet that his Glory , Triumph and Rejoycing over them , because it is not directed and referred to a Further end , should therefore be Vain , is inconsequent . For it is a most improper expression to say an End is vain ; an End as such hath no end . Nor can there be an Infinite Progression in Ends , any more than in Efficients , and though Destinates are said to be in vain , if either they are insufficiently , or not at all referred to their Ends , yet that which is no Destinate , but is the Ultimate and furthest End of all that are , is not vain , though it cannot be referred to another . Now Divine Glory is the Utmost End of all things , God himself in all he does referreth to it , and obligeth us to do so in all we do ; so that although it cannot be denyed but that Humane Glorying , or the Boasting of men in themselves , because it is not ( as it ought to be ) and indeed cannot be directed to the Divine Glory , which is the Ultimate End , is therefore vain ; yet that Divine Glory and Triumph it self , which is the matter of the greatest satisfaction of God , and is the Utmost and furthest End he can propose to himself , who ultimately minds himself , and cannot possibly do otherwise , that that is vain , because it hath no further End , is not only a Blasphemous , but a foolish Assertion . The last End can have no further End ; indeed no end can as an end , because as an End it is last . Gods Glory is simply the last End ; no flesh shall Glory in his Presence , let him that glories , glory in the Lord . The glorying of men is vain Glory , because not referred as it ought to be to God ; but the glory of God is solid and substantial glory , because the End of all .

Again , But you will tell me out of Grotius in the Place before cited , that God delighteth not in the Death or Punishment of those on whom it is inflicted , that is , to use the terms of another Learned Person ; of whom I also made some mention before ; that as a Governour or Rector he delights not in it , as expedient for himself , and that because the Right of Punishment is not existent for the sake of him that Punisheth , but for as much as all Punishment regards the Common-weal or Society , it is existent for the sake of that .

But I have already proved , that the Obligation unto Punishment resulteth not solely , nor principally from the Injury the Publick may sustain , by Impunity of Crimes , but from the wrong , and Injury and Contempt of God that is in them ; which whosoever seriously considers that Societies themselves are for God , and that Punishment it self is in the Nature of it vindictive , cannot easily deny . Temporal Rewards and Punishments as well as Magistrates and Governments , are Divine Ordinances , and therefore directed to Divine Glory , as to their last end . God is the Soveraign Rector , and designs his own Honor , as well as mans Good . He is Dishonoured , as well as the Common-weal endangered , if Punishments be not duly Executed . For this cause he threatned the Israelites , that if they found not out the Sacrilegious Person , and Punisht him , He would forsake and leave them .

And for that that it is said in Sacred Scripture , that God delighteth not in the Death of a sinner ; the meaning is not that , if sinners will be Obstinate , Perverse and Refractory , he can't derive his satisfaction from his Justice , in rejoycing over them to do them evil , for that he can , Vid. Eras● i Adag . tit. Ult. Mal. according to the Proverb , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But that he deferreth and delayeth Punishment , and with much Patience , Long-suffering and forbearance endureth all their miscarriages , and all the Insolencies of the wicked ; as who should say , He would rather they would turn from their Wickedness and Folly , and live , than Persist therein and dye . So he waiteth to be gracious . The Long-suffering of God is Salvation .

It is in this sense that God is said not to Punish and correct the children of men willingly , viz. That he beareth with them long ; for in common language those Expressions are Equivalent and much the same , Chartar . de Imag. Deor. f. 110. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is long before Jupiter inspects his Note-book , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Jupiter unwillingly takes notice of it : Erasm. in Adag tit . Qui ult. Mal. and so Erasmus understands them , who tells us , sero dat , aut punit , gravatim id facere videtur , That whoso deferreth either to oblige or punish , He seems unwillingly to do it . It is thus that God delighteth not in the death of a sinner , and that He willeth it not ; comparatively he wou'd rather that he should Repent and Live ; and interpretatively , he delayeth to inflict Punishment , as it were expecting an occasion , that he might with Honor omit it .

And this in answer to the General Exceptions you put in , namely , The seeming Improportion betwen a Finite Transgression and an Infinite Punishment , and the Inconsistency of Eternal Punishment with the End of Punishment ; As for the more Particular ones , I shall in their order now consider them , and first for that of the odd Circumstances of the most that are Christians . You say ,

Not to urge that the most that are Christians lye and live under such odd Circumstances , that they are very near an impossibility wholly to subdue , and suppress the influences of Sense , and yet must they be Plagued or Punisht with Unspeakable and Eternal Tortures ?

I answer no , for 't is impossible for any while immur'd in the Body , wholly to subdue the Influences of sense , and should none arrive at Heaven , but who had first arrived to a State of Perfection here on Earth , Heaven would be empty , and Hell full : That Perfection which is to be our aim on earth , cannot be our attainment , or our achievement but in Heaven . Here sin will be Indwelling in us as long as there is flesh incompassing us . It is not Perfect , but Sincere Obedience that is exacted by Grace .

For , that Perfection cannot be attained in the present world by any that descend from Adam , is evident : in that Concupiscence or Lust is Original , Native , inlayed with our very Tempers ; We are begotten in sin , and in the Fervency or Heat of Lust and Appetite , and consequently having such Impressions made upon us in our very Rise and Conception , and augmented , and improved in us by our after Acts , 't is as impossible for us totally to rid our selves of these , as of any other Instincts , and Propensions of Nature . We may check them and restrain them , but cannot destroy and eradicate them . This Body must be new-moulded , new-cast , before it can be wholly freed of the lusts that infect it . Therefore the Apostle when he would be Discharged from his sin , thus expresses his Option , who will deliver me from the Body of this Death !

I know that Jesus Christ was a Man , and that he lived in the midst of Temptations without the Danger and the Power of any , and that he is the Great Example of Divine Life ; but I also know the Devil who coming unto us doth find so much , coming unto him , found nothing in him . For he not being begotten or conceived in the Ordinary way of Generation , as all others are , with the common Fervency and Heat of Lust or Appetite , but on a Pure and cold Virgin , and by the Holy Ghost , had no Original Concupiscence or Lust to be awakened and excited in him , as in us , by the many Objects presented daily to the sense . Now external causes work little without there be internal ones to co-operate , Inefficax est causa Procatarctica sine Proegumena .

But to return ; Again , the Christian Life here is compared to imperfect things , to Fighting , to Running , to Growing , to Walking , in a word ( compared ) to Motions ; and what is Motion but Imperfect Act , Actus entis in Potentiâ , quatenus in potentiâ . What is in Motion is but in tendency unto Perfection , but hath not yet arrived to it . In Motion there are two terms . The Term from which , and that in this is here on Earth : And the Term to which , and this is in Heaven , and between these is the Motion .

Truly Sir , Our Holiness is not our Righteousness to justifie our Persons ; 't is too Imperfect and Defective to do that , 'T is not our Inherent but Adherent Righteousness , not the Righteousness within us , but the Righteousness imputed to us , that must bottom all our Hopes ; And I the rather say this , because I am a little jealous ( by reason of the supposition on which the Argument you urge is grounded ) that you hold the Opinion which is now the Ascendent , That Imputed Righteousness is Phancy , and that it was not the Design of Jesus Christ , nor of the Gosple to advance and set up that , but only that which inheres in us .

Were I sure of what I but suspect that you are indeed of this Opinion , and that your Argument hath Aspect that way , I should more fully set my self to oppose it , and to establish that Egregious Verity and Truth of Christian Doctrine concerning Righteousness imputed , as One that ministers as much unto the Comfort , and Repose and Quiet of Conscience , as any other . But since I am not sure , I shall say the less of it now .

Only thus much I will say , that certainly the great Design of God in sending Iesus Christ into the world , was to make His Righteousness , the Righteousness of God Illustrious , in opposition unto that of man , or the Righteousness of the Law ; there being Nothing within the compass of the Humane Understanding that can more contribute to illustrate and set off the Infinite and Transcendent Majesty of the great God , as to his Wisdom , Goodness and Justice , than the Declaration he hath made from Heaven of his Righteousness in Jesus Christ , that he is Just and a Justifier ; Iust to Punish Christ that assumed on himself the sin of man , and a Iustifier of those that are in Christ , whose Punishment he bore .

The Inherent Righteousness , that Romanists and others so insist upon , is nothing as a Righteousness to boast of , but that Pharisaical one displayed by our Blessed Saviour in the Instance of it which he gives in Luke , Luke 18.10 , 11 , 12. I thank thee O God that I am not this nor that , but do this and that : Wherein there is an Acknowledgement of God as Author and Inspirer of all the Good he doth , but withal an Exaltation and Advancement of self , I thank thee , there is the One , I am no Extortioner , no Adulterer , nor Unjust : I fast twice in the Week , I give Tythes of all that I possess , there is the Other . It was very well done that he fasted , that he gave Alms , &c. but yet not so well as to Incourage him to boast therein before God .

Verily the Great Design of Jesus Christ and Christianity is not to exalt , but to depress self ; He that glories must not glory in the Flesh , not in anything he is , not in any thing he doth , though by Divine Assistance . For by that must all have been done , that either was or could be done by Adam in Innocence , it must have been done by Gods Assistance ; and yet for all that , Room enough there was for Boasting and Glorying , then in that Transaction , whereas in this of Grace , or in the Dispensation of the Life and Immortality by Jesus Christ , there is Absolutely none at all .

No , the Design of Christ and Christianity is instead of Pharisaical and Legal Righteousness , which consisteth in our doing and performing of the works of the Law ( as by Divine Assistance and enablement we can ) to Institute another , that of the Son of God , the Lord our Righteousness , who is appointed to invest and cover with his , all those that sensible of their own Unrighteousness and Imperfection , do apply themselves unto him for it . Except your Righteousness exceeds the Righteousness of the Scribes and Pharisees [ which consists in their own doing , &c. ] And the Christians doth Exceed it , his is the Lord Christ , it consists not in his own doing for himself , which is but short and imperfect , but in Christs doing for him , which is full and Perfect .

That it doth so is evident , Luke 18.13 , 14. in that the Publican in whom the Christian Righteousness is represented , hanging down his head , as one ashamed of himself , and ashamed to come into the Divine Presence , not boasting of performances and works , but confessing and acknowledging of sins , humbly imploring Grace and Mercy , was rather Iustified than the Pharisee , that is , according to the Scripture Language , was Justified , and not the Pharisee . The like of Paul , who had as much according to the Law to boast of as another , yet in the matter of Justification , when he comes to make Reflection on his best Performances , he in comparison of Christ , esteems them all but Dung and Dross ; and is to far from standing on them in point of Righteousness , that he first renounceth all Presensions of his own thereto , and then intirely devolves himself on Jesus Christ for it . Such is the Christians Righteousness , 't is not his Holiness within , but Christ without that Justifies him .

This is that method of Iustification of sinners that was contrived by Divine Counsel and Goodness , and that is displayed in the Gospel ; God imputeth not sin unto believing sinners , but imputeth to them the Righteousness and Sufferings of the Lord Christ ; he reckoneth as if sinners suffered in their own persons , and did what Jesus Christ hath done and suffered for them , and so acquitteth them and sets them free , as those that by their Surety have contented Justice , and satisfied the Law . Thus is Christ made of God unto us Righteousness ; Vid. Michael . in Arist. Moral . l. 5. Camerar . ad e●nd . His 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Satisfaction to Divine Justice by Suffering ( for in this sense I find the word to be often used even in Heathen Writings ) as well as his Performance is Reputed Ours .

Nor is this Licentious Doctrine and an Inlet to Profaneness , for what shall we say then , shall we continue in sin that Grace may abound , how shall we that are dead to sin live any longer therein ; know you not , &c. Rom. 6.1 , 2 , 3 , 4. But now being made free from sin , and become servants unto God , you have your fruit unto Holiness , and the End everlasting life , verse 22. Without Holiness no man shall see God . Faith worketh by Love . If ye love me , keep my Commandments .

I would have offer'd more on this Exception , but that you seem not to insist your self so much upon it . It being Another to which I am proceeding , that it seems awakens in you far more feeling and more vive Resentments . For so I judge , when I find you saying , how much more dismal and tremendous doth it look , that those People in America , Japan , China , Lapland , &c. that lye under an unavoidable ignorance , I mean morally so , that yet these poor creatures for what they cannot help , shall be cast into Everlasting Darkness , &c.

Truly Sir , I apprehend not the Reason why you instance in the Americans , Iapaneses , Chineses , as People lying in a state of Unavoidable and Invincible Ignorance of Jesus Christ , and of the Methods of Salvation , since Jesus Christ is preached among them , though with some mixture , and the Christian Doctrine , if you will believe History , hath been witnessed to among them , as at first it was among others , both by the Martyrdom of those that brought it , and by their Miracles .

You know by whose incitement the famous Francis Xavier ( that Papal Apostle ) undertook the Indian Expedition for the saving of souls , and what success attended both him and those that followed him in that design in India , China , Japan ; whereof you have a large account not only in the Indian and Japanick Epistles , but also in the Commentaries of Emanuel Acosta , expressly written on that subject . And how industrious and careful the Great Bishop hath been ( in this to be commended ) to advance the same Design in America , and what the setled order for it is , I make no question but you may have read in many , which I might name . But I will not give you the trouble of Reflecting longer on Modern and Recent Accounts , since there are others far more Antient by which it may be made appear , that Christ was early preach't among them . But of this you may be pleased to consult Paget and Purchas , cum multis aliis .

You see by this how fair an Opportunity I have to evade , but am not Sophister enough to do so , seeing as you mean the Objection , there is something weighty and momentous in it , namely , that it seemeth inconsistent with Divine Goodness that poor Creatures lying under unavoidable and invincible Ignorance of Jesus Christ , and of the method of Salvation by him , should be damned to eternal Darkness and sorrow for what they cannot help , and that to use your own expression , there are no Reserves for their Ac●ing for an happiness they have no notice of , &c.

Believe it Sir , it is no easie matter to account for all the Phaenomena of Providence , and particularly for This , of which , when we have said all we can , we cannot say as much in Vindication of Divine Goodness , Justice or Wisdom in it , as God can say in his own . His thoughts , they are as high above ours , as the Heaven is above the Earth ; and what is unaccountable and dazeling to men , is not so to God .

I say not this as if I thought the present Difficulty less accountable than many others , but to let you see I have a right sense and apprehension of its being One ; wherein when I have told you what hath satisfied me about it , ( for I have had the same Perplexities , and the same scruples ) you will happily receive what also may conduce to satisfie you , both from the Holy Scriptures and from Reason .

In order hereunto I shall by way of Premise , explicate and settle a Verity that ought to be receiv'd by all Christians as Fundamental to their being so , namely , That there is no Salvation but by Iesus Christ , which established , I will in satisfaction of the scruple evince , First , That God is not obliged by his Goodness to dispense an equal light to all mankind ; but that being Free and Soveraign in all communications of his Grace , he doth inqually dispense it , to manifest himself so . But yet , that Secondly , To whomsoever be affordeth least light , he affords enough to leave them inexcusable and without cause of complaint ; because he doth afford them more than they improve , or use . And Thirdly , What in this occasion will abundantly illustrate and set off Divine Goodness , as well as Justice ; he requireth not from men according to the light and means they have not , but according unto what they have , expecting less from them to whom he hath afforded less , and only more from these who have the opportunities and the means of doing more .

And First , By way of Premise ; I lay it down as Fundamental in the Christian Doctrine and Profession , That there is no salvation but by Iesus Christ , for it is he the Son of God that hath assumed humane Nature ; that hath satisfied in it the Divine Justice ; that by his Obedience and Death , hath rendred God Attonable to man ; and that hath procured all the terms ( whatever they be ) on which Divine Majesty is pleased to transact again with us , and to receive us into favour . He is the Prince of peace , that Glorious Intercessor , that hath gone between the wrath of God and us , but for whom Apostate Adam had been lost for ever , and there had been no more reserves for Happiness , or overtures of Grace for him and his Descendants , than for the faln and Apostare Angels . Christ is the Foundation-Stone , the Chief Corner-Stone in this building . God so lov'd the world , that he gave his Son : This is my beloved Son , through whom I am well pleased . Sacrifice and Offerings thou wouldst not , but a body hast thou prepared for me . Lo I come . The Lamb slain from the beginning of the world .

This I take it is the meaning of that known expression , Acts 4 11. There is no other name given under Heaven by which we can be saved , but the name of Iesus , viz. That no other Person is to be acknowledged to have the Honour of being the Procurer of Peace and Reconciliation for us with the Divine Majesty , and of having marked out the way to glory , but only Jesus Christ , it being too important and momentous an Affair for any but Emmanuel , or Jesus , one that is God as well as man , to undertake to manage . For who but God-man could dare to go between God and man ? Mat. 1.21 , 22 , 23. Thou shalt call his name Jesus , for he shall save his people : that it might be fulfilled , They shall call his name Emmanuel ; which is by Interpretation , God with us . The Connection must be noted , it evinces that he only could be Iesus , that was Emmanuel : thou shalt call his name Iesus — that it might be fulfill'd — they shall call his name Emmanuel ; as if Iesus and Emmanuel were but One name . There is no other name given , but the name of Jesus , whereby we can be saved : It is not the name of Moses , nor of Pythagoras , nor Plato , nor of Mahome● , or of any other meer man ; these are not names that merit this honour . It is Iesus is the only name ; it must be God with us that saves us .

The Practical Belief of This is called faith in Christ ; and is a thing so absolutely necessary to salvation , that without it 't is impossible to please God , or be accepted with him . But as absolutely necessary to salvation , as belief is , it is not so in every Degree , or every Act of it ; there are Degrees of Faith , and there are several Acts ; there is a Formal and explicite apprehension and belief of this Truth in so many terms , that there is One God the Father Almighty , Propitiated and Attoned towards men ; and that there is One Mediator , Jesus Christ God-man that hath attoned and propitiated him . And as there is a Formal and Explicit , so there is a Virtual and Implicit Apprehension and Belief of it , which he has that believes that God is ; that he is Gracious and Benign ; that he pardons sin ; and that he is a Rewarder of them that diligently seek him . And one may as well implicitly and virtually Believe as Will . For as he implicitly and virtually doth will the means , although he doth not actually Reflect and think upon them , that effectually doth will the End ; so he that does explicitly believe that God is gracious and well-pleased , He doth implicitly believe in Christ , in whom alone he is so ; the explicit belief of the Conclusion , is the implicit and virtual belief of the Premises .

This Virtual and implicit Faith he may be said to have , who feareth God and worketh Righteousness , whether he be Jew or Gentile ; for he that feareth God and worketh Righteousness , cometh unto God [ by doing so ; ] and he that cometh unto God , must needs believe that God is , Heb. 11.6 . and that he is a Rewarder . A Faith that many of the Gentiles were as well the Owners of as the Jews , for which they were accepted of God : So Peter , Of a truth , Acts 10.34 , 35. I perceive that God is no Respecter of Persons , but in every Nation , he that feareth him , and worketh Righteousness , is Accepted with him . And doubtless there were many Cornelius's and Iohn is plain , He that worketh Righteousness , 1 John 2● 29. is born of God . Such Gentiles are called 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Fearers of God , Acts 12. 16. 26. and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Worshippers , v. 43.

I pray Sir consider Rahab the Harlot , Heb. 11.31 . and what kind of Faith it was for which she has the Honour of a Monument unto this day ? and for which her self and all her household were saved , Josh. 2 9 , 10 , 11. viz. The Lord your God is a God in the Heaven above , and in the Earth beneath : This was her Faith ; and the Ground and Basis of it , what was it but Report and Fame ? We have heard how the Lord dryed up the water of the Red Sea for you , when you came out of Aegypt , and what God did unto the two Kings of the Amorites ; We have heard . All heard , but she only believed savingly ; and therefore hid the Spies , which the rest would kill . This was her Faith , she had heard of God , the True God ; and who had not ? and she believed that God was , and that he was a Rewarder , therefore she hid his Servants , which was her work of Righteousness . All believed and trembled , we heard and our hearts melted , which is the Faith of Devils ; but she believed and wrought Righteousness , she hid the Spies . Her 's was a saving , because a living , a working Faith .

'T is true ; some of the old believers are Illustrious Instances of Faith , and of its vigor and power ; for though the day of Christ were far off , yet they saw it clearly , and distinctly ; Abraham ; sayes Christ , saw my day [ though ] far off . So Jacob , The Scepter shall not depart from Judah , nor a Law-giver from between his feet , until Shiloh come , unto him shall the gathering of People be ; and so Iob , I know that my Redeemer liveth , and that I shall behold him standing on the earth .

But yet I find them not explicitly a Praying in the name of Christ , or doing any thing therein . So ; hitherto ( sayes he unto his own Disciples ) you have asked nothing in my name ; John 16.24 . nor were they yet obliged , since he was not to be so exalted , but after he had drunk of the brook in the way ; it was then the Comforter the blessed Spirit was to come , and give his Testimony for him in the Hearts of men , after which His Name was to be honoured . John 16.26 . When I am lifted up , I will draw all men unto me . In that day you shall ask in my Name . Before all was done in the Name of God ; but since the Comforter , all in Christs Name . There is no other Name under Heaven given , that is , no other name of any Person on earth is appointed in which we can approach to God , and so be saved . Indeed the Antients prayed towards the Debir or Oracle , or Ark which typified Christ , and so implicitly and figuratively prayed in his Name , but yet explicitly and formally they did not .

I confess there are not a few , both Pious and Learned that herein differ from me , who believe the Antients prayed Formally and Explicitly in the name of Christ , and who apprehend themselves abundantly confirmed in that belief , by one expression in Daniel , Dan. 9.17 . Now therefore O God , hear the Prayer of thy servant , and his supplications , and cause thy face to shine upon thy Sanctuary that lyeth Desolate , for the Lords sake ; for the Lords sake , that is , say they , for Christs sake . But to omit that for the Lords sake may be refer'd to desolate , as it is in some Translations , wherein the Comma is not put to desolate , but to Sanctuary ; as if the sense were , that for the Lords sake the Sanctuary was desolate : I say omitting that , and taking it for granted to referr to hear , and lift up the light of thy countenance ; yet whosoever doth compare it with the following Verses , must needs acknowledge , that for the Lords sake is for Gods sake , for his Name sake , his Honours sake , Dan. 9.19 . it being so explained , v. 19. O Lord hear , O Lord forgive , O Lord consider and do it , defer not for thine own sake , oh my God ; for thy Name is called upon this City , and upon this People .

And thus much by way of Premise , I now apply my self to give a more particular answer to the Exception , by making evident and clear the several Propositions which I mentioned for that end , and which evinced and made out , will abundantly illustrate this matter , and absolutely satisfie your mind , in a scruple which cannot but be much abated already .

And first , That God is not obliged by his Goodness to afford equal light to all . For though Divine Goodness be a Perfection essentially inherent in him , yet in the Exercises of it he is Free and Sovereign ; the emanations of that Glorious Attribute not being as some imagine them , as Unrestrainable and necessary as those of Light from the Sun , and Heat from Fire . No , it is as well a great Truth as commonly received , and that the Divine Goodness is seated in the Divine will , and is ( as it were ) a certain mode of it ; The Goodness of Almighty God , it is his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Good pleasure , Good-will , and consequently being but a certain kind or manner of will , must in all the exercises of it be as free as this is . Divine Goodness is nothing but the Divine Good-will , or a Propensity in the Divine Will to be doing all the Good that in his Infinite Wisdom he sees meet .

Now the will of God ( if to discourse thereof as of Mans , be not too great Presumption ) is not a Necessary and Determined , but a Free and Undetermined Principle ; and the Nature of it as to Liberty and Freedom , consisteth in an Unrestrained Unconfined Amplitude of Acting . Whereof he cannot doubt that seriously considers what ( of another Purpose ) I noted in my former Treatise , viz. That as what is lower on the Scale of Being , and more immersed in matter , is more confined and determined ; so that what is higher , and superior , and more spiritual , is in proportion according to the measure of its advancement on the Scale , more undetermined and free . For thus , a little to illustrate and set out the matter in Examples , Plants and Vegetables are less determined in respect of Action , than are the Minerals and Fossils . Again , the meerly Sensitive or Irrational Animals are less determined than the Vegetables ; Men less than they ; and not improbable , the Angels less than men ; But God who is above them all , a Pure Act , possesses Amplitude of Action , as Infinitely much transcending all theirs as is his Being . All Determination and confinement is from Matter , all Indetermination and Unconfinement from Form . God is therefore most Free and Undetermined , because most Formal and most Pure Act.

But by this Infinite Amplitude and Liberty of Action , I would not have you understand me to intend wilfulness ; as if the Will of God , which is the Principle and Rise of all External Actions , were meer will , and that in that Will , there were not also Wisdom , Justice , Goodness and Holiness . For it were to have a most Unhappy and mistaken Apprehension of me , as if I coin'd a Notion of the great God , and of the freedom of his Will , that could not be endur'd by any that did either know , or fear him .

No , But by this Amplitude of Action , or Liberty of the Divine Will , I mean no other but a most illimited Capacity and Power in God , to do what seemeth best and most agreeable unto himself to do ; and that is best and most agreeable for him to do , which is most convenient and congruous , and most becoming all his Glorious Attributes , his Wisdom , his Benignity , his Sovereignty , Majesty , &c. as who would say , it is a Free , Unconfined , Unnecessitated , Undetermined Power of doing or not doing what he pleases . Now he doth what he pleaseth , that does whatever pleases him ; and what can we imagine to please God , but what is ( most ) agreeable and congruous to him ? and what is ( most ) agreeable and congruous to him , but what suiteth ( best ) with all his Attributes ? So that it is not meer will that is the Principle or Reason of the Divine Actions , but , as the Holy Scriptures happily express it , it is counsel , counsel of Will. His Will is will , it is Soveraign and Free , but it is also wise ; and Good , and Just , and Holy . God does what he will , and because he will . But yet whatever he does is Wise , and Good , and Holy , because his Will is so .

But you will say , I grant enough for your Argument as now I have explained my self ; for if the meer and naked Will of God be not the sole Reason or Rule of his Acting , but that his other Attributes do influence and guide him in it , and so his Goodness and Benignity doth challenge some share ; then seeing there is no Respect of mens Persons with him , but that in his sight all are equal ; and also seeing Goodness obligeth not to make a Difference , where there is none already , 'T is Unconceivable how any should be made , and how he should not deal alike benignly [ be Bountiful and Good alike ] to All.

I answer ; That indeed Benignity and Goodness hath a Great , though not the sole hand in moving or inclining the Divine Will ; that God is no Respecter of mens Persons ; that both Jew and Gentile are as One to him : No humane Qualities of Wit and Ingenuity , of Learning , of Beauty , of Civility , or the like , which rather are Effects than Motives of Divine Favour , do at all affect or move him . Further , nor will I deny , that Divine Goodness and Benignity as such , obligeth not God to Discriminate or make a Difference between Man and Man ; but then ; as it obligeth not to make a Difference , so it obligeth not to make none , but it leaves him free to follow the motions of his other Glorious Attributes , such as either Wisdom , Soveraignty , or some other of his admirable Excellencies do inspire and infuse him with . But chiefly his Soveraignty ; for all his Practical and Active Attributes ( for such I call these which ( seem to ) have an Influence upon him in his Acting ) are all Will. Soveraignty hath Place in All. And this brings me home .

For do you ask me , how it cometh to pass there is a Difference made between man and man , Nation and Nation , in respect of the Light and Knowledge of God ? I answer , God makes it , who dealeth not alike to all ; and do you further ask me , Why he dealeth not alike to all ? I answer further , it is to shew he is not bound to do what he does to any ; and that if he sheweth mercy , it is because he will shew mercy ; not from any obligation on him whatsoever , much less any engagement from the Object , but ex mero motu , of his own alone Election and Choice .

It is for this Reason that he so delighteth in Election and Reprobation , that he not only sheweth them in mankind among particular and individual Persons , he chooseth Jacob , and rejecteth Esau ; and among Nations , he choosed the Iews , and he refused the Gentiles ; of all the Nations of the earth , I have chosen you ; and among the Gentiles , he enlightens some sooner , others later , some more , some less : but also in the kind of Angels , thus he elected those that stood , and he rejected those that did not : All is to shew how Soveraign and how Free he is , in whatsoever he doeth . Hence the Scriptures speak so much of Election , and of Gods Purpose according to the Election , and of the Good pleasure , and of the will of God .

Thus God in all the Exercises of his Grace is Free , not only from all Determination and Necessity of Nature , but from all engagement by any foreign and extrinsecal Respects whatever in the Object ; and it is to manifest himself so , that he so diversly dispenses it ; to some he manifesteth more , to some less , to those in one way , and to others another ; All according to the Counsel and Advisement of his own Will , and not according to the Humor , or Deserts of ours .

So much for the first Proposition ; but Secondly , Though God dispenseth not an equal light to all , yet to whom he hath dispensed least , he hath dispensed enough , if not to save them , ( which many of the Antient and most Learned Fathers thought ) yet he has to leave them Inexcusable , and without Defence , as our Apostle exprestes it , Rom. 1.20 . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Certain it is , as I proposed in the first Assertion , That the Dispensations of Almighty God in point of Light and opportunities of Grace , are not equal every where ; for if they were , there would be as little Beauty , Ornament and Lustre , as Variety in them , since 't is in the Moral World , as in the Natural ; wherein Day and Night , and Diverse Graduations of the Light and Darkness in them , are necessary to compose it , and to set it off with some Advantage and Beauty .

But though there be a Diverse and inequal Dispensation of the Light , some have more , and some have less , yet so Extensive is Divine Goodness , and so large , that all have some , and that some ( as little as it may be ) Enough to silence Obloquy and Contradiction : A Truth that cannot be Refused in consideration of the Antient Gentiles , with more reason than it can be doubted in respect of the Antient Jews , who had the Oracles of God .

For the Antient Gentiles ( for so I call those before Christ , in contradistinction to the Jews ) though they had not Moses , and the Law and Prophets to instruct them in the method of salvation ; yet they had Tradition , and they had Philosophers and Philosophy ; The Persians had their Magi ; the Babylonians and Assyrians , Vid. Laert. in Pr●em . their Chaldeans ; the Indians ; their Gymnosophists and Brachmans ; the Celts and Gauls , their Druides and Semnothei ; the Greeks , their Philosophers ; in a word , All of them they had Divines and Prophets , Vid. infra . who were Preachers to them of the fear of God , and of Righteousness . And you know I have already evinced in the Premise , That to fear God , and work Righteousness , suffices to render one accepted with him , and this Philosophy taught .

Now by Philosophy I understand not any one kind or Species of it , as either the Barbarian , or the Grecian , the Stoic , the Epicurean , the Platonic , or the Peripatetic ; Clem. Alex. l. 1. Str●mat . but ( as Clemens Alexandrinus also doth ) All that Truth or Verity divided and dispersed among them ; and of this I say , It was a Ray or Beam of Jesus Christ , the Original Light , [ the Light that enlightneth every one that comes into the World ] afforded to the Gentiles to conduct and guide them to God : and so sayes the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 So both the Barbarian and the Greek Philosophy containeth in it a certain Portion of the Eternal Truth ; which it Borrowed not , or derived from the Mythology of Bacchus , but from the Theology of the Eternal Word himself . Thus Clemens of Alexandria ; and indeed it is the main Design of his Stromata [ Books he called so , because in them he collected these Dispersed Truths ] to manifest the Consonancy and Agreement of the Old Philosophers , with the Verities of the Christian Religion .

I know the Great Apostle affixeth on Philosophy an Epithete that seemeth not agreeable to this Assertion , he calls it Vain Philosophy , Col. 2.8 . and cautions those he writes to , with very much concern , more than once against it ; but who ever well considers that he represents the Jewish Ceremonies , which in their Institution were Divine and useful methods for happiness , as beggarly and carnal Rudiments , Gal. 4.9 . as Elements of the World , and under other hard names , he will not find himself surprized at his doing the former ; or necessitated to confine the Philosophy of which he speaks , Clem. Alex. l. 1. Strom. as Clemens Alexandrinus does , to the Epicurean that denyed Providence , and all Respects and care of God for the World .

For I make no question but whosoever seriously Reminds the Circumstance of Time wherein the Apostle wrote , that it was after the Effusion of the Blessed Spirit , and the bringing of the Life and Immortality to light in Jesus Christ , will easily agree that his Principal , if not his sole Design in so severely reflecting on the Ceremonies of the Iews , and on the Philosophy of the Gentiles , was to oblige both the one and the other to abandon and forsake their A , B , C. And that since there is a fuller and a clearer Demonstration , or Discovery in the Gospel of the way of Life , It is to wean them from those Darker Ones , that serv'd their turn before . And indeed , though God connived at men in the dayes of their Ignorance , yet now he calleth all to Repent .

And verily it is a great Truth , that as he would not have the Jewish Law , so much less would he have the Gentile Wisdom to supplant the Gospel . All the Light before Christ , whether that among the Jews , or that among the Gentiles , was but Moon , or Star-light , designed only for the night preceding ; but it is the Sun must Rule by Day . Now the Gospel dispensation is the Day , and Christ the Sun that makes it ; by whose Alone Light we must walk . For as in Nature , the Light afforded by the Moon and Stars , which is of great Advantage , and very much administers to our Direction , and Comfort in a Journey by night , yet in the day is none ; The Moon and Stars that shine by night , and then make other things Visible , they are Invisible themselves , and Dark by day ; So in the Moral world , not only the Law of Moses to the Jews , but that Philosophy and Wisdom among the Gentiles , that before the coming of the Lord Christ , while it was yet extream Dark , was of extraordinary Use and Benefit , It is no longer new of any to them , nor to be insisted on , since He is come . For now 't is broad Day . One would be glad of Moon-light , or Star-light , that is to travel by night ; but he delires , and is out of his Wits , that would preferr it before the Sun by Day .

By this time , you see how my Opinion of the Old Philosophy , that it was a kind of Star-light derived from the Sun of Righteousness , and pointing to him , is so far from being in Derogation to the Gospel Grace , that it rather highly Illustrates and Establishes it ; the Philosophers themselves , as well as the Prophets , being ( as it were ) as so many Stars that shined in a Dark Place , and with a borrowed lustre , 2 Pet. 1.19 . until ( in Peters own expression ) the Day-Star arose from on high .

But this Assertion , so many prejudices lye against it , is not of a Nature to be entertain'd assoon as presented ; wherefore I shall crave your leave to offer somewhat by way of Confirmation , which though I might do by very probable conjectures , both from the Paerabolical and Figurative way of Institution used by Jesus Christ , so conformable to that of Plato ; and the Interrogatory and Questionary , so like to that of Socrates and others , and from the Honour put upon Philosophy and Philosophers , not only by God himself in giving some of them the Preheminence , in an extraordinary manner , by a Starry Messenger sent on purpose , first of all others to behold the blessed Jesus in the Flesh , and to Recognize him King ; but also by the Antient Christians , who not only Permitted , but Assumed their Formalities and Customs . I say , though I might confirm this Truth by these , and many other very Probable Conjectures , yet I rather choose to go a Plainer , and more Demonstrative way , by particularly Instancing the several Doctrines of the Grave Philosophers , and Wise men among the Gentiles , and shewing how agreeable they are to those of Christians ; and that , to vindicate my self from all Temerity and Rashness in affirming what I have , as well as to afford an entertainment that will neither be unpleasing , nor unuseful to many . Indeed , it will put the Doctrines of the Christian Religion beyond the Contradictions of the Atheist , to a Person that shall see them to be such as have obtained among wise men in the most Antient Ages , and Universally over all the World .

And forasmuch as to the Moral part of Christian Religion , there is not so much doubt but that the Heathen had a great Intelligence and Understanding of it , as whoever readeth Homer , Hesiod , Theognis , Socrates , Plato , Xenophon's Cyrus , and Oeconomus , Isocrates , Tully's Offices , and Seneca , cannot but acknowledge ; therefore I shall not stay you here with any long Discourse on that point .

Wherein that I may not overwhelm you with a multitude of Instances that do occurr , for to say all I might , were to translate whole Volumes : I shall only offer for a taste what is at present in the compass of my memory , upon the three Heads , Of Piety to God , of Righteousness to man , and of Sobriety to our selves ; Resolving for your greater satisfaction , and that the argument in hand may have the more Light and Efficacy , to Parallel the Testimonies of the Poets and Philosophers , which I produce , with others of a like Importance in the Holy and Inspired Pen-men .

And first for Piety to God .

First , That God is to be worshipped . Ianbl . de vit. Pythag. f. 138. Pythagoras that great Philosopher referred all to this : and before him Orpheus , whom Pythagoras imitated ; but to be particular , He must be worshipped ,

First , Spiritually , Purely , Holily .

Cato , and the Heathen Liturgies .

Si Deus est Animus , nobis ut Carmina dicunt ,

Is tibi praecipue sit purâ mente colendus .

If God be a Spirit , as Poets say , or rather as we are taught in Liturgies or solemn Prayers , he is chiefly to be worshipped by thee , and with a Pure mind . Christ in Iohn 4.24 .

God is a Spirit , and will be worshipped in Spirit , and in Truth .

Tibullus . Casta placent superis , pura cum mente venite , Et manibus puris sumite fontis aquam . Holy things do please those above ; come you with Pure and Holy minds , and with Pure hands take Fountain water . In Leg. 12. Tabul . Ad Divos adeunto casté . Cic. 2. de Leg. Approach Holily unto the Gods . David in Psal. 93.5 . Holiness becometh thy house . James 4.8 . — Cleanse your Hands , ye sinners , and Purifie your Hearts , &c. Pythagoras . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Iambl. Protrep . c. 21. f. 136. Having put off thy Shoos , do thou Sacrifice , and worship . Exodus 3.5 . Put off thy Shoos , for the Place whereon thou standest is Holy Ground .

Secondly , In the best manner we can . In Leg. 12. Tabul . Ex patriis ritibus colunto optima , Cit de Leg. l. ● . Among all the Countrey Rites of Religion , those which are best , must be observed .

So Apollo Pythius .

For when the Athenians had consulted him about Religion , Ci● . ibid. and Ceremonies , and put the Question to which they should adhere ; He answers , They should adhere to those of their Ancestors ; [ quae essent in more majorum ; ] and when coming again , they told him that the Religion of their Ancestors had undergone so many mutations , that they were to seek among so many where to find it , and therefore pray him to vouchsafe his Direction , which among them ought to be Observed ; To this he answers , The Be●t .

Malachi 1.14 . Cursed be the Deceiver , which hath in his flock a Male , and Voweth and Sacrificeth unto the Lord a Corrupt thing .

Socrates , Zenoph . l 1. de dict. & fact . Socrat. as Zenophon tells us , was wont to commend this saying of the Antients , Secundùm quod potes , Diis immortalibus Sacrificia offeras . Offer Sacrifice to the Gods , according to thy Ability .

Paul in 2 Cor. 8.12 . — So there may be a Performance also out of that which you have ; for if there be first a willing mind , it is accepted according unto that which he hath .

Thirdly , According to that Discovery of the Divine Mind which we have .

Zenophon sayes concerning Socrates , Zenoph . ubi supra . Vid Plat. in Apol. pro Socr. Si quando autem quicquam à Diis sibi ostendi putabat ; minus persuasus fuisset praeter Ostensa facere , quam siquis suasisset ei ducem in via caecum pro vidente recipere , & viae ignarum pro gnaro . Illos autem , qui cavendo mal●m hominum de se opinionem , praeter illa , quae dii consulerent , facerent , Stoliditatis accusabot : ipse vero consilium divinum omnibus anteserebat rebus humanis . If at any time he apprehended a thing to be revealed to him by God ; he could not more easily be induced to act beside that Revelation , than he could be perswaded to take a blind guide , to conduct him , for one that had eyes ; or to take him that knew not a foot of the way he was to go , before one that knew it perfectly . Also he accused those of extream Folly , who to avoid the ill Opinion of men , would act beside the Discovery and Revelation of God ; but for his own part , he preferred Divine Direction and counsel , before all Humane Respects .

Deut. 5. 27. Speak thou unto Us , All that the Lord our God shall speak unto Thee , and we will Hear it , and do it .

Fourthly , With all Alacrity and Cheerfulness . Ovid. Dii quoque ut à cunctis hilari pietate colantur , Tristitiam poni per sua festa jubent .

The Gods that they may be adored with cheerfulness , command men to lay aside Sadness and Sorrow , which is evident by the Feasts they have instituted . Apostle , 2 Cor. 9. 7. & Phil. 4. 4. God loves a cheerful giver . Rejoyce in the Lord alway , and again I say rejoyce .

Fifthly , Seriously , and without Distrauion .

Pythagoras forbad Occasional and Ejaculatory Prayers , Pythag. apud . Plutarob . in Num. because he could not conceive them to be Serious and Solemn .

The Romans , whilst the Priest was occupied and taken up about the Auguries or Sacrifices , used to cry , Hoc age , Mind this . Plutar. in Num. Quae vox eos qui intersunt ( sayes Plutarch ) ad rem quae agitur attentos reddit .

David in Psal. 86. 11. Unite my heart to fear thy Name .

Sixthly , With Reverence and Godly Fear , and without Curiosity . Zenophon in Stobaeus .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Zenoph . i● Epist. ad Aesch. apud Stob. ser. 78. That Divine things are above us , every one knows . It sufficeth to adore the Excellency of his Power . But who the Gods are , is neither casie to find , nor lawful to seek . So it is not fit for Servants to pry into the Actions of their Masters ; to whom under that character , nothing but service will sute .

Deut. 29. 29.

Secret things belong to the Lord our God , but revealed things to us , and our children .

So much for Worship in General .

Now for the two Principal Acts of it Prayer and Giving of Thanks .

First , Prayer .

First , It ought to be performed in Faith . ( 1. ) That God will bear ; and ( 2. ) That he is able to help .

Numa ordained

Peractis precibus sedere , Pl●t . in Num. To sit down after Prayers ; which Plutarch saith , was interpreted , Augurii vim habere , quia bonorum vota cert'a sunt , & firma futura . To be as Good as an Augury , for asmuch as the Prayers of Good men are certain and sure to be answered .

So Menander .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God refuseth not his Ear to a Righteous Prayer .

James 5. 16. The Effectual fervent Prayer of the Righteous Man prevaileth much .

Linus in Iamblic . & Stobaeus .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

We ought to hope all things ; there is nothing which we may not hope for . All things are easie to God , and nothing impossible .

Matthew 19. 26. Luke 18. 27. All things are possible to God . What things are impossible to man , are possible to God . Romans 4. 18. Who against Hope , Believed in Hope .

Secondly , It ought to be performed in all humility , with acknowledgements of our Unworthiness and ill deserving .

Iamblicus . Iambl. de Myst. ex translat . Ficini .

Supplicare verò humillime convenit : agnoscere enim bilitatem nostram si superis conferamur , efficit , ut maxime supplicemus ; convertamurque ad illos omnino , & assidua consuetudine similes evadamus . It becometh us most humbly to apply our selves in Prayer ; for to acknowledge our bileness , if we be compared with the Deity , conduceth much to the making our Prayer a Prayer ; and to the entire conversion of us to him , and to the rendering us like and conformable by daily accustomance [ or Converse ] . Iacob in Gen. 32. 10. I am not worthy of the least of all thy mercies . The Publican in Luke 18. 13. Be merciful to me a Sinner . Seneca .

Caeterùm idem semper de nobis pronuntiare debebimus maelos esse nos , Sen. l. 1. de B●nef . c. 10. malos suisse , invitus adjiciam , & futuros esse . But we ought alwayes to pass the same sentence on ourselves , that we are evil ; that we have been evil ; and I will unwillingly add , that we shall be so .

1 John 1. 8. If we say we have no sin , we deceive our selves , and the truth is not in us .

Thirdly , we must pray for temporals , with Resignation and submission to God , as who knoweth what is fitter for us , better than We our selves .

Numa ordained , Adorantem in orbem se circumagere , That he that Prayed should turn round : Plut. in Num. which Plutarch thus interprets , ( Nisipotius ) Quod Aegyptiorum rotae obscure repraesentant , idem hoc Numae institutum declar at , videl. nihil in rebus humanis stabile , ideoque conveniens esse , ut quocunque modo vitam nostram Deus torqueat atque revolvat boni consulamus . Unless you would rather conceive that what the wheels of the Aegyptians did obscurely represent , that same this Institution of Numa did more manifestly declare , to wit , that in humane affairs , there is nothing established and firm , and therefore that it is most fit that after whatsoever manner God doth shape and turn our lives , we should take it well at his hands .

Zenophon says of Socrates .

Orabat Deus simpliciter bona praestare , Zen. l. 1. de dict. & fact . Socrat. tanquam optime Dii quaenam sint nobis bona scirent . Qui vero aurum , aut argentum , aut tyrannidem , aut quippiam hujusinodo à Diis orando petebat , illos simile quid opinabatur orare , ac si ludum talorum , aut praelia , aut aliquid orarent cujus incertus exitus esset . He was wont simply to ask of God Good things [ not specifying any ] as knowing God did understand best what things are so for us ; but as for those that in their Prayers petition for Gold , for Silver , for Empire , or for any thing else of that nature , them be conceived in it to Resemble such as should Pray for a Game at Dice , for a Battle , or for any thing else of a like uncertain and doubtful issue .

Matthew 20.20 , 21 , 22.

Then came to him the Mother of Zebedees Children , with her Sons , worshipping him , and desiring a certain thing of him . And he said unto her , what wilt thou ? She said unto him , Grant , that these my two Sons may sit , the one on thy right hand , and the other on the left in thy Kingdom ; But Jesus answered and said , Ye know not what ye ask .

Thus much of Prayer .

Secondly , Thanksgiving .

All must be acknowledged and ascribed to God .

Archilocus . Archil . apud S●ob . Serm. 103.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Ascribe all unto [ the Gods ] God ; for [ they do ] he does often raise men out of their calamities , that lay before upon the Black Earth , and as often overturns and throws upon their backs those that stand most firmly .

And this acknowledgement , or Praise must be 1. In Word .

Pythagoras in Iamblicus . ambl . c. 28. d● Vit. Pythag. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

For as much as there is a God , and He Lord of all , it is most meet to acknowledge and confess him , to be the Good .

Psalm 92.1 . It is a Good thing to give thanks unto the Lord . Plato . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

It is most just that Hymns and Praises of God [ the Gods ] mixt with Prayers be sung to him . Plat. l. 7. de leg . ap● Stob. ser. 42. Philippians 4.6 . In every thing give praise to God , by Prayer , and Supplication , with Thanksgiving .

The Antients had their Paeans or Laudatory Songs , and one eminently called so :

— Laetumque V●g . choro Paeana canentes .

2. In Deed. And that , 1. By Tything . The Antient Heathen generally paid Tythes to their Gods , as an acknowledgement , High-rent , or Honourary to their Soveraign ; an Usage I should be apt to believe derived from the Aegyptians , Batric . Annal. Alexan. f. 88. were that true which Batricides sayes , that by the Ordinance of Joseph they paid to Pharaoh the Tenth : but since Moses speaks but of a Fifth , I rather derive the Custom from a much higher Original . Once it obtained generally , to tythe their Spoils , and their Goods . 1. Their Spoils .

Agis gave the tenth to God . Post haec Agis Delphos profectus est , ac Decimam Deo obtulit . And the Greeks also under the command of Zenophon , Zenoph . de reb . gest . Graec. l. 3. when by his admirable conduct they were returned safe into Greece , devoted the tenth of their Spoil , Zenoph . de Cyr. min. exp . l. 4. Hîc etiam Pecuniam de captivis collectam partiti , eam quae Decimae nomine , aut Apollini , aut Ephesiae Dianae vota fuerat , consecrandam Praetores acceperunt . With which money dedicated to Diana of Ephesus that Great Captain builds a Temple and an Altar , and endows it . Ante templum pila erecta est in qua incisae literae Sacer Dianae ager . Zen. ibid. Qui posside at atque ex eo fructum capiat , Annonae decimam illum Deae solvere ; reliquum in sartâ tecta conservare oportet . Deam ipsam qui se fraudavit vindicturam .

The same Zenophon tells us of Agesilaus that he also Tythed . Zenoph . de Laud. Ages .

Atque Amicorum quidem solum ( saith he ) ab omni praeda tutum praestitit : Hostium verò ita fruitus Agro est , ut duobus annis centum talenta & amplius Deo apud Delphos Decimam dedicavit . And

Tarquin the Proud was , in this Respect , no less Religious : He built the Capitol of the Tenths of Spoils . Dionys. Halic . Antiq. Rom. l. 4. Hoc opus [ viz. Capitolium ] ( sayes Dionysius ) Tarquinius ex Decimis Suessanae praedae perficere cogitans , &c. And after him , Pesthumius also did consecrate the Tenths , Liv. l. 1. as sayes the same Dionysius , Dionys Halic . l. 6. De spoliorum decimis Ludos & Sacra Diis fecit XL. tatentorum impendio , &c. According well to what we read of Abraham , Gen. 14.20 . Heb. 7.2 . And he gave him Tythes of all ; viz. the Spoils .

2. Yes , and the Antients did not only consecrate the Tenth of the Spoils which they took ; but also of all their other Substances and Goods , Pl●t in . Quaest. Roman . qu 18. as is plainly intimated in the Question , which we read in Plutarch . Cur multi Divitum Herculi Decimam bonorum suorum consecrant ? But of Hercules his Tenth , be pleased to consult Diodorus : Diod. l. 4. of which also I find some mention made in Cicero . Oresti nuper prandia in semitis decimae nomine magno honore fuerunt . Cic. l. 2. de Offic. Yes and long before Hercules , the old Pelasgi that built and dwelt at Spina , Mittehant Delphos Deo Decimas ex maritimis proventibus : Dionys. Halic . l. 1. Antiq. and others of them were obliged by the Oracle at Dodona when they were at Rest , and setled , Decimas Phoebo mittere , & capita Jovi .

So that the very Heathen by the Light they had , were acquainted that an High and Honorary Rent must issue out of all our estates , and all our increase , unto God the Owner and the Lord of All : not unlike to what we have thereof in Solomon ; Honour the Lord with thy substance , and with all the increase of thy substance .

And this for Tything .

2. Vowing is another way of Real Paying of Thanks . It was One of the Laws of the Twelve Tables , Cic. l. 2. de Leg. Sancte vota reddunto . And I render it in the words of David , Make Vows , and pay them unto God . Which in part omitted by the Tyrrheni , or as Dionysius , the Pelasgi , they were punisht for it with a thousand Evils , and were told so by the Oracle . Dio● . Antiq. l. 1. Consulentibus autem Oraculum quo Deo , quove Daemone laeso , paterentur talia , & quomodo quaerendum his malis Remedium ; Respondit Deus , eos Voti compotes , non reddid●sse quae voverant , & multum debere insuper . Laborantes enim sterilitate Pelasgi omnium Rerum Jovi , Apollini & Cabiris Decimas voverant , & eorum quae ipsis nascerentur in posterum ; potitique voto , frugum omnium , & pecorum portionem sortiti obtulerant Diis , quasi vovissent haec sola .

Well you will say , but though the World both knew and Glo●ified God , yet ( according to the Testimony of the great Apostle ) they Glorified him not as God ; God is a Spirit , but the Gentiles becoming vain in their Imaginations and conceits of him , Rom. c. 1. changed the Glory of the Incorruptible God into an Image made like to corruptible man , and to Birds , and four-footed Beasts , and Creeping things .

Indeed it cannot be denyed , that generally the Heathen were depraved in their thoughts of God , but Universally they were not . What apprehensions many of them had of Idols , and of the superstition representing the Creator in the shapes of Creatures , you may well imagine by a passage in Strabo . Strab. l. 16. Geogr. He discoursing somewhere of the Occasion why Moses reputed by him an Egyptian Priest , abandoned and left his Countrey , namely , That he held the Institutions followed in it , not to be endured ; That the Egyptians who attributed unto God the Images of wild Beasts , or Cattle , had no better sentiments and apprehensions of him than the Greeks , that represented him in Humane Figure ; And that God containing all things , was not to be adored in the Shape or Figure of any . who ( sayes that Noble Geographer ) possessed of this Opinion and Belief , begat a firm perswasion of the same in not a few good men , whom he conducted to the Place where now Ierusalem stands .

I might dilate on this head in shewing out of Seneca and Tully in many places , what apprehensions both of these had of Idols , but I should be too prolix . That the Antient Persians owned none , is certain . And for the Greeks , it was a Symbol of the sage Pythagoras , Iambl. Piotrep . c. 21. symb . 24. Vid ; . Plin. Hist. Nat. l. 2. c. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Ingrave not any Image or likeness of God in a Ring ; whereby it signified ( as Iamblicus interprets him ) that God is incorporeal and invisible . As for the Romans , Numa interdicted unto them the use of all Effigies of the Gods , and all Pictures ; so that in antient times , and for the space of an hundred and seventy years , that people had none . Neque priscrs illis temporibus suit apud illos vel picta ulla Imago Dei ( saith Plutarch ) vel ficta , Plat. i● Num. sed primis centum atque septuaginta annis , etsi templa aedificassent , atque sacras casas struxissent , nullum tamen omnino simulacrum efformavere ; nempe eo quod & nefas esset praestantiora deterioribus assimulare ; neque eum aliter quam mente attingi posse senserunt .

So conformable a sense had many Antient Heathen unto that of the Second Command . Thou shalt not make unto thee any graven Image , or any likeness of any thing that is in Heaven above , or in the Earth beneath , or in the Water under the Earth , thou shalt not bow down to them , nor worship them .

And as for others who approved of the use of Images , if we but Reflect upon the Reason which inclined them to do it , there will be as much to be offered in extenuation and excuse of that commission , as there can be for the Romanists . Which truth I shall as easily perswade you of , as I can read a passage to you in the admirable Max. Tyr. Max. Tyr. Diss. 38. It a Deorum naturae ( saith he ) nec statuis per se , nec imaginibus opus est ; sed cum infirma sit oppido mortalium conditio , tantumque à divina , quantum à coelo terra recedat , signa ejusmodi excogitavit sibi , quibus & nomina Deorum , & nuncupationes tribueret . Si quibus igitur tam firma sit memoria , ut erecto statim animo coelum usque ipsum pertingere , Deumque recta adire , nihil iis fortasse opus sit statuis . Verum rarissimi inter homines sunt hujusmodi . And afterwards , Videntur certè & Legislatores mihi non aliter quam puerorum gregi , has generi mortalium invenisse imagines ; honoris divini quasi signa quaedam , vel notas , queis ad memoriam ejus tanquam manuductione quadam , & via homines deducerent . And again toward the conclusion of his Dissertation . Deus enim omnium quae extant pater , conditorque sole antiquior , antiquior coelo , omni tempore major , omni aevo , & quicquid in natura mutatur ; Legislator line nomine , quem nulia vox exprimit , nulla oculorum intuetur acies ; cujus cum sensus nostros excedat essentia , aurilium a verbis , a nominibus , animalibusque , ab auri , eboris , argentique figuris , à plantis , fluviisque , à montium jugis , aquarumque scatebris aliquod petamus ; ut ad ejus hac ratione intellectum pervenire liceat . Cumenim tenuitatis nostrae ita poscat ratio , quicquid apud nos est pulcherrimum , naturae illius dedicamus : plane ut amantes solent , qui eorum quos amant , lubenter simulachra intuentur , &c.

As for Reverence to the Name of God injoyned in the third Commandment , Thou shalt not take the Name of the Lord thy God in vain , 't is evident how g●eat consideration the Disciples of Pythagoras had of that Duty , Iambl. de vit. Py●hag . c. 28. by what Iamblicus affirmeth of them ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That they were very sparing in the use of the names of the Gods . Indeed 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Reverence an Oath was a Decree and Ordinance of that Great Master , and that respect and Deference which he was sensible was due unto the Divine Name , obliged him to make it ; Which same Reflection urged Periander to proceed farther . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( sayes He ) an expression not to be translated better than in the words of Christ himself , Swear not at all .

For the Sabbath , Sel. de Ius . Nat. & Gen. l. 3. c. 16. the Learned Selden as well as others , whom you may consult at your leisure , hath amassed many Testimonies about it . I will only mention that of Tibullus , Luce sacra requiescat humus , requiescat arator , Et grave , suspenso vomere , cessat opus . Solvite vincla jugis , nunc adpraesepia debent Plena coronato stare boves capite . Omnia sint operata Deo : non audeat ulla Lanificam pensis imposuisse manum .

Which may very well be Paraphrased in the terms of the fourth Command . Remember the Sabbath day to keep it Holy , six dayes shalt thou labour , and do all that thou hast to do ; but the seventh is the Sabbath , in it thou shalt do no work , thou nor thy Son , nor thy Daughter , nor thy Man-servant , nor thy Maid-servant , nor thy Cattle , nor the Stranger that is within thy Gates .

So much for Piety to God .

As for Righteousness to man , it would be infinite to instance all I might upon the several Commandments which concern it , both out of Menander , Phocylides , Pittacus , Theognis , Pindarus , Pythagoras , Socrates , Plato , Cicero , Seneca and others ; a work I find already excellently well performed to my hand by Stobaeus . ●o● . i●i S●●o● . I shall therefore urge at present , but that One Duty which is comprehensive of all the rest ; That we ought to do to others , as we would be done unto by others ; which also is the Law and the Prophets .

All men know it to have been a Symbol of the Emperour Severus , Quod tibi fieri non vis , alteri ne feceris . Do not that to another , which thou wouldst not have done unto thy self ; and what he expressed in so plain words , is as plainly implyed both in that of Isocrates , Isocr . apud . Stob. serm. 110. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Upbraid no man with his Calamity , for chance is common , and thou knowest not what may befall [ thy self ] : And in that of Seneca , Sen. Ep. 49. Seis improbum esse , qui ab uxore pudicitiam exigit , ipse alienarum corruptor uxorum . Thou knowest how Unjust he is , who expecteth that his own Wife should be Loyal and Chaste , while he himself committeth Adultery with other mens . And this for Righteousness to others .

As for Moderation , Temperance and Sobriety , it was a Symbol of Pythagoras , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That One ought not to Indulge himself in immoderate and profuse Laughter , Iambl. Pretrep . c. 21. symb . 21. which as Iamblicus , who best could , interprets it , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] implyed the Castigation and subdual of the Affections ; A Doctrine most comformable to that of our Apostle , Mortisie therefore your members which are on the Earth , Fornication , Uncleanness , Inordinate affection , &c. And the same Pythagoras hath another Symbol not impertinent , Pythag. apud Iambl. ubi supra . viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Pass not over a Yoke ; whereby , as the lately mentioned Interpreter assures us , he obliged his Disciples to the exercise of Iustice , Equity , Moderátion ; and indeed he doth it in an expression not unlike to that of the Scriptures , wherein we read , it is good for a man that he bear the yoke in his youth — of an heifer unaccustomed to the yoke — my yoke is easie .

And we have the Famed Socrates a great example of Self-denyal , Temperance and Moderation ; for of him 't is said by Zenophon , Zen. l. ● . de dict & fact . So●r . . tali modo corpus ac animum castigabat , &c. tum enim paucis utebatur , ut nescio quis tam modicum laboraret , qui non posset lucrari quae Socrati satis essent , &c. That he so chastised both his body and mind , &c. and did use so few things , that Zenophon knew not the man who got so little by his labours , but that it was enough to procure what would suffice Socrates . Wherein he resembled Paul , who saith of himself — I keep down my Body — I will not be brought under the Power of any thing — Having food and rayment , let us be content . Godliness with contentment is great gain ; or in Seneca's Language , S●● . Ep. 4. , Magnae divitie sunt lege naturae composita paupertas . Ad manum est quod sat est . We must deny our selves and take up the Cross to be Christians ; and the terms were no easier for them that would of old be Philosophers , Se● Ep. 5. Satis ipsum nomen Philosophiae ( sayes Seneca ) etiamsi modestè tractetur , invidiofum est . Max. Tyr. Dis. 29. Plat. i● Euthypehr . Which also Maximus Tyrius affirms , and Plato .

Again , I might also instance , in the greatest and most illustrious duties of the Gospel , such as that of acknowledging ones self a sinner in order to his being made better , E●ict . Stob. serm. 3. concerning which in Epictetus you may read , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 If thou wilt become Good , first believe that thou art Evil. That of forgetting and forgiving Injuries , of which the celebrated Cato is a great Example , Se● . l. 2. de Irae . c. 32. Vid. Socr i● Crit. Plat. for to a certain fellow who had hurt him while he was in the Bath , and who Repenting , asked him forgiveness , He answered ( him ) . I remember not that thou didst strike me . That of giving Alms secretly , let not thy left hand know , what thy right hand doth , of which Artesilaus , who left a bag of money under the Pillow of his poor distressed friend , unknown to him , [ a Story mentioned by Seneca ] is a known and famous Instance : Sen. l. 2. de Benes . and lastly , That of leauing All for Religion , a Doctrine as hard to be digested as it is in sensual and debauched times , it would be no surprise to Anaxagoras , of whom it is averred by Philo , Philo de vit. contempl . Vid. Plat. Apolog. pr● Socr. that Prae amore philosophiae praedia reliquit . He left his Lands for the love of Philosophy . The like is said of Democritus , and others .

But no longer to insist on special ones , I will only hint some General and common Rules , by which the Heathen Doctors obliged their Disciples to Regulate themselves in all their Actions , which assoon as I have mentioned , I make no Question but you will acknowledge them Christian.

As First , That they ought to live and to think as alwayes in the sight of God , whoever inspects them ; yea , and as if they were within the ken and view of all men . So Seneca , Sic certe vivendum ●anquam in conspectu vivamus , Sen. Epist. 83. sic cogitandum , tanquam aliquis in p●ctus intimum inspicere possit , & potest . Quid enim prodest ab ho●rine aliquid esse secretum , Nihil Deo clausum est . Interest animis nostris , & cogitationibus mediis intervenit . We ought so to live , as if we lived in Publick , and so to think as if one alwayes looked into our very Heart ; and One can . For what advantage is it that a thing be concealed from man , when nothing can be hid from God . He is present to our minds , and conscious of all our thoughts . Thus Seneca ; And Thales taught the same Doctrine : Thal. apud Cic. l. 2. de leg . viz. Homines existimare oportere , Deos omnia cernere , Deorum esse omnia plena , fore enim omnes castiores . That men ought to believe that God seeth all things , and that all places are full of him , for by this means they will become more Holy . Gen. 17. 1. Walk before me ( sayes God to Abraham ) and be upright . Jer. 23.24 . Can any hide himself in secret Places , that I shall not see him saith the Lord [ in the Prophet ] He is the Discerner of the thoughts and intentions of the Heart , Heb. 4.13 . neither is there any creature that is not manifest in his sight , but all things are naked and open in the eyes of him with whom we have to do , saith the Apostle .

Secondly , That whatever enterprize they were engaged in , or did apply themselves unto , they ought to go about it in the name of God , Acknowledging Him Author both of all Ability , and all success ; for which cause it was ordained among the Romans , that nothing should be done , or undertaken by them , but with Invocation of Divine Assistance and Prayer . Plin. in P●●g . Bene ac sapienter P.C. ( sayes the Iunior Plinie ) majores instituerunt , ut rerum agendarum ità dicendi initium à precationibus capere , quòd nihil rite , nihilque providenter homines sine Deorum immortalium ope , consilio , honore auspicarentur . It was a Pio●s and most Prudent institution of our Ancestors , O Grave and Honourable Fathers , that all Orations as well as all Actions , should be begun with Prayer ; for asmuch as nothing can be wisely taken in hand by men , and to good purpose , without the Help , Counsel , Honour of the Immortal God . And so Ovid ,

A Iove principium in Iovem terminus esto .

The Apostles Doctrine is , Pray alwayes . And in the Revelations of St. John , 't is I am Alpha and Omega , the Beginning and the Ending . Which minds me of another Rule .

Thirdly , That they ought in all their Actions to referr unto the Glory of God , and so to carry and acquit themselves in them , as those that do partake of his Nature . Ut breviter tibi formulam praescrib●m ( it is in Seneca ) talis animus sapientis viri esse debet , Epist. 92. qualis Deum deceat . That I may prescribe thee a brief Rule of living ; such ought the mind of a wise man to be , as doth become God . So the Apostle , Let the same mind be in you , as was in Christ Iesus . Be you Perfect ( sayes Christ ) as your Heavenly Father is Perfect . Again , it is averred of Pythagoras and his followers by Iamblicus , Iambl de vit. Pythag. c. 28. that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That whatever distribution they make of Actions , [ or what Rules soever they make concerning them ] all refers to this Mark , the Confession [ or Glory ] of God . And thus the Apostle , whether you eat or drink , or whatever you do , do all to the Glory of God .

It was from this Principle that their so absolute a Resignation to the Divine Disposal and Will , and their so Perfect a Submission proceeded , that as the Christian prayeth , Let thy Will be done on Earth , as it is in Heaven , so a Philosopher could say , Sen. cur bon. vir . mald siant c. 5. vid. C●b . in Phaed. Plat. Nihil cogor , nihil patior invitus , nec servio Deo , sed assentio , eo quidem magis , quod scio omnia certa & in aeternum dicta lege decurrere — Olim constitutum est ; quid gaude as , quid fle as . I am not compelled , I suffer nothing unwillingly , neither am I a slave unto God , but assent unto his Will , and so much the rather , because I know that all things happen by an Eternal and Unchangeable Ordinance of God . — Long since it was Decreed , what thou shouldst have of Joy or Sorrow . So Seneca . And with how much Justice doth the same Seneca in the same Discourse applaud that manly Speech of Demetrius ; In this One thing , O Immortal Gods , I can complain of you , that you have not made known unto me what your Will was : for of my self , I had first of all come unto these things , to which being now called , I present my self .

Fourthly , Vid. Stob. serm . 22. Epichar . apud Clem. Alexandr . l. 7. Strom. Not to mention what Apprehensions many of them had of Conscience , and of the Interest it hath in all Our Actions , That a Good one is a continual Feast , an Evil one a continual Torment ; That the Goodness of the Heart ought to concurr to make the Action Good . Actio recta non erit , nisi recta fuerit voluntas , ab hac enim est Actio . Rursus , Sen. Ep 95. Voluntas non erit recta , nisi habitus animi rectus fuerit . If the Will be not Good , the Action which Proceedeth from the same shall never be . Furthermore , the Will shall be Perverse , if the Habitude of the Spirit be not upright . But not to stand on that , I will add but One more , but that a very useful and momentous one , namely , That they ought to Act nothing with Doubting and reluctant Minds , but to be well Resolved of the Equity , Justice and Lawfulness of things , before they did them ; Ci● Offic. l. 1. So Cicero . Quocirca circa bene praecipiunt , qui vetant quicquam agere quod dubites , aequum sit , an iniquum ; Aequitas enim lucet , ipsa per se Dubitatio autem cogitationem significat injuriae . Well therefore do they teach , who forbid the doing of any thing whereof thou hast doubt , whether it be Right or Wrong ; for Equity carries its own Light with it ; but Doubting declareth some Imagination and conceit of Injury . This is according to our Apostle , He that Doubteth is Damned , if he eat , because he eateth not of Faith ; for whatsoever is not of Faith , is Sin .

And now Sir , what remaineth to perfect my Discourse on this Head , but that I Demonstrate that the Old Philosophers and other Wise Heathen , in all their Actions of Religion , designed something which they called communion with God . Which that they did , is manifest , not only from the Doctrine of the Stoicks , which some deride as too Fantastical and Aery , but from that of the Platonists and other Sects . Iambl. de Myst. Nisi Divina sunt , ubique tollitur sacrificii virtus , quae in quadam Deorum ad homines Communione consistit . If there be no Deity , then farewel the Virtue of Sacrifices or Religion , which consisteth solely in the Communion of God with Men. Thus Iamblicus . And saith the Apostle , we have Fellowship with God . Plutarch . co●tra Colet . The like is in Plutarch .

And this Communion with , and conjunction unto God , as they understood it to be inchoate and begun in the present world , so they were perswaded that it was not to be Perfect and consummate but in a Future : That here indeed , as on a raging and tumultuous Sea , men are Uncapable of Hearing and discerning God distinctly , but that hereafter when they have emerged it , they shall go to him , and there shall Hear him , and See him , and Know him , even as he is . So Max. Tyr. Max. Tyr. diss. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 But how shall we do to get out of this tumultuous Sea , and come to see God ? Thou shalt see him entirely , when thou shalt be called to Him ; nor will it be long before he calls thee , in the mean time await till he do . Old age is coming , which will conduct thee thither , and so is Death , which though the weak fear , and tremble at the Approaches of it , yet every Lover of God doth both expect it with Joy , and receive it with Confidence .

This is much , but what is more surprizing , I will now compendiously summ up the Articles of Christian Faith and Doctrine , and by way of Parallel annex to them others not unlike them in the Books of Philosophers ; which though it may seem Presumptuous to attempt , is yet no more than what the antient Fathers , some of them in part have done , as Clemens Alexandrinus , and Eusebius , and others of them , as Lactantius for one , acknowledged not impossible to be performed ; for fayes be , Facile est autem docere pene universam veritatem per Philosophos & Sectas esse divisam . It is easie to evince , that almost the whole Truth of Christian Religion is divided among the Philosophers in their several Sects . — Sed docemus nullam Sectam fuisse tam deviam , Lact Instit. l. 7. c. 7. nec Philosophorum quenquam tam inanem , qui non viderit aliquid ex vero . We assert that there was never a Sect so much out of the way , nor one of all the Philosophers so vain , but that both . It and He had some Glympses of the Truth . — Quod si extitisset aliquis qui veritatem sparsam per singulos , per Sectasque diffusam colligeret in unum , ac redigeret in corpus , is profecto non dissentiret à nobis . Sed hoc nemo facere , nisi vere peritus ac sciens potest . Were there one that would collect together , and reduce into a Systeme or Body , all that Truth scattered in the several Philosophers , and diffused throughout their several Sects ; Verily he would not differ from us . So said the Father , and so think I.

To begin then , That God is , and is such an One as Holy Scripture hath described him , that is , that he is Father Almighty , Wise , Holy , Good , Just , Maker of Heaven and Earth , and that his Providence and Care extends to all his works , are Truths so generally Acknowledged by wise men in all times , that I dare not abuse your Patience by so Unnecessary a Performance as that would be to give you many Proofs and Instances on them , out of the Antients .

You know how many Plain Testimonies concerning them , Vid. Steuch . de perenni Philo. l. 3. & 4. are collected by Martinus in his Metaphysicks , by Alsted in his Theologie , and by the Noble Morney in his Book of the Verity of Christian Religion , and by many others ; and in the Treatise which occasioned you the present trouble , there are also some collected , so that I need not add more on this Head , but only one citation out of Plato . For he having first confessed the little satisfaction which he had received in the Theogonie , and Zoogenie of the Antients , or those Discourses which were transmitted down by them in writing about the Origin or Generation of the Gods , and Animals , he Premises this as Fundamental to his own concerning the former . Plat. in Fp●n . Vid. So●r . in Plat. Phaed. Arist. de Mundo . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That there are Gods , or which I take to be the true meaning that there is a God , whose Providence and care particularly extends to all things both small and great , and who is inflexible from what is Iust and Right . And afterward in the same Discourse , reflecting on the Perpetuity , the Constancy , the Order in the Motion of the Heavens , not conceiving it imaginable how any lower Being should be able to inspire , and principle it , He concludes that God did ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , I affirm , it is God that is the Cause .

But to leave a Point that is not questioned , I proceed to entertain you with another that almost deservs to be as little , I mean the Doctrine of the Trinity , which though denyed by the Modern Iews , as we may read in Buxtorfe , Buxtor . Synag . Iud. c. 3. Morney of Trueness of Christian Religion , c. 6. and called into question by many that profess themselves Christians ; yet it was undoubtedly acknowledged by the Antient Jews , as you may find demonstrated in Morney , and was intimated in that Form of Benediction , which Galatinus mentions ; Galat. in Epist. ad Re●●s●n . nor was it unknown unto the Gentiles , which is now my task to Demonstrate .

And here I must profess how much I owe to the Learned and Industrions Patricius , Patric Panarch . l. 9. for saving me a great part of the labour which otherwise I must have put my self to , by collecting out of Zoroaster , and Hermes , such Authorities as manifestly prove the point in hand ; which partly because they may not be so generally known , the Author not lying in every bodies way , and partly also to render this Discourse the more Absolute , I shall compendiously repeat here .

For to begin with Zoroaster , he speaketh of a Paternal Monad or Unite , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , where the Paternal Monad is ; and , as Patricius well observes , a Paternal is a Generative or Principiant Monad , and so is this , for he begetteth or Principleth the number next in Nature , and that is Two [ the Son and Spirit ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( faith he ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Monad is Protended , which begetteth Two ; which Two he calls the Diad , and affirmeth of them , that they alwayes sit with the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But the Diad sits with him . [ In the beginning was with God . ] Now a Monad and a Diad , or One and Two makes Three ; or a Monad protended into a Diad , is a Trinity ; of which he saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Trinity whereof the Unity is the Principle , shineth out in all the world .

But you will say , here is a kind of Trinity indeed , but of what Relation to the Christian ? Ours is a Father , a Son the Wisdom of the Father , and an Holy Spirit , through which He worketh all , and so was Zoroaster's ; for the first Principle , which he mostly calleth the Monad , otherwhere he calls the Father , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Father Ravished himself ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Father perfected all things . The Second Person , which he somewhere calls the Fathers Power , He calleth otherwhere the Fathers Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The self-begotten Mind of the Father , considering the things which were made . And for the third Person [ which , as Patricius thinks , he calls the Second Mind , for the Self-Begotten is the First , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Father Perfected all things and gave them to the Second Mind . I say , the third Principle is by him acknowledged to be the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The term of the Patèrnal Abysse , and the Spring of Intellectual Beings ; To whom ascribing the Efficiency and Making of all things that are made ; he calls him the Maker , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. and the Maker , &c.

So much for Zoroaster ; and there are as many and as pregnant Testimonies in Hermes as in Him ; Herm. in Pim. l. 2. Vid. Steuch . de perenni Phil. l. 2. c. 17. all which it were too long to enumerate ; wherefore I shall only touch on some , and those the Principal ; as that he speaks of God the Father , and calls him the Mind , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but the Mind , God the Father . Which had Zoroaster also ever done , I should have thought the Second Mind to be the Son , and that the saying which I quoted even now , that the Father perfected all things , and gave them to the Second Mind , were to be understood of the Son , to whom the Scripture tells us , the Father hath given all things , [ All Power in Heaven and Earth is given unto me : ] but Patricius is express , that Zoroaster never calls the Father Mind , though Hermes do .

Indeed in my Opinion Hermes speaketh more expressly of the Son and Spirit , and more consonantly to the Sacred Scriptures , than Zoroaster , for he saith of the former , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — From the [ First ] Mind [ proceeds ] the Lucid Word , the Son of God . Which Word he often calls the Son . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He is the Issue of the most Perfect , the Perfect , the Begotten , the Natural Son . By this Word , he sayes the Father made the World , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Great Creator , or Demiurgus , the Father , He made the whole World , not with hands , but by [ his ] Word .

And for the Spirit , what clearer Testimony can be had of him than this . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . God [ the Father ] Male Female , Life and Light , did by the Word principle another Demiurgical Mind , which being the God of Fire and Spirit , produced or effected [ the World . ] In which Assertion , as in the Holy Scriptures , the Third Principle is compared to Fire and Spirit , he shall baptize you 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , with the Holy Spirit and Fire ; which Spirit Hermes also representeth as the Ligament and band of Union between the Father and Son , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and there is no other Union of this , than the Spirit that containeth all things . And it is this Spirit that he somewhere calls the Life ; for speaking of the Father and the Son , he sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , they are indistant from one another ; for the Life is the Union of these two ; and so the Scripture speaks , which also calls the Spirit , the Life .

But in regard the Works of Hermes and Zoroaster are esteemed by many but Pious frauds , though perhaps it were no hard task to evidence them very Antient , and to restore them to their former credit , ( a piece of Justice that the Learned Patricius hath in part done them ; ) I shall therefore add some other Testimonies not obnoxious to such suspicious , in confirmation both of them , and of the truths I have design'd to evince .

Not that I will much insist on the Trinity of the Antient Orpheus , In Reu●b . l. 3. de verb. mir . c. 5. Nox , Coelum & Aether . Morney of Truth of Christian Religion , c. 6. or his Three Creators and Makers of the World , ( which some say he calls Phanes , Uranos and Chronos ) concerning which you may peruse Reuchlin and Morney ; nor on the Testimonies of the Sibyls , which yet are very plain and express ; nor on the three Kings of Plato neither , under that Notion , Vid. A●g . de Ciuit. l. 10. c. 29. of which Patricius whom I have so often mentioned , speaketh ; or on this , that Plato in Gorgias ( if you will believe the Learned Du port ) teacheth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( autorem scil. fuisse ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Du-port G●om . Ho-mer p. 86. That Homer was Author of the Trine subsistence of the Demiurgical Principles .

The first I will insist upon is , that of the Pythagoreans , Arist. de Cae●. l. 1. c. 1. who as Aristotle noteth in his Book de coelo , affirmed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 That the Universe and all things in it are terminated by three : And it was , as Plutarch tells us , one of the Placits of Pythagoras , Plut. in Num. — Diis superis impari numero sacrificare , inferis pari , That the number of the Sacrifices offered to the Celestial Gods should be Odd , but to the Infernal Even . Now we know Pythagoras had been initiated in Aegypt , into the Mysteries of Hermes , Vi● . Apul. Florid. l 1. and in Chaldaea , into those of Zoroaster , and not unlikely in honour of the Doctrine of the Trinity wherein he was instructed , he might put this Honorary Mark upon the Ternary number , and Vogue it Sacred and Divine ; which also others did as well before , as after him . So Homer , — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Vid. Du-Port . ubi supra . All things are divided three manner of wayes . So Theocritus . Ter libo , terque haec pronuncio mystica verba . Theocr. in Pharma-ceutr . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . So Virgil , — Numero Deus impare gaudet . So Ovid , Et digitis tria thura tribus sub limine ponit .

And how inefragable a Testimony of the Doctrine of the Blessed Trinity , that it was not utterly concealed and hid from the Antients , is this of Aristotle ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Arist. de Caelo , l. 1. c. 1. wherefore receiving it from Nature as a Law of her establishment , we are wont to use this Number [ viz. the Ternary . ] in the Solemn Worship of the Gods . And how could this Usage so obtain [ so Universally as to be thought a Sanction , Law and Ordinance of Nature ] but that it was received by Tradition from the first and common Parents , and so diffused all over ? So little reason had Cardinal Bassarion to deride Trapezontius .

But not to importune you with all that might be said , I will only offer one consideration more to make it plain , which is , that the Antient Roman Pontifs , who 't is likely might receive the custom from Pythagoras , were in their Imprecations , their Vota , or Solemn Invocations of Divine Goodness and Clemency , wont to hold Three fingers up Erect , the other two depressed on the Palms of their hands , as who would say , imploring from the blessed Trinity , the Father , Son and Holy Ghost , that good and blessing they Desired .

That this was an Antient Custom among the Romans ( and , Galat. in Ep. ad Reuclin . as Galatinus saith , the High-Priest among the Iews , when he pronounc'd within the Sanctuary , the Nomen Tetragrammaton , or name Iehovah , did the like ) is proved by the learned , Reuchlin , who affirmeth that for this Reason their Imprecations , Vows , or Blessings were called Indigitaments . So Imprecari , in Festus Pompeius is indigitari ; which word , though by occasion of the Ignorance of Persons uninitiated in the Mysteries , it were read , and now is written IN [ INDIGITARI ] yet antiently , and in the Pontifs Books , it was not so , but TRI-DIGITARI , Reuclin . in Ep. ad Galatin . thus III DIGITARI ; as they were wont to write One that had been thrice Consul , III COSS. You may see more of .. this in Reuchlin .

Again , and what among the Learned is more discoursed of than the Trinity of Plato ? who in his Timaeus mentions One , Plat. in Trin. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , An Eternal Being Ingenite ; whom he afterwards calls 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Maker and Father of this Universe ; and who is this but God the Father Almighty ? Then he mentions a Begotten God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , For all these Reasons did He beget this Blessed God . By which truly I think he understood not the Intelligible World , or that Idea and exemplar of the sensible , extant in the mind of God from all Eternity , which he calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Eternal Form or Model , but this sensible one , or Nature ; which none can once question that but readeth what he further saith of this Begotten God , Plat. in Tim. f. 34 : Ed. Steph●ni . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Such indeed was the Eternal Ratiocination of God about the Future God , which he made smooth and Equable on every side , and from the middle rising up evenly , a Body Perfect and absolute , composed of absolute and Perfect Ones . This is Plato his Begotten-God , or the Son of God ; not that Intelligible World existent in the mind of God , but the Sensible produced by it ; and of the same mind is Timaeus Locrus , Tim. Locr. de A● . Mu● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — God made this World , &c. which afterwards he calls the Son of God , or the Begotten-God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God willing to beget a most fair and beautiful Off-spring , produced this Begotten-God [ the World . ]

But to Return to Plato , we have him mentioning another Principle which he calleth 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Soul ; for he supposeth that the sensible World is an Animal or living Creature , and that this 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is the Principle that doth enliven and animate it , of which he saith , Plin in ●im . f. 34. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , [ But he Begot ] the Soul [ of the World ] a thing superiour to , and before the Body both in Generation and in Vertue , and set it over it as a Lady to Rule and Govern it . And of this he speaketh in his tenth Book of Laws , Plat. l. 10. de leg . wherein he seems to make it to be God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . It is manifest that the Best soul [ God ] must be affirmed to superintend the whole Universe , and to act and rule it in that way and method which we have mentioned .

So near this Great Truth was Plato , and had he acquiesced in the General account thereof , which it seems he had received from the Antients , with the Tradition of the 〈◊〉 or Creation of the World , ( which I am the apter to believe he did , because as Moses hints a Trinity in His Genesis , whence the Evangelist Iohn derives his , so doth Plato in Timaeus , or the Heathen Genesis . ) I say , had not Plato been too curious to pry into a Mysterie too hard for him to comprehend , but had acquisced in the General account received , he might have passed for a very Good and Orthodox believer ( of it . ) For what is more agreeable to Christian Doctrine , than that there is a Father without Beginning , that there is a Blessed Begotten-God , as who would say the Son , and that there is a Soul or Spirit [ proceeding from the Father and Son ] Who doth inspire all the Motions in the whole Universe , and Who doth govern them all ?

But the Gloss and Comment of Plato ( as may be inferred from what I have Discoursed of it already out of his Timaeus ) is not as Orthodox and Christian as the text it self , and no wonder , when among Christians , and in the advantage of the Gospel Light and Dispensation , there is so little Understanding of the Mysterie , and that little so imperfect , that even most of us may have as much Reason to correct the Boldness , Presumption , Temerity of most of our pretending and splendid Talk upon it , and explications of it , as Plato had to correct his , which yet he piously did . We may as well say in this matter , when we have said the most we can , and the best , as he sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; Plat. in Tim. f. 34. but how rashly and inconsiderately do we speak in this matter [ which is so much above us ? ] By this it seems , that what he wrote by way of explication of the Trinity , was not so much what he believed of it Himself , but what the People , of whose capacity he had consideration and respect , could bear .

For however in Timaeus he disguises the matter , 't is most certain he believed better himself . For what belief is more agreeing to the Christian Doctrine , or more Orthodox than this ? That there is a God the Governour and Cause of all the world , and of all things in it , those that are , and those that shall be . And that there is a Father of that Universal Governour and Cause of all things : As who would say , that there is God the Son , invested in all the Power both in Heaven and Earth ; and there is God the Father , who is the Origin and Source of all that Power , from whom the Son derives and receives it . And this Belief was Plato's . You shall have his own words — Plat. Ep. 6. Ed. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Swearing by the God the Governour of all , both of things that are , and of things that shall be , and by the Lord the Father of this Cause and Governour . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Of whom , if we philosophize truly and aright , we shall all have as clear a knowledge as Happy men are capable of .

I am the more confirmed in the Pertinency of the present text , by the Judgement passed on it by One of the most Learned , as well as the most Antient of the Christian Fathers : Clem. Alex. Stro● . l. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( saith Clemens Alexandrinus ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. For I mention not Plato . He in his Epistle to Erastus and Coriscus , speaketh plainly of the Father and Son , &c.

It might be added by way of Confirmation to the sense that I have given of Plato , that the Platonists have had the like ; for proof whereof I will but offer what I find in St. Austin , Aug. de civ . l. 10. c. 29. That the Good Simplicianus ( afterward Bishop of Milan ) told him , that a certain Platonist said in his hearing , that the beginning of St. Iohn's Gospel , viz. In the Beginning was the Word , and the Word was with God , and onward to the end of v. 5. was worthy to be written in letters of Gold , and to be read in the Highest places of all Temples . And Amelius , as Vives on St. Austin cites him , has the very words of the Evangelist , and quotes him . And this for Plato .

I might also instance in other Gentile Writers that do seem to hint somewhat of this Divine Mysterie , Vid. Ste●e . de perenni phil. l. 1. & 2. and there are who think there is no other meaning of the Pallas born of Iupiters brain , ( of which both Poets and Philosophers have spoken so much ) than that God the Son the Saviour of the World , is the Divine Wisdom , begotten of the Fathers Understanding ; and because his Generation is Transcendent , Herodian l. 5. and Unspeakable , to signifie her being so , Pallas her Image ( as Herodian has assured us ) was by the Romans Worship't and Adored 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , hid and Unseen . Again , how plain a Testimony to the Son of God the WORD , is that of Zeno in Laertius , and how agreeable to Christian Doctrine ● viz. that there are two Principles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , an Active , and a Passive Principle ; that the Passive Principle is matter , but that the Active Principle effecting All , is the WORD who is God . La●rt . i● Ze● . For so I take it we may well translate his 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Of which Word he farther saith , that it is Eternal , and that it maketh all things that are made in the whole Extent and Latitude of matter , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And for the Holy Spirit , there is not only a general Testimony given to it by Poets and Philosophers , who conformably to that of Moses in Genesis , acknowledged a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Common Spirit of the World . So Ovid , Est Deus in nobis , agitante calescimus Illo , Spiritus hic cèlsae semina Mentis habet . Virgil. Spiritus intus alit . , totamque infusa per artus Mens agitat molem , & magno se corpore miscet . So Manilius . Ma●il . l. ●● c. 2. Hoc opus immensi constructum corpore mundi , Membraque naturae diversa condita forma , Aeris atque ignis , terrae , pelagique jacentis . Vis animae divina regit , sacroque meatu Conspirat Deus , & tacita ratione gubernat , Et multa in cunctas dispensat foedera partes . But a most particular one both as to its being God , and which is the Scriptural Notion , its Indwelling , Inspiring , Ruling and Governing in man , Pray hear Seneca , Prope est à re Deus ( faith he to Lucilius ) tecum est , intus est . God is not far from thee , He is with thee , He is in thee . Sen. Ep. 41. Ita dico Lucili , Lacer intra nos Spiritus sedet , &c. This I say O Lucilius , a Holy Spirit resideth in us , who is the Observer and Register of all the Good and Evil we do ; This useth us , as he is used by us . There is no Good man without God . How can any raise himself above the Danger of Fortune , if not assisted by Him ! it is He that inspires Great and Generous Counsels . Once , it is certain a God dwelleth in every Good man , though what that God is , is not Certain . Thus Seneca , so like the Apostle , You are the Temples of the Holy Ghost .

And so much for the Trinity as far as it was known among the Gentiles , who , if you will believe Macrobius , as Fabulous and Idle as they were in other matters , Macrob. Saturn l. 1. c. 2. Vid. Apul. l. de Philos . were not in the least so in this : for saith he , cum de his inquam loquuntur summo Deo & Mente ( of which latter he had said before that it was nata & profecta ex summo Deo ) nihil fabulosum penitus attingunt .

That the World had a Beginning , Vid. Lia●m ap. Laert. Plat. in E●tby . Arist. de Coel. l. 1. c. 10. was the General belief of most that ever lived in it , and Aristotle himself as good as tells us , that all Philosophers before him owned it . Yes , and that it was Produced by the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Divine Word , was also asserted not only by the Aegyptians and Assyrians , who , if we may believe Hermes and Zoroaster , plainly did so , but by many Greeks , Z●● . ap. Lart . ●bi , su ra . Plat. in Epi●om . particularly , by Zeno in Laertius in the text before cited , and by Plato in his Epinomis , in these Terms : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — together finishing — the world , which the Word the most Divine All things had made Visible . St. Austin in his Confessions sayes that he had read the beginning of St. Iohns Gospel [ In the beginning was the word ] in Plato , but not in the same words .

That Angels were Created , and before man , and for his advantage and Utility , and consequently , that then they were not Devils or enemies to man , was asserted by the famed Apollo , Ae● . Gazacus in Theop●rast . Vid. Steuch . de pere● . phil l. 3. c. 12 , 14. in one of his Oracles , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Before us , and before the Divine Production of the World , there were Immortal Spirits created , for our Utility .

That there was an Apostasie or fall of some of those Angels , among whom there was a Chieftain whom they called Typhon or the Devil , [ Isidis nomine Terram , Pl●t . de Is. Osiridis amorem , Typhonis Tartarum accepimus ] who degenerating from their Proper Natures , instead of continuing friends , became the mortal enemies of God and man , is plainly intimated in the Doctrine of the Ancient Theologues , who , as Macrobius tells us , and as I minded you before , affirmed the Body to be Hell ; and that Souls were sent into it but by way of Punishment , to expiate that Guilt they had contracted long before .

And indeed the great Hypothesis of Pre-existence of Souls , though as stated and interpreted by Hierocles , it seem a Depravation of the History of the Fall of Man , yet as displayed by Plato himself in Phaedrus , what is it other than a Disguise of that Tradition of the Fall of the Angels ? Plat. in Phaedro . which we may Presume transmitted to him , and conveyed from most antient times .

For there he treateth of a threefold condition of the Soul or Mind , one before its Immersion in the Body , while it was above in Heaven ; the other after its immersion in the Body , while it is in Union and Conjunction with it , and how it came to be so ; the third the state of Separation and Dis-union from the Body again , and what becomes of it then .

He saith of the Soul , that before its Immersion into this Terrestrial Body , she was 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Perfect and Winged , and that while she was so , she did 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , she kept above , flying as she pleased over all the world ; but afterward , by reason of her turpitude and Pravity , the Feathers falling from her wings , she sunk lower , and at last , meeting with convenient matter in this Inferiour Region , took up her residence and habitation in it .

This is his Notion of the Pre-existence of souls , and of the cause of their incorporation in terrestrial Vehicles or Bodies , which in his own terms you may read in his Phaedrus thus . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. The Divine Nature is Amiable , Wise , Good , and whatever else Resemble this , and by these the Wing of the Soul is chiefly both nourisht and augmented , but by contrary things , as Turpitude and Pravity , &c. it is clipped and dissolved ; The feathers fall off .

And , who seeth not in this Hypothesis or Notion , that he supposeth there were Unconcreted Minds or Spirits which fell , and left their first Habitation , which in their state of Fall or Apostasie not concerned with terrestrial Bodies , are Daemons , and concerned , are Souls ? Souls and Daemons differing in no other wife with Plato , than according to the Notion of a Learned Person that understands him well enough , as Swords in Scabbards do from Swords without them .

And truly to render my Discourse on this matter beyond Exception , I am but to demonstrate this the sense of many of the Antients , namely , That Souls and Angels differ not in substance , but only in condition and state ; which that it was , you will easily be induced to believe when I have proved it Received even among the Iews , who not unlikely might derive the same as well as many other of their Vulgar Placits , Vid. Aug. de Civ . l. 9. c. 11. from the Greek Philosophers .

And that it was a Received ( though false ) Opinion among the Iews , is evident from that of those Disciples met together to Pray for Peter , Act. 12.15 . Vid. B●z●iu l●● . who on Rhoda's insisting that she heard his voyce at the Gate , whom they knew before in Prison , and then Imagined Dead , conclude it was his Angel , that is , not his Guardian as the most think , nor his Messenger as some , for it would not follow from the Premises , it was Peters voyce , therefore his Guardian Angel ; or it was Peters voyce , therefore 't is his Messenger ; but that it was his Spirit , or as we call it his Ghost , his Spectrum , his Apparition ; Mens Ghosts ( therefore called Apparitions ) usually appearing in the same shape , and dissembling the same voyce that was owned by the living Persons whom they Represent .

Nor is this Interpretation groundless , or a meer conceit , for I find in Philo a passage that will much contribute both to illuminate and strengthen it , for he saith , That the belief that Souls , Philo Iud. l. de Gigant . Genius's , and Angels do not differ really and in deed , so much as nominally and in name , will effectively redeem and free the mind from grievous Superstition : Apul. l. de D●o Socrat. and so Apuleius , Animus humanus etiam nunc in corpore situs , Daemon nuncupatur , that the Soul of man even while it yet resideth in the Body , is called a Daemon , or Angel .

In a word , That there is a Devil as well as a God , an Evil Principle the cause of all the Evil in the world , as well as a Good , Zor . a●●d Plutar. Ld● Osir. the Author of every Good and Perfect Gift , was a common Tenent in Antient times . Zoroaster , Father of the Magi , held there was an Oromazes , and an Arimaneius , and conform to the Scriptures , adds , de rebus sub sensum cadentibus illum maxime similem esse Luci , hunc Tenebris & ignorationi : That the One was best compared to Light , the other to Darkness and Ignorance . Of which Opinion also were the Greeks [ Philosophers and Poets ] Qui ( faith Plutarch ) bonam partem Jovi Olympio , malam Diti Averrunco assignant , who ascribe all Good to the God of heaven , and all the Evil in the World to the Devil of hell . Yes sayes Plutarch most emphatically , Plutar. de Is. & Osir. Uerustissima autem sacrarum professoribus rerum , & legum latoribus derivata est Opinio , Autore incognito , fide firma & indelebili , non in sermonibus ea tantum , & in rumoribus , sed & in mysteriis ac Sacrificiis , tam Barbaris quam Graecanicis extans . What ? neque casu ferri , & à fortuna pendere Universum , mente , ratione ac Gubernatore destitutum : neque unicam esse rationem quae contineat id & dirigat tanquam clavum aut fraena moderans . Sed cum per multa è bonis juxta malisque sunt confusa — Ergo à duobus Principiis contrariis , adversisque duabus facultatibus , quarum Altera ad Dextram & recta ducat , altera retrorsum avertatur , atque reflectat , cùm vitam esse mixtam , tum ipsum mundum , &c.

And more than this , It was a common Tenent amongst them , that between the Good and Evil Principle there was War commenced , and carryed on i● the world , which under the management and conduct of a third or middle One , called by Zoroaster Mithra , Plutar. de Is. & Osir. and as Plutarch tells us , by the Persians Mesites , Mediator , by the Greeks Harmonia , Agreement ; It was in conclusion to be finisht by the Ruine of Arimanius ; All which the Author last mentioned , in his Treatise of Isis and Osiris , shews at large , wherein , with many other , you may read the following Passage . Oromazan natum aiunt è luce purissima , Arimanium è caligine , eos bellum inter se gerere . Sex Deos fecisse Oromazan , primum Benevolentiae , secundum Veritatis ; tertium AEquitatis , reliquos Sapientiae , Divitiarum & Voluptatis , quae honesta consequitur opisicem : Arimanium totidem numero his adversa efficientem . This shews the Nature of the War ; and for the Success and event of it , hear Theopompus . Theopomp . ap Plutarc . de Is. & Osir. Theopompus ait de sententia Magorum vicibus ter mi●e annorum alterum Deorum superare , alterum succumbere ; & per alia tria annorum millia , bellum eos inter se gerere , pugnare , & alterum alterius opera demoliri : Tandem Plutonem desscere & tun● Homines fore Beatos , neque alimento utentes , neque umbram edentes . When all the Devils works are Demolisht , and his Government overthrown , then blessed and happy shall men be . [ They shall be as the Good Angels ; ] they shall not live on Elementary Aliment , but they shall have glorious and heavenly Bodies . So I interpret that , neque umbras edentes .

That man was created upright and in the Divine Image , and that He was Invested in a state of honour as well as of Innocence , and had at first bestowed upon him , all the Creatures God had made , I have already evinced known among the Gentiles ( in the little Treatise that occasioned your Letter ) not only by the Testimonies of the Poets , Hesiod and Ovid , but of grave Philosophers , of Plato , of Hierocles , and of others : And therefore I will add here but one more , and that shall be out of Hermes ; Herm. in Pomand . ex edit . Patri● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The Father of all , the Mind , Being , Life and Light produced man in his likeness , in whom he was delighted as in his Off-spring , for he was very beautiful , and lovely , bearing the Image of the Father . And in very deed God was in love with his own similitude , and assigned over unto him all that he had made .

That Men fell , and by Temptation of the Devil , or Serpent , were cheated out of Paradise , was a Truth no less acknowledged among the Heathen , than that they once stood : of which , as I have given several Testimonies in my former Discourse , so you may find more in Morney and Dr. Stillingfleet , De Ophion●o tracta vit. Pherecyd s Syr. ut Max. Tyr. dis. 29. osserit . who both make the Table of Ophioneus ( whom Coelius Rhodiginus calls Daemonicum Serpentem , the Devilish Serpent , and Leader of the Rebels and Apostates from God ) to be a Depravation of the History of Moses concerning mans fall effected by the crafty Serpent . Once , that man at first was taken up in Contemplation and Enjoyment of the Great Creator , but that afterwards converting to the Creature , instead of walking in the way of Understanding , which lyes above to the Wise , and of conforming to the Dictates of the superiour faculties , he took the lower way of Sense and Appetite , and so , of a man became a Brute , and of Free a Vassal , sold to Sin and Lust. ] As it is hinted in the Metamorphosis and Transmutations of the Pythagoreans and Poets , wherein they feigned men transformed into the shapes of Beasts ; so it is expressed plainly by Iamblicus . Iambl. de Myst. ex Edit. Ficini . Contemplabilis ipse in se Intellectus homo , erat quondam Deorum contemplationi conjunctus , deinde vero alteram ingressus est animam , circa humanam formae speciem coaptatam , sive contemperatam , atque propterea in ipso necessitatis , fatique vinculo est alligatus .

Nor were they less acquainted with the way of mans Recovery , and with the method wherein he is to be restored again unto felicity , than with his fall , and the cause of it . For as they took the Fall and Infelicity of man , to consist in his Oblivion and Forgetfulness of God , and in a foolish forsaking of himself ( abused as he was by false Appearances , ) to Lust and Sensitive Appetite , instead of firm adhering to Reason ; so they understood his Liberation and Redemption from that Servitude and Bondage , no otherwise to be Effected , than by his again Recovering that Acquaintance and Knowledge of God , which he had formerly lost . This is life Eternal to know thee , sayes our Saviour ; and the same saith Iamblicus , who speaks as much as here I have , both as to the Fall of man , Iambl. de Myst● . ex Edit. Ficius . and to his rise . Considerare itaque decet qua praesipue ratione ab ejusmodi vinculis solvi potest ; est autem solutio nulla praeter ipsam Deorum cognitionem . Idea namque felicitatis est ipsum cognolcere bonum . Quemadmodum est & Idea malorum , ipsa quidem Bonorum oblivio ; & fallacia circa malum , &c. — Haec autem à Principiis cadens , atque repulsa , seipsam projicit ad corporalem Ideam dimetiendam .

That the Gentiles had heard of the Promise of Christ , or God Incarnate , and that some among them looked for him , is not obscurely intimated by the Prophet in the Attribute he gives him , that he was the Desire of all Nations . For though the Incarnation of God , or as our Apostle , the manifestation of him in the flesh , be a thing of so much difficulty to be apprehended , that in the Judgement both of Epicurus and Laertius , it is no less than plain folly and madness to believe it , Quippe etenim mortalem arterno jungere , & una Constare , & putare & fungi mutua posse , Desipere est . — Yet 't is Undenyable that many as well Philosophers as others thought it possible ; And I make no question but moved by some old Tradition , they earnestly expected such an One to come ; of which there are no Dark Evincements .

For not to insist on what the Noble Morney hath so closely pressed , that Iulian himself believed Aesculapius the Son of Iupiter to have descended from Heaven , to be incarnate , to have appeared among men as a man , in order to the restistution of both souls and bodies to their Pristine Perfection ; I say , not to stay on that , 'T is evident as well from Aristotle in his Ethicks , Arist. Eth. Nicom . l. 7. c. 2. as from others , that they thought the like of Many , [ great and eminent Persons among them ; ] of All which , that I may not too much exercise your Patience with instancing in more than need , I will elect but two for Examples .

For what did many of them think of great Pythagoras , Iambl. dt vit. Pythag. l. 2. c. 2. but what we believe of Iesus Christ , that he was the Son of God , a God incarnate , sent to men in Humane shape on purpose to Reform and Correct their lives , and by his own example to inflame and kindle in them ardent affections and desires after true Philosophy and Happiness . And Aristotle meant no less , when in a Book he wrote of the Pythagorean Philosophy , he maketh mention of — a certain Distribution of Beings possessed of Reason , Arist. apud Iambl. l. 1. de vit. Pythag . c. 6. that was ( he sayes ) preserved of Holy men as one of the greatest and most Sacred Mysteries they had in keeping ; viz. That it was either God , or Man , or as Pythagoras , as who would say as God-man , or One Participating both . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

And that you may not fancy I have put a false interpretation on the Text of Aristotle , or have affirmed more of Pythagoras than ever entred into Humane Cogitation in respect of him before , you shall have as much as I have said of him , represented to you by Iamblicus , Iambl. de : vit. P●tha● . l. 1. c. ● . who wrote his Life ; as the common sentiment of very many of Old . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — But others reported him to be one of the Coelestial Gods [ who came ] for the Benefit and Reformation of the mortal Life , Affirming that he appeared in humane Form to men , that he might graciously afford to corrupt nature , a saving Incentive both to Philosophy and Blessedness .

And little less was said of Plato , another great Luminary or Star that shined in the Gentile Orb ; for of him Speucippus , Clearchus , and Anaxalides in Laertius affirm it commonly discours'd at Athens , that he was born of a woman who had never known man , and consequently , that he was begotten of God . For when Ariston his reputed Father would have taken that Possession of Pericthiona ( for so the Mother of Plato was call'd ) which the Marriage Condition did entitle him , and give him Right unto , he could not possibly effect it , but was Restrained by Apollo , whom he saw in a Vision Protecting and defending Her from his Embraces , to keep her pure until she was delivered of That with which she went . The Story is known and to be seen both in Laertius in the life of Plato , Laert. in vit. Platon . Illustr. de Philos. in Platon . and in Illustrius . So far from being incredible is that Essential Part of the History of Christ , that he was born of a Virgin , and conceived by the Holy Ghost .

And what I pray you should incline the Heathen to imagine Extraordinary Persons to have been begotten of God , or to be Gods incarnate , but what mov'd the Iews in the Gospel to think that Jesus Christ was that Prophet they lookt for , and others of them to imagine Simon the Aegyptian , and some Barchochebas to be the Messiah ? Namely , that they were informed there was such an one to come , whom accordingly they did expect , and the extraordinary and surprizing advantages of which the Persons they beheld with admiration were possessed , inclined them to believe that this or that was he . And indeed the frequent Apparition of the Angel of the Covenant [ the Lord Christ ] to the Patriarchs , might be also some occasion of this Belief .

But this may pass but for a Probable Conjecture . It is certain Iob was a Gentile , that he lived in the Land of Uz , and that he saw his Redeemer ; and as certain that Balaam , another Gentile , Prophesied of Christ , and saw his Day : and that the Magi or Wise men in the Evangel , had such Discoveries of our Blessed Saviour , and such Conduct to him , as none other Mortal ever had the like , which ought to be noted . Nor shall I blush to Urge the Testimony of the Sibylls , on which so many Antient and Learned Fathers have insisted as on their Principal Plea : There are many scatter'd up and down his Institutions by the Elegant Lactantius , and summed up by St. Austin , which I will not touch : Viv. ad August . de civ . l. 18. c. 23. I will only mention the Acrostich which I find in Vives his Notes upon St. Austin , taken out of Eusebius ; and I the rather pitch on this , because I find in Cicero , some speech of such an Acrostich of one of the Sibylls , written with much Art , that should speak ( as this doth ) of a KING that was to come , Vid. Six . Senens . Bibl. l. 2. f. 115 , 116. whereof you may hear more anon .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 I n sign of DOOMES DAY , the whole earth shall sweat : E ver to Reign a King in Heavenly Seat S hall come to Iudge all flesh . The Faithful , and U nfaithful too , before this God shall stand , S eeing him high with Saints , in times last end . C orporeal shall he sit , and thence extend H is doom on Souls . The Earth shall quite lye waste , R uin'd , o're-grown with Thorns , and men shall cast I dols away , and treasure , Searching Fire S hall burn the ground , and thence it shall enquire T hrough Seas and Skie , and break Hells blackest Gates . S o shall free Light salute the blessed States O f Saints ; the Guilty lasting flames shall burn . N o act so hid , but then to Light shall turn , N o breast so close , but God shall open wide . E ach where shall cryes be heard and noise beside O f Gnashing teeth . The Sun shall from the Skie F lye forth , and Stars no more move orderly ; Great Heaven shall be dissolv'd , the Moon depriv'd O f all her Light , places at height arriv'd D eprest , and Valleyes raised to their seat . T here shall be nought to Mortals high or great . H ills shall lye level with the Plains ; the Sea E ndure no burthen , and the Earth as they S hall perish , cleft with Lightning : every Spring A nd River burn : The fatal Trump shall ring U nto the World , from Heaven a dismal blast I Ncluding Plagues to come for ill deeds past . O ld Chaos , through the cleft mass , shall be seen , U nto this Barr shall all Earths Kings convene , R iuers of Fire and Brimstone flowing from Heav'n .

To this I will but add a Tristich out of Reu●hline , Reuchli● de ve●b . mirif . l. 3. c. 15. which ( he sayes ) he found among the Sibylls , though I fear it spurious ;

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And which he thus translates , Ipsa Dei soboles magni ventura Parentis , Mortali similis sub carne videbitur aegra , Quatuor ergo ferat vocales consonat una . The meaning is , that the Son of God should be incarnate , and that his Name should be Jesus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 IHSUH ; as that Author interprets it . But of this , Sit fides penes Authorem .

But if the Reputation and Credit of the Sibylls be Disputed , concerning which I shall Presume to offer somewhat hereafter , That of Poets and Philosophers is more received ; I will but mention the Druids , Spotswood . Hist. of Ch. of Scotl. l. 1. f. 3. of whom I find in Spotswood , that it is Reported that they prophesied of the Incarnation of the Son of God ; But in regard he citeth not his Author , and I my self have never met with any to strengthen that Assertion , I think it best to pass it over ; as also what Clemens Alexandrinus citeth out of Pindarus about a Saviour , Clem. Alex. Stron . l. 5. that shoul●●well with Themis : nor will I stand on what the Antient Hermes , after he had talked with Pimander , speaketh of himself [ as a Type , ] perhaps in that sense in which the Prophet David did , saying , Thou wilt not suffer my soul in Grave , nor thine Holy One to see corruption ; Herm. in P●m●x Ed. Patrit . So Hermes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But I Raising them up again , was made the Guide of Mankind , shewing them the Way How , and in what manner they may be saved .

Once , who hath heard of Jesus Christ , that can without Reflection on him , read the Greek Stories of Mercury ? when he shall find in them , that they make him Leader of the Graces ; that they called him Diactor , a Messenger to go between the Gods and Men , and Socus or Saviour ; That they assigned him a Rod with two Serpents twined about it , to indicate his Office , which was to make Peace , and to Destroy the Enmity ; In fine , That he was the Son of Iupiter , begotten by him on Maia . Phoniae . de Nat. D●●r . All this and more too is to be read of Mercury in Phornutus , which he indeed jejunely applyes , as many other Antients also did , to Speech . But we are to understand it to carry deeper sense than so , which we shall more easily be induced to believe , if we Re-mind that Admonition ( necessary for the comprehending both of this and like Discourses of the Poets and Antients ) which Plutarch gives us ; Plutar. de Is. & Oscr. Porro autem fabulis utendum est , non quasi eae remprorsus doceant ; sed quod ob similitudinem cum reipsa aliquam , commodum ad ejus explicationem offertur , desumendum inde est . We are not so to use ( the ) Fables ( of the Antients ) as if they graphically did describe the Thing [ Discoursed of ; ] but for some Resemblance that they have with it , they do Accommodate and help us in its explication : which is the Use we must make of them .

But that I may not tire you with consequential Evidences , that to some will seem far fetcht , I will offer one or two so manifest and plain , as shall not only Reflect abundant confirmation on All already offer'd , but also effectually Demonstrate ( of themselves ) the Truth before us , viz. That the Gentiles had a fair Prospect of Christ , and that Philosophers as wary and as sparing as they were in making mention of it , yet they saw his Day .

For Plato in his Politicks , after he had been discoursing of the Golden Revolution under Saturn , and had said a many things thereon , seemeth to correct himself for talking so Presumptuously of things so long ago , and out of ken , and therefore for fuller satisfaction , refers to one to come , a fit and qualified Person , who would give them satisfactory information both in this and all things else of concern . Plat. in Polit. f. 272. ex Edit. Steph. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But let us Adjourn this Discourse , Until a certain Fit MESSENGER come , who will tell , &c.

Indeed it would put the Faith of Plato above Question , were that true which Alsted tells us of it ( he sayes ) from Boethius de Disciplina Scholastica ; Alsted . Encyclop . l. 25. c. 3. That in his Sepulchre was found a Golden Lamin having engraven on it these words [ Credo infilium Dei nasciturum de Virgine ] I believe in the Son of God that shall be born of a Virgin ; Had there such a Lamin so inscribed been indeed found in Plato's Tomb , and were there no Conveyance of it in by Legerdemain or Pious Fraud , it would import much . But I am not credulous enough upon so slight motives , to believe his Faith so clear and so express , especially since I find not any mention of the Story , or any thing relating to it in Boethius himself , nor in truth in * * Since I find Dr. Don. Ser. 2. f. 17. citing Aquinas for the Story . any other but one whose very Relation is a Discredit , I mean in Sr. Iohn Mandevile , who tells the Tale thus , Once upon a time within the Church of St. Sophy an Emperour would have laid the Body of his Father when Dead , and as they made the Grave they found a body in the earth , and upon the body lay agreat Plate of pure Gold , and thereupon was written in Hebrew , Greek and Latin Letters these words , Iesus Christus nascetur de Virgine Mariâ , & ego credo in eum . And it is thought Hermanes the Wise man writ it . A pittiful Story and not found in the Latin Copy of the Travels as they are in Purchas .

Again , who can put a Tolerable Sense on that in Cicero concerning a King , without acknowledging the Prospect which the Gentiles had of Christ , and that indeed the Sibyll spake of him , though perhaps she were as little understood by most others , as by her own Interpreter , and by the Orator himself , who derides her ? Sibyllae versus observamus , quos illa furens fudisse dicitur . Ci● . de diuin. l. 2. Quorum interpres falsa quadam hominum fama dicturus in Senatu putabatur , eum , quem revera Regem habeamus , appellandum quoque esse Regem , si salvi esse vellemus . Hoc si est , &c. We observe the Verses of the Sibyll , which she is said to pour out in her fury : Whose Interpreter very lately ( it was thought ) would have spoken in the Senate , That the King which we have indeed , ought also to be called King if we would be s afe . Forwhich misapplication of the Text , the Interpreter doth as much fall under our Censure as Cicero's ; for ( as Suetotonius ) Percrebuer at Oriente toto Vetus & Constans Opinio : Sueton. in Vespat . c. 4. esse in fatis , ut eo tempore Judaea profecti rerum potirentur . Tacit. Hist. l. 5. Tacitus reports the same .

Again , the Humane Sacrifices which obtained among the Heathen all the World over , V. Porphyr . de Abstia . l. 2. s 27. Caes. Comment l. 5. Curt. l. 4. of which beside the Instances alledged in my former Essay , we have many more in Porphyrie and others , for Evincements ; I say , their Pharmaci and Catharmi were but Depravations and Disguises of that first Tradition of the Seed of the Woman , or the man Christ , who by Divine appointment was to make his Soul an Offering for sin , and so to be the common Pharmacus or Catharmus for the whole Kind .

Nor is this a Notion so improbable and far fetcht , but that it is as capable of Demonstration as any thing of like nature . For had not this Custom not of sacrificing only , but of sacrificing Men , been bottomed on some mistaken Tradition , Vid Dionys. Halicar. l. 1. Porphyr . de Abstin l 2. ● 54 , 55 , 56. Vid. Caesar. Com. l 6. Vid. i●f●a which the rest of the World had received from the first Patriarchs , in whom as in a common stock , the several Branches concurred ; It cannot be imagined how it should become so early , and so general as Authentick Story witness it , since Nothing could obtain so generally in the first ages , when there was not such an Intercourse between the Nations to favour it , as in following times , but what either was a prime dictate of Reason , which a thing apparently Inhumane and unreasonable could not be , or else a point of First Tradition .

Yes , The Gentiles had a sense of sin , and of the Clemency and Grace of God ; as also that to expiate for the former , and to procure the latter , there was somewhat else Necessary beside Repentance and Reformation of the sinner ( which yet the Modern Iews impertinently think enough . ) San●ys Survey of Relig●on , f. 223. For else , what mean all their Rites of Expiation and Lustration ? All their Applications and all their Altars to Iupiter Salutaris , Iupiter the Saviour ? and Iupiter Melichius or Placabilis , Iupiter the Appeasable , and Iupiter the Propitious ? Of all which we have abundant Instances and Proofs in Homer , Plato , Thucidides , Homer and Plat. l. 2. de Rep. in Xenophon , Pausanias and so many others , that it would be Infinite to cite them all , Be pleased to accept of three , Homer in Plato de Rep.

— 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

The Gods are flexible , Prayers and Victims appease them , &c.

Plato himself , Plat. de Rep. l. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Expiations can do much , and the Gods are Exorable , as the Greatest Cities , the Poets Sons of the Gods , and the Prophets Affirm .

Phornutus . Phorn l. de Nat. Deor. Porro etiam ( saith he ) mitem àppellant Jovem , nempe Placabilem esse his , qui è scelerata vita pedem retrahant , non enim ita erga eos est affectus , ut reconciliari nequiret , quam ob causam & Placabilis Jovis arae sunt . There are Altars to Love the Appeasable .

And 't is not unlikely but that many of them had some confused Glympse and Apprehension of Christ , the true Propitiatory ; forasmuch as thinking and Inquisitive Philosophers ( for so I call them ) who examined the Reasons of the Rites of their Religion , evidently enough perceived the insufficiency of not a few for those Ends they pretended , Vid. Porphyr . de Abstinent . l. 2. s. 24. and in particular of cruentous Sacrifices , which ( if they thought of it ) they could not but discern to conduce little to the Real cleansing and Purgation of their Consciences , the Expiation of sin , and the Propitiation of God . The Ratiocination of the Prophet Micah is so Natural and Easie , Mic. 6.6 , 7. that it could not possibly escape a Cogitative man , Wherewith shall I come before the Lord , and bow my self before the High God ? Shall I come before him with Burnt Offerings , with Calves of an year old ? Will the Lord be pleased with thousands of Rams , or with ten thousands of Rivers of Oyl ? Shall I give my first born for my transgression , or the fruit of my Body , for the sin of my soul ? 'T is not improbable but some Reflections of a Nature like to these , Iambl. in vit. Pythag. Vid. & Plutarch . in Num. & Porphyr . de vit. Pythag. ingaged Phythagoras ( as I find recorded by Iamblicus , in the Book he wrote of his life ) to offer his Devotions on an Incruentous Altar . But whatever moved him to do so , it is certain that the Poet Philemon convinced of the Insufficiency of Sacrifices to Propitiate , and Attone God , Obliged men to Piety , and Righteousness , as Things in themselves of more Avail and Power with him for that End , than Offerings .

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Now supposing any of them to have had such Reflections , what Inference can be more easie ( if we suppose them also to believe , what the Universal obtaining of Cruentous Sacrifices over all the Earth compelled them to do , namely , that they were ordained of God ; ) I say , what illation or consequence can be more easie , than that God ordained not cruentous Sacrifices for themselves , as the only means of expiation of sin , or Propitiation of God ; [ it not consisting with Divine Wisdom to appoint so Unproportionable and Imperfect Ones : ] but only in Relation to a Thing of more Perfection and Sufficiency , which these did but Prefigure and Type ? Thus , Christ was not far from any of the Gentiles , would they have ( but ) Groped after him . What the Ceremonial . Law given to the Jews was ordained for to them ; Those Apish Observations might have proved to the Gentiles : such Imperfect Sacrifices might easily have put them on the Quest of another more Perfect , Expiatory Sacrifice . As the Law among the Jews , so these Observances and Rites among the Gentiles , did but point to Another : Sacrifices and Offerings thou wouldst not , that is , ultimately , and for themselves ; In Burnt offerings and Sin-offerings thou hadst no Pleasure , viz. Terminatively and in themselves . These were Insufficient for Purgation of Sin , and Propitiation of God ; Then said I , lo I come , [ I come ] to do what they could not , viz. by making my Soul an Offering for Sin , to Purge and Take it away .

I am the more confirmed in this Opinion , when I consider with how great care the Antient Mystae made it be conceived , that their Religion was Umbragious and Figurative , and that there was a deeper sense and meaning in the Rites and Ceremonies of it , than these at first might seem to carry . For to Insinuate this , as Plutarch tells us , they used to hang up Sphynxes in the Fronts of most of their Temples : Quo innuunt ( saith the Author ) suam Rerum Sacrarum Doctrinam constare perplexa , Plutar. de . Is. & Oser . & sub involucris latente sapientia : And that Inscription on Minerva's Temple at Sais , celebrated all the Learned World over , implyes no less . Plutart . ubi supra . Ego sum omne quod extitit , est , & erit , meumque Peplum nemo adhuc mortalium detexit . I am all That that hath been , that is , and that shall be , and no mortal ( Man ) hath yet discovered my Veil . A Symbol not obscurely indicating unto Iesus Christ , [ or Him that was to come ; ] of whom it 's said , no man hath . known the Father but the Son , and him to whom the Son hath revealed Him . He came out from the Father , and did Peplum Dei detegere , Open or discover his Veil . ]

I know the greatest part of the Gentiles , as well as of the Jews , did Bound their Apprehensions with the things before their Eyes , and never understood the true Intendment or meaning of the Ceremonies and Rites of that Religion , of which they made Profession . And therefore it might well be , that in all their Humane , and other expiatory and cruentous Sacrifices , they had not one thought of that Catharmus that occasioned them ; But if they had not , it was their own fault , and I make no Question but there were Many that had . Which I believe you will not think impossible to be conceived , when I have shewed what is next in order , that notwithstanding the many Lords Gods , as well as Gods , the Gentiles had ; yet many of them knew , there was One THE LORD-GOD or Mediator , as well as One Supream GOD.

'T is true , It is a matter of the greatest Difficulty to Evince This , and like points , because the Magi , Philosophers , Priests , and other Thinking and Contemplative Persons , did in complyance with the weakness and infirmity of the Vulgar , and for their own security disguise their meanings , and but shew by half Lights in Umbrages and Riddles , what they knew of God , not agreeing with the common Notions about him . Plato Epist. secundo . This is evident in Plato , who in an Epistle which he sent to Dionysius , excuses the Darkness and obscurity of his Discourse concerning God , with this Apology , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I must speak to thee in Parables , That if the Letter miscarry , he that reads it , may be never the wiser . ] And then proposes his Symbol , circa omnium REGEM sunt omnia , &c. SECUNDUM ad secunda ; TERTIUM ad Tertia , a TERNARY .

But to Return . As many of the Gentiles , notwithstanding the Multitude of Gods acknowledged among them , did believe there was but One God , Plat. Epist. 13. as Plato , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . When I write seriously , I begin my Epistle with God ; But when otherwise , I mention Gods : So likewise , notwithstanding the Multitude of Demons , or Lords-Gods and Mediators , many did believe there was but one Great Demon , One Lord-God , the Mediator between God and Man . This Iamblicus assures us . For when his Scholar Porphyrie had put him the Question , why there was but One [ common ] Prayer with which Antiently they Invocated several Daemons , Iambl. de Myst. ex Edit. Ficini . whereas it seemed more Agreeable , that Diverse Daemons should have Diverse Prayers Address them ; He answers , Quoniam per Deum-Dominum , unum Daemonum , agitur Invocatio , qui & 〈◊〉 principio suum cuique Daemonem definivit , & in Sacrificiis secundum propriam voluntatem suum cuique monstrat ; semper enim , &c. That it was , for that All Invocation is Performed through THE LORD GOD , One of the Daemons , Who from the Beginning Assigned every One His Own Daemon , and does in Sacrifices , according to His Own Pleasure , shew every Man His Own .

Nor is Iamblicus's Testimony the only One I have in this matter ; for Plato in his Convivium , Plato in Co●viv . f. 201 , &c. Ex Ed. Steph. gr. lat. having spoken somewhat of the Nature , and of the Offices of Love , to the End he might Discourse more confidently of it , Introduces one Diotima , a Stranger , but a Prophetess [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ] and makes her answer Socrates , inquiring what that Love should be , That it was not God himself , as he had apprehended it , but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Great Daemon , Mediator between God and Man . She sayes the Great Daemon , for she supposeth there are many Daemons , but this the Great One , or LORD-DEMON . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . There are many and Diverse Daemons , and Love is one of them .

I know you do not startle at the Name , nor at the Thing Daemon , though I believe some others will , who are less acquainted with the Antient Learning , and who know no other meaning of the word , than what common usage now enstamps upon it . But there will be little Reason for any man to Boggle at either , if he can have the Patience but to hear Diotima describing the Demonial Nature , That it is a middle one between God and what is Mortal , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that 't is its office to interpret , and to carry the Prayers and Sacrifices of men to God , and the Precepts and Commands of God , with all his Gracious Retributions and Returns to men . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That it filleth ( being of a middle nature ) Both [ the Upper and the Lower Region , ] or , is as a haps or common Ligament , to bind the Universe in all its parts together ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . That it is the Rise and Spring of Divination or Prophecy . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . — In fine , That God and Man have no immediate communion or commerce together , but what intelligence and Intercourse soever is between them , Proceeds from this Daemonial Nature , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Thus Diotimae .

And how well has her Discourse , it is so deep and so surprizing , Rewarded our Attention to it ! For all she spake in General of the Daemonial Nature , was intended ( as the scope of that Discourse evinces ) Principally , if not solely for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Great Daemon ; and if she mention'd others , it was by way of caution , only to secure her self , and Umbrage what she said that it might down the better , amid the many Prejudices of the Vulgar that opposed it . Nor durst Plato , who was well acquainted with the Fate of Socrates , and with the charge that made it , more apertly explicate the matter ; It was the great Crime imputed to the Master , and for which he was condemned and Executed , that he Introduced New Daemons ; and it would have been a greater in the Scholar , and after such Example less Excusable , wholly to exclude the Old . Wherefore , it is not Injudicious to Understand the Pro●hetess , in the Argument preceding , principally to Regard the great Daemon ; and who is He , but Christ ? For it is He , and ( indeed ) only He that is a Mediator between God and man , and that participates them both ; It is He Interpreteth the mind of God , and that presenteth all our Prayers , and that Reporteth all his Answers and Returns ; By him alone we hold Communion , and Intelligence with God ; 'T is he that filleth All things , which no other Daemon can , and in all , the Aethereal Region in the form of God , the Inferiour in the form of man ; and it is he that is the common Ligament that holdeth Heaven and Earth together , by whom all the Parts and Members of the Universe , Disbanded in the Fall , are Re-united under one Head . [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Eph. 1.10 . to Recapitulate , is the Apostles word . ]

And well might Iesus Christ , the Great Daemon of Plato , be styled by him ( as he was ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or Love , who as one composed all of Love , has given greater Demonstrations in Effect of His , than it is possible for Men to represent in words . Nor is it contradicted by the Story which the Author tells us of the Origin and Rise of Love , Plat. in Conviv . f. 203. Ex ed. Steph. namely that it was the Offspring of Porus and Penia , of Plenty and Poverty ; for what more easie Applications can be made of it , than to our blessed Saviour , who is the Issue of the Grace and Goodness of Almighty God , and of the Indigency , Need and Poverty of Man ? Had not Man been Indigent and Needy , and God Infinitely Rich in Grace and Mercy , Christ had never come .

As for the Resurrection of the Dead ( Another Article of Christian Religion ) it was Believed by the Druids ; it was Preached by the Sibylls ; it was implyed in the Doctrine of the Immortality of Humane Souls , in the Sepulture of Bodies , Neh. 2. 3. and in the Rights of Sepulchres , which for that they preserved the Dust and Ashes of Men against the time of Restitution , were esteemed all the World over Sacred and Inviolable . Phocyl . in Poem . Admonitor . So Phocylides . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is Humane ] to afford Earth unto Unburied Carkases . Again ,

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉

Thou shalt not violate the Sepulcher of the Dead ; nor discover to the Sun , things not to be looked on .

The next Verse is to the same Purpose . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is Infamous to dissolve the Humane frame , or disturb his Ashes . And why ? He annexes the Reason in the following Verses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — And we hope that ere long the grave ●hall render up again to light the Reliques of the Dead .

And , though in St. Pauls time , Act. 17.18 . ●he Multitude at Athens were so ab●olutely unacquainted with the Resurrection ( of the Dead , ) that when they had the Happiness to hear him Preach concerning it , some of them apprehended him to speak of a God , and all of a new and strange thing ; yet we know that at the same time , there were Philosophers Rome that were most clear and full in their Belief and Faith of it , who not unlikely with their other knowledges , Received even this at Athens ; from some above the many . Once , Philosophy came from Greece to Rome ; and at Rome we have some Notice of this Article . Sen. Ep. 36. Seneca shall speak thereof , Mors ( saith he ) intermittit vitam , non cripit . Veniet iterum qui nos in Lucem reponat , Dies . Death is but [ a sleep ] an Interruption , not an Abolition of Life ; there wi● a Day come , when we may Repossess the Light . Thus He of the Resurrection of the Body : which yet both Portius Festus and Pliny derided . Pli● . Nat. Hist. l. 7. c. 55. Democritus indeed seems to have spoken of it , and that occasioned in part the Extravagant Sally and Talk of Pliny .

And having treated of the Resurrection of the Body , I will now tell you why I premised to it nothing of the State and Immortality of the soul ; It was because I did esteem it as a Point supposed in all Religions , and taken for granted . However in regard you may expect I should say something ; not to mention that Pherecides Syrus Master of Pythagoras , Cic ●● Tus● . quaest. l. 1. is said by some , ( by others Thales ) to be the first that asserted it , Lae●t in Thal. which I will then credit when I am convinced that before them , there was neither Worship nor Theologie ; I affirm it a Doctrine so Universally believed , and known to be so , Vid A●st . de Gener. Animal . l. 2. c. 3. Plut , contra Colo● . Cic. l. de Senec. that it were superfluous to be much in Citations . You shall therefore have the trouble but of reading one Testimony , which for Pregnancy and Fulness of its Sense , and its Conformity with that of Holy Writ , will supersede all others . It is Moschion's , Mos●h a●d Stob. S●r. 120. or as some , Menanders .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — Permit the Dead to be covered with Earth , And every thing whence it came into the Body , Thither to Return : the Spirit to Heaven , And the Body to Earth .

So Solomon . Then shall the dust Return to the Earth , Eccl. 12.7 . as it was ; and the Spirit shall Return unto God that gave it . Socrat. apud Platon . in Phaed. And Socrates was sure of it that he should go to the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to the Gods Lords .

As for Iudgement ; 'T is manifest by a Passage which I cited out of Iamblicus upon the first Argument , that the great Pythagoras both believed and taught it . And what Apprehensions the more Antient Times had , and how conformable to those that Christians have from Christ in Matthew , Matth. 25.32 , &c. is deduceable from the Old Story of Erus , Son of Armenius , which we have in Plato , Plat. de Rep. l. ● f. 614 , &c. and which I mention'd in the Preface to my former Treatise . The Story is this , Erus Son of Armenius , was in a great Combat slain with many others , and after ten dayes , when the Bodies of the rest , all purified and rotten , were removed , his was found as sweet and as found as ever , which his friends carrying home in order to perform to it all the requisite Funeral Ceremonies , on the twelfth day from his decease , as they were laying him upon the Funeral Pile , Behold Erus reviv'd , and being reviv'd , related all that he had seen and heard from the time that he first departed . His Relation follows . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 — He said , That after the Separation of his Soul from the Body , he went with many in his company , and [ at last ] arrived at a certain Divine Place , whence he saw two Openings or Hiatus in the Earth , one near another , and as many also above in Heaven right opposite to them . That betwixt these Openings there sate Judges . That these Iudges , after they had taken Iudicial Cognizance of all Persons and Matters , and accordingly had passed Sentence , commanded the JUST , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to go to the RIGHT HAND up into Heaven . Which they did , carrying on their Breasts 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the Records of all the Good things acknowledged in that Iudgement to have been done by them . But the Wicked and UNJUST 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , were ordered to the LEFT HAND , and to descend to the Infernals ; they also bearing , but upon their backs , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Intimations [ as it were Records in writing ] of all that they had done . That Erus himself for his part , when he came before the Iudges , was told by them , that he must return again to Mortals , to Report to them all that he had seen and heard , and therefore that he should exactly observe , &c.

And how agreeable ( I say ) is this Relation of Erus , for so much of it as concerns Judgement , to that we have from Iesus Christ , who tells us , that in the last day there shall a Separation be made , as of Sheep from Goats ? The Sheep shall stand at the RIGHT , the Goats at the LEFT HAND ; and that then the Good omitted by the Wicked , as that performed by the Just , shall come to Light , and stand Eternally Recorded with the Sentence passed on them , to shew Divine Justice .

You have another Old Story to Demonstrate the Antient Faith of Gentiles in the point of Iudgement , Plato in Gorg. s 526. ex . Ed. Steph. who maketh Socrates to tell it to one Callicles . Therein he speaks of Two wayes , one to Heaven , another to Hell : Of three Iudges , Rhadamanthus Judge of the Asians , Aeacus Judge of the Europeans , and Minos presiding over both , with a many other not impertinent matters . But as he tells the Tale , it is so prolix , and after what I have already said from Erus , so unnecessary here , that I will not give my self the trouble to Transcribe , or you to Read it ; only , there is a passage in it that imports how Just , and how impartial a Judgement that shall be ; which for that it is Important and concerning , I think not fit to omit . For Socrates having in Discourse on some part of his Relation said ( what the Holy Penmen in many places also do ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That many of the Dynastes or Rulers of the World are wicked ; thence he takes occasion to resume his Story , and to tell how Uprightly , how Equally , how Impartially Judge Rhadamanthus does Acquit himself towards them and others ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , When the foresaid Rhadamanthus taketh such an one in hand to examine him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , He taketh cognizance of nothing in him , neither of what Rank or Quality he is , or from whom descended ; but only that he is Wicked ; 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and finding him so , dismisseth him to Hell . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Putting on him ● Mark to signifie that he is Curable , or else Incurable . ] It seems they held Purgatory . ] 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . But if he see another soul , that of a man that hath lived Holily and according to Truth , and Justly , whether it be that of a plain and Unlearned man , or else of another , ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) But Principally I say , O Callicles , if it be a Philosophers [ I had almost rendered it , if a Christians ] One that minds his own matters , and is no busie-body in other mens ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That he huggs , and sends to the Islands of the Blessed . AEacus does the like . Minos sits by superintending , according to Ulysses in Homer . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Holding a Golden Scepter , and ordaining Right to the Dead .

This for the Iudgement to come ; But if any urges that the Testimonies I have cited do concern the Particular one , which every soul assoon as it abandons and forsakes the Body undergoes , rather than the General wherein all men all together , souls and bodies re-united shall appear at the Bar : I say ( 1. ) Particular Judgement and General differ not essentially ; but accidentally . ( 2. ) And who knows but that they meant both ? But ( 3. ) If they apprehended not the Article in all its Circumstances so distinctly as we now do , it will not much matter , if for all they did believe the substance , That All must answer one day for what they do in the Body , and be Rewarded accordingly : Since this sufficeth for both the Ends of that Discovery , namely to Influence the Humane Life , and to Justifie Divine Procedure .

As for the two States of heaven and hell , there are so many and so obvious Testimonies both of Poets and Philosophers , of which occasionally I have mentioned some already , that to offer any in so plain a matter , and here especially , may seem superfluous ; yet , that I be not altogether wanting unto this Article in its Order , since I have not yet been so to others in theirs , I will present you One Evidence concerning it , and because it will indeed be absolutely unnecessary after that to offer more , I will Present but One. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( sayes Socrates ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Socrat. 〈◊〉 ; Platon . in Gorg. f. 523. ex Ed. gr. lat. Steph. This was the Law and Sanction of God concerning Men in the Reign of Saturn , and the same was alwayes , and even now is ( in force . ) And what is that Law ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. That , whosoever among men did live 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Righteously and Holily , should 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whensoever he dyed , go 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 unto the Islands of the Blessed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 there to dwell in all felicity , without the Mixture of Evils . This was the Law for the Good . So Christ , Blessed are they that dye in the Lord , thenceforth they rest from their labours and their works follow them . There shall be no night there ; There shall be no Curse there . But what is the Law for the wicked ? 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , But he that lived without God , or Impiously in the World , and Unrighteously , was to go 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , into the Place of Punishment and Iustice , which they call Tartarus . And Dives in Hell , &c.

I confess , the Life Everlasting , by which I understand that Glorious and Immutable Condition or Estate to be possessed by the Godly in the Resurrection or the Re-union of the Body with the Soul , is an Article wherein ( if in any ) the Gentiles generally were but Dark : And yet ( what is not easily believed ) it is true that some of them had Light and Information of it ; for that very Poet whom I lately cited for the Resurrection from the Dead , immediately to what I have already quoted out of him on that head , adds this . — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Philem: in Poem . Admonitor . Afterwards [ viz. after the Resurrection ] they shall be Gods . And not the Poet only , but the Old Magi believed Another , and that an Immortal Life . So Laertius , Theopomp . ap. Laert. in Proem . Plutarch . de Is. & Osir. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. — Who ( saith he , speaking it of Theopompus ) affirmeth , that according to the Doctrine of the Magi , Vid. supra 276. men shall live again , and then be Immortal ; A Belief that is not much short of that the Christians had of old , I know faith Iob , that my Redeemer liveth , that in the latter Day He shall stand upon the Earth ; and that I shall see him with these Eyes . When I awake ( saith David ) I shall be satisfied with thy Likeness . And what is that Likeness . I know how some understand it , viz. That it does consist in Holiness , or in the correspondency of our Natures to the Divine ; But I rather understand it as Analogie and common sense of Scripture prompts me , to consist in Glory , I mean , in the conformation of the Vile Bodies of Believers to the Glorious Body of Iesus Christ . For as they have born the Image of the Eart hly , they shall also bear the Image of the Heavenly . Beloved , we are now the Sons of God , and it doth not yet appear what we shall be , but we know that when He shall Appear , we shall be lik● 〈…〉 is He that shall 〈…〉 Christ ? and the 〈◊〉 proveth it , 1 Ioh. 2. 28.

But to conclude this tedious Entertainment of the Gentile Divinity , I will only add , that many Heathen held Opinion , that the World should have End by Fire . Of which perswasion [ Generally ] were all the Stoicks ; Seneca is press and full , Sen. Nat. Quaest. l. 3 At illo tempore , solutis Legibus , sine modo fertur . Qua ratione inquiris ? eadem qua Conflagratio futura est . Utrumque sit cum Deo visum ordiri meliora , Vetera finiri . At that time absolved from all Laws , it doth observe no measure . How can that be dost thou say ? Why , in the same manner wherein the Conflagration shall ; both the one and the other is when it pleaseth God either to give beginning unto new Things , or else to put an end to old , &c. Ovid sayes as much . Esse quoque Ovid. Metamor . Dr. Dove against Atheism , ch. 14. August . Ste●ch . E●g●b . de perenni philosoph. l. 10. c. 29. in Fatis 〈…〉 affore tempus Quo mare , quo tellus , correptaque regia coeli Ardeat , & mundi moles operosa laboret . That time shall come when both the Earth and Sea , With Heavens Arch so Glorious to behold Shall burn , and shall turn unto Decay . So also Lucretius . Una dies dabit exitio , multosque per annos Sustentata ruet moles , & machina mundi , Accidet exitium coeli terraeque futurum . The World which stood so many years Shall in one day destroyed be , Destruction likewise shall appear For Heaven and Earth most suddenly .

To this also agreeth the Poet Lucan , his words be these , Lucian Bel. Civ . l. 1. Invida fatorum series , summisque negatum Stare diu , nimioque graves , sub pondere Iapsus , Nec se Roma ferens . Sic cum compage soluta Secula tot mundi suprema coegerit hora , Antiquum repetens iterum Chaos , omnia mistis Sidera Sideribus concurrent , ignea pontum Astra petent , tellus extendere littora nollet , Excutietque fretum . Fratri contraria Phoebe Ibit , & obliquum bigas agitare per orbem Indignata diem poscet sibi , totaque discors Machina , divulsi turbabit foedera mundi . The Fates envy the States of mortal men , The Highest Seats do not continue long : Great is the fall under the greater burden , ( And Greatest things do to themselves great'st wrong ) Rome was so great ( whom all the World did fear ) That Rome her self she could no longer bear . So when this well couch't frame of World shall burn , And the last hour so many ages end : To former Chaos all things shall Return , ( The Envious Fates this Issue do portend ) Then all the Planets shall confus'dly meet , And fires coelestial on the floods shall fleet . The Earth shall grudge to make the Sea a shore , And cast it off , and push the flood away : The Moon enrag'd shall cross her Brother sore , And seek to alter course , to shine by day : Thus all at odds , in strife and out of frame , They shall disturb the World , and spoil the same .

So great a Light was that afforded to the Gentiles , in all Essential points of true Religion : which perhaps , if we possessed all the Volumes perisht by the Injury of Times , and the Destiny of Letters , would have appeared much greater ; yet so great it seems now by what Discourses I have made already , ( the which I might enlarge on every Article , ) That none that does unprejudicedly weight them , can have cause to wonder either at Clement's , or at Lactantius's sense in favour of the old Philosophers , A g. ●de Civ . l. 18. c. 47. or that St. Austin should say , That the Jews dare not averr that no man was saved after the Propagation of Israel , but Israelites . Indeed there was no other People properly called the People of God . But they can't deny that some Particular Men lived in the world , in other Nations , that were belonging to the Heavenly Hierarchie . And Vives in his Notes is of the same Perswasion .

But do you ask by what means Gentiles who were Aliens from the Common-wealth of Israel , and without the Line of that Communion ; became acquainted with those great Truths of which the Iews only had the solemn keeping ? I answer , that ( as I have often intimated ) It was either ( I. ) By a Catholick or General Tradition from the first and most Antient Fathers ; Or ( 2. ) By some Extraordinary Revelation or Discovery made to them ; Or ( 3. ) By Communication from the Hebrews , the Israelites , and Jews , who as a Church , were a Candlestick to hold the Light committed to them , out to all the Earth .

That most of those Doctrines I have noted , were communicated down from hand to hand by Immemorial Tradition , from the first and most Antient Fathers , is not difficult to be conceived by those that know , that as all men came from Adam in the first World , so that in the second all did Descend from Noah , who had the knowledge of the true Religion , and instructed all his children in it , which children cannot be imagined but also to instruct and teach theirs , and so onward . But this is not all ; for the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or mos majorum was a thing insisted on by all the Heathen , who ever pleaded for the Rites of their Religious , that they had received them from their forefathers , and that they were of Antient Usage ; yes , and that Plato ( whom Aristobulus the Iew affirmeth to have been a follower of the Law of his Nation , and to be very studious of the Doctrines in the Sacred Oracles , and whom Numenius for the same Reason styles the Attick Moses , ) he sayes expresly , Numen . ap. Illustr. de Philos. That he Gleaned all he had , and wrote in that kind , out of Immemorial and Unwritten , but almost expired and worn out Traditions . For in his Politic in the Place which I have cited in my Advertisement to the Reader , Plat● 〈◊〉 Politic. f. 271. he plainly tells us , That the points he speaks of , were transmitted from our first Predecessors , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & c. That those that lived in the former Ages Preached , Plat. ibid. ( it is his own Expression ) 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , They were Preachers of the very things that now are causelesly rejected of many . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The like in his Philebus , Plat. in Phil●b . f. 16 which I also noted before , wherein he sayes , that the Antients , better men than we , and dwelling nearer to the Gods , delivered to us the Report or Fame of these things [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Yes , and in his Republique , he maketh Adimantus in Address to Socrates , Plat. de Rep. l. 2. f. 366. to speak the same , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , deducing your Discourses from the [ An●ient ] Heroes who were from the Beginning , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The Remains of whose Discourses are arrived even down to us . 'T is very probable that these whom Plato calls the first Ancestors , the Antients , better men than we , nearer to the Gods , Heroes that were from the Beginning , I mean the first Patriarchs ( for so I understand him ) Noah for instance and his children , Apollo apud La●rt . in Zenos . are the same designed by the fam'd Apollo , when in answer to a grave and serious Inquiry made by Zeno Citticus , how he might institute and frame and order his Life Best ? He sayes , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that he would institute and frame and order it best , if he made it to conform to the Dead . Apollo's Dead , and Plato's Heroes are the same .

Thus by Oral Tradition , or Report , by which I mean a delivery down of Doctrines from hand to hand by Words , or else by visible and significant Actions , many things were transferred from preceding to succeeding ages . But Report or Oral Tradition and Delivery , is in it self a means of conveyance so Uncertain and fallible , that when it passes many hands , there can but little be confided to it in controverted matters ; ( for ) then it proveth ( most commonly ) so diversified and various , that it is the cause of Controversies , not the cure ; the persons that convey it are so lyable either to mistake and Imposture , or to design & Interest . Nothing is more Obvious , or more frequently experienced than this : For the Report of an Accident but at One End of the Town ; albeit it may Retain ( as for the most part it doth ) some general likeness and similitude of the First and Original Truth : yet 't is disguised with a thousand Errors ; though perhaps in some places with more , in some with less , according to the different Capacities , Numbers , Tempers , Affections and Designs of those that have the conveying of it . Report the further it goes , the more it loses of Truth , and the more it gains of Error .

In this Instance we have a lively Pourtraict of the False Religion of the Gentiles , and the plain Reason why it seemeth in so many things an Apish Imitation of the True ; why it is so diversified in it self , and yet withall Retaineth such Resemblance and Conformity with Ours . It is because that all men came from one , and that all men came from one , and that not only Adam , but Noah did instruct his children in the Mysteries of the True Religion , and in the Rites of it , and these again Reported to theirs , and so onward . But we may easily believe it to have hapned in this Tradition , as it doth in all others , that there was almost in every New delivery and Transmission , ( for the mentioned causes ) some departure and Recess from the Former ; and thence arose so great Diversity in several parts of the World ; yet ( what also is in all Reports ) notwithstanding so much Variation in Particulars as there was among them ; all Retained some Agreement in the General , and that Greater or Lesser , as those that made them were either nearer to the first Reporters , or more Remote ; or else were more or less Intelligent , Faithful , careful and sincere in Transferring them . Cunning and Designing men foisted in something of their own , and made the Catholick Traditions , to father their conceits ; But others were more Honest : Hence the Variety , and hence the Agreement in the Religions of the World .

Now , those General Articles , Heads , or Points of Religion , wherein all men all the World over commonly agree , and which are therefore called common sentiments , though they be not ( what by some they be imagined ) Innate Idea's , or Notions ingrafted and imprinted on the Minds of Men by Nature , but ( as I have evinced them ) main and substantial Points of the first Tradition , and consequently , Retained in all the following , with more or less Disguise ; yet be they as Infallibly and Indubitably true , as if they were ; since 't is as impossible that they should obtain so Universally ( all the World over ) if indeed they were not the Traditions of a first and common Parent , as that they should be false , if they were . For grant one first Parent common to all the World , who could not but know the Truth , and that he so delivered things to his Children , and doubt O Atheist , the Reality of them , if thou canst !

Finally , How disguised soever Truth was in those Successive Traditions , as necessarily it must have been in passing through so many and so diversly affected hands ; yet as in other Reports , so also in these , when one becomes acquainted with the Original Truth , he will be able by comparing and conferring , to Discover the Causes , or rather the first Occasions and Rises of Mistakes and Errors , [ what grounds there were for such ; ] since it is as certain , that all Mistake , Error , Falsity hath for its bottom and foundation one or another Truth , as that Evil has some Good to ground it . This consideration will administer abundant Light to those that mind it , for their understanding of the cogency of some of those Discourses I have made before , about the Christianity disguised in many of the Gentile Rites ; and it was for that Purpose , and with that Design , namely , that it might reflect upon them somewhat of strength and confirmation , that I made any mention of it here ; for doing which , after I have offered this Apology , I hope I need no Pardon . Thus Tradition was one way .

But though Tradition was One ; yet the only way it was not whereby the Gentiles became acquainted with the Mysteries of the True Religion , for besides that , we are to conceive they had some Extraordinary Revelations and Discoveries of them , by Inspiration or Oracle : There not being any Nation under Heaven , and in the whole Universe , wherein ( if you will credit Cicero ) Divination was not . Cic. de Divin l. 1. Vid. Iambl. de Myster . And indeed the Antient Superstition was Magick . Of which truth we are assured not only by the Definition Plato gives of Magick , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , that it is the worship of the Gods ; but also by the more Authentick History of Balaam , who when he would Divine , did nothing but perform Rites of Religion ; he caused Altars to be built , and offered Bullocks and Rams . Strab. Geog. l. 10. & 16. Yes , and Strabo tells us , that all the Heathen , as well Barbarians as Greeks , had certain Festive Sacrifices , wherein they were inspired by the Deity , [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ] Pausanias also having mentioned the Persians eminent for Divination , Pausan. in Phocic . adds , Et haec quidem de foeminis & viris , quibus ad hunc usque diem Divinandi Scientia Divinitus contigit , memoriae prodita sunt . In sequentibus dehinc seculis credi facile potest alios ejusmodi homines , qui futura praedicant , non defuturos .

As for the Rise and Origin of heathen Inspiration of Oracle , I do not hold my self obliged to discourse thereof here , farther than as generally hinted , it may serve to regulate our Apprehensions in the present matter ; and therefore omitting what Peripatetiques and Stoicks say , who make it the Effect of certain Preparations or Dispositions of mind , or what Plutarch , who ascribes it unto Qualities and Temperatures of places ; I impute it to Religion , and to the state and condition of the first times , wherein Inspirations , while there was no other certain way of knowing the Divine mind , and of being guided by it , were far more frequent and common , than in the more remote . And no question but among the many other Traditions given by Noah [ Father of the Second World ] to his Children , this was One , In Extraordinary Cases to consult God for Resolutions and Direction by ( a way of ) extraordinary Worship and Religion ; for instance , by Extraordinary Prayers , and Extraordinary Sacrifices ; it being the acknowledged Nature of Religion and Worship , by qualifying and accommodating of the mind to God , to Invite and draw him down , and make him present to the Religious , and Worshippers . Thus all men all the world over mov'd by that Tradition , as by Instinct of Nature , did in all unusual and uncommon Emergencies , or when they would be counselled and resolved in any matter , immediately apply themselves to the Deity ; which the superstitious Doing in wayes and methods not appointed by the true God , expected him in vain , he ( for the most part ) disdaining to approach unto them on such allurements ; whence it came to pass , they were abused by the False , ( I mean the Devil ) who readily espying and improving this Occasion , Slily intruded himself ; so that appearing in the place of God , he passed for him . It was thus the Devil became the God of this World , or of the Gentiles . The superstitious invocated God in false wayes , who therefore refusing to approach , and visit them , the Devil takes the opportunity ; he comes in his stead , and so passes for him .

I am the more confirmed in this Opinion , by considering that among the Superstitious , there were the same wayes of Responses by Visions , by Dreams , by Voice , &c. as among the truly Religious ; as also by the Cessation and defect of Oracles or Inspiration , which on this Notion , and in this way , is more accountable than in any other . For when the Superstitious ceasing to be so , became ( as in process of time they did ) diffident and faithless of the Power and Aptness of the means , for effecting of the Ends pretended , and consequently either innovated New Rites , more agreeable to their own conceits , or else grew cold and formal in the use of the Old ; it followed , that they lost the advantage of such communication and direction from their Gods , as formerly they had , with their Faith and Zeal in those Performances , that is , with that Religion which possessed them of it . False Religion made Oracles , and Irreligion ruin'd them . Sublata causa tollitur effectus .

And who can doubt of this Account , or Reason , that seriously considers , First , That we read not of the Cessation or Defect of any Oracle , but about the time that Scepticism and Epicurism obtained . That great Oracle at Delphos , so celebrate in all the Earth , then ceasing to answer , as it had before in Verse , Vid Minut. Foelic . in Octar . when the Seeker Pyrrho was followed . And Secondly , That Iamblicus is of the same Opinion , who informs us , that it was the innovating and unsteady humour of the Greeks that rendred inspiration so unfrequent and rare , among whom ( he sayes ) it was ( for that Reason ) of a duration and continuance , much shorter than among the Grave Barbarians . Iambl. l. de Myster . Oportet igitur ( sayes he in his Mysteries ) Ritus adorationis antiquos tanquam sacros conservare semper intactos , neque demere quicquam , neque aliunde quid addere ; ferme namque & hac causa nuper extitit , ut omnia & nomina & vota debilirata jam sint ; propterea quod propter ipsam proevaricationem & invocandi cupiditatem permutata sunt semper , & permutari non desinunt . Graeci namque natura rerum novarum studiosi sunt , ac proecipites usquequaque feruntur , instar navis saburra carentis , nullam habentis stabilitatem , ne●abque ; conservant quod ab aliis acceperunt . Sed & hoc cito dimittunt , & omnia propter instabilitatem , novoeque inventionis elocutionem transformare solent . Barbari vero sicut moribus graves , firmique sunt , sic & in iisdem sermonibus firmiter perseverant , ob quam sane stabilitatem , & ipsi Diis sunt amici , & orationes offerunt illis acceptas , quas nulli ulla unquam ratione fas est permutare .

But to circumscribe my self : That the True God did on occasion infuse into the Heathen some Divine Motions is ( in my Apprehension ) scarce questionable by any that Reflects on Balaam . Again , and as little questionable is it , that the Devil , after he had usurped the Place of God , and ( as it were ) assumed his Person , did frequently both say and do many things that were like him , to the end he might more craftily secure the cheat , and pass for what he was not . Though indeed at other times , he acted things like himself , which when he was received for God , he might the safer do ; and all this as one that Personates another is wont , who must do something like the person he pretends to be , that he may pass for him ; and will do more like himself . Hence the Heathen Oracles and Sibylls had a mixture in both of Good and Bad. The former , that they might seem to come from God ; the latter , because they came from the Devil .

Now whether the Sibylls ( for of these I principally design to speak , as having pressed their Authority before ) were inspired in what they spake of Jesus Christ by the Deity ; or ( as you see I apprehend ) prompted by the Devil , is a matter not so necessary here to be decided . Both wayes are Possible . God inspired Balaam many hundred years before the Prophets arose , so that he spake as plainly and fully of our Saviour , as any of them all ; and for the Devil , he gave as large and full a Testimony unto Jesus Christ , when come , as any in that time beside him . And that he might Predict or prophesie of him in the Sibylls , and other Oracles , for the same respects and Ends before he came , for which he did confess him when come , is not difficult to be conceived by a Thinking and Attentive man . What if the Devil by the clearness of his Oracles in this particular , thought either to out-vye or to forestall the Prophets in theirs ? It would not seem a Design ( if that were his ) Unworthy either of the Envy , or the subtlety , for which he is so infamous . And what if he intended to verifie his Divinity to after Ages , by the Truth of his Prognosticks in the former ? Besides , he might conceive it would intangle and perplex succeeding times , as indeed it mightily hath ; which to design was proper for him .

Once , 't is out of doubt that there were Sibylls , and those Antient , though how Antient it be not easie to determine . Certain it is , their Writings ( of old ) were held at Rome in extraordinary Veneration , there being Officers appointed , during both the Government of Kings , and that of the People , to preserve , and on occasion to inspect and consult them . Vid. Lactant. Inslit . l. 1. c. 6. — de Ira Dei , c. 22. Viv. in Not. ad August . de Ciuit. l. 18. c. 23. Dionys. Halicar. Antiq. Rom. l. 4. That after the Conflagration of the Capitol , and of the Books with it which hapned in the one hundred fifty fourth Olympiad , there were Ambassadours sent on purpose to Erithrae , to repair that loss , which was done in part from thence , and in part from other Cities . In fine , Augustus by his Edict commanded that all the Verses going under the name of Sibylls , in the possession of any in his Territories , should be brought to the Praefect of the City of Rome , to be by him submitted to the Censure of the Quindecem viri , who were to judge which were true , and which false ; severely forbidding private persons to retain or keep them . Thus they were preserved till the time of Stillico , who destroyed them . Of so much credit they were .

Indeed , That among the Writings commonly reputed Sibylline , there were antiently a many false , suppositious , and ingenuine , cannot be denyed by one who reads in Dionysius of Halicarnassus an express Assertion of it ; Dionys. Halicarn . ubi supra . Tacit●● A●nal . l. 6. f. 380. Ed. Lips . or that considers , that it was ( as Taccitus affirms ) the Motive of the Edict ( so lately mentioned ) of the great Augustus . And for the times since Christ , what the learned Vossius hath suggested may in part be true ; Voss. de Port. Grae. c. 1 . that many of the Writings now obtruded on us for the Sibylls , may be Pious frauds , contrived to beguile the Heathen , by men of honester designs and meanings than Practices .

Of this sort , forasmuch as the Devil who resided at the celebrated Delphos , was long before forsaken of his versifying Humour at least , Cic. de Diuizat . l. 2. Strabo Geogr. l. 17. Plutarch . de Orac. defectu . ( as is very Evident from Cicero , Strabo , Plutarch and many others ) is that famous Oracle pretended to be given by him to Augustus Caesar , viz. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Me puer Hebraeus jubet hinc Rex ille Deorum Tartareas remeare Domos haec aede relicta , Post ergo ora tenens altaria nostra relinquo .

And of the same bran I reckon that Tale of Theodosius the Iew , Howells Letters , Sect. 6. Let. 37. Vid. Morney of Verity of Christian Religion , c. 30. which Mr. Howell sayes he found in Suidas , and concerning which he prayeth the Judgement of the Learned Doctor Usher , in a Letter sent ( to him ) for that purpose . The Story is this ; That when the Temple was founded in Ierusalem , there were twenty two Priests according to the number of the Hebrew Letters to Officiate in the Temple , and when any was chosen , his name with his Fathers and Mothers were used to be Register'd in a fair Book . In the time of Christ a Priest dyed , and he was chosen in his Place ; but when his name was to be entred , his Father Ioseph being dead , his Mother was sent for , who being asked , who was his Father , she answered , that she never knew man , but that she conceiv'd by an Angel . So his Name was Register'd in these words , JESUS CHRIST THE SON OF GOD , AND OF THE VIRGIN MARY . This Record at the Destruction of the Temple was preserved , and is to be seen in Tiberias to this day . Thus He.

These , and other instances of Pious Fraud in former times , may be a just ground whereon to raise suspicion , that some of those Verses commonly reputed Sibylls , were no better ; but that all were so , or that the most , is not at any hand to be admitted , seeing they were insisted on so much , and appealed to so often , by very many Antient , Learned and Prudent Fathers , namely , Iustin Martyr , Clemens Alexandrinus , Lactantius , &c. who instead of defending , would have indeed betrayed the Christian Doctrine , had they underpropt it with so weak and false supports . Questionless , 't is the only way to stagger and discredit the greatest Truths , to go about to establish them with lyes and falsities . I confess , it was pretended long ago by the Heathen , that the urged Sibylls were Impostures , but Lactantius both disavoweth and disproves the scandal . And Constantine the Emperour , who had opportunity to know it well , Asserts their Integrity .

Truth is , there would but little Doubt remain in this Particular , concerning the Authority and use of Sibylls Writings , were that Exhortation Pauls indeed , which Clemens Alexandrinus puts upon him , Clem. Alexand l. 6. Stronat . Libros Graecos sumite , & Sibyllas agnoscite , quomodo unum Deum significent , & ea quae futura sunt , & invenietis in eis Filium Dei clarius & apertius scriptum . But to omit Apocryphal and Doubtful Testimonies , that which abundantly Evinceth the Prophecies ascribed to the Sibylls , to be for substance theirs , and that they spoke most clearly , both of Jesus Christs Nativity , and of his Kingdom , is what hath been noted and insisted on before by Eusebius and St. Austin of old , as well as many Moderns of late , namely , That Virgil in his fourth Eclogue , written about thirty years before the Incarnation of our Saviour , doth ineptly apply to Saloninus , Son of Pollio , the Sibylline Prophecies , conceived in terms that agree exactly to the Great Redeemer , and can to none else . Ramus in his Learned Praelections on that ( fourth ) Eclogue , though he seems himself to haesitate about the interpretation which so many worthy Persons make , yet he offers much in favour of it . Ramus in Praelect. ad quartam E●log . Salonis in Dalmatia victis , Pollio filium quo tun● erat auctus , Saloninum cognominavit : Virgilius igitur hac Ecloga 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ejus describit ex adjunctis , quod ejus aetatis aetas aurea comes futura sit : eique permulta tribuit , quae Christo dicuntur a Sibyllis attributae . Quae Christianis ita probata sunt , ut Graeci hanc Eclogam Graece converterint : & Divus Hieronymus ad Plautinum affirmet Maronem sine Christo Christianum fuisse ; & Divus Augustinus sentiat , Spiritum sanctum per os inimicorum locutum . Et satis constat Secundianum Pictorem , & Marcellianum Oratorem , hujus Eclogae versibus consideratis Christianos factos esse . Thus he .

And to speak plain English , who can longer bark against the Sibylls with any face , or think to elevate their Testimonies by consideration of the clearness and fulness of their Prophecies , that reflects on what the Poet professeth to have receiv'd from them , and could not from any after Christ , viz. That in the last Age there should a Child be born of a Virgin ; that he should be King of all the World ; that he should take away the sins of men ; and that he should restore unto the Earth Eternal calm and peace ; all which and more too that Poet found in the Sibylls . You well know what he sayes , Ultima Cumaei venit jam Carminis aetas , Virgil Eclog. 4. Magnus ab integno seclorum nascitur ordo , Iam redit & Virgo ; redeunt Saturnia regna . Now is come the last age predicted by the Sibyll called Cumaean , and that Great Ordinance appointed from the Beginning of the World is now fulfilled . Now cometh the Virgin , and now the Golden Dayes of the Kingdom of Saturn return again . Thus he raiseth the Attention of the Reader , and after goes on .

I am nova Progenies coelo dimittitur aelto . Tu modo nascenti Puero , quo ferrea primum Desinet , & toto surget gens aurea mundo , Casta fave Lucina , tuus jam regnat Apollo , &c. Te duce , si qua manent sceleris vestigia nostri , Irrita perpetua solvent formidine terras . Ille Deûm vitam accipiet , Divisque videbit Permistos Heroas , & ipse videbitur illis : Pacatumque regit patriis virtutibus orbem . At tibi prima puer nullo munuscula cultu , Errantes hederas passim cum baccare tellus , Mistaque ridenti colocasia fundet acantho : Ipsae lacte domum referent distenta capellae Ubera , nec magnos metuent arment●● Leones . Ipsa tibi blandos fundent cunabul●● flores . Occidet & Serpens , & fallax herba veneni , &c. Aggredere ô magnos ( aderit jam tempus ) honores , Chara Deûm soboles , magnum Jovis Incrementum . Aspice convexo nutantem pondere mundum , Terrasque tractusque maris , coelumque profundum : Aspice , venturo laetentur ut omnia seclo , &c.

Which Mr. Sands thus translates ,

Now a new Progeny from Heaven to Earth Descends : Lucina favour this Childs Birth , In whom the Iron-age ends : forthwith shall follow A Golden race , now Reigneth thy Apollo , &c. " Now shall our Crimes whose steps do still appear , Be raz'd ; and Earth deliver'd from long fear . The Life of Gods shall lead ; shall Heroes see With Gods commixt , and seen of them shall be ; And with his Fathers Power th' appeas'd World guide . Free Earth her Native Presents shall provide For thee , sweet Boy : wild Ivy , Baccaris , Smelling Acanthus , broad Colocasis : Goats to their homes shall their full Udders bear ; Nor shall our Heards the raging Lions fear . The Cradle shall sprout flowers : the Serpents seed Shall be destroy'd , and the false poysonous Weed , &c. Dear Issue of the Gods , Great Jove's Increase , Produce those Times of Wonder , Worth and Peace . " Lo , how the World , surcharg'd with weight doth reel , Which Sea and Land and Profound Heaven do feel . Lo , how all Ioy in this wisht Times approach ! &c.

To whom can all this agree , but to Christ ?

And now , having vindicated the Sibylls , and evinced many of the Prophecies ascribed to them to be truly theirs ; I am next to do as much for Hermes Trismegistus , whom all will readily acknowledge to have been inspired , if Pimander and other cited works be his , which to shew to be so , is my present Business .

And verily , did I not reflect upon the Lust some Critical and Learned men have of making Tryal of their Wits any way , and this especially in elevating the Authority of Antient and received Writings ; of which we have a great instance in the Noble Francis Picus ( seconded by others ) who hath taken much pains to shew how little certain we are that any of the many Volumes generally reputed Aristotles , D● Ti●smegis●o Vi●esis Clem. Alex. St●om . l. 6. Lacta● . Instit. l. 4. c. 9. are indeed his ; I say , were it not for this Reflection , I should extreamly admire how any Prudent and Judicious Persons of latter times , should call in question the Legitimacy of Writings antiently received without question , and for which they cannot name another Father , there not being an Annius , a Monk , to Father the Pimander and Asclepius , as there is to Father false Berosus and Manetho . Again , not to urge that Asclepius is commonly affirmed to have been translated by Apuleius , and if it were so , it cannot be conceived a Pious Fraud : I will only add a Testimony out of Iamblicus ( who yet is pressed by some against them ) which , Iambl. de My●t . well considered , will signifie with you as much in favour of the Writings generally called Trismegistus's , as it doth with me : It is in his Mysteries , where I find these words , His ita discretis , facile solvuntur dubia , quae in Libris Aegyptiis , quos Legisti , concepisse dicis : Qui enim sub Dercurii Titulo circumferuntur , Opiniones Derturiales continent , etsi saepe Philosophorum Graecorum Stylo loquuntur ; sunt enim ex linguae Aegyptia in Graecam translati à vir●s Philosophiae non imperitis . Stobaeus hath much out of them ; and verily there are as Learned and Judicious men of the Moderns , who do assert the Authority of those Writings , as any that deny it . Marsilius Ficinus , Patricius , Steuchus , &c. are great names , nor can I in Coringus himself , find that against them , which well weighed may over-balance what I have propounded now in Defence of them .

But to return ; there were other wayes of Revelation by which the Gentiles may be thought to have received the knowledge of Religion , I will instance but in One , and that is Publick Vision . For to make a Judgement of what may have been done in former and long ago elapsed times , by what has been done of the late [ almost ] in ours , I will refresh your remembrance of the Famous History of the Apparition at Medina , with the mention of what I find concerning it in Knolls . There came news to Constantinople of a strange Apparition which was seen at Medina Talnabi in Arabia Knolls Turk . Hist. f. 1384. Ed. 5. whereas Mahomet the Great Prophet was buried , to visit whose Tomb the Turks use to go in Pilgrimage , but they must first go to Mecha , which is some few dayes journey off , and there take a Ticket from the Grand Signiours Beglerbeg , else they are not allowed to go to Medina . This Vision continued three weeks together , which terrified the whole Countrey , for that no man could discover the Truth thereof . About the twentieth of September there fell so great a Tempest , and so fearful a Thunder about midnight , as the Heavens were darkned , and those that were awake almost distracted , but the vapours being dispersed , and the Element clear , the People might read in Arabian Characters these words in the Firmament , Oh Why WILL YE BELIEVE IN LIES ! Between two and three in the morning there was seen a Woman in White , compassed about with the Sun , having a cheerful countenance , and holding in her hand a Book ; coming from the North West , opposite against her were Armies , Turks , Persians , Arabians and other Mahometans ranged in order of Battle , and ready to charge her ; but she kept her standing , and only opened the Book , at the sight thereof these Armies fled , and presently all the Lamps about Mahomets Tomb went out ; for assoon as ever the Vision vanished , ( which was commonly an hour befor Sun-riseing ) a murmuring Wind was heard , whereunto they imputed the extinguishing of the Lamps , The Antient Pilgrims of Mahomets Race , who after they have visited this Place , never use to cut their Hair , were much amazed , for that they could not conceive the meaning of the Vision ; only one of the Dervises declared it , and dyed a Martyr . Thus the Turkish History . There are many other Stories of Apparitions not unlike the former , Purchas Pilg. part. 1. l. 1. c. 2. to be had in Purchas , as that of Virachocha , who appeared to the Peruans , and taught them : And that of the Maur , or Stranger , bearded and clothed like a Christian , who to the Pagans of Brasile , did Preach the knowledge of God , but not believed by them , was succeeded by another , who delivered them a Sword , since which they have accustomed to kill , and eat one another . The Apparition of a Cross to Constantine , and of words about it , is generally received , and reported , not only by Eusebius in the Life of that great Emperour , but also by Eutychius in his Annals ; who addeth a Story of another that appeared in Golgotha , Eutych . Acnal . s. 475 , 476. concerning which he Reporteth Cyrill Bishop of Ierusalem , to have written to the Emperour Constantius , Son of Constantine the Great , in these words ; Sub Patre tuo beatae memoriae Imperatore apparuit Crux Domini Christi Stellis [ effigiata ] medio die in coelo ; ac jam te Regnante ( Imperator Foelix ) apparuit super Cranii [ loco ] Cruxè Luce cujus splendor Solis splendorem ipso meridie super at . And so much for the second way of Revelation and Vision , wherein Divine Knowledge may have been communicated to the Gentiles . But to proceed ,

Thirdly , That some of the knowledge owned by the Gentiles , was derived at first or second hand from the Hebrewes , and Church of God , is undenyable by him that shall consider , Diod. Sic. l. 2. Porphyr . de vit. Pythag. how that in most Antient times , Aegypt and Phoenicia were the ●arts of Wisdom for the rest of the World , and that both these received much from the Hebrews .

That Aegypt and Phoenicia were Marts of wisdom , is most certain . As for Egypt , it was repaired to by all the World , so celebrate it was for knowledge . There it was that Thales had his Institution , I●a●t . in vit. Thal. who was the first Philosopher in Greece , and Author of the Sect Ionic ; and it was thence that the great Pythagoras Author of the Sect Italic , Porphyr . ubi supra . did fetch his Wisdom . Homer himself , that Glorious Father of the Graecian Poets , Clin. Alex. Strom. l. 1. was so obliged unto Aegypt for his great Science , of which he was Master , that ( if we may believe Clement of Alexandria ) many thought him an Aegyptian . Diod. l. 2. Yes , and long before them all the famous Orpheus , numbred by St. Austin among the Heathen Theologues , as unto whom the Antient Grecians ówed their Theology ; He ( as we are told by Diodorus ) went a Pilgrimage to Aegypt to learn it ; and is for that Reason honoured by Virgil both with the name , and with the Habit of Priest .

Nec non Threïceus longa cum veste Sacerdos Obloquitur numeris septem discrimina vocum .

This for Greece .

As for Phoenicia , Plin. Hist. Nat. l. 5. c. 2. that of Pliny , ipsa Gens Phoenicum in Gloria magna literarum , &c. That the Phoenicians were illustrious over all the Earth for their knowledge in letters , is to be remarked ; and it is as certain by the same Author , as by concurrent Testimony of many others , that the Greeks themselves received Letters from them , and not unlikely other knowledge with Letters : nor can it reasonably be so much as doubted , but that this noble people trading into most parts of the Universe , communicated to them what they had heard , and what they knew of God .

Now that both Aegypt and Phoenicia received knowledge of the true God , and Articles of true Religion from the Hebrews , will be evident to all that mind ; First , That Abraham , afterwards that Iacob and Ioseph , and for some hundred of years , all the numerous offspring of the twelve Patriarchs were in Aegypt ; and when these last were redeemed and placed in the Land of Canaan , there ever was such intercourse between them and the Aegyptians , as must necessarily occasion in the latter some Discourses of the true God , and true Religion . I confess they generally hated the Religion of the Hebrews , because of the Aversion and Contrariety therein unto their own ; But then , by reason of its strangeness , they talked the more of it .

I am apt enough to believe , that Aegypt owed much to Abraham , Ioseph . An. ti●abque ; l. 1. c. 9. as well for that Skill and Knowledge which it had in Divinity , as that in Astronomy , Geometry and other parts of the Mathematicks , for which in after times the AEgyptians were in such repute ; yes , and perhaps from him they might receive their very Letters themselves , to which belief I am inclined by what I read in Pliny , who yieldeth the Assyrians to have had advantage of all Nations in point of Letters , Plin. Hist. Nat. l. 1. c. 9. when he faith , Literas semper arbitror Assyrias fuisse ; sed alii apud Aegyptios à Mercurio , ut Gellius ; alii apud Syros repertos volunt .

And Phoenicia was so near Palestine , where the Fathers Abraham , Isaac and Iacob sojourned , and where afterwards according to the Promise , their Posterity inhabited ; and in the Dayes of David and Solomon , and not unlikely both before and after , by reason of Trade ( facilitated by community of Language , the Punic and Hebrew differing only in a Dialect ) there was such commerce and intercourse between the Hebrews and Phoenicians , that the Manners and Religions of both people , cannot be conceived to be unknown to either , Epicharmus in Clement affirms the Phoenicians to have received their Letters from the Iews , and so doth Eupolemus .

And having mentioned Solomon , with the Intercourse between the Hebrews and Phoenicians in his time , I cannot pretermit a not impertinent note , which it occasions me to make ; De Brachman : Gymn●ophist . Vid. Strab. Grozr . l. 15. Apul. Florit . l. 1. Clem. Alex. Strom. l 1. It is that the Brachmans and Gymnosophists , men of so fair a Reputation thoroughout the whole Universe for Knowledge and Philosophy , were the Off-spring of the Voyage to Ophir , and that the Iews that fetched Gold from India ( for Ophir is in India , beyond Ganges , where Chryse was of old , and now the Kingdom of Pegu ) left behind them in that Golden Countrey , Doctrines much more precious than the Metals they went for . Those were the Institutions for which so many ages after , these Philosophers of India were so Venerable ; whose very way and method of Philosophizing , which as Laertius notes , Laert. de vit. in Proem . was Aenigmatical and Sententious [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Worship God : Do no Evil : Exercise Fortitude : ] was as conformable to that of Moses , as was the Matter of their Philosophy . Such was the Rise and Origin of the Brachmans and Gymnosophists .

And for the Persian Magi , though some derive the Brachmans and Gymnosophists of India from them , and others on the contrary the Magi from the Brachmans or Gymnosophists , affirming that Histaspis Father of Darius , travelled into India with design to learn Philosophy and Magick , the which the Magi afterwards professed in Persia : Yet I have cause to think , that omitting the Magick whereof Zoroaster is reputed Author and Founder , the Magi celebrated by the Greeks for Doctrines so conformable unto the Christians , owe their Original and Rise to Daniel .

And what inclineth me to this Belief , is that Daniel was considered first by Nebuchadnezzar , afterward by Belteshazar as a Great Magus or Wise man , and had in such Repute and Honour , that he was preferred by the former to be chief of the Governours of all the Wise men in Babylon , or as it is interpreted Daster of the Magicians , Astrologers , Chaldaeans , Southsayers ; and by the latter made the third Ruler in the Kingdom . Yes , and at the Entry of Darius , in whom the Kingdom was translated from the Assyrians to the Medes and Persians , he had the honour of being , first , the President over all the Princes of the Provinces , and then , after the Conspiracy of all the Magi and Princes against him ; in the progress of the Government of the same Prince , he had the Happiness to see their Ruine , and to hear his God proclaimed God and King thoroughout the whole extent of the Empire . Thus perished the old Magick , the fam'd Superstition of Zoroaster , it was extinguished with those that made Profession of it , and another kind of Magick ( to use the Heathen Term ) introduced by Daniel ( then of great Authority and Influence ) even that of Moses , which was continued down along from him ( among the Jews ) in the Schools of the Prophets , accordingly as he had promised , and predicted that it should be ; the Lord your God shall raise up unto you another Prophet like unto me . It was for this Magick that the Iews were noted ; Talis erat Moses ( saith Strabo , Strab. Geogr. l. 16. speaking of Magi or Diviners ) & successores ejus : qui cum initia non mala habuissent , postea in deterius delapst sunt . A Censure much truer of the Gentile Superstition .

In this I am confirmed , First , By that of Pliny , Plin. Nat. Hist. l. 3. c. 1. who having spoken of the Magick of Zoroaster , adds , est & alia Magices factio à Mose , à Ianne & Iotape Judoeis pendens , sed multis millibus annorum post Zoroastrem . And there is another exercise of Magick , derived from the Jews , Moses , Jamnes , and Jotape [ perhaps he means Iannes and Ioshua , so confused is Tradition but by many thousand years later than that of Zoroaster . And also that in Diogenes Laertius , some who by the great conformity of Tenents observable between the Iews and Magi , were convinced of some Relation and intercourse between them , Lae●t . de Vit. in Pro●m . yet unwilling to acknowledge the Truth , that the Magi proceeded from the Iews , affirmed that the Iews derived from the Magi , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , And some say , the Jews came from those Magi. To this add , that the Greeks must be conceived to mean this New Order of Magi , and not the old , who would derive them from Histaspis .

And for the Druids both of Britain and Gaul , there is so great Resemblance in their Institutions , Discipline and Doctrine , with the Iewish Priesthood , that it is not difficult to guess their Original : It was the Office of the Druids , as of the Jewish Priests , to procure Sacrifices private and publick , Caesar. Com. l. 6. to interpret Laws , to instruct Youth , to decide and umpire Controversies , & si quis aut privatus aut populus eorum decretó non stetit , Sacrificiis interdicunt , &c. And if either Person or People will not bide by their award , they Excommunicate ( and out-law ) him . In order to discharge the Office last mentioned , all the Druids ( over whom presided one that had Supream Authority , as who would say , the High Priest ) did once a year upon a certain and determinate Time , use to assemble in a Consecrated Place in midst of Gaul , where they sate in Judgement , and where all the People that had any Differences depending , conven'd before them , to have them ended . Not much unlike what is ordained in Deut. 17. 8 , 9 , 10. In fine , what makes it more probable , Caesar. Co● . l. 6. is a common Usage mentioned by Caesar to have been among the Gauls , which likely they received from the Druids , namely , of computing times , not as other European People , by the number of the Dayes , but Nights , they so observing Nativities , the beginning of Months , and of Years , that the night therein precedes the Day . A Custom bottomed upon the Great Originist , and that account he gives us of the Genesis and Rise of things , wherein the Darkness was before the Light , Night before Day . Evening and Morning made the first Day , &c.

And now I make no Question , but you will tell me , that you should not doubt the Druids were of Hebrew Institution , and Original , could you be resolved how it came so pass , that Nations so remote as the Gaules and Hebrews , should communicate knowledges . Wherein to give you satisfaction , I shall plainly evidence , First , That the Gaules received the Druids Institution from the Britains , and then that the Britains immediately received it from the Orient ; not unlikely from the Phoenicians [ who sailed hither . ]

That the Gauls received the Institution of the Druids from Britain , Caesar. Con. l. 6. was in the Dayes of Caesar a receiv'd Opinion . Disciplina in Britannia reperta , atque inde in Galliam translata esse existimatur . This Discipline of the Druids is also found in Britain , and it is believed from thence transplanted into Gaul . Which Opinion he confirms , & nunc qui diligentius eam rem cognoscere volunt , plerumque illo discendi causa proficiscuntur . And even to this day , those who will more thoroughly understand that matter , do for the most part sail over into Britain to learn it . And indeed it cannot be imagined to be communicated from the Iews any other way than by Sea , since the Intermediate Countreys , through which it must have passed by Land , have no Vestigia of it .

As for the second Point , That the Britains received those Knowledges , which were the foundation of the Druids Institution from the Orient , is very probable , because it is apparent by very ancient Story , that they had no little Correspondence with it ; Caesar. Com. l. 5. Diod. Sic. l. 6. for not only Caesar , but Diodorus Siculus mentions the Chariots that ( as in the Eastern Countreys ) they used in War , which the rest of Europe did not , and the latter faith expresly . — Britanniam tradunt incolere Aborigines , qui Priscorum more vitam degunt , utuntur enim in pugna curribus , velut antiquos Graecorum Heroes usos in bello Trojano ferunt . The Inhabitants of Britain are said to be Aborigines , living after the manner of the Antients , for in fight they use Chariots , as in the Trojan War ( they say ) the Old Heroes of the Greeks did .

That the Phoenicians sailing hither , and Jews perhaps with them , brought those knowledges , is most likely , Vid. Ezek. c. 12. because they were the Merchants of the World , and antiently most famous both for Navigatition and for Trade , so that as Gold obliged them to sail to India , Cinn might to visit Britain . Britanni qui Juxta Velerium Promontorium incolunt Diod. Sic. l. 5. [ which dwell at the Lizard ] mercatorum usu qui eo stanni gratia navigant , Humaniores reliquis erga Hospites habentur . Thus Diodorus . So long ago was this Island fam'd for Tinn , for which in Caesars time it drove a great Trade with the Gauls . ]

In fine , not to mention that the name of Druid derived from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an Oak , a Tree of old in much Repute with the Hebrews , that which renders it the less Unlikely that the Phoenicians , inlightned by the Iews , were founders of the Order of Druids , is that conformity of Customs that the Gauls had with them in sacrificing men for expiation of God , and for Redemption of their own souls , they being framed to this Usage by the Druids upon a a Ground received from the Phoenicians , Caesar. Com. l. 6. Quod pro vita hominis ( as Caesar gives it ) nisi vita hominis reddatur , non posse Deorum iminortalium numen placari : That nothing can appease the Immortal Deity , or content and satisfie for the life of man , but the life of a man . This Principle [ the rise of Humane Sacrifices ] whereon ( if the Story be not a corruption of that in Holy Writ of Iephta ) Agamemnon offer'd Iphigenia , looketh high , and doth effectually evince what I so often have inculcated , Steph. Dichion . Histor. in Iphigen . that the Heathen usage of sacrificing men had its foundation in that great Tradition of the Seed of the Woman , that he was to make his soul an Offering to God for sin , and that no consideration could content Divine Justice for the Lives of men that had been forfeited to it in the fall , but the Life of Christ a Man . The Redemption of a soul is precious .

It is true , I find in Diodorus , that the Ethiopians were so great Pretenders unto Religion and Antiquity , that they affirmed Worship ( itself ) to have had its Origin and Rise among them . Diod. Sic. l. 4. Asserunt Deorum ( saith he ) apud eos cultum primitus adinventum , Sacra insuper , Pompas , celebritates aliaque quibus Diis honores impenduntur , ab eis fuisse reperta . Qua ex re ipsorum in Deos pietate , religioneque inter omnes vulgata videntur Aethiopum sacra Diis admodum grata esse . Hujus rei Testimonium asserunt Antiquissimum fere ac celeberrimum apud Graecos Poetarum , qui in sua Iliade Iovem reliquosque una Deos introducit in Aethiopiam tum ad sacra quae cis de more fiebant , tum ad odorum suavitatem commigrantes .

But 't is easie to imagine , how they might receive their knowledge from the Aegyptians , their Neighbours , and consequently ( though we should not believe Iosephus , that Meroe antiently was Saba ) how much they were indebted to the Queen of Sheba , and the Iews , that great Person so dispersing and spreading among the Heathen far and near , the knowledge learned by her in the Royal Court of Solomon , that she is in story celebrated for it for a Sibyll , and so styled by some the Babylonian , and by others the Aegyptian . I impose not my conceits upon you ; what I now say , is a matter vouched by as good Authority as any we can have for things of this Nature . Pausan. in Phocic . Hear Pausanias , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . After Demo , there comes another , who by the Hebrews that inhabit above Palaestine , is reputed a Wife or Inspired Woman , her name is SABBA , whom some call the Babylonian , some the Aegyptian Sibyll . Thus He.

Further , I might here add what others have discoursed more at large before me , that the Greek Philosophers immediately derived from the Jews some of the knowledge which they had of true Religion . Clemens Alexandrinus undertook the Province long ago ( which since him others also have discharged ) it is his main business in his second Book of Stromata , to demonstrate how Prodigious Plagiaries the Greeks were in all the Rites of their Religion , and to instance what they stole from the Iews . And though Laetantius gainsay what I am now about to tell you , yet I find it in Porphyrie , Porphyr . de Vit. Pythag. Vid. Clem. Alex. Stiom . l. 1. ( viz. ) That Pythagoras himself did travel to the Hebrews , and was instituted by them : and Aristotle , though I think him not a Iew , as some assert him , yet ( if we may believe Clearchus , his Disciple , who in Iosephus tells you it ) he was instructed by a Iew , a Coelo-Syrian . In fine , what to me is more than all I yet have said , it is evident from the History of Sacred Scripture , that it was the great Design and End of God , who is most Wise and Good , to give the rest of the World , at convenient Periods , some Intimations and Discoveries of himself by means of the Hebrews , to the end that he might never leave himself without witness , but might Refresh the knowledge which they had received of him by Tradition , or otherwise , when it was almost outworn and vanisht . For this purpose , while mankind was yet but of a narrow spread , he ordained the travells of the Patriarchs ; and when afterwards it was of greater , he set up the Nation of the Hebrews , as it were a Beacon on a Hill , in the midst of all the Earth to lighten it . And more than that , he orders several scatterings and dispersions of them ; first of the ten Tribes by Salmanazer ; then of the two by Nebuchadnezar , into Countreys into which there was Resort from all the world . After this , he in his Providence obliged Alexander , great Founder of the Grecian Monarchy , to visit Iewry ; to venerate Iaddus the Priest , to Invest the Nation of the Jews with great Immunities and Priviledges . From which time not only the People , but their Usages and Laws became of so much Reputation , that Ptolomy ( the Son of Lagus ) that great Patron of Learning , and Lover of Books , procured the Mosaick Writings to be solemnly translated into Greek [ then the Universal Language ] by which means the knowledge of Good , as well as Copies of the Bible , were dispersed and scattered throughout the whole Earth . In a word , who knoweth not that in our Saviours time , there were Iews or Israelites of all Nations under Heaven ? of so large a spread then was the knowledge of God , Acts 2.

So beholding were the Gentiles ; and yet it cannot be denyed , but that they so avers'd and hated the Iews , to whom they were obliged , that in their Writings they make no frequent mention of them , and when they do any , it is with hard words ; Reflecting on them as a People most conceited , superstitious , absolutely unworthy all remembrance ; for which Reason their Doctrines were by most despised , or if received by some more knowing and discerning than the Rest , and so proposed to others , it ever was with much disguise and alteration , left they should betray their Original . Thus , the Light shined in Darkness , and the Darkness comprehended it not .

And so much by way of Demonstration of the knowledges the Gentiles had before Christ ; and of the Methods wherein ( it may be probably presumed ) they received them . As for what they have been Owners of since , and how they came to be so , I shall only offer what is generally acknowledged , that in the very first Age and Century , the Gospel way communicated unto all the Earth , either by the Apostles themselves , or their Disciples and followers [ their sound went over all the Earth , and their words to the End of the World : ] and that there was not that Place and Region then inhabited , wherein it may not be evinced by either plain and undoubted History , or by apparent Probability , that the name of Christ was heard of . Go disciple all Nations ( saith our Saviour to his Apostles ) and the Fall of the Jews ( saith Paul ) shall be the Riches of the Gentiles . Among the Fathers , Tertullian , Chrysostom , Theophylact , Hilary are of the same Opinion : Purchas Part 1. l. 1. c. 2. And in the Industrious Purchas you may read the several Peregrinations of the Apostles , with the Proofs he gives of them .

It were easie for me to instance in the most Remote Regions , how the Gospel came into them , but that I judge it superfluous ; only , because you mentioned China as an Example of the grossest Ignorance of God and Christ , I shall mind you of the Antient Stone , not many years ago discovered in it , which affords an admirable Testimony , that the Gospel penetrated thither , by means of St. Thomas ; as also of the Chaldee Breviary , Alvarez Semedo Hist. of China , par. 1. c. 3● . rited by Alvarez Semedo , which assures us of the early preaching of the Gospel of the same Apostle among the Chinesians , Indians , Aethiopians and Persians . And for America , it is evident from Vega who was born in Cusco , and of the ' race of the Inca's , Vid. P●rchas par . ● . l. 1. c. 2. s. 7. That it was uninhabited long after the Incarnation of our Saviour ; and some have thought it worth their labour to evince , Thorow-good , Iews in America . That at least some of the Inhabitants in it are Iews . And it would be worth ours , had I leisure to display the admirable Methods wherein Providence hath from time to time revived the knowledge of Jesus Christ in Regions where it was effaced and worn out .

But you will say ( that ) perhaps the Antient Heathen might be so enlightned before Christ , and so since , and that those among them which were Humane and Civil , might retain much of what they had received from their Ancestors , or otherwise , in points of Religion , but that it is as evident there are a many Savage and Barbarous ones , for instance , not to mention any remote and distant times , these in ours about the Bay of Soldania , and Cape of Good Hope , the Lapps and many others . And shall these be damned to Eternal Torments , for what they cannot help ? Shall these be cast into everlasting Darkness , and Sorrows , without Reserues , &c.

I answer , that besides that their Ancestors may long ago have had the opportunity of hearing the Gospel , which they either entertained not , or having entertained , afterwards Revolted from it to Barbarity and Heathenism , so that God in Righteous Judgement might punish them in their Posterity , with the want of what they rejected ; I say besides that , there is no Nation under Heaven so Inhumane , Barbarous and Savage , but that though it may not have as much as many others , yet it hath sufficent light concerning God , and concerning common Offices and Duties of men , such as does leave them inexcusable , and without Defence [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in Pauls expression . ] Of this no Question can be made , in as much as those that have the least light have more than they improve or live to , which having , there is no Reason for them to complain they have too little ; it is their Omission ( and no man may pretend the Advantage of his own Guilt ) as well as their Unhappiness they have no more , who imploy not , and improve not what they have . Light is a Growing and Improvable thing , they would have received more , in using what they had : The Blessed Spirit who is free and unconfined , and who bloweth where he listeth , would not have failed to Assist sincere and hearty endeavours .

This is certainly the case of all how Barbarous , Rude and Savage soever , they have sufficient Light and Means afforded to them to be better , a Light within them , and a Light without them , Subjective and Objective Light .

First , A Light within them . This is the true Light that enlightens every man that comes into the world . By the Light within , I understand nothing but 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Practique Reason , that Ray of Jesus Christ [ the Sun of Righteousness ] who is Original , First and Primitive Reason ; by which a man enabled to discern Good and Evil , Vertue and Vice , Rectitude and Turpitude , is agreeably inclined to Pursue one , and to Refuse the other . So Seneca , Sen. Epist. 120. I now therefore return unto that which thou desirest me to Resolve thee in , how the knowledge of that which is Good and Honest came first unto us . This Nature could not teach us , for she gave us but the Seeds of Sciences , and not Science it self , Some say that we casually come to the knowledge thereof , which is Incredible ; that the Image of Vertue shall casually appear unto any man . But we suppose that by Diligence , Observation ; and frequent conference of things , estimated by that which is Good and Honest , we have attained to this Knowledge , &c.

I know that Archelaus , Aristippus , Carneades and others hold Opinion that neither Rectitude , nor Turpitude , Vertue nor Vice , Good nor Evil are by Nature so , but by Law ; and that there is nothing either Honest or Dishonest , Vertuous or Vitious , Good or Evil , Essentially , Intrinsecally , and in it self , but only by Denomination from extrinsecal and forreign Respects ; Respects not ingenite in the things themselves , but , by Positive and humane constitutions , superinduced upon them .

the like Opinion are many now among us , who apprehend that Iust and Legal are the same , as if all in any Government and Society done according unto Humane Law and constitution , were justly done ; whereas , what Lactantius long ago observ'd is most true , that it is not Iustice , which is Uniform , simple , and the same in all the World , but Interest or Utility that is the Cause of Humane Laws , which are therefore so difform , various and manifold , because as well the Interest , as Humours of the People to which they be adapted , are so . And how can men be Just , by conforming but to Laws that are made by men who may be Unjust ? Aliud est igitur ( saith the Father ) civile jus , quod pro moribus ubique variatur ; aliud est vera Justitia , quam uniformen & simplicem proposuit omnibus Deus . Civil Law therefore which is everywhere diversified according to the several manners of men is one thing , and true Justice another , which uniform and simple , is proposed by God to All.

But to return to Archelaus , Aristippus , and Carneades , They might as well have said , That there is no Asperity or Laevity in Tangible Objects , no Harmony or Dis-harmony in sounds , that among odors , vapours and colours , some are not in Nature Pleasing and Agreeable unto these respective Senses they affect , and others contrary ; but that this Agreeableness and Disagreeableness of Objects to the Sense , from which they are denominated Good or Evil to it , is but a fiction of the Humane Mind . I say as well ; For the Practique Understanding is but a● High and racy Sense , and as other Senses , so this ( within its capacity and Sphere of comprehension ) has Objects that are contrary , some are Agreeable ; and some are otherwise , and she Iudges of them . There is Ingrafted in the Mind of Man an Intellectual Sense , a Discernment of what is Good and Evil ; as in the Eye , a sensible one of White and Black ; In the Palate , a Taste of Bitter and Sweet : In the Ear , a Power to Discriminate Harmonies and Discords ; in all a sense of Pleasure and Pain . What is Harmonious , Equal , Congruous , and consequently Pleasing and Agreeable unto Practique Reason , and accordingly approved by it , which it honours with a Dictate that it ought to be pursued , or effected , that is called morally Good ; and what is Dis-harmonius , Inequal or Inconcongruous , and consequently Painful and Disagreeable , and accordingly disallowed , of which the Understanding Dictates that it ought to be Avoided , that is Morally Evil. To be morally Good or Evil , is to be Good or Evil in point of Manners ; Good and Evil in manners , are the Objects of the Practique Understanding ; there are things Agreeable and Disagreeable to the Mind and Practique Understanding , as well as to other Senses . There are things Good , and things Evil to this High and Racy Sense , as well as to Inferiour Ones .

The System of Prime , Common Plain Self-evident Dictates of the Practique Understanding or Reason ( whose Number can no better be Determin'd than that of Fundamentals in Religion ) is generally called the Law of Nature ; not only because it is described as it were in Nature , and in the very habitudes and Respects of things themselves , but also because ( as our Apostle happily expresseth it ) it is a Law whereby a man is so unto himself , that is , his very faculties themselves , which are his Nature , do as it were prescribe him Laws , which in Opposition unto Positive and written Laws , are called Unwritten , Plato d● Leg. l. 7. Arist. Rhet. l. 1. c. 10. Cic. Part. Orator . Orat. pre Milon . and under that Notion were acknowledged by the Wisest Heathen , by Plato , by Aristotle , by Cicero to be the Catholique or common Law of all mankind .

I say , it is called Law , the Law of Nature ; but in Strictness and Propriety , it is not Law barely , for that it is a frame of things that Natural Reason sheweth fit , and necessary to be done or forborn ; for seeing Law is nothing but the signification of what a Superiour Power and authority requires from us , in point of doing or not doing , as we would have him pleased , or incurr his Displeasure , Reason doth not by a naked Dictate of the Reasonabless , and fitness of things , make the Doing of them Duty and Obedience . For though Reason do injoyn for Matter and Substance , but what God doth ; yet properly its Dictate is not Law upon the bare account of being an Injunction and command of Reason , but as it is an Injunction and command of God ; which is signified to us , and made known by Reason . Else Man in the State of Nature were his own Lord , and Governour .

Yes , that men do hold themselves obliged unto things proposed to them by the Practique Understanding , as unto Duties which they owe , and consequently that the Dictates of the Mind or Understanding are Regarded by them as Laws , ariseth from a Belief implanted in them , That what Reason manifests to be convenient or unconvenient , Equal or Unequal , Congruous or Incongruous , is the Will of One above them , that they should Perform , or Omit ; It being Law only that is capable of making Duty , and the will of the Superiour only that is capable of making Law . Reason though it may inform us what is fit and congruous to be done , yet Inforces not what is so to be duty ; if there go not a Perswasion with it , that what it sheweth , is the will of a Superiour . The Law of Nature is the Law of God written in Nature , which Reason sheweth , and this maketh Duty .

That Principle by which a Man is Conscions that there is a Superiour ( Power ) requiring him as he would either Please or Displease , to do what Reason dictates fit and convenient , and to forbear the contrary , is Conscience , which I take ( as it Exists in us ) to be an Instinct of Nature , or ( if you will pardon the expression ) A Natural Habit and Impression transmitted with the Geniture from Parents unto Children . Reason shews what is to be done , but this conscience binds it on the man as Duty , and makes him to believe what Reason shews , to be the Will of a Superiour . So the Apostle ; these not having a Law , are a Law unto themselves : Rom. 2.14 , 15. which shew the work of the Law written in their Hearts , their Conscience also bearing witness , and their thoughts the mean while Accusing or Excusing one another .

I call Conscience an Instinct . To comprehend which , it will behove us as well to look abroad , and about , as into our selves . There is in Animals that want Reason , a Principle of Action which we call Instinct , by which a Hound doth follow the Hare ; the Hare avoids the Hound ; a Chicken dreads the Kite ; a Lamb at first fight of the Wolf will tremble and seek Sanctuary ; By which Birds instructed both to build their Nests , to sit on their Eggs , and to feed their young , are moved to seek Places of most Advantage and Retreat to conceal them . And such a Principle in man is Conscience ; It is an Instinct , or ( if you please ) a Natural Impression of a Future Judgement in the Mind of Man ; You may call it a Natural Habit. An Habit , because it was at first an Adventitious Impression ; Natural , because now it is Original , and transmitted in the same way as other Natural Qualities .

This Impression of a future Judgement , or the Fear of God as Judge , might first be taken by Adam , when after he had eaten the Forbidden fruit , Hearing God coming , he avoided him and fled ; [ which I the rather think , because Natural Conscience ( before Illumination of it by Divine Grace ) is apter to accuse and terrifie for Evil done , than to receive comfort for Good . ] Which Impression so Received and Transmitted to Posterity , is confirmed and strengthned , or else weakned and abated in them , and perhaps extinguisht by Education and Usage . A constant Exercise of Religion , by Preserving Fear of God , preserves the Impression ; without that , it first Abates , and then Expires ; Men of no Religion will in time be men of no Conscience . Conscience in Adam was Knowledge ; he feared God because he knew him ; In his children Instinct , they naturally fear a Reckoning ; and can't help it .

Taking this to be the true Nature of Conscience , that it is the Practique or Reflexive Power of the mind ( as ) formed with an Instinct of a Future Iudgement ; All its Operations are most easily conceived . For then if a man Reflect and seriously considers , either that he hath omitted , what he ought to have done , or else hath practised what he ought not : he is conscious in it that he hath Incurred the Displeasure of a Superiour Power , and consequently is full of Terrors , and Horrors , from an apprehension of his coming to Judge for it ; or if he be conscious that he hath Performed what he ought , and consequently that the Power above him is well pleased , this possesseth him with secret Joy , as being one in Favour with his Master , who will not fail one day to make him see the Effects of it . Their Consciences Accusing , or Excusing . This Conscience naturally is in every man , who by it is a Law to himself , till he fear it . Of this Conscience the Heathen have spoken much . Hear one or two for all . Pyth●g . apud Stob. S●rm. 22. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . He that is conscious to himself of any crime , be he never so stout , his conscience makes him most fearful and Timid . Antiphon . apud Stob. ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For a man to be conscious to himself of having done no wrong in his ( whole ) life , it affords him unspeakable Pleasure .

So much for the Light within . But Divine Bounty infinitely transcending humane Apprehension , hath afforded Man not only Light within , but Light without . For that which may be known of God is manifest unto him . Rom. 1.19 , 20. Psal. 19. & 89.3 . For the Invisible things of God from the Creation of the World , are clearly seen in the things that are made , even his Eternal Power , and God-head , and he left not himself without witness , Acts 14.16 , 17. in that he did Good , and gave us Rain from Heaven , and fruitful Seasons , filling our hearts with Food ' and Gladness .

This Light without is styled Natural Theologie , and is a manifestation and Discovery in the things that are made , and in the Providential Dispensation , Government and Conduct of them , That God is , and that he is Almighty , Infinite , Eternal , Immense , All-wise , All-knowing , Bountiful and Benign , which is principally shewed in the former : And that he is Su●ream Rector and Governour of all , that he loveth Righteousness and doth Right , that he is Gracious and Merciful , and that his Mercy is to All , and over All his works , and this is principally shewn in his Providence . Hear Hierocles concerning Natural Theologie , and perhaps Christologie . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nature having fashioned the Visible world , according to Divine Measures , did by Proportion every where in different manners , conform it unto himself , and express the Image of Divine Pulchritude in all the Species and kinds of Beings through the Universe , in this one way , in that another ; so that Heaven was to have Perpetual Motion , Earth Stability , but both of them to bear some Footsteps of Divine Similitude . And so the Apostle , who is the Image of the Invisible God , the first born of every creature , for by him [ as by an exemplar ] all things were made , &c.

This Theologie indeed is ●ieroglyphical and Figurative ; Nature , an Allegory , God is represented in her and in Providence , as a Cause in its Effects , and as a thing is signified in the sign , that sheweth it , not to the sense , but by it to the mind . But as it is significant , it is also suitable , congruous , convenient unto Humane Nature , and consequently plain enough . For as Man is an embodied , and incorporated mind , a Rational Discoursing Animal , one that inferreth thing from thing , so it is agreeable and sit that God should represent himself unto him in Types , Figures , Signs , wayes wherein he is to exercise his Reason and Discourse . Such is the Demonstration of Almighty God in the World , It is not that of Colours to the eye , but of Conclusions in the Premises unto the Mind ; the Theologie of Nature is significant , and the World , a System of Divinity , AEnigmatical and Symbolical , God is ●een and represented in it , but so that while the Senses shew , it is the Understanding that does see , and read him . The Invisible things of God are clearly seen , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 being minded , Sensibles are Signs ; and a Sign is what doth offer somewhat to the Sense ; but more to the mind . God must be minded in things made , or else no seeing of him in them , so Homer , Homer . apud Stoboem . Fglog . Ethic. l. 2. f. 163. — 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Pursue the Footsteps [ or Vestigia ] of God .

And so Pythagoras , Pythag. apud endem . ibid. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Follow God or Imitate him , who goeth not before us Visibly to the Eye , but who is to be seen by the Understanding Harmonically , in the Eutaxie and Goodly order of the World .

So much Light without , and such a Light within have all , and those who live not up unto it , and don 't improve it , are inexcusable , and without the least Defence or Apologie ; Rom. 1.20 . Rom. 2.1 . [ so that they are without Excuse — Now thou art inexcusable O man : ] And I take it , Jesus Christ himself in that so well known Parable of the Talents , designed the Vindication of Divine Procedure in this Particular now before Us : And ( if you will give me leave to say it ) even the satisfaction of your scruples . For in the Distribution of the Talents , to one five , to another two , to a third one , conceive him by the first to intimate inlightned Iews and Christians ; by the second , Civil , and by the third , Savage and Barbarian Heathens ; and then you have your case ; wherein be pleased to observe , How he with one Talent , when called to Account , but Pleadeth for himself as you have pleaded for him , by Reflection on his Master , accusing him of want of Goodness , and of as much Injustice for expecting from him what he could not do , and for condemning him for what he could not help . Then he which had receiv'd the One Talent , Mat. 25.24 . came , and said , Lord , I knew that thou art an hard man , reaping where thou hast not sown , and gathering where thou hast not strawed , &c.

Where permit me to observe what here I may insert without Impertinence , That Idle Ratiocinations , [ such ' as these ; If I am Elected , I shall be Saved , let me do what I will ; if Reprobate , I shall be Damned , do what I can ; I have no Sufficiency and Power of my self to Act towards my Salvation ; and therefore , How , or Why should I endeavour it ? If God expecteth from me more than he hath put into me , and grow angry because he hath not what he looks for , who can help it ? ] These and other such discourses are the great impediments to lett and hinder men , in minding their Eternal concerns , and to deterr them from them : This is the Lion in the way . I call them Idle Ratiocinations in conformity to Jesus Christ , who styles them so . For it is not the common ordinary vain Discourses , Mt. 12.36 . ( as many apprehend them ; and for countenancing which , they quote a Rabby , Lad. Cap●el . Sp●ci eg . ad Mat. 12.36 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Etiam propter sermonem levem viri cum uxore adducetur ille in judicium ) that are the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Iále words intended by our blessed Saviour , when he tells us that every idle word that men shall speak , they shall give account thereof in the day of judgement : But they are the Ratiocinations and Discourses instanced before , and the like , which for that they do enervate all endeavours , and consequently render men Idle in their most important and concerning work , are therefore called Idle . That this is so , I am abundantly convinced , for that I find the very term in this sense in frequent use among Philosophers , Cic. l. de Fato . witness Cicero , nec nos impediat illa ignava ratio quae dicitur , ( saith he , whose Testimony is as plain as full ) appellatur enim quidem à Philosophis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 : cui si pareamus , nihil est omnino quod agamus in vita : sic enim interrogant ; si fatum tibi est ex hoc morbo convalescere , sive medicum adhibueris , sive non , convalesces ; item , si fatum tibi est ex hoc morbo non convalescere , sive tu medicum adhibueris , sive non , non convalesces : & alterutrum fatum est : medicum ergo adhibere nihil attinet . Recte genus hoc interrogationis Ignavum atque iners nominatum est , quod eadem ratione omnis è vita tolletur actio .

But to return ; you see how God is Charged ; and how doth he acquit himself from the charge and imputation laid upon him by this Unprofitable man , but by telling him what I have you ? that he had received a Talent , and that he ought to have improved it , and the rather for that he apprehended [ him ] his Master so Severe and Rigid ; That had he put his Talent , though but one , unto the Exchangers , and so Returned it again unto his Lord with Just improvement , he himself in Justice had been held excused , and his Lord contented ; which since he hath not done , he is concluded not only Insolent and wicked for his vile calumniation of his Master , but slothful and idle , for not improving his Talent . The Lord answered and said unto him , Thou wicked and slothful servant , &c. which stops his mouth . He had a Talent , and should have improved it . Indeed , the Master would have seemed hard , to look for something , when he had given nothing , but he is not so to look for improvement , where he gives a Talent .

And this Reminds me of the Last Particular , which I promised to evince ( for which you see I have prepared the way ) in order to the clearing of the present difficulty , and that is , that God is so good that he accepteth not according to what a a man hath not , but according to what he hath , where he giveth , he expecteth more ; where less , he looks for less ; still he looketh for Returns but in proportion unto what he first gives ; which since he doth , I see no Room for Complaints . No man shall be condemned for what he could not help , nor for what he could not do .

I know almost Nothing wherein the Scripture seemeth fuller than in this Particular : for in the Parable of the Talents , as he received Five improvements , from him that had five given him , so he accepts the two by way of improvement , from him that hath but two to trade with : and the Man with one Talent , is not condemned for not producing five , or two , but for his not at all improving that one . Lev. 5.7 . And if he be not able to bring a Lamb , then he shall bring for his trespass , which he hath committed , two Turtle Doves , or two young Pigeons . Ast. 17.30 . And the times of this Ignorance God winked at , but now commandeth All to Repent . As many as have sinned without Law , shall also perish without Law ; Rom. 2.12 . and as many as have sinned in the Law , shall be judged by the Law . Gods Judgement is Righteous and Just ; not according to what men have not , but according to what men have , doth God accept .

For my part , I conceive Sincerity , and the true Direction of the Intention to do the Will of God , ( which ever is accompanyed with suitable endeavours ) to import much ; yea , most with him . For so a mans endeavours be unfeignedly designed , and in integrity of Conscience ( according to the measures of received Light ) to the promotion and advancement of Divine Honour , though the Acts themselves conferr not much to that end ; yet I make no question but the good God doth what a good man , V●d . Epicha●m . apud Clem. Alex. Strom. l. 7. a good Father , a Gracious Prince would ; I mean , he regards the will , and good intention of the Agent , rather than the simple Acts themselves that flow from it . Yes he looketh to the Heart ; If there be first a willing mind , 2 Cor. 8.12 . [ that must be first ] it is accepted , &c. Perhaps , while some of us are for Martyn , and others for Luther , and one against another , God likes well of us All. He understands us to mean the same thing , though we understand not one another , and I fear , never shall .

Finally , I make no question , but sincere Endeavours after knowledge of the true God , and sincere Intentions to advance his Glory , are Recompensed with further Revelations and discoveries of him , which I take it is the meaning of our B●essed Saviour , Mat. 6.22 . saying , ( 1. ) If thine Eye be single , that is , if in what thou doest , thou have a love to God , and what proceeds from it , a simple and unbyassed aim at his Glory , then thy whole body shall be full of Light , thou shalt receive a more abundant light , and manifestation to direct and guide thee in it : John 7.17 . And , ( 2. ) If any man will do his will , He shall know of the Doctrine , whether it be of God , &c.

So much for your fourth and last Argument , The Tremendous Circumstances of the Heathen . In answer whereunto I have evinced their cases not to be so sad and Dismal , nor God in his Transactions with them so severe and hard , as some conceit him . I have also proved that the Great Creator , as he doth Inequally Dispense his Light and Favour , so that by his Goodness he is not obliged to do otherwise . That to whom he doth dispense least , he yet affords sufficient to leave them inexcusable , and without cause of complaint . In Fine , I have Evinced that God expecteth not from man , but in proportion unto that he first gives him , more from them that have received more , and less from him that has less . And wherein now in point of Goodness , or of Justice , is he wanting or Defective ?

Thus Sir , It is that I have laboured your satisfaction in the several Points wherein you Desired it : And if Integrity , Candor , Sincerity in a Performance , may Justly Bottom any Hopes of its Success , I cannot be without some , That what hath Proved Really convincing and Establishing to me , will also Prove the like to others ; which that it may , and Particularly to your self , is matter both of Ardent , and of Daily Prayer , to ,

SIR , Your Friend and Servant , Richard Burthogge . FINIS .